Shortly after the November 2014 publication of the second translation listed at the Wiki link that Valerie sent (there still listed as forthcoming), I wrote a lengthy review of it and previous English translations of the Mahāyāna-sūtrālaṃkāra: http://prajnaquest.fr/blog/mahayana-sutrala%e1%b9%83kara-a-review/. The 2014 translation is titled: Ornament of the Great Vehicle Sūtras: Maitreya’s Mahāyānasūtrālaṃkāra with Commentaries by Khenpo Shenga and Ju Mipham, translated by Dharmachakra Translation Committee (Boston & London: Snow Lion, 2014). The first ever English translation, by Surekha Vijay Limaye (Mahāyānasūtrālaṃkāra by ‘Asaṅga,’ Delhi: Sri Satguru Publications, 1992), was not listed in the Wiki article. This was beneficent. This translation was made without knowledge of the meaning of standard Buddhist terms, and is quite unreliable.

Of the other two English translations, in brief, the 2004 translation (The Universal Vehicle Discourse Literature (Mahāyānasūtrālaṃkāra), By Maitreyanātha/Āryāsaṅga, Together with its Commentary (Bhāṣya), By Vasubandhu, Translated from the Sanskrit, Tibetan, and Chinese by L. Jamspal, R. Clark, J. Wilson, L. Zwilling, M. Sweet, R. Thurman, New York: American Institute of Buddhist Studies, 2004) employs "experimental choices of English terminology" (Preface, p. x). Examples of these are "addictions" for kleśa-s, "theology" for tarka, and "intuition" for jñāna, and there is no glossary. The 2014 translation for the most part employs commonly used English translation terminology (with a few exceptions such as "wakefulness" for jñāna). Nonetheless, the 2004 translation is more accurate in its sentence construal. This is because the 2014 translation was made from the Tibetan translation, without consulting the original Sanskrit.