唯識二十論述記 1.19

1.19

第三、依論所明，判文別釋者，菩提鶻露支，此云覺愛，先云覺熹，即魏時菩提流支法師。或云魏時有居士，名般若流支，此云慧愛所譯。梁末陳初，有𤘽那羅他，此云家依，親依亦得，即真諦三藏也，並各翻此《唯識二十》。覺愛法師，文多頌少；家依三藏，文少頌多。今此所翻，文頌析中。且如覺愛法師，有二十三頌，一十八紙；家依法師，乃有二十四頌，總有九紙，今者新譯，有二十一頌，乃總八紙。覺愛所翻第二十一引經之頌，餘二本無；家依所翻，初首二頌歸敬之偈，餘二本無，故知皆是譯家增取釋文，翻之於論本也。

Third, regarding judging the text and separately explaining it according to what the treatise clarifies: Bodhiruci—here translated as 'Joy of Awakening' (Jue'ai), previously translated as 'Delight of Awakening' (Juexi)—was the Dharma Master Bodhiruci of the Wei dynasty. Some say it was translated by a layperson of the Wei dynasty named Prajñāruci, which is translated as 'Love of Wisdom' (Huiai). At the end of the Liang and the beginning of the Chen, there was Guṇarata—here translated as 'Refuge of the Family' (Jiayi), or also 'Direct Refuge' (Qinyi)—who was the Tripiṭaka Master Paramārtha. Both translated this Viṃśikāvijñaptimātratāsiddhi. Master Bodhiruci had more prose and fewer verses; Tripiṭaka Master Guṇarata had less prose and more verses. What is translated now balances prose and verse. For instance, Master Bodhiruci had twenty-three verses and eighteen sheets; Master Guṇarata had twenty-four verses and nine sheets in total; the present new translation has twenty-one verses and eight sheets in total. The twenty-first verse translated by Bodhiruci, which cites a sūtra, is absent in the other two versions; the initial two verses of homage translated by Guṇarata are absent in the other two versions. From this we know that in both cases the translators added commentary text and translated it into the root treatise.