文殊師利所說摩訶般若波羅蜜經 文殊般若 · 卷下 · 一行三昧
文殊問：什麼叫作一行三昧？佛答：法界一相，繫緣法界。這不是叫人空守一個看不見的「法界」；經文隨即把路說實：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，使一念接一念而不斷。念雖繫於一佛，所見卻通三世諸佛，因諸佛功德無二，皆乘一如而成正覺。修也不是一步登天：常念、精進、不懈怠，次第漸學，如摩尼珠隨磨而內外明徹；所得亦如日輪，光明遍滿而無減。經末又把「得」放開：速得菩提，菩提中卻無佛可得；不以因得，也不以非因得。修學分明而不把所得抓實，一念專一而不隔諸佛——這是本章自語所提起的一行之要。
Mañjuśrī asks: what is called the single-practice samādhi? The Buddha answers: the dharma-realm has a single mark; bind the attention to the dharma-realm. This does not tell a person to guard an invisible “dharma-realm” in blankness. The sūtra immediately makes the path concrete: first hear prajñā, cultivate as taught, dwell in a secluded place, relinquish distracted thought, grasp no physical mark, bind the mind to one Buddha, and exclusively invoke that Buddha’s name so that one recollection follows another without interruption. Although recollection is bound to one Buddha, what is seen extends through the Buddhas of the three times, because the Buddhas’ merit is nondual and all ride upon the one suchness to accomplish perfect awakening. Nor is cultivation a leap to the summit in one step: constant recollection, diligent effort, and freedom from negligence lead through gradual training, like a maṇi jewel polished until light shines through surface and interior. What is attained is also like the disk of the sun, whose light pervades everywhere without decrease. At the end of the chapter, the sūtra releases “attainment” once more: one swiftly attains awakening, yet within awakening there is no Buddha attained; it is attained neither through a cause nor through a non-cause. Cultivation is distinct, without making the attainment substantial; recollection is single, without separating one from all Buddhas. This is the essential single practice raised by the chapter’s own words.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Single-Practice Samādhi · Heart-Essence · Summer 2026
〔T08 0731a〕 佛言：「文殊師利！如般若波羅蜜所說行，能速得阿耨多羅三藐三菩提。復有一行三昧，若善男子、善女人，修是三昧者，亦速得阿耨多羅三藐三菩提。」文殊師利言：「世尊！云何名一行三昧？」佛言：「法界一相，繫緣法界，是名一行三昧。若善男子、善女人，欲入一行三昧，當先聞般若波羅蜜，如說修學，然後能入一行三昧。如法界緣，不退不壞， 〔T08 0731b〕 不思議，無礙無相。善男子、善女人，欲入一行三昧，應處空閑，捨諸亂意，不取相貌，繫心一佛，專稱名字。隨佛方所，端身正向，能於一佛念念相續，即是念中，能見過去、未來、現在諸佛。何以故？念一佛功德無量無邊，亦與無量諸佛功德無二，不思議佛法等無分別，皆乘一如，成最正覺，悉具無量功德、無量辯才。如是入一行三昧者，盡知恒沙諸佛、法界，無差別相。阿難所聞佛法，得念總持，辯才智慧於聲聞中雖為最勝，猶住量數，則有限礙。若得一行三昧，諸經法門，一一分別，皆悉了知，決定無礙。晝夜常說，智慧辯才終不斷絕。若比阿難多聞辯才，百千等分不及其一。菩薩摩訶薩應作是念：『我當云何逮得一行三昧不可思議功德無量名稱？』佛言：『菩薩摩訶薩當念一行三昧，常勤精進而不懈怠。』如是次第漸漸修學，則能得入一行三昧，不可思議功德作證，除謗正法不信，惡業重罪障者，所不能入。「復次，文殊師利！譬如有人得摩尼珠，示其珠師。珠師答言：『此是無價真摩尼寶。』即求師言：『為我治磨，勿失光色。』珠師治已，隨其磨時，珠色光明映徹表裏。文殊師利！若有善男子、善女人，修學一行三昧不可思議功德無量名稱，隨修學時，知諸法相，明達無礙，功德增長，亦復如是。文殊師利！譬如日輪，光明遍滿，無有減相。若得一行三昧，悉能具足一切功德，無有缺少，亦復如是。照明佛法，如日輪光。「文殊師利！我所說法，皆是一味離味，解脫味，寂滅味。若善男子、善女人，得是一 〔T08 0731c〕 行三昧者，其所演說，亦是一味離味，解脫味、寂滅味，隨順正法，無錯謬相。文殊師利！若菩薩摩訶薩得是一行三昧，皆悉滿足助道之法，速得阿耨多羅三藐三菩提。「復次，文殊師利！菩薩摩訶薩，不見法界有分別相及以一相，速得阿耨多羅三藐三菩提相，不可思議。是菩提中，亦無得佛。如是知者，速得阿耨多羅三藐三菩提。若信一切法悉是佛法，不生驚怖亦不疑惑。如是忍者，速得阿耨多羅三藐三菩提。」文殊師利白佛言：「世尊！以如是因，速得阿耨多羅三藐三菩提耶？」佛言：「得阿耨多羅三藐三菩提，不以因得，不以非因得。何以故？不思議界，不以因得，不以非因得。若善男子、善女人，聞如是說，不生懈怠。當知是人，已於先佛種諸善根。是故比丘、比丘尼，聞說是甚深般若波羅蜜，不生驚怖，即是從佛出家。若優婆塞、優婆夷，得聞如是甚深般若波羅蜜，心不驚怖，即是成就真歸依處。「文殊師利！若善男子、善女人，不習甚深般若波羅蜜，即是不修佛乘。譬如大地，一切藥木皆依地生長。文殊師利！菩薩摩訶薩亦復如是，一切善根皆依般若波羅蜜而得增長，於阿耨多羅三藐三菩提不相違背。」
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.
佛告訴文殊師利：按照般若波羅蜜所說的方法來修行，能很快證得無上正等正覺。此外，還有一種叫作「一行三昧」的定；善男子、善女人若修這種三昧，也能很快證得無上正等正覺。
文殊師利問佛：「世尊，什麼叫作一行三昧？」
佛說：「法界只有一相，這就是『法界一相』；把所緣專注地繫在法界上，這就叫作一行三昧。善男子、善女人若想進入一行三昧，應當先聽聞般若波羅蜜，依照所聽聞的教說去修學，然後才能進入一行三昧。像這樣以法界為所緣，心便不退轉、不敗壞；這境界不可思議，沒有障礙，也沒有可執取的形相。
「善男子、善女人若想進入一行三昧，應當住在空閑寂靜的地方，捨離種種擾亂心意的念頭，不執取任何相貌；把心專繫在一尊佛上，專一稱念這尊佛的名號。依著這尊佛所在的方向，端正身體，正對那個方向；能對這一尊佛，前一念接後一念，持續不斷。就在這樣相續念佛的心念中，便能見過去、未來、現在三世諸佛。
「為什麼呢？因為念一尊佛，這尊佛的功德無量無邊；這功德與無量諸佛的功德沒有兩樣，這就是諸佛功德無二。不可思議的佛法平等而沒有分別；一切諸佛都乘同一真如，成就最正覺，也都具足無量功德與無量辯才。因此，進入一行三昧的人，能完全了知如恒河沙那麼多的諸佛與法界，了知其中沒有差別之相。
「阿難聽聞佛法，能憶持不忘，又有辯才與智慧，在聲聞眾中雖然最為殊勝，他所憶持的仍落在可以計量的數目之中，所以仍有界限與障礙。若有人得到一行三昧，對諸經中的一個個法門，都能逐一分辨，全都明白，確定通達而沒有障礙；即使日夜不斷說法，智慧與辯才也始終不會中斷。若把得到一行三昧者的多聞辯才分作百千等分，阿難的多聞辯才也比不上其中一分。
「菩薩摩訶薩應當這樣想：『我應當怎樣才能得到一行三昧那不可思議的功德與無量的名聞？』」佛又說：「菩薩摩訶薩應當憶念一行三昧，恒常勤奮精進，不懈怠退惰。」依照這樣的次第，一步一步、漸漸修學，就能進入一行三昧，親自證得它不可思議的功德。唯有毀謗正法而不信、又被惡業與重罪障礙的人，不能進入這種三昧。
「再者，文殊師利！譬如有人得到一顆摩尼珠，把珠子拿給磨治寶珠的工匠看。工匠回答：『這是一顆價值無量、無可估價的真正摩尼寶珠。』那人便請求工匠：『請替我整治磨亮它，但不要讓它失去原有的光澤與色彩。』工匠磨治完畢；隨著一次次琢磨，寶珠的光色漸漸明亮，最後內外通透。文殊師利！善男子、善女人修學一行三昧那不可思議的功德與無量的名聞，也是如此：隨著修學，便了知諸法的相狀，明白通達而沒有障礙，功德也隨之增長。
「文殊師利！又譬如日輪，也就是太陽輪，普放光明，光明遍滿各處，並沒有減少。得到一行三昧的人，也同樣能具足一切功德，沒有殘缺、沒有短少；他照明佛法，就像日輪所放的光明。
「文殊師利！我所說的一切法，都是同一種味：遠離之味、解脫之味、寂滅之味。善男子、善女人若得到一行三昧，他所演說的法也同樣都是這一味，即遠離味、解脫味、寂滅味；所說都隨順正法，沒有錯誤乖謬的相。文殊師利！菩薩摩訶薩若得到一行三昧，就能完全滿足一切幫助成道的法，迅速證得無上正等正覺。
「再者，文殊師利！菩薩摩訶薩不見法界中有種種分別之相，也不執取一個固定的一相，便能迅速證得無上正等正覺；這菩提之相不可思議。在這菩提之中，也沒有一個實在的佛可得，這就是經文所說的『無得佛』。能這樣了知的人，便能迅速證得無上正等正覺。若相信一切法全都是佛法，聽聞時不生驚怖，也不生疑惑；能這樣安忍的人，也能迅速證得無上正等正覺。」
文殊師利問佛：「世尊，是以這樣的因，才能迅速證得無上正等正覺嗎？」
佛回答：「證得無上正等正覺，不是憑一個因而得，也不是憑沒有因而得。為什麼呢？因為不可思議的境界，不能由因得到，也不能由非因得到。善男子、善女人聽見這樣的說法而不懈怠，應當知道，這人已經在過去諸佛處種下許多善根。因此，比丘、比丘尼聽聞這甚深般若波羅蜜而不驚怖，就是真正隨佛出家；優婆塞、優婆夷聽聞這甚深般若波羅蜜，心中不驚怖，就是真正成就了歸依之處。
「文殊師利！善男子、善女人若不修習甚深般若波羅蜜，就是沒有修習佛乘。譬如大地：一切藥草、樹木，全都依靠大地而出生、成長。文殊師利！菩薩摩訶薩也是如此，一切善根都依靠般若波羅蜜而得到增長，並且與無上正等正覺不相違背。」
The Buddha told Mañjuśrī: practicing according to the method taught in the prajñā-pāramitā enables one swiftly to realize unsurpassed perfect awakening. In addition, there is a samādhi called the “single-practice samādhi.” If a good man or good woman cultivates this samādhi, that person can likewise swiftly realize unsurpassed perfect awakening.
Mañjuśrī asked the Buddha, ‘World-Honored One, what is called the single-practice samādhi?’
The Buddha said, ‘The dharma-realm has only a single mark; this is “the single mark of the dharma-realm.” To bind the object of attention to the dharma-realm is called the single-practice samādhi. If a good man or good woman wishes to enter the single-practice samādhi, that person should first hear the prajñā-pāramitā and cultivate according to the teaching heard. Only then can that person enter the single-practice samādhi. When the dharma-realm is taken as the object in this way, the mind does not regress or become impaired. This state is inconceivable, unobstructed, and without any mark that can be grasped.
‘If a good man or good woman wishes to enter the single-practice samādhi, that person should dwell in a secluded and quiet place, relinquish the many thoughts that disturb the mind, and grasp no physical mark. Bind the mind exclusively to one Buddha and single-mindedly invoke that Buddha’s name. In the direction where that Buddha dwells, straighten the body and face that direction squarely. Let the recollection of this one Buddha continue, one thought following the next without interruption. Within this continuous recollection of the Buddha, one can see the Buddhas of the past, future, and present.
‘Why? Because the merit of recollecting one Buddha is immeasurable and boundless. This merit is no different from the merit of immeasurable Buddhas: the merit of all Buddhas is nondual. The inconceivable buddha-dharmas are equal and without discrimination. All Buddhas ride upon the one suchness and accomplish perfect awakening, and all are complete in immeasurable merit and immeasurable eloquence. Therefore, one who enters the single-practice samādhi can fully know Buddhas as numerous as the sands of the Ganges and the dharma-realm, knowing their mark to be without difference.
‘Ānanda heard the Buddha’s Dharma, could retain it in memory without forgetting, and possessed eloquence and wisdom. Although he was supreme among the śrāvakas, what he retained still fell within countable measure and therefore remained limited and obstructed. If someone attains the single-practice samādhi, that person can distinguish each Dharma-gateway in all the sūtras, understand every one of them, and penetrate them decisively without obstruction. Even if that person teaches the Dharma day and night without pause, his wisdom and eloquence never come to an end. If the vast learning and eloquence of one who has attained the single-practice samādhi were divided into hundreds or thousands of equal parts, Ānanda’s learning and eloquence would not equal even one part.
‘A bodhisattva-mahāsattva should think: “How can I attain the inconceivable merit and immeasurable renown of the single-practice samādhi?”’ The Buddha then said, ‘A bodhisattva-mahāsattva should recollect the single-practice samādhi, constantly exert diligent effort, and never become negligent or indolent.’ By following this sequence and cultivating step by step, gradually, one can enter the single-practice samādhi and personally realize its inconceivable merit. Only those who slander the right Dharma and do not believe, and those obstructed by evil karma and grave offenses, cannot enter this samādhi.
‘Further, Mañjuśrī! Suppose someone obtains a maṇi jewel and shows it to a craftsman who works precious stones. The craftsman replies, “This is a genuine maṇi jewel of immeasurable worth, beyond all price.” The person then asks, “Please work and polish it for me, but do not let it lose its original luster or color.” The craftsman finishes working it. As it is polished again and again, the jewel’s color and light gradually brighten until its surface and interior shine through. Mañjuśrī! It is likewise when a good man or good woman cultivates and learns the inconceivable merit and immeasurable renown of the single-practice samādhi. In the course of cultivation, that person knows the marks of all dharmas, understands them clearly without obstruction, and grows in merit.
‘Mañjuśrī! It is also like the disk of the sun: it releases light everywhere, its radiance pervades all places, and it does not diminish. A person who attains the single-practice samādhi can likewise become complete in every merit, with nothing lacking or deficient. That person illuminates the Buddha-Dharma like the light released by the sun.
‘Mañjuśrī! All the Dharma I teach has one and the same flavor: the flavor of seclusion, the flavor of liberation, and the flavor of quiescence. If a good man or good woman attains the single-practice samādhi, the Dharma that person expounds likewise has this single flavor — the flavor of seclusion, liberation, and quiescence. What is spoken accords with the right Dharma and has no mark of error or deviation. Mañjuśrī! If a bodhisattva-mahāsattva attains the single-practice samādhi, that bodhisattva can completely fulfill all dharmas aiding the path and swiftly realize unsurpassed perfect awakening.
‘Further, Mañjuśrī! If a bodhisattva-mahāsattva does not see differentiated marks within the dharma-realm and also does not grasp a fixed single mark, that bodhisattva can swiftly realize unsurpassed perfect awakening. The mark of this awakening is inconceivable. Within this awakening, there is no fixed Buddha who can be attained; this is what the sūtra calls “no Buddha attained.” One who knows in this way can swiftly realize unsurpassed perfect awakening. If one trusts that all dharmas are entirely buddha-dharmas and, on hearing this, gives rise to neither fright nor fear and entertains no doubt, one who can accept in this way can also swiftly realize unsurpassed perfect awakening.’
Mañjuśrī asked the Buddha, ‘World-Honored One, is it through such a cause that one can swiftly realize unsurpassed perfect awakening?’
The Buddha answered, ‘Unsurpassed perfect awakening is attained neither by relying on a cause nor by relying on the absence of a cause. Why? Because the inconceivable realm cannot be attained through a cause or through a non-cause. If a good man or good woman hears such a teaching and does not become negligent, know that this person has already planted many roots of goodness in the presence of former Buddhas. Therefore, when a bhikṣu or bhikṣuṇī hears this profound prajñā-pāramitā and does not give rise to fright or fear, that person has truly gone forth under the Buddha. When an upāsaka or upāsikā hears this profound prajñā-pāramitā and the mind gives rise to no fright or fear, that person has truly established the place of refuge.
‘Mañjuśrī! If a good man or good woman does not cultivate the profound prajñā-pāramitā, that person has not cultivated the Buddha vehicle. Consider the great earth: all medicinal herbs and trees depend upon it to be born and to grow. Mañjuśrī! A bodhisattva-mahāsattva is likewise. All roots of goodness depend upon the prajñā-pāramitā for their growth, and they do not run counter to unsurpassed perfect awakening.’
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Single-Practice Samādhi · Vernacular · Summer 2026
「繫緣法界」如何是修？
經中先由文殊問：『什麼叫作一行三昧？』佛的回答極短：法界一相，繫緣法界，是名一行三昧。真正讓人停住的，是中間四字——「繫緣法界」。法界無相、沒有邊際，心究竟要繫在哪裡？若把它當成一個看不見的東西死守，便又多造了一個可取的相；若說既然無相便什麼也不做，又怎能稱為修？
經文沒有讓讀者只在定義上猜。它緊接著把次第說出來：先聽聞般若，照所說的去修學；住到空閑處，放下擾亂心意的念頭，不取佛的相貌；然後繫心一佛，專稱祂的名號，隨祂所在的方向端身正向，使對這一佛的憶念前後相續。這就是本章自己給出的回答：繫緣法界，不是憑空去抓一個抽象的「法界」，而是先以般若正見為地，再在一佛名號上令念相續。
為什麼繫在一佛，卻說見三世諸佛？
這裡又會生出第二個問題：既然只繫心一佛，為什麼經文說，就在這一念中能見過去、未來、現在諸佛？
佛給的理由不是數目上的推演，而是功德無二：念一佛的功德無量無邊，與無量諸佛的功德沒有兩樣；諸佛都乘同一真如而成正覺，具足無量功德與辯才。因此，一不是把心縮窄到只剩一尊佛；一是念不散亂，而所念的一佛不離諸佛無差別的法界。經文從「繫心一佛」轉到「三世諸佛」，正以這段自語把一與多接起來。
這也說明「不取相貌」與「專稱名字」為何能同時成立。經並未教人以形貌為所取，卻也沒有把修行抹成空白；名號成為念念相續的著力處，而般若所照的是諸佛功德無二、法界無差別。著力而不取相，專一而不隔絕諸佛，這是本章文字本身排出的修學次第。
功德如何增長，而不是憑空添上去？
若修一行三昧能有如此功德，功德又是怎樣顯出來的？本章先用阿難作比較：阿難的多聞、憶持、辯才，在聲聞中最勝，卻仍有量數；得到一行三昧者，則對諸經法門逐一了知，智慧辯才不斷。經文隨即把人從『羨慕功德』拉回『怎樣修』：常念一行三昧，勤行精進，不可懈怠，依次第漸漸修學。
摩尼珠的譬喻把這件事說得最清楚。寶珠本是無價，卻仍須交給珠師如法治磨；磨治不是替它塞進另一種光，而是使它的光色漸漸映徹表裏。經文隨後親自解喻：修學一行三昧，也是在隨學之中知諸法相、明達無礙，功德隨之增長。這不是一念之間自稱具足，也不是離開修學另求奇效；它有先聞、有如說修學、有精進、有次第、有漸漸。
日輪喻又把另一面照出來。太陽放光，遍滿而無減；一行三昧的功德，也是具足而不缺少，照明佛法如同日輪。摩尼珠說的是漸磨漸明，日輪說的是光明遍滿而不減。一喻把工夫拉回次第，一喻把所得指向照明；兩者合看，恰好不讓『功德具足』變成省略修學的口號。
速得菩提，為何又說「無得佛」？
本章屢說速得無上正等正覺，稍後卻說，在菩提中也沒有一個佛可得；文殊再問，是否以這樣的因而速得，佛又答：不以因得，也不以非因得。這是否前後相反？
此處不替經文添立一套答案，只把經文自己的兩面並讀。就修學次第說，經明言先聞、修學、專念、精進、漸入，也明言一切善根依般若而增長；就菩提之相說，經又不許把菩提變成一件由某個固定原因製成、最後被一個實在的佛取得的東西。修學不被取消，所得也不被實體化。文殊的一問，正把讀者可能抓住的「因」再放開一次。
承衍
這一章後來不只留在經卷中。淨覺記道信所制的安心法門，明說既依楞伽，也依《文殊般若》的一行三昧，並接著引「法界一相，繫緣法界」以及空閑、繫心一佛、專稱名字、念念相續等文。這條記載使本章的定義與修法進入禪門法脈的自述；所依是經文原句，不必另造一層宗義。
智顗在常坐三昧開頭，也直標此門出於兩部文殊般若，名為一行三昧，隨後才分方法與勸修。到《壇經》，一行三昧又在直心、行住坐臥與不著法相的語境中多次出現。各家如何會通，仍須誌錄不判；但承衍的次第已可看見：本章先給出定義與修法，道信法門逐字援引，天台以常坐門承接，禪門後典再用自己的語言申說。從「繫緣法界」到一佛念念相續，這一條經語遂在不同修行傳承中繼續被誦說。
How Is 「繫緣法界」— “Binding the Attention to the Dharma-Realm” — a Practice?
Mañjuśrī first asks in the sūtra: ‘What is called the single-practice samādhi?’ The Buddha’s answer is exceedingly short: 「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.” The four characters that truly make one stop are 「繫緣法界」— “bind the attention to the dharma-realm.” The dharma-realm is without marks and has no boundary. To what, ultimately, is the mind to be bound? If one treats it as an invisible thing to be guarded rigidly, one has fabricated another graspable mark. If one says that because it is markless nothing at all should be done, how can that be called practice?
The sūtra does not leave the reader to guess from the definition alone. It immediately lays out the sequence: first hear prajñā and cultivate according to what has been taught; dwell in a secluded place, relinquish thoughts that disturb the mind, and 「不取相貌」— “grasp no physical mark”; then bind the mind to one Buddha, 「專稱名字」— “exclusively invoke that Buddha’s name,” face squarely the direction in which that Buddha dwells, and let the recollection of that one Buddha continue from thought to thought. This is the chapter’s own answer. Binding the attention to the dharma-realm does not mean trying to grasp an abstract “dharma-realm” in empty space. It means first establishing the right view of prajñā as the ground and then letting recollection continue on the name of one Buddha.
Why Does Binding the Mind to One Buddha Lead to Seeing the Buddhas of the Three Times?
A second question then arises. If the mind is bound only to one Buddha, why does the sūtra say that within this one recollection one can see the Buddhas of the past, future, and present?
The reason given by the Buddha is not a calculation of numbers but the nonduality of merit. The merit of recollecting one Buddha is immeasurable and boundless and is no different from the merit of immeasurable Buddhas. All Buddhas ride upon the one suchness and accomplish perfect awakening, complete in immeasurable merit and eloquence. “One” therefore does not narrow the mind until only a single Buddha remains. “One” means that recollection does not scatter, while the one Buddha recollected is not apart from the dharma-realm without difference of all Buddhas. In moving from “bind the mind to one Buddha” to “the Buddhas of the three times,” the sūtra’s own words join the one and the many.
This also explains how 「不取相貌」— “grasping no physical mark” — and 「專稱名字」— “exclusively invoking the name” — can stand together. The sūtra does not teach the practitioner to grasp form as the object, but neither does it erase practice into blankness. The name becomes the point of application through which recollection continues from thought to thought, while prajñā illuminates the nonduality of the Buddhas’ merit and the absence of difference in the dharma-realm. Applying the mind without grasping a mark, being single without separating one from all Buddhas: this is the sequence of practice set out by the wording of the chapter itself.
How Does Merit Grow Without Being Added from Nowhere?
If cultivating the single-practice samādhi can bring such merit, how does that merit become manifest? The chapter first uses Ānanda as a comparison. Ānanda is supreme among the śrāvakas in learning, retention, and eloquence, yet these still have measure and number. One who attains the single-practice samādhi, by contrast, understands each Dharma-gateway in all the sūtras and possesses wisdom and eloquence that do not come to an end. The sūtra immediately draws the reader away from ‘admiring the merit’ and back to ‘how to practice’: constantly recollect the single-practice samādhi, exert diligent effort, do not become negligent, and train gradually in the prescribed sequence.
The simile of the maṇi jewel makes this clearest. The jewel is already beyond price, yet it must still be entrusted to a craftsman and polished according to the proper method. Polishing does not stuff a different light into the jewel; it allows its color and radiance gradually to shine through surface and interior. The sūtra then explains the simile itself: cultivating the single-practice samādhi likewise means that, in the course of learning, one knows the marks of dharmas, understands them clearly without obstruction, and grows in merit. This is neither the claim of complete attainment in a single thought nor the pursuit of a strange effect apart from practice. There is first hearing, cultivation as taught, diligent effort, sequence, and gradual training.
The sun-disk simile illuminates the other side. The sun releases light that pervades everywhere without decrease. The merit of the single-practice samādhi is likewise complete and without deficiency, illuminating the Buddha-Dharma like the sun. The maṇi jewel speaks of gradual polishing and brightening; the disk of the sun speaks of radiance pervading everywhere without diminution. One simile brings the work back to sequence, and the other points the attainment toward illumination. Read together, they keep ‘complete in merit’ from becoming a slogan that omits cultivation.
Why Does the Sūtra Speak of “No Buddha Attained” After Speaking of Swiftly Attaining Awakening?
The chapter repeatedly says that one swiftly attains unsurpassed perfect awakening. Shortly afterward it says that within awakening there is no Buddha attained. Mañjuśrī then asks whether this swift attainment comes through such a cause, and the Buddha answers that it is attained neither through a cause nor through a non-cause. Are these statements opposed to one another?
This reading does not add a system of answers on the sūtra’s behalf. It reads together the two sides stated by the sūtra itself. With respect to the sequence of practice, the sūtra explicitly speaks of first hearing, cultivating, exclusive recollection, diligent effort, and gradual entrance, and it says that all roots of goodness depend upon prajñā for their growth. With respect to the mark of awakening, it does not permit awakening to become a thing fabricated by a fixed cause and finally possessed by a substantial Buddha. Cultivation is not canceled, and what is attained is not made substantial. Mañjuśrī’s question releases once more the “cause” to which the reader might cling.
Onward Transmission
This chapter did not remain only within the scroll of the sūtra. Jingjue records that the method of settling the mind established by Daoxin explicitly relied both on the Laṅkāvatāra-sūtra and on the single-practice samādhi of the Mañjuśrī Prajñāpāramitā. It then cites 「法界一相，繫緣法界」— “the dharma-realm has a single mark; bind the attention to the dharma-realm” — together with the instructions on seclusion, binding the mind to one Buddha, exclusively invoking the name, and continuing from thought to thought. This record brings the definition and practice of the chapter into the Chan lineage’s own account. Its ground is the sūtra’s actual sentence; no further doctrinal layer needs to be invented.
Zhiyi, at the opening of his constant-sitting samādhi, likewise directly marks this gate as coming from the two Mañjuśrī prajñā sūtras and names it the single-practice samādhi; only afterward does he distinguish method from encouragement to cultivate. In the Platform Sūtra, the single-practice samādhi appears repeatedly in the contexts of the straightforward mind, walking-standing-sitting-lying, and not clinging to the marks of dharmas. How these masters are to be integrated remains a matter of neutral record rather than adjudication. Yet the sequence of onward transmission can already be seen: this chapter first supplies definition and practice; Daoxin’s method cites it word for word; Tiantai carries it into the constant-sitting gate; and later Chan texts expound it in their own language. From “binding the attention to the dharma-realm” to recollection of one Buddha continuing thought after thought, this sūtra passage continued to be recited in distinct traditions of practice.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Single-Practice Samādhi · 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；本章是卷下第一四三至一四八對話輪，底本文字範圍為〔T08 0731a22–0731c23〕。章內次第清楚：佛先提出一行三昧及其速證菩提之用，文殊問名，佛答定義；繼而說入定前提、空閑念佛之修法、多聞辯才等功德、精進漸修及障礙，再以摩尼珠、日輪二喻說功德增長與無減，末後由文殊再問「以如是因」而引出不以因、不以非因得菩提及般若為一切善根所依。
節名定為「一行三昧」。
二、異譯對勘
（一）對勘範圍與證據強度
僧伽婆羅本 T233 全帙於「一行三昧」「法界一相」「繫緣法界」「一相莊嚴」等檢索項均無本章逐字對應；局部對位所得七枚唯一共文散在全帙各處，沒有形成同序相鄰的共文組。故目前只能誌錄：T233 主體未取得本章逐字對應的機械證據；不能由此進一步斷為對應段必闕。
玄奘《大般若波羅蜜多經》第七曼殊室利分〔T07 0972a–c〕則有「一相莊嚴三摩地」一段。局部逐字對勘在兩本中找到三枚同序且各自唯一的共文，三枚共文依次為「作是念：『我當云何」「利！譬如有人」「利！譬如日輪」。這足以證成兩段可作章內局部對讀；兩個定名的義理對應不作會通判定。
（二）三組義段對讀
一、定義句
- 曼陀羅仙本：「法界一相，繫緣法界，是名一行三昧。」〔T08 0731a〕
- 玄奘本：「此三摩地以法界相而為莊嚴，是故名為一相莊嚴三摩地。」〔T07 0972a〕
兩本都以法界之相釋定名；前本說「法界一相，繫緣法界」，後本說「以法界相而為莊嚴」。兩個定名的細部義域不作等同判定。
二、學射喻
- 曼陀羅仙本：「如人學射，久習則巧，後雖無心，以久習故，箭發皆中。我亦如是，初學不思議三昧，繫心一緣，若久習成就，更無心想，恒與定俱。」〔T08 0729c〕
- 玄奘本：「如善射夫初學射業，注心麁的方乃發箭，久習成就能射毛端，不復注心在彼麁的，隨所欲射發箭便中；如是我先初學定位，要先繫念在不思議，然後乃能現入此定，久習成就，於此定中不復繫心任運能住。」〔T07 0969b〕
此喻兩本皆有，但位於本卷較前的「不思議三昧」對話，不在本章一千二百零四字範圍內；列於此處，只作兩本整體對讀的先行平行，不移入本章原文。
三、日輪喻
- 曼陀羅仙本：「譬如日輪，光明遍滿，無有減相。若得一行三昧，悉能具足一切功德，無有缺少，亦復如是。照明佛法，如日輪光。」〔T08 0731b〕
- 玄奘本：「譬如日輪普放光明作大饒益，如是若得一相莊嚴三摩地時，普照法界，亦能了達一切法門，為諸有情作大饒益，功德勝利不可思議。」〔T07 0972b〕
兩本皆以日輪普照說所得三昧之功德；曼陀羅仙本著重「無有減相」「無有缺少」與「照明佛法」，玄奘本明說「普照法界」「了達一切法門」「作大饒益」。其細部義項誌錄如上，不作會通判定。
三、經論宗依
本章自身即漢傳「一行三昧」名義與修法的出處經。可核的經文骨幹是：「法界一相，繫緣法界，是名一行三昧」〔T08 0731a〕；入定須先聞般若、如說修學，繼而「應處空閑，捨諸亂意，不取相貌，繫心一佛，專稱名字」〔T08 0731b〕。本章又自說其果為了知諸佛法界無差別相、通達諸經法門、辯才無礙、滿足助道之法；此處不另攀外論立義。
四、本章釋要
本章由「當云何行」的前問承接而來。佛先說依般若所說而行能速得菩提，又提出修一行三昧亦能速得；文殊遂問其名。佛以「法界一相，繫緣法界」作定義，隨即把「繫緣」落到次第：先聞般若、如說修學；住空閑、捨亂意、不取相貌；繫心一佛、專稱名字、念念相續。經文再由念一佛說至見三世諸佛，理由是諸佛功德無二，皆乘一如而成正覺。
其後經文以阿難為比較，說所得者對諸經法門皆能了知，智慧辯才不斷；再以憶念、精進、不懈怠與次第漸學說入定之路。摩尼珠喻顯隨磨而光明、隨學而功德增長；日輪喻顯功德無減、照明佛法。最後，經文一面說得定者速得菩提，一面又說「是菩提中，亦無得佛」，並於文殊追問後答「不以因得，不以非因得」；此處只依經文次第誌錄，不替經文另立判釋。
五、術語
| 術語 | 古德傳音／發音輔助 | 本章所給的義界 |
|---|---|---|
| 一行三昧 | 「三昧」即古德音寫，samādhi 僅作發音輔助；「一行」本章無另列古德音寫 | 經自定義為「法界一相，繫緣法界」〔T08 0731a〕 |
| 法界一相 | 無古德音寫可徵者從闕 | 與「繫緣法界」連文，為一行三昧之定義句 |
| 繫緣法界 | 無古德音寫可徵者從闕 | 經下文落實為先聞般若、如說修學，以及繫心一佛、專稱名字、念念相續 |
| 念佛 | 無古德音寫可徵者從闕 | 本章文字作「繫心一佛，專稱名字」及「念一佛功德無量無邊」 |
| 阿耨多羅三藐三菩提 | 古德全句音寫；anuttara-samyak-saṃbodhi 僅作發音輔助 | 本章說修般若與一行三昧能速得，又說菩提中無得佛、不以因亦不以非因得 |
以上羅馬字只輔助發音，不以近代梵文校本作本章文字出處；本章沒有古德音寫可繫的名相，一律從闕。
六、譬喻
（一）摩尼珠喻
曼陀羅仙本：「譬如有人得摩尼珠，示其珠師。珠師答言：『此是無價真摩尼寶。』即求師言：『為我治磨，勿失光色。』珠師治已，隨其磨時，珠色光明映徹表裏。」〔T08 0731b〕
玄奘本：「譬如有人遇得寶珠，示治寶者言：『我此寶價直無量，然其形色未甚光鮮，汝當為我如法磨瑩，但令鮮淨勿壞形色。』其治寶者隨彼所言，依法專心如如磨瑩，如是如是光色漸發，乃至究竟映徹表裏，既修治已價直無量。」〔T07 0972b〕
兩本都以寶珠受治磨、光色漸明，接續說明三昧隨修而功德顯發；喻體、所顯均由經文自身接明。
（二）日輪喻
曼陀羅仙本：「譬如日輪，光明遍滿，無有減相。若得一行三昧，悉能具足一切功德，無有缺少，亦復如是。照明佛法，如日輪光。」〔T08 0731b〕
玄奘本：「譬如日輪普放光明作大饒益，如是若得一相莊嚴三摩地時，普照法界，亦能了達一切法門，為諸有情作大饒益，功德勝利不可思議。」〔T07 0972b〕
（三）學射喻
曼陀羅仙本：「如人學射，久習則巧，後雖無心，以久習故，箭發皆中。」〔T08 0729c〕
玄奘本：「如善射夫初學射業，注心麁的方乃發箭，久習成就能射毛端，不復注心在彼麁的，隨所欲射發箭便中」〔T07 0969b·下文續〕
此為本卷前段兩本共有之喻，所釋是不思議三昧由初學繫念至久習任運；不屬本章範圍，特此明界。
七、徵引承衍
（一）道信法門所引
《楞伽師資記》先記道信所制法門：「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 1286c22–23〕；其後逐字引本章定義：「法界一相。繫緣法界。是名一行三昧。」〔T85 1286c25–26〕，並續引空閑、繫心一佛、專稱名字與念念相續之修法至〔T85 1287a05〕。此處只誌錄道信法門明言所依及引文，不代作宗義裁判。
（二）智顗常坐三昧所標出處
《摩訶止觀》：「一、常坐者，出《文殊說》、《文殊問》兩般若，名為一行三昧。今初明方法，次明勸修。」〔T46 0011a28–0011b01〕。「文殊問」所指何經仍存疑；本檔只錄智顗原文，不作識別裁決。
（三）《六祖大師法寶壇經》正文六處
以下只按藏經正文位置誌錄，不判與本章之名相、修法是否全同：
- 「善知識！一行三昧者，於一切處行住坐臥，常行一直心是也。」〔T48 0352c25〕
- 「莫心行諂曲，口但說直；口說一行三昧，不行直心。」〔T48 0352c28〕
- 「迷人著法相、執一行三昧，直言：『常坐不動，妄不起心，即是一行三昧。』」〔T48 0352c29〕
- 「坐不動，妄不起心，即是一行三昧。」〔T48 0353a01〕
- 「若欲成就種智，須達一相三昧、一行三昧。」〔T48 0361a27〕
- 「若於一切處行住坐臥，純一直心，不動道場，真成淨土，此名一行三昧。」〔T48 0361b03〕
契嵩〈贊〉另有三次「一行三昧」，位於正文卷首之前，不併入上列正文六處。
（四）起信疏系受容（2026-07-11 增補·逐字核訖·T1844＝元曉）
賢首法藏《大乘起信論義記》釋真如三昧能生諸三昧句，逐字引本章：「一行三昧者。如文殊般若經云。何名一行三昧。佛言。法界一相繫緣法界。是名一行三昧。入一行三昧者盡知恒沙諸佛法界無差別相。乃至廣說。」〔T44 0284a10–13〕。新羅元曉《起信論疏》釋同句亦引：「所言一行三昧者。如文殊般若經言。云何名一行三昧。」〔T44 0223b16–19〕。此二疏使本章定義文進入起信論疏釋傳統；誌錄不判。
八、校本定位
- 底本：T08n0232〔0731a22–0731c23〕，共一千二百零四字。
- 玄奘對讀：T07n0220 第七曼殊室利分〔0972a–c〕；章外學射平行〔0969b〕。
- T233：主體未取得本章逐字對應的機械證據；不據此判定對應段必闕。
- 〔T08 0731c15〕底本作「已」，異本作「以」（原勘記：底本「已」〔原本〕；異讀「以」〔四本〕）。原典層依底本文字保留「已」。
- 古德徵引：T85n2837〔1286c22–1287a05〕；T46n1911〔0011a28–0011b01〕；T44n1846〔0284a10–13〕；T44n1844〔0223b16–19〕；T48n2008 正文六處〔0352c25–0353a01；0361a27–0361b03〕。
1 · Classificatory Placement
Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra has no chapter divisions. This chapter in the lower scroll comprises dialogue rounds 143–148. The base-text range is〔T08 0731a22–0731c23〕. Its internal sequence is clear: the Buddha first introduces the single-practice samādhi and its function of swiftly realizing awakening; Mañjuśrī asks its name, and the Buddha defines it. The text then explains the prerequisites for entering the samādhi, the practice of recollecting a Buddha in a secluded place, merits such as vast learning and eloquence, diligent effort and gradual cultivation, and the obstacles to entry. The two similes of the maṇi jewel and the disk of the sun explain the growth and non-diminution of merit. Finally, Mañjuśrī asks again whether awakening is swiftly attained 「以如是因」— “through such a cause” — which leads to the teaching that awakening is attained neither through a cause nor through a non-cause and that prajñā is the basis upon which all roots of goodness depend.
The section title is “Single-Practice Samādhi.”
2 · Collation with Other Translations
(1) Range and Strength of Evidence
Across the entire Saṅghabhara recension, T233, searches for 「一行三昧」, 「法界一相」, 「繫緣法界」, and 「一相莊嚴」 yield no verbatim counterpart to this chapter. The seven unique shared phrases found by local collation are scattered through the whole text and do not form a same-order adjacent cluster. The body of T233 has therefore not yielded verbatim evidence for this chapter. It cannot further be concluded from this that the corresponding passage must be absent.
Xuanzang’s Seventh Assembly, Mañjuśrī Division, in the Mahā-Prajñāpāramitā Sūtra contains a passage on the 「一相莊嚴三摩地」— “single-mark-adornment samādhi” — at〔T07 0972a–c〕. Local verbatim collation finds three shared phrases that are unique within each text and occur in the same order: 「作是念：『我當云何」, 「利！譬如有人」, and 「利！譬如日輪」. tr. “form this thought: ‘How shall I …’”; “… Mañjuśrī! Suppose there is a person …”; “… Mañjuśrī! It is like the disk of the sun …” This is sufficient to establish a local parallel reading within the chapter. The doctrinal correspondence between 「一行三昧」— “single-practice samādhi” — and 「一相莊嚴三摩地」— “single-mark-adornment samādhi” — is not harmonized here.
(2) Three Sense-Unit Parallels
First: the defining sentence
- Mandrasena recension: 「法界一相，繫緣法界，是名一行三昧。」〔T08 0731a〕
tr. “The dharma-realm has a single mark; bind the attention to the dharma-realm. This is called the single-practice samādhi.” - Xuanzang recension: 「此三摩地以法界相而為莊嚴，是故名為一相莊嚴三摩地。」〔T07 0972a〕
tr. “This samādhi takes the mark of the dharma-realm as its adornment; therefore it is called the single-mark-adornment samādhi.”
Both texts explain the name of the samādhi through a mark of the dharma-realm. The former says 「法界一相，繫緣法界」— “the dharma-realm has a single mark; bind the attention to the dharma-realm” — while the latter says 「以法界相而為莊嚴」— “takes the mark of the dharma-realm as its adornment.” The two names and their finer semantic ranges are not treated as wholly identical.
Second: the archery simile
- Mandrasena recension: 「如人學射，久習則巧，後雖無心，以久習故，箭發皆中。我亦如是，初學不思議三昧，繫心一緣，若久習成就，更無心想，恒與定俱。」〔T08 0729c〕
tr. “It is like a person learning archery: through long practice one becomes skillful. Later, even without deliberate thought, because of long practice every arrow released hits the mark. I am likewise. When first learning the inconceivable samādhi, I bound the mind to a single object. When long practice was accomplished, there was no further deliberate mental image, and I remained constantly together with concentration.” - Xuanzang recension: 「如善射夫初學射業，注心麁的方乃發箭，久習成就能射毛端，不復注心在彼麁的，隨所欲射發箭便中；如是我先初學定位，要先繫念在不思議，然後乃能現入此定，久習成就，於此定中不復繫心任運能住。」〔T07 0969b〕
tr. “It is like a skilled archer first learning the craft of archery: only after fixing his mind on a coarse target does he release the arrow. Once long practice is accomplished, he can strike the tip of a hair; he no longer fixes his mind upon the coarse target, and wherever he wishes to shoot, the arrow released immediately hits. I was likewise. When I first trained in the stages of concentration, I first had to bind recollection to the inconceivable; only then could I directly enter this concentration. Once long practice was accomplished, within this concentration I no longer had to bind the mind and could abide spontaneously.”
Both texts contain this simile, but it occurs in an earlier exchange on the 「不思議三昧」— “inconceivable samādhi” — outside the sealed 1,204-character range of the present chapter. It is listed here only as an earlier parallel in the two texts as wholes and is not moved into this chapter’s source text.
Third: the sun-disk simile
- Mandrasena recension: 「譬如日輪，光明遍滿，無有減相。若得一行三昧，悉能具足一切功德，無有缺少，亦復如是。照明佛法，如日輪光。」〔T08 0731b〕
tr. “It is like the disk of the sun: its light pervades everywhere and bears no mark of decrease. One who attains the single-practice samādhi can likewise become complete in every merit, with nothing lacking or deficient, illuminating the Buddha-Dharma like the light of the sun.” - Xuanzang recension: 「譬如日輪普放光明作大饒益，如是若得一相莊嚴三摩地時，普照法界，亦能了達一切法門，為諸有情作大饒益，功德勝利不可思議。」〔T07 0972b〕
tr. “It is like the disk of the sun universally releasing light and bringing great benefit. Likewise, when one attains the single-mark-adornment samādhi, one universally illuminates the dharma-realm, can also comprehend every Dharma-gateway, and brings great benefit to sentient beings; its meritorious benefits are inconceivable.”
Both texts use the universal radiance of the sun to explain the merit of the samādhi attained. The Mandrasena recension emphasizes 「無有減相」— “no mark of decrease,” 「無有缺少」— “nothing lacking,” and 「照明佛法」— “illuminating the Buddha-Dharma.” Xuanzang explicitly states 「普照法界」— “universally illuminating the dharma-realm,” 「了達一切法門」— “comprehending every Dharma-gateway,” and 「作大饒益」— “bringing great benefit.” Their finer doctrinal items are recorded without harmonization.
3 · Scriptural and Treatise Ground
This chapter itself is the sūtra source for the Han Buddhist name and practice of 「一行三昧」— “single-practice samādhi.” Its verifiable scriptural backbone is: 「法界一相，繫緣法界，是名一行三昧」〔T08 0731a〕. tr. “The dharma-realm has a single mark; bind the attention to the dharma-realm. This is called the single-practice samādhi.” Before entering the concentration, one must first hear prajñā and cultivate as taught. The practice then continues: 「應處空閑，捨諸亂意，不取相貌，繫心一佛，專稱名字」〔T08 0731b〕. tr. “One should dwell in a secluded place, relinquish every distracted thought, grasp no physical mark, bind the mind to one Buddha, and exclusively invoke that Buddha’s name.” The chapter further gives as its fruits knowing the undifferentiated mark of the dharma-realm of all Buddhas, comprehending the Dharma-gateways of all the sūtras, possessing unobstructed eloquence, and fulfilling all dharmas aiding the path. This rubric does not reach outward to an external treatise in order to establish another doctrine.
4 · Essential Explanation of This Chapter
This chapter takes up the preceding question 「當云何行」— “How should one practice?” The Buddha first says that practicing according to what prajñā teaches enables one swiftly to attain awakening, and then adds that cultivating single-practice samādhi likewise enables swift attainment. Mañjuśrī therefore asks its name. The Buddha defines it through 「法界一相，繫緣法界」— “the dharma-realm has a single mark; bind the attention to the dharma-realm” — and immediately brings 「繫緣」— “binding the attention” — into a sequence: first hear prajñā and cultivate as taught; dwell in seclusion, relinquish distracted thought, and grasp no physical mark; bind the mind to one Buddha, exclusively invoke that Buddha’s name, and let recollection continue thought after thought. From recollecting one Buddha, the sūtra moves to seeing the Buddhas of the three times, because the Buddhas’ merit is nondual and all ride upon the one suchness to accomplish perfect awakening.
The sūtra then uses Ānanda as a comparison, saying that one who attains the samādhi can understand every Dharma-gateway in all the sūtras and possesses unbroken wisdom and eloquence. It returns to the path of entry through recollection, diligent effort, freedom from negligence, and gradual cultivation in sequence. The maṇi-jewel simile displays the jewel brightening as it is polished and merit growing as one cultivates. The sun-disk simile displays merit without decrease and the illumination of the Buddha-Dharma. Finally, while the sūtra says that one who attains the samādhi swiftly attains awakening, it also says 「是菩提中，亦無得佛」— “within this awakening, there is no Buddha attained.” When Mañjuśrī asks further, the Buddha answers 「不以因得，不以非因得」— “attained neither through a cause nor through a non-cause.” This account records the sequence given by the sūtra and establishes no separate judgment on its behalf.
5 · Terms
| Term | Ancient transmitted sound / pronunciation aid | Scope supplied by this chapter |
|---|---|---|
| 一行三昧 · single-practice samādhi | 「三昧」 is an ancient transmitted transliteration; samādhi is supplied only as a pronunciation aid. No separate ancient-master transliteration of 「一行」 is listed in this chapter. | The sūtra defines it through 「法界一相，繫緣法界」— “the dharma-realm has a single mark; bind the attention to the dharma-realm”〔T08 0731a〕. The English rendering is single-practice samādhi. |
| 法界一相 · the single mark of the dharma-realm | No ancient-master transliteration presently attested; left blank | Occurs together with 「繫緣法界」— “bind the attention to the dharma-realm” — in the defining sentence of single-practice samādhi. |
| 繫緣法界 · bind the attention to the dharma-realm | No ancient-master transliteration presently attested; left blank | The chapter unfolds it through first hearing prajñā, cultivating as taught, binding the mind to one Buddha, exclusively invoking the name, and continuing recollection thought after thought. |
| 念佛 · recollection of the Buddha | buddhānusmṛti is supplied only as a pronunciation aid | The chapter’s wording is 「繫心一佛，專稱名字」— “bind the mind to one Buddha and exclusively invoke that Buddha’s name” — and 「念一佛功德無量無邊」— “the merit of recollecting one Buddha is immeasurable and boundless.” |
| 阿耨多羅三藐三菩提 · unsurpassed perfect awakening | The full Chinese phrase is an ancient transmitted transliteration; anuttarā-samyak-saṃbodhi is supplied only as a pronunciation aid | The chapter says that cultivating prajñā and single-practice samādhi leads to swift attainment, and also says that within awakening there is no Buddha attained and that it is attained neither through a cause nor through a non-cause. |
The romanizations above are pronunciation aids only and do not make a modern Sanskrit critical edition the textual source of this chapter. Where no ancient transmitted sound can be attached to a term, the field remains blank.
6 · Similes
(1) The Maṇi-Jewel Simile
Mandrasena recension: 「譬如有人得摩尼珠，示其珠師。珠師答言：『此是無價真摩尼寶。』即求師言：『為我治磨，勿失光色。』珠師治已，隨其磨時，珠色光明映徹表裏。」〔T08 0731b〕
tr. “Suppose someone obtains a maṇi jewel and shows it to a jewel craftsman. The craftsman replies, ‘This is a genuine maṇi jewel beyond price.’ The person then asks him, ‘Please work and polish it for me, without letting it lose its luster or color.’ After the craftsman has worked it, as the jewel is polished its color and light shine through both surface and interior.”
Xuanzang recension: 「譬如有人遇得寶珠，示治寶者言：『我此寶價直無量，然其形色未甚光鮮，汝當為我如法磨瑩，但令鮮淨勿壞形色。』其治寶者隨彼所言，依法專心如如磨瑩，如是如是光色漸發，乃至究竟映徹表裏，既修治已價直無量。」〔T07 0972b〕
tr. “Suppose someone happens upon a precious jewel and says to a jewel worker, ‘The value of this jewel of mine is immeasurable, yet its form and color are not very lustrous. You should polish it for me according to the proper method, making it bright and clean without damaging its form or color.’ The jewel worker follows his words and single-mindedly polishes it according to the method. As it is polished again and again, its color and luster gradually emerge until they shine through surface and interior. Once it has been worked, its value is immeasurable.”
Both texts use a precious jewel being worked and polished until its radiance gradually becomes manifest, and then explain the merit of samādhi becoming manifest through cultivation. The vehicle and purport of the simile are both made explicit by the sūtra itself.
(2) The Sun-Disk Simile
Mandrasena recension: 「譬如日輪，光明遍滿，無有減相。若得一行三昧，悉能具足一切功德，無有缺少，亦復如是。照明佛法，如日輪光。」〔T08 0731b〕
tr. “It is like the disk of the sun: its light pervades everywhere and bears no mark of decrease. One who attains the single-practice samādhi can likewise become complete in every merit, with nothing lacking or deficient, illuminating the Buddha-Dharma like the light of the sun.”
Xuanzang recension: 「譬如日輪普放光明作大饒益，如是若得一相莊嚴三摩地時，普照法界，亦能了達一切法門，為諸有情作大饒益，功德勝利不可思議。」〔T07 0972b〕
tr. “It is like the disk of the sun universally releasing light and bringing great benefit. Likewise, when one attains the single-mark-adornment samādhi, one universally illuminates the dharma-realm, can also comprehend every Dharma-gateway, and brings great benefit to sentient beings; its meritorious benefits are inconceivable.”
(3) The Archery Simile
Mandrasena recension: 「如人學射，久習則巧，後雖無心，以久習故，箭發皆中。」〔T08 0729c〕
tr. “It is like a person learning archery: through long practice one becomes skillful. Later, even without deliberate thought, because of long practice every arrow released hits the mark.”
Xuanzang recension: 「如善射夫初學射業，注心麁的方乃發箭，久習成就能射毛端，不復注心在彼麁的，隨所欲射發箭便中」〔T07 0969b·下文續〕
tr. “It is like a skilled archer first learning the craft of archery: only after fixing his mind on a coarse target does he release the arrow. Once long practice is accomplished, he can strike the tip of a hair; he no longer fixes his mind upon the coarse target, and wherever he wishes to shoot, the arrow released immediately hits.” 〔The passage continues below.〕
This is a simile shared by the two texts in an earlier part of the scroll. It explains the inconceivable samādhi proceeding from initial binding of recollection to spontaneous abiding through long practice. It does not belong to the range of the present chapter; the boundary is stated here explicitly.
7 · Citations and Onward Transmission
(1) Citation in Daoxin’s Dharma-Gate
The Record of the Masters and Disciples of the Laṅkā first records the Dharma-gate established by Daoxin: 「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 1286c22–23〕. tr. “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.” It then cites the chapter’s definition word for word: 「法界一相。繫緣法界。是名一行三昧。」〔T85 1286c25–26〕. tr. “The dharma-realm has a single mark. Bind the attention to the dharma-realm. This is called the single-practice samādhi.” The citation continues with seclusion, binding the mind to one Buddha, exclusively invoking the name, and recollection continuing thought after thought through〔T85 1287a05〕. This rubric records only the declared scriptural bases and quotations of Daoxin’s Dharma-gate and makes no doctrinal adjudication on their behalf.
(2) Source Named for Zhiyi’s Constant-Sitting Samādhi
The Great Calming and Contemplation states: 「一、常坐者，出《文殊說》、《文殊問》兩般若，名為一行三昧。今初明方法，次明勸修。」〔T46 0011a28–0011b01〕. tr. “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. I will now first explain the method and next explain the encouragement to cultivate.” Which sūtra is intended by 「文殊問」— “Mañjuśrī Questions” — remains uncertain. This file records Zhiyi’s wording and makes no identification ruling.
(3) Six Occurrences in the Body of the Platform Sūtra of the Sixth Patriarch
The following are recorded only by their canonical body locations. No judgment is made that their terminology and practice are entirely identical with those of this chapter.
- 「善知識！一行三昧者，於一切處行住坐臥，常行一直心是也。」〔T48 0352c25〕
tr. “Good friends! The single-practice samādhi is constantly practicing the one straightforward mind in every place, whether walking, standing, sitting, or lying down.” - 「莫心行諂曲，口但說直；口說一行三昧，不行直心。」〔T48 0352c28〕
tr. “Do not let the mind act crookedly and flatteringly while the mouth merely speaks of straightforwardness; do not speak with the mouth of single-practice samādhi while failing to practice the straightforward mind.” - 「迷人著法相、執一行三昧，直言：『常坐不動，妄不起心，即是一行三昧。』」〔T48 0352c29〕
tr. “Deluded people cling to the marks of dharmas and grasp at the single-practice samādhi, simply saying, ‘Constantly sitting without moving, with deluded thoughts not arising in the mind — this is the single-practice samādhi.’” - 「坐不動，妄不起心，即是一行三昧。」〔T48 0353a01〕
tr. “Sitting without moving, with deluded thoughts not arising in the mind — this is the single-practice samādhi.” - 「若欲成就種智，須達一相三昧、一行三昧。」〔T48 0361a27〕
tr. “If one wishes to accomplish knowledge of all kinds, one must penetrate the single-mark samādhi and the single-practice samādhi.” - 「若於一切處行住坐臥，純一直心，不動道場，真成淨土，此名一行三昧。」〔T48 0361b03〕
tr. “If in every place, whether walking, standing, sitting, or lying down, one is purely of the one straightforward mind, does not move from the seat of awakening, and truly accomplishes the pure land, this is named the single-practice samādhi.”
Qisong’s “Eulogy” contains three further occurrences of 「一行三昧」— “single-practice samādhi” — but it stands before the opening of the canonical body and is not combined with the six body-text occurrences above.
(4) Reception in the Awakening of Faith Commentarial Lineage
In explaining the statement that the samādhi of suchness can give rise to all samādhis, Fazang’s Record of the Meaning of the Awakening of Faith in the Great Vehicle cites this chapter word for word: 「一行三昧者。如文殊般若經云。何名一行三昧。佛言。法界一相繫緣法界。是名一行三昧。入一行三昧者盡知恒沙諸佛法界無差別相。乃至廣說。」〔T44 0284a10–13〕. tr. “As for the single-practice samādhi, as the Mañjuśrī Prajñāpāramitā Sūtra says: ‘What is called the single-practice samādhi?’ The Buddha said: ‘The dharma-realm has a single mark; bind the attention to the dharma-realm. This is called the single-practice samādhi. One who enters the single-practice samādhi fully knows the mark without difference of the dharma-realm of Buddhas as numerous as the sands of the Ganges,’ and so on at length.”
Wonhyo’s Commentary on the Awakening of Faith explains the same sentence and likewise cites: 「所言一行三昧者。如文殊般若經言。云何名一行三昧。」〔T44 0223b16–19〕. tr. “As for what is called the single-practice samādhi, as the Mañjuśrī Prajñāpāramitā Sūtra says: ‘What is called the single-practice samādhi?’” These two commentaries bring the defining sentence of the chapter into the commentarial tradition of the Awakening of Faith. They are recorded without doctrinal adjudication.
8 · Witness Placement
- Base text: T08n0232〔0731a22–0731c23〕, totaling 1,204 characters.
- Xuanzang parallel: T07n0220, Seventh Assembly, Mañjuśrī Division〔0972a–c〕; the earlier archery parallel is at〔0969b〕.
- T233: the body has not yielded verbatim evidence for a counterpart to this chapter; this does not establish that a corresponding passage must be absent.
- One critical-apparatus entry falls within this chapter: at〔T08 0731c15〕the base text has 「已」— tr. “already”; alternate witnesses read 「以」— tr. “by / with.” The original note records the base 「已」 in the original edition and the alternate 「以」 in four witnesses. The source-text layer follows the base wording and retains 「已」.
- Ancient-master citations: T85n2837〔1286c22–1287a05〕; T46n1911〔0011a28–0011b01〕; T44n1846〔0284a10–13〕; T44n1844〔0223b16–19〕; and six body-text occurrences in T48n2008〔0352c25–0353a01; 0361a27–0361b03〕.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Single-Practice Samādhi · Apparatus · Summer 2026