佛祖歷代通載 4.102

4.102

（十七）　時北天竺富婁叉國。有大論師。名憍尸迦。三子同號婆蘇槃豆。此曰天親。長曰阿僧佉。此云無著。首暢大乘。阿瑜闍國大講堂中。請聖慈尊說瑜伽論。廣明五分十七地義。次曰伐蘇畔徒。此云世親。首學小乘造俱舍論。後從兄化演暢真宗。造唯識等窮探大義。幼曰比隣持弗婆提。此云獅子覺。造集論釋大有研尋。異矣哉。三弘中道並譽五天。妙栴檀林寧容荊棘。俱求知足歸真應期。御世談玄難可詳矣。

[17] At that time, in the kingdom of Puruṣapura in North India, there was a great master of treatise named Kauśika. His three sons were all named Vasubandhu, which translates here as Tianqin ('Kin of the Gods'). The eldest was named Asaṅga, which translates here as Wuzhuo ('Free of Attachment'); he was the first to promote the Mahāyāna, and in the great lecture hall of the kingdom of Ayodhyā, he requested the holy Maitreya to expound the Yogācārabhūmi-śāstra, broadly elucidating the meanings of the five divisions and seventeen stages (bhūmi). The second was called Vasubandhu, which translates here as Shiqin ('World-Kin'); he initially studied the Hīnayāna and composed the Abhidharmakośa-śāstra, but later was transformed by his elder brother and expounded the true school, composing treatises such as the Vijñaptimātratā to exhaustively probe the profound principles. The youngest was called Viriñcivatsa, which translates here as Shizijue ('Lion-Awakened'); he composed an exposition on the Abhidharma-samuccaya with profound investigation. How extraordinary! The three widely promoted the Middle Way and were equally renowned throughout the five regions of India. How could a wondrous sandalwood forest harbor thorns? All sought Tuṣita and returned to the real according with the time. Their governance of the world and discourse on the mystery can hardly be detailed.