The tenth century A. D. in the Heian period of Japan is particularly called the age of personal commentaries (私記 shiki in Japanese), in which many writings appear in the name or form of personal commentary from various Buddhist sects, including the Hotso-shu (法相宗).
Among those works, the Kegonjugengi-shiki (華嚴十玄義私記) quotes some phrases from ① the Kojo-mondo (香象問答), a kind of transcript of Uisang (義湘)’s lectures, and ② the Sinlagi (新羅記) and the Qeongu-gi (靑丘記), respectively a commentary of Zhiyan (智儼)’s Kongmuzhang (孔目章). The doctrinal importance of these quotations can be found in their being the first quotations of the texts belonging to Uisang tradition ascertained within the texts of the Kegon-shu of Japan. In addition, the Kegonjugengi-shiki is the one extant text evidencing the first quotation of Uisang’s Beopgyedo (法界圖). Thus, the Kegonjugengi-shiki is important both in its doctrinal and philological contexts. According to its analysis, it shows familiarity with the texts of Uisang tradition in Silla dynasty, attempting doctrinally to identify Fazang (法藏) and Uisang, which enables us to infer that Gyeondeung (見登), a scholar monk of Silla dynasty, might be found to be responsible for its composition.
Besides, the Kegonjugengi-shiki quotes various texts of Chinese Huayan thought that have not been reported to exist in the form of manuscript in the Nara period, including the Huayanyichengshixuanmen (華嚴一乘十玄 門) and the Fajieguanmen (法界觀門) attributed both to Dushun (杜順) and the Fajieyihaibaiwen (法界義海百問) and the Huayanzhang (華嚴章) attributed both to Fazang (法藏). We should give further attention to the circulation of these texts in order to analyze historically the various doctrinal trends in the manuscript of the Kegonjugengi-shiki.