文殊師利所說摩訶般若波羅蜜經 文殊般若 · 卷上 · 授記
聽見甚深般若而不驚、不怖、不退沒、不後悔，舍利弗說這是菩薩摩訶薩，彌勒說這是近於佛坐，文殊說這就是見佛，無相優婆夷則指出一切法本來無相。佛把這份聞信落到不退轉地、六波羅蜜、為他顯示與如說修行；隨後卻不讓人把果位抓實：文殊說無得菩提、不住佛乘，也不見菩提法、修行菩提與證菩提者。舍利弗問如何觀佛，文殊先反問如何說我；我但有名字，佛也但有名字，名字相空即是菩提。聞法不怖不是取得一個可守的名位，而是在聞、信、行中不把菩薩、佛乘、菩提與佛名變成可得之物。『授記』是本章閱讀標目，不以形式授記概括全段。
On hearing profound prajñā without alarm or fear, without sinking back or regret, Śāriputra says one is a bodhisattva-mahāsattva, Maitreya says one draws near the Buddha’s seat, Mañjuśrī says this is seeing the Buddha, and the upāsikā Without Marks points out that all dharmas are originally without marks. The Buddha brings this trust in hearing down to the ground of non-retrogression, the six perfections, disclosing the Dharma to others, and practicing as taught. Yet he then refuses to let the fruit become something graspable. Mañjuśrī says that he has not attained awakening and does not abide in the Buddha vehicle, and he sees neither a dharma of awakening, the cultivation of awakening, nor one who realizes it. When Śāriputra asks how to contemplate the Buddha, Mañjuśrī first asks how one speaks of “I.” “I” has only a name; Buddha likewise has only a name; the mark of the name is empty, and this itself is awakening. Hearing the Dharma without fear is not acquiring a title or position to guard. It is to hear, trust, and practice without turning bodhisattva, Buddha vehicle, awakening, or the name Buddha into attainable things. “Assurance” is the chapter’s reading title; it does not reduce the whole passage to a formal prediction.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Assurance · Heart-Essence · Summer 2026
〔T08 0727c〕 舍利弗白佛言：「世尊！若於斯義諦了決定，是名菩薩摩訶薩。何以故？得聞如是甚深般若波羅蜜相，心不驚不怖，不沒不悔。」彌勒菩薩白佛言：「世尊！得聞如是般若波羅蜜，具足法相，是即近於佛坐。何以故？如來現覺此法相故。」文殊師利白佛言：「世尊！得聞甚深般若波羅蜜，能不驚不怖，不沒不悔，當知此人即是見佛。」爾時復有無相優婆夷白佛言：「世尊！凡夫法、聲聞法、辟支佛法、佛法，是諸法皆無相。是故於所從聞般若波羅蜜，皆不驚不怖，不沒不悔。何以故？一切諸法本無相故。」佛告舍利弗：「善男子、善女人，若聞如是甚深般若波羅蜜，心得決定，不驚不怖，不沒不悔。當知是人，即住不退轉地。若人聞是甚深般若波羅蜜，不驚不怖，信樂聽受，歡喜不厭。是 〔T08 0728a〕 即具足檀波羅蜜、尸波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜，亦能為他顯示分別，如說修行。」佛告文殊師利：「汝觀何義為得阿耨多羅三藐三菩提？住阿耨多羅三藐三菩提？」文殊師利言：「我無得阿耨多羅三藐三菩提，我不住佛乘，云何當得阿耨多羅三藐三菩提？如我所說，即菩提相。」佛讚文殊師利言：「善哉，善哉！汝能於是甚深法中巧說斯義。汝於先佛久種善根，以無相法淨修梵行。」文殊師利言：「若見有相則言無相，我今不見有相亦不見無相，云何而言以無相法淨修梵行？」佛告文殊師利：「汝見聲聞戒耶？」答曰：「見。」佛言：「汝云何見？」文殊師利言：「我不作凡夫見不作聖人見，不作學見不作無學見，不作大見不作小見，不作調伏見不作不調伏見，非見非不見。」舍利弗語文殊師利言：「汝今如是觀聲聞乘，若觀佛乘，當復云何？」文殊師利言：「不見菩提法，不見修行菩提及證菩提者。」舍利弗語文殊師利言：「云何名佛？云何觀佛？」文殊師利言：「云何為我？」舍利弗言：「我者但有名字，名字相空。」文殊師利言：「如是，如是！如我但有名字，佛亦但有名字。名字相空，即是菩提，不以名字而求菩提。菩提之相，無言無說。何以故？言說菩提，二俱空故。「復次，舍利弗！汝問：『云何名佛？云何觀佛？』者，不生不滅，不來不去，非名非相，是名為佛。如自觀身實相，觀佛亦然，唯有智者乃能知耳，是名觀佛。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
舍利弗對佛說：『世尊！如果有人對這番義理如實明白，心中確定，這人就叫作菩薩摩訶薩。為什麼呢？因為他聽到這樣甚深的般若波羅蜜之相，心裡不驚訝、不恐怖，不退沒，也不後悔。』
彌勒菩薩對佛說：『世尊！聽到這樣的般若波羅蜜，具足明白法的形相，這人就是接近佛的座位。為什麼呢？因為如來現前覺悟了這一法相。』
文殊師利對佛說：『世尊！聽到甚深般若波羅蜜，能夠不驚訝、不恐怖，不退沒、不後悔，應當知道，這人就是見佛。』
這時，又有一位名叫無相的優婆夷對佛說：『世尊！凡夫法、聲聞法、辟支佛法與佛法，這些法全都沒有固定的形相。因此，無論從哪裡聽到般若波羅蜜，都不驚訝、不恐怖，不退沒，也不後悔。為什麼呢？因為一切法本來沒有固定的形相。』
佛告訴舍利弗：『善男子、善女人若聽到這樣甚深的般若波羅蜜，心得確定，不驚訝、不恐怖，不退沒、不後悔，應當知道，這人就是安住在不退轉地。若有人聽到這甚深般若波羅蜜，不驚訝、不恐怖，歡喜信受、樂於聽聞領受，歡喜而不厭倦，這就是具足布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜與般若波羅蜜；他也能為別人清楚顯示、分別說明，並且依照所說的去修行。』
佛告訴文殊師利：『你觀察什麼義理，而說能證得無上正等正覺，又安住於無上正等正覺？』
文殊師利回答：『我沒有證得無上正等正覺，我也不安住於佛乘，怎麼會證得無上正等正覺？依照我所說的，這本身就是菩提之相。』
佛稱讚文殊師利：『好啊，好啊！你能在這甚深法中善巧說明這一義理。你在過去諸佛處長久種下善根，以無相之法清淨修習梵行。』
文殊師利說：『如果先看見有相，才會對它說無相。我現在既看不見有相，也看不見無相，怎麼能說我是以無相之法清淨修習梵行？』
佛告訴文殊師利：『你看見聲聞戒嗎？』
文殊師利回答：『看見。』
佛問：『你怎樣看見？』
文殊師利回答：『我不作凡夫之見，不作聖人之見；不作有學之見，不作無學之見；不作大見，不作小見；不作已調伏之見，也不作未調伏之見；既不是見，也不是不見。』
舍利弗對文殊師利說：『你現在這樣觀察聲聞乘；如果觀察佛乘，又應當怎樣？』
文殊師利回答：『不看見有一個菩提之法，不看見有修行菩提這件事，也不看見有一位證得菩提的人。』
舍利弗又問文殊師利：『什麼叫作佛？應當怎樣觀佛？』
文殊師利反問：『什麼叫作我？』
舍利弗回答：『所謂我，只是有一個名字；名字的形相是空的。』
文殊師利說：『正是這樣，正是這樣！我只是有一個名字，佛也只是有一個名字。名字之相是空，這就是菩提；不能藉著名字去尋求菩提。菩提之相沒有言語，也沒有可以說出的內容。為什麼呢？因為言說與所說的菩提，兩者都是空的。
『再者，舍利弗！你問什麼叫作佛、應當怎樣觀佛；答案是不生、不滅，不來、不去，不是名字，也不是形相，這就叫作佛。如同如實觀察自己身體的真實之相，觀佛也是這樣；只有有智慧的人才能知道，這就叫作觀佛。』
Śāriputra said to the Buddha, ‘World-Honored One! If someone truly understands this meaning and becomes certain of it, this person is called a bodhisattva-mahāsattva. Why? On hearing the mark of this profound prajñā-pāramitā, his mind is neither surprised nor afraid, neither sinks back nor regrets.’
The bodhisattva Maitreya said to the Buddha, ‘World-Honored One! One who hears this prajñā-pāramitā and fully understands the marks of dharmas has drawn near the Buddha’s seat. Why? The Tathāgata presently awakens to the mark of this Dharma.’
Mañjuśrī said to the Buddha, ‘World-Honored One! When one hears the profound prajñā-pāramitā and can remain neither surprised nor afraid, neither sinking back nor regretting, know that this person sees the Buddha.’
At that time an upāsikā named Without Marks also said to the Buddha, ‘World-Honored One! The dharmas of ordinary beings, śrāvakas, pratyekabuddhas, and Buddhas are all without fixed marks. Therefore, wherever one hears the prajñā-pāramitā, one is neither surprised nor afraid, neither sinks back nor regrets. Why? Because all dharmas are originally without fixed marks.’
The Buddha said to Śāriputra, ‘If a good man or good woman hears this profound prajñā-pāramitā, becomes certain in mind, and is neither surprised nor afraid, neither sinking back nor regretting, know that this person abides on the ground of non-retrogression. If someone hears this profound prajñā-pāramitā without surprise or fear, trusts and delights in hearing and receiving it, and rejoices without weariness, this is to be complete in the six perfections: giving, ethical discipline, patience, diligent effort, meditation, and prajñā. That person can also disclose them clearly to others, distinguish and explain them, and practice according to what has been taught.’
The Buddha said to Mañjuśrī, ‘What meaning do you contemplate such that you say you can attain unsurpassed perfect awakening and abide in unsurpassed perfect awakening?’
Mañjuśrī replied, ‘I have not attained unsurpassed perfect awakening, and I do not abide in the Buddha vehicle. How could I attain unsurpassed perfect awakening? What I have said is itself the mark of awakening.’
The Buddha praised Mañjuśrī: ‘Excellent, excellent! Within this profound Dharma, you can skillfully explain this meaning. In the presence of former Buddhas you long planted roots of goodness, cultivating pure conduct through the Dharma without marks.’
Mañjuśrī said, ‘If one first sees that there are marks, then one speaks of being without marks in relation to them. I now see neither marks nor the absence of marks. How can it be said that I cultivate pure conduct through the Dharma without marks?’
The Buddha asked Mañjuśrī, ‘Do you see the ethical discipline of śrāvakas?’
Mañjuśrī replied, ‘I see it.’
The Buddha asked, ‘How do you see it?’
Mañjuśrī replied, ‘I do not form the view of an ordinary being or a noble one, of a trainee or one beyond training, of great or small, of the disciplined or the undisciplined. It is neither seeing nor not seeing.’
Śāriputra said to Mañjuśrī, ‘You now contemplate the śrāvaka vehicle in this way. If you contemplate the Buddha vehicle, how should you do so?’
Mañjuśrī replied, ‘I do not see a dharma of awakening, do not see the cultivation of awakening, and do not see a person who realizes awakening.’
Śāriputra again asked Mañjuśrī, ‘What is called Buddha? How should one contemplate the Buddha?’
Mañjuśrī asked in return, ‘What is called “I”?’
Śāriputra replied, ‘What is called “I” has only a name; the mark of that name is empty.’
Mañjuśrī said, ‘Exactly so, exactly so! “I” has only a name, and Buddha likewise has only a name. The mark of the name is empty; this itself is awakening. One cannot seek awakening by relying on a name. The mark of awakening has no words and no content that can be spoken. Why? Because the speech and the awakening spoken of are both empty.
‘Further, Śāriputra! You asked what is called Buddha and how one should contemplate the Buddha. The answer is: neither arising nor ceasing, neither coming nor going, neither name nor mark. This is called Buddha. Just as one contemplates the true mark of one’s own body, so one contemplates the Buddha. Only the wise can know this. This is called contemplating the Buddha.’
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Assurance · Vernacular · Summer 2026
聽見而不驚怖，究竟顯出什麼？
本章一開始，舍利弗、彌勒、文殊與無相優婆夷先後發言。他們共同抓住一件事：聽見甚深般若時，心不驚、不怖，不退沒，也不後悔。但四人的落點並不相同。舍利弗說，若對此義如實明白、心中決定，便名菩薩摩訶薩；彌勒說，聞法而具足法相，就是接近佛座；文殊說，聞而不怖便是見佛；無相優婆夷則把理由落在一切法本來無相。
這四句不是把同一判語重複四遍。它們依次把聞法者放到菩薩之名、近佛之位、見佛之義與諸法無相的理由上。經文讓不同聲音相接，卻沒有把四者壓成一個沒有差別的說法。讀到這裡，首先要守住的，正是每位發言者自己的句子。
佛為什麼把聞信接到六波羅蜜？
佛接著向舍利弗說，聞甚深般若而心得決定、不驚不怖、不退沒不悔的人，就是住不退轉地。若又能信樂聽受、歡喜不厭，便具足布施、持戒、忍辱、精進、禪定與般若六波羅蜜，也能為他人顯示分別，依照所說的修行。
因此，本章所說的聞，不只是聲音進入耳中；信樂聽受也不只是一時歡喜。經文把它接到兩個方向：向內，是六波羅蜜具足；向外，是能為他人說明；落到自身，則是如說修行。若只取『聽聞不怖』而刪去後面的修行，經文便少了一截；若只談修行而不見它從甚深般若的聞信發起，也同樣失去本章次第。
說近佛、見佛，為何文殊又說無得、無住？
前面彌勒說近於佛坐，文殊說即是見佛；佛隨即轉問文殊：依什麼義得無上正等正覺，又住於無上正等正覺？文殊的回答卻是無得，也不住佛乘。這一轉折不讓讀者把『近佛』『見佛』抓成一個可佔有的位置。
佛稱讚文殊能在甚深法中巧說其義，又說他久種善根，以無相法淨修梵行。文殊仍不停在『無相』二字上：若先見有相，才會對它說無相；如今既不見有相，也不見無相，怎能再立一個無相法讓自己居住？經文不是從有相搬到無相之後就止步，而是連這一對名相也不讓人固守。
看見聲聞戒，為何又說非見非不見？
佛問文殊是否看見聲聞戒，文殊答看見；但當佛追問如何看見，他便逐項排除凡夫見、聖人見、有學見、無學見、大見、小見、調伏見與不調伏見，最後說非見非不見。
這一答沒有把最初的『見』取消，也沒有讓見落入一組固定分類。文殊先正面回答，再把容易附著於見的兩端逐一鬆開。這也為舍利弗下一問鋪路：既然聲聞乘如此觀，佛乘又要怎樣觀？文殊答，不見菩提法，不見修行菩提，也不見證得菩提的人。所觀不是從聲聞乘換成一個更高、可取得的佛乘形相。
佛只是名字，還能怎樣觀佛？
舍利弗終於直接問：什麼叫作佛，怎樣觀佛？文殊沒有立刻定義佛，反而問什麼叫作我。舍利弗答，我只是有一個名字，名字之相是空。文殊承接這一答：我但有名字，佛也但有名字；名字相空，就是菩提，不能依靠名字去求菩提。
經文末後再說，不生不滅、不來不去、非名非相，名為佛；如同如實觀察自己身體的真實之相，觀佛也是如此。這不是說名字毫無作用——舍利弗與文殊仍以名字問答——而是不讓名字變成可執取的佛，也不讓言說本身成為菩提。由聞般若不怖，到問得菩提、住菩提，再到問佛名與觀佛，本章一路鬆開的正是聞者可能抓住的位、法、見、修行者與名字。
承衍
本章目前沒有已核的古德逐字徵引可供展開承衍，因而不能用相近義理替它補造一條後出譜系。能確定的古漢對讀，是僧伽婆羅本也依舍利弗、彌勒及第三位女眾發言者的次第，轉入佛答聞深法不怖之果；但第三位人物、問句與佛答均有差別，只能作異譯義段對讀，不能充作後出註釋。
本章在經內的承接則十分清楚：它承前說身見與實際，先以四位發言者說聞信，繼而由佛問得菩提、住菩提，再由舍利弗問佛名與觀佛；下一單元將從『這樣的般若並非初學菩薩所能了知』再度追問甚深之義。承衍在此首先是經內問答繼續推進，不把『授記』定成單一結論。
What Is Disclosed by Hearing Without Alarm or Fear?
At the opening, Śāriputra, Maitreya, Mañjuśrī, and the upāsikā Without Marks speak in succession. They all seize upon one point: when hearing profound prajñā, the mind is neither alarmed nor afraid, neither sinks back nor regrets. Yet their conclusions differ. Śāriputra says that one who truly understands this meaning and becomes certain is called a bodhisattva-mahāsattva. Maitreya says that hearing the Dharma and becoming complete in the marks of dharmas is drawing near the Buddha’s seat. Mañjuśrī says that hearing without fear is seeing the Buddha. The upāsikā Without Marks places the reason in all dharmas originally being without marks.
These four statements do not repeat one verdict four times. They place the hearer, in turn, at the name bodhisattva, nearness to the Buddha’s seat, the meaning of seeing the Buddha, and the reason of all dharmas being without marks. The sūtra lets distinct voices follow one another without compressing them into an undifferentiated statement. The first discipline in reading here is to preserve each speaker’s own sentence.
Why Does the Buddha Connect Trust in Hearing with the Six Perfections?
The Buddha next tells Śāriputra that one who hears profound prajñā and becomes certain, without alarm, fear, sinking back, or regret, abides on the ground of non-retrogression. If one also trusts and delights in hearing and receiving, rejoicing without weariness, one is complete in the six perfections of giving, ethical discipline, patience, diligent effort, meditation, and prajñā. One can also disclose and distinguish the Dharma for others and practice in accordance with what has been taught.
Hearing in this chapter is therefore not merely sound entering the ear, and delight in hearing is not a momentary pleasure. The sūtra connects it in two directions: inwardly, with being complete in the six perfections; outwardly, with explaining the Dharma for others; and in one’s own conduct, with practicing as taught. If one takes only “hearing without fear” and deletes the practice that follows, the sūtra is shortened. If one speaks only of practice and does not see it arising from hearing and trusting profound prajñā, the sequence of the chapter is likewise lost.
If One Draws Near and Sees the Buddha, Why Does Mañjuśrī Then Speak of Non-Attainment and Non-Abiding?
Maitreya has said that one draws near the Buddha’s seat, and Mañjuśrī that one sees the Buddha. The Buddha immediately turns to ask Mañjuśrī: through what meaning does one attain and abide in unsurpassed perfect awakening? Mañjuśrī replies that he has not attained it and does not abide in the Buddha vehicle. This turn prevents the reader from grasping “drawing near the Buddha” or “seeing the Buddha” as a position one can possess.
The Buddha praises Mañjuśrī’s skillful explanation within the profound Dharma and says that he long planted roots of goodness and cultivated pure conduct through the Dharma without marks. Mañjuśrī still does not stop at the words “without marks.” If one first saw marks, one could then speak of their absence; but since he sees neither marks nor their absence, how could another Dharma without marks be established as a place in which he dwells? The sūtra does not move from marks to their absence and then stop. It prevents even this pair of terms from becoming something fixed.
Why Does Seeing the Ethical Discipline of Śrāvakas End with Neither Seeing nor Not Seeing?
The Buddha asks whether Mañjuśrī sees the ethical discipline of śrāvakas, and Mañjuśrī answers that he does. Yet when the Buddha asks how he sees, Mañjuśrī excludes, one by one, a view of ordinary beings and noble ones, trainees and those beyond training, great and small, disciplined and undisciplined. He ends with neither seeing nor not seeing.
This answer does not cancel the initial “I see,” nor does it allow seeing to settle into a fixed classification. Mañjuśrī first answers affirmatively and then loosens the two sides readily attached to seeing. This prepares Śāriputra’s next question: if the śrāvaka vehicle is contemplated in this way, how is the Buddha vehicle contemplated? Mañjuśrī replies that he sees neither a dharma of awakening, the cultivation of awakening, nor one who realizes it. What is contemplated does not simply change from the śrāvaka vehicle into a higher, attainable mark of the Buddha vehicle.
If Buddha Has Only a Name, How Can One Contemplate the Buddha?
Śāriputra finally asks directly: what is called Buddha, and how does one contemplate the Buddha? Mañjuśrī does not immediately define Buddha, but asks what is called “I.” Śāriputra replies that “I” has only a name and the mark of the name is empty. Mañjuśrī takes up this answer: “I” has only a name, Buddha likewise has only a name, and the emptiness of the mark of names is awakening. One cannot seek awakening by relying on a name.
The sūtra concludes by saying that neither arising nor ceasing, neither coming nor going, neither name nor mark is called Buddha, and that one contemplates the Buddha just as one contemplates the true mark of one’s own body. This does not say names have no function: Śāriputra and Mañjuśrī continue to ask and answer through names. It refuses, rather, to let a name become a Buddha to be grasped or speech itself become awakening. From hearing prajñā without fear, through attaining and abiding in awakening, to the name Buddha and contemplating the Buddha, the chapter continually loosens the positions, dharmas, seers, practitioners, and names that a hearer might seize.
Onward Transmission
No verified word-for-word citation by a later master is presently available for this chapter, so no later genealogy can be fabricated from similar meanings. The established ancient Chinese parallel is that the Saṅghabhara recension likewise proceeds through Śāriputra, Maitreya, and a third female speaker into the Buddha’s reply concerning the result of hearing profound Dharma without fear. Yet the third speaker, questions, and reply differ. It remains an alternate-translation passage-level parallel, not a later commentary.
The chapter’s continuation within the sūtra itself is clear. It follows the exchange on the view of a self in the body and the reality-limit; it begins with the four speakers’ statements on hearing and trust, moves through the Buddha’s question about attaining and abiding in awakening, and then through Śāriputra’s question about the name Buddha and contemplating the Buddha. The next unit begins by saying that such prajñā cannot be understood by beginning bodhisattvas and again asks about its profundity. Onward transmission here first means that the sūtra’s questions continue, rather than “Assurance” being fixed as a single conclusion.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Assurance · Exposition · Summer 2026
考據Apparatus
一、科判定位
《文殊師利所說摩訶般若波羅蜜經》不立品目。本章依底本對話輪攝第五十二至第七十輪。舍利弗、彌勒、文殊與無相優婆夷先後說明聞甚深般若而不驚怖、不退沒、不悔；佛繼而說心得決定者住不退轉地，信樂聽受者具足六波羅蜜，並能為他顯示、如說修行。其後佛問文殊以何義得菩提、住菩提；文殊答無得、不住，並由有相與無相、聲聞戒之見、聲聞乘與佛乘，轉入名字相空及如何觀佛。
底本範圍共八百七十八字，起於〔T08 0727c14〕，終於〔T08 0728a29〕。節名『授記』是本帙的閱讀標目；本單元原文沒有「授記」二字。此名取四位發言者所說果位及佛答不退轉、六波羅蜜之義段，不以形式授記概括全章。
二、異譯對勘
（一）證據強度
僧伽婆羅本 T233 在〔T08 0735a〕有可對讀段。局部逐字對勘取得兩枚同序且相鄰的獨特共文：第一枚起於舍利弗白佛，第二枚起於彌勒菩薩白佛；兩枚線索在 T233 對應位置亦同序密聚，足以證成本章開頭人物次第的義段對讀。這不等於逐句齊備；兩本人物稱謂、問題句式與佛答內容都有差別，誌錄如上，不作會通判定。
玄奘《大般若波羅蜜多經》第七曼殊室利分在本單元只有一枚唯一共文，未達雙有序密聚門檻。故 T220⑦ 的義段對讀未證成，只誌錄未證成，不引文，也不由此判定其對應段必闕。
（二）兩組義段對讀
一、舍利弗與彌勒先後發問
- 曼陀羅仙本：舍利弗白佛言：「世尊！若於斯義諦了決定，是名菩薩摩訶薩。何以故？得聞如是甚深般若波羅蜜相，心不驚不怖，不沒不悔。」彌勒菩薩白佛言：「世尊！得聞如是般若波羅蜜，具足法相，是即近於佛坐。何以故？如來現覺此法相故。」〔T08 0727c14–20〕
- 僧伽婆羅本：爾時長老舍利弗白佛言：「世尊！若菩薩摩訶薩，聞此深法，不驚疑怖畏，必定得近阿耨多羅三藐三菩提不？」爾時彌勒菩薩白佛言：「世尊！若諸菩薩摩訶薩，聞此深法，不驚疑怖畏，得近阿耨多羅三藐三菩提不？」〔T08 0735a15–19〕
兩本都由舍利弗、彌勒依次說聞深法而不怖及其所近。曼陀羅仙本以陳述句分說「是名菩薩摩訶薩」與「近於佛坐」；僧伽婆羅本則以問句兩次問是否近菩提。細部義項不可互換。
二、第三位發言者與佛答
- 曼陀羅仙本：爾時復有無相優婆夷白佛言：「世尊！凡夫法、聲聞法、辟支佛法、佛法，是諸法皆無相。」〔T08 0727c22–24〕；佛後說聞而決定者「即住不退轉地」，並說信樂聽受者具足六波羅蜜〔T08 0727c25–0728a04〕。
- 僧伽婆羅本：爾時有天女名無緣，白佛言：「世尊！若善男子、善女人，聞此深法，不驚疑怖畏，當得聲聞法、緣覺法、菩薩法、佛法不？」〔T08 0735a19–22〕；佛答聞而不怖者「必定當得阿耨多羅三藐三菩提」，又列布施、戒、忍辱、精進、禪定、智慧〔T08 0735a22–28〕。
第三位發言者在兩本不同：曼陀羅仙本為無相優婆夷，僧伽婆羅本為無緣天女；所說內容也不相同。兩本佛答都接到六度與聞法不怖之果，但果位措辭有別。人物與答語差異誌錄如上，不作同源或會通判定。
三、經論宗依
本章以聞甚深般若而不驚怖、不退沒、不悔為經眼。舍利弗由此說菩薩摩訶薩，彌勒說近於佛坐，文殊說即是見佛，無相優婆夷則以「一切諸法本無相故」〔T08 0727c〕說明不怖。佛的答語把聞信落到「即住不退轉地」與具足六波羅蜜、為他顯示、如說修行〔T08 0727c–0728a〕。後半再由得菩提之問轉入「我無得阿耨多羅三藐三菩提」及「名字相空，即是菩提」〔T08 0728a〕。本目依本章自語立眼，不另攀外論補造授記之義。
四、本章釋要
本章開頭由四位發言者依次回應聞甚深般若。舍利弗所說的判準是對義諦心中決定；彌勒把具足法相說為近於佛坐；文殊把不驚、不怖、不沒、不悔說為見佛；無相優婆夷則由凡夫法乃至佛法皆無相，說一切法本無相。佛的答語沒有只停在稱名：心得決定者住不退轉地；信樂聽受、歡喜不厭者具足六波羅蜜，並能向他人顯示分別、依說修行。
後半轉問菩提。佛問文殊以何義得菩提、住菩提；文殊答無得，也不住佛乘。佛稱讚其深法巧說，又說他於先佛久種善根、以無相法淨修梵行；文殊隨即把有相與無相一同放開。佛再由聲聞戒問其所見，文殊以一連串不作凡聖、學無學、大小與調伏不調伏之見回答，最後說非見非不見。
舍利弗再由聲聞乘追問佛乘。文殊不見菩提法，不見修行菩提，也不見證菩提者。當舍利弗問佛名與觀佛，文殊先反問我名；舍利弗答我但有名字、名字相空，文殊遂以我與佛皆但有名字，說名字相空即是菩提。末後以不生不滅、不來不去、非名非相說佛，並以如實觀身之相說觀佛。
五、術語
| 術語 | 古德傳音／發音輔助 | 本章所給的義界 |
|---|---|---|
| 授記 | 無古德音寫可繫者從闕 | 本章閱讀節名；原文沒有「授記」二字，不以形式授記概括全章 |
| 阿耨多羅三藐三菩提 | 古德全句音寫；anuttara-samyak-saṃbodhi 僅作發音輔助 | 佛問何義為得、為住；文殊答「我無得」「我不住佛乘」，後又說名字相空即是菩提 |
| 優婆夷 | 古德音寫；upāsikā 僅作發音輔助 | 在家女眾。本章有「無相優婆夷」出場發言 |
| 不退轉地 | 無古德音寫可繫者從闕 | 佛以聞甚深般若而心得決定、不驚怖、不退沒、不悔者為住此地 |
| 六波羅蜜 | 「波羅蜜」為古德音寫；pāramitā 僅作發音輔助 | 本章依次列檀、尸、羼提、毘梨耶、禪、般若；聞法信樂且如說修行者具足 |
| 法相 | 無古德音寫可繫者從闕 | 彌勒說聞般若而「具足法相」；無相優婆夷又說凡夫法至佛法皆無相，二處不可逕併為一個定義 |
| 名字相空 | 無古德音寫可繫者從闕 | 舍利弗先以此說我但有名字，文殊再用來說佛亦但有名字、名字相空即是菩提 |
以上羅馬字只輔助古德音寫的發音，不以近代梵文校本作本章文字出處。
六、譬喻
本章沒有譬喻。經文以四位發言、佛答與連續問答推進，沒有另立喻體、喻依或所顯義；故本目明記從闕，不移用前後單元的虛空、寶珠或日輪之喻。
七、徵引承衍
目前已核的譯史與古德徵引資料，沒有找到逐字徵引本章這八百七十八字的實例。T233 是古漢異譯對讀，不充作後出徵引；T220⑦ 本單元未證成，也不移作承衍。故本目誠實記為尚無可錄的實引，不以同題名、相近義或前後章徵引網強行補目。
八、校本定位
- 底本：T08n0232〔0727c14–0728a29〕，共八百七十八字；原典實跨 0727c、0728a 兩頁。
- 僧伽婆羅對讀：T08n0233〔0735a15–28〕；由舍利弗、彌勒兩枚同序密聚獨特共文證成義段對讀，細部差異不作會通判定。
- 玄奘對讀：T07n0220 第七曼殊室利分僅一枚唯一共文，未達證成門檻；誌錄即止。
- 〔T08 0727c15〕底本作「得」，異讀作「能」（四本）。
- 〔T08 0727c23〕底本作「佛法」，異讀作「菩薩法佛法」（二本）。
- 〔T08 0727c29〕底本作「信」，異讀作「不沒不悔信」（三本）。
- 〔T08 0728a01〕底本作「尸」，異讀作「尸羅」（四本）。
- 〔T08 0728a18〕底本作「菩提」，異讀作「菩薩」（四本）。
原典層依底本文字，以上五條均保留底本讀法。另有三條相鄰校記——兩條位於〔T08 0727c08–09〕，在本單元起點之前；一條位於〔T08 0728b04〕，在本單元終點之後——均不收入本章。
1 · Classificatory Placement
Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra has no chapter divisions. According to the dialogue rounds of the base text, this chapter comprises rounds 52–70. Śāriputra, Maitreya, Mañjuśrī, and the upāsikā Without Marks successively explain hearing the profound prajñā without alarm or fear, sinking back, or regret. The Buddha then says that one whose mind is certain abides on the ground of non-retrogression, while one who trusts and delights in hearing and receiving is complete in the six perfections and can disclose the Dharma for others and practice as taught. The Buddha next asks Mañjuśrī through what meaning one attains and abides in awakening. Mañjuśrī replies with non-attainment and non-abiding. From the paired marks and the absence of marks, seeing the ethical discipline of śrāvakas, and the śrāvaka and Buddha vehicles, the exchange moves into the emptiness of the mark of names and how one contemplates the Buddha.
The sealed base-text range contains 878 characters, beginning at〔T08 0727c14〕and ending at〔T08 0728a29〕. “Assurance” is the reading title of this volume; the source text of the unit does not contain the term 「授記」. The title is drawn from the passage in which four speakers name the standing of the hearer and the Buddha speaks of non-retrogression and the six perfections. It does not reduce the entire chapter to a formal prediction.
2 · Collation with Other Translations
(1) Strength of Evidence
The Saṅghabhara recension, T233, contains a parallel passage at〔T08 0735a〕. Local verbatim collation yields two distinctive correspondences that are adjacent and occur in the same order: the first begins with Śāriputra addressing the Buddha, and the second with the bodhisattva Maitreya addressing the Buddha. The corresponding clues in T233 are likewise ordered and densely grouped, sufficiently establishing a passage-level parallel for the opening sequence of speakers. This does not amount to complete sentence-by-sentence alignment. The two recensions differ in the speakers’ designations, the forms of their questions, and the content of the Buddha’s reply; these differences are recorded without harmonization.
Xuanzang’s Seventh Assembly Mañjuśrī Division has only one unique shared phrase for this unit and therefore does not meet the threshold of two ordered, densely grouped correspondences. Its passage-level parallel is not established. The record stops there: no wording is cited, and no absence of a corresponding passage is inferred.
(2) Two Passage-Level Parallels
1. Śāriputra and Maitreya Speak in Succession
- Mandrasena recension: 舍利弗白佛言：「世尊！若於斯義諦了決定，是名菩薩摩訶薩。何以故？得聞如是甚深般若波羅蜜相，心不驚不怖，不沒不悔。」彌勒菩薩白佛言：「世尊！得聞如是般若波羅蜜，具足法相，是即近於佛坐。何以故？如來現覺此法相故。」〔T08 0727c14–20〕. tr. Śāriputra said that one who truly understands this meaning and becomes certain is called a bodhisattva-mahāsattva because, on hearing the mark of profound prajñā, the mind is neither alarmed nor afraid, neither sinks back nor regrets. Maitreya then said that one who hears this prajñā and becomes complete in the marks of dharmas has drawn near the Buddha’s seat because the Tathāgata presently awakens to this mark.
- Saṅghabhara recension: 爾時長老舍利弗白佛言：「世尊！若菩薩摩訶薩，聞此深法，不驚疑怖畏，必定得近阿耨多羅三藐三菩提不？」爾時彌勒菩薩白佛言：「世尊！若諸菩薩摩訶薩，聞此深法，不驚疑怖畏，得近阿耨多羅三藐三菩提不？」〔T08 0735a15–19〕. tr. The elder Śāriputra asked whether a bodhisattva-mahāsattva who hears this profound Dharma without alarm, doubt, or fear will certainly draw near unsurpassed perfect awakening. The bodhisattva Maitreya then asked the same question of bodhisattva-mahāsattvas who hear without alarm, doubt, or fear.
Both recensions have Śāriputra and Maitreya speak in succession about hearing profound Dharma without fear and what one draws near. The Mandrasena recension uses declarative sentences to distinguish “is called a bodhisattva-mahāsattva” and “draws near the Buddha’s seat.” The Saṅghabhara recension twice asks whether one draws near awakening. Their detailed meanings are not interchangeable.
2. The Third Female Speaker and the Buddha’s Reply
- Mandrasena recension: 爾時復有無相優婆夷白佛言：「世尊！凡夫法、聲聞法、辟支佛法、佛法，是諸法皆無相。」〔T08 0727c22–24〕; the Buddha later says that one who hears with certainty 「即住不退轉地」— “abides on the ground of non-retrogression” — and that one who trusts and delights in hearing is complete in the six perfections〔T08 0727c25–0728a04〕.
- Saṅghabhara recension: 爾時有天女名無緣，白佛言：「世尊！若善男子、善女人，聞此深法，不驚疑怖畏，當得聲聞法、緣覺法、菩薩法、佛法不？」〔T08 0735a19–22〕; the Buddha replies that one who hears without fear 「必定當得阿耨多羅三藐三菩提」— “will certainly attain unsurpassed perfect awakening” — and then lists giving, discipline, patience, diligent effort, meditation, and wisdom〔T08 0735a22–28〕.
The third speaker differs between the two recensions: the Mandrasena recension has the upāsikā Without Marks, while the Saṅghabhara recension has a goddess named Without Conditions. Their statements also differ. Both replies connect the fruit of hearing without fear to the six perfections, but their wording for the fruit differs. The differences in persons and replies are recorded without judging a common origin or doctrinal integration.
3 · Scriptural and Treatise Ground
The eye of this chapter is hearing profound prajñā without alarm or fear, sinking back, or regret. Śāriputra uses this to speak of a bodhisattva-mahāsattva; Maitreya says one draws near the Buddha’s seat; Mañjuśrī says it is seeing the Buddha; and the upāsikā Without Marks explains it through 「一切諸法本無相故」〔T08 0727c〕— tr. “because all dharmas are originally without marks.” The Buddha’s reply brings this trust in hearing down to 「即住不退轉地」— tr. “abiding on the ground of non-retrogression,” being complete in the six perfections, disclosing the Dharma for others, and practicing as taught〔T08 0727c–0728a〕. The latter half then turns from the question of attaining awakening to 「我無得阿耨多羅三藐三菩提」— tr. “I have not attained unsurpassed perfect awakening,” and 「名字相空，即是菩提」〔T08 0728a〕— tr. “The mark of the name is empty; this itself is awakening.” This rubric rests on the chapter’s own words and does not add an external treatise to fabricate a doctrine of prediction.
4 · Essential Explanation of This Chapter
At the opening, four speakers respond in succession to hearing profound prajñā. Śāriputra’s criterion is truly understanding the meaning and becoming certain; Maitreya calls becoming complete in the marks of dharmas drawing near the Buddha’s seat; Mañjuśrī calls hearing without fear seeing the Buddha; and the upāsikā Without Marks says that the dharmas of ordinary beings through Buddhas are without marks because all dharmas are originally without marks. The Buddha’s reply does not stop at designation: one whose mind is certain abides on the ground of non-retrogression, while one who trusts, delights, and hears without weariness is complete in the six perfections, can explain to others, and practices as taught.
The latter half turns to awakening. The Buddha asks Mañjuśrī through what meaning one attains and abides in awakening. Mañjuśrī replies that he has not attained it and does not abide in the Buddha vehicle. The Buddha praises his skillful explanation of the profound Dharma and says he long planted roots of goodness before former Buddhas and cultivated pure conduct through the Dharma without marks. Mañjuśrī immediately releases both marks and the absence of marks. The Buddha next asks about seeing the ethical discipline of śrāvakas. Mañjuśrī answers through a series of not forming views of ordinary and noble, trainee and one beyond training, great and small, disciplined and undisciplined, ending with neither seeing nor not seeing.
Śāriputra then moves from the śrāvaka vehicle to the Buddha vehicle. Mañjuśrī sees neither a dharma of awakening, the cultivation of awakening, nor one who realizes it. When Śāriputra asks the name Buddha and how to contemplate the Buddha, Mañjuśrī first asks about the name “I.” Śāriputra replies that “I” has only a name and the mark of the name is empty. Mañjuśrī then uses this to say that both “I” and Buddha have only names and that the emptiness of the mark of names is awakening. The chapter ends by calling neither arising nor ceasing, neither coming nor going, neither name nor mark “Buddha,” and by explaining contemplation of the Buddha through contemplating the true mark of one’s own body.
5 · Terms
| Term | Ancient transmission / pronunciation aid | Scope supplied by this chapter |
|---|---|---|
| 授記 · assurance | No ancient-master transliteration is available here | A reading title for the chapter. The source text does not contain the term and the title does not reduce the entire chapter to a formal prediction. |
| 阿耨多羅三藐三菩提 · unsurpassed perfect awakening | Ancient transmitted full phrase; anuttara-samyak-saṃbodhi is a pronunciation aid only | The Buddha asks through what meaning it is attained and abided in; Mañjuśrī replies 「我不住佛乘」— “I do not abide in the Buddha vehicle” — and says that the emptiness of the mark of names is awakening. |
| 優婆夷 · upāsikā | Ancient transmitted transliteration; upāsikā is a pronunciation aid only | A female lay follower. The chapter includes a speaker named the upāsikā Without Marks. |
| 不退轉地 · ground of non-retrogression | No ancient-master transliteration is available here | The Buddha says that one who hears profound prajñā, becomes certain, and remains without alarm, fear, sinking back, or regret abides on this ground. |
| 六波羅蜜 · six perfections | 「波羅蜜」 is an ancient transmitted transliteration; pāramitā is a pronunciation aid only | The chapter lists giving, ethical discipline, patience, diligent effort, meditation, and prajñā in order; one who trusts and delights in hearing and practices as taught is complete in them. |
| 法相 · marks of dharmas | No ancient-master transliteration is available here | Maitreya says one hears prajñā and is “complete in the marks of dharmas,” while the upāsikā Without Marks says that all dharmas from ordinary beings through Buddhas are without marks. The two statements cannot be collapsed into one definition. |
| 名字相空 · the mark of the name is empty | No ancient-master transliteration is available here | Śāriputra first uses this to explain that “I” has only a name; Mañjuśrī then uses it to say that Buddha likewise has only a name and that the emptiness of the mark of names is awakening. |
The romanization above serves only as a pronunciation aid for ancient transmitted transliterations. No modern Sanskrit critical edition is used as authority for the chapter’s wording.
6 · Simile
This chapter has no simile. It proceeds through the statements of four speakers, the Buddha’s reply, and continuous questions and answers, without establishing a separate vehicle, basis, or purport of a simile. This rubric therefore records the absence honestly and does not import the similes of space, jewel, or sun from neighboring units.
7 · Citations and Onward Transmission
The verified materials on translation history and later citations have yielded no instance of a word-for-word citation of these 878 characters by a later master. T233 is an ancient Chinese alternate translation and is not treated as a later citation. The parallel with T220⑦ is not established for this unit and is not moved into onward transmission. This rubric therefore records that there is presently no actual citation to include; it does not fabricate a later lineage from a shared title, similar meaning, or citations belonging to neighboring chapters.
8 · Witness Placement
- Base text: T08n0232〔0727c14–0728a29〕, totaling 878 characters; the source text spans 0727c and 0728a.
- Saṅghabhara parallel: T08n0233〔0735a15–28〕; two distinctive correspondences in the sequence Śāriputra–Maitreya establish a densely grouped passage-level parallel, while the detailed differences are not harmonized.
- Xuanzang parallel: T07n0220, Seventh Assembly, Mañjuśrī Division; only one unique shared phrase is found and the evidentiary threshold is not met.
- At〔T08 0727c15〕the base text has 「得」— tr. “attain”; four witnesses read 「能」— tr. “can.”
- At〔T08 0727c23〕the base text has 「佛法」— tr. “Buddha-Dharma”; two witnesses read 「菩薩法佛法」— tr. “bodhisattva-dharma and Buddha-Dharma.”
- At〔T08 0727c29〕the base text has 「信」— tr. “trust”; three witnesses read 「不沒不悔信」— tr. “without sinking back or regret, trust.”
- At〔T08 0728a01〕the base text has 「尸」, an abbreviated transliteration; four witnesses read 「尸羅」, the fuller transliteration for ethical discipline.
- At〔T08 0728a18〕the base text has 「菩提」— tr. “awakening”; four witnesses read 「菩薩」— tr. “bodhisattva.”
The source-text layer follows the sealed wording and retains all five base readings. Three neighboring critical notes are excluded: two at〔T08 0727c08–09〕precede the unit’s starting point, and one at〔T08 0728b04〕follows its endpoint.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Assurance · Apparatus · Summer 2026