貞元新定釋教目錄 28.9.3

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