貞元新定釋教目錄 28.9.1

28.9.1

要行捨身經一卷　三紙餘　後有捨身願文。
共有五紙
右一經不知何人所造邪黨盛行。經初又
云三藏法師玄奘譯。按法師所譯無有此
經。偽謬之情昭然可見。且述四件用曉愚
心。
一偽經初云。王舍城靈鷲山者。靈鷲山名
古譯經有。奘法師譯皆鷲峯。今言靈鷲一
偽彰也。
一偽經初又云。靈鷲山屍林側者。按諸傳
記其鷲峯山在摩伽陀國山城之內宮城東
北十四五里。豈有都城之內而安棄屍之
處。事既不然二偽彰也。
一偽經中又云。佛說過去然燈佛時初願
捨身者。然燈如來是釋迦牟尼佛第二無
數劫滿授記之師。豈有得記當成方能死
捨。事與理乖三偽彰也。
一偽經中又云。若有人殺害有情遍索訶
界。四重五逆謗方等經。及盜常住現前僧
物。如是等罪合墮地獄。若能捨身罪必消
滅者。謗經造逆合墮阿鼻死捨得除便無
重報（如外道妄計殑伽河浴罪垢消除輕命自汎生天受福此言死捨除罪與彼妄計何殊）愚夫
造惡用此除愆。智者當思勿被欺誑。永淪
惡趣無解脫期。事與理乖四偽彰也（訛舛極多不能
備記）。
瑜伽法鏡經二卷　或一卷　兼有偽序
右一經即舊偽錄中像法決疑經前文增加
二品共成一經。初云。佛臨涅盤為阿難說
法住滅品。此品乃取奘法師所譯佛臨涅
槃記法住經。改換增減置之於首。次是地
藏菩薩讚歎法身觀行品。後是常施菩薩
所問品。此品即是舊經。據其文勢次第
不相聯貫。景龍元年三階僧師利偽造序
中妄云。三藏菩提流志三藏寶思惟等於
崇福寺同譯。師利云有梵夾流志曾不見
聞。以舊編入偽中再造望蠲疑錄。偽上加
偽訛舛尤多。目閱可知不勞廣敘。
（撰錄者曰余曾以此事親問流志三藏口云吾邊元無梵夾不曾翻譯此經三藏弟子般若丘多識量明敏具委其
事恐時代綿遠謬濫真詮故此指明以誡於後其僧師利因少鬪訟聖躬親慮時令還俗豈非上天不祐降罸斯人
歟）。
彌勒下生遣觀世音大勢至勸化眾生捨惡作
善壽樂經一卷　亦直云壽樂經　十紙
光愍菩薩問如來出世當用時普告經一卷
　八紙
隨身本宮彌勒成佛經一卷　賢樹菩薩問佛
品
金剛密要論經一卷　亦名萬明王緣起經或
無論兼說彌勒下生　十四紙
右上四經並是妖徒偽造。其中說彌勒如
來即欲下生等事。
（謹按正經從釋迦滅後人間經五十七俱胝六十百千歲贍部洲人壽增八萬彌勒如來方出世豈可壽年減百而
有彌勒下生耶）。
以斯妖妄誘惑凡愚。淺識之流多從信受。
因斯墜沒。可謂傷哉。故此甄明特希詳鑒
耳。
佛昇忉利天後阿難為諸四部眾說禮佛持齋
經一卷　亦云佛昇忉利天
彌勒摩尼佛說開悟佛性經一卷　經後題云
人身因緣開悟佛性經　九紙
持齋儀式經一卷　七紙
淨行優婆塞戒經一卷　或云淨行優婆塞戒
經感應品第十三改遺教經作　六紙
甲申年洪水災大水經一卷
　與彼佛鉢記中甲申年水事不同　二紙
自省經一卷　二紙
父母恩重經一卷
　經引丁蘭董黯郭巨等。故知人造　十紙
如來正教祕要藏經一卷　八紙
毘尼藏經一卷
頂蓋經一卷
　內題云佛說深妙法義論說深義生死道
　七紙
天地八陽經一卷
　卷末題云八陽神呪經。與正經中八陽神
呪義理全異。此說陰陽吉凶禳災除禍法
　八紙
嫉妬新婦經一卷　亦云妬婦經
右一經近代人造忘其人名。緣妻能妬偽
造此經以誑之。於中說嫉妬之人受報極
重。
央崛摩羅經二卷
　亦直云央崛經。與真經名同。蕭子良抄撰
中有央崛摩羅經二卷。疑此經是
重樓戒經一卷
清淨居士子度人經一卷
摩登耆經一卷
譬喻經一卷
　宋慧簡譯中有譬喻經一卷。時間無本。與
此名同。真偽相濫。故兩存之
目連問經一卷
　與真經名同語意全異
小法滅盡經一卷
　與真經中法滅盡經文意全異
鳴鍾經一卷
持戒法經一卷
金𰼺決口經一卷
地獄經一卷
　漢代失譯有地獄經一卷。疑即此是。兩存
之
優鉢祇王經一卷

Yaoxing sheshen jing (Sūtra on the Essential Practice of Sacrificing the Body), one fascicle (more than three sheets, with a vow text for sacrificing the body at the end, five sheets in total)

The one sūtra above was forged by an unknown person and circulates widely among heterodox factions. At the beginning of the sūtra, it also says: “Translated by Tripiṭaka Dharma Master Xuanzang.” According to the translations made by the Dharma Master, there is no such sūtra. The fact that it is a spurious fabrication is clearly evident. I shall briefly set forth four points to enlighten foolish minds:

First, the beginning of the spurious sūtra says: “Vulture Peak (Lingjiu shan) in Rājagṛha.” The name “Lingjiu shan” appears in older translations of sūtras. In Dharma Master Xuanzang's translations, it is invariably “Jiu feng”. Now, using the name “Lingjiu” is the first revelation of its spuriousness.

Second, the beginning of the spurious sūtra also says: “Beside the charnel ground at Vulture Peak.” According to various records, that Mount Vulture Peak is within the mountain ramparts of Magadha, fourteen or fifteen li northeast of the palace city. How could a place for discarding corpses be situated within the capital city? Since this is not the case, this is the second revelation of its spuriousness.

Third, within the spurious sūtra it also says: “The Buddha said that in the past, at the time of Dīpaṃkara Buddha, he first vowed to sacrifice his body.” Dīpaṃkara Tathāgata was the master who conferred the prophecy [of buddhahood] upon Śākyamuni Buddha when he had completed his second immeasurable kalpa. How could one sacrifice oneself to death only after having received the prophecy that he would achieve [buddhahood]? The narrative conflicts with principle; this is the third revelation of its spuriousness.

Fourth, within the spurious sūtra it also says: “If there is a person who slaughters sentient beings throughout the Sahā world, [commits] the four grave offenses and the five unpardonable acts, slanders the Vaipulya sūtras, and steals property belonging to the permanent or currently present Saṅgha—such sins as these warrant falling into hell; but if one can sacrifice one’s body, the sins will certainly be extinguished.” Slandering sūtras and committing unpardonable acts warrant falling into the Avīci [Hell], yet sacrificing oneself to death would eliminate them and leave no severe retribution! (This is just like the deluded view of the non-Buddhists who believe that bathing in the Ganges River removes sins and impurities, and by slighting their own lives and drifting in the water they are born in heaven to enjoy bliss. How is this claim that sacrificing oneself to death eliminates sins any different from their deluded view?) Foolish persons commit evil and rely on this to wipe out their transgressions. The wise should reflect and not be deceived, sinking eternally into the evil destinies without a time of liberation. The narrative conflicts with principle; this is the fourth revelation of its spuriousness. (Its errors and corruptions are exceedingly numerous; they cannot all be recorded.)

Yuqie fajing jing (Sūtra of the Dharma-Mirror of Yoga), two fascicles (or one fascicle, also containing a spurious preface)

The one sūtra above is the Xiangfa jueyi jing (Sūtra on Resolving Doubts Concerning the Semblance Dharma) from the old catalogue of spurious works, with two chapters added before the text to form a single sūtra. The beginning says: “Chapter on the Abiding and Extinction of the Dharma Spoken for Ānanda as the Buddha Approached Parinirvāṇa.” This chapter was actually taken from the Fo lin niepan ji fazhu jing (Sūtra on the Record of the Abiding of the Dharma as the Buddha Approached Parinirvāṇa) translated by Dharma Master Xuanzang, which was altered, added to, and abridged, and placed at the beginning. Next is the “Chapter on Bodhisattva Kṣitigarbha’s Praise of the Contemplative Practice of the Dharmakāya.” At the end is the “Chapter of Questions by Bodhisattva Constant Giver.” This chapter is indeed the old sūtra. Judging by the flow of its text, the order is disjointed. In the first year of Jinglong, the Three Levels monk Shili forged a preface in which he falsely claimed: “Jointly translated at Chongfu Monastery by Tripiṭaka Master Bodhiruci, Tripiṭaka Master Baosiwei, and others.” Shili claimed there were Indic manuscript leaves, but Bodhiruci had never seen or heard of them. Because the old [work] had been entered into the spurious category, it was fabricated again in the hope of clearing it from the doubtful catalogue. Adding fabrication onto fabrication, its errors and corruptions are especially numerous. One will know it upon viewing it; there is no need to recount it at length.

(The compiler of the catalogue remarks: I once questioned Tripiṭaka Master Bodhiruci in person about this matter. He verbally stated: “There was never any Indic manuscript on my side, nor did I ever translate this sūtra.” The Tripiṭaka’s disciple Prajñāgupta was sharp and discerning in capacity and knowledge and was fully acquainted with the matter. Fearing that in the distant future it might mistakenly corrupt the true teachings, it is hereby pointed out to admonish future generations. That monk Shili was subsequently involved in a minor litigation; the Sacred Sovereign personally deliberated on it and at the time ordered him to return to lay life. Was this not high Heaven withholding its blessing and sending down punishment upon this man?)

Miledidie sheng qian Guanshiyin Dashizhi quanhua zhongsheng she'e zuoshan shouyue jing (Sūtra on Longevity and Joy in which Maitreya Descends to Be Born and Dispatches Avalokiteśvara and Mahāsthāmaprāpta to Admonish Sentient Beings to Relinquish Evil and Do Good), one fascicle (also simply called Shouyue jing; ten sheets)

Guangmin pusa wen rulai chushi dang yong shi pugao jing (Sūtra on Bodhisattva Bright Compassion’s Question on the Universal Announcement When the Tathāgata Appears in the World), one fascicle (eight sheets)

Suishen bengong Mile chengfo jing (Sūtra on Maitreya Becoming a Buddha in Accord with the Original Palace of the Body), one fascicle (Chapter of Bodhisattva Wise Tree’s Questions to the Buddha)

Jingang miyao lun jing (Discourse Sūtra on the Secret Essentials of the Diamond), one fascicle (also named Wan mingwang yuanqi jing, or without lun, and also speaking of Maitreya's descent to be born; fourteen sheets)

The four sūtras above were all fabricated by sorcerous followers. Among them, they speak of such matters as Maitreya Tathāgata being about to descend and be born.

(Respectfully examining authentic sūtras: from after Śākyamuni’s extinction, fifty-seven koṭis and sixty hundred-thousand years will pass in the human world, and the human lifespan in Jambudvīpa will increase to eighty thousand years before Maitreya Tathāgata appears in the world. How could Maitreya descend and be born when the lifespan is less than a hundred years?)

Using this sorcery and delusion to seduce and deceive ordinary, foolish people, those of shallow knowledge often accept it with faith. Falling and perishing because of this—how grievous indeed! Therefore, I clarify it here, especially hoping for careful scrutiny.

Fo sheng Daolitian hou Anan wei zhu sibuzhong shuo lifo chizhai jing (Sūtra on Ānanda Preaching the Veneration of the Buddha and Upholding the Purifying Precepts to the Fourfold Assembly after the Buddha Ascended to Trāyastriṃśa Heaven), one fascicle (also called Fo sheng Daolitian)

Miliemoni fo shuo kaiwu foxing jing (Sūtra Spoken by Maitreya-Mani Buddha on Awakening to the Buddha-Nature), one fascicle (entitled Renshen yinyuan kaiwu foxing jing at the end of the sūtra; nine sheets)

Chizhai yishi jing (Sūtra on the Ritual of Upholding the Purifying Precepts), one fascicle (seven sheets)

Jingxing youposai jie jing (Sūtra on the Precepts for Upāsakas of Pure Conduct), one fascicle (or called Chapter Thirteen on Sympathetic Resonance of the Sūtra on the Precepts for Upāsakas of Pure Conduct, altered from the Yijiao jing; six sheets)

Jiashen nian hongshui zai dashui jing (Sūtra on the Flood and Great Water Disaster in the Jiashen Year), one fascicle (different from the flood event of the jiashen year in the Record of the Buddha's Bowl; two sheets)

Zisheng jing (Sūtra on Self-Reflection), one fascicle (two sheets)

Fumu enzhong jing (Sūtra on the Profound Kindness of Parents), one fascicle (the sūtra quotes Ding Lan, Dong An, Guo Ju, and others; hence it is known to be manufactured by humans; ten sheets)

Rulai zhengjiao miyao zang jing (Sūtra of the Secret Essential Treasury of the Tathāgata’s True Teaching), one fascicle (eight sheets)

Pinizang jing (Sūtra of the Vinaya Treasury), one fascicle

Dinggai jing (Sūtra of the Parasol-Crown), one fascicle (internally titled Sūtra of the Treatise on the Deep and Marvellous Dharma Meaning Spoken by the Buddha Explaining the Profound Meaning of the Path of Samsāra; seven sheets)

Tiandi bayang jing (Sūtra of Heaven and Earth's Eightfold Yang), one fascicle (titled Bayang shenzhou jing at the end of the scroll; its meaning and principles are entirely different from the authentic sūtra Bayang shenzhou; this one speaks of the auspicious and inauspicious aspects of yin and yang, and methods for averting disasters and dispelling misfortune; eight sheets)

Jidu xinfu jing (Sūtra on the Jealous Bride), one fascicle (also called Dufu jing)

The one sūtra above was manufactured by someone of recent times whose name is forgotten. Because his wife was prone to jealousy, he forged this sūtra to deceive her, speaking within it of how jealous persons suffer extremely severe retribution.

Angjumoluo jing (Aṅgulimālīya-sūtra), two fascicles (also simply called Angju jing; sharing the same title as an authentic sūtra; in Xiao Ziliang's compilation there is an Aṅgulimālīya-sūtra in two fascicles, suspected to be this sūtra)

Chonglou jie jing (Sūtra on Multi-Storeyed Precepts), one fascicle

Qingjing jushi zi duren jing (Sūtra on the Pure Householder's Son Delivering People), one fascicle

Modengqi jing (Mātaṅgī-sūtra), one fascicle

Piyu jing (Avadāna-sūtra), one fascicle (among the translations by Hui Jian of the Song dynasty, there is a Piyu jing in one fascicle; at that time there was no extant text, and sharing the same title as this, genuine and spurious are confounded; therefore both are preserved)

Mulian wen jing (Sūtra of Maudgalyāyana's Inquiries), one fascicle (having the same title as an authentic sūtra, but with completely different words and meaning)

Xiao famiejin jing (Lesser Sūtra on the Total Extinction of the Dharma), one fascicle (having text and meaning completely different from the authentic Sūtra on the Total Extinction of the Dharma)

Mingzhong jing (Sūtra on Tolling the Bell), one fascicle

Chijie fa jing (Sūtra on the Rules for Upholding the Precepts), one fascicle

Jinyu juekou jing (Sūtra on the Gold Kettle and Open Mouth), one fascicle

Diyu jing (Hell Sūtra), one fascicle (there is a Diyu jing in one fascicle from among the lost translations of the Han dynasty; it is suspected that this is it; both are preserved)

Youboqiwang jing (Sūtra of King Utpala), one fascicle