大乘百法明門論開宗義決 1.13

1.13

即付法藏第二十二傳法主者。傳中名曰婆修盤陀。法花論云婆藪盤豆。若正論云筏蘇伴度。舊譯天親。今名世親。言筏蘇者即世主天。言此天者是世間主。故號此天名為世主。言此世天而為親友。故新舊譯隨舉一名。圓暉法師楞伽疏中。不許世親是二十二。傳法人數深為迷謬。況法藏傳云此聖者造五百論。其名又同。故知定是傳法主也。是北印度健馱羅人。兄弟二人皆入佛法。長兄無著修學大乘得證初地。小弟隣持修學小乘得阿羅漢。世親聰頴五印欽崇。凡所造論千代龜鏡。無著菩薩見弟世親具大乘性。恐證小果欲為開悟令歸大乘。遂託有疾而誘喚。世親聞命不遠而來。無著密使二人迎候。令於夜分近世親房。一人誦阿毘達磨經攝大乘品。一人誦花嚴經十地品。世親聞法悲悔交生。如斯妙法我先毀謗。過由此舌。宜斷截之。即執利刀欲自斷舌。忽見無著住立其前。執持手閉謂之曰。夫大乘者究極之法。吾欲誨爾。爾其自悟。悟其時矣。何善如之。諸佛聖教改軌是悔。先以舌毀謗大乘。今應以舌而廣讚釋。空斷其舌何所益為。作是語已忽然不見。世親深悟遂不斷舌。以至無著請問大乘。無著遂為造攝論本令其造釋。授十地經使其造論。故此二論世親菩薩初入大乘創所造也。盛得極多具如別傳。

Regarding "The twenty-second patriarch who transmitted the Dharma pitaka": In the biography, his name is Poxiupanduo (Vashubandhu); the Fahua lun (Saddharmapuṇḍarīka-śāstra) calls him Posoupanchan; while the Zheng lun calls him Fasubanfan (Vasubandhu). Formerly translated as Tianqin; now named Shiqin (Vasubandhu). "Vasu" refers to the lord of the world god (deva). Because this god is the lord of the world, this god is called the lord of the world. It says this worldly god is a dear friend. Therefore, the new and old translations each present one name. Master Yuanhui, in his commentary on the Laṅkāvatāra-sūtra, does not accept that Vasubandhu was the twenty-second; his enumeration of the Dharma-transmitters is deeply confused and erroneous. Moreover, the Fu fazang zhuan (Transmission of the Dharma Pitaka) states that this noble one composed five hundred treatises, and the name is identical; hence we definitely know he was the patriarch who transmitted the Dharma. He was a person from Gandhāra in Northern India. The two brothers both entered the Buddha's Dharma. The elder brother Asaṅga cultivated and studied the Mahāyāna, realizing the first bhūmi. The younger brother Linchi cultivated and studied the Hīnayāna, attaining arhatship. Vasubandhu was exceptionally intelligent, revered across the five regions of India. The treatises he composed were a mirror for a thousand generations. Asaṅga Bodhisattva saw that his younger brother Vasubandhu possessed the Mahāyāna nature, but fearing he would realize the lesser fruition, wished to enlighten him and cause him to return to the Mahāyāna. He then feigned illness to summon him. Vasubandhu, hearing the command, came from afar. Asaṅga secretly sent two people to wait for him and, in the dead of night, approach Vasubandhu's room. One recited the "Mahāyānasaṃgraha" chapter of the Abhidharma-sūtra, and one recited the "Daśabhūmika" chapter of the Avataṃsaka-sūtra. Vasubandhu, hearing the Dharma, gave rise to grief and remorse simultaneously: "Such a wondrous Dharma as this I previously slandered! The fault lies with this tongue; it is proper to cut it off." He immediately seized a sharp knife, intending to cut out his tongue himself. Suddenly, he saw Asaṅga standing before him, seizing his hand to stop him, and saying to him: "Now, the Mahāyāna is the ultimate Dharma. I wished to instruct you, and you have awakened on your own. Your awakening comes at the right time! What could be better than this? In the noble teachings of the buddhas, changing one's path is true repentance. Previously you used your tongue to slander the Mahāyāna; now you should use your tongue to broadly praise and explain it. In vainly cutting off your tongue, what benefit would there be?" Having spoken these words, he suddenly vanished. Vasubandhu was deeply awakened and thereupon did not cut his tongue. He went to Asaṅga and requested instruction on the Mahāyāna. Asaṅga then composed the root text of the Mahāyānasaṃgraha for him, instructing him to compose a commentary, and conferred the Daśabhūmika-sūtra upon him, directing him to compose a treatise. Therefore, these two treatises were the first composed by Vasubandhu Bodhisattva upon his initial entry into the Mahāyāna. His abundant virtues were very numerous, fully detailed in his separate biography.