唯識二十論述記 1.2

1.2

《唯識二十論》者，筏蘇畔徒菩薩之所作也。題敘本宗有二十頌，為簡《三十》，因以名焉。昔覺愛法師，魏朝創譯，家依三藏，陳代再翻。今我和上三藏法師玄奘，校諸梵本，覩先再譯，知其莫閑奧理，義多缺謬，不悟聲明，詞甚繁鄙，非只一條，難具陳述。所以自古通學開而靡究，復以大唐龍朔元年，歲次辛酉，六月一日，於玉花慶福殿，肇翻此論。基受旨執筆，其月八日，詳譯畢功，刪整增訛，綴補紕闕，既覩新本，方類世親。聖旨創興於至那，神容重生於像季，哲鑒君子，當自詳之。

The Viṃśikāvijñaptimātratāsiddhi was composed by the Bodhisattva Vasubandhu. Its title states that the basic tenet is presented in twenty verses; it was given this name to distinguish it from the Triṃśikā. Formerly, Master Bodhiruci first translated it under the Wei dynasty, and the Tripiṭaka Master Guṇarata retranslated it under the Chen dynasty. Now, my preceptor, the Tripiṭaka Master Xuanzang, compared various Sanskrit manuscripts and examined those two prior translations, recognizing that their translators had not mastered its profound principles, that their meanings contained many omissions and errors, that they did not comprehend linguistic science (śabdavidyā), and that their phrasing was exceedingly verbose and unpolished, in more than one respect, making it difficult to set forth completely. For this reason, scholars across generations opened it but could not reach its depth. Then, in the Great Tang, in the first year of the Longshuo era, the year Xinyou, on the first day of the sixth month, at the Qingfu Hall of Yuhua Palace, he commenced the translation of this treatise. I, Kuiji, received his instructions and took up the brush; on the eighth day of that month, the careful translation was brought to completion, eliminating and correcting additions and errors, and stitching together omissions and defects. Once this new version was seen, it finally resembled the work of Vasubandhu. The holy intent was newly revived in China, and the divine appearance was born anew in the semblant age; discerning gentlemen of wisdom should surely examine it for themselves.