開元釋教錄 18.8

*Foming jing* (Buddha Names Sūtra), sixteen fascicles (Though the root sūtra is authentic, because it is mixed with spurious material it is compiled here; or twelve fascicles)
Regarding the one sūtra above, the common people call it the *Matou luocha foming* (Horse-Headed Rākṣasa Buddha Names). It seems to have been compiled in recent times. It took the twelve-fascicle version translated by Bodhiruci and wove it together with interpolations. Within it, it took the titles of various sūtras, took the names of pratyekabuddhas, the names of bodhisattvas, and the names of arhats from various sūtras thereafter, and made them into the sequence of the Three Jewels, with thirty-two items in all. After paying homage to the Three Jewels, there is a confession of faults in each case; below the confession of faults, it further cited the spurious *Matou luocha jing* (Horse-Headed Rākṣasa Sūtra) and placed it after them. Thus it mixed worldly, vulgar words with the sacred speech. As the scripture says: "Copying what is before and putting it behind, copying what is behind and putting it before; putting what is before and behind into the middle, putting what is in the middle into before and behind." This describes it precisely. Examining the person who compiled it, he was entirely mediocre and foolish. For instance, in the fourth fascicle, it says: "Homage to the Sūtra of Faxian's Account." Listing this account within the Jewel of the Dharma—this was the śramaṇa Faxian of Pingyang under the Eastern Jin, who traveled to Tianzhu and recorded his own itinerary; it was originally not a sūtra, so placing it within the Jewel of the Dharma is an extreme error. Furthermore, in the ninth fascicle, it says: "Homage to Pūrṇa; homage to Maitrāyaṇīputra." This is the name of one person divided into two recitations. Next, it says: "Homage to Ānanda-Rāhula." This is the names of two persons combined into one. Such errors and fabrications are truly numerous and cannot be set forth in full; they are indicated in outline as above. Multitudes of fools follow and practice it, and deviant factions transmit it together. If it is not clearly pointed out, I fear it will defile the true teaching; therefore, I have set it forth.
*Yaoxing sheshen jing* (Sūtra on the Essential Practice of Renouncing the Body), one fascicle (More than three sheets; followed by a vow for renouncing the body, totaling five sheets)
Regarding the one sūtra above, it is unknown who composed it; deviant factions circulate it widely. The initial title of the sūtra states: "Translated by Tripiṭaka Dharma Master Xuanzang." According to the Dharma Master's translations, there is no such sūtra; its spurious and erroneous nature is clearly visible. Here I set forth four points to enlighten foolish minds:
First: The spurious sūtra states at the beginning: "Vulture Peak in Rājagṛha." The name "Mount Lingjiu" (Vulture Peak) exists in old translations of sūtras; Dharma Master Xuanzang's translations all say "Jiufeng" (Gṛdhrakūṭa). Now saying "Lingjiu" is the first manifestation of spuriousness.
Second: The spurious sūtra also states at the beginning: "Beside the Śītavana of Vulture Peak." According to various records, Vulture Peak is inside the Mountain City of Magadha, fourteen or fifteen li northeast of the palace city. How could the place for abandoning corpses be situated inside the capital city? Since this is not the case, this is the second manifestation of spuriousness.
Third: The spurious sūtra also states: "The Buddha said that in the past, at the time of Dīpaṃkara Buddha, he first vowed to renounce the body." Dīpaṃkara Tathāgata was the teacher who conferred the prophecy upon Śākyamuni Buddha at the completion of his second incalculable aeon. How could it be that only upon receiving the prophecy that he would become a buddha was he able to renounce his life? This matter contradicts reason, which is the third manifestation of spuriousness.
Fourth: The spurious sūtra also states: "If someone kills sentient beings throughout the sahā world, commits the four grave offenses and the five heinous crimes, slanders the vaipulya sūtras, and steals the saṃgha's property of the permanent or present quarters—such sins warrant falling into hell; if one is able to renounce the body, the sins will surely be eradicated." Slandering sūtras and committing heinous crimes warrant falling into Avīci; if renouncing one's life can eradicate them, then there would be no heavy retribution (Just as non-Buddhists falsely surmise that bathing in the Ganges eliminates sins and defilements, lightly casting away their lives to drown themselves in order to be born in heaven and receive blessings; to say that dying and renouncing the body eliminates sins, how is it different from their false surmises?). Fools commit evil and use this to eliminate their faults. The wise should examine this carefully and not be deceived, sinking forever into the evil destinies with no time of liberation. This matter contradicts reason, which is the fourth manifestation of spuriousness. (The errors and differences are extremely numerous and cannot be recorded fully).
*Yuqie fajing jing* (Sūtra of the Dharma Mirror of Yoga), two fascicles (or one fascicle, along with a spurious preface)
Regarding the one sūtra above, it is the *Xiangfa jueyi jing* (Sūtra on Resolving Doubts Concerning the Semblance Dharma) from the old catalogue of spurious texts, with two chapters added before the text to form one sūtra together. The first is called "Chapter on the Buddha's Parinirvāṇa Expounding the Duration and Destruction of the Dharma for Ānanda"; this chapter took the *Fo lin niepan ji fazhu jing* (Sūtra on the Buddha's Parinirvāṇa Recording the Duration of the Dharma) translated by Dharma Master Xuanzang, altered and modified it with additions and subtractions, and placed it at the beginning. Next is the "Chapter on Bodhisattva Kṣitigarbha's Praising the Practice of Contemplating the Dharmakāya." The last is the "Chapter on Bodhisattva Nityodgata's Questions"; this chapter is the old sūtra. According to the style of the text, their sequence is not coherently connected. It was forged in the first year of the Jinglong era [707 CE] by the Sanjie monk Shili. The preface falsely states: "Translated together at Chongfu Temple by the Tripiṭaka Master Bodhiruci, the Tripiṭaka Master Baosiwei, and others." Shili claimed there were Sanskrit manuscripts, yet Bodhiruci had never seen or heard of them. Because the text had formerly been compiled into the spurious category, he refabricated it hoping to clear it from the doubtful catalogue. Adding forgery upon forgery, its errors and distortions are especially numerous; one can know this upon reading it, so there is no need to relate it at length. (The compiler notes: I once personally questioned the Tripiṭaka Master Bodhiruci about this matter. The Tripiṭaka Master said orally: "I originally had no Sanskrit manuscript here, nor did I ever translate this sūtra." The Tripiṭaka Master's disciple Prajñāgupta [?], possessing keen knowledge and discerning judgment, was fully informed about this matter. Fearing that as time goes by, this would mistakenly corrupt the authentic teachings, I clearly point it out here to admonish posterity. That monk Shili, on account of a minor dispute and lawsuit, was personally investigated by the Emperor and specifically ordered to return to secular life. Is it not that Heaven did not bless him and sent punishment upon this man? Moreover, at the time of his death, his belly swelled as large as an urn; evil omens came swiftly upon him—how could one not be terrified!)
*Mile xiasheng qian Guanshiyin Dashizhi quanhua zhongsheng she'e zuoshan shoule jing* (Sūtra on Maitreya's Descent Sending Avalokiteśvara and Mahāsthāmaprāpta to Admonish Sentient Beings to Renounce Evil, Do Good, and Enjoy Longevity), one fascicle (Also simply titled *Shoule jing*, ten sheets)
*Guangmin pusa wen rulai chushi dang yong heshi pugao jing* (Sūtra on Bodhisattva Guangmin Asking at What Time the Tathāgata Shall Appear in the World to Announce Universally), one fascicle (eight sheets)
*Suishen benguan Mile chengfo jing* (Sūtra on Maitreya Becoming a Buddha in Accordance with One's Original Office), one fascicle ("Chapter on Bodhisattva Bhadravṛkṣa's Questions to the Buddha")
*Jingang miyao lun jing* (Sūtra of the Treatise on the Secret Essentials of the Vajra), one fascicle (Also titled *Fangming wang yuanqi jing*; or without the word *lun*; also expounds Maitreya's descent; fourteen sheets)
Regarding the four sūtras above, all were forged by wicked factions. Among them, they expound matters such as Maitreya Tathāgata being on the verge of descending immediately. (Respectfully examining the orthodox sūtras, after Śākyamuni's parinirvāṇa, fifty-seven koṭis and sixty hundred-thousand years in the human realm must pass, and the lifespan of humans in Jambudvīpa must increase to eighty thousand, before Maitreya Tathāgata will first appear in the world. How could Maitreya descend when the human lifespan is decreasing below one hundred?) Using such wicked fabrications, they entice and delude ordinary fools. Shallow-minded folk mostly follow and accept them, and because of this fall into ruin—how lamentable it is! Therefore, I clearly distinguish them here, particularly hoping for careful scrutiny.
*Fo sheng Daolitian hou Anan wei zhu sibuzhong shuo lifo chizhai yishi jing* (Sūtra on Ānanda Explaining the Ritual of Worshipping the Buddha and Upholding the Poṣadha to the Fourfold Assembly After the Buddha Ascended to Trāyastriṃśa Heaven), one fascicle (Also called *Fo sheng Daolitian chizhai yishi jing*)
*Mile Monifo shuo kaiwu foxing jing* (Sūtra Spoken by Maitreya Mani Buddha on Awakening to Buddha-Nature), one fascicle (The colophon title at the end of the sūtra reads *Renshen yinyuan kaiwu foxing jing*, or simply *Kaiwu foxing jing*; nine sheets)
*Jingxing youpose jie jing* (Sūtra on the Precepts for Upāsakas of Pure Practice), one fascicle (Or called *Jingxing youpose jie jing ganying pin di shisan*; altered from the *Yijiao jing*; six sheets)
*Jiashen nian hongzai dashui jing* (Sūtra on the Great Flood and Calamity in the Jiashen Year), one fascicle (Different from the matter of the water in the jiashen year in the *Fo bo ji*; two sheets)
*Xiama jing qinggua pin* (Frog Sūtra, Chapter on the Green Croaking), one fascicle (About half a sheet)
*Zisheng jing* (Sūtra on Self-Reflection), one fascicle (two sheets)

Sūtra on the Profound Kindness of Parents, one fascicle (The sūtra cites Ding Lan, Dong An, Guo Ju, and others, so it is known to be a human fabrication; three sheets).
Sūtra on the Secret Essence Treasury of the Tathāgata's Correct Teaching, one fascicle (ten sheets).
Sūtra on the Vinayapiṭaka, one fascicle (eight sheets).
Sūtra on the Summit Canopy, one fascicle (The inner title reads: "Treatise Spoken by the Buddha on the Deep and Marvellous Dharma Meaning, Explaining the Deep Meaning of the Path of Saṃsāra"; seven sheets).
Sūtra on the Gates of Dhyāna, one fascicle (five sheets).
Sūtra on the Jealous Bride, one fascicle (also called Sūtra on the Jealous Wife).
The one work above was fabricated by someone in recent times; his name is forgotten. Because his wife was jealous, he spuriously fabricated this sūtra to deceive her. In it, he expounds that people of jealousy receive extremely severe retribution.
Aṅgulimāla-sūtra, two fascicles (also called simply Aṅguli Sūtra. It shares the same title with the authentic sūtra, which contains an Aṅgulimāla-sūtra in two fascicles; it is suspected that this sūtra was excerpted and compiled by Xiao Ziliang).
Sūtra on the Multi-Storied Pavilion Precepts, one fascicle.
Sūtra on the Pure Layman's Son Delivering People, one fascicle (also called Sūtra on the Pure Layman).
Mātaṅga-sūtra, one fascicle.
Avadāna-sūtra, one fascicle (Among the translations of the Song monk Huilan, there is an Avadāna-sūtra in one fascicle; at the time it was reported that no exemplar existed. Since its title is identical with this one and the authentic and spurious are confounded, both are temporarily preserved).
Sūtra on Maudgalyāyana's Questions, one fascicle (Its title is identical with that of an authentic sūtra, but the wording and meaning are completely different).
Minor Sūtra on the Extinction of the Dharma, one fascicle (Its text and meaning are completely different from the Sūtra on the Extinction of the Dharma among the authentic sūtras).
Sūtra on Striking the Bell, one fascicle.
Sūtra on the Method of Maintaining Precepts, one fascicle.
Sūtra on Opening the Mouth with a Gold Probe, one fascicle.
Sūtra on Hell, one fascicle (There is a Sūtra on Hell in one fascicle among the anonymous translations of the Han period; it is suspected to be this one, and both are temporarily preserved).
Utpalā-rāja-sūtra, one fascicle.
Treatise on Ānanda Requesting Karmic Rewards of Merit, one fascicle.
Treatise on Ānanda Inquiring about the Vinaya, one fascicle (perhaps identical with the Treatise on Ānanda Inquiring about Precepts and Vinaya).
Treatise on the Śramaṇa, one fascicle.
Treatise on the Solitary Mendicant Pratyekabuddha, one fascicle.
Treatise on Inquiries into the Vinaya, one fascicle.
Account of Hell, one fascicle.
From the Aṅguli Sūtra downwards: eighteen works, nineteen fascicles. All of their doctrines and principles run contrary [to true teachings], and their spuriousness and falsehood are plain to see. Commentaries have cited them together, none knowing their falsity. Hence they are recorded in this catalogue to pass down and show to later worthies, in the hope that, realising they are not authentic, all will join in reforming these evils. Moreover, categories of spurious sūtras are truly manifold; we await further investigation to continue compiling such cases.
From the Sūtra of Buddha-names downwards: thirty-seven works, fifty-four fascicles. None of the preceding catalogues had ever recorded them; now in the new Kaiyuan catalogue they have been collected and compiled above.
Sūtra on the Samādhi of Constant Practice, one fascicle (also called Sūtra of the Inquiries of Mahāmaudgalyāyana; or called Sūtra of the Buddha Dispatching Constant Practice).
Sūtra on the Bhikṣu Paramārtha Huiming, one fascicle (or called Sūtra on Bhikṣu Huiming; or called Sūtra on the Pure Paramārtha).
Sūtra on the King of the State of Nīca, one fascicle (or called Sūtra on King Nīca-huángluó; or called Sūtra on King Huangluó).
Sūtra on the Ten-Thousand Character on the Chest, one fascicle (or called Sūtra on the Manifestation of the Ten-Thousand Character on the Chest).
Sūtra on the Bodhisattva Sarva, one fascicle (The old catalogue has: Sūtra on the King Bodhisattva Sarva; or called Sūtra on Sarvasattva; Fajing's catalogue has: also called Sūtra on Saving All in the State).
Sūtra on the Woman of Good Faith, one fascicle (or called Sūtra on Good Faith).
Marvelous Sūtra on the Master Protecting the Body, one fascicle (also called Sūtra on Crossing Over the World and Protecting the World; those who call it Twelvefold Marvelous are in error).
Sūtra on Delivering and Protecting, one fascicle (or called Sūtra on Delivering and Protecting the Dharma; Fajing's catalogue has: Sūtra on Delivering the Dharmapāla).
Vīra-samādhi-sūtra, two fascicles.
Sūtra on the Sovereign Emperor of Goodness, two fascicles (or called Most Venerable Sūtra on the Merits of the Sovereign Emperor of Goodness; or in one fascicle).
Sūtra on the Samādhi of Exclusive Effort, one fascicle (or written as Samādhi of Non-attachment).
Sūtra on Duke Arhat, one fascicle (or called Sūtra on Prime Minister Duke Arhat).
Sūtra on the Bodhisattva of Omnipresent Supernatural Powers of Wisdom and Concentration, one fascicle (The old catalogue has: Sūtra on the Bodhisattva of Omnipresent Supernatural Powers of Wisdom and Concentration in the Lands).
Sūtra on the Concealed Horse-Organ, one fascicle (or called Light Sūtra on the Concealed Horse-Organ; Fajing's catalogue has: also called Sūtra on Inquiries of the Body and Land King on Governing the State).
Great Sūtra on King Aśoka, one fascicle (The one stating that the Buddha was in Vārāṇasī).
Sūtra on the Four Matters of Liberation, one fascicle (or called Sūtra on the Four Matters of Liberation for Delivering People).
Great Aniruddha Sūtra, one fascicle (The one that is not the Eight Thoughts).
Sūtra on the Poor Woman, one fascicle (named Nandā; the old catalogue has: Sūtra on the Poor Woman Nandā; on careful examination of fascicle eleven of the Sūtra of the Wise and Foolish, there is an origin story of the poor woman Nandā; if it is identical with that, then it is not spurious).
Sūtra on Casting a Golden Image, one fascicle.
Sūtra on the Four Bodies, one fascicle.
Samantaprajñā-samādhi-sūtra, one fascicle.
Arjuna-sūtra, one fascicle (The old catalogue has: Arjuna-samādhi-sūtra).
Sūtra on the Independent Proof of the Two Piṭakas, one fascicle.
Sūtra on the Root of the Dharma Uposatha, one fascicle (It states that it came from West Liangzhou).
Precepts for the Great Bhikṣuṇīs Transmitted by Milí, one fascicle (The Zhou catalogue has: A Variant Bhikṣuṇī Prātimokṣa, transmitted by Śrīmitra's disciple Milí).
The twenty-five works, twenty-eight fascicles, from the Sūtra on the Samādhi of Constant Practice downwards, were recorded as spurious and doubtful sūtras in the catalogue by Śramaṇa Shi Dao'an, [who filled] the Vast Heavens, under the Fu Qin (Master An's catalogue of spurious works originally had twenty-six sūtras; now, because the Ratnatathāgata-samādhi-sūtra has a reliable source of translation and has been translated twice, it has been compiled into the authentic catalogue, and is thus excluded here). Master An said: "In the monastic regulations of foreign lands, students all kneel and receive [the teaching] orally. That which is received from the same master is transmitted through ten or twenty successions to subsequent students. If there is a single character that differs, they investigate and impeach together, and if it is verified, [the offender] is immediately expelled; the monastic regulations brook no laxity. The arrival of the sūtras in the Jin land is not yet long ago, but meddlesome people mix sand with gold; it seems flourishing and elegant, but there is no correction or rectifying. How can the authentic and spurious be distinguished? When the farmer sees both grain and weeds left standing, Houji sighs for it; when jade and stone are locked together in a golden chest, Bian He feels shame for it. How could I, Dao'an, daring to be numbered among the ranks of students, seeing the Jing and Wei rivers muddied together and dragons and serpents advancing side by side, not feel ashamed? Now, those which in my opinion are not sūtras of the Buddha are listed as above, to demonstrate to future scholars that they may together know their vulgarity and perversity."
Sūtra on the Monastic Conduct of a Bhikṣu Worthy of Offerings, one fascicle (also called Sūtra on the Conduct Worthy of Offerings Spoken When the Tathāgata First Delivered the Five Bhikṣus).
Sengyou's catalogue states: "The front of this sūtra bears the title, 'Produced by Kumārajīva.' You notes: 'The sūtra scroll originally had no translator's name, and furthermore among Kumārajīva's productions there is no such sūtra; therefore it is entered into the doubtful catalogue.'"
Sūtra on the Householder Inviting the Sangha as a Field of Merit, one fascicle (You states: "The front of this sūtra bears the title, 'Produced by Dharmakṣema.' On examination, among Kṣema's productions there is no such sūtra; therefore it is entered into the doubtful catalogue.").
Consecration Sūtra on Saving from the Stars, Summoning the Soul, and Severing Repeated Afflictions, one fascicle (Fajing's catalogue states: "There is another short text of this sūtra; both are entirely human fabrications").
Sūtra on the Path of Non-action, two fascicles (The catalogues of Changfang and others state: "Translated by Dharmakṣema"; and further state: "Annotated by the world as doubtful"; both Sui Fajing's catalogue and the Renshou catalogue call it: Mahāyāna Marvelous Sūtra).
Regarding the one work above, I personally saw its exemplar. It appears to have been compiled in this land during the Han or Wei periods, not translated from a Sanskrit exemplar. In the Zhou catalogue it was compiled into the authentic texts. Now, because its title confounds an authentic sūtra, following Sengyou it is compiled into the catalogue of spurious works.

Jueding zuifu jing (Sūtra on Determining Transgressions and Blessings), 1 fascicle (The Fajing Catalogue calls it Huifa jing; the Renshou Catalogue says 2 fascicles).
Qingli youzui jing (Sūtra on Emotionally Departing from Sins and Transgressions), 1 fascicle (titled Qingli youzui jing, final chapter).
Shaoxiang zhouyuan jing (Incense-Burning Dhāraṇī and Aspiration Sūtra), 1 fascicle (one title calls it Zhouyuan jing).
Anmu zhou jing (Tomb-Securing Dhāraṇī Sūtra), 1 fascicle (The Fajing Catalogue calls it Anmu shenzhou jing; the Changfang Catalogue says it was composed by Daobei of the Xiao Qi).
Guan Yueguang pusa ji (Record of Contemplating Candraprabha Bodhisattva), 1 fascicle (some titles have the word 'jing' [Sūtra]).
Fobo ji (Record of the Buddha's Bowl), 1 fascicle (some call it Record of the Buddha's Bowl: The Great Flood in the Jiashen Year and Candraprabha Bodhisattva Matters).
Miledid jiaojing (Sūtra on Maitreya's Descent to Teach), 1 fascicle (sometimes placed after the Record of the Bowl).
Jiushiliu zhong dao jing (Sūtra on the Ninety-Six Kinds of Ways), 1 fascicle (The Fajing Catalogue calls it Jiushiwu zhong dao jing; the Renshou Catalogue says 2 fascicles, fully titled Spurious Miscellaneous Divine Dhāraṇī Sūtra on Eliminating Ninety-Five Heterodox Ways).
The above twelve works of scriptures and records Sengyou's catalogue notes as follows: 'Some are contrary to doctrine and principle, or their language and verses are shallow and vulgar; hence they are entered into the catalogue of doubtful works, in the hope of weeding out the tares and chaff to make manifest the Dharma jewel.' (You's catalogue also has Guanding yaoshi jing, 1 fascicle, stating it was compiled and extracted from scriptures by Huijian in the Song dynasty. As this sūtra was originally drawn from the Abhiṣeka-sūtra and has already undergone four translations in the old and new versions, it has been removed from the catalogue of spurious texts.)
Tiwei Boli jing (Trapuṣa and Bhallika Sūtra), 2 fascicles (Composed by the northern monk Tanqing in the time of Emperor Wu of Song. Formerly there was a separate 1-fascicle Tiwei jing, which is entirely different from this in genuineness).
Baoce jing (Precious Cart Sūtra), 1 fascicle (also called Miaohao baoce jing; composed by the śramaṇa Tanbian of Huaizhou in the Northern Kingdom, and revised by the monk Daoshi of Qingzhou).
The fourteen works in sixteen fascicles listed from the Bhikṣu yinggong jing down are spurious texts found in the catalogue of Sengyou of the Liang. You's catalogue states in brief: 'I, Sengyou, have collated and inspected the various scriptures and broadly gathered together their agreements and differences, evaluating them against the sūtras and vinaya, and have found much that is suspect. The purport and essence of true scriptures are harmonious, deep, and far-reaching, whereas fraudulent writings are shallow, mixed, and confused in phrasing and sense; jade and stone, cinnabar and purple, have nowhere to hide their true forms. I now distinguish what is suspect and annotate them in this catalogue; spurious compositions of recent times are also appended at the end. All of them rely upon miscellaneous scriptures to fabricate titles of their own. Looking outward, one does not hear of their traveling to the Western Regions; looking inward, one sees no Western guest who undertook the translation. "Thus have I heard" arises from domestic doors and windows; approvals issue solely from private minds. To deceive and mislead later students is truly enough to chill the heart! Having witnessed and heard this with my own eyes and ears, how could I dare remain silent? Alas, let future generations take heed and examine this!' (You's catalogue also contains the Putifuzang fahua sanmei jing, 1 fascicle, and the Zhongjing yaolan fajie ershiyi shou, 1 fascicle, both stated to have been composed by the śramaṇa Daohuan. According to the Changfang and other catalogues, Daohuan produced other spurious scriptures, so these are catalogued together below).
Jiushang jing (Sūtra of the Nine Injuries), 1 fascicle (Changfang says it appears in the Bie lu).
Putifuzang fahua sanmei jing (Bodhi-Merit-Treasury Transformation-Samādhi Sūtra), 1 fascicle (Changfang says it appeared in the reign of Emperor Wu, found in the Sanzang ji and Baochang's catalogue).
Qifo geshuo jie jing (Sūtra on the Gāthās Spoken Severally by the Seven Buddhas), 1 fascicle (Changfang says it appears in the Wu lu).
Shen zizhi shen jie jing (Gāthā Sūtra on Deep Self-Knowledge of the Body), 1 fascicle (Changfang says it appears in the Wu lu; You says it is an anonymous translation).
Zhongjing yaolan fajie ershiyi shou (Twenty-One Dharma Gāthās of the Essential Compendium of Various Sūtras), 1 fascicle (Composed in the third year of Tianjian of the Liang; appears in the Sanzang ji and Changfang's catalogue).
The above five works in five fascicles: the Changfang Catalogue states that they were composed by the śramaṇa Shi Daobei of the Xiao Qi. Daobei later changed his name to Daohuan. Although they appear across various catalogues, they are all annotated under doubtful scriptures. They are now arranged following the old classification. (In the Changfang Catalogue, Daobei also has the Anmu zhou jing, 1 fascicle. Although You's catalogue does not list the author's name, as it has already been shown in the spurious catalogue, it is not repeated here).
Jingtu jing (Pure Land Sūtra), 7 fascicles (Produced in the first year of Yongyuan of the Xiao Qi, when she was nine years old).
Baoding jing (Precious Pinnacle Sūtra), 1 fascicle (Produced in the first year of Yongyuan, when she was nine years old).
Zhengding jing (Right Pinnacle Sūtra), 1 fascicle (Produced in the first year of Yongyuan, when she was nine years old).
Fahua jing (Lotus Sūtra), 1 fascicle (Produced in the first year of Yongyuan, when she was nine years old).
Shengman jing (Śrīmālā Sūtra), 1 fascicle (Produced in the first year of Yongyuan, when she was nine years old).
Yaocao jing (Medicinal Herbs Sūtra), 1 fascicle (Produced in the second year of Yongyuan, when she was ten years old).
Taizi jing (Prince Sūtra), 1 fascicle (Produced in the second year of Yongyuan, when she was ten years old).
Jiayebo jing (Kāśyapa Sūtra), 1 fascicle (Produced in the second year of Yongyuan, when she was ten years old).
Boluonai jing (Vārāṇasī Sūtra), 1 fascicle (Produced in the first year of Zhongxing, when she was twelve years old).
Uloubin jing (Uruvilvā Sūtra), 1 fascicle (Produced in the first year of Zhongxing, when she was twelve years old).
Yiyi jing (Augmenting Intention Sūtra), 2 fascicles (Produced in the first year of Tianjian of the Liang, when she was thirteen years old; Zhiyuan recorded it).
Borede jing (Attaining Wisdom Sūtra), 2 fascicles (Produced in the first year of Tianjian, when she was thirteen years old; Zhiyuan recorded it).
Huayan yingluo jing (Avataṃsaka Necklace Sūtra), 1 fascicle (Produced in the first year of Tianjian, when she was thirteen years old; Zhiyuan recorded it).
Chusheng shizihou jing (Lion's Roar of the Emerging Vehicle Sūtra), 1 fascicle (Produced in the third year of Tianjian, when she was fifteen years old).
Yutuowei jing (Yutuowei Sūtra), 1 fascicle (Produced in the Huaguang Hall of the Palace in the fourth year of Tianjian, when she was sixteen years old).
Anahan jing (Anāgāmin Sūtra), 2 fascicles (Produced in the fourth year of Tianjian, when she was sixteen years old).
Miaoyin shizihou jing (Wondrous Sound Lion's Roar Sūtra), 3 fascicles (Produced in the fourth year of Tianjian, when she was sixteen years old).
Youdan jing (Udumbara Sūtra), 1 fascicle.
Miaozhuangyan jing (Wondrous Adornment Sūtra), 4 fascicles.
Weimo jing (Vimalakīrti Sūtra), 1 fascicle.
Xu qishi jing (Preface on Seven Lifetimes Sūtra), 1 fascicle.
The above twenty-one kinds of scriptures, totaling thirty-five fascicles, as listed above, amount to thirty-four fascicles. Sengyou's Liang Catalogue states: 'Produced by Nizi, the maiden daughter of Jiang Mi, Erudite of the National University at the end of the Qi. Initially, when Nizi was still in her childhood, she would sometimes close her eyes, sit quietly, and recite these scriptures, claiming either to have ascended to heaven or to have received them by divine bestowal. Her utterances were fluent and unimpeded, as if from habitual practice in a past life. She had people transcribe them, and after a short while she would stop. After intervals of ten days or a month, she would resume as before. Clergy and laity in the capital all spread word of this wonder. His Present Majesty ordered her into his presence and questioned her in person regarding the circumstances; she replied according to the facts, no differently from an ordinary person. Yet she had devout faith in the true Dharma and practiced pure conduct from youth; when her parents wished to marry her off, she took an oath refusing them. Later she went forth from home under the name Sengfa, residing at Qingyuan Temple. When I, Sengyou, was collecting canonical works and investigating strange reports, this matter occurred before my own ears and eyes, and I went to request sight of them. Her family kept them secret and concealed, refusing to show them to me; I obtained only the Miaoyin shizihou jing in three fascicles to place in the catalogue of doubtful scriptures. This nun died in the third month of the [seventh] year of Tianjian. An enthusiast obtained her texts and commentaries; what she produced from first to last was determined to be over twenty fascicles. Her maternal uncle Sun Zhi considered them genuine scriptures, circulated notices to solicit conversions, and collected and copied them; having been set to brush and paper, they were bound to survive in the world. Formerly, at the end of the Jian'an reign of the Han, the wife of a certain Mr. Ding of Jiyin suddenly fell as if struck by illness and could speak foreign tongues; she then asked for paper and brush and composed foreign script by herself. Furthermore, there were foreigners from the Western Regions who saw this writing of hers and said it was a scriptural prophecy. Looking back into antiquity, such things are not unprecedented. However, as the meaning does not stem from the Golden Mouth, nor is there a master to translate, holding both acceptance and rejection in mind, I append them to the category of doubtful works.' (Fei Changfang considered this to have had an origin in past karmic habituation and placed them in the orthodox catalogue; the Renshou and Neidian catalogues, on the grounds that they were not translated from Indic originals, compiled them under spurious works. Following the determinations of the Renshou and other catalogues, they are now also compiled among the spurious).

Gaowang Guanshiyin jing (Sūtra of Avalokiteśvara of King Gao), one fascicle (also called Xiao Guanshiyin jing [Minor Avalokiteśvara Sūtra]; a little over half a sheet).
The above single sūtra: In the past, during the Tianping era of the Northern Wei, Sun Jingde, an enlisted soldier from Dingzhou, crafted an image of Avalokiteśvara while serving at a garrison. When his service term ended and he was about to return home, he enshrined and worshipped it at his house. Later, he was implicated by a bandit; unable to endure the torture, he falsely confessed to the crime and was sentenced to be executed the following day. That night, he made prostrations, repented, and wept. Suddenly, as if in a dream, he saw a śramaṇa who taught him to chant the Sūtra of Avalokiteśvara Who Saves Lives, which contained the names of various Buddhas. The monk told him that if he chanted it a thousand times, he would be freed from distress and hardship. Jingde startled awake; what he remembered from the dream was clear without any confusion or error. He then chanted it one hundred times. The officials bound him and led him to the marketplace. As he walked, he chanted, and just as he was about to face execution, he completed one thousand times. The blade struck down to chop him, but it shattered into three pieces without harming his skin or flesh. They switched blades and struck again; altogether they replaced the sword three times, and each blade shattered just as the first. The supervising official questioned him, and he recounted the whole story from beginning to end. The matter was reported to Prime Minister Gao Huan, who submitted a memorial requesting a pardon from death. Due to this, it came to circulate widely in the world; this is what is known as the Gaowang Guanshiyin jing. When Jingde returned home and held a feast to welcome the statue, he saw three blade marks upon its neck. This appears in the Qi shu (Book of Qi), Bianzheng lun (Treatise Distinguishing the Correct), Neidian lu (Catalogue of Inner Canons), and other works. (The compiler notes: In the Zhou Catalogue, this sūtra was entered into the canon. Now we do not do so. Although this was bestowed through an invisible response and did not originate from translation, how does it differ from what the bhikṣuṇī Sengfa recited previously? How could that one be placed among the spurious texts while this one is entered into the authentic canon? Since the precedent is such, it is appended here.)
Sapo ruotuo juanshu zhuangyan jing (Sūtra on the Adornment of Sarvajña's Retinue), one fascicle (more than twenty sheets).
The above single sūtra: Sengyou's catalogue states: In the ninth year of the Tianjian era of the Liang, Miaoguang, an ascetic practitioner from Yingzhou, had held the precepts for seven summer retreats and feigned superior signs. Various nuns and old women all praised his holy way. The monastic leader of that prefecture deliberated on expelling him. Consequently, he secretly went down to the capital, resided at Puhong Temple, and fabricated this sūtra. Moreover, he transcribed it on a standing screen, veiled it with red gauze, and made offerings with incense and flowers. The four assemblies gathered like clouds, and their donations and offerings filled the place like smoke. When the root of the matter came to light, an imperial decree remanded him to the Jiankang magistrate. The interrogation and confession stated: 'He extracted and abridged various sūtras, adding many personal notions, and fabricated it. He hired Lu Yan, a scribe, to compose and polish the phrasing.' The court docket determined that Miaoguang's deceitful craft merited capital punishment, while Lu Yan was sentenced to ten years of penal military servitude as an accomplice. Then, on the twenty-first day of the fourth month of that year, an imperial decree instructed the monastic leader Huichao to summon twenty venerable senior masters of the capital who could lecture on the great Dharma, such as Sengyou and Tanchun, to go together before the Jiankang magistrate to interrogate Miaoguang on the matter. Huichao then complied with the decree and, together with twenty masters including Tanchun, Sengyou, Fachong, Huiling, Huiji, Zhizang, Sengmin, and Fayun, questioned and examined him at the district magistrate's office. Miaoguang submitted to his guilt, every detail agreeing with the court docket. The sangha deliberated and disciplined him with expulsion in accordance with the vinaya. By imperial mercy, his life was spared, but fearing that he would cause confusion again in remote areas, he was permanently imprisoned in the Dongzhi jail. Thereupon, more than twenty copies of this sūtra and the standing screen were seized and burned at the district office. However, some scattered copies still exist, and fearing they might confuse future generations, the account is briefly presented again. ('Elder Sarvajña' was the name of Miaoguang's father; Miaoguang's younger brother was named Jingangdeti, and his disciple was named Shizi. The compiler notes: Other catalogues briefly narrated the background; that it is now explained in detail is to make its origins thoroughly clear so that all may jointly observe and take heed.)
Anahan jing (Anāgāmin Sūtra), two fascicles (I personally saw a copy complete as an independent work in one fascicle; it is also a human fabrication).
The above text: According to Fei Changfang's chronological catalogue and the catalogue of anonymous translations, this sūtra is present in both. In the sūtras recited by the bhikṣuṇī Sengfa, there is also an Anahan jing in two fascicles. Since none of them has an extant manuscript to assess and determine, it is difficult to distinguish the genuine from the spurious; for now, their titles are each preserved.
Xiangfa jueyi jing (Sūtra on Resolving Doubts in the Semblance Dharma), one fascicle.
Qingjing faxing jing (Sūtra on Pure Dharma Practice), one fascicle.
Longzhongzun guo bianhua jing (Sūtra on Transformations in the Country of the Dragon-Lineage Honoured One), one fascicle (largely identical with the Sishi jietuo jing [Sūtra of Liberation through Four Matters] in Master Dao'an's catalogue of spurious works).
Guanshiyin shi da yuan jing (Sūtra on the Ten Great Vows of Avalokiteśvara), one fascicle (the Renshou Catalogue calls it Dabei Guanshiyin jing [Sūtra of the Great Compassionate Avalokiteśvara]; its full title is Dabi Guanshiyin hongmeng huihai shi da yuan pin di qibai [Seven-Hundredth Chapter on the Ten Great Vows from the Ocean of Vast and Fierce Wisdom of the Great Compassionate Avalokiteśvara]).
Guanshiyin sanmei jing (Sūtra on the Samādhi of Avalokiteśvara), one fascicle.
Dasheng lianhua matou luocha jing (Mahāyāna Sūtra on the Lotus Horse-Headed Rākṣasa), one fascicle (also called Baoda pusa wen baoying shamen jing [Sūtra of Bodhisattva Baoda Asking about Śramaṇas and Retribution]).
Kongjing sanmei jing (Sūtra on the Samādhi of Empty Purity), one fascicle (also called Kongjing tian ganying sanmei jing [Sūtra on the Responsive Samādhi of the Deva of Empty Tranquillity]; respectfully noting that according to the chronological catalogue it has already been translated twice, fearing that it falsely appropriates a genuine title, both entries are preserved).
Chu poluoyao jing (First Prajñā-radiance Sūtra), two fascicles.
Dafa zunwang jing (Sūtra of the King Honoured by the Great Dharma), thirty-one fascicles.
Shifang fo jue huyi jing (Sūtra on the Buddhas of the Ten Directions Resolving Doubts), one fascicle.
Bafang genyuan bashiliu fo ming jing (Sūtra on the Names of the Eighty-Six Buddhas, Root Source of the Eight Directions), one fascicle (also called Genben [Fundamental]).
Puxian pusa shuo ci zhengming jing (Sūtra Spoken by Samantabhadra Bodhisattva as Testimony to This), one fascicle.
Mile chengfo benqi jing (Sūtra on the Original Arising of Maitreya's Attainment of Buddhahood), seventeen fascicles (the Renshou Catalogue says seventy fascicles).
Mile xiasheng Guanshiyin shi zhubao jing (Sūtra on Maitreya's Descent and Avalokiteśvara Bestowing Jewels), one fascicle.
Mile chengfo fumo jing (Sūtra on Maitreya Attaining Buddhahood and Subduing Māra), one fascicle (also called Jiudu zhongsheng jing [Sūtra on Saving and Liberating Sentient Beings]).
Miaofa lianhua duliang tiandi jing (Sūtra of the Lotus of the Wonderful Dharma on Measuring Heaven and Earth), one fascicle (also called Miaofa lianhua jing duliang tiandi pin di ershijiu [Twenty-Ninth Chapter on Measuring Heaven and Earth from the Lotus Sūtra of the Wonderful Dharma]).
Guanshiyin yongtuosheng jing (Sūtra on Avalokiteśvara Singing of Rebirth), one fascicle.
Mie qi bu zhuangyan chengfo jing (Sūtra on Extinguishing the Seven Divisions to Adorn the Attainment of Buddhahood), one fascicle.
Kongji pusa suowen jing (Sūtra of the Questions of Bodhisattva Śūnyasaṃśānta), one fascicle (also called Fameijin jing [Sūtra on the Extinction of the Dharma], or Fameijin jing [Sūtra on the Sinking and Extinction of the Dharma]; the Fajing Catalogue states that this sūtra is clearly spurious and definitely not translated by Dharmarakṣa).
The above Kongji suowen jing: Respectfully noting that according to various catalogues, it has already been translated twice; fearing that it falsely appropriates a genuine title, both entries are preserved. There is also a Fameijin jing in one fascicle, which is an alternative title for this text and is not re-entered. (The fact that both Mahāyāna and Hīnayāna spurious catalogues record the Fameijin jing is an error).
Zhaoming pusa jing (Sūtra of Bodhisattva Illuminating Radiance), one fascicle (one variant adds the word 'Toutuo' [Dhūta]).
Zhaoming pusa fangbian piyu zhibing jing (Sūtra on the Expedient Parables for Curing Illness of Bodhisattva Illuminating Radiance), one fascicle.
Shouluo biqiu jian Yueguang tongzi jing (Sūtra of the Bhikṣu Śūra Seeing Candraprabha Kumāra), one fascicle.
Anan xianbian jing (Sūtra on Ānanda Manifesting Transformations), one fascicle.
Banruo xuanji jing (Sūtra on the Profound Record of Prajñā), one fascicle.
Youzhen xuanji jing (Sūtra on the Deep and Profound Record), one fascicle.
Xuanji jing (Sūtra of the Profound Record), two fascicles (the Zhou Catalogue says one fascicle).
Da qi jing (Sūtra of the Great Covenant), four fascicles (the Zhou Catalogue says it is also named Mile xiasheng jie da shan qi jing [Sūtra on Maitreya's Descent and the Covenant of Great Goodness], or three fascicles).
Fa putixin jing (Sūtra on Generating the Bodhicitta), one fascicle (the one extant today in two fascicles is the genuine sūtra; although this one shares the same title, the number of fascicles differs).
Pusa qiu wu yan jing (Sūtra on the Bodhisattva Seeking the Five Eyes), one fascicle (among the translations of Nie Daozhen, this sūtra title exists; since it is recorded here again, it likely falsely usurped a genuine title, which is why it exists among both genuine and spurious texts).
Banniwan hou zhu biqiu jing (Sūtra on the Bhikṣus after the Parinirvāṇa), one fascicle (according to Sengyou's catalogue, this is an alternative title for the Xiao banniwan [Minor Parinirvāṇa Sūtra]).
Xiao banniwan jing (Minor Parinirvāṇa Sūtra), one fascicle (also called Da fameijin jing [Great Sūtra on the Extinction of the Dharma]).
The above text: According to the records, the Xiao banniwan jing exists among the translations of An Shigao. Since this has the same title and no manuscript is available to verify it, it is recorded in both places.
Wuzhuo eshi jing (Sūtra on the Evil World of the Five Turbidities), one fascicle (there is also a Da wuzhuo jing [Great Sūtra of the Five Turbidities], which should be this one).
Miaofa lianhua tiandi bianyi jing (Sūtra of the Lotus of the Wonderful Dharma on the Anomalies of Heaven and Earth), one fascicle.
Huayan shi'e jing (Avataṃsaka Sūtra on the Ten Evils), one fascicle.
Guanshi loutan jing (Sūtra on Observing the Worldly Lokasthiti), one fascicle.
Xiao loutan jing (Minor Lokasthiti Sūtra), one fascicle.
Xumi si yu jing (Sūtra on the Four Realms of Sumeru), one fascicle.

*Zhenghua neiwai jing* (Sūtra on Correctly Converting Inner and Outer), in one fascicle (also titled *Laozi huahu jing* [Sūtra on Laozi Converting the Barbarians]; biographical catalogues state that it was composed by the Libationer Wang Fu in the Jin dynasty);
*Mohua biqiu jing* (Sūtra on Māra Transforming into a Bhikṣu), in one fascicle (this sūtra title appears in Zhi Qian's catalogue; fearing that a spurious work has misappropriated a genuine title, both entries are retained for now);
*Shanxin shenzhou jing* (Sūtra of the Spirit Incantation of Good Faith), in one fascicle (Kumārajīva's catalogue contains the *Shanxin mohe shenzhou jing* in two fascicles; the titles are easily confused and the genuine and spurious have not been distinguished, so both entries are retained for now);
*Wuzhuo jing* (Sūtra on the Five Corruptions), in one fascicle (there is also a *Xiao wuzhuo jing* [Lesser Sūtra on the Five Corruptions], which should be this sūtra);
*Huaxian jing zhong shuo zuifu jing* (Sūtra on the Explanation of Sins and Blessings in the Fresh Flowers Sūtra), in one fascicle (also simply called *Huaxian jing*);
*Wulong huiguo jing* (Sūtra on the Five Dragons' Repentance), in one fascicle (also titled *Wulong huiguo hufa jing* [Sūtra on the Five Dragons' Repentance and Protection of the Dharma], and also titled *Konghui huiguo jing* [Sūtra on Repentance of Emptiness and Wisdom]);
*Jieju sanmei daomen jing* (Sūtra on the Gateway to the Way of Precept-Complete Samādhi), in one fascicle;
*Zui miaosheng ding jing* (Sūtra on the Most Wondrous and Supreme Concentration), in one fascicle;
*Tianzhu shamen jing* (Sūtra of the Śramaṇa of Tianzhu), in one fascicle;
*Jiuhu shenming ji ren bingku'e jing* (Sūtra on Rescuing and Protecting Life and Relieving People's Illness, Pain, and Distress), in one fascicle (also simply called *Jiuhu shenming jing*, and also called *Hushen jing*).
The above sūtra has another version titled *Da foding tuoluoni jing* (Sūtra of the Dhāraṇī of the Great Buddha's Uṣṇīṣa), which states at the beginning that it was translated by the Brāhmaṇa Tripiṭaka Master [Bodhi]ruci, with one incantation added, the rest of the text being largely the same. (The compiler notes: The sūtra title mentions "Ruci," but it is unclear which one this refers to. If that Ruci re-translated it, the language of the sūtra should be completely different from the older version. Now, only the incantation differs while the rest is the same; this cannot dispel doubts. As there is no evidence upon investigation, it cannot be arbitrarily entered [into the canon]; hence it is listed here following the old catalogue.)
*Da na luo jing* (Great Nara Sūtra), in one fascicle;
*Huiming zhengxing jing* (Sūtra on Bright Wisdom and Correct Practice), in one fascicle;
*Tianhuang fanmo jing* (Sūtra of Heavenly Emperor Brahmā), in one fascicle;
*Anmu jing* (Sūtra on Pacifying Graves), in one fascicle;
*Anjia jing* (Sūtra on Pacifying the Family), in one fascicle;
*Anzhai jing* (Sūtra on Pacifying the Dwelling), in one fascicle (the *Anzhai shenzhou jing* in the orthodox catalogue is different from this);
*Tiangong jing* (Sūtra of the Heavenly Lord), in one fascicle;
*Du shengsihai shenchuan jing* (Sūtra of the Divine Boat Crossing the Ocean of Birth and Death), in one fascicle;
*Jiu yi shami jing* (Sūtra of the Novice Who Saved Ants), in one fascicle (Upon examination, the fourth fascicle of the *Zabaozang jing* records the story of the novice saving ants. If this is identical to that, it is not spurious; as it has not yet been seen, it is retained for now);
*Beifang lifo zhou jing* (Sūtra of the Incantation for Paying Homage to the Buddhas of the North), in one fascicle;
*Jingfu jing* (Sūtra on Revering Blessings), in one fascicle (fully titled *Rulai zai jinti zhulei qingjing zhuangyan jingfu jing* [Sūtra on the Tathāgata Entrusting the Pure Adornment of Revering Blessings while in the Golden Coffin]);
*Aluhetiaguo wang jing* (Sūtra of the King of the Country of Aluhetiao), in one fascicle;
*Wubai fanzhi jing* (Sūtra of the Five Hundred Brāhmaṇas), in one fascicle (also titled *Yiyou yiwu jing* [Sūtra on Both Existence and Non-Existence]);
*Xiuxing fangbian jing* (Sūtra on the Skillful Means of Cultivation), in one fascicle;
*Jieling jing* (Sūtra on the Verse Ordinance), in one fascicle;
*Dushi busi jing* (Sūtra on Transcending the World and Attaining Deathlessness), in one fascicle;
*Zhaifa qingjing jing* (Sūtra on the Purity of the Fasting Rules), in one fascicle;
*Wuwei fadao jing* (Sūtra on the Unconditioned Path of Dharma), in one fascicle;
*Zhoumei jing* (Sūtra on Incantations and Enchantments), in one fascicle;
*Zhengzhai jing* (Sūtra on the Correct Fast), in one fascicle (among An Shigao's translations there is a *Zhengzhai jing*, and one also appears in Dharmarakṣa's catalogue; fearing that a spurious work has misappropriated a genuine title, this entry is also retained);
*Shituolin jing* (Sītwana Sūtra), in one fascicle;
*Zhao hunpo jing* (Sūtra on Summoning the Soul), in one fascicle (also called *Zhao hun jing*; the Zhou catalogue calls it *Zhao po jing*);
*Fashe jing* (Sūtra on the Dharma Society), in one fascicle (Fajing's catalogue states: "Searching through ancient catalogues, there should be another set of regulations for Dharma societies, but having not yet seen this sūtra, there is no need to set it out in detail").
Regarding the single-fascicle *Fashe jing* above, I have seen three versions: although the locations where they were delivered are the same, the texts are entirely different. Investigating their doctrines, they were all fabricated by people (one version has three sheets and is titled *Fashe zuifu baoying jing*; one version has two sheets; and one version has slightly more than one sheet).
*Taizi zan jing* (Sūtra on the Prince's Praise), in one fascicle;
*Biqiu Fazang jian diyubian jing* (Sūtra of the Monk Dharmākara Seeing the Transformations of Hell), in one fascicle;
*Renmin qiuyuan jing* (Sūtra on the People Making Vows), in one fascicle;
*Yanluowang dong Taishan jing* (Sūtra of King Yama and Eastern Mount Tai), in one fascicle;
*Qibao jing* (Sūtra of the Seven Jewels), in one fascicle;
*Zilun jing* (Sūtra of the Treatise on Graphs), in one fascicle;
*Jiuhu zhongsheng eji jing* (Sūtra on Rescuing and Protecting Sentient Beings from Malignant Illnesses), in one fascicle (also called *Jiuji jing* [Sūtra on Rescuing from Illness]);
*Wuguo piyu jing* (Sūtra of the Parables of the Five Fruits), in one fascicle;
*Gu'er gunü jing* (Sūtra on Orphaned Boys and Girls), in one fascicle;
*Sherenwang bing shermin shou wujie zhengxin chuxie jing* (Sūtra on the Commoner King and Commoners Receiving the Five Precepts with Right Faith and Eliminating Heterodoxy), in one fascicle;
*Yijiao falü sanmei jing* (Sūtra on the Samādhi of the Bequeathed Teachings and Vinaya), in two fascicles.
Examining the above, this sūtra appears both in Fei Changfang's chronological catalogue and in the catalogue of anonymous translations. Since no text survives in either case, it is truly difficult to make a definitive judgment; for now, the entry is preserved in each place. (The compiler notes: Although I have not seen the complete text of this sūtra, most of the passages cited from it were fabricated by people.)
*Erbaiwushi jie jing* (Sūtra on the Two Hundred and Fifty Precepts), in one fascicle (Fajing's catalogue states: "The various catalogues all say that there are six or seven versions that differ from earlier translations; hence it enters the doubtful section");
*Piba lü* (Piba Vinaya), in one fascicle (Fajing's catalogue states: "This vinaya was composed by the śramaṇa Fadu in Yangzhou during the Yongming era of the Southern Qi; because it misuses the name of 'vinaya' and the catalogue notes it as a translation, it is attached to the spurious section").
Examining the above, the Liang catalogue of Sengyou, the Sui catalogue of Fei Changfang, and the Tang catalogue of Daoxuan all state that it was produced by the śramaṇa Shi Fadu during the reign of Emperor Wu of the Qi, but they do not call it a translation. It is unclear what was intended by the word "produced"—whether it was compiled or spuriously fabricated. Furthermore, its text is lost, making a definitive judgment truly difficult. For now, it is recorded in the spurious section following Fajing's catalogue.
*Yi weiyi* (Different Demeanour), in one fascicle (Fajing's catalogue states: "Composed during the Yuanjia era of the Song by Dharmayaśas's disciple Fadu; it violates the correct vinaya and deceives monks and nuns; practitioners of it still exist in Yangzhou today, hence it is explicitly pointed out");
*Wu fanfu lun* (Treatise on the Five Ordinary Persons), in one fascicle.
The above, from the *Anahan jing* downwards, comprises eighty-six works in one hundred and forty-one fascicles. The section on spurious and doubtful sūtras in the *Zhongjing lu* compiled by the śramaṇa Fajing and others by imperial decree in the fourteenth year of the Kaihuang era of the Sui states: "Their titles either deviate from the authentic, or they plunder golden words at the beginning while putting forth popular prophecies at the end; or they discuss worldly arts first and then append Dharma terms later; or they cite yin-yang and fortunes and misfortunes; or they explain the curses and blessings of spirits and ghosts. Instances such as these are manifestly spurious. They ought now to be hidden away and suppressed, so as to remedy the world's afflictions." (However, in Fajing's catalogue, the *Suiyuan wangsheng jing*, *Yaoshi jing*, *Fantian shentiance jing*, *Renwang jing*, *Bao Rulai sanmei jing*, *Zhancha jing*, *Fanwang jing*, *Wuku zhangju jing*, *Anzhai shenzhou jing*, *Yijiao lun*, and others are all classified as doubtful and spurious, which is incorrect. The three sūtras including the *Suiyuan wangsheng jing* derive from the *Da guanding jing*; the seven sūtras including the *Renwang jing* have authentic origins of translation, so classifying them as doubtful and spurious must be deemed inappropriate. They are now entered into the orthodox catalogue and are not recorded here.)
*Jingangzang jing* (Vajragarbha Sūtra), in thirty fascicles (the Zhou catalogue says thirty-one fascicles);
*Suiye fosshuo Xubuti jing* (Sūtra of Subhūti Spoken by the Buddha in Accordance with Leaves), in two fascicles (also titled *Xubuti jing*);
*Bore dedao jing* (Sūtra on Attaining the Way through Prajñā), in one fascicle (Fajing's catalogue calls it *Bore de jing*; it may be that the *Bore de jing* is the one recited by the nun Sengfa);
*Zao tiandi jing* (Sūtra on the Creation of Heaven and Earth), in one fascicle;
*Jiliyuan jing* (Gokṣura Garden Sūtra), in one fascicle;
*Weicui jing* (Sūtra on Fragility), in one fascicle (this title exists among Zhu Falan's translations; since the text has not yet been seen, it is truly difficult to determine, so both entries are retained for now);
*Duoluo youpose jing* (Sūtra on the Fallen Upāsaka), in one fascicle (this title exists among the translations of Zhi Yao of the Later Han; since there is no text to determine it, both are retained for now);
*Yinti jinjiao duzi jing* (Sūtra of the Calf with Silver Hooves and Golden Horns), in one fascicle (also called *Xiaoshunzi yingbian po'eye xiuxing jing* [Sūtra on the Filial Child's Transformations, Destruction of Evil Karma, and Cultivation]);
*Houmu jing* (Sūtra of the Stepmother), in one fascicle;
*Yinghsing lü* (Vinaya of Fitting Conduct), in one fascicle (also called *Ying lüxing*; some versions have the character *jing* [sūtra]);
*Dakong bore lun* (Treatise on Great Emptiness and Prajñā), in one fascicle.
The above, from the *Jingangzang jing* downwards, comprises eleven works in forty-one fascicles. In the second year of the Renshou era of the Sui, an imperial order invited the venerable masters of the Xingshan Temple to determine the spurious and doubtful sūtras in the *Zhongjing lu* together with the translation śramaṇas and scholars. (The compiler notes: In this catalogue of spurious works, there are further…)