[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157) › 28.9.3 # 貞元新定釋教目錄 28.9.3 貞元新定釋教目錄 28.9.3 - **Language:** Classical Chinese ### [28.9.3](https://indike.org/pramana/in.bauddha.taisho.2157.28.9.3) 寶車經一卷（或云妙寶車經北國淮州沙門曇辯撰青州比丘道侍改治） 右比丘應供經下一十四部一十六卷。梁 僧祐錄中偽經。祐錄略云。祐校閱群經廣 集同異。約以經律頗見所疑。真經體趣融 然深遠。假託之文辭意淺雜。玉石朱紫無 所逃形也。今區別所疑注之於錄。并近世 妄撰亦標于末。並依倚雜經而自製名題。 進不聞遠適西域。退不見承譯西賓。我聞 興於戶牖印可出於胸懷。誑誤後學良足 寒心。既躬所見聞寧敢默已。嗚呼來葉慎 而察焉（祐錄云又有菩提福藏法化三昧經一卷眾經要覽法偈二十一首一卷並云沙門道歡所撰 准長房錄道歡更有偽經故從於彼一處編上）。 九傷經一卷（房云見別錄） 菩提福藏法化三昧經一卷（房云武帝世出見藏記及寶唱錄） 七佛各說偈經一卷（房云見吳錄） 深自智身偈經一卷（房云見吳錄祐云失譯） 眾經要覽法偈二十首一卷（梁天監三年撰見三藏及長房錄） 右五部五卷。長房錄中簫齊沙門釋道備 撰。備後改名道歡。雖見眾錄然並注入疑 經。今依舊編。長房錄中道備更有安墓呪 經一卷。祐錄雖不題造人。以偽顯錄此不 重載。 淨土經七卷（簫齊永元元年出時年九歲） 寶頂經一卷（永元元年出時年九歲） 正頂經一卷（永元元年出時年九歲） 法華經一卷（永元元年出時年九歲） 勝鬘經一卷（永元元年出時年九歲） 藥草經一卷（永元二年出時年十歲） 太子經一卷（永元二年出時年十歲） 伽耶波經一卷（永元二年出時年十歲） 波羅㮈經一卷（中興元年出時年十二） 優婁頻經一卷（中興元年出時年十二） 益意經二卷（梁天監元年出時年十三智遠承旨） 般若得經一卷（天監元年出時年十三智遠承旨） 華嚴瓔珞經一卷（天監元年出時年十三智遠承旨） 出乘師子吼經一卷（天監三年出時年十五） 踰陀衛經一卷（天監四年出時年十六臺內花光殿出） 阿那含經二卷（天監四年出時年十六） 妙音師子吼經三卷（天監四年出時年十六） 優曇經一卷 妙莊嚴經四卷 維摩經一卷 序七世經一卷 右二十一種經凡三十五卷。如前所列算 得三十四卷。 梁僧祐錄云。齊末大學博士江泌處女尼 子所出。初尼子年在齠齔。有時閉目靜坐 誦出此經。或說上天或稱神授。發言通利 如有宿習。令人寫出。俄而還止。經歷旬朔 續復如前。京都道俗咸傳其異。今上勅見 面問所以。其依事奉答不異常人。然篤信 正法少修梵行。父母欲嫁之誓而弗許。後 遂出家名僧法住青園寺。祐既收集正典 檢集異聞。事接耳目就求省視。其家祕隱 不以見示。唯得妙音師子吼經三卷。以備 疑經之錄。此尼天監年三月亡。有好事者 得其文疏。前後所出定二十餘卷。厥舅孫 質以為真經。行疏勸化收合傳寫。既染毫 牘必在於世。昔漢建安末濟陰丁氏之妻 忽如中疾便能胡語又求紙筆自為胡書。 復有西域胡人見其此書云。是經莂推尋 往古不無此事。但義非金口。又無師譯。取 捨兼懷附之疑例（長房以為重習有內置之正目仁壽錄及內典等錄以非梵本翻傳 編於偽錄今依仁壽等定亦編偽中）。 高王觀世音經一卷（亦云小觀世音經）　半紙餘 右一經。昔元魏天平年中定州幕士孫敬德 在防造觀世音像。年滿將還在家禮事。後 為賊所引不堪考楚。遂妄承罪。明日將 刑。其夜禮懺流淚忽如夢睡見一沙門。教 誦救生觀世音經。經有諸佛名令誦千遍 得免苦難。敬德覺記夢所緣了無參錯。遂 誦一百遍。有司執縛向市。且行且誦臨刑 滿千。刀下斫之折為三段皮肉不傷。易刀 又斫。凡經三換刀折如初。監司問之具陳 本末。以狀聞。丞相高歡乃為表請免死。因 此廣行于世。所謂高王觀世音經也。敬德 還設齋迎像。乃見項上有三刀痕。見齊書 及辯正論內典錄（撰錄者曰此經周錄之內編之入藏今則不然此雖冥授不因傳譯 > Baoche jing, one fascicle (also called Miao baoche jing; composed by the śramaṇa Tanbian of Huaizhou in the Northern country, and revised by the bhikṣu Daoshi of Qingzhou). > The fourteen texts in sixteen fascicles above, starting with the Biqiu yinggong jing, are apocryphal scriptures from the catalogue by Sengyou of the Liang. Sengyou's catalogue says in brief: "I, You, have collated various scriptures and broadly gathered similarities and differences. Comparing them against the sūtras and vinayas, I have found quite a few to be doubtful. The substance and purports of authentic sūtras are lucid, profound, and far-reaching; fabricated texts have shallow and mixed phrasings and concepts. Jade cannot hide its difference from stone, nor can vermilion be mistaken for purple. Now I distinguish those that are doubtful and note them in the catalogue, also marking those erratically concocted in recent generations at the end. All rely on miscellaneous scriptures while creating titles of their own. Going forward, there is no hearing of their coming from afar from the Western Regions; going back, there is no record of their being received and translated from Western guests. The 'Thus have I heard' arose from within their own doors and windows, and the authorization stemmed from their own minds. Deceiving and misleading later students is truly chilling to the heart. Having witnessed this in person, how could I dare remain silent? Ah, future generations, inspect them with caution!" (Sengyou's catalogue notes: "There are also the Puti fucang fahua sanmei jing in one fascicle and the Zhongjing yaolan fa ji ershiyi shou in one fascicle, both stated to have been composed by the śramaṇa Daohuan. According to Changfang's catalogue, Daohuan had further apocryphal scriptures, so these have been compiled together in that place.") > Jiushang jing, one fascicle (Changfang states: "Found in the Bie lu"). > Puti fucang fahua sanmei jing, one fascicle (Changfang states: "Appeared in the reign of Emperor Wu; found in the Zangji and Baochang's catalogue"). > Qifo ge shuo ji jing, one fascicle (Changfang states: "Found in the Wu lu"). > Shen zi zhishen ji jing, one fascicle (Changfang states: "Found in the Wu lu; You states the translator was lost"). > Zhongjing yaolan faji ershi shou, one fascicle (composed in the third year of the Tianjian era of the Liang; found in the Sanzang and Changfang catalogues). > The five texts in five fascicles above were composed by the śramaṇa Shi Daobei of the Southern Qi in Changfang's catalogue. Daobei later changed his name to Daohuan. Although they are seen in various catalogues, they were all entered among doubtful scriptures. They are now arranged according to the old \[records\]. In Changfang's catalogue, Daobei also has the Anmu zhou jing in one fascicle. Although Sengyou's catalogue does not label the composer, as its spuriousness is evident in the catalogue, it is not recorded again here. > Jingtu jing, seven fascicles (produced in the first year of the Yongyuan era of the Southern Qi, when she was nine years of age). > Baoding jing, one fascicle (produced in the first year of the Yongyuan era, when she was nine years of age). > Zhengding jing, one fascicle (produced in the first year of the Yongyuan era, when she was nine years of age). > Fahua jing, one fascicle (produced in the first year of the Yongyuan era, when she was nine years of age). > Shengman jing, one fascicle (produced in the first year of the Yongyuan era, when she was nine years of age). > Yaocao jing, one fascicle (produced in the second year of the Yongyuan era, when she was ten years of age). > Taizi jing, one fascicle (produced in the second year of the Yongyuan era, when she was ten years of age). > Jiayepo jing, one fascicle (produced in the second year of the Yongyuan era, when she was ten years of age). > Boluonai jing, one fascicle (produced in the first year of the Zhongxing era, when she was twelve years of age). > Youloupin jing, one fascicle (produced in the first year of the Zhongxing era, when she was twelve years of age). > Yiyi jing, two fascicles (produced in the first year of the Tianjian era of the Liang, when she was thirteen years of age, recorded at her behest by Zhiyuan). > Borede jing, one fascicle (produced in the first year of the Tianjian era, when she was thirteen years of age, recorded at her behest by Zhiyuan). > Huayan yingluo jing, one fascicle (produced in the first year of the Tianjian era, when she was thirteen years of age, recorded at her behest by Zhiyuan). > Chusheng shizihou jing, one fascicle (produced in the third year of the Tianjian era, when she was fifteen years of age). > Yutuowei jing, one fascicle (produced in the fourth year of the Tianjian era, when she was sixteen years of age, produced in the Huaguang Hall of the Palace). > Anahan jing, two fascicles (produced in the fourth year of the Tianjian era, when she was sixteen years of age). > Miaoyin shizihou jing, three fascicles (produced in the fourth year of the Tianjian era, when she was sixteen years of age). > Youdan jing, one fascicle. > Miaozhuangyan jing, four fascicles. > Weimo jing, one fascicle. > Xu qishi jing, one fascicle. > The twenty-one scriptures above total thirty-five fascicles; as listed before, the count amounts to thirty-four fascicles. > Sengyou's catalogue of the Liang states: "Produced by Nizi, the maiden daughter of Jiang Mi, Erudite of the National University during the late Qi. When Nizi was still a young child, she would at times close her eyes, sit quietly, and chant out these scriptures, either saying she ascended to heaven or claiming divine bestowal. Her speech flowed smoothly as if she had practiced it in a previous life. She would have someone write it down, and after a short while she would cease; after ten days or a month, she would resume as before. Clergy and laity in the capital all spread news of this marvel. The present Emperor decreed that she be brought for an audience and questioned about the cause, and her report was given just like that of an ordinary person. However, she was devout in her faith in the true Dharma and practiced pure conduct from a young age. When her parents wished to marry her off, she made a vow and refused to consent. Later, she left the household, taking the name Sengfa and residing at Qingyuan Monastery. When I, You, was collecting orthodox scriptures and inspecting anomalous reports, the matter being right before my ears and eyes, I went to seek a view of them. Her family kept them secret and concealed, refusing to show them to me, and I obtained only the Miaoyin shizihou jing in three fascicles to include in the record of doubtful scriptures. This nun passed away in the third month of \[a certain year of\] the Tianjian era. Some curious individuals obtained her writings and commentaries, which totaled over twenty fascicles produced from first to last. Her maternal uncle Sun Zhi considered them to be true scriptures, circulated commentaries to encourage and convert people, and collected and transcribed them. Having been set down in brush and ink, they are bound to exist in the world. Formerly, at the end of the Jian'an era of the Han, the wife of a certain Ding of Jiyin suddenly acted as if afflicted by an illness and became capable of speaking a Hu language; she also asked for paper and brush and wrote Hu script on her own. Furthermore, there was a Hu person from the Western Regions who saw her writing and said it was a scriptural prophecy. Upon investigating antiquity, such events are not without precedent. However, their meaning did not come from the Golden Mouth, nor was there a master translator; entertaining both acceptance and rejection, they are appended to the category of doubtful works." (Changfang considered that repeated practice in previous lives possessed an inner basis, and thus placed them in the main catalogue. The Renshou catalogue, Neidian catalogue, and others, because they were not translated from Indic texts, classified them in the apocryphal catalogue. Following the determination of the Renshou and other catalogues, they are now also compiled among the apocrypha.) > Gaowang Guanshiyin jing, one fascicle (also called Xiao Guanshiyin jing), slightly more than half a sheet. > The one scripture above: Formerly, during the Tianping era of the Yuan Wei, Sun Jingde, an aide in Dingzhou, fashioned a statue of Avalokiteśvara while on guard duty. When his term of duty was completed, he was to return home to worship and serve it. Later, he was implicated by bandits, could not endure the torture, and falsely confessed to the crime. He was to be executed the next day. That night, weeping tears as he performed repentance, he suddenly seemed to fall asleep in a dream and saw a śramaṇa who taught him to recite the Jiusheng Guanshiyin jing. The sūtra contained the names of various Buddhas and instructed him that by reciting it a thousand times he could escape suffering and hardship. When Jingde awoke, he remembered what he had dreamed with absolute accuracy and no confusion at all. He then recited it a hundred times. The officials bound him and led him toward the market. Reciting as he walked, he completed a thousand recitations as he faced execution. When the blade struck down, it broke into three pieces without harming his skin or flesh. They changed blades and struck again; in all, after changing blades three times, the blades broke just as before. The supervising officials questioned him, and he detailed the origins and circumstances. They reported the case to superiors. The Chancellor Gao Huan then submitted a memorial requesting a pardon from death. For this reason, it circulated widely in the world; this is what is called the Gaowang Guanshiyin jing. When Jingde returned, he hosted a vegetarian feast and welcomed the statue; he then saw three sword marks upon its neck. This is found in the History of Qi, the Bianzheng lun, and the Neidian lu. (The cataloguer notes: "In the catalogue of the Zhou, this scripture was compiled into the canon. Now, however, it is not treated thus. Although this was bestowed through the unseen realm, it did not arise from transmission and translation > — English (machine translation) (machine translation) - [Previous: 28.9.2](https://indike.org/pramana/in.bauddha.taisho.2157.28.9.2) - [Next: 28.9.4](https://indike.org/pramana/in.bauddha.taisho.2157.28.9.4) - [Up: 28.9](https://indike.org/pramana/in.bauddha.taisho.2157.28.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.28.9.3) — English, machine translation ## Linked texts (1) - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.18.8.3) — 智昇, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.28.9.3](https://indike.org/pramana/in.bauddha.taisho.2157.28.9.3) · Pramāṇa