開元釋教錄 8.6.11

8.6.11

埋瘞色相如初。自非願力所持焉能致此。法
師形長七尺板身赤白色。眉目疎朗體貌端
凝。談論清華音詞遠暢。使聽者無倦瞻者忘
疲。或處徒眾。或對嘉賓。一坐半日略無傾動。
服尚乾陀裁唯細㲲修廣適中。行步雍容直
前而視輒不顧眄。滔滔焉若大江之紀地。灼
灼焉類芙蕖之在水。加以戒範端凝始終如
一。愛惜之志過護浮囊。持敬之堅超逾繫草。
性愛怡簡不好交遊。一入道場非朝命不出。
又聞盛暑之辰體無霑液。祁寒之際貌不慘
悽。又不夭不申不欠不啑。斯蓋未詳其地位
何賢聖之可格哉。又北宮現疾之時徵應繁
縟。將終之日色貌敷愉。亦難得而測也。及
終後月餘日。有人齎栴檀末香至。請依西國
法以塗三藏身。眾咸莫之許。其人作色曰。弟
子別奉進止師等若不許請錄狀以聞。眾從之
及開棺發殮已。人覺異香等蓮花之氣。互相
驚問。皆云若茲。向人除併殮衣唯留襯服。眾
覩三藏貌如生。人皆號絕共視。向人塗香服
殮蓋棺已俄失所在。眾疑天人焉。又其聽言
觀行名實相守。精厲晨昏計時分業。虔虔不
懈專思法務。言無名利行絕虛浮。曲識機緣
善通物性。不倨不諂行藏適時。吐味幽深辯
開疑議。寔當代之英賢。乃釋門之法將矣。且
其發蒙入法特異常倫。聽覽經論用為恒任。
既周行東夏挹酌諸師。披露肝膽盡其精義。
莫不傾倒林藪更新學府。遂能不遠數萬諮
求勝法。誓捨形命必會為期。發趾張掖途次
龍沙。中途艱險身心僅絕。既達高昌倍光來
價。傳國祖送備閱靈儀。路出鐵門石門。躬乘
沙嶺雪嶺。歷天險而志逾慷慨。遭凶賊而神
彌厲勇。兼以歸稟正教師承戒賢。理逐言揚
義非再授。廣聞異論包藏胸臆。致使梵侶傾
心不遺其法。又以起信一論文出馬鳴。印度
諸僧思承其本。奘乃譯唐為梵通布五天。斯
則法化之緣東西互舉。又西華餘論深尚聲
明。奘乃卑心請決隨授隨曉。致有七變其勢
動發異蹤三循廣論恢張懷抱。故得施無厭
寺三千學僧皆號智囊護持城壍。及覩其脣
吻聽其詞義。皆彈指讚歎何斯人也。隨其遊
歷塞外海東百三十國。道俗邪正承其名者。
莫不仰德歸依更崇開信。可以家國增榮。光
宅推遠獻奉歲至。咸奘之功。若非天挺英靈
生知聖授。何能振斯鴻緒導達遺蹤。前後僧
傳往天竺者。首自法顯法勇終于道邃道生。
相繼中途一十七返。取其通言華梵妙達文
筌揚導國風開悟邪正莫高於法師矣。恨其
經部不翻其數猶眾。年未遲暮足得出之。無
常奄及惜哉。
四分律刪補隨機羯磨一卷（序題云曇無德部四分律刪補隨機羯磨見內
典錄）
釋迦氏略譜一卷（或無略字見內典錄麟德二年九月十八日於西明寺撰訖）
釋迦方志二卷（見內典錄永徽元年撰）
大唐內典錄十卷（見內典錄麟德元年於西明寺撰）
集古今佛道論衡四卷（見內典錄前三卷龍朔元年於西明寺撰第四卷麟德元
年撰或二卷）
東夏三寶感通錄三卷（亦云集神州三寶感通錄見內典錄麟德元年夏六月
於清官精舍集）
續高僧傳三十卷（見內典錄）
廣弘明集三十卷（見內典錄）
右八部八十一卷其本並在。
沙門釋道宣。俗姓錢氏。吳興人也。彭祖之後
胤。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。外博九流內精三學。
戒香芬潔定水澄漪。存護法城著述無輟。尤
工律藏刪補章儀常於終南山以堅其志。凡
所修撰並行於代。護法綱要此錄載之。餘別
行門在於內典。貞觀末年方事修緝。撰四分
刪補羯磨等八部。內典錄中更有後續高僧
傳十卷。尋本未獲故闕。
一切經音義二十五卷（見內典錄）
右一部二十五卷其本見在。
沙門釋玄應。大慈恩寺翻經沙門也。博聞強
記鏡林苑之宏標。窮討本支通古今之互體。
故能讎校源流勘閱時代。刪稚古之野素。
削澆薄之浮雜。悟通俗而顯教。舉集略而騰
美。真可謂文字之鴻圖言音之龜鏡者也。以

When interred, his complexion was just as in life; had it not been sustained by the power of his vows, how could this have come to pass? The Master's stature was seven cubits tall, his frame was broad, and his complexion was reddish-white. His eyebrows and eyes were open and bright; his physical presence was composed and dignified. His discourse was elegant and pure, and the phrasing of his words resonated far and wide, causing listeners to feel no fatigue and onlookers to forget weariness. Whether among his disciples or before esteemed guests, he would sit upright for half a day without the slightest swaying. In attire he favored Gandhāra cut, tailored solely of fine cotton, of moderate length and breadth. He walked with ease and dignity, looking straight ahead without glancing about, grand and vast like the Great River giving order to the earth, bright and brilliant like a lotus resting on water. In addition, his monastic discipline was upright and steady, unchanging from beginning to end; his devotion to guarding it surpassed that of protecting a buoyant float, and the firmness of his reverence exceeded that of [the monk] bound with reeds. By nature he loved tranquility and simplicity, disliking casual socializing; once inside the monastery, he would not emerge except by imperial order. Furthermore, it is reported that in the height of summer his body did not sweat, and in severe winter his complexion showed no distress; nor did he slump, slouch, yawn, or sneeze. This surely makes it impossible to fathom his spiritual attainment—to what rank of worthy or sage could he be compared? Again, when he manifested illness at the Northern Palace, wondrous portents were manifold; on the day he approached his end, his countenance was joyful and at ease, which likewise is hard to measure. More than a month after his passing, someone arrived bearing sandalwood powder incense, requesting to anoint the Tripiṭaka Master's body according to the customs of the Western regions. The assembly refused to permit it. That person looked stern and said, 'This disciple has received a special imperial command. If the masters do not permit it, please draw up a memorial to report this.' The assembly complied. When the coffin was opened and the shrouds were uncovered, everyone perceived an extraordinary fragrance, resembling the scent of lotus blossoms; astounded, they questioned each other, and all said it was thus. That person removed all the shrouding garments, leaving only his inner robe. When the assembly beheld the Tripiṭaka Master looking as if alive, everyone wept aloud and gazed upon him together. Once that person had applied the incense, arranged the shrouds, and closed the coffin, in an instant his whereabouts were lost; the assembly suspected he was a divine being. Furthermore, in examining his words and observing his conduct, his reputation and reality matched each other. Rigorous and diligent morning and evening, he allotted his duties by the hour, reverent and untiring, dedicated to the affairs of the Dharma. His speech was devoid of fame and profit; his deeds were entirely free of superficiality. He subtly discerned inclinations and circumstances, and was well versed in the natures of things. Neither haughty nor sycophantic, he took office or withdrew as the times dictated. Uttering subtle and profound insights, his eloquence resolved doubts and debates. Truly he was an outstanding worthy of his age, a great commander of the Dharma within the lineage of Śākya. Moreover, from the time he cleared away ignorance and entered the Dharma, he was exceptionally distinct from ordinary men; hearing and reading sūtras and śāstras was his constant duty. Having traveled throughout the Eastern realm, drawing widely from various masters, he laid bare his heart and mind to exhaust their subtle doctrines; none failed to overturn their forest groves and renew their seats of learning for him. Thus, undeterred by tens of thousands of miles, he sought the supreme Dharma, vowing to sacrifice his bodily life and setting their meeting as his goal. Setting out from Zhangye, his route passed through Longsha. Amid the hardships and perils of the journey, body and mind were almost extinguished. Once he arrived in Gaochang, his reputation shone doubly forth; he was seen off by the sovereign of the state and fully provided with religious ceremonies. His path led through the Iron Gate and the Stone Gate; in person he traversed sandy ranges and snowy peaks. Crossing natural perils, his resolve grew all the more gallant; encountering vicious bandits, his spirit became ever more courageous. Furthermore, he returned to rely on the orthodox teachings, receiving instruction under Śīlabhadra; the principles flowed forth with his words, and their meanings never needed to be taught a second time. Having broadly heard diverse treatises, he held them all within his breast, so that the monastics of India submitted to him wholeheartedly and did not neglect his teachings. In addition, because the Awakening of Faith Treatise was composed by Aśvaghoṣa and the monks of India yearned to possess its text, Xuanzang translated it from Chinese into Sanskrit and circulated it throughout the Five Indias. This, then, was an affinity of Dharmic transformation undertaken mutually between East and West. Again, the other treatises of the Western lands profoundly value the science of grammar; Xuanzang humbled his mind to request decisions thereon, understanding as soon as instructed. This led to his having 'seven shifts in grammatical forms, initiating novel ways of expression, and thrice traversing comprehensive treatises, expanding his intellectual horizons.' Consequently, the three thousand student monks of the Apramādaka Monastery—all hailed as storehouses of wisdom and defenders of the Dharma citadel—upon witnessing his lips and mouth and hearing his phrasing and meaning, all snapped their fingers in praise, exclaiming, 'What manner of man is this!' Wherever he traveled through the one hundred and thirty states beyond the frontier and east of the sea, clergy and laity, heterodox and orthodox, who heard of his name, all looked up to his virtue, took refuge, and further revered and developed their faith. That the state gained honor, and that far-off realms came under the court's influence so that tributes arrived year after year, was entirely the merit of Xuanzang. Were he not endowed by Heaven with an extraordinary spirit, possessing innate knowledge and sage-like transmission, how could he have reinvigorated this great legacy and illuminated these surviving tracks? Among the monks who went to Tianzhu recorded in earlier and later monastic biographies, beginning with Faxian and Fayong and ending with Daosui and Daosheng, seventeen successive journeys were made midway; yet in mastering both Chinese and Sanskrit, marvelously penetrating the subtleties of language, guiding national customs, and awakening both heterodox and orthodox, none was greater than this Dharma Master. It is only regrettable that many sūtras were left untranslated. Since he had not yet reached late old age, he could fully have brought them out; that impermanence should have overtaken him so suddenly is deeply lamented! Sifen lü shanbu suiji jiemo, in one fascicle (The preface is titled Tanwude bu sifen lü shanbu suiji jiemo; see the Neidian lu). Shijia shi lüepu, in one fascicle (Sometimes without the character lüe; see the Neidian lu; completed at Ximing Temple on the eighteenth day of the ninth month of the second year of Linde). Shijia fangzhi, in two fascicles (See the Neidian lu; composed in the first year of Yonghui). Da Tang neidian lu, in ten fascicles (See the Neidian lu; composed at Ximing Temple in the first year of Linde). Ji gujin Fo-Dao lunheng, in four fascicles (See the Neidian lu; the first three fascicles were composed at Ximing Temple in the first year of Longshuo, and the fourth was composed in the first year of Linde; or in two fascicles). Dongxia sanbao gantong lu, in three fascicles (Also titled Ji Shenzhou sanbao gantong lu; see the Neidian lu; compiled at Qingguan Hermitage in the sixth month of the summer of the first year of Linde). Xu gaoseng zhuan, in thirty fascicles (See the Neidian lu). Guang hongming ji, in thirty fascicles (See the Neidian lu). The eight works above, totaling eighty-one fascicles, are all extant. Śramaṇa Shi Daoxuan, whose secular surname was Qian, was a native of Wuxing, a descendant of Pengzu. In his youth, Daoxuan examined doctrined forms; as he grew up, he yearned to seek teachers. East and west of the passes, south and north of the Yellow River, he pursued and visited worthy companions without dreading toil and hardship. Outwardly he was broad in the nine schools of thought; inwardly he was proficient in the three trainings. The fragrance of his precepts was sweet and pure, and the waters of his concentration were serene and rippling. Guarding the Dharma fortress, his writings were ceaseless. He was especially skilled in the Vinayapiṭaka, correcting and supplementing liturgical procedures, and often stayed on Mount Zhongnan to solidify his resolve. Everything he compiled circulated widely in his age. The essentials for defending the Dharma are recorded in this catalogue; other separately circulating divisions are contained in the Neidian [lu]. Only in his later years, in the Zhenguan era, did he begin compiling and writing, composing the eight works such as Sifen shanbu jiemo. In the Neidian lu there is additionally the Hou xu gaoseng zhuan in ten fascicles, but seeking its text none was found, so it is lacking here. Yiqie jing yin yi, in twenty-five fascicles (See the Neidian lu). The one work above, in twenty-five fascicles, is currently extant. Śramaṇa Shi Xuanying was a translation śramaṇa of Dacien Temple. Broadly learned and with a powerful memory, he reflected the vast standards of the literary forest; exhausting the primary and branching traditions, he mastered the interconnected forms of past and present. Thus he was able to collate origins and developments and examine chronological eras, excising the rustic plainness of primitive antiquity and trimming away the superficial clutter of degraded times. Revealing the teachings by making them accessible to the common world, he elevated praise by presenting comprehensive summaries. Truly he may be called a grand exemplar of written characters and a true mirror of spoken sounds. Because