貞元新定釋教目錄 11.51.8

11.51.8

龍窟影像金佛像一軀通光座高三尺三寸。
擬婆羅痆斯國鹿野苑初轉法輪像刻檀佛像
一軀通光座高尺有五寸。擬橋賞彌國出愛
王思慕如來刻檀寫真像刻檀佛像一軀通
光座高二尺九寸。擬劫比他國如來自天宮
下降寶階像銀佛像一軀通光座高四尺。擬
摩揭陀國鷲峯山說法華等經像金佛像一軀
通光座高三尺五寸。擬那揭羅曷國伏毒龍
所留影像刻檀佛像一軀通光座高尺有三寸
擬吠舍釐國巡城行化像大乘經二百二十四
部。大乘論一百九十二部。上座部經律論一
十四部。大眾部經律論一十五部。三彌底部
經律論一十五部。彌沙塞部經律論二十二
部。迦葉臂耶部經律論一十七部。法密部經
律論四十二部。說一切有部經律論六十七
部。因論三十六部。聲論一十三部。凡五百二
十夾六百五十七部。並載之巨象還返。
帝城。初奘既度蔥嶺。先遣侍人齎表陳露達
國化也。下。
勅流問。令早相見。行達于闐以象致死所齎
經像交無運致。又上表請。尋下別。
勅。令于闐王給其鞍乘。既奉嚴勅駝馬相運
至于沙州。又蒙別勅。計其行程酬雇價直。並
不受而還。自爾乘傳二十許乘。以貞觀十九
年正月二十四日。屆于京邦之西。道俗相趨
屯赴闐𨶮。數十萬眾如值下生。將欲入都人
物諠擁取進不前。遂停別館。通夕禁衛。候備
遮斷停駐道旁。從故城之西南至京師朱
雀之都。亭驛二十餘里。列眾拜謁動不得
旋。于時駕幸洛陽。奘乃留諸經像送弘福寺。
京邑僧眾競列幢帳助運莊嚴。四部諠譁又
倍初至。當斯時也。復感瑞雲現于日北。團
團如蓋紅白相映。當于像上。顯發輪光既非
遶日。同共嗟仰從午至晡。像入弘福方始歇
滅。致使京都五日四民廢業七部歸承。當
此一期傾仰之高終古罕類也。謁帝於洛陽
宮。見于儀鸞殿。特蒙慰問面奉。
天顏。談敘真俗無爽。帝旨。從卯至酉不覺
時延迄于閉鼓。上即事戎旃問罪遼左明旦
將發。下勅同行。固辭疾苦。不違其請。先是
中印度菩提寺僧三人送經初至。下勅普請
京城設齋。仍於弘福寺譯大嚴等經。不久之
間奘信又至。乃。
勅且停待到方譯。既見洛宮深沃虛想。即陳
翻譯搜擢賢明。上曰。法師唐梵具瞻詞理通
敏將恐徒揚仄陋終虧聖典。奘曰。昔二秦之
譯門徒三千。雖復翻傳猶恐後代無聞懷疑
乖信。若不搜舉同奉玄規。豈以褊能妄參朝
委。頻又固請。乃蒙降許。

A golden Buddha image of the Shadow in the Dragon Cave, three feet and three inches in height including the halo and pedestal.
A carved sandalwood Buddha image modelled on the image of the first turning of the wheel of the Dharma in the Deer Park of Vārāṇasī, one foot and five inches in height including the halo and pedestal. A carved sandalwood Buddha image modelled on the portrait image carved in sandalwood when King Udayana of Kauśāmbī yearned for the Tathāgata, two feet and nine inches in height including the halo and pedestal. A silver Buddha image modelled on the image of the Tathāgata descending the jewelled staircase from the heavenly palace in the kingdom of Kapiśā, four feet in height including the halo and pedestal. A golden Buddha image modelled on the image of [the Buddha] preaching the Saddharmapuṇḍarīka and other sūtras on Vulture Peak in Magadha, three feet and five inches in height including the halo and pedestal. A carved sandalwood Buddha image modelled on the shadow-image left behind upon subduing the venomous dragon in the kingdom of Nagarahāra, one foot and three inches in height including the halo and pedestal. [A Buddha image] modelled on the image of [the Buddha] circumambulating the city and transforming [beings] in the kingdom of Vaiśālī.
Two hundred and twenty-four Mahāyāna sūtras; one hundred and ninety-two Mahāyāna treatises; fourteen sūtras, vinayas, and treatises of the Sthavira school; fifteen sūtras, vinayas, and treatises of the Mahāsāṃghika school; fifteen sūtras, vinayas, and treatises of the Saṃmitīya school; twenty-two sūtras, vinayas, and treatises of the Mahīśāsaka school; seventeen sūtras, vinayas, and treatises of the Kāśyapīya school; forty-two sūtras, vinayas, and treatises of the Dharmaguptaka school; sixty-seven sūtras, vinayas, and treatises of the Sarvāstivāda school; thirty-six works on logic (hetuvidyā); and thirteen works on linguistic science (śabdavidyā). In all, there were five hundred and twenty bundles, comprising six hundred and fifty-seven texts. All were loaded upon huge elephants to return to the imperial capital.
Earlier, after Xuanzang had crossed the Pamir Mountains, he had first sent attendants carrying a memorial to announce his arrival at the borders of the empire. An imperial edict was issued conveying inquiries and bidding him to meet [the Emperor] soon. When he reached Khotan, because the elephant died and the scriptures and images he brought could not be transported, he again submitted a memorial requesting [assistance]. Soon a separate imperial edict was issued ordering the King of Khotan to provide him with mounts. Having received this strict imperial order, camels and horses were provided to transport them as far as Shazhou. He also received a separate imperial edict instructing that the costs and wages for the journey be reckoned and paid to them, but they refused to accept anything and returned. From then on, he rode official post-carriages, some twenty or so relay mounts. On the twenty-fourth day of the first month in the nineteenth year of the Zhenguan reign era, he arrived west of the capital. Clergy and laity rushed out together, crowding and thronging the road. Hundreds of thousands of people gathered as though witnessing the descent and birth [of Maitreya]. As he was about to enter the capital, the crowd of people and conveyances was so dense and clamorous that no progress could be made. Consequently, he halted at a separate lodge. Imperial guards kept watch throughout the night, stationed to maintain order and clear the roadsides. From the southwest of the old city to the Zhuque [Gate] of the capital, along the post road of more than twenty li, rows of people made obeisance, so tightly packed that one could not even turn around.
At that time the imperial retinue was at Luoyang. Xuanzang therefore left the scriptures and images to be sent to Hongfu Monastery. Monks of the capital vied with one another to set up banners and canopies to assist in conveying and adorning them; the clamour of the four assemblies was twice as great as when he first arrived. At that very moment, an auspicious cloud appeared to the north of the sun, round like a parasol, with red and white reflecting upon one another, right above the images, clearly manifesting a wheel of light that did not circle the sun. Together they gasped in admiration from noon until late afternoon; only when the images entered Hongfu [Monastery] did it finally fade away. As a result, for five days in the capital, the four classes of people suspended their occupations, and the seven assemblies gathered in devotion. At this singular moment, the height of their admiration and devotion was such that throughout antiquity there has rarely been anything comparable.
He had an audience with the Emperor at the palace in Luoyang, being received in the Yiluan Hall. He was especially favoured with comforting inquiries, and was admitted in person to the imperial presence. In discussing the ultimate and conventional truths, he never ran counter to the imperial intention. From morning till evening, they were unaware of the passing of time, continuing until the closing drums sounded. The Emperor was occupied with military affairs and was about to set out the next morning on a punitive campaign in Liaodong. An imperial edict was issued ordering Xuanzang to accompany him, but he firmly declined on account of illness, and the Emperor did not override his request.
Prior to this, three monks from the Bodhi Monastery of Central India had first arrived bringing scriptures. An imperial edict had ordered a general invitation throughout the capital to provide a vegetarian feast, and directed that they translate the Mahāvyūha and other sūtras at Hongfu Monastery. Shortly thereafter, news of Xuanzang arrived as well. An edict was thus issued to halt [the project] for the time being, and to translate only after he arrived.
Having met [the Emperor] at the Luoyang palace, his deep hopes were abundantly fulfilled. He immediately presented a request for translation, asking to search out and select virtuous and brilliant individuals. The Emperor said: 'Master of the Dharma, you are respected in both China and India; your expression and reasoning are penetrating and perceptive. We fear that summoning those of lesser ability will in the end demean the sacred scriptures.' Xuanzang replied: 'In the past, during the translations under the two Qin dynasties, there were three thousand disciples. Even though they translated and transmitted the texts, they still feared that later generations, hearing nothing of them, might harbor doubts and deviate from faith. If we do not search out and recommend [virtuous ones] to uphold the profound standards together, how could I, with my modest abilities, presume to take charge of the imperial commission alone?' He repeatedly and firmly petitioned again, and the imperial consent was granted.