開元釋教錄 8.6.6

8.6.6

月二十六日於玉華寺明月殿譯至龍朔三年十二月二十九日畢沙門弘彥釋詮等筆受）
阿毘達磨識身足論十六卷（見內典錄提婆設摩造貞觀二十三年正月十
五日於北闕弘法院譯至八月八日於慈恩寺畢沙門大乘光等筆受）
阿毘達磨品類足論十八卷（見內典錄筏蘇蜜多羅造第二出與眾事分阿
毘曇同本顯慶五年九月一日於玉華寺雲光殿譯至十月二十三日畢大乘光等筆受）
阿毘達磨界身足論三卷（見翻經圖筏蘇蜜多羅造龍朔三年六月四日於玉
華寺八桂亭譯畢沙門大乘基筆受）
阿毘達磨大毘婆沙論二百卷（見內典錄五百大阿羅漢等造顯慶元年
七月二十七日於大慈恩寺翻經院譯至四年七月三日畢沙門嘉尚大乘光等筆受）
阿毘達磨俱舍論本頌一卷（見內典錄世親造第二出與真諦出者同本永
徽二年於大慈恩寺翻經院譯沙門元瑜等筆受）
阿毘達磨俱舍論三十卷（見內典錄世親造第二出與真諦出者同本永徽二
年五月十日於大慈恩寺翻經院譯至五年七月二十七日畢沙門元瑜筆受）
阿毘達磨順正理論八十卷（見內典錄眾賢造永徽四年正月一日於大
慈恩寺翻經院譯至五年七月十日畢沙門元瑜筆受）
阿毘達磨顯宗論四十卷（見內典錄眾賢造永徽二年四月五日於大慈恩寺
翻經院譯至三年十月二十日畢沙門慧朗嘉尚等筆受）
入阿毘達磨論二卷（見內典錄塞建地羅造顯慶三年十月八日於大慈恩寺翻經院譯
至十三日畢沙門釋詮嘉尚筆受）
五事毘婆沙論二卷（見翻經圖法救造龍朔三年十二月三日於玉華寺玉華殿譯至八
日畢沙門釋詮等筆受）
異部宗輪論一卷（見翻經圖世友造第三出與十八部論部異執論並同本龍朔二年
七月十四日於玉華寺慶福殿譯沙門大乘基筆受）
大阿羅漢難提蜜多羅所說法住記一卷（見內典錄
永徽五年閏五月十八日於大慈恩寺翻經院譯沙門大乘光筆受）
勝宗十句義論一卷（見翻經圖慧月造貞觀二十二年五月十五日於弘福寺翻經院
譯沙門靈雋筆受）
大唐西域記十二卷（見內典錄貞觀二十年奉勅於弘福寺翻經院撰沙門辯機承旨綴
緝秋七月絕筆）
右七十六部一千三百四十七卷其本並
在。
沙門釋玄奘。本名禕。俗姓陳氏。陳留人也。
漢太丘長仲弓之後。曾祖欽後魏上黨太守。
祖康北齊國子博士食邑周南子孫因家。又
為緱氏人也。父惠英潔有雅操早通經術。形
長八尺美眉明目。拜江陵令解纓而返。即大
業年。識者以為尅終。隱淪之候故也。有四
男奘最小。幼而珪璋特達聰悟不群。年八歲
父坐於机側口授孝經。至曾子避席忽整襟
而起問其故。對曰。曾子聞師命尚猶避席。某
今奉慈訓豈宜安坐。父甚悅知其必成。召
宗人語之。皆賀之曰。此公之揚烏也。其早慧
如此。自後備通經奧。次兄長捷先出家住東
都淨土寺。以奘少罹窮酷携以獎之。日授精
理旁兼巧論。年十一誦維摩法華。東都恒度
便預其次。自爾卓然梗正不偶朋流。口誦目
緣略無閑缺。覩諸沙彌劇談掉戲。奘謂之曰。
經不云乎。夫出家者為無為法。豈復恒為兒
戲。可謂徒喪百年。時寺有景法師講涅槃經。
執卷伏膺遂忘寢食。又學嚴法師攝大乘論。
一聞將盡再覽無遺。時年十三也。其後隋氏
失御天下沸騰。昆季相携屆于京邑住莊嚴
寺。是時武德元年也。國基草創兵甲尚興。所
以京城未有講肆。然綿蜀之中法事甚盛。遂
與兄從之經子午谷入漢川。遂逢空景二法
師。停月餘日從之受學。仍相與進向成都。諸
德既萃大建法筵。於是更聽基暹攝論毘曇
道振迦旃延論。敬惜寸陰勵精無怠。二三年
間究通諸部。年滿二十。即以武德五年於成
都受具。夏坐學律五篇七聚之宗。一遍斯得。
奘自惟曰。學貴經遠義重疎通。鑽仰一方未
成探𭭻。遂從蜀至荊詢求先德。漸至相州
造慧休法師質問疑礙。次到趙州謁道深法
師學成實論。又入長安止大覺寺。就岳法師
學俱舍論。皆一遍而盡其旨經目而記於心。

…month, the twenty-sixth day, in Mingyue Hall of Yuhua Temple, and finished on the twenty-ninth day of the twelfth month of the third year of Longshuo; recorded by the śramaṇas Hongyan, Shiquan, and others.)
*Abhidharma-vijñānakāya-pāda-śāstra*, sixteen fascicles (recorded in the *Neidian lu*; composed by Devaśarman; translated starting on the fifteenth day of the first month of the twenty-third year of Zhenguan in the Hongfa Cloister of the Northern Palace, and completed on the eighth day of the eighth month at Ci'en Temple; recorded by the śramaṇa Daśengguang and others).
*Abhidharma-prakaraṇa-pāda-śāstra*, eighteen fascicles (recorded in the *Neidian lu*; composed by Vasumitra; the second translation, sharing the same original text as the *Zhongshi fen apitan*; translated starting on the first day of the ninth month of the fifth year of Xianqing in Yunguang Hall of Yuhua Temple, and completed on the twenty-third day of the tenth month; recorded by Daśengguang and others).
*Abhidharma-dhātukāya-pāda-śāstra*, three fascicles (recorded in the *Fanjing tu*; composed by Vasumitra; translated and completed on the fourth day of the sixth month of the third year of Longshuo at Bagui Pavilion of Yuhua Temple; recorded by the śramaṇa Daśengji).
*Abhidharma-mahāvibhāṣā-śāstra*, two hundred fascicles (recorded in the *Neidian lu*; composed by the five hundred great arhats and others; translated starting on the twenty-seventh day of the seventh month of the first year of Xianqing in the Translation Hall of Da Ci'en Temple, and completed on the third day of the seventh month of the fourth year; recorded by the śramaṇas Jiashang, Daśengguang, and others).
*Abhidharmakośa-śāstra-kārikā*, one fascicle (recorded in the *Neidian lu*; composed by Vasubandhu; the second translation, sharing the same original text as that produced by Paramārtha; translated in the second year of Yonghui in the Translation Hall of Da Ci'en Temple; recorded by the śramaṇa Yuanyu and others).
*Abhidharmakośa-śāstra*, thirty fascicles (recorded in the *Neidian lu*; composed by Vasubandhu; the second translation, sharing the same original text as that produced by Paramārtha; translated starting on the tenth day of the fifth month of the second year of Yonghui in the Translation Hall of Da Ci'en Temple, and completed on the twenty-seventh day of the seventh month of the fifth year; recorded by the śramaṇa Yuanyu).
*Abhidharma-nyāyānusāra-śāstra*, eighty fascicles (recorded in the *Neidian lu*; composed by Saṅghabhadra; translated starting on the first day of the first month of the fourth year of Yonghui in the Translation Hall of Da Ci'en Temple, and completed on the tenth day of the seventh month of the fifth year; recorded by the śramaṇa Yuanyu).
*Abhidharma-samayapradīpikā-śāstra*, forty fascicles (recorded in the *Neidian lu*; composed by Saṅghabhadra; translated starting on the fifth day of the fourth month of the second year of Yonghui in the Translation Hall of Da Ci'en Temple, and completed on the twentieth day of the tenth month of the third year; recorded by the śramaṇas Huilang, Jiashang, and others).
*Abhidharmāvatāra-śāstra*, two fascicles (recorded in the *Neidian lu*; composed by Skandhila; translated starting on the eighth day of the tenth month of the third year of Xianqing in the Translation Hall of Da Ci'en Temple, and completed on the thirteenth day; recorded by the śramaṇas Shiquan and Jiashang).
*Pañcavastuka-vibhāṣā-śāstra*, two fascicles (recorded in the *Fanjing tu*; composed by Dharmatrāta; translated starting on the third day of the twelfth month of the third year of Longshuo in Yuhua Hall of Yuhua Temple, and completed on the eighth day; recorded by the śramaṇa Shiquan and others).
*Samayabhedoparacanacakra*, one fascicle (recorded in the *Fanjing tu*; composed by Vasumitra; the third translation, sharing the same original text as the *Shiba bu lun* and the *Bu yizhi lun*; translated on the fourteenth day of the seventh month of the second year of Longshuo in Qingfu Hall of Yuhua Temple; recorded by the śramaṇa Daśengji).
*Da aluohan Nantimiduoluo suoshuo fazhu ji*, one fascicle (recorded in the *Neidian lu*; translated on the eighteenth day of the intercalary fifth month of the fifth year of Yonghui in the Translation Hall of Da Ci'en Temple; recorded by the śramaṇa Daśengguang).
*Daśapadārtha-śāstra*, one fascicle (recorded in the *Fanjing tu*; composed by Candramati; translated on the fifteenth day of the fifth month of the twenty-second year of Zhenguan in the Translation Hall of Hongfu Temple; recorded by the śramaṇa Lingjun).
*Da Tang Xiyu ji*, twelve fascicles (recorded in the *Neidian lu*; compiled by imperial order in the twentieth year of Zhenguan in the Translation Hall of Hongfu Temple; the śramaṇa Bianji received the instructions and compiled it, finishing his work in the seventh month, in autumn).
The seventy-six works above, in one thousand three hundred and forty-seven fascicles, are all extant.
The śramaṇa Shi Xuanzang, whose original name was Yi, had the secular surname Chen. He was a native of Chenliu,
a descendant of Zhonggong, Magistrate of Taiqiu in the Han. His great-grandfather Qin was the Governor of Shangdang under the Later Wei.
His grandfather Kang was a Erudite of the National University under the Northern Qi, holding a feoff in Zhounan, so his descendants took up residence there,
and thus he became a native of Goushi. His father, Hui, was upright, pure, and of refined character, having mastered the classics and arts at an early age. He stood eight feet tall, with handsome brows and bright eyes. Appointed Magistrate of Jiangling, he untied his official insignia and returned home. That was in the Daye era;
those with discernment regarded this as the token of one who brings things to a successful close by retiring into seclusion. He had four
sons, of whom Xuanzang was the youngest. From childhood, he was exceptionally prominent, like a jade tablet, and of uncommon intelligence and understanding. When he was eight years old,
his father sat beside his low desk and taught him the *Classic of Filial Piety* by mouth. When they came to the passage where Zengzi rose from his seat, Xuanzang suddenly straightened his robes
and stood up. His father asked the reason, and he replied: "Zengzi, hearing his master's instruction, still rose from his seat. Now that I am receiving your kind instructions, father, how could I remain comfortably seated?"
His father was greatly pleased, knowing that he would surely achieve great things. He summoned his kinsmen and told them about it, and they all congratulated him, saying,
"This is your fledgeling phoenix!" Such was his precocious intelligence. From then on, he thoroughly mastered the depths of the classics. His second elder brother, Changjie, had already left home and resided at Jingtu Temple in the Eastern Capital [Luoyang]. As Xuanzang was afflicted with hardship and suffering in his youth, his brother took him in and encouraged him,
daily instructing him in profound principles while also covering clever treatises. At the age of eleven, he recited the *Vimalakīrti* and *Lotus* sūtras. When the Eastern Capital held a regular ordination,
he was admitted to the ranks. From that time on, he stood out as upright and unbending, refusing to associate casually with the crowd. In reciting with his mouth and following with his eyes,
he practically never had an idle moment. Seeing the various novices talking boisterously and engaging in frivolity, Xuanzang said to them:
"Does the sūtra not say: 'One who has left home does so for the unconditioned Dharma'? How could one constantly engage in childish play? It can truly be called a waste of a hundred years."
At that time, Dharma Master Jing was lecturing on the *Nirvāṇa Sūtra* at the temple; Xuanzang held his scroll and was so devoted to the teaching that he forgot about sleep and food. He also studied Master Yan's *Mahāyānasaṃgraha*;
upon hearing it once, he had almost completely grasped it, and after looking through it a second time, nothing was left unlearned. He was thirteen years old at the time. Thereafter, the Sui dynasty
lost control of governance, and the whole realm fell into turmoil. The brothers took each other by the hand and reached the capital city [Chang'an], where they stayed at Zhuangyan Temple.
This was the first year of Wude. The state's foundations were just being laid, and weapons of war were still raised, so there were as yet no lecturing halls in the capital. However, within the region of Shu, Buddhist affairs were flourishing greatly.
He and his brother therefore followed this trend, passing through Ziwu Valley into the Han River basin. There they met the two Dharma Masters Kong and Jing;
they stayed for more than a month and studied under them. Together, they then proceeded to Chengdu. The eminent masters having assembled there, great Dharma assemblies were established.
Thereupon, Xuanzang further listened to Ji and Xian on the *Mahāyānasaṃgraha* and Abhidharma, and to Daozhen on the treatise of Kātyāyana. Cherishing every inch of time, he applied himself diligently without slackening.
Within two or three years, he had thoroughly mastered the various collections. Having reached the age of twenty, he received full ordination in Chengdu in the fifth year of Wude.
During the summer retreat, he studied the Vinaya and the tenets of the five categories and seven groups of offenses; after going through them once, he had fully grasped them.
Xuanzang reflected to himself: "In learning, what is valuable is far-reaching mastery; in meaning, what is prized is thorough comprehension. By drilling into and looking up to a single perspective, one cannot fully plumb the depths." He therefore traveled from Shu to Jing seeking out senior masters of virtue, and gradually arrived in Xiangzhou,
where he visited Dharma Master Huixiu to inquire about difficult and obstructive points. Next, he went to Zhaozhou to pay respects to Dharma Master Daoshen and study the *Tattvasiddhi-śāstra*.
He then entered Chang'an and stayed at Dajue Temple, studying the *Abhidharmakośa-śāstra* under Master Yue. In every case, he grasped its purport completely in a single pass, and whatever passed before his eyes was retained in his mind.