圓暉

「釋圓暉，未詳何許人也」〔T50n2061 0734a12〕——與光、寶二師同，本傳於其出身闕如。所記者其學：「精研性相，善達諸宗」〔T50n2061 0734a13〕，而「幼於《俱舍》一門，最為銳意」〔T50n2061 0734a13〕。諸宗皆通而獨銳於一門，故其疏不是旁涉之作。

"Yuanhui: no one knows where he came from" 〔T50n2061 0734a12〕 — as with Puguang and Fabao, the biography leaves his origin blank. What it records is his learning: "he studied nature and characteristics with precision and was at home in every school" 〔T50n2061 0734a13〕, and "from youth the one gate of the Kośa was where his mind was sharpest" 〔T50n2061 0734a13〕. At home in every school and sharpest in one gate — his commentary is not a work written in passing.

本編所取其《俱舍論頌疏》〔T41n1823〕之緣起，本傳繫於一位在家人的請託：「時禮部侍郎賈曾歸心釋氏」〔T50n2061 0734a14〕，好樂斯文，多命他談此宗相，遂請為略疏。其體例本傳一語道盡：「頌則再牒而釋，論乃有引而具注」〔T50n2061 0734a18〕——以頌為主而以論為輔，此即本編取其為俱舍第三鏡之由：光、寶詳於論，暉詳於頌。

The occasion of the Verse Commentary on the Kośa 〔T41n1823〕 that this edition draws on the biography lays at a layman's request: "at that time Jia Zeng, vice-director of the Board of Rites, had turned his heart to the Buddha's teaching" 〔T50n2061 0734a14〕, delighted in this text, often had Yuanhui expound the tenets of the school, and asked him for a condensed commentary. Its method the life states in a line: "the verses he cites again and explains; the treatise he draws upon where needed and annotates in full" 〔T50n2061 0734a18〕 — the verses foremost and the treatise in support. That is why this edition takes him as its third Kośa mirror: Puguang and Fabao are full on the treatise, Yuanhui on the verses.

其行世之廣，本傳記為「光、寶二師之後，暉公間出」〔T50n2061 0734a20〕，而兩河間、二京道、江表、燕、齊、楚、蜀盛行其疏。生卒之年本傳不繫，本編如實標不詳，不代為補。

How far it travelled the biography records thus: "after the two masters Puguang and Fabao, Yuanhui appeared" 〔T50n2061 0734a20〕, and his commentary circulated widely between the two rivers, along the roads of the two capitals, south of the Yangzi, and in Yan, Qi, Chu and Shu. His dates the life does not give, and this edition marks them honestly as unknown rather than supplying them.