開元釋教錄 8.6.6

8.6.6

…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.