成唯識論了義燈 1.8

1.8

Nine hundred years later, in the territory of Northern India, in Puruṣapura—translated here as the City of Heroes—there was a royal preceptor Brahmin of the Kauśika clan who had three sons, all named Vasubandhu, which is translated here as Tianqin, now rendered as Fasuobandu, which is translated here as Shiqin. Although sharing one name, they established separate designations. The third Vasubandhu went forth in the Sarvāstivāda school and attained the fruit of arhatship, with the separate name Virañcivatsa. Virañci was his mother's name, and vatsa is translated as child or son. The eldest brother was of bodhisattva capacity; he also went forth in the Sarvāstivāda school, and later, having attained detachment from desire (vītarāga), when contemplating the meaning of emptiness he could not penetrate it, and wished to commit suicide. The arhat Piṇḍola, observing this matter in Pūrvavideha, came from that direction and expounded the Hīnayāna contemplation of emptiness for him; his mind was still not settled, thinking that the principle should not be like this. Consequently, mounting supernatural power, he went to Tuṣita Heaven to inquire of Bodhisattva Maitreya, who expounded the Mahāyāna contemplation of emptiness for him; returning below to contemplate, he immediately attained awakening, and therefore was named Asaṅga, translated here as Wuzhuo. Thereafter, he frequently went to Tuṣita Heaven to inquire of Maitreya concerning the meaning of Mahāyāna sūtras, and expounded them for others. Hearing them, many did not believe; he then made a vow himself, inviting Bodhisattva Maitreya to descend and preach the Mahāyāna, so that sattvas seeing him would all be able to believe and accept. His wish was fulfilled: descending at night, [Maitreya] emitted a great light, gathered the assembly of those with affinity, and expounded the Saptadaśabhūmiśāstra in the country of Ayodhyā. As it was recited, he explained its meaning as he went; after four months of nights, the Saptadaśabhūmi was complete. Although in the same hall, only Asaṅga could approach Bodhisattva Maitreya, while the other people could only hear from afar. Or when some saw differently, Master Asaṅga would further explain it to the others; because of this, the other people only then began to believe and accept the principles of the Mahāyāna Dharma.