貞元新定釋教目錄 28

English (machine translation) 28

Language: English

28.9 — 7 parts

28.1

Authored by the śramaṇa Yuanzhao of Ximing Monastery in the Western Capital

28.2

Sixth in the Detailed Catalogue: Catalogue of Doubtful Works Requiring Re-examination

Regarding the Catalogue of Doubtful Works: since the Indic scriptures were first propagated to the east, nearly seven hundred years have passed. As the teachings experienced flourishing and decline, eras also shifted. Translations transmitted earlier and later count nearly ten thousand fascicles. As the sections and cases are vast, examining them completely is difficult. Those who established catalogues often entered works as soon as they heard of them, without closely investigating their primary tenets, and thus their principles may be open to doubt. Now, fearing that the authentic and the counterfeit might be intermingled and right and wrong confused, I have created this separate catalogue to show future generations, hoping that enlightened and eminent persons will re-examine and determine them.

28.5

Piluosanmei jing (Vira-samādhi-sūtra), two fascicles
Jueding zuifu jing (Sūtra on Determining Transgressions and Merits), one fascicle
Huiding pubian guotu shentong pusa jing (Sūtra of the Bodhisattva of Wisdom, Samādhi, Pervading Lands, and Spiritual Powers), one fascicle
　I personally examined its text; it is completely devoid of holy words.
Jiuhu shenming jiren bingku'e jing (Sūtra on Rescuing Life and Relieving People from Illness, Suffering, and Adversity), one fascicle
　Its phrasing and style resemble the Jiuji jing. It would not do to accept one as genuine and the other as spurious.
Zuimiao shengding jing (Sūtra on the Most Exquisite Supreme Samādhi), one fascicle
　Its phrasing and style resemble the Zuimiao chujiao jing. It would also not do to accept one as genuine and the other as spurious.
Guanshiyin sanmei jing (Avalokiteśvara-samādhi-sūtra), one fascicle
Qingjing faxing jing (Sūtra on the Practice of Pure Dharma), one fascicle; records and discusses Confucius, Laozi, and Yan Hui
Wubai fanzhi jing (Sūtra of the Five Hundred Brahmacārins), one fascicle
　Also called Wubai poluomen wen youwu jing (Sūtra of the Five Hundred Brāhmaṇas Asking About Existence and Non-existence); the sūtra states that it arose from the Five Teachings.
The above eight works in nine fascicles from the Piluosanmei jing down were all catalogued as spurious and counterfeit in ancient and older catalogues. The Great Zhou Revised Catalogue appended them into the orthodox sūtras. But upon investigating the doctrinal lineage, their principles are largely contradictory; evaluating their meanings and sentences, they are heavily infused with ordinary mundane sentiments. For the time being, they are appended to the category of doubtful works, as it is difficult to follow the orthodox catalogue. Some might say that to devalue holy teachings invites culpability; yet the Buddha provided truthful words, showing that this is not reproachable censure. The sūtra states: 'If one generates doubt regarding what I have preached, one should not even accept it, how much less such texts as these?' According to these principles, one must distinguish right from wrong, while still awaiting the wise to jointly examine their authenticity. (The above eight sūtras were catalogued as spurious in older catalogues; now they are retained here next to the catalogue of spurious texts without being expunged. There are still several other works from the old catalogues of spurious sūtras that the Zhou catalogue revised as orthodox; since I have not seen their texts, they are not discussed here.)
Fashe jing (Sūtra of the Dharma Society), two fascicles (the inner title reads Yebao lunzhuan changzhai yindao diyu cihans zhuangyan fashe jing)
　Regarding this one sūtra, the Great Zhou Catalogue states that it was translated by the Western Jin Tripiṭaka Master Dharmarakṣa. I respectfully note that in Changfang's and other catalogues, what Dharmarakṣa translated was a Fashe jing in one fascicle, with an annotation stating: 'Annotated as doubtful.' This is likely to be the Fashe jing in the old catalogue of spurious texts. Furthermore, the opening title of the former sūtra also states: 'Translated out of an Indic scripture by the Tripiṭaka of the Huanglu.' However, examining the meaning of this text, its condition is infused with human sentiments. Its titles and annotations are inconsistent, making it difficult to establish as a standard. For the time being, it is compiled into the catalogue of doubtful works, awaiting further examination.
Jingdu sanmei jing (Sūtra of the Samādhi of Pure Deliverance), three fascicles
　Among the excerpts made by Xiao Ziliang, there is a Jingdu sanmei jing in three fascicles; I suspect this sūtra is that one.
Yiyi jing (Sūtra on Increasing Intention), two fascicles
　Among those recited by the nun Sengfa, there is a Yiyi jing in two fascicles; I suspect this sūtra is that one.
The above two works in five fascicles were compiled into the canon in the Great Zhou Catalogue. Investigating the sentences, they are also infused with human sentiments. As it is necessary to re-examine them, they are for now compiled into the catalogue of doubtful works.
Uruvilvā-sūtra (Youloupin jing), one fascicle
　Its name appears among those recited by the nun Sengfa; I suspect this sūtra is that one.
Regarding this one sūtra, the two catalogues of Changfang and Neidian simply state that in the fifteenth year of Tianjian of the Liang, Mu Daoxian presented it. Examining the details further, since the text itself is missing, its authenticity cannot be determined. For now, it is appended to the catalogue of doubtful works.
Jingtu yulanpen jing (Pure Land Ullambana-sūtra), one fascicle, five sheets
　This one sūtra has never been recorded in either new or old catalogues. In popular circulation at the time, people took it to be an orthodox scripture. Closely examining the sentences, they are also infused with human sentiments. As it is necessary to examine it carefully, it is for now appended to the catalogue of doubtful works.
Sanchu jing (Three Kitchens Sūtra), one fascicle
　This one sūtra has not been recorded in either new or old catalogues. Yet examining its textual principles, it is also infused with human contrivance. Practicing according to it has yielded verified results on more than one occasion. It still requires careful examination, so it is for now appended to the catalogue of doubtful works.

28.6

Seventh in the Detailed Catalogue: Catalogue of Spurious and Heterodox Works Corrupting Orthodoxy

28.7

Three hundred and ninety-three works in one thousand four hundred and ninety-one fascicles

28.8

Regarding spurious scriptures: they are composed through heterodox views to confound the authentic scriptures. Since the Great Master veiled his presence nearly two thousand years ago, demonic teachings have vied to arise and the correct Dharma has declined. There have been foolish and ignorant persons who, with minds deluded by evil views, fabricated various sūtras to deceive and bewilder the worldly commoners, using heterodox words to corrupt orthodoxy. How lamentable this is! Now, fearing that the genuine and spurious might be intermingled and right and wrong treated as one—comparable to the precious jade of Mount Kunlun flowing together with rubble and stones, or the pure gold of Jambudvīpa sharing an equal value with lead and iron—I now categorize them separately so that the genuine and spurious may be distinguished, hoping that the Jing and Wei rivers keep their separate streams and leave no future troubles.

28.9.1

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

28.9.2

Anan qing fobao lun (Treatise on Ānanda Requesting Karmic Retribution), one fascicle;
Anan qingwen bini lun (Treatise on Ānanda's Inquiries Regarding the Vinaya), one fascicle
(perhaps this is the Anan qingwen jielü lun [Treatise on Ānanda's Inquiries Regarding the Vinaya Precepts]);
Juezheng erbu bini lun (Treatise on Determining Correctly the Two Divisions of the Vinaya), one fascicle
(perhaps this is the Bini juezheng lun [Treatise on Determining Correctly the Vinaya]);
Shamen lun (Treatise on the Śramaṇa), one fascicle
(perhaps this is the Shami lun [Treatise on the Śrāmaṇera] in the Neidian lu);
Duji pizhijia lun (Treatise on the Solitary-Begging Pratyekabuddha), one fascicle;
Bini qingwen lun (Treatise on Vinaya Inquiries), one fascicle;
Diyu zhuan (Account of the Hells), one fascicle.
From the Angju jing downwards, these are nineteen works in total, making twenty fascicles. All of them violate doctrinal principles, and their spurious falsehood is manifestly apparent. Yet commentaries and treatises cite them indiscriminately, without knowing them to be spurious. Therefore, they are recorded in this catalogue to display to later worthies, in the hope that upon realizing they are not genuine, people will join in eradicating the abuse. Furthermore, works of the apocryphal category are indeed numerous; they await further investigation to be continuously compiled in this category.
(The old catalogue stated that from the Foming downwards there were thirty-nine works. Now, excluding the one work Foming which has been entered into the canon, there should remain thirty-eight. Currently there is one work missing, leaving only thirty-seven, which requires further investigation.)
From the Yaoxing sheshen jing downwards, there are thirty-seven works in forty-one fascicles. None of the preceding catalogues had ever recorded them; now they have been collected and compiled above in the new Kaiyuan catalogue.
Dingxing sanmei jing (Sūtra on the Samādhi of Constant Practice), one fascicle
(also called Mohe mujian suowen jing [Sūtra of Mahāmaudgalyāyana's Questions], or called Fo yiding xing jing);
Zhendi biqiu huiming jing (Sūtra of the Bhikṣu Paramārtha-Prajñāpradīpa), one fascicle
(or called Huiming biqiu jing, or called Qingjing zhendi jing);
Nizha guowang jing (Sūtra of the King of the State of *Niṭa), one fascicle
(or called Nizha huangluo guowang jing, or called Huangluo wang jing);
Xiong you wanzi jing (Sūtra on the Svastika on the Chest), one fascicle (or called Xiong xian wanzi jing);
Sapo pusa jing (Sūtra of *Sarva Bodhisattva), one fascicle
(the old catalogue says Guowang sapo pusa or Safa jing);
Shanxin nü jing (Sūtra of the Good Believing Woman), two fascicles (or called Shanxin jing);
Hushen zhu miao jing (Sublime Sūtra of the Lord Protecting the Body), one fascicle (also named Dushi jing; some call it Shi'er hao, which is an error);
Duhu jing (Sūtra on Crossing Over and Protecting), one fascicle (or called Duhu fa jing; the Fajing catalogue calls it Dufa jing);
Po-luo sanmei jing (Sūtra on the *Vīra Samādhi), two fascicles;
Shanwang huangdi jing (Sūtra of the Good King and Emperor), two fascicles (or called Shanwang huangdi gongde zun jing; or in one fascicle);
Weiwu sanmei jing, one fascicle (or written as Weiwu sanmei);
Aluohe gong jing (Sūtra of Duke *Arhat), one fascicle (or called Xiangguo aluohe gong jing [Sūtra of Prime Minister Duke *Arhat]);
Huiding pubian shentong pusa jing (Sūtra of the Bodhisattva of Wisdom, Samādhi, and Universal Supernatural Powers), one fascicle (the old sūtra title was Huiding pubian guotu shentong pusa jing);
Yinmachang jing (Sūtra on the Sheathed Organ of the Horse), one fascicle (or called Yinmachang guangming jing; the Fajing catalogue calls it Yishen shiyi wang suowen zhiguo jing);
Da A'yüwang jing (Great Sūtra of King Aśoka), one fascicle (stating that the Buddha was in Vārāṇasī);
Sishi jietuo jing (Sūtra on Liberation through Four Matters), one fascicle (or called Sishi jietuo duren jing);
Da Analu jing (Great Sūtra of Aniruddha), one fascicle (not the one on the eight reflections);
Pinnü ren jing (Sūtra of the Poor Woman), one fascicle (the one named Nandā; an old entry calls it Pinnü n陀 jing. Having carefully checked, fascicle eleven of the Xianyü jing contains a Pinnü nantuo jing. If it is identical to that one, then it is not spurious);
Zhu jinxiang jing (Sūtra on Casting Golden Images), one fascicle;
Sishen jing (Sūtra of the Four Bodies), one fascicle;
Puhui sanmei jing (Sūtra on the Samādhi of Universal Wisdom), one fascicle;
Aqiuna jing (Sūtra of *Arjuna), one fascicle;
Liangbu duzheng jing (Sūtra of Independent Verification by Two Divisions), one fascicle;
Faben zhai jing (Sūtra on the Roots of the Law and the Uposatha), one fascicle (stating it came from the Western Capital and Zhou);
Mili suochuan da biqiuni jie (Great Bhikṣuṇī Precepts Transmitted by Mili), one fascicle (the Zhou catalogue calls it: Yi biqiuni jieben [Variant Bhikṣuṇī Prātimokṣa], transmitted by Mili, disciple of Śrīmitra).
The above twenty-five works in twenty-eight fascicles, from the Dingxing sanmei jing downwards, are apocryphal and doubtful sūtras found in the catalogue of the śramaṇa Shi Dao'an, [who was surnamed] Mitian, of the Former Qin. (Master An's catalogue of apocrypha originally had twenty-six sūtras. Now, because the translation of the Bao rulai sanmei jing has a verifiable origin and, having been translated twice, was compiled into the orthodox catalogue, it has been removed from here.)
Master An said: "The monastic regulations and doctrines of foreign countries are all received orally while kneeling. They are received from the same master, and passed down through ten or twenty transmissions to later students. If there is even a single character different, they cross-examine one another, and once [an error is] identified, they discard it. The monastic regulations allow for no laxity. Sūtras arrived in the land of Jin not so long ago, yet meddlesome people have mixed sand with gold in dazzling confusion. If there is no inspection and correction, how can the genuine be distinguished from the spurious? When weeds and grain coexist in the field, Houji sighs over it; when jade and common stones are locked together in a golden coffer, Bian He feels shame. How could I, having taken my place in the ranks of students, dare see the sūtras thrown into confusion with dragons and serpents surging forth together, and not feel ashamed? Now, those which in my judgment are not Buddhist sūtras are listed as above, to demonstrate them to future scholars so that they may all recognise their vulgarity and unorthodoxy."
Biqiu yingfa xing jing (Sūtra on the Bhikṣu's Practice Accordant with the Dharma), one fascicle (also called: The Tathāgata First Converted the Five Bhikṣus and Then Preached the Sūtra on the Practices Worthy of Offerings).
Sengyou's catalogue states: "The front title of this sūtra says: 'Produced by Kumārajīva.' You, examining the scrolls of the sūtra, found that anciently it had no translator's name, and furthermore among the texts produced by Kumārajīva this sūtra is not found; therefore it has been entered into the catalogue of doubtful texts."
Jushi qing seng futian jing (Sūtra on the Householder Inviting the Saṅgha as a Field of Merit), one fascicle (You states: 'The front title of this says: "Produced by Dharmakṣema." Examining the texts produced by Kṣema, this sūtra is not among them; therefore it has been entered into the catalogue of doubtful texts.')
Guanding duxing zhaohun duanjue fulian jing (Consecration Sūtra on Crossing the Stars, Summoning the Soul, and Severing Repeated Afflictions), one fascicle (the Fajing catalogue states: 'There is another small text of this sūtra, entirely fabricated by men.')
Wuwei dao jing (Sūtra on the Way of Non-Action), two fascicles (Catalogues such as Changfang's state: 'Translated by Dharmakṣema.' They also state: 'Noted by contemporaries as doubtful.' Both the Sui Fajing and Renshou catalogues call it Da cheng miao fa [Sublime Dharma of the Mahāyāna].)
The above one work: I personally inspected an exemplar; it seems to be a local compilation from the Han or Wei periods, not a translation of an Indic text. In the Zhou catalogue, it was compiled into the orthodox section. Now, because its title is confused with genuine sūtras, it is compiled into the apocryphal catalogue following Sengyou.
Jueding zuifu jing (Sūtra on Determining Sins and Blessings), one fascicle (the Fajing catalogue calls it: Also named Huifa jing; the Renshou catalogue says two fascicles);
Qingli youzui jing (Sūtra on Emotion-Detachment Being Faulty), one fascicle (entitled: Under the Chapter 'Emotion-Detachment Being Faulty');
Shaoxiang zhouyuan jing (Sūtra of Incense-Burning and Incantation-Vows), one fascicle (one calls it Zhouyuan jing);
Anmu zhou jing (Sūtra of the Incantation for Calming Tombs), one fascicle (the Fajing catalogue calls it: Anmu shenzhou jing [Sūtra of the Divine Incantation for Calming Tombs]; Changfang's catalogue states: 'Compiled by Daobei of the Southern Qi');
Guan yueguang pusa ji (Account of Contemplating Candraprabha Bodhisattva), one fascicle (some include the word jing);
Fobo ji (Account of the Buddha's Bowl), one fascicle (or called: Account of the Buddha's Bowl, the Great Flood of the Jiashen Year, and the Affairs of Candraprabha Bodhisattva);
Mile xia jiao jing (Sūtra of Maitreya's Descent to Teach), one fascicle (sometimes placed after the Bo ji);
Jiushiliu zhong dao jing (Sūtra on the Ninety-Six Ways), one fascicle (the Fajing catalogue calls it: Sūtra on the Ninety-Five Ways; the Renshou catalogue says two fascicles, titled in full as: Chuqu jiushiliu zhong xiedao zalei shenzhou jing [Divine Incantation Sūtra for Eradicating the Ninety-Five Kinds of Heterodox Ways and Miscellaneous Classes]).
Regarding the above twelve works of sūtras and accounts, Sengyou's catalogue states: "Either their doctrinal principles are contradictory, or their phrasing and verses are shallow and vulgar; hence they are entered into the catalogue of doubtful texts. May this weed out the chaff to illuminate the jewel of the Dharma." (You's catalogue also has Guanding yaoshi jing [Consecration Bhaiṣajyaguru-sūtra], one fascicle, stating: 'Compiled by Huijian of the Song dynasty based on sūtras.' Now, because this sūtra was excerpted from the Guanding [jing] and has undergone four translations between the old and the new, it has been removed from the apocryphal catalogue.)
Tiwei Boli jing (Sūtra of Trapuṣa and Bhallika), two fascicles (compiled by the northern monk Qujing during the time of Emperor Wu of the Song; of old, there was a separate one-fascicle Tiwei jing, which is completely different from this in genuineness).

28.9.3

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

28.9.4

How is this different from what the nun Sengfa recited earlier? Why should that one enter the apocrypha while this one is entered into the orthodox catalogue? Since the cases are alike, it is therefore appended here.)
*Sarvajñātā-parivāra-alaṃkāra-sūtra* (Sūtra on the Adornment of the Retinue of the All-Knowing One), in one fascicle (twenty-odd sheets)
Regarding this one sūtra above, Sengyou's catalogue states: In the ninth year of the Tianjian era of the Liang dynasty, a dhūta renunciant of Yingzhou named Miaoguang, who had seven years of monastic seniority, falsely feigned superior marks. Nuns and matrons all proclaimed him to have attained the holy path. The rector (saṅghapradhāna) of that prefecture deliberated on expelling him. Thereupon he slipped down to the capital and lodged at Puhong Monastery, where he fabricated this sūtra. Moreover, he transcribed it on a folding screen, veiled it with red gauze, and made offerings of incense and flowers. Relatives and supporters gathered like clouds, and donation offerings choked the hall. When the origins of the matter were uncovered, an imperial decree remanded him to Jiankang for judicial interrogation. Under interrogation, he confessed to having excerpted various sūtras, interspersed with many private notions, and having falsely engaged a scribe. Lu Yan drafted the rhetoric and polished the text. The judicial report recommended that for Miaoguang's deceitful fraud, the offense warranted execution by beheading, while Lu Yan, as an accomplice, was sentenced to ten years of penal border service. On the twenty-first day of the fourth month of that year, an imperial decree ordered the rector Huichao to summon twenty venerable and eminent masters capable of lecturing on the Great Dharma from the capital, including Sengyou and Tanzhun, to go together before the court at Jiankang to interrogate Miaoguang. Huichao then complied with the decree and, together with twenty men including Tanzhun, Sengyou, Fachong, Huiling, Huiji, Zhizang, Sengmin, and Fayun, cross-examined him at the county office. Miaoguang confessed his crimes, and every detail matched the official report. The monastic assembly deliberated and sentenced him to expulsion in accordance with the Vinaya. By imperial grace, he was spared the death penalty, but fearing he would cause further confusion and delusion in a remote area, he was permanently imprisoned in the Dongzhi jail. Thereupon this sūtra was collected, and more than twenty copies, as well as the folding screen, were burned and destroyed at the county office. However, some scattered copies remained, and fearing they might mislead future generations, a brief record is made here again. (The Elder Sarvajñātā was the name of Miaoguang's father; Miaoguang's younger brother was named Vajraguṇakāya; his disciple was named Lion. The compiler notes: Other catalogues only briefly recount the circumstances. It is set forth fully here so that its root and origin may be known in full detail, serving as a shared admonition and warning.)
*Anāgāmin-sūtra*, in two fascicles (I personally saw a text comprising a single work in one fascicle; it is likewise a human fabrication)
Regarding the above: according to Fei Changfang's chronological catalogue and the catalogue of anonymous translations, both contain this sūtra. Among the recitations by the nun Sengfa, there is also an *Anāgāmin-sūtra* in two fascicles. Since none have extant texts for appraisal and verification, genuine and apocryphal are difficult to distinguish; thus their titles are tentatively retained respectively.
*Sūtra on Resolving Doubts Concerning the Semblance Dharma*, in one fascicle
*Sūtra on Pure Dharma Practice*, in one fascicle
*Sūtra on the Transformations in the Sovereign Country of the Dragon Species*, in one fascicle (largely identical with the *Sūtra on Deliverance through the Four Matters* in Dao'an's catalogue of apocrypha)
*Sūtra on Avalokiteśvara's Ten Great Vows*, in one fascicle (The Renshou catalogue states: also named *Sūtra of Great Compassionate Avalokiteśvara*; its full title is *Great Compassionate Avalokiteśvara's Ocean of Fierce and Resolute Wisdom: Ten Great Vows Chapter, the 700th*)
*Avalokiteśvara-samādhi-sūtra*, in one fascicle
*Mahāyāna-puṇḍarīka-hayagrīva-rākṣasa-sūtra* (Mahāyāna Lotus Horse-headed Rākṣasa Sūtra), in one fascicle (also called *Sūtra of Bodhisattva Baoda Inquiring on Karmic Retribution for Śramaṇas*)
*Śūnyatā-śuddha-samādhi-sūtra* (Sūtra on the Samādhi of Pure Emptiness), in one fascicle (also named *Sūtra on the Samādhi of Heavenly Resonance with Pure Emptiness*; upon careful verification of the chronological catalogues, it has already been translated twice; fearing it falsely usurps an authentic title, both titles are tentatively retained)
*Sūtra of the Initial Pāramitā Radiance*, in two fascicles
*Sūtra of the Sovereign King of the Great Dharma*, in thirty-two fascicles
*Sūtra of the Buddhas of the Ten Directions Resolving Doubts*, in one fascicle
*Sūtra on the Names of the Eighty Buddhas, the Roots of the Eight Directions*, in one fascicle (also called *Fundamental*)
*Sūtra Spoken by Bodhisattva Samantabhadra as Proof*, in one fascicle
*Sūtra on the Original Arising of Maitreya's Attainment of Buddhahood*, in seventeen fascicles (The Renshou catalogue says seventy fascicles)
*Sūtra of Avalokiteśvara Bestowing Jewels upon Maitreya's Descent*, in one fascicle
*Sūtra on Maitreya's Attainment of Buddhahood and Subduing of Māra*, in one fascicle (also named *Sūtra on Saving and Liberating Sentient Beings*)
*Sūtra of the Saddharmapuṇḍarīka on Measuring Heaven and Earth*, in one fascicle (also called *Saddharmapuṇḍarīka-sūtra: Measuring Heaven and Earth Chapter, the 29th*)
*Sūtra of Avalokiteśvara's Chant on Entrusting Rebirth*, in one fascicle
*Sūtra on Extinguishing the Seven Obstacles and Adorning to Attain Buddhahood*, in one fascicle
*Sūtra of the Questions of Bodhisattva Śūnyatā-śānta*, in one fascicle (also named *Sūtra on the Extinction of the Dharma*, and also called *Sūtra on the Vanishing of the Dharma*; Fajing's catalogue states: 'This sūtra's falsity and fabrication are glaringly evident; it certainly was not translated by Zhu Fahu.')
Regarding the above *Sūtra of the Questions of Bodhisattva Śūnyatā-śānta*: upon careful verification of various catalogues, it has already been translated twice. Fearing it falsely usurps an authentic title, its entry is retained. There is also a *Sūtra on the Extinction of the Dharma* in one fascicle, which is merely an alternate title of this work and is not entered again (the inclusion of the *Extinction of the Dharma* in both the Mahāyāna and Hīnayāna apocrypha catalogues was an error).
*Sūtra on Bodhisattva Illuminator's Skill-in-Means Parables for Curing Illnesses*, in one fascicle
*Bodhisattva Illuminator Sūtra*, in one fascicle (one [catalogue] adds the word *Dhūta*)
*Sūtra on the Monk Śūra Seeing the Youth Prabhāketu (Moonlight)*, in one fascicle
*Sūtra on Ānanda Manifesting Transformations*, in one fascicle
*Sūtra of the Mysterious Record of Prajñā*, in one fascicle
*Sūtra of the Profound Mysterious Record*, in one fascicle
*Sūtra of the Mysterious Record*, in two fascicles (The Zhou catalogue says one fascicle)
*Sūtra of the Great Covenant*, in four fascicles (The Zhou catalogue states: also named *Sūtra on Maitreya's Descent Concluding the Great Covenant of Wholesomeness*; or in three fascicles)
*Sūtra on Generating the Bodhicitta*, in one fascicle (the one currently in two fascicles is that sūtra; although this one has the same name, the fascicle count is slightly different)
*Sūtra on Bodhisattvas Seeking the Five Eyes*, in one fascicle (Nie Daozhen's translations include this sūtra title; its reappearance here suggests it is an apocryphon falsely usurping an authentic title, which is why it appears under both authentic and apocryphal)
*Sūtra on the Monks after the Mahāparinirvāṇa*, in one fascicle (according to Sengyou's catalogue, this is an alternate title for the *Lesser Mahāparinirvāṇa*)
*Lesser Mahāparinirvāṇa-sūtra*, in one fascicle (also named *Sūtra on the Great Extinction of the Dharma*)
Regarding the above: according to the list of An Shigao's translations, there is a *Lesser Mahāparinirvāṇa-sūtra*. Since this one shares the same title and there is no text available to determine the matter, it is tentatively listed in both places.
*Sūtra on the Five-Turbid Evil Age*, in one fascicle (there is also a *Great Sūtra on the Five Turbidities*, which should be this one)
*Sūtra on the Saddharmapuṇḍarīka: Anomalies of Heaven and Earth*, in one fascicle
*Avataṃsaka Sūtra on the Ten Evils*, in one fascicle
*Sūtra on Observing the Cosmology of the World*, in one fascicle
*Lesser Cosmology Sūtra*, in one fascicle
*Sūtra on the Four Continents of Mount Sumeru*, in one fascicle
*Sūtra on the Royal Transformation of Inner and Outer*, in one fascicle (also named *Laozi Huahu jing* [Sūtra of Laozi Converting the Barbarians]; traditions and records state that it was composed by the Libationer Wang Fu during the Jin dynasty)
*Sūtra on Māra Transforming a Monk*, in one fascicle (Zhi Qian's catalogue contains this title; fearing it falsely usurps an authentic title, both entries are tentatively retained)
*Dhāraṇī-sūtra of Good Faith*, in two fascicles (In Kumārajīva's catalogue, there is the *Mahā-dhāraṇī-sūtra of Good Faith* in two fascicles; because the titles overlap and authentic cannot be distinguished from apocryphal, both texts are tentatively retained)
*Sūtra on the Five Turbidities*, in one fascicle (there is also a *Lesser Sūtra on the Five Turbidities*, which should be this sūtra)
*Sūtra on Explaining Transgressions and Blessings in the Fresh Flowers Sūtra*, in one fascicle (also simply called *Fresh Flowers Sūtra*)
*Sūtra on the Repentance of the Five Dragons*, in one fascicle (also named *Sūtra on the Repentance of the Five Dragons Protecting the Dharma*, and also named *Repentance of Empty Wisdom*)
*Sūtra on the Samādhi Gateway of Moral Precepts Fulfilment*, in one fascicle
*Sūtra of the Supreme and Sublime Meditative Concentration*, in one fascicle
*Sūtra of the Indian Śramaṇa*, in one fascicle
*Sūtra on Rescuing and Protecting Body and Life, Relieving Illness and Hardship*, in one fascicle (also simply called *Sūtra on Rescuing and Protecting Body and Life*, or *Protecting Body and Life*)
Regarding the above sūtra: there is another text entitled *Uṣṇīṣa-dhāraṇī-sūtra*. The beginning states that it was translated by the Brahmin Tripiṭaka master [Bodhi]ruci. With the addition of one dhāraṇī, the remaining text is largely

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貞元新定釋教目錄 — 圓照, Classical Chinese