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Zhongjing mulu 眾經目錄 is the title of several book catalogues of Buddhist writings.
The oldest, Zongli zhongjing mulu 綜理眾經目錄, was compiled during the Eastern Jin period 東晉 (317-420) by Dao'an 道安 (312-385). It is therefore dubbed Anlu 安錄 "[Dao]an's records". It is lost, but some information about its arrangement has survived. The bibliography was divided into seven sections, namely scriptures and treatises (Jinglun lu 經論錄), ancient and variant scriptures (Gu-yijing lu 古異經錄), texts of unknown translators (Shiyi jing lu 失譯經錄), texts of unknown translators from the Liang region, i.e., northeast China (Liang tu shiyi jing lu 涼土失譯經錄), texts of unknown translators from the Guanzhong region, i.e., the old metropolitan region in today's Shaanxi and Henan province (Guanzhong shiyi jing lu 關中失譯經錄), dubious texts (Yijing lu 疑經錄), and commentaries and miscellaneous writings (Zhujing ji zazhi lu 注經及雜志錄). The entries were arranged in the chronological order of translation. Each entry included a concise summary of the translator's name, the circumstances surrounding the translation, and an evaluation of the quality of the translation style. This catalogue occupied an important place in the history of Chinese bibliography. It was the basis for Sengyou's 僧祐 (445-518) Chu sanzang jiji 出三藏記集, called Youlu 祐錄 "[Seng]you's records".
A catalogue called Qi zhongjing mulu 齊眾經目錄 was compiled in the Southern Qi empire 南齊 (479-502) by the monk Wangzong 王宗 (c. 450-520). It comprised 2 juan and was divided into Mahāyāna and Theravada scriptures. It is not preserved.
In the Northern Wei empire 北魏 (386-534), Li Kuo 李廓 compiled, on official order, the so-called Yuan-Wei zhongjing mulu 元魏眾經目錄, a 10-juan work. It recorded 427 scriptures, totalling 2,053 juan. It was divided into 10 chapters, distinguishing between Mahāyāna and Theravada scriptures, and between sutras and vinaya texts. The part Cunmu 存目 "List of existing [texts]" presented texts not yet translated into Chinese, as well as texts for which a bibliographic entry could be verified but whose actual scriptures were no longer extant. It also classified apocryphal and dubious scriptures into two short subcategories, designated "not genuine" (fei zhen 非真) and "fully genuine" (quan zhen 全真). This catalogue itself is no longer extant. However, as it was compiled by imperial order and served as the starting point for later work, its entries are preserved in Fei Changfang's 費長房 (fl. 562-597) Lidai sanbao ji 歷代三寶紀.
The catalogue Da-Sui zhongjing mulu 大隋眾經目錄, comprising 7 juan, was compiled by a group of monks led by Fajing 法經 during the Kaihuang reign-period 開皇 (581-600) of the Sui dynasty 隋 (581-618). For this reason, it is also known as the "Kaihuang Catalogue" (Kaihuang lu 開皇錄). According to the biographical collection Xu gaoseng zhuan 續高僧傳, ten senior monks were, at imperial order, appointed in 594 at Daxing Monastery 大興寺 to supervise and manage translation work and compile this catalogue. The bibliography comprises nine parts with 42 chapters. The nine parts are "Mahāyāna sūtra piṭaka" (Dasheng xiuduoluo zang lu 大乘修多羅藏錄), "Hīnayāna sūtra piṭaka" (Xiaosheng xiuduoluo zang lu 小乘修多羅藏錄), "Mahāyāna vinaya piṭaka" (Dasheng pini zang lu 大乘毗尼藏錄), "Hīnayāna vinaya piṭaka" (Xiaosheng pini zang lu 小乘毗尼藏錄), "Mahāyāna abhidharma piṭaka" (Dasheng apitan zang lu 大乘阿毗曇藏錄), "Hīnayāna abhidharma piṭaka" (Xiaosheng apitan zang lu 小乘阿毗曇藏錄), "Collections compiled after the Buddha's parinirvāṇa" (Fo miedu hou chao ji lu 佛滅度後抄集錄), "Biographical records transmitted after the Buddha's parinirvāṇa" (Fo miedu hou zhuanji lu 佛滅度後傳記錄), and "Works composed after the Buddha's parinirvāṇa" (Fo miedu hou zhushu lu 佛滅度後著述錄). The first six parts are subdivided into the sections single translations (yiyi 一譯), multiple translations (yiyi 異譯), unknown translators (shiyi 失譯), separately produced and dubious texts (biesheng yihuo 別生疑惑), forgeries (wei 偽), and spurious and falsely attributed texts (wang 妄). The last three parts are each divided into two parts, one on texts from the Western Regions, including India (Xiyu 西域), and one on texts compiled in China (Ci fang 此方).
Altogether, the nine parts record 2,257 titles comprising 5,311 juan. The compilation of this catalogue is meticulous and greatly aids in determining which Buddhist scriptures were extant during the Sui period. Among the catalogues of successive dynasties, the Sui catalogues are of particular importance. This is because, after a long period of political division, the reunified state undertook the compilation of this catalogue, thereby facilitating the systematic examination and preservation of existing Buddhist scriptures.
A shortcoming of this work, however, is that some scriptures were omitted during the collection process. More seriously, it entirely fails to record scriptures that were already lost at the time, which constitutes a major deficiency.
Later, another official catalogue, the Zhongjing mulu, comprising 5 juan, was compiled. It was produced at the Daxingshan Monastery 大興善寺 as an abridged version of the Kaihuang Catalogue. It is divided into five sections, namely single translations (Danben 單本), multiple translations (Chongfan 重翻), separate texts (Biesheng 別生), collected biographies of worthies and sages (Xiansheng jizhuan 賢聖集傳), and doubtful and spurious texts (Yiwei 疑偽). The catalogue records a total of 2,190 titles comprising 5,058 juan.
Compared with the Kaihuang Catalogue, it is more detailed in some respects and more concise in others. It includes more than 130 additional titles. However, the number of texts included in the canon and those no longer extant is reduced by over 100 titles. It also omits over 200 works composed within China. Overall, it contains 148 fewer titles than the Kaihuang Catalogue. However, it provides a comprehensive overview of Buddhist texts from their initial transmission up to the Sui period. The Zhongjing mulu therefore remains a valuable reference work for consulting Buddhist scriptures and bibliographic materials.
The catalogue Wu-Zhou kanding zhongjing mulu 武周刊定眾經目錄, also called Da-Zhou kanding zhongjing mulu 大周刊定眾經目錄, or briefly, Da-Zhou lu 大周錄 or Wu-Zhou lu 武周錄, was compiled during the reign of Empress Wu 武則天 (ruler 690-704, and founder of her own Zhou dynasty 周) of the Tang dynasty 唐 (618-907), a great supporter of Buddhism. The compilation, completed in 695, was supervised by Mingquan 明佺. It comprises 15 juan, of which the last lists forgeries (Weijing mulu 偽經目錄), in contrast to the genuine texts (Zhengjing mulu 正經目錄).
This catalogue incorporates newly translated sutras and treatises produced since the finalisation of the Da-Tang neidian lu 大唐內典錄 from the early Tang period, as well as scriptures translated in earlier periods that were either not previously listed or were classified incorrectly. In total, it adds 1,470 works comprising 2,406 juan, bringing the number of scriptures to 3,616 works in 8,641 juan.
The first ten fascicles are arranged by category (Mahāyāna and Theravada sutras, vinaya, and treatises), each further subdivided into single translations (danyi 單譯), re-translations (chongyi 重譯), and the section "Collected biographies of worthies and sages" (Xiansheng jizhuan 賢聖集傳). Fascicle 11 are "Mahāyāna and Hīnayāna scriptures of unknown translators" (Da-xiaosheng shiyi jing mu 大小乘失譯經目), while fascicle 12 presents "Mahāyāna and Hīnayāna scriptures no longer extant" (Da-xiaosheng queben jing mu 大小乘缺本經目). Fascicles 13 and 14 list "Scriptures included in the Canon and in circulation" (Ruzang liuxing mu 入藏流行目), recording 860 works in 3,929 juan, arranged into 393 zhi 帙 (wrapping units). In addition, there are 228 apocryphal scriptures comprising 419 juan, divided into three categories and accompanied by explanatory notes.
The shortcomings of Empress Wu's catalogue lie in its imprecise verification and the relatively large number of errors it contains: certain Mahāyāna scriptures are mistakenly classified as Hīnayāna (Theravada) scriptures, single translations are incorrectly recorded as re-translations, extant scriptures are misidentified as lost texts, and so forth. In addition, Buddhist works composed in China that are not translations from Sanskrit originals are not included. This catalogue is preserved in successive editions of the Buddhist canon. However, significant discrepancies are found between the versions.