大乘百法明門論解 1.17

1.17

北天竺富婁沙富羅，此云丈夫。國有國師，婆羅門姓嬌尸迦，生三子，同名婆藪盤豆。此云天親，乃帝釋之弟，毘搜紐天王之後，雖同一名，復有別號：長曰阿僧迦，此云無著，乃菩薩根性。季子別名比隣持跋婆，此云母兒，蓋比隣持，此云母；跋婆云子，亦云兒。中子博學多聞，遍通墳籍，神才俊朗，戒行清白，無與儔匹，兄弟皆兼別號故，法師但名婆藪盤豆，不相濫也。依《瑜伽論》廣造諸論，以釋大乘，發揮非空非有中道之教。（詳於舊藏經甚字函《婆藪盤豆傳》）。

In Puruṣapura in North India—which here translates as "city of heroes"—there was a state preceptor of the country, a Brahmin of the Kauśika gotra, who fathered three sons, all named Vasubandhu. This translates as "Kin of the Gods" (Tianqin), [being named after] the younger brother of Śakra and descendant of King Viṣṇu. Although they shared the same name, they also had separate designations: the eldest was named Asaṅga, which translates as "Unattached," who was of the bodhisattva disposition; the youngest son's separate name was Viriñcivatsa, which translates as "Mother's Child," for viriñci translates as mother and vatsa translates as son, or also child. The middle son was broadly learned and heard much, completely penetrating the ancient records; his spiritual talent was outstanding and brilliant, his moral conduct pure and spotless, without match. Because the other brothers both had separate designations, the Dharma Master was simply named Vasubandhu, so there was no confusion. Relying on the Yogācārabhūmi-śāstra, he extensively composed treatises to explain the Mahāyāna and elucidate the Middle Way teaching of neither empty nor existent. (Detailed in the Life of Vasubandhu in the "Shen" case of the old canon).