貞元新定釋教目錄 11.51.6

11.51.6

日於大慈恩寺翻經院譯至九月十四日畢沙門大乘光等筆受）
阿毘達磨集異門足論二十卷（見內典錄舍利子說顯慶五年十一
月二十六日於玉華寺明月殿譯至龍朔元年十二月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（見內典錄筏蘇密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（見翻經圖筏蘇密多羅造龍朔三年六月四日於玉
華寺八柱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譯與真諦出者同本永
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譯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
翻經院譯至二年十月二日畢沙門惠朗嘉尚等筆受）
入阿毘達磨論二卷（見內典錄塞建陀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異論亦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（見翻經圖惠月造貞觀二十二年五月十五日於弘福寺翻經院譯
沙門靈携筆受）
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
綴首秋七月絕筆）
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。食邑周南子孫因官。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。識者以為剋終隱淪之候故也。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。
其早惠如此。自後備通經奧。次兄長捷先
出家住東都淨土寺。以奘少罹窮酷携以將
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。其後隋代失御天下沸騰。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。鑽仰一方未成探賾。遂從蜀至荊詢求
先德。漸至相州。造惠休法師質問疑礙次到

…day in the Translation Cloister of Da Cien Monastery, finished on the fourteenth day of the ninth month; śramaṇa Dacheng Guang and others recorded the text.)
Abhidharma-saṅgītiparyāya-pāda-śāstra, twenty fascicles (found in the Neidian lu; spoken by Śāriputra; translated from the twenty-sixth day of the eleventh month of the fifth year of Xianqing in Mingyue Hall of Yuhua Monastery, finished on the nineteenth day of the twelfth month of the first year of Longshuo; śramaṇas Hongyan, Shiquan, and others recorded the text.)
Abhidharma-vijñānakāya-pāda-śāstra, sixteen fascicles (found in the Neidian lu; composed by Devaśarman; translated from the fifteenth day of the first month of the twenty-third year of Zhenguan in Hongfa Cloister of the Northern Palace, finished on the eighth day of the eighth month at Cien Monastery; śramaṇa Dacheng Guang and others recorded the text.)
Abhidharma-dharmaskandha-pāda-śāstra [Abhidharma-prakaraṇapāda], eighteen fascicles (found in the Neidian lu; composed by Vasumitra; the second translation, from the same original text as the Zhongshi fen apitan; translated from the first day of the ninth month of the fifth year of Xianqing in Yunguang Hall of Yuhua Monastery, finished on the twenty-third day of the tenth month; Dacheng Guang and others recorded the text.)
Abhidharma-dhātukāya-pāda-śāstra, three fascicles (found in the Fanjing tu; composed by Vasumitra; translation completed on the fourth day of the sixth month of the third year of Longshuo in Bazhu Pavilion of Yuhua Monastery; śramaṇa Dacheng Ji recorded the text.)
Abhidharma-mahāvibhāṣā-śāstra, two hundred fascicles (found in the Neidian lu; composed by five hundred great arhats and others; translated from the twenty-seventh day of the seventh month of the first year of Xianqing in the Translation Cloister of Da Cien Monastery, finished on the third day of the seventh month of the fourth year; śramaṇas Jiashang, Dacheng Guang, and others recorded the text.)
Abhidharmakośa-śāstra-kārikā, one fascicle (found in the Neidian lu; composed by Vasubandhu; the second translation, from the same original text as that produced by Paramārtha; translated in the second year of Yonghui in the Translation Cloister of Da Cien Monastery; śramaṇa Yuanyu and others recorded the text.)
Abhidharmakośa-śāstra, thirty fascicles (found in the Neidian lu; composed by Vasubandhu; the second translation, from the same original text as that produced by Paramārtha; translated from the tenth day of the fifth month of the second year of Yonghui in the Translation Cloister of Da Cien Monastery, finished on the twenty-seventh day of the seventh month of the fifth year; śramaṇa Yuanyu recorded the text.)
Abhidharma-nyāyānusāra-śāstra, eighty fascicles (found in the Neidian lu; composed by Saṅghabhadra; translated from the first day of the first month of the fourth year of Yonghui in the Translation Cloister of Da Cien Monastery, finished on the tenth day of the seventh month of the fifth year; śramaṇa Yuanyu recorded the text.)
Abhidharma-samayapradīpikā-śāstra, forty fascicles (found in the Neidian lu; composed by Saṅghabhadra; translated from the fifth day of the fourth month of the second year of Yonghui in the Translation Cloister of Da Cien Monastery, finished on the second day of the tenth month of the second year; śramaṇas Huilang, Jiashang, and others recorded the text.)
Abhidharmāvatāra-śāstra, two fascicles (found in the Neidian lu; composed by Skandhila; translated from the eighth day of the tenth month of the third year of Xianqing in the Translation Cloister of Da Cien Monastery, finished on the thirteenth day; śramaṇas Shiquan and Jiashang recorded the text.)
Pañcavastuka-vibhāṣā-śāstra, two fascicles (found in the Fanjing tu; composed by Dharmatrāta; translated from the third day of the twelfth month of the third year of Longshuo in Yuhua Hall, finished on the eighth day; śramaṇa Shiquan and others recorded the text.)
Samayabhedoparacanacakra, one fascicle (found in the Fanjing tu; composed by Vasumitra; the third translation, from the same original text as the Yilun; translated on the fourteenth day of the seventh month of the second year of Longshuo in Qingfu Hall of Yuhua Monastery; śramaṇa Dacheng Ji recorded the text.)
Record of the Duration of the Law as Spoken by the Great Arhat Nandimitra, one fascicle (found in the Neidian lu; translated on the eighteenth day of the intercalary fifth month of the fifth year of Yonghui in the Translation Cloister of Da Cien Monastery; śramaṇa Dacheng Guang recorded the text.)
Daśapadārtha-śāstra, one fascicle (found 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 Cloister of Hongfu Monastery; śramaṇa Lingxie recorded the text.)
Datang Xiyu ji, twelve fascicles (found in the Neidian lu; compiled by imperial decree in the twentieth year of Zhenguan in the Translation Cloister of Hongfu Monastery; śramaṇa Bianji received the imperial decree and set down the composition; finished in the autumn, in the seventh month).
The above seventy-six works in 1,347 fascicles; their texts are all extant.
Śramaṇa Shi Xuanzang, whose original personal name was Yi, belonged to the secular Chen clan and was a native of Chenliu. He was a descendant of Zhonggong, Magistrate of Taiqiu under the Han. His great-grandfather Qin was the Commandery Governor of Shangdang under the Later Wei; his grandfather Kang was an Erudite in the Directorate of Education under the Northern Qi, and was granted an estate in Zhounan, where his descendants settled due to official appointments, becoming natives of Goushi. His father, Hui, was brilliant, pure, and of elegant integrity, having mastered the classics from an early age; he stood eight feet tall with handsome brows and bright eyes. Appointed Magistrate of Jiangling, he untied his ribbon of office and returned home. As this was during the Daye era, those with discernment considered it an omen that he would maintain his retirement to the end.
He had four sons, of whom Xuanzang was the youngest. From childhood, he was exceptionally distinguished like fine jade, uncommonly intelligent and insightful. At the age of eight, as his father sat beside his low table and orally instructed him in the Classic of Filial Piety, when they reached the part where Master Zeng rose from his mat, Xuanzang suddenly straightened his lapels and stood up. When asked the reason, he replied: "When Master Zeng heard his teacher's instruction, he still rose from his mat. Now that I am receiving your kind instruction, how could I comfortably remain seated?" His father was exceedingly pleased and knew that he would surely succeed. He summoned the clan members and told them of it, and they all congratulated him, saying: "This boy is the fledgeling falcon of your house!" Such was his precocious wisdom. Thenceforth, he thoroughly mastered the profundities of the classics.
His second elder brother, Changjie, had already gone forth from household life and resided at Jingtu Monastery in the Eastern Capital. Because Xuanzang had suffered hardships in his youth, his brother took him along, daily instructing him in subtle principles and supplementing them with ingenious treatises. At the age of eleven, Xuanzang could recite the Vimalakīrtinirdeśa and the Lotus Sūtra. When the Eastern Capital held a regular ordination, he was admitted to the quota. From then on, he was remarkably upright and did not mingle with the crowd. His mouth recited and his eyes perused, scarcely leaving any leisure. Seeing the other novices engaging in heated conversation and frivolous games, Xuanzang said to them: "Does the sūtra not say: 'He who leaves the household does so for the unconditioned Dharma'? How could one continually engage in child's play? It can truly be called wasting one's hundred years of life."
At that time, Dharma Master Jing of the monastery was lecturing on the Mahāparinirvāṇa-sūtra; holding the scrolls and dedicating his heart to it, Xuanzang forgot to sleep or eat. He also studied the Mahāyānasaṃgraha under Dharma Master Yan; hearing it once he understood it nearly completely, and upon a second reading nothing was missed. He was thirteen years old at the time.
Afterwards, the Sui lost its hold on governance and the realm was in turmoil. The brothers took each other by the hand and went to the imperial capital, residing at Zhuangyan Monastery. This was the first year of the Wude era. The foundation of the dynasty was newly laid and military conflict was still raging, so there were no lecture halls in the capital. However, within the region of Shu, Buddhist activities were flourishing greatly. Thereupon, Xuanzang accompanied his brother through the Ziwu Valley into Hanchuan, where they met the two Dharma Masters Kong and Jing. They stayed for over a month, studying under them, and then proceeded together toward Chengdu. With all the virtuous masters gathered there, grand Dharma assemblies were established. Thereupon, Xuanzang further listened to Ji and Xian on the Saṃgraha, to Daozhen on the Abhidharma, and to [another on] the Kātyāyanīputra treatise [Jñānaprasthāna]. Treasuring every inch of time, he applied himself diligently without slackening. In two or three years, he thoroughly mastered the various collections.
Reaching the age of twenty, in the fifth year of Wude, he received full ordination in Chengdu. During the summer retreat, he studied the Vinaya and the tenets of the five categories and seven classes [of offenses]; after going through them once, he had fully grasped them. Xuanzang reflected to himself: "Learning values far-reaching breadth, and understanding prizes thorough comprehension. Drilling into and venerating just one corner does not constitute penetrating the profundities." Thereupon, he traveled from Shu to Jing seeking out senior virtuous teachers, gradually arriving at Xiangzhou, where he visited Dharma Master Huixiu to inquire about doubtful and difficult points. Next, he arrived at…