婆藪開士

婆藪開士在藏中無傳。所存唯二處，皆在《百論》之內：品題署「提婆菩薩造　婆藪開士釋」〔T30n1569 0168a20〕，與僧肇〈百論序〉之一句稱述。

The adept Vasu has no life in the canon. What survives is two places, both inside the Hundred Treatise itself: the title attribution "composed by the bodhisattva Deva, explained by the adept Vasu" 〔T30n1569 0168a20〕, and one sentence of praise in Sengzhao's preface to it.

序所稱者不是行狀，是他做這件事的方式：「婆藪開士者，明慧內融、妙思奇拔」〔T30n1569 0167c25〕，「遠契玄蹤為之訓釋」〔T30n1569 0167c26〕，使沈隱之義彰於徽翰，風味宣流被於來葉。「遠契」二字是關鍵：他與提婆之間隔著時與地，所契者是論之玄蹤而非親承之口義。本編所讀之《百論》，經文是提婆的，而讀者一路所見之解，是他的。

What the preface praises is not a career but the way he did the work: "the adept Vasu, whose bright wisdom was fused within and whose fine thought was singular and lofty" 〔T30n1569 0167c25〕, who "accorded from afar with the profound trace and made this explanation for it" 〔T30n1569 0167c26〕, so that meanings sunk and hidden were made manifest in fair writing and their savour flowed abroad to reach later generations. "From afar" carries the weight: time and place stood between him and Deva, and what he accorded with was the treatise's profound trace, not a teaching received from a living mouth. In the Hundred Treatise this edition reads, the text is Deva's and the explanation the reader follows throughout is his.

其與世親（婆藪槃豆）別為二人，名之相近不足為合併之據——本編二人各立一檔，依《百論》帙已印可之凡例，英語作 Vasu，不依現代重構無聲改作另一人名。其生卒、鄉里、師承，藏中一概不繫，如實標不詳，不代為補；所繫世紀但取其論入姚秦羅什譯場為排序之權，非考定之年。

He and Vasubandhu are two men, and the nearness of their names is no warrant for merging them — this edition keeps a separate file for each and, following the ratified convention of its Hundred Treatise, renders his name Vasu, not silently altering it into another man's name on a modern reconstruction. Of his dates, his home and his teachers the canon says nothing, and this edition marks them honestly as unknown; the century entered for him is a sorting expedient taken from his treatise's passage through Kumārajīva's bureau under the Yao Qin, not a date established.