文殊師利所說摩訶般若波羅蜜經Wenshu — Mañjuśrī Prajñāpāramitā
人已站在佛前，為什麼「見如來」才剛成為一問？
天將明時，文殊先到佛所。舍利弗說明先後，佛卻問：「汝實先來到此住處，欲見如來耶？」〔T08 0726b〕人已在門外，經文仍把『見』提到眼前。文殊說自己確實欲見，接著卻不以形貌為答，而說：「我觀如來如如相不異相」〔T08 0726b〕，再以不動不作、無生無滅、不有不無等語正觀如來。這一正觀的開頭與結尾，都沒有離開利益眾生。〔參 見如來〕
佛只把它再推一步：「心無所取亦無不取」〔T08 0726b〕。不取眾生之相，仍為眾生見如來；不取涅槃之相，仍教化眾生趣向涅槃；不見莊嚴之相，仍為眾生發大莊嚴。沒有一法可得，並未使行停止；以不住為住，也沒有另造一個無住之相可守。卷上的問答由此反覆鬆開眾生、菩提、佛乘、法界、實際與福田的可得之相，卻始終把聞、信、修善與說法完整留下。〔參 眾生界、阿耨多羅、福田〕
卷下把這條正觀落到一條可行之路。文殊問一行三昧，佛答：「法界一相，繫緣法界，是名一行三昧。」〔T08 0731a〕經文隨即說明次第：先聞般若、如說修學，住空閑處，捨亂意、不取相貌，繫心一佛，專稱名字，使念念相續。修學分明，所得卻不被抓實；心念專一，所見又不隔於三世諸佛。摩尼珠隨磨而明，日輪放光而無減，都是經文親自給出的修學之喻。〔參 一行三昧〕
於是，本經從一個『見如來』之問，走到一行三昧之行，再走到受持與奉行。末後大地震動，佛微笑放光；文殊說這是如來印般若之相，佛也明說現瑞為使人受持。經不以光明為終點，而以大眾「歡喜奉行」〔T08 0732c〕收束。
見而無取，修而不住，受持而奉行——全帙的門，便在這三步之中打開。
One already stands before the Buddha. Why, then, does 「見如來」— “seeing the Tathāgata” — only now become a question?
As dawn approaches, Mañjuśrī arrives first at the Buddha’s dwelling. Śāriputra explains who came before whom, but the Buddha asks: 「汝實先來到此住處，欲見如來耶？」— “Did you truly come first to this dwelling because you wished to see the Tathāgata?”〔T08 0726b〕Although Mañjuśrī is already outside the door, the sūtra still brings seeing to the fore. Mañjuśrī says that he indeed wishes to see, yet answers not in terms of physical appearance but with: 「我觀如來如如相不異相」— “I contemplate the Tathāgata as the mark of suchness, a mark not different [from suchness].”〔T08 0726b〕He then rightly contemplates the Tathāgata through neither movement nor action, neither arising nor ceasing, neither existence nor nonexistence, and further paired expressions. From beginning to end, this right contemplation never departs from benefiting sentient beings.〔See Seeing the Tathāgata〕
The Buddha presses it only one step further: 「心無所取亦無不取」— “The mind grasps nothing, yet it does not grasp at non-grasping.”〔T08 0726b〕Without grasping the mark of sentient beings, Mañjuśrī still sees the Tathāgata for their benefit. Without grasping the mark of nirvāṇa, he still teaches sentient beings to proceed toward nirvāṇa. Without seeing the mark of adornment, he still brings forth the great adornment for sentient beings. That no dharma can be attained does not bring practice to a halt; abiding through non-abiding does not fashion another mark of non-abiding to be guarded. The exchanges of the upper scroll repeatedly loosen the graspable marks of sentient beings, awakening, the Buddha vehicle, the dharma-realm, the reality-limit, and the field of merit, yet leave hearing, trust, the cultivation of goodness, and teaching the Dharma fully intact.〔See The Realm of Sentient Beings, Anuttara, and The Field of Merit〕
The lower scroll brings this right contemplation down into a practicable path. Mañjuśrī asks about the single-practice samādhi, and the Buddha answers: 「法界一相，繫緣法界，是名一行三昧。」— “The dharma-realm has a single mark; bind the attention to the dharma-realm. This is called the single-practice samādhi.”〔T08 0731a〕The sūtra immediately sets out the sequence: first hear prajñā and cultivate as taught; dwell in a secluded place; relinquish distracted thought; grasp no physical mark; bind the mind to one Buddha; exclusively invoke that Buddha’s name; and let recollection continue from thought to thought. The cultivation is clearly articulated, yet what is attained is not made substantial. Recollection is single, yet the Buddhas seen are not cut off from those of the three times. A maṇi jewel brightening as it is polished and the disk of the sun radiating without decrease are the sūtra’s own similes for this cultivation.〔See Single-Practice Samādhi〕
Thus the sūtra moves from the question of “seeing the Tathāgata,” through the practice of single-practice samādhi, and onward to receiving, keeping, and practice. At the end, the earth trembles and the Buddha smiles and emits light. Mañjuśrī says that these are signs that the Tathāgata has sealed the prajñā teaching, and the Buddha explicitly says that he manifests these portents so that people will receive and keep it. The sūtra does not make radiance its endpoint, but closes with the assembly 「歡喜奉行」— “joyfully and respectfully putting it into practice.”〔T08 0732c〕
Seeing without grasping, cultivating without abiding, receiving and keeping so as to put into practice — the gateway to the whole sūtra opens within these three movements.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Opening Heart-Essence · Summer 2026
一、經籍身分
本經題作《文殊師利所說摩訶般若波羅蜜經》，藏經號 T08n0232，梁扶南國三藏曼陀羅仙譯，二卷，無品分。底本正文自〔T08 0726a23〕至〔T08 0732c09〕，卷下自〔T08 0729b12〕起。全經以文殊師利與佛、舍利弗、阿難、摩訶迦葉等人的對話展開；卷上由序分與「見如來」之問進入般若正觀，卷下由地動因緣轉入不思議三昧、一行三昧、受持與囑累。
本經無古傳品目，本編依現存對話輪、轉場、卷界與大段獨白分為十三個閱讀單元。分節只為顯出問答次第；經題、卷界與正文仍依曼陀羅仙本逐字保存。
二、梁代譯事
《歷代三寶紀》記曼陀羅「大齎梵本經來貢獻」〔T49 0098b〕，又明載其與僧伽婆羅「共僧伽婆羅於揚都譯」〔T49 0098b〕。《續高僧傳》亦記曼陀羅「大齎梵本遠來貢獻」〔T50 0426a〕，並說梁廷「與婆羅共譯寶雲法界體性文殊般若經」〔T50 0426a〕。因此，本經的藏內譯史可確定到三點：梵本由曼陀羅自扶南攜來；梁廷命僧伽婆羅與之共譯；現存二卷本題署曼陀羅仙譯。
《出三藏記集》T55n2145 全帙對曼陀羅仙、僧伽婆羅及兩部《文殊般若》題名均無命中。這一無著錄只限於現存 T2145 本身，不外推為其他僧祐著作或佚錄之無。
三、三本傳承與寶積勘同
漢藏所見三條主要傳本如下：
- 曼陀羅仙本：T08n0232，二卷，為本編底本。
- 僧伽婆羅本：T08n0233《文殊師利所說般若波羅蜜經》，一卷，同代異譯。
- 玄奘會譯：T07n0220《大般若波羅蜜多經》第七曼殊室利分，卷五百七十四至五百七十五，為後譯對讀本。
《大寶積經》T11n0310 卷一百一十五至一百一十六，又將同本編為〈文殊說般若會第四十六〉。《開元釋教錄》明記此會為梁曼陀羅仙「第一譯勘同編入」〔T55 0586b〕，並直說「經本題為僧伽婆羅譯者誤也」〔T55 0586b〕。本編依智昇錄文誌錄此一藏籍判語，不另改寫傳本自身的卷端題署。
三本並非處處等量相承。僧伽婆羅本在卷下地動、不思議三昧及迦葉問的部分文字與曼陀羅仙本高度相承；但「一行三昧」「法界一相」「繫緣法界」等詞形未見於其全帙。玄奘本則有「一相莊嚴三摩地」一段，可與一行三昧章作局部對讀；兩個定名的細部義域，本編只並列實文，不強作等同。
四、漢傳生命線——一行三昧之出處經
本經在漢傳中的生命線，集中於卷下一行三昧章。佛自定義：「法界一相，繫緣法界，是名一行三昧。」〔T08 0731a〕並說先聞般若、如說修學，繼而住空閑、捨亂意、不取相貌、繫心一佛、專稱名字、念念相續。
唐淨覺《楞伽師資記》記道信法門：「說我此法。要依楞伽經。諸佛心第一。又依文殊說般若經。一行三昧。」〔T85 1286c〕隨後逐字引本經定義與修法至〔T85 1287a〕。智顗《摩訶止觀》在常坐三昧章開頭說：「一、常坐者，出《文殊說》、《文殊問》兩般若，名為一行三昧。」〔T46 0011a–b〕其中《文殊問》所指，本編不作識別判定。
《六祖大師法寶壇經》正文六處使用「一行三昧」，如「一行三昧者，於一切處行住坐臥，常行一直心是也」〔T48 0352c〕，又說「須達一相三昧、一行三昧」〔T48 0361a〕。法藏《大乘起信論義記》引本經定義，明標「一行三昧者。如文殊般若經云」〔T44 0284a〕；元曉《起信論疏》亦說「所言一行三昧者。如文殊般若經言」〔T44 0223b〕。由道信、智顗、壇經至起信疏系，本章經句遂進入禪、天台與起信論疏釋的修學傳承。
五、全經所行之路
全經不以一行三昧孤立成一門。卷首先問如何見如來；卷上逐輪說無取、無住、無得而不廢利益眾生、求菩提、說法與修善；卷下才把般若正觀落到一行三昧的聞、學、專念與漸修。其後又由四句受持、為他解說、帝釋發願與諸天擁護，走到佛放光印成、大眾歡喜奉行。這一先觀、後行、終受持的次第，正是本編十三單元共同保存的經文脊樑。
I. Identity of the Scripture
This sūtra is titled Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra, T08n0232, translated by the Tripiṭaka master Mandrasena of Funan in the Liang dynasty. It consists of two scrolls and has no chapter divisions. The base text runs from〔T08 0726a23〕through〔T08 0732c09〕, with the lower scroll beginning at〔T08 0729b12〕. The entire sūtra unfolds through exchanges between Mañjuśrī and the Buddha, Śāriputra, Ānanda, Mahākāśyapa, and others. The upper scroll moves from the occasion and the question of 「見如來」— “seeing the Tathāgata” — into the right contemplation of prajñā; the lower scroll turns from the cause of the earth-tremor to the inconceivable samādhi, the single-practice samādhi, receiving and keeping, and entrustment.
No ancient chapter titles are transmitted for this sūtra. This edition divides it into thirteen reading units according to the surviving turns of dialogue, transitions, scroll boundary, and extended speeches. The divisions serve only to disclose the order of the exchanges; the sūtra title, scroll boundary, and text itself remain preserved word for word from Mandrasena’s recension.
II. The Liang-Dynasty Translation
The Records of the Three Treasures Throughout the Successive Dynasties says that Mandrasena 「大齎梵本經來貢獻」— “brought a great quantity of Sanskrit sūtra manuscripts as tribute”〔T49 0098b〕, and further records that he 「共僧伽婆羅於揚都譯」— “translated together with Saṅghabhara in the capital of Yang”〔T49 0098b〕. The Continued Biographies of Eminent Monks likewise says that Mandrasena 「大齎梵本遠來貢獻」— “came from afar bearing a great quantity of Sanskrit manuscripts as tribute”〔T50 0426a〕, and records that the Liang court had him and Saṅghabhara 「與婆羅共譯寶雲法界體性文殊般若經」— “translate together with Saṅghabhara the Precious Cloud, the Essential Nature of the Dharma-Realm, and the Mañjuśrī Prajñāpāramitā Sūtra”〔T50 0426a〕. Three points in the canonical translation history are therefore clear: Mandrasena brought the Sanskrit manuscript from Funan; the Liang court commissioned Saṅghabhara to translate it with him; and the title line of the surviving two-scroll recension attributes the translation to Mandrasena.
Across its entirety, the Collection of Records on the Tripiṭaka, T55n2145, contains no occurrence of Mandrasena, Saṅghabhara, or the titles of either Mañjuśrī Prajñāpāramitā translation. This absence is limited to the surviving T2145 itself and is not extended to other writings or lost catalogues by Sengyou.
III. Three Lines of Transmission and the Mahāratnakūṭa Collation
The three principal recensions preserved in the Chinese canon are:
- Mandrasena recension: T08n0232, two scrolls, the base text of this edition.
- Saṅghabhara recension: T08n0233, Mañjuśrī’s Teaching of the Prajñāpāramitā Sūtra, one scroll, a contemporaneous alternate translation.
- Xuanzang assembly translation: T07n0220, the Seventh Assembly, Mañjuśrī Division, fascicles 574–575 of the Mahā-Prajñāpāramitā Sūtra, a later translation used for parallel reading.
The same text is also incorporated as Assembly 46, the “Mañjuśrī Teaching of Prajñā Assembly,” in fascicles 115–116 of the Mahāratnakūṭa Sūtra, T11n0310. The Kaiyuan Catalogue of the Teaching explicitly identifies this assembly as Mandrasena’s 「第一譯勘同編入」— “first translation, collated as the same and incorporated”〔T55 0586b〕, and directly states: 「經本題為僧伽婆羅譯者誤也」— “The sūtra text’s attribution to Saṅghabhara as translator is erroneous.”〔T55 0586b〕This edition records Zhisheng’s canonical-catalogue statement without rewriting the title line of the transmitted recension itself.
The three recensions do not transmit every portion in equal measure. In the lower scroll, Saṅghabhara’s recension shares densely clustered wording with Mandrasena’s in the earth-tremor, inconceivable-samādhi, and Kāśyapa-question sections; yet the terms 「一行三昧」— “single-practice samādhi,” 「法界一相」— “the single mark of the dharma-realm,” and 「繫緣法界」— “bind the attention to the dharma-realm” — do not occur anywhere in that recension. Xuanzang’s text instead has a passage on 「一相莊嚴三摩地」— “single-mark-adornment samādhi,” which can be read locally beside the single-practice-samādhi section. This edition places the actual wording side by side and does not force the finer semantic fields of the two samādhi names into identity.
IV. The Han Buddhist Lifeline — The Source-Sūtra of Single-Practice Samādhi
The sūtra’s lifeline within Han Buddhism centers on the single-practice-samādhi section of the lower scroll. The Buddha himself defines it: 「法界一相，繫緣法界，是名一行三昧。」— “The dharma-realm has a single mark; bind the attention to the dharma-realm. This is called the single-practice samādhi.”〔T08 0731a〕He then teaches first hearing prajñā and cultivating as taught, followed by dwelling in seclusion, relinquishing distracted thought, grasping no physical mark, binding the mind to one Buddha, exclusively invoking that Buddha’s name, and allowing recollection to continue from thought to thought.
Jingjue’s Record of the Masters and Disciples of the Laṅkā records Daoxin’s Dharma-gate: 「說我此法。要依楞伽經。諸佛心第一。又依文殊說般若經。一行三昧。」— “In teaching this Dharma of mine, one must rely on the Laṅkāvatāra Sūtra: the mind of all Buddhas is foremost. One also relies on the Mañjuśrī Teaching of Prajñā Sūtra: the single-practice samādhi.”〔T85 1286c〕It then quotes the sūtra’s definition and practice word for word through〔T85 1287a〕. At the opening of the constant-sitting samādhi, Zhiyi’s Great Calming and Contemplation says: 「一、常坐者，出《文殊說》、《文殊問》兩般若，名為一行三昧。」— “First, as for constant sitting: it comes from the two prajñā texts, the Mañjuśrī Teaching and the Mañjuśrī Questions, and is named the single-practice samādhi.”〔T46 0011a–b〕Which text 「文殊問」— “Mañjuśrī Questions” — denotes is not identified here.
The body of the Platform Sūtra of the Sixth Patriarch uses “single-practice samādhi” six times, including 「一行三昧者，於一切處行住坐臥，常行一直心是也」— “The single-practice samādhi is constantly practicing the one straightforward mind in every place, whether walking, standing, sitting, or lying down”〔T48 0352c〕, and 「須達一相三昧、一行三昧」— “one must penetrate the single-mark samādhi and the single-practice samādhi”〔T48 0361a〕. Fazang’s Record of the Meaning of the Awakening of Faith in the Great Vehicle cites the sūtra’s definition and marks it explicitly with 「一行三昧者。如文殊般若經云」— “As for the single-practice samādhi, as the Mañjuśrī Prajñāpāramitā Sūtra says”〔T44 0284a〕. Wonhyo’s Commentary on the Awakening of Faith likewise says: 「所言一行三昧者。如文殊般若經言」— “As for what is called the single-practice samādhi, as the Mañjuśrī Prajñāpāramitā Sūtra says.”〔T44 0223b〕From Daoxin and Zhiyi through the Platform Sūtra and the Awakening of Faith commentarial lineage, this chapter’s wording entered the practice traditions of Chan, Tiantai, and the Awakening of Faith commentaries.
V. The Path of the Whole Sūtra
The sūtra does not isolate single-practice samādhi as a gate inserted from outside the whole. It first asks how to see the Tathāgata. Through successive rounds in the upper scroll, it speaks of non-grasping, non-abiding, and non-attainment without abandoning the benefiting of sentient beings, the seeking of awakening, the teaching of Dharma, or the cultivation of goodness. Only in the lower scroll does it bring this right contemplation of prajñā into the hearing, learning, focused recollection, and gradual cultivation of single-practice samādhi. It then moves through receiving and keeping a four-line verse, explaining it to others, Śakra’s vow, and the protection of the devas, until the Buddha emits light in confirmation and the assembly joyfully puts the teaching into practice. This sequence of contemplation, practice, and finally receiving, keeping, and enactment is the scriptural spine preserved by all thirteen units of this edition.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Introduction · Summer 2026
讀法How to read
一、五層讀本
本編將同一段經文分作五層，使讀者依所需深度進入：
- 原典：曼陀羅仙譯 T08n0232 的逐字讀本，保存卷界與頁錨。
- 白話：依原典次第作現代漢語轉述，不另加義理。
- 考據：列科判定位、異譯對勘、經論宗依、釋要、術語、譬喻、徵引承衍與校本定位。
- 義疏：據考據所立的經句、異譯與徵引，將每段問答開講成可連讀之文。
- 心要：取每單元最能入門的一問或一句，提挈其讀路。
白話順經文而行，義疏據經文開講；二者分工不同，不合併。
二、十三段結構
| 卷次 | 單元 | 頁錨 | 對話進程 |
|---|---|---|---|
| 卷上 | 00 序 | 〔T08 0726a–b〕 | 如是我聞、祇園會眾、文殊晨詣佛所 |
| 卷上 | 01 見如來 | 〔T08 0726b–c〕 | 如如正觀、無所取亦無不取、眾生界不增減 |
| 卷上 | 02 眾生界 | 〔T08 0726c–0727a〕 | 無住如空、以不住法住般若、法無增減取捨 |
| 卷上 | 03 阿耨多羅 | 〔T08 0727a–c〕 | 無法可得名無上、佛乘但有名字、身見是實際 |
| 卷上 | 04 授記 | 〔T08 0727c–0728a〕 | 聞深法不怖、不退轉、六波羅蜜、名字相空 |
| 卷上 | 05 般若甚深 | 〔T08 0728b–c〕 | 法界即菩提、不退法忍、不調比丘、道場問答 |
| 卷上末至卷下起 | 06 福田 | 〔T08 0728c–0729b〕 | 諸佛一相、凡聖不思議、無盡福田、卷界 |
| 卷下 | 07 地動因緣 | 〔T08 0729b–0730a〕 | 不思議三昧、學射喻、住無所住、不退智 |
| 卷下 | 08 迦葉問 | 〔T08 0730a–0731a〕 | 未來信解、四喻、反覆勸學般若 |
| 卷下 | 09 云何修 | 〔T08 0731a〕 | 如是知諸法相即學般若、菩提自在三昧 |
| 卷下 | 10 一行三昧 | 〔T08 0731a–c〕 | 法界一相、繫緣法界、念一佛、摩尼珠與日輪喻 |
| 卷下 | 11 受持功德 | 〔T08 0731c–0732b〕 | 無諍說法、四句受持、大乘法印、帝釋供養 |
| 卷下 | 12 囑累 | 〔T08 0732b–c〕 | 地動放光、印般若、無相法印、歡喜奉行 |
卷上的弧線，由『如何見如來』一路問到眾生、菩提、法界、實際與福田；卷下則由地動起問，經不思議三昧、未來信解與云何修，進入一行三昧，最後落到受持與奉行。
三、對話體如何讀
本經不是連續獨白，而是把難處交給一輪輪短問答。佛問文殊，舍利弗再追問；文殊有時正面承認名稱，有時旋即鬆開名稱所成之相。讀時宜保留問答雙方，不把多輪問句壓成一段結論。尤其『得／不得』『住／不住』『福田／非福田』等成對語，須連同前後行願與修學之文並讀。
四、一行三昧章是觀行樞紐
一行三昧章不是從全經之外另插入一種修法。前一單元末問「當云何行」，佛才答依般若所說而行，繼而提出一行三昧。其門徑有清楚次第：先聞般若、如說修學；再處空閑、捨亂意、不取相貌；然後繫心一佛、專稱名字、念念相續；最後常勤精進、次第漸學。故讀此章時，須把卷上無取無住的正觀與卷下專念漸修同時保留。
五、三本對讀的用途
曼陀羅仙本是底本；僧伽婆羅本與玄奘第七曼殊室利分是對讀本。對讀用於三事：一看同一問答如何以不同譯語展開；二看某些義段在另一譯本中更詳或更略；三辨本經特有的稱名與句式。它不以後譯改定底本，也不因一處無逐字共文便斷言其義段必闕。
卷下前半有一項可核的文字事實：僧伽婆羅本在地動、不思議三昧與迦葉問等段，保存多組同序密聚共文；其中學射喻幾乎同文，反覆勸學般若亦有長段相承。到了曼陀羅仙本的一行三昧章，僧伽婆羅本則未見「一行三昧」「法界一相」「繫緣法界」等詞形；玄奘本另有「一相莊嚴三摩地」一段可局部對讀。這些差異正是三本並讀的價值所在。
I. The Five-Layer Reading Edition
This edition presents each passage of the same sūtra in five layers, allowing readers to enter at the depth they need:
- Source text: a word-for-word reading text of Mandrasena’s T08n0232, preserving the scroll boundary and page anchors.
- Vernacular: a modern-prose rendering that follows the order of the source text without adding doctrine.
- Apparatus: the classificatory placement, alternate-translation collation, scriptural and treatise ground, essential explanation, terms, similes, citations and onward transmission, and witness placement.
- Exposition: a continuous explanation of each exchange grounded in the sūtra passages, alternate translations, and citations established in the apparatus.
- Heart-essence: a brief entryway shaped around the question or sentence in each unit that most readily opens its reading path.
The vernacular follows the sūtra’s wording, while the exposition opens that wording out from the textual sources. Their functions differ, and they are not merged.
II. The Thirteen-Unit Structure
| Scroll | Unit | Locus | Progression of the dialogue |
|---|---|---|---|
| Upper | 00 Prologue | 〔T08 0726a–b〕 | “Thus have I heard,” the Jetavana assembly, and Mañjuśrī’s dawn arrival at the Buddha’s dwelling |
| Upper | 01 Seeing the Tathāgata | 〔T08 0726b–c〕 | Right contemplation as the mark of suchness, neither grasping nor grasping at non-grasping, and the realm of sentient beings neither increasing nor decreasing |
| Upper | 02 The Realm of Sentient Beings | 〔T08 0726c–0727a〕 | Non-abiding like space, abiding in prajñā through the dharma of non-abiding, and no increase, decrease, grasping, or relinquishing in dharmas |
| Upper | 03 Anuttara | 〔T08 0727a–c〕 | No dharma attained is named “unsurpassed”; the Buddha vehicle has only a name; the view of a self in the body is the reality-limit |
| Upper | 04 Assurance | 〔T08 0727c–0728a〕 | Hearing profound Dharma without fear, non-retrogression, the six perfections, and the emptiness of the marks of names |
| Upper | 05 The Profundity of Prajñā | 〔T08 0728b–c〕 | The dharma-realm is awakening, non-retrogressive acceptance of dharmas, the bhikṣu with nothing left to tame, and the exchange at the seat of awakening |
| End of Upper to opening of Lower | 06 The Field of Merit | 〔T08 0728c–0729b〕 | The Buddhas’ single mark, the inconceivability of ordinary and noble beings, the inexhaustible field of merit, and the scroll boundary |
| Lower | 07 The Cause of the Earth-Tremor | 〔T08 0729b–0730a〕 | Inconceivable samādhi, the archery simile, abiding in non-abiding, and non-retrogressive wisdom |
| Lower | 08 Kāśyapa’s Question | 〔T08 0730a–0731a〕 | Future trust and understanding, four similes, and repeated exhortations to learn prajñā |
| Lower | 09 How to Practice | 〔T08 0731a〕 | To know the marks of dharmas thus is to learn prajñā; samādhi of mastery in awakening |
| Lower | 10 Single-Practice Samādhi | 〔T08 0731a–c〕 | The single mark of the dharma-realm, binding attention to the dharma-realm, recollecting one Buddha, and the maṇi-jewel and sun-disk similes |
| Lower | 11 The Merit of Receiving and Keeping | 〔T08 0731c–0732b〕 | Teaching without dispute, receiving and keeping a four-line verse, the Great Vehicle Dharma-seal, and Śakra’s offering |
| Lower | 12 Entrustment | 〔T08 0732b–c〕 | Earth-tremor and radiance, the sealing of prajñā, the signless Dharma-seal, and joyful practice |
The arc of the upper scroll moves from “How is the Tathāgata to be seen?” through sentient beings, awakening, the dharma-realm, the reality-limit, and the field of merit. The lower scroll begins from the earth-tremor, passes through inconceivable samādhi, future understanding, and the question of how to practice, enters single-practice samādhi, and ends in receiving, keeping, and putting the teaching into practice.
III. How to Read the Dialogic Form
This sūtra is not a continuous monologue. It entrusts each difficulty to a succession of short exchanges. The Buddha questions Mañjuśrī, and Śāriputra presses the question further. At times Mañjuśrī directly accepts a name and then immediately loosens the mark created by that name. The speakers on both sides should therefore remain visible; the many rounds of questioning should not be compressed into a single conclusion. Paired expressions such as “attained / not attained,” “abiding / non-abiding,” and “field of merit / not a field of merit” must especially be read together with the surrounding passages on vows and practice.
IV. The Single-Practice-Samādhi Section as the Pivot of Contemplative Practice
The single-practice-samādhi section does not insert a practice from outside the sūtra. At the end of the preceding unit, the question is 「當云何行」— “How should one practice?” The Buddha answers first that one should practice according to what prajñā teaches and then introduces single-practice samādhi. Its way of entry follows a clear sequence: first hear prajñā and cultivate as taught; then dwell in seclusion, relinquish distracted thought, and grasp no physical mark; next bind the mind to one Buddha, exclusively invoke that Buddha’s name, and allow recollection to continue from thought to thought; finally exert constant diligent effort and train gradually in sequence. The section must therefore be read with both the upper scroll’s right contemplation of non-grasping and non-abiding and the lower scroll’s focused recollection and gradual cultivation intact.
V. The Use of Parallel Reading across Three Recensions
Mandrasena’s recension is the base text; Saṅghabhara’s recension and Xuanzang’s Seventh Assembly, Mañjuśrī Division, are parallel-reading witnesses. Parallel reading serves three purposes: to see how the same exchange unfolds through different translation terms; to see where another translation gives a fuller or shorter form of a passage; and to distinguish names and expressions particular to this sūtra. A later translation does not emend the base text, and the absence of word-for-word common text in one place does not prove that a corresponding sense unit is absent.
One textual fact in the first half of the lower scroll can be established: in the earth-tremor, inconceivable-samādhi, and Kāśyapa-question sections, Saṅghabhara’s recension preserves multiple dense, same-order clusters of shared text. Its archery simile is almost identical, and its repeated exhortations to learn prajñā share extended passages. In Mandrasena’s single-practice-samādhi section, however, Saṅghabhara’s recension contains none of the forms 「一行三昧」— “single-practice samādhi,” 「法界一相」— “the single mark of the dharma-realm,” or 「繫緣法界」— “bind the attention to the dharma-realm.” Xuanzang’s recension has instead a passage on 「一相莊嚴三摩地」— “single-mark-adornment samādhi” — that can be read locally beside it. These differences are precisely what gives value to reading the three recensions together.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Reading Guide · Summer 2026
凡例Conventions
一、五層體例
全經十三單元，每單元分原典、白話、考據、義疏、心要五層。原典逐字保存底本；白話順文轉述；考據列可核典據；義疏據典據開講；心要以短文提挈入口。五層各守其職，不以一層代替另一層。
二、引號
- 「」：只用於經、古德與藏內傳本可逐字覆核的原文。
- 『』：用於本編提問、提挈、節名說明與今語撮述。
凡截錄原文而省略中段，以〔……〕明示；不得把撮意改寫置於「」內。
三、頁錨與藏經號
底本頁錨作〔T08 PPPPx〕或〔T08 PPPPx–y〕之式，如〔T08 0731a〕、〔T08 0731a–b〕。T08 表《大正新脩大藏經》第八冊，四位數為頁，末字 a、b、c 為欄。其他藏經同理，以 T、X、L 等藏經號標示。引文出處以引文起句所在的實際頁欄為準。
四、底本、異譯與異讀
- 底本：曼陀羅仙譯 T08n0232，二卷，為全編文字依據。
- 同代異譯：僧伽婆羅譯 T08n0233，供逐段對讀。
- 後譯對讀：玄奘譯 T07n0220 第七曼殊室利分。
- 藏內勘同：《大寶積經》T11n0310 第四十六會。
- 異讀：底本校勘裝置所列宋、元、明、宮等本讀法；本編並錄其異，不以異讀靜默改寫底本。
『對讀』只表示兩段有足夠實文可以相互參看，不表示逐句全同；『未見逐字對應』也不等於相應義段必不存在。
五、梵語羅馬字
梵語羅馬字採 IAST，只作發音輔助。凡有古德音寫者，以漢傳音寫為錨；無古德所傳全詞可徵者，從闕或只標已傳的詞素，不以現代校本重建經文字句。本編的文字依據始終是漢傳底本與古德所傳。
六、徵引原則
本編讀者面只引經與古德：底本、異譯、藏內勘同、經錄、僧傳、古德疏記及古來受容文獻。後世居士選錄與會釋另列『後世徵引』，不與古德釋義混稱。凡無實文可核者不列；凡古來異說，只誌錄誰、何書、何處、何文，不代作論諍裁判。
七、語言與題署
漢文檔以純漢語為正文；IAST、藏經號與紀年得保留。每檔首行標明本地性質，末行統一題署：
釋慧鏡 · 指月 · 文殊般若 · 檔名義 · 2026 夏
I. Five-Layer Form
Each of the sūtra’s thirteen units is presented in five layers: source text, vernacular, apparatus, exposition, and heart-essence. The source text preserves the base wording verbatim; the vernacular follows it in modern prose; the apparatus sets out the textual evidence; the exposition opens the passage out from those sources; and the heart-essence offers a short entryway. Each layer keeps its own function and does not substitute for another.
II. Quotation Marks
- 「」: used only for wording that can be checked verbatim in scripture, the ancient masters, or witnesses preserved in the canon.
- 『』: used in the Chinese edition for this edition’s own questions, headings, guiding phrases, and modern summaries.
When the middle of a verbatim passage is omitted, the omission is marked with〔……〕. A summary is never placed within 「」 as though it were a quotation.
III. Page Anchors and Canon Numbers
Base-text loci take the form〔T08 PPPPx〕or〔T08 PPPPx–y〕, as in〔T08 0731a〕and〔T08 0731a–b〕. T08 denotes volume eight of the Taishō Revised Tripiṭaka; the four digits give the page, and the final a, b, or c gives the column. Other canonical collections are marked in the same way with T, X, L, and related sigla. A quotation’s locus is the actual page and column on which its opening words occur.
IV. Base Text, Alternate Translations, and Variant Readings
- Base text: Mandrasena’s T08n0232, two scrolls, the textual basis of the entire edition.
- Contemporaneous alternate translation: Saṅghabhara’s T08n0233, used for passage-by-passage parallel reading.
- Later parallel translation: Xuanzang’s T07n0220, Seventh Assembly, Mañjuśrī Division.
- Within-canon collation: Assembly 46 of the Mahāratnakūṭa Sūtra, T11n0310.
- Variant readings: the readings of the Song, Yuan, Ming, and Gōng witnesses and others listed in the base text’s critical apparatus. Their differences are recorded; the base text is not silently rewritten from them.
“Parallel reading” means only that two passages contain sufficient actual wording to be read beside one another; it does not mean that they are identical sentence by sentence. Likewise, “no word-for-word counterpart found” does not mean that a corresponding sense unit must be absent.
V. Romanized Sanskrit
Romanized Sanskrit is given in IAST as a pronunciation aid only. Where an ancient master’s transliteration survives, the Han transmitted form serves as the anchor. Where no ancient transmission of a full term can be cited, the form is left absent or only the transmitted component is given; no modern edition is used to reconstruct the wording of the sūtra. The textual basis of this edition remains the Han base text and what the ancient masters transmitted.
VI. Principles of Citation
The reading edition cites only scripture and the ancient transmitters: the base text, alternate translations, within-canon parallels, catalogues, monastic biographies, the commentaries and records of ancient masters, and ancient reception literature. Later lay selections and syncretic explanations are listed separately under “Later Citations” and are not described as ancient-master exegesis. What cannot be checked against actual wording is not listed. Where the ancient tradition preserves differing views, the edition records who said what, in which work, at which locus, without adjudicating the dispute.
VII. Language and Colophon
Chinese files use Han Chinese in their body text, with IAST, canon numbers, and dates retained where needed. Each file ends with a uniform colophon:
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · File Name · Summer 2026
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Conventions · Summer 2026
譯者Translator
原典譯者 曼陀羅仙
本編底本為梁扶南國三藏曼陀羅仙譯《文殊師利所說摩訶般若波羅蜜經》二卷（T08n0232）。卷端題署作「梁扶南國三藏曼陀羅仙譯」〔T08 0726a〕。
藏內譯史記載，曼陀羅自扶南攜梵本來梁。《歷代三寶紀》說其「大齎梵本經來貢獻」〔T49 0098b〕，並說「共僧伽婆羅於揚都譯」〔T49 0098b〕；《續高僧傳》又記梁廷命曼陀羅與僧伽婆羅「與婆羅共譯寶雲法界體性文殊般若經」〔T50 0426a〕。現存二卷本仍依卷端題署歸曼陀羅仙。
同代共譯與異譯 僧伽婆羅
僧伽婆羅為扶南國人，隨舶至都，通數國書語；梁天監五年受召，於揚都多處傳譯〔T50 0426a〕。他與曼陀羅共譯本經，並另有一卷《文殊師利所說般若波羅蜜經》T08n0233 傳世，為本編同代異譯對讀本。
兩本各依自身題署保存。異譯並讀的目的，在顯示問答次第、譯語與詳略之異同，不判一譯優於另一譯。
本譯注者 釋慧鏡
本編白話、考據、義疏與心要，由釋慧鏡譯注。
釋慧鏡以漢傳經論為文字根據：原典依曼陀羅仙本逐字保存，對讀取僧伽婆羅本、玄奘第七曼殊室利分與《大寶積經》第四十六會，譯史與承衍則依藏內經錄、僧傳及古德實引。凡文義開講，皆不離本經十三單元既有經句與已核典據。
本經在指月般若讀路中的位置，是由『見如來』之正觀進入一行三昧之行，再由受持而至歡喜奉行。
Translator of the Root Text — Mandrasena
The base text of this edition is Mandrasena’s Liang-dynasty translation, in two scrolls, of Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra (T08n0232). The title line reads: 「梁扶南國三藏曼陀羅仙譯」— “Translated by the Tripiṭaka master Mandrasena of Funan in the Liang dynasty.”〔T08 0726a〕
The canonical translation histories record that Mandrasena brought the Sanskrit manuscript from Funan to the Liang. The Records of the Three Treasures Throughout the Successive Dynasties says that he 「大齎梵本經來貢獻」— “brought a great quantity of Sanskrit sūtra manuscripts as tribute”〔T49 0098b〕and that he 「共僧伽婆羅於揚都譯」— “translated together with Saṅghabhara in the capital of Yang”〔T49 0098b〕. The Continued Biographies of Eminent Monks further records that the Liang court had Mandrasena and Saṅghabhara 「與婆羅共譯寶雲法界體性文殊般若經」— “translate together the Precious Cloud, the Essential Nature of the Dharma-Realm, and the Mañjuśrī Prajñāpāramitā Sūtra”〔T50 0426a〕. The surviving two-scroll text nevertheless remains attributed to Mandrasena in its title line, which this edition follows.
Collaborating Translator and Contemporaneous Alternate Version — Saṅghabhara
Saṅghabhara was a native of Funan who arrived in the capital by sea and knew the written languages of several countries. Summoned to court in the fifth year of Tianjian, he translated at several places in the capital of Yang〔T50 0426a〕. He worked with Mandrasena on this sūtra, and a separate one-scroll Mañjuśrī’s Teaching of the Prajñāpāramitā Sūtra, T08n0233, is also transmitted under his name; it is the contemporaneous alternate translation used for parallel reading in this edition.
Each recension is preserved under its own title line. Reading the translations together discloses differences in the sequence of exchanges, terminology, detail, and abbreviation; it does not judge one translation superior to the other.
Translator and Annotator of the Present Edition — Shi Huijing
The vernacular, apparatus, exposition, and heart-essence of this edition are translated and annotated by Shi Huijing (釋慧鏡).
Shi Huijing takes the Han transmitted sūtras and treatises as the textual ground. The source layer preserves Mandrasena’s recension word for word; parallel reading draws on Saṅghabhara’s recension, Xuanzang’s Seventh Assembly, Mañjuśrī Division, and Assembly 46 of the Mahāratnakūṭa Sūtra; translation history and onward transmission rest on actual passages in canonical catalogues, monastic biographies, and ancient records and commentaries. No explanation departs from the sūtra sentences and cited textual sources already present within the thirteen units.
Within the Zhiyue Prajñā reading path, this sūtra moves from the right contemplation of “seeing the Tathāgata,” through the practice of single-practice samādhi, and from receiving and keeping onward to joyful enactment.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Translator · Summer 2026
書目Bibliography
本書目只列本編實際依憑的底本、異譯、藏內勘同、經錄、僧傳與古來受容文獻。頁欄範圍均為本編所用之處，不表示全書只有這些內容。
一、底本與對讀經本
| 藏經號 | 題名 | 譯者·時代 | 本編所用頁欄 | 用途 |
|---|---|---|---|---|
| T08n0232 | 文殊師利所說摩訶般若波羅蜜經 | 梁 · 曼陀羅仙譯 | 0726a23–0732c09 | 二卷底本，十三單元原典所據 |
| T08n0233 | 文殊師利所說般若波羅蜜經 | 梁 · 僧伽婆羅譯 | 0732c10–0739c28 | 同代異譯；卷下部分義段高度相承，卷末附文一併保存 |
| T07n0220 | 大般若波羅蜜多經 · 第七曼殊室利分 | 唐 · 玄奘奉詔譯 | 0964a–0974b | 卷五百七十四至五百七十五；後譯對讀 |
| T11n0310 | 大寶積經 · 文殊說般若會第四十六 | 唐 · 菩提流志奉詔譯之大寶積經編次；智昇錄明本會為曼陀羅仙第一譯勘同編入 | 0651a–0652a；0654b–0656c | 藏內勘同編入與整段承錄見證 |
二、譯史經錄與僧傳
| 藏經號 | 題名 | 撰者·時代 | 本編所用頁欄 | 用途 |
|---|---|---|---|---|
| T49n2034 | 歷代三寶紀 | 隋 · 費長房撰 | 0098b01–0098c08 | 曼陀羅攜梵本、與僧伽婆羅共譯及兩本著錄 |
| T50n2060 | 續高僧傳 | 唐 · 道宣撰 | 0426a03–0426a26 | 僧伽婆羅傳與曼陀羅共譯《文殊般若》明文 |
| T55n2145 | 出三藏記集 | 梁 · 僧祐撰 | 0001a01–0114a23 | 全帙檢索；指定人名與經名無命中，如實記錄 |
| T55n2154 | 開元釋教錄 | 唐 · 智昇撰 | 0537b02–0537b17；0583b21–0583c01；0586b04–0586b08 | 二譯著錄、前後文有無一行三昧、寶積第四十六會勘同編入及誤題判語 |
三、禪、天台與起信疏系受容
| 藏經號 | 題名 | 撰者·時代 | 本編所用頁欄 | 用途 |
|---|---|---|---|---|
| T85n2837 | 楞伽師資記 | 唐 · 淨覺集 | 1286c22–1287a05 | 道信法門明言依《文殊說般若經》一行三昧，並長引定義與修法 |
| T46n1911 | 摩訶止觀 | 隋 · 智顗說，灌頂記 | 0011a28–0011b01 | 常坐三昧出兩部文殊般若之明文 |
| T48n2008 | 六祖大師法寶壇經 | 唐 · 惠能說，元 · 宗寶編 | 0352c25–0353a01；0361a27–0361b03 | 正文六處一行三昧；前置契嵩〈贊〉另見 0346c05–0347a17 |
| T44n1846 | 大乘起信論義記 | 唐 · 法藏撰 | 0284a10–0284a13 | 引《文殊般若經》一行三昧定義 |
| T44n1844 | 起信論疏 | 新羅 · 元曉撰 | 0223b16–0223b19 | 引《文殊般若經》一行三昧問答 |
四、後世徵引
| 藏經號 | 題名 | 撰錄者·時代 | 本編所用頁欄 | 用途 |
|---|---|---|---|---|
| X13n0287 | 楞嚴經疏解蒙鈔 | 明 · 錢謙益撰 | 0916a11–0916a14 | 徵引「汝坐道場乎」問答；只作後世會釋誌錄 |
| X24 | 金剛經註解 | 明 · 洪蓮編，錄陳雄說 | 0769c17–0769c21 | 徵引不住法、無住相問答；不倒灌為本經本義 |
| L164n1669 | 御錄經海一滴 | 清 · 胤禛錄 | 0401a06–0401a10 | 承錄菩提自在三昧及其照明、知名、達世界之文 |
五、梵本與藏譯
七百頌般若梵本與藏譯傳世，本編只列其存在，不取現代校刊本文字為經文出處。IAST 依漢傳古德所傳音寫作發音輔助；全詞無古德音寫可徵者從闕。
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
| Canon no. | Title | Translator · Period | Loci used | Use in this edition |
|---|---|---|---|---|
| T08n0232 | 文殊師利所說摩訶般若波羅蜜經 · Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra | Mandrasena 曼陀羅仙 · Liang | 0726a23–0732c09 | two-scroll base text; source for the thirteen reading units |
| T08n0233 | 文殊師利所說般若波羅蜜經 · Mañjuśrī’s Teaching of the Prajñāpāramitā Sūtra | Saṅghabhara 僧伽婆羅 · Liang | 0732c10–0739c28 | contemporaneous alternate translation; parts of the lower scroll share dense sense-unit parallels, and the appended ending is preserved with the text |
| T07n0220 | 大般若波羅蜜多經 · 第七曼殊室利分 · Mahā-Prajñāpāramitā Sūtra, Seventh Assembly, Mañjuśrī Division | Xuanzang 玄奘, translated under imperial decree · Tang | 0964a–0974b | fascicles 574–575; later translation used for parallel reading |
| T11n0310 | 大寶積經 · 文殊說般若會第四十六 · Mahāratnakūṭa Sūtra, Assembly 46, Mañjuśrī’s Teaching of Prajñā | the Mahāratnakūṭa collection translated under imperial decree by Bodhiruci 菩提流志 · Tang; Zhisheng’s catalogue identifies this assembly as Mandrasena’s first translation, collated as the same and incorporated | 0651a–0652a; 0654b–0656c | witness to within-canon collation and incorporation of extended passages |
II. Translation Histories, Catalogues, and Monastic Biography
| Canon no. | Title | Author · Period | Loci used | Use in this edition |
|---|---|---|---|---|
| T49n2034 | 歷代三寶紀 · Records of the Three Treasures Throughout the Successive Dynasties (translation mine) | Fei Changfang 費長房 · Sui | 0098b01–0098c08 | Mandrasena’s bringing of the Sanskrit manuscript, collaboration with Saṅghabhara, and catalogue entries for the two translations |
| T50n2060 | 續高僧傳 · Continued Biographies of Eminent Monks | Daoxuan 道宣 · Tang | 0426a03–0426a26 | Saṅghabhara’s biography and the explicit record of his joint translation of the Mañjuśrī Prajñāpāramitā Sūtra with Mandrasena |
| T55n2145 | 出三藏記集 · Collection of Records on the Tripiṭaka | Sengyou 僧祐 · Liang | 0001a01–0114a23 | complete-text search; the specified personal names and sūtra titles do not occur, an absence recorded within the limits of this text |
| T55n2154 | 開元釋教錄 · Kaiyuan Catalogue of the Teaching | Zhisheng 智昇 · Tang | 0537b02–0537b17; 0583b21–0583c01; 0586b04–0586b08 | entries for the two translations, the presence or absence of single-practice samādhi in the surrounding recensions, incorporation as Assembly 46 of the Mahāratnakūṭa, and the statement concerning the mistaken translator attribution |
III. Reception in Chan, Tiantai, and the Awakening of Faith Commentarial Lineage
| Canon no. | Title | Author · Period | Loci used | Use in this edition |
|---|---|---|---|---|
| T85n2837 | 楞伽師資記 · Record of the Masters and Disciples of the Laṅkā | Jingjue 淨覺, compiler · Tang | 1286c22–1287a05 | Daoxin’s Dharma-gate explicitly relies on the single-practice samādhi of the Mañjuśrī Teaching of Prajñā Sūtra and quotes its definition and practice at length |
| T46n1911 | 摩訶止觀 · Great Calming and Contemplation | Zhiyi 智顗, taught; Guanding 灌頂, recorded · Sui | 0011a28–0011b01 | explicit statement that the constant-sitting samādhi derives from two Mañjuśrī prajñā texts |
| T48n2008 | 六祖大師法寶壇經 · Platform Sūtra of the Sixth Patriarch | Huineng 惠能, taught; Zongbao 宗寶, compiled · Tang / Yuan recension | 0352c25–0353a01; 0361a27–0361b03 | six occurrences of single-practice samādhi in the canonical body; Qisong’s 契嵩 prefatory “Eulogy” is separately located at 0346c05–0347a17 |
| T44n1846 | 大乘起信論義記 · Record of the Meaning of the Awakening of Faith in the Great Vehicle | Fazang 法藏 · Tang | 0284a10–0284a13 | quotes the definition of single-practice samādhi from the Mañjuśrī Prajñāpāramitā Sūtra |
| T44n1844 | 起信論疏 · Commentary on the Awakening of Faith | Wonhyo 元曉 · Silla | 0223b16–0223b19 | quotes the question and opening of the single-practice-samādhi passage from the Mañjuśrī Prajñāpāramitā Sūtra |
IV. Later Citations
| Canon no. | Title | Compiler · Period | Loci used | Use in this edition |
|---|---|---|---|---|
| X13n0287 | 楞嚴經疏解蒙鈔 · Collected Notes for Beginners on Explanations from Commentaries on the Śūraṅgama Sūtra (translation mine) | Qian Qianyi 錢謙益 · Ming | 0916a11–0916a14 | cites the exchange 「汝坐道場乎」— “Do you sit at the seat of awakening?”; recorded only as a later syncretic explanation |
| X24 | 金剛經註解 · Annotations on the Diamond Sūtra (translation mine) | Honglian 洪蓮, compiler, recording Chen Xiong 陳雄 | 0769c17–0769c21 | cites the exchanges on the dharma of non-abiding and the mark of non-abiding; not read back into the base sūtra as its own meaning |
| L164n1669 | 御錄經海一滴 · A Drop from the Ocean of Sūtras, Imperially Recorded (translation mine) | Yinzhen 胤禛, compiler · Qing | 0401a06–0401a10 | preserves the passage on samādhi of mastery in awakening and its functions as a Qing canonical selection witness |
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
索引Indices
一、十三單元一覽
| NN | 節名 | 頁錨 |
|---|---|---|
| 00 | 序 | 〔T08 0726a25–0726b12〕 |
| 01 | 見如來 | 〔T08 0726b12–0726c09〕 |
| 02 | 眾生界 | 〔T08 0726c09–0727a14〕 |
| 03 | 阿耨多羅 | 〔T08 0727a14–0727c13〕 |
| 04 | 授記 | 〔T08 0727c14–0728a29〕 |
| 05 | 般若甚深 | 〔T08 0728b01–0728c17〕 |
| 06 | 福田 | 〔T08 0728c18–0729b16〕 |
| 07 | 地動因緣 | 〔T08 0729b17–0730a17〕 |
| 08 | 迦葉問 | 〔T08 0730a18–0731a01〕 |
| 09 | 云何修 | 〔T08 0731a01–0731a22〕 |
| 10 | 一行三昧 | 〔T08 0731a22–0731c23〕 |
| 11 | 受持功德 | 〔T08 0731c23–0732b25〕 |
| 12 | 囑累 | 〔T08 0732b25–0732c09〕 |
十三段依頁欄次第相續，涵蓋全帙，互不重疊，亦無缺口。
二、徵引與對讀座標總表
| 藏經號 | 座標 | 用途 |
|---|---|---|
| T08n0232 | 0726a23–0732c09 | 底本全帙 |
| T08n0233 | 0732c10–0739c28 | 同代異譯全帙與卷末附文 |
| T07n0220 | 0964a–0974b | 第七曼殊室利分對讀 |
| T11n0310 | 0651a–0652a；0654b–0656c | 第四十六會勘同承錄 |
| T85n2837 | 1286c22–1287a05 | 道信法門依經及一行三昧長引 |
| T46n1911 | 0011a28–0011b01 | 智顗常坐三昧出處 |
| T48n2008 | 0352c25–0353a01；0361a27–0361b03 | 壇經正文一行三昧六處 |
| T44n1846 | 0284a10–0284a13 | 法藏義記引文 |
| T44n1844 | 0223b16–0223b19 | 元曉疏引文 |
| T49n2034 | 0098b01–0098c08 | 梁代譯史 |
| T50n2060 | 0426a03–0426a26 | 僧伽婆羅傳與共譯明文 |
| T55n2145 | 0001a01–0114a23 | 全帙無命中核查 |
| T55n2154 | 0537b02–b17；0583b21–c01；0586b04–b08 | 二譯著錄與寶積勘同 |
| X13n0287 | 0916a11–0916a14 | 坐道場問答後世徵引 |
| X24 | 0769c17–0769c21 | 無住問答後世徵引 |
| L164n1669 | 0401a06–0401a10 | 菩提自在三昧清代承錄 |
三、譬喻索引
| 譬喻 | 單元 | 經文座標 | 所顯 |
|---|---|---|---|
| 虛空之住 | 02 眾生界 | 〔T08 0726c〕 | 「眾生無住，猶如空住」；回答眾生界有無所住 |
| 幻化之相 | 03 阿耨多羅 | 〔T08 0727b–c〕 | 我與諸佛如幻，不立供養者與受者 |
| 學射 | 07 地動因緣 | 〔T08 0729c〕 | 久習則巧，由初學繫心至任運與定俱 |
| 金鋌受治打 | 07 地動因緣 | 〔T08 0730a〕 | 不退智須行境界、無起無作而後顯現 |
| 失珠復得 | 08 迦葉問 | 〔T08 0730b〕 | 曾聞深法者再聞時信解歡喜 |
| 天樹花苞 | 08 迦葉問 | 〔T08 0730b〕 | 聞法信解，如花苞預示佛法將開敷 |
| 穿珠遇真寶 | 08 迦葉問 | 〔T08 0730b〕 | 忽聞甚深般若而相應，顯曾聞曾學 |
| 故城重聞 | 08 迦葉問 | 〔T08 0730b–c〕 | 曾見者聞人稱說便歡喜勸說 |
| 法界比況 | 09 云何修 | 〔T08 0731a〕 | 般若如法界，無分齊、無限數 |
| 摩尼珠治磨 | 10 一行三昧 | 〔T08 0731b〕 | 隨修學而知法相、明達無礙、功德增長 |
| 日輪普照 | 10 一行三昧 | 〔T08 0731b〕 | 功德具足無減，照明佛法 |
| 大地生長草木 | 10 一行三昧 | 〔T08 0731c〕 | 一切善根依般若而增長 |
| 如幻人 | 11 受持功德 | 〔T08 0732a〕 | 聽法不念不著、無聞無得、不作二相 |
福田與植善種的田種修辭見 06 福田；12 囑累的地動、微笑、放光屬瑞相，不列為譬喻。
I. The Thirteen Units
| NN | Unit title | Locus |
|---|---|---|
| 00 | Prologue | 〔T08 0726a25–0726b12〕 |
| 01 | Seeing the Tathāgata | 〔T08 0726b12–0726c09〕 |
| 02 | The Realm of Sentient Beings | 〔T08 0726c09–0727a14〕 |
| 03 | Anuttara | 〔T08 0727a14–0727c13〕 |
| 04 | Assurance | 〔T08 0727c14–0728a29〕 |
| 05 | The Profundity of Prajñā | 〔T08 0728b01–0728c17〕 |
| 06 | The Field of Merit | 〔T08 0728c18–0729b16〕 |
| 07 | The Cause of the Earth-Tremor | 〔T08 0729b17–0730a17〕 |
| 08 | Kāśyapa’s Question | 〔T08 0730a18–0731a01〕 |
| 09 | How to Practice | 〔T08 0731a01–0731a22〕 |
| 10 | Single-Practice Samādhi | 〔T08 0731a22–0731c23〕 |
| 11 | The Merit of Receiving and Keeping | 〔T08 0731c23–0732b25〕 |
| 12 | Entrustment | 〔T08 0732b25–0732c09〕 |
The thirteen segments follow one another by page-column, covering the whole text with neither overlap nor gap.
II. Index of Citation and Parallel-Reading Coordinates
| Canon no. | Coordinates | Use |
|---|---|---|
| T08n0232 | 0726a23–0732c09 | entire base text |
| T08n0233 | 0732c10–0739c28 | entire contemporaneous alternate translation and its appended ending |
| T07n0220 | 0964a–0974b | Seventh Assembly, Mañjuśrī Division, for parallel reading |
| T11n0310 | 0651a–0652a; 0654b–0656c | incorporation and extended transmission in Assembly 46 |
| T85n2837 | 1286c22–1287a05 | Daoxin’s reliance on the sūtra and extended citation of single-practice samādhi |
| T46n1911 | 0011a28–0011b01 | source named for Zhiyi’s constant-sitting samādhi |
| T48n2008 | 0352c25–0353a01; 0361a27–0361b03 | six occurrences of single-practice samādhi in the body of the Platform Sūtra |
| T44n1846 | 0284a10–0284a13 | Fazang’s quotation |
| T44n1844 | 0223b16–0223b19 | Wonhyo’s quotation |
| T49n2034 | 0098b01–0098c08 | Liang-dynasty translation history |
| T50n2060 | 0426a03–0426a26 | Saṅghabhara’s biography and explicit record of joint translation |
| T55n2145 | 0001a01–0114a23 | complete-text search with no occurrence |
| T55n2154 | 0537b02–b17; 0583b21–c01; 0586b04–b08 | catalogue entries for the two translations and the Mahāratnakūṭa collation |
| X13n0287 | 0916a11–0916a14 | later citation of the seat-of-awakening exchange |
| X24 | 0769c17–0769c21 | later citation of the non-abiding exchange |
| L164n1669 | 0401a06–0401a10 | Qing selection of the passage on samādhi of mastery in awakening |
III. Index of Similes
| Simile | Unit | Sūtra locus | What it shows |
|---|---|---|---|
| Abiding like space | 02 The Realm of Sentient Beings | 〔T08 0726c〕 | 「眾生無住，猶如空住」— “Sentient beings have no abiding, just as space abides”; answers whether the realm of sentient beings has a place in which to abide |
| The mark of an illusion | 03 Anuttara | 〔T08 0727b–c〕 | the self and the Buddhas are like illusions; neither offerer nor recipient of offerings is established |
| Learning archery | 07 The Cause of the Earth-Tremor | 〔T08 0729c〕 | long practice brings skill, moving from initial binding of the mind to spontaneous abiding together with concentration |
| A gold ingot under hammering | 07 The Cause of the Earth-Tremor | 〔T08 0730a〕 | non-retrogressive wisdom becomes manifest only after passing through its sphere of practice, without arising or fabrication |
| Recovering a lost jewel | 08 Kāśyapa’s Question | 〔T08 0730b〕 | one who has heard profound Dharma before trusts and rejoices upon hearing it again |
| Buds on a heavenly tree | 08 Kāśyapa’s Question | 〔T08 0730b〕 | trust and understanding on hearing the Dharma are like buds foretelling that the Buddha-Dharma will flower |
| Finding a genuine jewel while stringing beads | 08 Kāśyapa’s Question | 〔T08 0730b〕 | sudden accord with profound prajñā shows that it has been heard and learned before |
| Hearing again of a familiar city | 08 Kāśyapa’s Question | 〔T08 0730b–c〕 | one who has seen it before rejoices and encourages others when hearing it described |
| Comparison with the dharma-realm | 09 How to Practice | 〔T08 0731a〕 | prajñā is like the dharma-realm, without division, boundary, or number |
| Polishing a maṇi jewel | 10 Single-Practice Samādhi | 〔T08 0731b〕 | through cultivation one knows the marks of dharmas, understands without obstruction, and grows in merit |
| The sun universally shining | 10 Single-Practice Samādhi | 〔T08 0731b〕 | merit is complete without diminution and illuminates the Buddha-Dharma |
| The great earth giving growth to herbs and trees | 10 Single-Practice Samādhi | 〔T08 0731c〕 | all roots of goodness depend upon prajñā for their growth |
| An illusion-like person | 11 The Merit of Receiving and Keeping | 〔T08 0732a〕 | hearing Dharma without thinking or clinging, with neither hearing nor attainment and without making two marks |
The field-and-seed imagery of the field of merit and planting seeds of goodness appears in Unit 06. The earth-tremor, smile, and radiance of Unit 12 are portents, not similes, and are therefore not listed here.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Indices · Summer 2026
題署Colophon
一、題署
《文殊師利所說摩訶般若波羅蜜經》譯注
- 底本 梁扶南國三藏曼陀羅仙譯《文殊師利所說摩訶般若波羅蜜經》二卷 · T08n0232。
- 對讀 梁僧伽婆羅譯 T08n0233 · 唐玄奘譯 T07n0220 第七曼殊室利分 · 《大寶積經》T11n0310 第四十六會。
- 譯注 釋慧鏡（Shi Huijing）。
- 叢書 指月 · 漢傳經論譯注。
- 成書 二〇二六年夏。
- 型制 無品短部經；十三單元，每單元分原典、白話、考據、義疏、心要五層。
- 授權 CC BY-NC-SA 4.0。
二、引用格式
引本編者，宜具足單元、層名與底本頁錨：
釋慧鏡《文殊師利所說摩訶般若波羅蜜經譯注》· 一行三昧 · 義疏 · 指月 · 二〇二六夏〔T08 0731a–c〕。
略式：
釋慧鏡《文殊般若譯注》· 單元名 · 層名〔T08 PPPPx〕。
層名依實際所引作原典、白話、考據、義疏或心要。引考據中的異譯、經錄、僧傳或古德文字，並列該典藏經號與頁欄，不以底本頁錨代替實際出處。
三、識語
本編依曼陀羅仙二卷本逐字分層，僧伽婆羅本與玄奘第七曼殊室利分作異譯對讀，《大寶積經》第四十六會作藏內勘同見證。譯史取《歷代三寶紀》《續高僧傳》《開元釋教錄》；一行三昧之承衍取《楞伽師資記》《摩訶止觀》《六祖大師法寶壇經》及法藏、元曉起信疏系的實引。
本編不取代曼陀羅仙譯文。原典層保存古譯，白話使今人順讀，考據保全傳本與徵引，義疏依經句開講，心要引人入門；五層共同服務於讀經、修學與流通。
授權 姓名標示—非商業性—相同方式分享 4.0 國際。
釋慧鏡 · 指月 · 文殊般若 · 題署 · 2026 夏
I. Colophon
Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra: A Translation with Annotation
- Base text — Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra, two scrolls, translated by the Tripiṭaka master Mandrasena of Funan in the Liang dynasty · T08n0232.
- Parallel reading — Saṅghabhara’s T08n0233 · Xuanzang’s T07n0220, Seventh Assembly, Mañjuśrī Division · Assembly 46 of the Mahāratnakūṭa Sūtra, T11n0310.
- Translation and annotation — Shi Huijing 釋慧鏡.
- Series — Zhiyue · Han-Canon Translations with Annotation.
- Completed — Summer 2026.
- Form — a short sūtra without ancient chapter divisions; thirteen units, each presented in source-text, vernacular, apparatus, exposition, and heart-essence layers.
- License — CC BY-NC-SA 4.0.
II. Citation
When citing this edition, give the unit, layer, and base-text locus:
Shi Huijing, Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra: A Translation with Annotation, “Single-Practice Samādhi,” Exposition, Zhiyue, Summer 2026〔T08 0731a–c〕.
Short form:
Shi Huijing, Mañjuśrī Prajñāpāramitā: A Translation with Annotation, “Unit Title,” Layer〔T08 PPPPx〕.
Name the layer actually cited: Source Text, Vernacular, Apparatus, Exposition, or Heart-Essence. When citing wording from an alternate translation, catalogue, monastic biography, or ancient work within the apparatus, give that source’s own canon number and locus; do not substitute the base-text locus for the actual source.
III. Note
This edition divides Mandrasena’s two-scroll recension word for word into layered readings. Saṅghabhara’s recension and Xuanzang’s Seventh Assembly, Mañjuśrī Division, serve as alternate translations for parallel reading; Assembly 46 of the Mahāratnakūṭa Sūtra is a witness to within-canon collation and incorporation. Translation history rests on the Records of the Three Treasures Throughout the Successive Dynasties, the Continued Biographies of Eminent Monks, and the Kaiyuan Catalogue of the Teaching. The onward transmission of single-practice samādhi rests on actual citations in the Record of the Masters and Disciples of the Laṅkā, the Great Calming and Contemplation, the Platform Sūtra of the Sixth Patriarch, and the commentaries of Fazang and Wonhyo on the Awakening of Faith.
This edition does not replace Mandrasena’s translation. The source-text layer preserves the ancient rendering; the vernacular allows a modern reader to follow it continuously; the apparatus preserves the textual witnesses and citations; the exposition opens the sūtra sentences out; and the heart-essence offers a point of entry. Together the five layers serve reading, cultivation, and transmission.
License — Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Colophon · Summer 2026
- 00文殊般若 · 卷上 · 序Upper Scroll · Prologue〔T08 0726a〕
- 01文殊般若 · 卷上 · 見如來Upper Scroll · Seeing the Tathāgata〔T08 0726b〕
- 02文殊般若 · 卷上 · 眾生界Upper Scroll · Realm of Sentient Beings〔T08 0726c〕
- 03文殊般若 · 卷上 · 阿耨多羅Upper Scroll · 「阿耨多羅」— Anuttara〔T08 0727a〕
- 04文殊般若 · 卷上 · 授記Upper Scroll · Assurance〔T08 0727c〕
- 05文殊般若 · 卷上 · 般若甚深Upper Scroll · The Profundity of Prajñā〔T08 0728b〕
- 06文殊般若 · 卷上末至卷下起 · 福田End of Upper Scroll to Opening of Lower Scroll · Field of Merit〔T08 0728c〕
- 07文殊般若 · 卷下 · 地動因緣Lower Scroll · Causes and Conditions of the Earthquake〔T08 0729b〕
- 08文殊般若 · 卷下 · 迦葉問Lower Scroll · Mahākāśyapa’s Question〔T08 0730a〕
- 09文殊般若 · 卷下 · 云何修Lower Scroll · How Should One Practice?〔T08 0731a〕
- 10文殊般若 · 卷下 · 一行三昧Lower Scroll · Single-Practice Samādhi〔T08 0731a〕
- 11文殊般若 · 卷下 · 受持功德Lower Scroll · Merit of Retention〔T08 0731c〕
- 12文殊般若 · 卷下 · 囑累Lower Scroll · Entrustment〔T08 0732b〕