文殊師利所說摩訶般若波羅蜜經 文殊般若 · 卷上末至卷下起 · 福田
佛問文殊：你把我認作如來嗎？文殊不從一個固定形貌回答，而說無有如相可名為如，如來與智無二，空為如來也只有名字。由此往下，諸佛一相、不思議相；若此佛住世，恒沙諸佛也應住世，因不可思議中沒有過去、未來、現在的固定分界。佛又把問題推到凡夫：如來不可思議，凡夫也不可思議；文殊卻沒有以平等取消修學，隨即說久習善根、親近善知識才能了知。最後，最勝、得法、說法、教化都被一一提起，又一一鬆開能得、能說與所化的固定形相；如來仍名無上福田，卻是非福田非不福田。人在其中仍須如法修善、深植善種，只是不把所得抓成可增可減之物。卷末以六種震動與眾會得法收束：修善不廢，福田不實；名相仍行，而不可思議之相不被名相困住。
The Buddha asks Mañjuśrī whether he recognizes Him as the Tathāgata. Mañjuśrī does not answer through a fixed form, but says that there is no mark of suchness that can be named “such,” that the Tathāgata and knowledge are nondual, and that emptiness as the Tathāgata likewise has only a name. From there, all Buddhas have a single inconceivable mark. If this Buddha abides in the world, Buddhas as numerous as the sands of the Ganges should likewise abide, because within the inconceivable there is no fixed division of past, future, and present. The Buddha then presses the question toward ordinary beings: the Tathāgata is inconceivable, and ordinary beings are likewise inconceivable. Yet Mañjuśrī does not use equality to cancel cultivation; he immediately says that only through long cultivating roots of goodness and drawing near good spiritual friends can one understand. Finally, supremacy, attainment of Dharma, teaching, and transformation are each raised and then each released from fixed marks of the one who attains, the one who speaks, and those transformed. The Tathāgata is still called the unsurpassed field of merit, yet is neither a field of merit nor not a field of merit. One must still cultivate goodness in accordance with the Dharma and deeply plant wholesome seeds, without grasping the result as something that increases or decreases. The upper scroll ends with the sixfold earthquake and the assembly’s attainments: cultivation is not abandoned, while the field of merit is not made substantial; names still function, while the inconceivable mark is not confined by them.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · End of Upper Scroll to Opening of Lower Scroll · Field of Merit · Heart-Essence · Summer 2026
〔T08 0728c〕 爾時世尊告文殊師利：「汝言我是如來。謂我為如來乎？」文殊師利言：「不也，世尊！我謂不是如來為如來耶？無有如相可名為如，亦無如來智能知於如。何以故？如來及智，無二相故。空為如來，但有名字，我當云何謂是如來？」佛告文殊師利：「汝疑如來耶？」文殊師利言：「不也，世尊！我觀如來無決定性，無生無滅，故無所疑。」佛告文殊師利：「汝今不謂如來出現於世耶？」文殊師利言：「若有如來出現世者，一切法界亦應出現。」佛告文殊師利：「汝謂恒沙諸佛入涅槃耶？」文殊師利言：「諸佛一相，不可思議。」佛語文殊師 〔T08 0729a〕 利：「如是，如是！佛是一相，不思議相。」文殊師利白佛言：「世尊！佛今住世耶？」佛語文殊師利：「如是，如是！」文殊師利言：「若佛住世，恒沙諸佛亦應住世。何以故？一切諸佛皆同一相，不思議相。不思議相，無生無滅。若未來諸佛出興於世，一切諸佛亦皆出世。何以故？不思議中，無過去未來現在相。但眾生取著，謂有出世，謂佛滅度。」佛語文殊師利：「此是如來、阿羅漢、阿鞞跋致菩薩所解。何以故？是三種人，聞甚深法，能不誹謗亦不讚歎。」文殊師利白佛言：「世尊！如是不思議法，誰當誹謗？誰當讚歎？」佛告文殊師利：「如來不思議，凡夫亦不思議。」文殊師利白佛言：「世尊！凡夫亦不思議耶？」佛言：「亦不思議。何以故？一切心相皆不思議。」文殊師利言：「若如是說，如來不思議，凡夫亦不思議。今無數諸佛求於涅槃，徒自疲勞。何以故？不思議法即是涅槃，等無異故。」文殊師利言：「如是凡夫不思議，諸佛不思議。若善男子、善女人，久習善根，近善知識，乃能了知。」佛告文殊師利：「汝欲使如來於眾生中為最勝耶？」文殊師利言：「我欲使如來於諸眾生為最第一，但眾生相亦不可得。」佛言：「汝欲使如來得不思議法耶？」文殊師利言：「欲使如來得不思議法，而於諸法無成就者。」佛告文殊師利：「汝欲使如來說法教化耶？」文殊師利白佛言：「我欲使如來說法教化，而是說及聽者皆不可得。何以故？住法界故。法界、眾生，無差別相。」佛告文殊師利：「汝欲使如來為無上福田耶？」文殊師利言：「如來是無盡福田，是無盡相，無 〔T08 0729b〕 盡相即無上福田。非福田非不福田，是名福田。無有明闇生滅等相，是名福田。若能如是解福田相，深植善種，亦無增減。」佛告文殊師利：「云何植種，不增不減。」文殊師利言：「福田之相，不可思議。若人於中如法修善，亦不可思議。如是植種，名無增無減，亦是無上最勝福田。」爾時大地以佛神力，六種震動，現無常相。一萬六千人皆得無生法忍，七百比丘、三千優婆塞、四萬優婆夷、六十億那由他六欲諸天，遠塵離垢，於諸法中得法眼淨。文殊師利所說摩訶般若波羅蜜經卷上
文殊師利所說摩訶般若波羅蜜經卷下
梁扶南國三藏曼陀羅仙譯
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.
這時，世尊問文殊師利：『你說我是如來。你是把我認作如來嗎？』
文殊師利回答：『不是，世尊！我所說的，難道是把一個不是如來的對象稱作如來嗎？並沒有一個固定的「如」相可以取名為「如」，也沒有一個與「如」分開的如來智慧，能夠去認知「如」。為什麼呢？因為如來與智慧沒有兩種彼此分開的形相。若從空來說如來，也只是有這個名稱；我又怎能認定某一個固定對象就是如來？』
佛問文殊師利：『你對如來有疑惑嗎？』
文殊師利回答：『沒有，世尊！我觀察如來沒有固定不變的自性，沒有生起，也沒有消滅，所以沒有可疑之處。』
佛又問：『你現在不認為如來出現在世間嗎？』
文殊師利回答：『如果真有一個如來出現在世間，那麼整個法界也應當隨之出現。』
佛問：『你認為像恒河沙那麼多的諸佛都進入涅槃嗎？』
文殊師利回答：『諸佛同是一相，這一相不可思議。』
佛說：『正是如此，正是如此！佛是一相，是不可思議之相。』
文殊師利問佛：『世尊，佛現在住在世間嗎？』
佛回答：『是的，是的！』
文殊師利說：『如果佛住在世間，那麼像恒河沙那麼多的諸佛也應當都住在世間。為什麼呢？因為一切諸佛全都同是一相，也就是不可思議之相。不可思議之相沒有生起，也沒有消滅。若未來諸佛出現在世間，一切諸佛也都應當出現在世間。為什麼呢？因為在不可思議之中，沒有過去、未來、現在三種固定的時間形相。只是眾生執取、黏著，才說有佛出世，又說佛入滅。』
佛對文殊師利說：『這是如來、阿羅漢與不退轉菩薩所能理解的。為什麼呢？因為這三類人聽到甚深之法，能夠既不誹謗，也不加以讚歎。』
文殊師利問：『世尊，像這樣不可思議的法，誰能誹謗？又有誰能讚歎？』
佛回答：『如來不可思議，凡夫也不可思議。』
文殊師利又問：『世尊，凡夫也不可思議嗎？』
佛說：『也不可思議。為什麼呢？因為一切心的形相全都不可思議。』
文殊師利說：『若依這樣說，如來不可思議，凡夫也不可思議，那麼如今無數諸佛求取涅槃，便只是白白疲勞。為什麼呢？因為不可思議之法就是涅槃，平等而沒有差別。像這樣，凡夫不可思議，諸佛也不可思議。善男子、善女人只有長久熏習善根、親近善知識，才能明白。』
佛問文殊師利：『你想要使如來在一切眾生之中成為最殊勝者嗎？』
文殊師利回答：『我想要使如來在一切眾生中成為第一；然而，眾生的固定形相也不可得。』
佛問：『你想要使如來得到不可思議之法嗎？』
文殊師利回答：『我想要使如來得到不可思議之法；然而，在一切法中，並沒有一個成就它的人。』
佛又問：『你想要使如來說法教化嗎？』
文殊師利回答：『我想要使如來說法教化；然而，說法者與聽法者都不可得。為什麼呢？因為他們安住於法界；法界與眾生沒有兩種彼此差別的形相。』
佛再問：『你想要使如來成為無上的福田嗎？』
文殊師利回答：『如來是無窮盡的福田，也是無窮盡之相；無窮盡之相就是無上福田。它不能固定說是福田，也不能固定說不是福田，這才名為福田。沒有明與暗、生與滅等對立形相，這才名為福田。若能這樣理解福田之相，深深種下善的種子，也沒有增加或減少。』
佛問：『如何種下善種，卻又不增加、不減少？』
文殊師利回答：『福田之相不可思議；若有人在這福田中依正法修善，他的修善也不可思議。像這樣種下善種，就名為沒有增加、沒有減少，也就是無上、最殊勝的福田。』
這時，大地由於佛的神力而發生六種震動，顯現無常之相。一萬六千人全都得到無生法忍；七百位比丘、三千位優婆塞、四萬位優婆夷，以及六十億那由他的六欲天眾，遠離塵垢，在一切法中得到清淨法眼。
至此題作《文殊師利所說摩訶般若波羅蜜經》卷上之末。下接同經卷下卷首，署明由梁代扶南國三藏曼陀羅仙翻譯。
At that time the World-Honored One asked Mañjuśrī, ‘You call me the Tathāgata. Do you recognize me as the Tathāgata?’
Mañjuśrī replied, ‘No, World-Honored One! Am I calling some object that is not the Tathāgata “the Tathāgata”? There is no fixed mark of “suchness” that can be named “such,” nor is there a Tathāgata’s knowledge separate from suchness that can know it. Why? The Tathāgata and knowledge do not have two separate marks. If one speaks of the Tathāgata in terms of emptiness, it too has only this name. How could I identify some fixed object as the Tathāgata?’
The Buddha asked Mañjuśrī, ‘Do you doubt the Tathāgata?’
Mañjuśrī replied, ‘No, World-Honored One! I contemplate the Tathāgata as having no fixed and unchanging nature, neither arising nor ceasing. Therefore there is nothing to doubt.’
The Buddha asked again, ‘Do you now not regard the Tathāgata as appearing in the world?’
Mañjuśrī replied, ‘If a Tathāgata truly appeared in the world, the entire dharma-realm should appear with Him.’
The Buddha asked, ‘Do you think that Buddhas as numerous as the sands of the Ganges all enter nirvāṇa?’
Mañjuśrī replied, ‘All Buddhas share a single mark, and that mark is inconceivable.’
The Buddha said, ‘Exactly so, exactly so! Buddha is the single mark, the inconceivable mark.’
Mañjuśrī asked the Buddha, ‘World-Honored One, does the Buddha now abide in the world?’
The Buddha replied, ‘Yes, yes!’
Mañjuśrī said, ‘If the Buddha abides in the world, then Buddhas as numerous as the sands of the Ganges should likewise abide in the world. Why? All Buddhas share the same single mark, the inconceivable mark. The inconceivable mark neither arises nor ceases. If future Buddhas appear in the world, all Buddhas should likewise appear in the world. Why? Within the inconceivable there are no fixed marks dividing past, future, and present. Sentient beings merely grasp and cling, and therefore say that a Buddha appears in the world or that a Buddha passes into extinction.’
The Buddha said to Mañjuśrī, ‘This is what Tathāgatas, arhats, and bodhisattvas of non-retrogression can understand. Why? When these three kinds of persons hear profound Dharma, they can neither slander it nor add praise to it.’
Mañjuśrī asked, ‘World-Honored One, who could slander an inconceivable Dharma such as this? And who could praise it?’
The Buddha replied, ‘The Tathāgata is inconceivable, and ordinary beings are likewise inconceivable.’
Mañjuśrī asked again, ‘World-Honored One, are ordinary beings likewise inconceivable?’
The Buddha said, ‘They too are inconceivable. Why? All marks of mind are inconceivable.’
Mañjuśrī said, ‘If it is taught in this way that the Tathāgata is inconceivable and ordinary beings are likewise inconceivable, then the countless Buddhas who now seek nirvāṇa merely weary themselves in vain. Why? The inconceivable Dharma is itself nirvāṇa; they are equal and without difference. In this way ordinary beings are inconceivable and all Buddhas are inconceivable. Only good men and good women who have long cultivated roots of goodness and drawn near good spiritual friends can understand.’
The Buddha asked Mañjuśrī, ‘Do you wish the Tathāgata to become the most excellent among all sentient beings?’
Mañjuśrī replied, ‘I wish the Tathāgata to be foremost among all sentient beings. Yet a fixed mark of sentient beings also cannot be attained.’
The Buddha asked, ‘Do you wish the Tathāgata to attain the inconceivable Dharma?’
Mañjuśrī replied, ‘I wish the Tathāgata to attain the inconceivable Dharma. Yet among all dharmas there is no person who accomplishes it.’
The Buddha asked again, ‘Do you wish the Tathāgata to teach the Dharma and transform beings?’
Mañjuśrī replied, ‘I wish the Tathāgata to teach the Dharma and transform beings. Yet both the speaker and hearers cannot be attained. Why? Because they abide in the dharma-realm; the dharma-realm and sentient beings do not have two distinct marks.’
The Buddha asked again, ‘Do you wish the Tathāgata to become the unsurpassed field of merit?’
Mañjuśrī replied, ‘The Tathāgata is the inexhaustible field of merit and the inexhaustible mark. The inexhaustible mark is itself the unsurpassed field of merit. It cannot be fixed as a field of merit and cannot be fixed as not a field of merit; this is called a field of merit. Without opposed marks such as light and darkness, arising and ceasing: this is called a field of merit. If one can understand the mark of the field of merit in this way and deeply plant wholesome seeds, there is likewise neither increase nor decrease.’
The Buddha asked, ‘How can one plant wholesome seeds and yet neither increase nor decrease?’
Mañjuśrī replied, ‘The mark of the field of merit is inconceivable. If someone cultivates goodness within this field in accordance with the Dharma, that cultivation is likewise inconceivable. Planting wholesome seeds in this way is called neither increase nor decrease. It is also the unsurpassed and most excellent field of merit.’
At that time, through the Buddha’s spiritual power, the great earth quaked in six ways and manifested the mark of impermanence. Sixteen thousand people all attained acceptance of the non-arising of dharmas. Seven hundred bhikṣus, three thousand upāsakas, forty thousand upāsikās, and six billion nayutas of devas of the six desire heavens became remote from dust and free of defilement and attained the purified Dharma-eye among all dharmas.
Here appears the closing title of the upper scroll of Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra. It is followed by the opening title of the lower scroll of the same sūtra and the byline stating that it was translated in the Liang dynasty by the Tripiṭaka Master Mandrasena of Funan.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · End of Upper Scroll to Opening of Lower Scroll · Field of Merit · Vernacular · Summer 2026
如來只有名字，是否把如來說空了？
本章先不從福田講起，而從如來之名講起。佛問文殊：你說我是如來，是把我認作如來嗎？文殊答，沒有一個固定的如相可名為如，也沒有一個與如分開的智慧去認知如；如來與智無二，空為如來，也只有名字。
這裡最容易生起兩個相反的理解。一邊把『只有名字』聽成什麼都沒有；另一邊又把『如來』凝固成一個可以被心識指認的對象。文殊的答語兩邊都不落：他沒有否定如來之名，卻不承認有固定的如相可取；他也沒有說智慧不存在，卻說如來與智不是彼此分開的兩件事。
所以，文殊說自己對如來沒有疑惑，不是因為抓到一個確定形貌，而是因為觀如來無決定性、無生無滅。這是本章的經證開頭：先把名與相的執取鬆開，後面的出世、涅槃、不思議與福田才有讀路。
佛明明住世，為何又說諸佛一相？
佛接著問：如來不是出現在世間嗎？恒沙諸佛不是入涅槃嗎？文殊以諸佛一相、不可思議作答。當佛承認自己現在住世時，文殊又說：若此佛住世，恒沙諸佛也應住世；若未來諸佛出世，一切諸佛也都出世。為什麼？因為在不可思議中，沒有可被固定切開的過去、未來與現在之相。
這並不是叫讀者把經中出世、住世、滅度的敘事刪掉。文殊自己接著說，眾生由於取著，才說有出世、有滅度。他把問題放在『取著』，不是把佛陀的教化行跡抹去。後譯本也沿同一義段說，若現在佛住世，諸佛亦應住世，並以一切如來同一不思議境相作答。兩本都把眼光從一尊佛的時間位置，移向諸佛同一不思議相；細部差異不作會通判定。
凡夫也不可思議，修行是否徒勞？
經文的下一轉更尖銳。佛說如來不可思議，凡夫也不可思議；一切心相都不可思議。文殊隨即說，若是如此，無數諸佛求涅槃便徒自疲勞，因為不思議法就是涅槃，平等無異。
如果只摘出『徒自疲勞』，容易把它變成不用修行的口號；但同一段緊接著說，善男子、善女人要久習善根、親近善知識，才能了知。經文沒有把修學抽空，而是同時拒絕把凡夫與佛、不可思議與涅槃凝固成兩塊彼此隔絕的實體。它一面說平等無異，一面明說善根須久習、善知識須親近。
玄奘本在這裡補出一把利刃：佛、有情心與一切法皆平等不可思議，然後才問勤求涅槃是否徒勞。這使前後關節更清楚——所問的是在法性平等中，如何理解『這是凡夫、那是聖者』的固定差別；不是否定親近善友與勤修本身。
最勝、說法與教化，為何一問就被鬆開？
佛連問三層：要不要使如來在眾生中最勝？要不要使如來得到不可思議法？要不要使如來說法教化？文殊都先順著問題回答『要』，再把可被執取的對立鬆開。
如來可以名為最勝，但眾生相不可得；可以說祂得不可思議法，但諸法中沒有一個固定的成就者；可以說祂說法教化，但說者與聽者都不可得，因為法界與眾生無差別相。這三答不是把最勝、成就、教化逐項刪除，而是讓每一項都不再依靠固定的眾生、能得者、能說者與所聽者而成立。
福田無增無減，善還要不要修？
到最後，佛問如來是不是無上福田。文殊說，如來是無盡福田，無盡相就是無上福田；非福田、非不福田，仍名福田。這一句若只看前半，容易把福田抓成一個永不耗盡的福德來源；若只看後半，又容易誤作根本沒有福田。經文把兩半放在同一句中：名為福田，卻沒有明暗、生滅等固定對立相。
那麼，善還要不要修？文殊親自回答：若有人在不可思議的福田中如法修善，這修善也不可思議；如是植種，名無增無減。修善沒有被取消，種善也沒有被取消；被鬆開的是把福德看成一筆可以抓取、累積、比較的固定數量。
玄奘本把這一關節展開得更直：福田實不可得，所以諸佛非福田、非非福田；理由是福、非福與一切法性平等。它又說，諸佛福田雖實無上，植福者卻無減無增。後譯本不是替底本裁決，而是一面古德傳譯之鏡，使『無上』與『無增減』如何並立更容易看見。
卷上末尾，大地由佛神力發生六種震動，現無常相；眾會中有人得無生法忍，有比丘、在家二眾與諸天得法眼淨。經文沒有把福田停在概念說明，而以地動與聞法所得作卷末收束。隨後卷上題終，卷下卷首題與曼陀羅仙譯署接續出現，這一卷界也完整留在原典層。
承衍
僧伽婆羅本在本章只由結尾兩枚密聚線索形成弱證成。它同樣記如來為無上福田、地六種震動與四眾諸天得益，但各類人數與所得有明顯差別；因此只能並讀，不能把一本文字移入另一本。
玄奘第七曼殊室利分則由六枚密聚線索強證成本章義段對讀。它保存如來無生滅、諸佛同一不思議相、佛與有情心平等不可思議，以及福田不可得而植福無增減的連續問答。這條後譯傳承可以幫助讀者看清底本的關節，卻不取代曼陀羅仙本。
本單元目前沒有核得古德逐文實引。已知的一行三昧徵引網屬卷下後章，《大寶積經》第四十六會的本單元文字也尚未另作逐字抽存；故承衍止於已核的兩部藏內平行經本，不以未核材料湊成注釋鏈。
If the Tathāgata Has Only a Name, Does This Empty Away the Tathāgata?
The chapter does not begin with the field of merit. It begins with the name Tathāgata. The Buddha asks Mañjuśrī: you call me the Tathāgata; do you recognize me as the Tathāgata? Mañjuśrī replies that there is no fixed mark of suchness that can be named “such,” nor any knowledge separate from suchness that can know it. Tathāgata and knowledge are nondual; emptiness as the Tathāgata likewise has only a name.
Two opposed readings easily arise here. One hears “only a name” as meaning nothing whatsoever exists. The other solidifies “Tathāgata” into an object that consciousness can identify. Mañjuśrī’s answer falls into neither side. He does not deny the name Tathāgata, yet he does not admit a fixed mark of suchness that can be taken up. Nor does he say that knowledge does not exist; he says that Tathāgata and knowledge are not two separate things.
Mañjuśrī therefore says that he has no doubt about the Tathāgata, not because he has grasped a definite form, but because he contemplates the Tathāgata as having no fixed nature, neither arising nor ceasing. This is the scriptural opening of the chapter. It first loosens grasping at name and mark, so that the passages on appearing in the world, nirvāṇa, inconceivability, and the field of merit can be read.
If the Buddha Clearly Abides in the World, Why Say That All Buddhas Have One Mark?
The Buddha next asks whether the Tathāgata appears in the world and whether Buddhas as numerous as the sands of the Ganges enter nirvāṇa. Mañjuśrī answers through all Buddhas having a single inconceivable mark. When the Buddha acknowledges that He presently abides in the world, Mañjuśrī says that if this Buddha abides, Buddhas as numerous as the sands of the Ganges should likewise abide; and if future Buddhas appear, all Buddhas likewise appear. Why? Within the inconceivable, there are no marks by which past, future, and present can be fixed and cut apart.
This does not instruct the reader to delete the sūtra’s narratives of appearing, abiding, and passing into extinction. Mañjuśrī himself immediately says that sentient beings, because they grasp and cling, speak of appearing in the world and passing into extinction. His question concerns “grasping.” It does not erase the traces of the Buddha’s teaching activity. Xuanzang’s later translation also says, in the same passage-level sequence, that if the present Buddha abides, all Buddhas should abide, explaining that all Tathāgatas share one inconceivable realm-mark. Both recensions move attention from the temporal location of one Buddha to the single inconceivable mark shared by all Buddhas. Their detailed differences remain without doctrinal harmonization.
If Ordinary Beings Are Also Inconceivable, Is Cultivation in Vain?
The sūtra’s next turn is sharper. The Buddha says that the Tathāgata is inconceivable and ordinary beings are likewise inconceivable; all marks of mind are inconceivable. Mañjuśrī immediately says that if this is so, countless Buddhas seeking nirvāṇa merely weary themselves in vain, because the inconceivable Dharma is itself nirvāṇa, equal and without difference.
If “weary themselves in vain” is extracted by itself, it readily becomes a slogan for not cultivating. Yet the same passage immediately continues that good men and good women can understand only by long cultivating roots of goodness and drawing near good spiritual friends. The sūtra does not empty cultivation. It simultaneously refuses to solidify ordinary beings and Buddhas, the inconceivable and nirvāṇa, into two separate blocks. It says on one side that they are equal and without difference and on the other that roots of goodness must be cultivated over a long time and good spiritual friends must be approached.
Xuanzang’s recension adds a blade here: Buddha, the minds of sentient beings, and all dharmas are equal and inconceivable, and only then asks whether seeking nirvāṇa is in vain. This makes the joint clearer. The question is how to understand the fixed difference “this is an ordinary being, that is a noble one” within the equality of dharma-nature. It does not deny drawing near good friends or diligent cultivation itself.
Why Are Supremacy, Teaching, and Transformation Loosened as Soon as They Are Raised?
The Buddha asks at three levels in succession: do you wish the Tathāgata to be supreme among sentient beings? Do you wish the Tathāgata to attain inconceivable Dharma? Do you wish the Tathāgata to teach and transform? Mañjuśrī first answers “I wish it” in each case and then loosens the opposition that can be grasped.
The Tathāgata may be called supreme, yet the mark of sentient beings cannot be attained. One may say He attains inconceivable Dharma, yet among dharmas there is no fixed one who accomplishes it. One may say He teaches and transforms, yet speaker and hearers are both unattainable because the dharma-realm and sentient beings have no differentiated marks. These three replies do not delete supremacy, accomplishment, and transformation one by one. They let each stand without depending upon fixed sentient beings, an attainer, a speaker, or hearers.
If the Field of Merit Neither Increases nor Decreases, Must Goodness Still Be Cultivated?
At the end, the Buddha asks whether the Tathāgata is the unsurpassed field of merit. Mañjuśrī says that the Tathāgata is the inexhaustible field of merit, that the inexhaustible mark is the unsurpassed field of merit, and that neither a field of merit nor not a field of merit is still called a field of merit. If one reads only the first half, one may seize the field of merit as an inexhaustible source of merit. If one reads only the second, one may mistake it as saying there is no field of merit at all. The sūtra places both halves in one sentence: it is named a field of merit, yet it has none of the fixed opposed marks of light and darkness, arising and ceasing.
Then must goodness still be cultivated? Mañjuśrī answers directly. If someone cultivates goodness in accordance with the Dharma within the inconceivable field of merit, this cultivation is likewise inconceivable. Planting in this way is called neither increase nor decrease. Cultivating goodness is not canceled, and planting wholesome seeds is not canceled. What is loosened is treating merit as a fixed quantity that can be seized, accumulated, and compared.
Xuanzang’s recension unfolds this joint more directly. Fields of merit are truly unattainable, so all Buddhas are neither fields of merit nor not fields of merit, because merit, non-merit, and the nature of all dharmas are equal. It then says that although the field of merit of all Buddhas is truly unsurpassed, planting merit neither decreases nor increases. The later translation does not adjudicate the base text; it is another ancient transmitted mirror that makes the coexistence of “unsurpassed” and “neither increase nor decrease” easier to see.
At the end of the upper scroll, through the Buddha’s spiritual power the earth quakes in six ways and manifests impermanence. Some in the assembly attain acceptance of the non-arising of dharmas, while bhikṣus, male and female lay followers, and devas attain the purified Dharma-eye. The sūtra does not leave the field of merit as a conceptual explanation, but closes the scroll with the earthquake and the attainments arising from hearing the Dharma. The closing title of the upper scroll then appears, followed by the opening title of the lower scroll and Mandrasena’s translator byline. This scroll boundary is preserved in full in the source-text layer.
Onward Transmission
Only two densely grouped clues establish the Saṅghabhara parallel weakly for this chapter. It likewise records the Tathāgata as the unsurpassed field of merit, the earth quaking in six ways, and the attainments of the fourfold assembly and devas, but the numbers and attainments of the groups differ markedly. The two texts can therefore be read side by side without moving the wording of one into the other.
Xuanzang’s Seventh Assembly Mañjuśrī Division, by contrast, strongly establishes the passage-level parallel through six densely grouped clues. It preserves the connected exchanges on the Tathāgata neither arising nor ceasing, all Buddhas sharing a single inconceivable mark, Buddha and the minds of sentient beings being equally inconceivable, and the field of merit being unattainable while planting merit neither increases nor decreases. This later transmitted recension helps readers see the joints in the base text but does not replace Mandrasena’s wording.
No phrase-by-phrase citation by a later master has presently been verified for this unit. The known citation network concerning the single-practice samādhi belongs to a later chapter of the lower scroll, and the wording of this unit in the forty-sixth assembly of the Mahāratnakūṭa Sūtra has not separately been extracted and verified. Onward transmission therefore stops at the two verified parallel canonical recensions; unverified material is not used to fabricate a commentarial chain.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · End of Upper Scroll to Opening of Lower Scroll · Field of Merit · 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八十四至第一百一十二輪，起於世尊追問文殊是否把祂稱作如來，先由如來與智無二、如來無決定性，展開諸佛一相與不可思議；再說如來與凡夫皆不可思議，轉入如來是否最勝、是否成就不思議法、是否說法教化的三重問答；最後以無上福田、植善無增減、大地六種震動及眾會得益收束。
底本範圍為〔T08 0728c18–0729b16〕，共一千一百零三字。本單元跨卷：卷上正文與卷末題止於〔T08 0729b11〕；卷下卷首題起於〔T08 0729b14〕，譯者署名見〔T08 0729b16〕。下一句阿難問地動在本章範圍之外，不移入本章。節名「福田」取自卷上末段經語。
二、異譯對勘
（一）證據強度
僧伽婆羅本 T233 在本單元只取得兩枚同序密聚線索，內容落在眾會得益段。故本章與〔T08 0736c〕只標雙線索弱證成；下列擇一組對讀，不把它擴張成全章逐句對應。
玄奘《大般若波羅蜜多經》第七曼殊室利分在本單元取得六枚同序密聚線索，跨如來無生滅、諸佛同一不思議相、凡夫與佛同不可思議等問答，故列為強證成義段對讀。下列擇三組實文；譯語及細部義域不作會通判定。
（二）T233 一組弱證成對讀
眾會所得與數目異文
- 曼陀羅仙本：「一萬六千人皆得無生法忍，七百比丘、三千優婆塞、四萬優婆夷、六十億那由他六欲諸天，遠塵離垢，於諸法中得法眼淨。」〔T08 0729b08–10〕
- 僧伽婆羅本：「一萬六千比丘眾，以無可取心得解脫；七百比丘尼眾、三千優婆塞、四萬優婆夷眾，遠塵離垢得法眼淨；六萬億那由他諸天，遠塵離垢得法眼淨。」〔T08 0736c03–06〕
兩本都在福田問答後記地動與眾會得益，也共有三千優婆塞、四萬優婆夷及諸天遠塵離垢等句。但一萬六千人所得、七百眾身分與諸天數目均有差別；目前機械證據只在本段形成雙線索，故只誌錄弱對讀，不據此調和兩本數目。
（三）T220⑦ 三組強證成對讀
一、如來無生滅與諸佛同一不思議相
- 曼陀羅仙本：「我觀如來無決定性，無生無滅，故無所疑。」〔T08 0728c24–25〕又說：「若佛住世，恒沙諸佛亦應住世。何以故？一切諸佛皆同一相，不思議相。」〔T08 0729a03–05〕
- 玄奘本：「我觀如來實不可得、無生無滅，故無所疑。」〔T07 0968b10〕又說：「若佛世尊現住世者，殑伽沙等諸佛世尊亦應住世。何以故？一切如來同不思議一境相故。」〔T07 0968b19–21〕
兩本都由如來無生無滅轉到現在佛與一切諸佛同一不思議相。曼陀羅仙本說無決定性，玄奘本說實不可得；兩者差異誌錄如上，不作會通判定。
二、凡夫、佛與不思議
- 曼陀羅仙本：「若如是說，如來不思議，凡夫亦不思議。今無數諸佛求於涅槃，徒自疲勞。」〔T08 0729a15–16〕
- 玄奘本：「佛、有情心及一切法，皆悉平等、不思議故。」〔T07 0968c08–09〕又說：「今諸聖賢求涅槃者，勤行精進豈不唐捐？」〔T07 0968c11–12〕
兩本都把凡夫或有情之心與佛同置於不可思議，隨即提出求涅槃是否徒勞的尖銳問句。玄奘本另以一切法平等作明文理由；這是後譯本的展開，不倒寫進底本原句。
三、福田不可得而植福無增減
- 曼陀羅仙本：「如來是無盡福田，是無盡相，無盡相即無上福田。非福田非不福田，是名福田。」〔T08 0729a30–0729b02〕
- 玄奘本：「然諸福田實不可得，是故諸佛皆非福田、非非福田，以福、非福及一切法性平等故。」〔T07 0969a01–02〕又說：「諸佛福田雖實無上，而植福者無減無增。」〔T07 0969a08–09〕
兩本都保留無上福田之名，又以非福田、非非福田及植福無增減防止把福田固定為可計量之物。玄奘本另以福、非福及一切法性平等接釋，並鋪開無盡、無變、難思三義；底本則以無盡相及無明闇生滅等相立名。其細部義項不強作一一對應。
三、經論宗依
本章的經眼在福田問答自身。文殊先說：「如來是無盡福田，是無盡相，無盡相即無上福田。」〔T08 0729a30–0729b01〕接著又說：「福田之相，不可思議。若人於中如法修善，亦不可思議。」〔T08 0729b04–05〕本章因此並未以不可思議取消修善，而是把如法修善與無增無減並列。
這一經眼又由前段鋪成：如來與智無二，諸佛同一不思議相，法界與眾生無差別相；到福田處，經文才說非福田非不福田而名福田。義理次第以本章自語為限，不另攀外論補造判釋。
四、本章釋要
本章先追問如來之名。文殊不把一個不是如來的對象改名為如來，也不承認有可執取的如相，或有一個分離的智慧能認知如；如來與智無二，空為如來也只有名字。因此，他說自己對如來無疑，理由是如來無決定性、無生無滅。
問答繼而推到出世、住世與入涅槃。諸佛一相、不思議相；若現在佛住世，恒沙諸佛也應住世；若未來佛出世，一切佛也都出世。經把過去、未來、現在之相放入不可思議中，另指出眾生取著才安立佛出世與滅度。這些語句只按經文次第誌錄，不另立一套時間論。
接著，如來、凡夫與一切心相都被說為不可思議。經中出現求涅槃徒自疲勞的強句，但隨後也明說久習善根、親近善知識才能了知。此處不抽掉前句，也不跳過後句，依經文次第並讀。
最後三重問答依次說如來最勝而眾生相不可得、如來得不思議法而無成就者、如來說法教化而說者聽者皆不可得。福田問答承此而來：無盡相名無上福田，非福田非不福田仍名福田；如法修善不被刪除，植善卻無增無減。地動與眾會得益在卷末作結，卷下卷首題與譯者署名隨即接續。
五、術語
| 術語 | 古德傳音／發音輔助 | 本章所給的義界 |
|---|---|---|
| 如來 | 無另列古德音寫可徵者從闕 | 本章說無有如相可名為如，如來與智能知於如並非二相；又說空為如來但有名字、無決定性、無生無滅 |
| 不可思議 | 無另列古德音寫可徵者從闕 | 先指諸佛一相，後及如來、凡夫與一切心相；並與涅槃平等無異連說 |
| 阿鞞跋致 | 「阿鞞跋致」為古德音寫；本章不另據近代校本添字 | 與如來、阿羅漢並列為能聞甚深法而不誹謗、不讚歎者；白話依經義作不退轉菩薩 |
| 法界 | 無另列古德音寫可徵者從闕 | 本章說說者、聽者皆住法界，法界與眾生無差別相 |
| 福田 | 無另列古德音寫可徵者從闕 | 以無盡相、無明闇生滅等相立名；又說非福田非不福田而名福田 |
| 植善種 | 無古德音寫 | 指人在不可思議福田中如法修善；經文說這樣植種無增無減 |
| 無生法忍 | 無另列古德音寫可徵者從闕 | 地動後一萬六千人所得；本章不另展開其定義 |
| 法眼淨 | 無另列古德音寫可徵者從闕 | 七百比丘、三千優婆塞、四萬優婆夷及六欲天眾所得之清淨法眼 |
六、譬喻
「福田」一詞本具田與種的修辭結構，本章也以「深植善種」〔T08 0729b03〕及「如是植種，名無增無減」〔T08 0729b06〕承接；但經文沒有另敘田地、種子生長的完整故事，也未檢得古德以一則可逐字核對的傳統譬喻專釋本單元。故本目只誌錄經文自有的田種語彙，不把它擴寫成經文未說的譬喻細節。
七、徵引承衍
截至本單元建置，未檢得古德對本章一千一百零三字的逐文實引。已核的一行三昧徵引網屬卷下後章，不能移來充作本章承衍；《大寶積經》第四十六會雖為本經勘同編入的傳承見證，本單元尚未另抽對應文字作逐字引錄，故不寫成已核引文。
本章現有可核的承衍只到藏內平行經本：僧伽婆羅本以弱證據保存福田與地動後眾會得益的一組對讀，玄奘第七曼殊室利分則以六枚密聚線索強證成由如來不思議至福田無增減的義段對讀。兩者皆是傳本見證，不代替底本，也不冒充古德逐文注釋。
八、校本定位
- 底本：T08n0232〔0728c18–0729b16〕，共一千一百零三字。
- 卷界：卷上末題〔T08 0729b11〕；卷下卷首題與署名「文殊師利所說摩訶般若波羅蜜經卷下梁扶南國三藏曼陀羅仙譯」〔T08 0729b14–16〕。三者全入原典層，下一句阿難問地動不入本單元。
- 僧伽婆羅對讀：T08n0233〔0736b–c〕；雙線索弱證成，本檔只列眾會得益一組。
- 玄奘對讀：T07n0220 第七曼殊室利分〔0968b–0969a〕；六枚同序密聚線索強證成，本檔列三組。
- 〔T08 0728c18〕底本作「謂」，四本作「亦謂」。
- 〔T08 0728c19〕底本作「謂不是」，四本作「不謂」。
- 〔T08 0729a05〕底本作「相」，一本作「相者」。
- 〔T08 0729a08〕底本作「語」，四本作「告」。
- 〔T08 0729a09〕底本作「阿鞞跋致」，四本作「阿惟越致」。
- 〔T08 0729a11〕底本有「法」，四本無此字。
- 〔T08 0729a12〕底本作「告」，四本作「言」。
- 〔T08 0729a25〕底本有「汝」，四本無此字。
- 〔T08 0729a26〕底本有「我」，三本無此字。
- 〔T08 0729b03〕底本作「減」，三本作「無減」。
原典層依底本文字，以上十列均不以異本改寫正文；本範圍外校記不收入本單元。
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 84–112. It begins with the World-Honored One asking whether Mañjuśrī calls Him the Tathāgata. From the nonduality of the Tathāgata and knowledge and the Tathāgata’s lack of fixed nature, the exchange unfolds into the single inconceivable mark of all Buddhas. It then says that Tathāgata and ordinary beings alike are inconceivable and turns into three rounds asking whether the Tathāgata is supreme, attains inconceivable Dharma, and teaches the Dharma to transform beings. Finally, it concludes with the unsurpassed field of merit, planting goodness without increase or decrease, the great earth quaking in six ways, and the assembly’s attainments.
The sealed base-text range is〔T08 0728c18–0729b16〕and contains 1,103 characters. This unit crosses the scroll boundary: the body and closing title of the upper scroll end at〔T08 0729b11〕; the opening title of the lower scroll begins at〔T08 0729b14〕; and the translator’s byline appears at〔T08 0729b16〕. Ānanda’s next question concerning the earthquake falls outside the sealed range and is not moved into this chapter. The section title “Field of Merit” is taken from the closing passage of the upper scroll.
2 · Collation with Other Translations
(1) Strength of Evidence
Only two ordered, densely grouped clues are obtained in the Saṅghabhara recension, T233, for this unit, both in the passage on the assembly’s attainments. The chapter is therefore marked as weakly established against〔T08 0736c〕on the basis of two clues. One group is selected below for parallel reading; the evidence is not expanded into a claim of sentence-by-sentence correspondence throughout the chapter.
Xuanzang’s Seventh Assembly Mañjuśrī Division yields six ordered, densely grouped clues spanning the exchanges on the Tathāgata’s non-arising and non-ceasing, all Buddhas sharing a single inconceivable mark, and ordinary beings and Buddhas alike being inconceivable. A strongly established passage-level parallel is therefore recorded. Three groups of actual wording are given below; differences in translation and finer semantic scope are not harmonized.
(2) One Weakly Established T233 Parallel
Attainments of the Assembly and Numerical Variants
- Mandrasena recension: 「一萬六千人皆得無生法忍，七百比丘、三千優婆塞、四萬優婆夷、六十億那由他六欲諸天，遠塵離垢，於諸法中得法眼淨。」〔T08 0729b08–10〕. tr. “Sixteen thousand people all attained acceptance of the non-arising of dharmas. Seven hundred bhikṣus, three thousand upāsakas, forty thousand upāsikās, and six billion nayutas of devas of the six desire heavens became remote from dust and free of defilement and attained the purified Dharma-eye among all dharmas.”
- Saṅghabhara recension: 「一萬六千比丘眾，以無可取心得解脫；七百比丘尼眾、三千優婆塞、四萬優婆夷眾，遠塵離垢得法眼淨；六萬億那由他諸天，遠塵離垢得法眼淨。」〔T08 0736c03–06〕. tr. “Sixteen thousand bhikṣus attained liberation through a mind with nothing grasped. Seven hundred bhikṣuṇīs, three thousand upāsakas, and forty thousand upāsikās became remote from dust and free of defilement and attained the purified Dharma-eye. Six trillion nayutas of devas became remote from dust and free of defilement and attained the purified Dharma-eye.”
Both recensions record the earthquake and the assembly’s attainments after the field-of-merit exchange and share the three thousand upāsakas, forty thousand upāsikās, and devas becoming remote from dust and free of defilement. Yet the attainment of the sixteen thousand, the identity of the group of seven hundred, and the number of devas differ. The alignment evidence forms only a two-clue group in this passage, so the parallel remains weak and the numerical differences are not harmonized.
(3) Three Strongly Established T220⑦ Parallels
1. The Tathāgata Neither Arises nor Ceases, and All Buddhas Share One Inconceivable Mark
- Mandrasena recension: 「我觀如來無決定性，無生無滅，故無所疑。」〔T08 0728c24–25〕and 「若佛住世，恒沙諸佛亦應住世。何以故？一切諸佛皆同一相，不思議相。」〔T08 0729a03–05〕. tr. “I contemplate the Tathāgata as having no fixed nature, neither arising nor ceasing, and therefore there is nothing to doubt”; and “If the Buddha abides in the world, Buddhas as numerous as the sands of the Ganges should likewise abide in the world. Why? All Buddhas share the same single mark, the inconceivable mark.”
- Xuanzang recension: 「我觀如來實不可得、無生無滅，故無所疑。」〔T07 0968b10〕and 「若佛世尊現住世者，殑伽沙等諸佛世尊亦應住世。何以故？一切如來同不思議一境相故。」〔T07 0968b19–21〕. tr. “I contemplate the Tathāgata as truly unattainable, neither arising nor ceasing, and therefore there is nothing to doubt”; and “If the Buddha, the World-Honored One, presently abides in the world, Buddha World-Honored Ones as numerous as the sands of the Ganges should likewise abide in the world. Why? All Tathāgatas share the same single inconceivable realm-mark.”
Both recensions move from the Tathāgata’s non-arising and non-ceasing to the presently abiding Buddha and all Buddhas sharing a single inconceivable mark. The Mandrasena recension says “no fixed nature,” while Xuanzang says “truly unattainable.” The difference is recorded without harmonization.
2. Ordinary Beings, Buddhas, and the Inconceivable
- Mandrasena recension: 「若如是說，如來不思議，凡夫亦不思議。今無數諸佛求於涅槃，徒自疲勞。」〔T08 0729a15–16〕. tr. “If it is taught in this way that the Tathāgata is inconceivable and ordinary beings are likewise inconceivable, then the countless Buddhas who now seek nirvāṇa merely weary themselves in vain.”
- Xuanzang recension: 「佛、有情心及一切法，皆悉平等、不思議故。」〔T07 0968c08–09〕and 「今諸聖賢求涅槃者，勤行精進豈不唐捐？」〔T07 0968c11–12〕. tr. “Buddha, the minds of sentient beings, and all dharmas are all equal and inconceivable”; and “Would not the diligent effort of the noble and worthy who now seek nirvāṇa be spent in vain?”
Both recensions place ordinary beings or sentient minds together with Buddha as inconceivable and immediately raise the sharp question whether seeking nirvāṇa is in vain. The Xuanzang recension additionally states that all dharmas are equal. This is the later translation’s own unfolding and is not written backward into the base sentence.
3. The Field of Merit Is Unattainable, Yet Planting Merit Neither Increases nor Decreases
- Mandrasena recension: 「如來是無盡福田，是無盡相，無盡相即無上福田。非福田非不福田，是名福田。」〔T08 0729a30–0729b02〕. tr. “The Tathāgata is the inexhaustible field of merit and is the inexhaustible mark. The inexhaustible mark is itself the unsurpassed field of merit. Neither a field of merit nor not a field of merit: this is called a field of merit.”
- Xuanzang recension: 「然諸福田實不可得，是故諸佛皆非福田、非非福田，以福、非福及一切法性平等故。」〔T07 0969a01–02〕and 「諸佛福田雖實無上，而植福者無減無增。」〔T07 0969a08–09〕. tr. “Yet fields of merit are truly unattainable. Therefore all Buddhas are neither fields of merit nor not fields of merit, because merit, non-merit, and the nature of all dharmas are equal”; and “Although the field of merit of all Buddhas is truly unsurpassed, for one who plants merit there is neither decrease nor increase.”
Both recensions preserve the name “unsurpassed field of merit,” while using neither-field-nor-not-field and planting merit without increase or decrease to prevent the field from being fixed as a measurable object. Xuanzang further explains through the equality of merit, non-merit, and the nature of all dharmas and develops the three qualities of inexhaustible, unchanging, and inconceivable. The base text names the inexhaustible mark and the absence of such marks as light and darkness, arising and ceasing. Their detailed items are not forced into one-to-one correspondence.
3 · Scriptural and Treatise Ground
The sūtra-eye of this chapter lies in the field-of-merit exchange itself. Mañjuśrī first says, 「如來是無盡福田，是無盡相，無盡相即無上福田。」〔T08 0729a30–0729b01〕— tr. “The Tathāgata is the inexhaustible field of merit and is the inexhaustible mark. The inexhaustible mark is itself the unsurpassed field of merit.” He then says, 「福田之相，不可思議。若人於中如法修善，亦不可思議。」〔T08 0729b04–05〕— tr. “The mark of the field of merit is inconceivable. If someone cultivates goodness within it in accordance with the Dharma, that too is inconceivable.” The chapter therefore does not use inconceivability to cancel the cultivation of goodness, but places cultivation according to Dharma alongside neither increase nor decrease.
This sūtra-eye is prepared by the preceding exchanges: the Tathāgata and knowledge are nondual; all Buddhas share one inconceivable mark; and the dharma-realm and sentient beings have no differentiated marks. Only then does the field-of-merit exchange say that neither a field of merit nor not a field of merit is called a field of merit. The doctrinal sequence remains bounded by the chapter’s own words and does not climb to an external treatise to fabricate an interpretation.
4 · Essential Explanation of This Chapter
The chapter first questions the name Tathāgata. Mañjuśrī does not rename an object that is not the Tathāgata, does not admit a graspable mark of suchness, and does not admit a separate knowledge that knows suchness. Tathāgata and knowledge are nondual; emptiness as the Tathāgata likewise has only a name. Accordingly, he says he has no doubt about the Tathāgata, because the Tathāgata has no fixed nature and neither arises nor ceases.
The exchange then presses toward appearance in the world, abiding in the world, and entering nirvāṇa. All Buddhas share a single inconceivable mark. If the present Buddha abides, Buddhas as numerous as the sands of the Ganges should likewise abide; if future Buddhas appear, all Buddhas likewise appear. The sūtra places the marks of past, future, and present within the inconceivable and separately points out that sentient beings’ grasping establishes the ideas of a Buddha appearing and passing into extinction. These sentences are recorded in their sūtra sequence without establishing a separate theory of time.
Next, Tathāgata, ordinary beings, and all marks of mind are said to be inconceivable. The forceful sentence that seeking nirvāṇa is wearying oneself in vain appears, but it is immediately followed by the statement that one can understand only through long cultivating roots of goodness and drawing near good spiritual friends. Neither the former sentence nor the latter is removed; they are read together in the order of the sūtra.
The final three exchanges say in turn that the Tathāgata is supreme while the mark of sentient beings is unattainable; that the Tathāgata attains inconceivable Dharma while there is no one who accomplishes it; and that the Tathāgata teaches and transforms while both speaker and hearers are unattainable. The field-of-merit exchange follows from these. The inexhaustible mark is called the unsurpassed field of merit; neither a field of merit nor not a field of merit is still called a field of merit. Cultivating goodness according to Dharma is not deleted, yet planting wholesome seeds neither increases nor decreases. The earthquake and the assembly’s attainments conclude the upper scroll, followed immediately by the opening title of the lower scroll and the translator’s byline.
5 · Terms
| Term | Ancient transmission / pronunciation aid | Scope supplied by this chapter |
|---|---|---|
| 如來 · the Tathāgata | No separate ancient-master transliteration is supplied here | The chapter says there is no mark of suchness that can be named “such,” and the Tathāgata and the knowledge that knows suchness are not two; it also says emptiness as the Tathāgata has only a name and the Tathāgata has no fixed nature, neither arising nor ceasing. |
| 不可思議 · inconceivable | No separate ancient-master transliteration is supplied here | First applied to the single mark of all Buddhas, later to the Tathāgata, ordinary beings, and all marks of mind; it is also said to be equal and without difference from nirvāṇa. |
| 阿鞞跋致 · non-retrogression | 「阿鞞跋致」 is an ancient transmitted transliteration; no modern critical edition is used to add letters | Bodhisattvas of non-retrogression are named with Tathāgatas and arhats as those who hear profound Dharma and neither slander nor praise it; the vernacular renders the sense as “bodhisattvas of non-retrogression.” |
| 法界 · dharma-realm | No separate ancient-master transliteration is supplied here | The chapter says that speaker and hearers abide in the dharma-realm and that the dharma-realm and sentient beings have no differentiated marks. |
| 福田 · field of merit | No separate ancient-master transliteration is supplied here | Named through the inexhaustible mark and the absence of marks such as light and darkness, arising and ceasing; it is also called neither a field of merit nor not a field of merit. |
| 植善種 · plant wholesome seeds | No ancient-master transliteration | A person cultivates goodness according to Dharma within the inconceivable field of merit; the sūtra says that planting in this way neither increases nor decreases. |
| 無生法忍 · acceptance of the non-arising of dharmas | No separate ancient-master transliteration is supplied here | Attained by sixteen thousand people after the earthquake; the chapter does not further define it. |
| 法眼淨 · purified Dharma-eye | No separate ancient-master transliteration is supplied here | The purified vision attained by seven hundred bhikṣus, three thousand upāsakas, forty thousand upāsikās, and devas of the six desire heavens. |
6 · Simile
The term “field of merit” inherently carries the rhetorical structure of field and seed, and the chapter continues it with 「深植善種」〔T08 0729b03〕— “deeply plant wholesome seeds” — and 「如是植種，名無增無減」〔T08 0729b06〕— “Planting seeds in this way is called neither increase nor decrease.” Yet the sūtra does not narrate a complete story of a field and seeds growing, nor has an ancient master’s traditional simile devoted to this unit been found in wording that can be verified exactly. This rubric therefore records only the sūtra’s own field-and-seed rhetoric and does not expand it with details the text does not state.
7 · Citations and Onward Transmission
No word-for-word citation of these 1,103 characters by a later master has been found for this unit. The verified citation network concerning the single-practice samādhi belongs to a later chapter of the lower scroll and cannot be moved here to fill the rubric. Although the forty-sixth assembly of the Mahāratnakūṭa Sūtra is a canonical witness to this sūtra’s incorporation, the corresponding wording for this unit has not separately been extracted and verified, so it is not presented as an established quotation here.
The presently verifiable onward transmission is limited to parallel canonical recensions. The Saṅghabhara recension weakly preserves one parallel group concerning the field of merit and the assembly’s attainments after the earthquake. Xuanzang’s Seventh Assembly Mañjuśrī Division strongly establishes the passage-level parallel from the inconceivability of the Tathāgata through planting merit without increase or decrease, on the basis of six densely grouped clues. These are witnesses to transmitted recensions. They neither replace the base text nor masquerade as a later master’s phrase-by-phrase commentary.
8 · Witness Placement
- Base text: T08n0232〔0728c18–0729b16〕, totaling 1,103 characters.
- Scroll boundary: upper-scroll closing title at〔T08 0729b11〕; lower-scroll opening title and byline 「文殊師利所說摩訶般若波羅蜜經卷下梁扶南國三藏曼陀羅仙譯」 at〔T08 0729b14–16〕. All three lines are included in the source-text layer; Ānanda’s next question about the earthquake is excluded.
- Saṅghabhara parallel: T08n0233〔0736b–c〕; weakly established on two clues, with only one group concerning the assembly’s attainments presented here.
- Xuanzang parallel: T07n0220, Seventh Assembly, Mañjuśrī Division〔0968b–0969a〕; strongly established on six ordered, densely grouped clues, with three groups presented here.
- At〔T08 0728c18〕the base text has 「謂」— tr. “say / regard”; four witnesses read 「亦謂」— tr. “also say.”
- At〔T08 0728c19〕the base text has 「謂不是」— tr. “call what is not”; four witnesses read 「不謂」— tr. “do not call.”
- At〔T08 0729a05〕the base text has 「相」— tr. “mark”; one witness reads 「相者」— tr. “as for the mark.”
- At〔T08 0729a08〕the base text has 「語」— tr. “said to”; four witnesses read 「告」— tr. “told.”
- At〔T08 0729a09〕the base text has 「阿鞞跋致」; four witnesses read the alternate ancient transliteration 「阿惟越致」.
- At〔T08 0729a11〕the base text contains 「法」— tr. “Dharma”; four witnesses omit it.
- At〔T08 0729a12〕the base text has 「告」— tr. “told”; four witnesses read 「言」— tr. “said.”
- At〔T08 0729a25〕the base text contains 「汝」— tr. “you”; four witnesses omit it.
- At〔T08 0729a26〕the base text contains 「我」— tr. “I”; three witnesses omit it.
- At〔T08 0729b03〕the base text has 「減」— tr. “decrease”; three witnesses read 「無減」— tr. “no decrease.”
The source-text layer follows the sealed base wording and does not rewrite any of these ten readings from alternate witnesses. Critical notes outside the range are excluded from this unit.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · End of Upper Scroll to Opening of Lower Scroll · Field of Merit · Apparatus · Summer 2026