貞元新定釋教目錄 27.10

27.10

Bodhisattva-gocara-vikurvaṇa-nirdeśa-sūtra, ten fascicles.
Translated by the Tripiṭaka master Bodhiruci of the Northern Wei; from the catalogue of Baochang.
The one scripture above is an alternate title for the Saccaka-nirgrantha-sūtra. The Zhou catalogue listed it separately and further claimed that the text was lacking, which is an error.

New Daoxing jing, ten fascicles (or seven fascicles).
Translated by the Tripiṭaka master Dharmarakṣa of the Western Jin (from the catalogue of Fei Zhangfang and others).
The one scripture above: upon examining the various canon copies, they were all completely identical in phrasing to the Aṣṭasāhasrikā-prajñāpāramitā-sūtra, which is an error in those copies. The New Daoxing jing translated by Master Dharmarakṣa currently lacks an extant text.
I have heard that in the Eastern Capital there is a copy of Dharmarakṣa's [translation], but searching for it has not yielded it.

Mahāvaipulya Mahāsaṃnipāta-sūtra, eight fascicles.
The one scripture above is recorded in both the Tang Neidian lu and the Great Zhou catalogue. Now upon examining its text, it is simply the sixth case of the combined Mahāsaṃnipāta-sūtra. The first two fascicles are titled "Chapter of the Bodhisattvas of the Ten Directions," which is the Mingdu wushi jiaoji jing. The latter six fascicles are the Akṣayamati-sūtra. As for the Mingdu wushi jiaoji jing, for unknown reasons it was compiled into the Mahāsaṃnipāta. Because of discrepancies, it is now retained as an independent work. Since this was entered redundantly, it is now eliminated.

Anavatapta-nāgarāja-sūtra, two fascicles.
The one scripture above is completely identical in phrasing with the Hongdao guangxian sanmei jing, differing only in title. Now one text is retained.

Hedao shenzu jing, three fascicles.
The one scripture above is identical in text and different in title from the Dao shenzu wuji bianhua jing.

Aiqi jing, three fascicles (or two fascicles, six chapters).
The one scripture above is identical in text and different in title from the Mahāvaipulya Mahāparinirvāṇa-sūtra. The first chapter of the Vaipulya Nirvāṇa is titled "Lamentation" (Aiqi), and taking this chapter title, it was made into a scripture title. Compared to the Vaipulya Nirvāṇa, it lacks the latter three chapters and the text is incomplete.

Baotian huiyin sanmei jing, one fascicle.
The one scripture above is completely identical in phrasing with the Huiyin sanmei jing, differing only in having an expanded or abridged title. Zhangfang's catalogue states that the Huiyin sanmei jing is also called the Baotian huiyin sanmei jing. The Zhou Canon Catalogue recorded both texts, one as a single translation and one as a retranslation, which is a gross error.

Luzi jing, one fascicle.
The one scripture above is identical in text and different in title from the Lumu jing. According to its textual meaning, it should properly be established based on "mother." Zhangfang's catalogue stating that the Luzi jing was translated by the upāsaka Zhi Qian of the Wu dynasty is an error.

Xiao Wuliangshou jing, one fascicle.
The one scripture above is identical in text and different in title from the Amitābha-sūtra. As for the Xiao Wuliangshou jing translated by the Tripiṭaka master Guṇabhadra of the Song dynasty, there is currently no extant text.

Taizang jing, one fascicle.
The one scripture above is identical in text and different in title from the Wugouxiannü jing.

Wencheng shier yinyuan jing, one fascicle.
The one scripture above is identical in text and different in title from the Beiduoshu xia siwei shier yinyuan jing. This Wencheng jing ought to have a distinct text, but searching for it has not yielded it.

Great Ānāpāna Sūtra, one fascicle (or two fascicles; the Neidian lu says two fascicles, and Zhangfang's catalogue says one fascicle).
The one scripture above is completely identical in phrasing with the Da anban shouyi jing, differing only in having an expanded or abridged title. Various catalogues retaining both texts is a gross error.

Shenri jing, one fascicle.
The one scripture above is identical in text and different in title from the Candraprabha-kumāra-sūtra in the Mahāyāna canon. The father's name was Shenri (Sūryagupta) and the son was titled Candraprabha; based on this difference, distinct titles were assigned to the scripture. Zhangfang's catalogue stating that the Shenri jing was translated by the upāsaka Zhi Qian of the Wu dynasty is an error.

Lunzhuan wudao zuifu baoying jing, one fascicle.
The one scripture above is completely identical in phrasing with the Zuifu baoying jing, differing only in having an expanded or abridged title.

Zhantuoyue jing, one fascicle.
The one scripture above is completely identical in phrasing with the Zhantuoyue guowang jing, differing only in having an expanded or abridged title. In the Zhou Canon Catalogue, the Zhantuoyue jing was compiled under single translations, while the Zhantuoyue guowang jing was placed under retranslations. Recording it in both places is a gross error.

Zhenwei shamen jing, one fascicle (Zhangfang's catalogue notes: also titled Mohe biqiu jing, and also titled Jiaye jinjie jing).
The one scripture above is an alternate title of the Jiaye jinjie jing, and the phrasing is completely identical. Those who say it was translated by the śramaṇa Huijian of Luye Monastery during the Song dynasty are mistaken.

Dharmacakrapravartana-sūtra, one fascicle.
Upon examining the one scripture above, its text was not extant. In the various scriptural canons, it was erroneously replaced with the Dharmacakrapravartana-śāstra. Recently, in the Eastern Capital, the authentic text was found and compiled into the canon catalogue.

Pinzholu wei wang shuofa jing, one fascicle.
The one scripture above is completely identical in phrasing with the Pinlutuluozhe wei youtuoyan wang shuofa jing, differing only in having an expanded or abridged title.

Aranya-xichanfa jing, two fascicles.
The one scripture above is identical in text and different in title from the Zuohan sanmei jing.

Chan miyao jing, five fascicles.
The one scripture above is said to have been translated by the Tripiṭaka master Dharmamitra of the Song dynasty, and is said to be an alternate translation from the same source text as the Miyao fa translated by the Tripiṭaka master Kumārajīva of the Later Qin. Now, upon examining and searching the text from beginning to end, it is extremely corrupt and is not the original scripture. The first fascicle is in fact the text of the Zhi chanbing miyao fa, yet it is incomplete, breaking off midway. From the second fascicle onward, it is the Chan miyao fa translated by Kumārajīva; starting past the midpoint of the first fascicle and continuing to the end of the third fascicle, its text is also incomplete. Lacking more than ten sheets, it was arbitrarily divided into four fascicles, making five together with the preceding. As for the translation by Dharmamitra, its text is currently lacking.