Ōno points out that the title Zuishang shengjiao shou putixin jie chanhui wen 最上乘教受發菩提心戒懺悔文 (T915 [XVIII] 941a19), which is included as part of the Shou putixin jie yi 受菩提心戒儀 T915 in the present canon (T), should be treated as a separate text. Ōno states that, like T915, the Zuishang shengjiao shou putixin jie chanhui wen uses the first five “gates” 門 of the Shou jie fa shiyi men 受戒法十一門 of the Wuwei sanzang chan yao T917. Unlike T915, however, the Zuishang shengjiao shou putixin jie chanhui wen uses the text of T917 mostly as it was; the names of the five Buddhas 五佛 are added at the end; and there is no mantra added at the end of each “gate” 門. Ōno claims that the Zuishang shengjiao shou putixin jie chanhui wen is clearly a Chinese composition, although the author is not known. In support of the claim that this is a separate text from T915, Ono cites as evidence:
the Nittō shingu shōgyō mokuroku 入唐新求聖教目錄 T2167 and the Shin shosha shōrai hōmon tō mokuroku 新書寫請來法門等目錄 (T2174A) list T915 and the Zuishang shengjiao shou putixin jie chanhui wen separately;
the Eun risshi sho mokuroku 惠運律師書目録 (T2168B) records that the Zuishang shengjiao shou putixin jie chanhui wen was brought to Japan as an independent text, and;
according to Jōgon 淨嚴, the version of T915 brought to Japan by Kūkai 空海將來本 did not include the Zuishang shengjiao shou putixin jie chanhui wen.
The end-title 尾題 Zuishang shengjiao shou jie chanhui wen 最上乘教受戒懺悔文 is used in a variety of scripture inventories 諸家將來錄 (434).