般若 Prajñā · 書目Bibliography

This bibliography lists only the sources this edition actually rests on — the base text, the alternate Chinese translations, the ancient-master commentaries, and the Yogācāra treatises read across. All are texts extant in the canon, cited character by character with a locus; modern critical editions, modern scholars' reconstructions, and modern English translations are not admitted (per this edition's convention: the cited authorities are scripture and the ancient masters only).

I. Base Text (Root Sūtra)

The nine-movement spine: Avalokiteśvara · coursing in the deep Prajñā · illuminating the emptiness of the five aggregates · crossing beyond all suffering · the mutual identity of form and emptiness · the six marks of emptiness · sweeping away the six gates · because there is nothing to attain · the Fruit attained plus the mantra of praise.

The imperial prefaces of the Ming founder and of Huizhong of the Tang, prefixed in the canon, are not the sūtra's words and have been removed verbatim.

II. Alternate Translations (the Chinese witnesses · for collation)

Word-by-word collation of the alternate translations is the hard ground of the apparatus; the variant readings are where the meaning lies. Beyond the base text, seven Chinese renderings are set side by side:

Two short recensions (Kumārajīva T0250 · Xuanzang T0251, lacking "thus have I heard" and "received and upheld"); five long recensions with opening and circulation sections. T0258 (Dānapāla, small-character) and T0259 (Contemplation Mother-of-Buddhas), which have "Avalokiteśvara" but not the "form is not other than emptiness" core string, are separate texts and excluded.

III. Ancient-Master Commentaries (scripture and the ancient masters · the sole cited authorities)

The surviving Han-land commentaries on this sūtra are far richer than for most texts; heading four of the apparatus takes those bearing directly on each movement's sense, verbatim, with the two Yogācāra commentaries as the main anchors:

The Heart Sūtra commentaries are abundant; heading four takes only ancient-master verbatim bearing directly on the movement's sense, with the two Yogācāra commentaries (Kuiji · Woncheuk) as the main matter, the rest as corroboration; nothing added, nothing cited for the sake of a name.

IV. Sanskrit

This edition's Sanskrit rests solely on what the ancient masters transmitted; modern reconstructed Sanskrit/Tibetan editions are not a source for the scripture's wording. Romanized terms are marked as a pronunciation aid, anchored to the readings recovered by the ancient masters' Chinese renderings; no modern Sanskrit-edition heading is set up, and where no ancient-master transliteration is attested the entry is left wanting.

V. Cross-Reading (Prajñā parallels · the Yogācāra downstream · stable citations)

The Heart Sūtra is read through the Yogācāra mirror; its parallels and downstream treatises are as follows, hung by stable citation (canon-number · chapter · verse · locus):

The hanging is by stable citation; hard links join only sealed units (the Diamond Sūtra is ratified). Each cross-reading lists only parallels or downstream works genuinely bearing on the sūtra's sense; nothing added for its own sake.

This volume cites only scripture and the ancient masters — the canon (Buddha-word), the Indian treatises of the ancient masters (the Yogācāra patriarchs' own annotation), the commentaries of the ancient Chinese masters (the contending schools), the scriptural catalogues (records of the transmission), and the cross-reading sūtras of the Prajñā corpus. The Sanskrit is taken only as transmitted by the ancient masters (the transliterations and renderings of Xuanzang, Yijing, and Gupta); no modern edition is drawn upon. The word-for-word citations throughout the volume's apparatus all derive from the canonical works listed below.

I. Source text and variant renderings (canon · six Han renderings)

II. Indian treatises of the ancient masters (the Yogācāra patriarchs' own annotation)

III. Commentaries of the ancient Chinese masters (the contending schools)

IV. Scriptural catalogues (records of the transmission)

V. Cross-reading within the Prajñā corpus (sūtra)

Shi Huijing · Zhiyue · jingang · Bibliography · Spring 2026

This bibliography lists only the base text, alternate translations, within-canon collation, catalogues, monastic biographies, and ancient reception literature actually used in this edition. The page-and-column ranges give the portions used here; they do not imply that the works contain nothing beyond those passages.

I. Base Text and Parallel Sūtra Witnesses

II. Translation Histories, Catalogues, and Monastic Biography

III. Reception in Chan, Tiantai, and the Awakening of Faith Commentarial Lineage

IV. Later Citations

V. Sanskrit and Tibetan Witnesses

Sanskrit and Tibetan witnesses of the seven-hundred-line Prajñāpāramitā survive. This edition lists their existence but does not treat the wording of a modern Sanskrit edition as the source of the sūtra. IAST is a pronunciation aid grounded in transliterations transmitted by the ancient masters; where no ancient transliteration of a full term can be cited, the form is left absent.

Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Bibliography · Summer 2026

This bibliography contains only Chinese canonical works actually used by the edition. T475 controls the base wording. Parallel translations and ancient commentaries bear only the particular evidence cited from them; inclusion here does not make them a common base text.

1. Base text and parallel translations

• Kumārajīva, trans. T14n0475《維摩詰所說經》, three fascicles and fourteen chapters, body〔0537a02–0557b26〕. Base for Source Text and chapter boundaries.
• Zhi Qian, trans. T14n0474《佛說維摩詰經》, two fascicles and fourteen chapters. Early comparison translation, used only for demonstrated shared passages, differences, and coordinates.
• Xuanzang, trans. T14n0476《說無垢稱經》, six fascicles and fourteen chapters. Later comparison translation and the scripture underlying Kuiji's T1782 commentary.

All three transmit fourteen chapters, but this does not establish word-for-word identity. Titles, names, numbers, amplitude, and the presence of passages remain attached to their recensions.

2. Two principal commentaries

• T38n1775《注維摩詰經》, ten fascicles and fourteen chapters, attributed in the canonical header to Sengzhao. The running text preserves comments marked separately as Kumārajīva, Sengzhao, and Daosheng; this edition attributes each passage accordingly.
• Kuiji, T38n1782《說無垢稱經疏》, six fascicles and fourteen chapters. A commentary on the chapter spine, lemmata, and terminology of Xuanzang's T476.

T1775 follows Kumārajīva; T1782 follows Xuanzang. Exposition transmits the two ancient mirrors side by side without rewriting one through the other or merging them into a hypothetical single commentary.

3. Occasional textual witnesses

• Zhiyi, teaching; Zhanran, abridgment: T38n1778《維摩經略疏》. Used only for the documented variant forms in Chapters Seven and Nine.
• Zhiyuan, T38n1779《維摩經略疏垂裕記》. Used only for the documented variant form in Chapter Seven.

These works do not become a third running mirror for the whole sūtra. They are cited only in the textual rows where their wording is actually used.

4. Use of these sources

Parallel translations establish textual comparison, ancient commentaries transmit ancient readings, and occasional witnesses document particular variants. These roles are not interchangeable. Quotations retain author, work, canonical number, and coordinate; no source is listed without actual use. Modern Sanskrit critical editions and modern scholars do not serve as authority for Kumārajīva's Chinese base wording or doctrinal claims.