大唐內典錄 5.19

5.19

大集寶星經（一部十卷）
般若燈論（一部一十三卷）
大乘莊嚴論（一部一十五卷）
右三部三十八卷。西天竺國沙門波羅頗
蜜多。唐言先智。以貞觀初年。齎梵葉本
至止京輦。奏聞。乃勅左僕射房玄齡太府
卿蕭璟給事杜正倫監護翻譯。又選京邑
大德沙門玄摸度語。沙門慧賾慧淨法琳
綴文。沙門慧乘慧朗智首曇藏僧珍靈佳
慧明法常僧辯等證義。于斯時也。大集梵
文。將事廣傳陶津後代。而恨語由唐化弘
匠不行致使梵寶無由分布。故十載之譯
三部獻功。可悲深矣。
三德論一卷
入道方便門二卷
鏡喻論
無擬緣起一卷
十種讀經儀
無盡藏儀
發戒緣起二卷
法界圖并十不論
禮佛儀式二卷
右十部一十二卷。延興寺沙門釋玄琬
所撰。琬道行純深慧學該洽。道俗所依
像末城壍。以德聲高被。徵為皇太子戒師。
晚以年尊脚疾乘輿而入內禁。太宗隆重
文德深敬說法誘導上帝稱善。王臣百辟
莫不奉其戒。誥然其弘護居心誘進成務。
所以著論多門意存開化為本。又以法流
東漸三被誅殘。雖後鳩拾不無紕紊。琬欲
澄一文義該貫後賢。乃集達解名德三十
餘人。親面綜括披尋詞理。經延歲序方乃
究竟。即寫淨本以為法寶正則。故方隅道
俗欲寫藏經。皆就傳本以為揩准。斯亦後
代之僧傑。故能振此遺基。
破邪論（一部二卷）
辯正論（一部八卷）
右二部一十卷。終南山龍田寺沙門釋法
琳所造。琳本住荊楚。少參名匠宗猷教義
達解玄儒。遊不擇方護法為任。往以武德
之始。法門否塞飾詐之儔。過聞天聽。太
史令傅奕乘便舉隙。奏上誹毀事一十餘
條。意存退僧貶佛。道士李少卿又上十異
九迷論。道士劉進喜又上顯正論。皆塵黷
佛法無取於時。京邑諸僧亦有抗論者。皆
無可尚。於是釋教蒙塵道俗同恥。琳不忍
其誣。惘乃著論以禦之。廣引孔老敬佛
之文。多陳王臣重法之事。作論既成。時
俗競寫。有道士秦英。扇動宮儲。以琳著
論訕毀祖禰。文帝大怒。追琳辯對。前後
重沓愜附聖心。末後對云。所著破邪辯正。
皆與文籍扶同。一字有虧任從斧鉞。陛下
若順忠順正。琳則不損一毛。陛下若刑濫
無辜。琳則有伏尸之痛云云。帝不罪放于
益部為僧在道終歿。諸有別集三十餘卷。
秦英竟以虛詐伏誅。劉李傅氏相從化往。
故其遺文往行。可為萬代宗轄云。
釋疑論（一部一卷）
內典詩英華（一部十卷）
注金剛般若經
諸經講序
右四部一十餘卷。京師紀國寺沙門釋慧
淨所撰。淨本趙人。俗緣房氏。即隋國子博
士徽遠之猶子也。神慧摽舉有聲京國。談
述餘論凌轢後賢。每以士俗諸儒。沈迷執
業輕侮僧儔。以文自擁淨。乃著釋疑論以
曉業緣。集詩英華以知僧中不可輕罔。爾
後文府雄伯皆造法筵。重其機鑒朗拔。欣
其慧悟清峻。左僕射房玄齡。引為家僧。
春宮以下資其理義。多遊內禁對論李宗
列辟解頤。皇儲欽敬。下令徵延為普光寺
主。仍知紀國寺上座。淨當斯榮幸。兩以
居之。所著諸經莊嚴雜心俱舍等論疏。百
有餘卷。故不備載。
內德論（一部一卷）
右件論。貞觀初年。門下典儀李師政之所
作也。政家上黨學識攸歸。少翫大方長。遂
通洽。每與諸朝士共談玄奧。多陷名相。以
佛宗為虛誕。同迷緣業以聖理為捫虛。政
乃著論三篇。初明顯正喻傅氏之讒誹。中
明運業曉今古之迷濫。後述因果辯成報
之非謬。文極該要統史籍之前言。義寔明
冠拔沈冥之滯結。
辯量三教論（一部三卷）
十王正業論（一部十卷）
右二論一十三卷。京師西明寺沙門釋法
雲所造。雲本絳人。少遊玄肆。又居定室。亟
動神機。雖不廣閱經書歷眼玄知旨趣。每
見俗流邪論。均三教於一宗。商略皇王。
混政道於時俗。遂搜採名理討覈玄儒。著
茲二論開道悟俗。
注戒本（一部二卷并疏記四卷）
注羯磨（一部二卷疏記四卷）
行事刪補律儀（一部三卷或六卷）
釋門正行懺悔儀（一部三卷）
釋門亡物輕重儀
釋門章服儀
釋門歸敬儀
釋門護法儀
釋氏譜略
聖迹見在圖贊
佛化東漸圖贊（一部二卷）
釋迦方志（一部二卷）
古今佛道論衡（一部三卷）
大唐內典錄（一部十卷）
續高僧傳（一部三十卷）
後集續高僧傳（一部十卷）
廣弘明集（一部三十卷）
東夏三寶感通記（一部三卷）
右諸注解儀贊傳記。一十八部。一百一十
餘卷。終南山沙門釋道宣所撰。宣少尋教
相。長慕尋師。關之東西河之南北。追訪賢
友無憚苦辛。貞觀末年方事修緝。所列如
右。遺失不無。意存毘贊故也。
大般若波羅蜜多經（一部六百卷顯慶四年在玉華宮寺譯）
大菩薩藏經（一部二十卷貞觀十九年在弘福寺譯）
大方等十輪經（一部十卷）
無垢稱經（一部六卷）
解深密經（一部五卷）
分別緣起經（一部兩卷）
能斷金剛般若經
佛地經
如來教勝王經
藥師本願功德經
稱讚淨土經
最無比經
甚希有經
稱讚大乘功德經
顯無邊佛土經
六門陀羅尼經
諸佛心陀羅尼經
拔苦難陀羅尼經
勝幢臂印陀羅尼經
八名普密陀羅尼經
不空羂索神呪心經
十一面神呪心經
稱讚七佛名號功德經
般若多心經
千囀陀羅尼經
菩薩戒本
天請問經
菩薩羯磨
持世陀羅尼經（已上二十八部大乘經）
瑜伽師地論（一部一百卷大慈恩寺譯）
顯揚聖教論（一部二十卷弘福寺譯）
大乘阿毘達磨雜集論（一部十六卷弘福寺譯）
大乘阿毘達磨集論（一部七卷）
攝大乘本論（一部三卷）
攝大乘論世親釋（一部十卷）
攝大乘論無性論（一部十卷）
廣百論（一部十卷）
成唯識論（一部十卷）
佛地經論（一部七卷）
辯中邊論（一部三卷）
掌珍論（一部兩卷）
成業論（一部一卷已下單卷）
因明正理門論
因明入正理門論
大乘百法明門論略錄
大乘五蘊論
廣百論頌
顯揚聖教論頌
王法正理論
觀所緣緣論
唯識三十論
記法住傳
辯中邊論頌（已上二十四部大乘論）
本事經（一部七卷）
緣起聖道經（一部一卷已上二經小乘）
大毘婆沙論（一部二百卷）
順正理論（一部八十卷）
顯宗論（一部四十卷）
俱舍論（一部三十卷）
集異門論（一部二十卷）
發智論（一部二十卷）
品類足論（一部一十八卷）
識身足論（一部一十六卷）
法蘊足論（一部一十二卷）
入阿毘達磨論（一部兩卷）
俱舍論頌（一部一卷已上一十一部小乘論）
大唐西域傳（一部十二卷）
右大小乘經論。六十七部。一千三百四
十四卷。京師大慈恩寺沙門釋玄奘奉詔
譯。奘本頴川俗緣陳氏。小年出家師無遠
近。以貞觀三年出觀釋化五竺八河備經
歷覽。名德勝地訪無不逮。大獲梵本旋途
帝城。以貞觀十九年躬謁文帝異倫禮接。
仍勅名德沙門二十餘人助緝文句。初在
弘福翻經。公給資什。沙門靈閏等證義。沙
門行友等綴文。沙門辯機等執筆。及慈恩
創置。又移於彼參譯。紛綸未遑條列。帝乃
延內禁并幸南北山宮。面敘玄理極展誠
敬。天命有終日月奄曜。奘還京寺如常傳
譯。後以緣故徒住玉華宮。供給仍不爽前
及故。始自弘福今迄北宮。一十八載。傳度
法本雖非超挺。然不墜譯功。庶後之明識
因斯重復塵廣也。
大唐京寺錄傳（一部十卷龍朔元年修緝）
沙門不敬俗錄六卷
右二部。京師弘福寺沙門釋彥琮。以宇內
塔寺靈相極多。足感人心開洽誠信。江表
梁室著記十卷。東都後魏亦流五軸。而渭
陰帝里名寺勝塔。獨亡述紀。琮憤斯事創
就纂結。文寔鋪發事亦典據。有宗轄焉。
大唐眾經音義一部一十五卷
右一部。京師大慈恩寺沙門釋玄應所造。
應博學字書統通林苑。周涉古今括究儒
釋。昔高齊沙門釋道慧。為一切經音。不顯
名目但明字類。及至臨機搜訪多惑。應憤
斯事遂作此音。徵覈本據務存實錄。即萬
代之師宗。亦當朝之難隅也恨敘綴纔了
未及覆疎。遂從物故。惜哉。
敬福論十卷
略敬福論二卷
大小乘觀門十卷
法苑珠林集一百卷
四分律僧尼討要略五卷
金剛般若經集注三卷
百願文一卷
右七部百三十一卷。京師西明寺沙門釋
玄惲所撰。惲本名世道。律學高與慕重
前良。綴緝為務兼有鈔疏。注解眾經人代
即目。略敘如右。
注金剛般若經
注二帝三藏聖教序
右二部。普光寺僧釋玄範所撰。範少染大
方資學名匠立履清曠。不群庸小專門強
學。出自天心。弘贊正理開明道俗。有別集
二十卷。序其神用。

Ratnaketudhāraṇī-sūtra (one work, 10 fascicles)
Prajñāpradīpa (one work, 13 fascicles)
Mahāyānasūtrālaṃkāra (one work, 15 fascicles)
The three works and 38 fascicles above: The monk Prabhākaramitra from Western India (translated into Chinese as 'Xianzhi' [Prior Wisdom]), in the early years of the Zhenguan era, brought palm-leaf manuscripts in Sanskrit to the capital. He submitted a memorial to the throne, and an imperial decree was issued ordering the Vice-Director of the Left of the Department of State Affairs Fang Xuanling, the Chief Minister of the Court of the National Granaries Xiao Jing, and the Supervising Secretary Du Zhenglun to supervise and protect the translation [project]. Furthermore, the eminent monk Xuanmo from the capital was selected to transmit the language; the monks Huize, Huijing, and Falin arranged the text; and the monks Huicheng, Huilang, Zhishou, Tanzang, Sengzhen, Lingjia, Huiming, Fachang, Sengbian, and others verified the meaning. At that time, a great collection of Sanskrit texts was gathered, and the intention was to transmit them widely so as to instruct and guide future generations. Yet, regretfully, the linguistic medium had to be translated through Chinese, and great masters were not employed, so that these Sanskrit treasures could not be widely disseminated. Thus, throughout ten years of translation, only three works were successfully accomplished, which is truly deeply lamentable.

Sande lun (Treatise on the Three Virtues), 1 fascicle
Rudao fangbian men (Expedient Gateways for Entering the Way), 2 fascicles
Jingyu lun (Treatise on the Mirror Metaphor)
Wuni yuanqi (The Incomparable Dependent Arising), 1 fascicle
Shizhong dujing yi (Ritual Protocol for Ten Methods of Reciting Sūtras)
Wujin zang yi (Ritual Protocol for the Inexhaustible Treasury)
Fajie yuanqi (Dependent Arising of the Generation of the Precepts), 2 fascicles
Fajie tu bing shi bu lun (Chart of the Dharmadhātu and the Treatise on the Ten Denials)
Lifo yishi (Ritual Protocol for Bowing to the Buddha), 2 fascicles
The ten works and 12 fascicles above were composed by the monk Xuanwan of Yanxing Si. Wan's practice of the Way was pure and profound, and his learning in wisdom was comprehensive. Both monastics and laity relied upon him; he was a rampart and moat in the degenerate age of the facsimile Dharma. Because his virtuous reputation was widely known, he was summoned to serve as the precept master for the Crown Prince. Later in life, due to his advanced age and a foot ailment, he entered the inner palace riding in a carriage. Taizong held him in high esteem and treated him with profound reverence, and when he expounded the Dharma to provide guidance, the Emperor praised his virtue. None among the royal princes, ministers, and the hundred officials failed to uphold his precepts. His aspiration was entirely set upon promoting and protecting [the Dharma], and guiding people forward was his chief endeavour; therefore, the treatises he authored had various gateways, yet their core intention was always based on enlightenment and transformation. Furthermore, because the transmission of the Dharma eastward had suffered three destructions, although texts were collected together later, errors and confusion were not absent. Wan wished to purify and unify the texts and meanings to illuminate later worthies; he therefore assembled over thirty eminent and virtuous masters of profound understanding, personally summarizing and consulting the expressions and principles with them face to face. Only after years had passed was the project accomplished. They thereupon copied clean exemplars to serve as standard models for the Dharma treasure. Thus, monastics and laity from every direction who wished to copy the canon all turned to these transmitted copies as their standard. He was indeed an outstanding monk of later generations, and was therefore able to revive this remaining foundation.

Poxie lun (Treatise on Refuting the Heterodox; one work, 2 fascicles)
Bianzheng lun (Treatise on Clarifying the Correct; one work, 8 fascicles)
The two works and 10 fascicles above were composed by the monk Falin of Longtian Si on Mount Zhongnan. Lin originally resided in Jingchu. In his youth, he visited famous masters, investigated the central doctrines and religious principles, and mastered both the profound [teachings of Buddhism] and Confucianism. In his travels, he did not restrict himself to one region, and took the protection of the Dharma as his duty. In the past, at the beginning of the Wude era, the gate of the Dharma was blocked, and those who practiced deceit made their voices heard by the throne. Fu Yi, the Grand Astrologer, seized the opportunity to exploit shortcomings, presenting over ten items of slander and condemnation with the intention of suppressing the saṅgha and disparaging the Buddha. The Daoist Li Shaoqing further presented the Shiyi jiumi lun (Treatise on the Ten Disparities and Nine Delusions), and the Daoist Liu Jinxi presented the Xianzheng lun (Treatise on Revealing the Correct); all of them defiled the Buddha-Dharma and had nothing of value for the times. Although monks in the capital also wrote refutations, none were noteworthy. Thereupon the teachings of the Śākya clan were covered in dust, and monastics and laity shared the shame. Lin could not bear such falsehood and deception, and so composed treatises to ward them off. He broadly cited passages where Confucius and Laozi revered the Buddha, and extensively set forth instances where kings and ministers honoured the Dharma. Once these treatises were completed, contemporaries vied to copy them. There was a Daoist named Qin Ying who stirred up the Heir Apparent's palace, claiming that the treatises authored by Lin slandered the imperial ancestors. Emperor Wendi was greatly enraged and summoned Lin for interrogation. Time and again, his responses conformed to the imperial mind. In his final response, he stated: 'The Poxie lun and Bianzheng lun that I authored are entirely in accord with written records. If there is a single word deficient, I submit myself to the axe and execution. If Your Majesty acts in accordance with loyalty and correctness, I shall not lose a single hair; if Your Majesty applies punishments indiscriminately to the innocent, then I shall suffer the agony of a corpse lying executed.' The Emperor did not punish him, but banished him to Yibu to remain a monk, where he passed away on the road. His other collected works comprise over thirty fascicles. Qin Ying was eventually executed for falsehood and deceit, and Liu, Li, and Fu all passed away one after another. Therefore, Lin's surviving writings and past deeds may serve as an authoritative guide for ten thousand generations.

Shiyi lun (Treatise on Resolving Doubts; one work, 1 fascicle)
Neidian shi yinghua (Florilegium of Poetry on the Inner Scriptures; one work, 10 fascicles)
Zhu Jingang bore jing (Commentary on the Vajracchedikā-prajñāpāramitā-sūtra)
Zhu jing jiangxu (Lecture Prefaces to Various Sūtras)
The four works and over 10 fascicles above were composed by the monk Huijing of Jiguo Si in the capital. Jing was originally from Zhao, and his secular surname was Fang; he was the nephew of Fang Huiyuan, Erudite of the Directorate of Education under the Sui. His spiritual wisdom was preeminent, and he was renowned in the imperial capital; his discourses and incidental treatises surpassed later worthies. Seeing that scholar-officials and Confucians often indulged in their worldly vocations while despising and insulting the saṅgha, relying on literary writings to protect their own views, Jing thereupon authored the Shiyi lun to elucidate the workings of karmic conditions, and compiled the Shi yinghua to make it known that within the saṅgha there are those who cannot be lightly dismissed. Thereafter, eminent figures from literary circles all frequented his Dharma assemblies, valuing his sharp discernment and delighting in his lucid wisdom. Fang Xuanling, Vice-Director of the Left, engaged him as a family monk. Those from the Heir Apparent down sought instruction in his principles. He often visited the inner palace, where his debates with the Daoists delighted the assembled courtiers. The Crown Prince revered him, and issued an order inviting him to serve as the Abbot of Puguang Si, while also supervising the senior seat of Jiguo Si. Jing received these honors and held both offices. The commentaries he authored on various sūtras, the Mahāyānasūtrālaṃkāra, Samyuktābhidharmahṛdaya, Abhidharmakośa, and other treatises exceed one hundred fascicles, and are therefore not fully recorded here.

Neide lun (Treatise on Inner Virtue; one work, 1 fascicle)
The treatise above was written in the early years of the Zhenguan era by Li Shizheng, Gentleman of Court Ceremonial of the Chancellery. Zheng was from Shangdang, and was a man to whom all looked for learning. In his youth he delighted in the great path, and as he grew he attained comprehensive understanding. Whenever he discussed profound matters with officials at court, most were trapped in names and forms, considering the Buddhist tradition to be absurd, and being equally confused about karmic causes, they regarded the holy truth as grasping at shadows. Zheng thereupon composed three essays: the first elucidated correctness to illustrate the slanders of the Fu clan; the middle elucidated the turning of karma to awaken people to ancient and modern confusions; and the last set forth cause and effect to demonstrate that retribution is not erroneous. The writing is extremely comprehensive and essential, synthesizing past statements from historical records; its meaning is truly preeminent, uprooting deep-seated blockages and stagnation.

Bianliang sanjiao lun (Treatise on Evaluating the Three Teachings; one work, 3 fascicles)
Shiwang zhengye lun (Treatise on the Correct Actions of the Ten Kings; one work, 10 fascicles)
The two treatises and 13 fascicles above were composed by the monk Fayun of Ximing Si in the capital. Yun was originally from Jiang. In his youth he frequented places of profound study, and also dwelt in chambers of meditation, his spiritual faculties constantly stimulated. Although he did not broadly peruse sūtras and books, upon scanning them with his eyes he instantly grasped their essential purport. Seeing how worldly scholars advanced erroneous arguments, putting the three teachings on an equal footing, criticizing emperors and kings, and confounding the Way of governance with worldly customs, he searched out profound principles and examined both Daoism and Confucianism, composing these two treatises to enlighten and guide the laity.

Zhu jieben (Commentary on the Prātimokṣa; one work, 2 fascicles, with commentaries and notes in 4 fascicles)
Zhu jiemo (Commentary on the Karmavācanā; one work, 2 fascicles, with commentaries and notes in 4 fascicles)
Xingshi shanbu lüyi (Revised and Supplemented Monastic Protocol for Action; one work, 3 fascicles, or 6 fascicles)
Shimen zhengxing chanhui yi (Ritual Protocol for Correct Practice and Repentance for the Buddhist Tradition; one work, 3 fascicles)
Shimen wangwu qingzhong yi (Ritual Protocol on the Evaluation of Property Left by Deceased Monks)
Shimen zhangfu yi (Ritual Protocol on Monastic Robes)
Shimen guijing yi (Ritual Protocol on Reverence for the Buddhist Tradition)
Shimen hufa yi (Ritual Protocol on Dharma Protection for the Buddhist Tradition)
Shishi pulüe (Brief Genealogy of the Śākya Clan)
Shengji xianzai tuzan (Illustrations and Eulogies of Extant Holy Sites)
Fohua dongjian tuzan (Illustrations and Eulogies of the Eastward Spread of the Buddha's Transformation; one work, 2 fascicles)
Shijia fangzhi (Geographical Gazette of the Land of the Śākya; one work, 2 fascicles)
Gujin Fodao lunheng (Balance of Discourses between Buddhism and Daoism, Past and Present; one work, 3 fascicles)
Da Tang neidian lu (Catalogue of Buddhist Scriptures of the Great Tang; one work, 10 fascicles)
Xu gaoseng zhuan (Continued Biographies of Eminent Monks; one work, 30 fascicles)
Houji xu gaoseng zhuan (Later Collection of the Continued Biographies of Eminent Monks; one work, 10 fascicles)
Guang hongming ji (Expanded Collection on the Propagation and Clarification of Buddhism; one work, 30 fascicles)
Dongxia sanbao gantong ji (Record of the Sympathetic Resonances of the Three Jewels in the Eastern Land; one work, 3 fascicles)
The commentaries, ritual protocols, eulogies, and biographies listed above comprise 18 works in over 110 fascicles, compiled by the monk Daoxuan of Mount Zhongnan. In his youth, Xuan investigated the doctrinal aspects; when grown, he longed to seek masters. East and west of the passes, north and south of the Yellow River, he sought out worthy companions without fearing hardship. Only in the late years of the Zhenguan era did he undertake the work of editing and compilation. What is listed above contains omissions, yet the intention was solely to support and praise [the Dharma].

Mahāprajñāpāramitā-sūtra (one work, 600 fascicles; translated at Yuhua Gong Si in the fourth year of the Xianqing era)
Mahābodhisattvapiṭaka-sūtra (one work, 20 fascicles; translated at Hongfu Si in the nineteenth year of the Zhenguan era)
Daśacakra-kṣitigarbha-sūtra (one work, 10 fascicles)
Vimalakīrtinirdeśa-sūtra (one work, 6 fascicles)
Saṃdhinirmocana-sūtra (one work, 5 fascicles)
Pratītyasamutpādavibhaṅga-sūtra (one work, 2 fascicles)
Vajracchedikā-prajñāpāramitā-sūtra
Buddhabhūmi-sūtra
Tathāgatānuttararāja-sūtra
Bhaiṣajyaguru-vaidūryaprabharāja-sūtra
Sukhāvatīvyūha-sūtra
Anupama-sūtra
Adbhuta-sūtra
Mahāyāna-guṇānumodana-sūtra
Anantabuddhakṣetranirdeśa-sūtra
Ṣaṇmukhī-dhāraṇī-sūtra
Sarvabuddhahrdaya-dhāraṇī-sūtra
Duḥkhapraśamana-dhāraṇī-sūtra
Dhvajāgrakeyūra-dhāraṇī-sūtra
Aṣṭanāma-guhya-dhāraṇī-sūtra
Amoghapāśakalparāja-sūtra
Ekādaśamukha-dhāraṇī-sūtra
Saptabuddhanāmadhāraṇī-guṇaparikīrtana-sūtra
Prajñāpāramitāhṛdaya-sūtra
Sahasra-parivarta-dhāraṇī-sūtra
Bodhisattva-prātimokṣa
Devatā-paripṛcchā-sūtra
Bodhisattva-karmavācanā
Vasudhārā-dhāraṇī-sūtra (the 28 works above are Mahāyāna sūtras)

Yogācārabhūmi-śāstra (one work, 100 fascicles; translated at Dacien Si)
Prakaraṇāryavācā (one work, 20 fascicles; translated at Hongfu Si)
Abhidharmasamuccaya-vyākhyā (one work, 16 fascicles; translated at Hongfu Si)
Abhidharmasamuccaya (one work, 7 fascicles)
Mahāyānasaṃgraha-mūla (one work, 3 fascicles)
Mahāyānasaṃgraha-bhāṣya by Vasubandhu (one work, 10 fascicles)
Mahāyānasaṃgraha-vyākhyā by Asabhāva (one work, 10 fascicles)
Catuḥśataka-ṭīkā (one work, 10 fascicles)
Vijñaptimātratāsiddhi-śāstra (one work, 10 fascicles)
Buddhabhūmisūtra-śāstra (one work, 7 fascicles)
Madhyāntavibhāga-bhāṣya (one work, 3 fascicles)
Karatalaratna (one work, 2 fascicles)
Karmasiddhiprakaraṇa (one work, 1 fascicle; single-fascicle works follow)
Nyāyamukha
Nyāyapraveśa
Mahāyāna-śatadharma-prakāśamukha-śāstra
Pañcaskandhaka
Catuḥśataka-kārikā
Prakaraṇāryavācā-kārikā
Rājadharma-nyāya-śāstra
Ālambanaparīkṣā
Triṃśikāvijñaptimātratāsiddhi
Record on the Abiding of the Dharma
Madhyāntavibhāga-kārikā (the 24 works above are Mahāyāna śāstras)

Itivṛttaka (one work, 7 fascicles)
Pratītyasamutpāda-mārga-sūtra (one work, 1 fascicle; the two sūtras above are Hīnayāna)

Mahāvibhāṣā-śāstra (one work, 200 fascicles)
Nyāyānusāra-śāstra (one work, 80 fascicles)
Abhidharmasamayapradīpikā-śāstra (one work, 40 fascicles)
Abhidharmakośa-śāstra (one work, 30 fascicles)
Saṅgītiparyāya (one work, 20 fascicles)
Jñānaprasthāna (one work, 20 fascicles)
Prakaraṇapāda (one work, 18 fascicles)
Vijñānakāya (one work, 16 fascicles)
Dharmaskandha (one work, 12 fascicles)
Abhidharmāvatāra (one work, 2 fascicles)
Abhidharmakośa-kārikā (one work, 1 fascicle; the 11 works above are Hīnayāna śāstras)

Da Tang Xiyu ji (Record of the Western Regions of the Great Tang; one work, 12 fascicles)
The 67 works of Mahāyāna and Hīnayāna sūtras and śāstras above, comprising 1,344 fascicles, were translated by the monk Xuanzang of Dacien Si in the capital by imperial decree. Xuanzang was originally from Yingchuan, and his secular surname was Chen. In his youth he went forth, seeking teachers without regard to distance. In the third year of the Zhenguan era, he journeyed through the regions transformed by the Buddha, thoroughly traveling through the Five Indies and the Eight Rivers. There was no famous and virtuous master or holy site that he failed to visit. Having acquired a vast quantity of Sanskrit texts, he returned to the imperial city. In the nineteenth year of the Zhenguan era, he was granted a personal audience with Emperor Taizong, who received him with extraordinary ritual courtesy. An imperial decree then ordered over twenty eminent and virtuous monks to assist in editing the texts. He first translated sūtras at Hongfu Si, where supplies and utensils were provided by the state. The monk Lingrun and others verified the meaning, the monk Xingyou and others arranged the text, and the monk Bianji and others held the brush. When Cien Si was newly established, he moved there to continue translating. These affairs were so numerous that there is no leisure to list them in detail. The Emperor summoned him into the inner palace and visited the southern and northern mountain palaces, conversing with him face to face on profound principles and fully displaying sincere reverence. When the imperial lifespan reached its end and the sun and moon suddenly dimmed, Xuanzang returned to his monastery in the capital, translating as usual. Later, due to conditions, he moved to stay at Yuhua Gong, where supplies were still provided without falling short of the past. From his beginning at Hongfu Si down to his time at the Northern Palace, across eighteen years, his transmission of the Dharma texts, though not entirely unparalleled, never allowed the enterprise of translation to fail. It is hoped that the wise of later ages will, through these texts, broaden their understanding as specks of dust accumulate into a mountain.

Da Tang jingsi luzhuan (Record of the Monasteries of the Capital of the Great Tang; one work, 10 fascicles; compiled in the first year of the Longshuo era)
Shamen bujingsu lu (Record of Monks Not Bowing to the Laity; 6 fascicles)
The two works above: The monk Yancong of Hongfu Si in the capital, considering that spiritual manifestations among the pagodas and monasteries throughout the realm were exceedingly numerous, sufficient to move people's hearts and inspire sincere faith—the Liang dynasty south of the Yangtze had composed a record in 10 fascicles, and the Later Wei at the Eastern Capital had also circulated 5 fascicles, yet the famous monasteries and exquisite pagodas of the imperial capital north of the Wei River alone lacked an account. Cong was troubled by this matter and thereupon initiated the compilation. The prose is truly extensive, and the facts are based on authoritative sources; it has an orderly structure.

Da Tang zhongjing yinyi (Sounds and Meanings of the Scriptures of the Great Tang; one work, 15 fascicles)
The one work above was composed by the monk Xuanying of Dacien Si in the capital. Ying was broadly learned in philology and lexicons, and was conversant with the literary forest. He surveyed ancient and modern times, and exhaustively investigated Confucianism and Buddhism. In the past, the monk Daohui of the Northern Qi had compiled a phonetic glossary of all sūtras, but it did not display the titles, only clarifying phonetic categories, so that when consulting it according to need, people were often confused. Ying was troubled by this matter and thereupon produced this phonetic glossary, verifying the original bases and striving to preserve an accurate record. He is indeed a master for ten thousand generations, and also an irreplaceable figure of the present dynasty. It is to be regretted that he had only just finished drafting it and had not yet revised or commented upon it when he passed away. How lamentable!

Jingfu lun (Treatise on Reverence and Blessing; 10 fascicles)
Lüe jingfu lun (Abbreviated Treatise on Reverence and Blessing; 2 fascicles)
Daxiaocheng guanmen (Gateways of Contemplation in the Mahāyāna and Hīnayāna; 10 fascicles)
Fayuan zhulin ji (Forest of Pearls in the Dharma Garden; 100 fascicles)
Sifenlü sengni taoyao lüe (Summary Essentials of the Four-Part Vinaya for Monks and Nuns; 5 fascicles)
Jingang bore jing ji zhu (Collected Commentaries on the Vajracchedikā-prajñāpāramitā-sūtra; 3 fascicles)
Baiyuan wen (Text of One Hundred Vows; 1 fascicle)
The seven works and 131 fascicles above were compiled by the monk Xuanwen of Ximing Si in the capital. Wen's original name was Shidao. His Vinaya scholarship was exalted, and he admired and respected previous worthies. Compilation was his occupation, and he also authored commentaries and subcommentaries; his annotations of various sūtras are recognized by the people of his generation. A brief account is as given above.

Zhu Jingang bore jing (Commentary on the Vajracchedikā-prajñāpāramitā-sūtra)
Zhu erdi sanzang shengjiao xu (Commentary on the Prefaces to the Sacred Teachings of the Tripiṭaka by the Two Emperors)
The two works above were composed by the monk Xuanfan of Puguang Si. In his youth, Fan was influenced by the great path, studied under renowned masters, and conducted himself with purity and breadth of mind. Refusing to associate with mediocre people, he devoted himself to specialized and rigorous study, which stemmed from his natural disposition. He broadly praised the correct principle to enlighten monastics and laity. There is an independent collection of 20 fascicles that prefaces his spiritual capacity.