The present study adopts philological method to research whether T 14.535 Shenri jing（「《申日經》」）and the T 14.536 Shenrier ben jing（「《申日兒本經》」）are mutually misplaced as Hayashiya Tomojirō proposed in Iyaku kyōrui no kenkyū（《異譯經類の研究》）. Based on a survey of the ancient catalogues of the Chinese Buddhist literature and texts, it reveals that the recording by Zhi Shen in Kaiyuan shijiao lu（《開元釋教錄》）was accurate. In other words, Hayashiya Tomojirō misunderstood the records of Kaiyuan shijiao lu. However, the titles of these two sutras seem to be confusing. The proper title of both the Shenri jing and the Shenrier ben jing should be Shenyue jing（《申曰經》＊Wrigupta Sutra）. Perhaps, within the group of Shenyue jing sutras, there was a different translation with the title of Shenyuedou jing（《申曰兜經》）, but it is not the original title of the T 14.536. As regards the translators of these two sutras, it doesn't seem that T 14.536 was translated by Gunabhadra, but by Zhi Qian instead. Besides, T 14.535 was probably not translated by Zhi Qian or Dharmaraksa, but it seems to be a compiled sutra in northern China at the 4th century. Although T 14.535 is the earliest Chinese Buddhist scripture that prophesied the appearance of the sage emperor in China, yet according to texts and catalogues on Buddhism before the Sung Dynasty this compiled sutra did not seem to circulate as widely as other texts. Only in the Sung Dynasty, when the Buddhist Canon--Tripitaka-- was first published, was this compiled sutra given high esteem, with the result that Kaiyuan shijiao lu - Ruzang lu（《開元釋教錄．入藏錄》）suffered interpolation. Maybe it is because later it served as an example for those who would like to make prophecy through Chinese Buddhist scriptures
