法寶

「釋法寶，亦三藏奘師學法之神足也」〔T50n2061 0727a20〕，「性靈敏利，最所先焉」〔T50n2061 0727a20〕。其人入本編之由，與普光同門而異趣：普光是筆受之手，法寶則是提疑之口——「奘初譯《婆沙論》畢，寶有疑情」，而以其疑問於奘師。

"Fabao too was among the foremost disciples who studied the Dharma under the Tripiṭaka master Xuanzang" 〔T50n2061 0727a20〕, "keen and quick by nature, first among them" 〔T50n2061 0727a20〕. He enters this edition on different ground from his fellow-student Puguang: Puguang was the brush that took the words down, Fabao the mouth that raised the doubt — "when Xuanzang had first finished translating the Vibhāṣā, Fabao had a doubt," and he put it to the master.

本編所取其《俱舍論疏》〔T41n1822〕，本傳於六合釋之義直斷曰「俱舍宗以寶為定量矣」〔T50n2061 0727a27〕。同傳又以他與普光並舉，比之於羅什之門：「時光、寶二法師若什門之融、叡焉」〔T50n2061 0727a28〕。本編俱舍考據以《光記》《寶疏》並列，二家異讀誌錄不判——其異正是本編要讀者看見的。

Of the Kośa Commentary 〔T41n1822〕 this edition draws on, the biography rules flatly, on the sixfold analysis of compounds, that "the Kośa school takes Fabao as the settled measure" 〔T50n2061 0727a27〕. The same life sets him beside Puguang and likens the pair to Kumārajīva's gate: "in their day the two Dharma masters Puguang and Fabao were like Daorong and Sengrui at Kumārajīva's gate" 〔T50n2061 0727a28〕. This edition's Kośa apparatus sets the Record and the Commentary side by side and records where they diverge without adjudicating — that divergence is precisely what the edition means the reader to see.

其生卒本傳不繫。可繫者唯一事：「長安三年，於福先寺、京西明寺預義淨譯場」〔T50n2061 0727b01〕，與法藏、勝莊等同為證義。此處如實標不詳，不代為補。

His dates the biography does not give. One thing only is datable: "in the third year of Chang'an he joined Yijing's translation hall at Fuxian and Ximing monasteries" 〔T50n2061 0727b01〕, certifying the meaning alongside Fazang and Shengzhuang. This edition marks his dates honestly as unknown rather than supplying them.