文殊師利所說摩訶般若波羅蜜經 文殊般若 · 卷下 · 受持功德
文殊問般若應在閻浮提何處演說，佛卻先指出能聞、能願、能堪受的人：他們願未來仍與般若相應，聞後歡喜。接著，文殊說法而不把法立成諍論，聽法而不把聞與得抓成二相；佛則把無取著落回一連串的『應學』，直到一四句偈也要受持、讀誦、為他解說、隨順實相。聞而不驚不畏、心生信解，便是佛所印可的大乘法印。帝釋以花香寶樂供養後，又願眾生常聞、信解、受持、讀誦、演說，諸天作擁護。從問『在哪裡說』到願『人人常聞』，本章把般若的流通落在不著而聞、不爭而說、受持而能傳。
Mañjuśrī asks where in Jambudvīpa the prajñā should be expounded, but the Buddha first points to the people able to hear, vow, and bear it: they vow to accord with prajñā again in future lives and rejoice after hearing it. Mañjuśrī then teaches the Dharma without establishing it as contention, while the listener does not grasp hearing and attainment as two marks. The Buddha, however, brings non-grasping back to an unbroken series of instructions that one “should train,” until even a single four-line verse is to be retained, recited, explained to others, and followed in accord with the true mark. To hear without being startled or afraid and to give rise to trust and understanding is to be confirmed by the Buddha through the Great Vehicle Dharma-seal. After Śakra makes offerings of flowers, incense, jewels, and music, he vows that sentient beings will always hear, trust and understand, retain, recite, and expound the teaching, while the heavenly beings offer their protection. From the question “Where should it be taught?” to the vow “May everyone always hear it,” this chapter grounds the circulation of prajñā in hearing without attachment, speaking without contention, and retaining so as to transmit.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Merit of Retention · Heart-Essence · Summer 2026
〔T08 0731c〕 爾時文殊師利白佛言：「世尊！此閻浮提城邑聚落，當於何處演說如是甚深般若波羅蜜？」佛告文殊師利：「今此會中，若有人聞般若波羅蜜，皆發誓言：『於未來世，常得與般若波羅蜜相應，從是信解，未來世中能聽是經。』當知此人不從餘小善根中來，所能堪受，聞已歡喜。文殊師利！ 〔T08 0732a〕 若復有人，從汝聽是般若波羅蜜，應作是言：『此般若波羅蜜中，無聲聞、辟支佛法、佛法，亦無凡夫生滅等法。』」文殊師利白佛言：「世尊！若比丘、比丘尼、優婆塞、優婆夷，來問我言：『云何如來說般若波羅蜜？』我當答言：『一切諸法無諍論相，云何如來當說般若波羅蜜？』何以故？不見有法可與法諍論，亦無眾生心識能知。復次，世尊！我當更說究竟實際。何以故？一切法相同入實際，阿羅漢無別勝法。何以故？阿羅漢法、凡夫法，不一不異故。復次，世尊！如是說法，無有眾生已得涅槃，今得、當得。何以故？無有決定眾生相故。」文殊師利言：「若人欲聞般若波羅蜜，我當作如是說。其有聽者，不念不著，無聞無得，當如幻人無所分別。如是說者，是真說法。是故聽者莫作二相，不捨諸見而修佛法，不取佛法，不捨凡夫法。何以故？佛及凡夫，二法相空，無取捨故。若人問我，當作是說，如是安慰，如是建立。善男子、善女人，應如是問，作如是住，心不退不沒，當如法相，隨順般若波羅蜜說。」爾時世尊歎文殊師利：「善哉，善哉！如汝所說。若善男子、善女人，欲見諸佛，應學如是般若波羅蜜。欲親近諸佛，如法供養，應學如是般若波羅蜜。若欲言如來是我世尊，應學如是般若波羅蜜。若言如來非我世尊，亦應學如是般若波羅蜜。若欲成阿耨多羅三藐三菩提，應學如是般若波羅蜜。若欲不成阿耨多羅三藐三菩提，亦應學如是般若波羅蜜。若欲成就一切三昧，應學如是般若波羅蜜。若欲不成就一切三昧，亦應學如是 〔T08 0732b〕 般若波羅蜜。何以故？無作三昧無異相故，一切法無生無出故。若欲知一切法假名，應學如是般若波羅蜜。若欲知一切眾生修菩提道，不求菩提相，心不退沒，應學如是般若波羅蜜。何以故？一切法皆菩提相故。若欲知一切眾生行非行相，非行即菩提，菩提即法界，法界即實際，心不退沒，應學如是般若波羅蜜。若欲知一切如來神通變化，無相無礙亦無方所，應學如是般若波羅蜜。」佛告文殊師利：「若比丘、比丘尼、優婆塞、優婆夷，欲得不墮惡趣，當學般若波羅蜜。一四句偈，受持讀誦，為他解說，隨順實相。如是善男子、善女人，當知決定得阿耨多羅三藐三菩提，則住佛國。若聞如是般若波羅蜜，不驚不畏，心生信解。當知此輩，佛所印可，是佛所行大乘法印。若善男子、善女人，學此法印，超過惡趣，不入聲聞、辟支佛道，以超過故。」爾時帝釋三十三天，以天妙華：優鉢羅華、拘物頭華、分陀利華、天曼陀羅華等，天栴檀香及餘末香，種種金寶，作天伎樂，為供養般若波羅蜜并諸如來及文殊師利，以散其上。作是供養已，願我常聞般若波羅蜜法印。釋提桓因復作是願，願閻浮提善男子、善女人，常使得聞是經決定佛法，皆令信解受持讀誦為人演說。一切諸天為作擁護。
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，文殊師利對佛說：『世尊，在這閻浮提的城鎮與村落中，應當在什麼地方宣說這樣甚深的般若波羅蜜呢？』
佛告訴文殊師利：『現在法會中的人，只要有人聽聞般若波羅蜜，都會發下誓願：我願在未來的世代，常常能與般若波羅蜜相應；從現在的信解出發，使我在未來世仍能聽聞這部經。應當知道，這樣的人不是只靠一點微小善根便能來到這裡；他有能力承受這部經，聽聞以後心生歡喜。
『文殊師利，若另有人從你這裡聽聞般若波羅蜜，應當對他說：在這般若波羅蜜中，沒有可以固定成立的聲聞法、辟支佛法、佛法，也沒有凡夫生滅等法。』
文殊師利又對佛說：『世尊，若有比丘、比丘尼、優婆塞或優婆夷來問我：如來怎樣宣說般若波羅蜜？我會回答：一切法都沒有彼此爭辯的固定形相，如來又怎能把般若波羅蜜說成一個與別法相爭的法呢？為什麼呢？因為看不見有一法能與另一法爭論，也沒有一個固定的眾生心識能把它認知為所得。
『再者，世尊，我還會為他說究竟的實際。為什麼呢？因為一切法的形相都同樣進入實際；阿羅漢在其中沒有另外一種勝過凡夫的固定法。為什麼呢？因為阿羅漢法與凡夫法，不能說完全是一個，也不能說彼此不同。
『再者，世尊，像這樣說法，不會安立一個固定眾生已經得到涅槃、現在得到涅槃或將來得到涅槃。為什麼呢？因為沒有一個決定不變的眾生形相。』
文殊師利接著說：『若有人想聽般若波羅蜜，我會這樣為他說：聽的人不要在心中黏著，也不要抓住一個聽到的法或取得的法；應當像幻化的人那樣，不作固定分別。能這樣說，才是真正說法。
『所以，聽法的人不要造作兩種對立的形相。他不必捨棄各種見解以後才修佛法，卻也不取得一個固定的佛法，更不必捨棄一個固定的凡夫法。為什麼呢？因為佛法與凡夫法這兩法的形相都是空的，沒有一法可取，也沒有一法可捨。
『若有人來問我，我會這樣解說，也這樣安慰、這樣幫助他建立正確的住心。善男子、善女人應當這樣發問、這樣安住，使心不退縮、不沉沒，並且依隨法的真實形相，順著般若波羅蜜來說。』
這時，世尊讚歎文殊師利：『很好，很好！正像你所說的。善男子、善女人若想見到諸佛，應當修學這樣的般若波羅蜜；若想親近諸佛，依照正法供養諸佛，也應當修學這樣的般若波羅蜜。
『若想說如來是我的世尊，應當修學這樣的般若波羅蜜；即使說如來不是我的世尊，也應當修學這樣的般若波羅蜜。若想成就無上正等正覺，應當修學這樣的般若波羅蜜；即使不想成就無上正等正覺，也應當修學這樣的般若波羅蜜。若想成就一切三昧，應當修學這樣的般若波羅蜜；即使不想成就一切三昧，也應當修學這樣的般若波羅蜜。
『為什麼呢？因為無作的三昧沒有另一個不同的形相，一切法也沒有固定的生起與出現。若想知道一切法只是依名字建立，應當修學這樣的般若波羅蜜。
『若想知道一切眾生雖修菩提道，卻不追求一個可取得的菩提形相，心也不退縮、不沉沒，應當修學這樣的般若波羅蜜。為什麼呢？因為一切法都是菩提之相。
『若想知道一切眾生的行與非行之相，知道非行就是菩提、菩提就是法界、法界就是實際，而心仍不退縮、不沉沒，應當修學這樣的般若波羅蜜。若想知道一切如來的神通變化，了知它沒有固定形相、沒有障礙，也沒有固定方所，也應當修學這樣的般若波羅蜜。』
佛又告訴文殊師利：『比丘、比丘尼、優婆塞、優婆夷若想不墮入惡趣，應當修學般若波羅蜜。即使只受持一首四句偈，也應當憶持、讀誦，為別人解說，並且隨順諸法的真實形相。
『像這樣的善男子、善女人，應當知道，他決定能成就無上正等正覺，並且安住佛國。若聽聞這樣的般若波羅蜜，不驚慌、不畏懼，心中生起信解，應當知道，這些人已得到佛的認可；這是佛所行持的大乘法印。善男子、善女人若修學這個法印，便能超越惡趣，不進入聲聞、辟支佛之道，因為已經超越它們。』
這時，三十三天的帝釋用天上的美妙花朵——優鉢羅華、拘物頭華、分陀利華、天曼陀羅華等——以及天栴檀香、其他細末香、種種金銀珍寶，又演奏天上的音樂，供養般若波羅蜜、諸如來與文殊師利，並把這些供物散在諸如來與文殊師利上方。
帝釋完成供養以後，發願說：『願我常常聽聞般若波羅蜜這個法印。』釋提桓因又發願：『願閻浮提的善男子、善女人，常常都能聽聞這部經所開示的決定佛法；願他們全都信解、受持、讀誦，並且為別人演說。』一切諸天也都願意守護這些聞經、受持與演說的人。
At that time Mañjuśrī said to the Buddha, ‘World-Honored One, in the cities, towns, and villages of this Jambudvīpa, where should such a profound prajñā-pāramitā be expounded?’
The Buddha said to Mañjuśrī, ‘If anyone now in this Dharma assembly hears the prajñā-pāramitā, that person will make this vow: May I always accord with the prajñā-pāramitā in future lives; beginning with the trust and understanding I have now, may I continue to hear this sūtra in future lives. Know that such a person has not come here merely on the strength of a small root of goodness. This person has the capacity to bear this sūtra and rejoices after hearing it.
‘Mañjuśrī, if another person hears the prajñā-pāramitā from you, you should say to that person: Within this prajñā-pāramitā, there are no fixed śrāvaka-dharmas, pratyekabuddha-dharmas, or buddha-dharmas, nor are there such fixed dharmas as the arising and cessation of ordinary persons.’
Mañjuśrī again said to the Buddha, ‘World-Honored One, if a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā comes and asks me, “How does the Tathāgata teach the prajñā-pāramitā?” I will answer: All dharmas are without a fixed mark of contending with one another. How, then, could the Tathāgata teach the prajñā-pāramitā as a dharma that contends with other dharmas? Why? Because no dharma is seen that can contend with another dharma, nor is there a fixed sentient being’s mind-consciousness that can know it as something attained.
‘Further, World-Honored One, I will also teach the ultimate reality-limit. Why? Because the marks of all dharmas equally enter the reality-limit, and the arhat has no fixed separate dharma superior to that of an ordinary person. Why? Because the dharma of the arhat and the dharma of the ordinary person can be said to be neither entirely one nor different from one another.
‘Further, World-Honored One, to teach the Dharma in this way does not establish a fixed sentient being as having attained nirvāṇa, attaining nirvāṇa now, or attaining nirvāṇa in the future. Why? Because there is no fixed and unchanging mark of a sentient being.’
Mañjuśrī continued, ‘If someone wishes to hear the prajñā-pāramitā, this is how I will teach that person: the listener should not let the mind stick to it, nor grasp a dharma heard or a dharma attained; the listener should be like an illusory person, making no fixed discriminations. Only one who teaches in this way truly teaches the Dharma.
‘Therefore, a listener to the Dharma must not construct two opposing marks. One need not first relinquish every view before cultivating the Buddha-Dharma, yet one neither grasps a fixed Buddha-Dharma nor relinquishes a fixed dharma of an ordinary person. Why? Because the two dharmas, Buddha and ordinary person, are both empty of marks; there is no dharma to grasp and no dharma to relinquish.
‘If someone comes to ask me, this is how I will explain it, comfort the person, and help the person establish the right abiding of the mind. Good men and good women should ask in this way and abide in this way, causing the mind neither to retreat nor to sink, and should teach in accordance with the true marks of dharmas and in conformity with the prajñā-pāramitā.’
At that time the World-Honored One praised Mañjuśrī: ‘Excellent, excellent! It is just as you have said. If good men and good women wish to see the Buddhas, they should train in this prajñā-pāramitā. If they wish to draw near the Buddhas and make offerings to them in accordance with the true Dharma, they should also train in this prajñā-pāramitā.
‘If they wish to say that the Tathāgata is their World-Honored One, they should train in this prajñā-pāramitā. Even if they say that the Tathāgata is not their World-Honored One, they should train in this prajñā-pāramitā. If they wish to accomplish unsurpassed perfect awakening, they should train in this prajñā-pāramitā. Even if they do not wish to accomplish unsurpassed perfect awakening, they should train in this prajñā-pāramitā. If they wish to accomplish all samādhis, they should train in this prajñā-pāramitā. Even if they do not wish to accomplish all samādhis, they should train in this prajñā-pāramitā.
‘Why? Because the samādhi without fabrication has no other different fixed mark, and all dharmas have neither fixed arising nor emergence. If they wish to know that all dharmas are established only through names, they should train in this prajñā-pāramitā.
‘If they wish to know that all sentient beings cultivate the path of awakening without seeking a graspable mark of awakening, their minds neither retreating nor sinking, they should train in this prajñā-pāramitā. Why? Because all dharmas are the mark of awakening.
‘If they wish to know the marks of the conduct and non-conduct of all sentient beings—knowing that non-conduct itself is awakening, awakening itself is the dharma-realm, and the dharma-realm itself is the reality-limit—while their minds neither retreat nor sink, they should train in this prajñā-pāramitā. If they wish to know the spiritual transformations of all Tathāgatas, understanding that they have no fixed mark, no obstruction, and no fixed location, they should also train in this prajñā-pāramitā.’
The Buddha again said to Mañjuśrī, ‘If bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās wish not to fall into evil destinies, they should train in the prajñā-pāramitā. Even if they retain only a single four-line verse, they should remember and retain it, recite it, explain it to others, and follow the true marks of dharmas.
‘Know that good men and good women such as these will certainly accomplish unsurpassed perfect awakening and abide in a buddha-land. If they hear this prajñā-pāramitā, are neither startled nor afraid, and give rise to trust and understanding in their minds, know that these people have gained the Buddha’s confirmation. This is the Great Vehicle Dharma-seal practiced by the Buddha. Good men and good women who train in this Dharma-seal pass beyond evil destinies and do not enter the paths of the śrāvaka or the pratyekabuddha, because they have already passed beyond them.’
At that time Śakra, Lord of the Thirty-Three, offered heavenly wondrous flowers—utpala flowers, kumuda flowers, puṇḍarīka flowers, heavenly māndārava flowers, and others—together with heavenly sandalwood incense, other powdered fragrances, various gold and jewels, and heavenly music to the prajñā-pāramitā, the Tathāgatas, and Mañjuśrī, scattering the offerings above the Tathāgatas and Mañjuśrī.
After making these offerings, Śakra vowed: ‘May I always hear this Dharma-seal of the prajñā-pāramitā.’ Śakra Devānām Indra also vowed: ‘May the good men and good women of Jambudvīpa always be able to hear the definitive buddha-dharma taught in this sūtra; may they all trust and understand it, retain it, recite it, and expound it to others.’ All the heavenly beings also wished to protect these people who hear, retain, and expound the sūtra.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Merit of Retention · Vernacular · Summer 2026
般若應當在什麼地方說？
文殊先問一個很實際的問題：閻浮提的城鎮與村落這麼多，甚深般若應當在什麼地方宣說？佛沒有先畫出一張地圖，也沒有指定某座城。祂把答案放在聞法的人身上：今會有人聽聞般若，便發願未來仍與般若相應、仍能聽經；這樣的人不是從一點微小善根而來，而是已具備堪受與歡喜的力量。
所以，經文所說的『地方』，先由能否信解與堪受來顯明。不是地名本身使法流布，而是聞法者把一次聽聞變成未來仍願聽聞的方向。當這個願在城邑聚落中出現，般若便不只停在一次法會裡。
無諍論，為什麼仍要開口說法？
接著，文殊預演四眾可能提出的問題：如來怎樣宣說般若？他的回答是：「一切諸法無諍論相，云何如來當說般若波羅蜜？」問題不在佛陀有沒有說，而在聽者是否把所說抓成一個能與別法相爭的東西。經文接著解釋，看不見有一法可與另一法爭論，也沒有一個固定的眾生心識可以佔有所知。
玄奘本在同一義段也說諸法沒有違諍之相，沒有法能與法諍，又把眾生不可得一併說出。這把『無諍』從和氣相處推到更深處：不是先有兩個固定法，再勸它們不要爭；而是法與能知者都不可固執取得。兩譯細部義域不作會通判定，但都沒有把無諍讀成沉默不說。
文殊反而說得很具體。他會說究竟實際，說一切法相同入實際；也會回答阿羅漢法與凡夫法不一不異，不安立一個決定眾生在過去、現在或未來取得涅槃。無諍不是少說一句便算完成，而是說時不把法、眾生與所得固定成可以互相衝突的實體。
聽法而無所得，會不會變成什麼都沒聽？
文殊對想聽般若的人說：「其有聽者，不念不著，無聞無得，當如幻人無所分別。」這不是要求耳朵不聽、心也不明白。經文下一步仍要安慰、建立，仍要如法相而說。它所放下的，是把『我在聽』、『這是我聽到的法』、『我已得到它』凝成三件固定的東西。
如幻人的譬喻，使這個放下不致變成空洞命令。幻人現前而不可執為實體；同樣，聽聞可以發生，說法也可以建立，卻不必再造能聞與所聞的二相。文殊因此說，不必先捨掉一切見解，才有資格修佛法；也不取得一個佛法，不捨棄一個凡夫法，因為「佛及凡夫，二法相空，無取捨故。」
為何想成佛與不想成佛，都要學般若？
佛讚歎文殊以後，連續列出幾組看來相反的願望：想見佛、親近供養，應學般若；想稱如來為自己的世尊，或不這樣稱，也應學般若；想成就菩提，或不想成就，也應學；想成就一切三昧，或不想成就，也同樣應學。
若只看成與不成，這些句子好像互相抵銷。經文自己給的理由是，無作三昧沒有另一個固定形相，一切法無生無出。般若不是只替某一邊服務的工具；想得到的人不能把所得抓實，說不想得到的人也不能用一個『不求』逃開法相。
後文把這條路說得更細：知一切法假名，知眾生修菩提道而不求菩提相，知非行即菩提、菩提即法界、法界即實際；也知如來神通變化無相、無礙、無方所。每一項都不是停在否定，而是在不退沒中繼續學。
只受持四句，為什麼稱為大乘法印？
佛把修學落到極小的一步：「一四句偈，受持讀誦，為他解說，隨順實相。」四句雖少，經文並沒有把它縮成只在口中背誦。受持之中有讀、有誦、有為他解說，也有隨順實相；它既向內憶持，也向外流通，還要不違所說之義。
僧伽婆羅本也把四眾受持一四句偈、為他人說與不墮法連在一起，並說何況如實修行。玄奘本則把受持法印說成諸佛護念、諸天守衛。三本用語不盡相同，但共同把一小段經文的受持，接到修行、為他說與護念上。
經文又加上一道內在的檢驗：聽聞般若時不驚不畏，心生信解。這樣的人，佛所印可；他所學的是佛所行的大乘法印。『印』不是給人增加一個可炫示的身分，而是經文對聞、信、持、說與隨順實相整體的認可。此處只守本章所列的條件，不另立法印的全部宗義範圍。
帝釋的供養，為何最後落在別人能聽？
帝釋以天花、香末、金寶與伎樂供養般若、諸如來與文殊。供養完成後，他沒有只願自己得福，而是先願自己常聞般若法印，再願閻浮提的善男子、善女人都能常聞、信解、受持、讀誦並為人演說。一切諸天則願作擁護。
這讓本章從文殊的城邑聚落之問，走到帝釋願眾人常聞之願。開頭問法往哪裡去，末尾回答法如何留下：有人發願再聞，有人受持讀誦，有人為他解說，也有人守護這條流通之路。供養若只停在花香寶樂，仍是一時莊嚴；帝釋把它轉成眾生得聞與說法者受護，於是供養進入經的流通。
承衍
僧伽婆羅本保留了四眾受持四句、聞而不怖、法印與帝釋供養的義段；玄奘第七曼殊室利分則保存更完整的三鏈對讀，從經中不立諸法成壞，經無諍說法與二法相空，延伸到四句受持、法印護念與帝釋發願。兩者都是本章在異譯與後譯中的傳承見證。
《大寶積經》第四十六會又把曼陀羅仙本的這一連段收進藏內。至於古德疏論，本次未核得對本單元的逐文實引，不能借卷下前章的一行三昧徵引網填補。承衍因此停在已核的三類經本：同經異譯、玄奘後譯與寶積勘同；有多少證據，就說到多少。
Where Should the Prajñā Be Taught?
Mañjuśrī begins with a very practical question: among the many cities, towns, and villages of Jambudvīpa, where should the profound prajñā be expounded? The Buddha does not first draw a map or designate a particular city. He places the answer in those who hear the Dharma. Someone in the present assembly hears the prajñā and vows to accord with it and hear the sūtra again in future lives. Such a person has not come from only a small root of goodness but already possesses the capacity to bear the teaching and rejoice in it.
The “place” spoken of by the sūtra is therefore first disclosed through the capacity to trust, understand, and bear the teaching. A geographical name does not by itself cause the Dharma to circulate. The hearer turns one occasion of hearing into an orientation toward hearing again in the future. When this vow appears among the cities, towns, and villages, the prajñā no longer remains confined to a single Dharma assembly.
If There Is No Contention, Why Speak the Dharma at All?
Mañjuśrī next anticipates a question that the fourfold assembly might ask: how does the Tathāgata expound the prajñā? His answer is: 「一切諸法無諍論相，云何如來當說般若波羅蜜？」— “All dharmas are without the mark of contention. How, then, could the Tathāgata teach the prajñā-pāramitā?” The issue is not whether the Buddha spoke, but whether the listener grasps what is spoken as a thing capable of contending with another dharma. The sūtra then explains that no dharma is seen that can contend with another dharma, nor is there a fixed sentient being’s mind-consciousness that can possess what is known.
In the corresponding sense-passage, Xuanzang’s recension likewise says that dharmas have no mark of conflict or contention, that no dharma can contend with another, and that sentient beings are themselves unobtainable. This takes “non-contention” deeper than merely getting along. It is not that two fixed dharmas first exist and are then advised not to quarrel; rather, neither dharmas nor the one who knows can be grasped as fixed acquisitions. The detailed semantic ranges of the two translations are not adjudicated into identity, but neither reads non-contention as silence or refusal to teach.
Mañjuśrī instead speaks quite concretely. He will teach the ultimate reality-limit and explain that the marks of all dharmas equally enter that reality-limit. He will answer that the dharma of the arhat and the dharma of an ordinary person are neither one nor different, and will not establish a fixed sentient being as attaining nirvāṇa in the past, present, or future. Non-contention is not completed merely by saying less. It means that, while speaking, one does not fix dharmas, sentient beings, and attainment as entities that can conflict with one another.
Does Hearing the Dharma Without Attainment Mean That Nothing Was Heard?
Mañjuśrī tells those who wish to hear the prajñā: 「其有聽者，不念不著，無聞無得，當如幻人無所分別」— “A listener should neither keep it in mind nor cling to it, should have neither hearing nor attainment, and should be like an illusory person without discrimination.” This does not demand that the ears fail to hear or the mind fail to understand. The next step of the sūtra still comforts and establishes the listener and continues to teach in accordance with the marks of dharmas. What it releases is the solidification of “I am hearing,” “this is the Dharma I have heard,” and “I have now attained it” into three fixed things.
The simile of the illusory person prevents this release from becoming an empty instruction. An illusory person appears but cannot be grasped as a substantial entity. In the same way, hearing can occur and teaching can be established without fabricating once more the two marks of the hearer and the heard. Mañjuśrī therefore says that one need not first relinquish every view in order to qualify for cultivating the Buddha-Dharma. One neither grasps a fixed Buddha-Dharma nor relinquishes a fixed dharma of ordinary persons, because 「佛及凡夫，二法相空，無取捨故」— “the two dharmas, Buddha and ordinary person, are empty of marks; there is neither grasping nor relinquishing.”
Why Must Those Who Wish to Become Buddhas and Those Who Do Not Both Train in Prajñā?
After praising Mañjuśrī, the Buddha gives several consecutive pairs of apparently opposed intentions. Those who wish to see the Buddhas, draw near to them, and make offerings should train in prajñā. Those who wish to call the Tathāgata their World-Honored One, and those who do not, should train in prajñā. Those who wish to accomplish awakening, and those who do not, should train. Those who wish to accomplish all samādhis, and those who do not, should likewise train.
If one considers only accomplishment and non-accomplishment, these sentences seem to cancel one another. The sūtra itself gives the reason: the samādhi without fabrication has no other fixed mark, and all dharmas have neither arising nor emergence. Prajñā is not an instrument that serves only one side of an opposition. Those who wish to attain cannot make attainment substantial, while those who say that they do not seek attainment cannot use a fixed “non-seeking” to escape the marks of dharmas.
The following passage sets out this path more closely: know that all dharmas are provisional names; know that sentient beings cultivate the path of awakening without seeking a graspable mark of awakening; know that non-conduct itself is awakening, awakening itself is the dharma-realm, and the dharma-realm itself is the reality-limit; and know that the Tathāgata’s spiritual transformations have no fixed mark, no obstruction, and no fixed location. None stops at negation. In each case, one continues to train without retreating or sinking.
Why Is Retaining Only Four Lines Called a Great Vehicle Dharma-Seal?
The Buddha brings the training down to the smallest possible step: 「一四句偈，受持讀誦，為他解說，隨順實相」— “Even a single four-line verse should be retained and recited, explained to others, and followed in accord with the true mark.” Though four lines are few, the sūtra does not reduce them to words recited only by the mouth. Retention includes reading, recitation, explanation to others, and conformity with the true mark. It remembers inwardly, circulates outwardly, and must not depart from the meaning of what is spoken.
The Saṅghabhara recension likewise connects the fourfold assembly retaining a four-line verse and teaching it to others with not falling into the lower states, and then says: how much more so if they practice in accord with reality. Xuanzang’s recension, for its part, says that those who retain the Dharma-seal are kept in mind by the Buddhas and guarded by the heavenly beings. The wording of the three texts is not identical, but all connect the retention of a small portion of scripture with practice, teaching others, and protection.
The sūtra adds an inner test: one hears the prajñā without being startled or afraid and gives rise to trust and understanding. Such a person is confirmed by the Buddha and trains in the Great Vehicle Dharma-seal practiced by the Buddha. The “seal” does not add a status that one can display. It is the sūtra’s confirmation of the whole pattern of hearing, trusting, retaining, speaking, and conforming to the true mark. This reading observes only the conditions listed by this chapter and does not separately establish the entire doctrinal scope of the Dharma-seal.
Why Does Śakra’s Offering Finally Lead to Other People Being Able to Hear?
Śakra makes offerings of heavenly flowers, powdered incense, gold, jewels, and music to the prajñā, the Tathāgatas, and Mañjuśrī. After completing the offerings, he does not merely wish for his own merit. He first vows always to hear the Dharma-seal of the prajñā, then vows that all good men and good women of Jambudvīpa will always be able to hear, trust and understand, retain, recite, and expound it to others. All heavenly beings then vow to offer their protection.
This carries the chapter from Mañjuśrī’s question about cities, towns, and villages to Śakra’s vow that everyone will always hear. The beginning asks where the Dharma will go; the ending answers how it remains. Some vow to hear again, some retain and recite, some explain it to others, and some protect this path of circulation. If the offering stopped with flowers, incense, jewels, and music, it would remain a momentary adornment. Śakra turns it toward sentient beings hearing the Dharma and those who teach it receiving protection, and the offering thereby enters the sūtra’s circulation.
Onward Transmission
The Saṅghabhara recension preserves the sense-passage of the fourfold assembly retaining four lines, hearing without fear, the Dharma-seal, and Śakra’s offering. Xuanzang’s Seventh Assembly Mañjuśrī Division preserves the more complete three-chain parallel, extending from not establishing the accomplishment and destruction of dharmas in the sūtra, through teaching without contention and the emptiness of the two dharmas, to retaining four lines, the Dharma-seal’s protection, and Śakra’s vow. Both bear witness to the transmission of this chapter through alternate and later translations.
The Great Ratnakūṭa Sūtra, Assembly Forty-Six, again incorporates this continuous passage from the Mandrasena recension within the canon. As for ancient masters’ treatises and commentaries, no word-for-word citation of this unit has been verified in the present inquiry, so the citation network of the preceding single-practice samādhi chapter cannot be borrowed to fill the gap. The onward transmission therefore stops with the three classes of canonical text that have been verified: the alternate translation of the same sūtra, Xuanzang’s later translation, and the Ratnakūṭa parallel. The claims extend only as far as the evidence.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Merit of Retention · 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。本單元依底本對話輪範圍為〔T08 0731c23–0732b25〕，共一千二百零九字。文殊先問此經當於何處演說，佛以今會聞經發願者的宿善根作答；文殊繼而說無諍論的說法與如幻聽法，佛讚歎後連說欲見佛、供養佛、成或不成菩提、成或不成三昧皆應學般若。末段落在四句偈的受持讀誦、聞而不驚怖、佛所印可之大乘法印，以及帝釋供養、發願與諸天擁護。
本單元止於「一切諸天為作擁護」〔T08 0732b〕；其後佛告帝釋、文殊說受持利益與大地震動，屬下一單元。節名定為『受持功德』。
二、異譯對勘
（一）證據強度
僧伽婆羅本 T233 在本單元僅取得兩枚同序而距離甚寬的唯一線索——依既定密聚判準（遠距跳點不算），本單元對 T233 未證成義段對讀。下列四眾四句偈平行實文只作誌錄，不作對位證據。
玄奘《大般若波羅蜜多經》第七曼殊室利分在本單元取得三枚同序逐字線索，依次落在聽受經法、答無諍論與二法相空三處，形成三鏈，故列為強證成義段對讀。此判定只證兩段可以對讀，不逕判全部譯語與義項相同。
（二）T233 平行實文誌錄（未證成·僅誌）
- 曼陀羅仙本：「若比丘、比丘尼、優婆塞、優婆夷，欲得不墮惡趣，當學般若波羅蜜。一四句偈，受持讀誦，為他解說，隨順實相。」〔T08 0732b〕
- 僧伽婆羅本：「文殊師利！若比丘、比丘尼、優婆塞、優婆夷，若受持般若波羅蜜，一四句偈為他人說，我說此人得不墮法，何況如實修行。」〔T08 0738b〕
兩本都把四眾受持般若的一四句偈、為他人說與不墮惡趣相連；前本明列讀誦、解說與隨順實相，後本以如實修行推廣其義。兩本細部差異誌錄如上，不作會通判定。
（三）T220⑦ 三鏈強證成對讀
一、經中不立諸法成壞
- 曼陀羅仙本：「此般若波羅蜜中，無聲聞、辟支佛法、佛法，亦無凡夫生滅等法。」〔T08 0732a〕
- 玄奘本：「今此般若波羅蜜多甚深經中不顯有法，謂不顯有若異生法、若聲聞法、若獨覺法、若菩薩法、若如來法成壞可得。」〔T07 0973a〕
二、無諍論的說法
- 曼陀羅仙本：「一切諸法無諍論相，云何如來當說般若波羅蜜？」〔T08 0732a〕
- 玄奘本：「佛說諸法無違諍相。所以者何？都無有法能與法諍，亦無有情於佛所說能生信解。所以者何？諸有情類都不可得。」〔T07 0973a〕
三、二法相空
- 曼陀羅仙本：「佛及凡夫，二法相空，無取捨故。」〔T08 0732a〕
- 玄奘本：「二法相空，無取捨故。」〔T07 0973b〕
三組實文在兩本中同序出現，足以支持本單元的強證成義段對讀；玄奘本在異生、聲聞、獨覺、菩薩與如來法的列舉較詳，曼陀羅仙本則以聲聞、辟支佛、佛與凡夫生滅等法收攝。對讀在此止於實文，不以後譯改定底本。
三、經論宗依
本單元的經眼是聽聞、信解、受持與無取著同時成立。文殊先說：「一切諸法無諍論相，云何如來當說般若波羅蜜？」〔T08 0732a〕；又告聽者「不念不著，無聞無得，當如幻人無所分別」〔T08 0732a〕。佛隨後不以無得取消修學，反而連說應學般若，並以「一四句偈，受持讀誦，為他解說，隨順實相」〔T08 0732b〕把受持落在讀誦、解說與隨順實相。三者共同構成本單元的骨幹：說而無諍、聞而不著、持而能行。
四、本章釋要
文殊先問般若將在何處流布。佛沒有先列地名，而以聞法者的宿願與善根回答：今會聽聞而發願者，未來仍能聽經，這不是小善根所能堪受。文殊接著預先給出兩層教誡：說法者不把般若說成與別法相爭的一法；聽法者不把所聞抓成所得，當如幻人無所分別。
佛的讚歎把這種無取著重新放回修學。無論欲見佛、親近供養，或欲成、不欲成菩提與三昧，都應學般若；經文自己給出的理由是無作三昧無異相、一切法無生無出。接著由假名、菩提相、法界與實際，說到如來神通變化無相無礙。
末段把修學縮到最小可行單位：受持一四句偈，讀誦、為他解說並隨順實相。聞而不驚不畏、心生信解者，經說為佛所印可，受大乘法印。帝釋遂以花、香、寶與伎樂供養，發願常聞此法印，也願閻浮提眾生信解受持、讀誦演說；諸天擁護正與這一願相應。此處只依經文次第釋要，不另立法印的全部宗義範圍。
五、術語
| 術語 | 古德傳音／發音輔助 | 本章所給的義界 |
|---|---|---|
| 受持 | 無另列古德音寫可徵者從闕 | 與讀誦、為他解說、隨順實相連說；帝釋之願亦以信解、受持、讀誦、演說為次第 |
| 四句偈 | 無另列古德音寫可徵者從闕 | 本章所舉最小受持單位；經文不在本單元指定某一首四句偈 |
| 法印 | 無另列古德音寫可徵者從闕 | 聞般若不驚不畏、心生信解者為佛所印可；經稱之為佛所行大乘法印 |
| 實際 | 無另列古德音寫可徵者從闕 | 一切法相同入實際；又由非行即菩提、菩提即法界、法界即實際連說 |
| 無諍論相 | 無另列古德音寫可徵者從闕 | 不見有法可與法諍論，也不立能知的固定眾生心識 |
| 如幻人 | 無另列古德音寫可徵者從闕 | 聽法者不念不著、無聞無得時的經內譬喻 |
| 帝釋／釋提桓因 | 古德所傳音寫；本章不另列梵音 | 三十三天之主；以花香寶樂供養並發願護持聞經者 |
本單元不以近代梵文校本補立名相文字；古德無音寫可繫者從闕。
六、譬喻
（一）如幻人
文殊說聽者應「不念不著，無聞無得，當如幻人無所分別」〔T08 0732a〕。喻體是幻化之人無可執為固定實體；所顯是聽法不把能聞、所聞與所得凝固為二相。經文下句親自接明「聽者莫作二相」〔T08 0732a〕，故本目只依前後文解喻。
（二）法印
本章稱聞般若不驚不畏、心生信解者「佛所印可，是佛所行大乘法印」〔T08 0732b〕。印有印定、認可之象；經文又說學此法印能超過惡趣與二乘道。此處仍依本章用語誌錄，不把後世各宗所說法印義移入本單元。
七、徵引承衍
《大寶積經·文殊說般若會》T11n0310 將本段勘同編入第四十六會，對應位置為〔T11 0656a19–0656c21〕；其中保留城邑演說、無諍說法、四句受持、大乘法印及帝釋發願擁護的連續義段。這是藏內傳承見證，不作後出古德疏引處理。
以本單元的「佛所行大乘法印」〔T08 0732b〕、「願我常聞般若波羅蜜法印」〔T08 0732b〕等連文檢索，本次除底本與上述勘同經文外，未檢得古德疏論逐文實引本單元。故承衍如實止於異譯、後譯與藏內勘同三類經本，不借一行三昧章的禪門徵引網補足。
八、校本定位
- 底本：T08n0232〔0731c23–0732b25〕，共一千二百零九字；止於佛告帝釋前。
- 僧伽婆羅對讀：T08n0233〔0738b12–0738b24〕；兩枚同序但距離甚寬，依密聚判準未證成，本檔只作平行實文誌錄。
- 玄奘對讀：T07n0220 第七曼殊室利分〔0973a–0973b〕；三枚同序線索強證成，本檔列三組義段。
- 藏內勘同：《大寶積經·文殊說般若會》T11n0310〔0656a19–0656c21〕。
- 〔T08 0732a02〕底本作「聲聞」，一本作「聲聞法」；原典層依底本。
- 〔T08 0732a02〕底本作「佛法」，一本作「菩薩法佛法」；原典層依底本。
- 〔T08 0732a07〕底本在「不見有法可與法諍論」保留第二個「法」，三本無；原典層依底本。
- 〔T08 0732a07〕底本在「諍論」保留「論」，一本無；原典層依底本。
- 〔T08 0732a11〕底本作「今得」，一本作「令得」；原典層依底本。
- 〔T08 0732a19〕底本作「心不退不沒」，四本無第二個「不」；原典層依底本。
- 〔T08 0732a20〕底本作「隨順」，一本作「隨願」；原典層依底本。
- 〔T08 0732a21〕底本作「文殊師利」，一本作「文殊師利言」；原典層依底本。
- 〔T08 0732a25〕底本作「若言」，一本作「若欲言」；原典層依底本。
- 〔T08 0732b04〕底本作「不求菩提相」，一本作「不來菩提相」；原典層依底本。
本單元共十條正文校勘裝置，均落在〔T08 0732a02–0732b04〕；原典層逐字保留底本文字，不以異讀改寫。
1 · Classificatory Placement
Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra has no chapter divisions. This unit comprises dialogue rounds 149 through 153 in the base text and covers the sealed range〔T08 0731c23–0732b25〕, totaling 1,209 characters. Mañjuśrī first asks where this sūtra should be expounded, and the Buddha answers in terms of the past roots of goodness of those in the present assembly who hear the sūtra and make vows. Mañjuśrī then speaks of teaching without contention and hearing the Dharma as an illusion. After praising him, the Buddha repeatedly says that those who wish to see a Buddha, make offerings to a Buddha, accomplish or not accomplish awakening, and accomplish or not accomplish samādhi should all train in prajñā. The final passage concerns retaining and reciting a four-line verse, hearing without being startled or afraid, the Great Vehicle Dharma-seal confirmed by the Buddha, and Śakra’s offerings, vow, and protection by the heavenly beings.
This unit ends with 「一切諸天為作擁護」— “All the heavenly beings offered their protection”〔T08 0732b〕. The Buddha’s address to Śakra, Mañjuśrī’s statement of the benefits of retention, and the shaking of the great earth that follow belong to the next unit. This section is entitled “Merit of Retention.”
2 · Collation with Other Translations
(1) Strength of Evidence
The Saṅghabhara recension, T233, yields only two unique cues in this unit that occur in the same order but are very widely separated. Under the established density criterion, in which distant jump-points do not count, a parallel sense-passage with T233 is unproven for this unit. The parallel wording concerning the fourfold assembly and a four-line verse below is recorded only as a textual note, not used as alignment evidence.
Xuanzang’s Seventh Assembly Mañjuśrī Division of the Mahā-Prajñāpāramitā Sūtra yields three word-for-word cues in the same order within this unit, respectively in the passages on hearing and receiving the sūtra, answering without contention, and the emptiness of the marks of two dharmas. They form three chains and therefore strongly establish a parallel sense-passage. This judgment establishes only that the two passages can be read in parallel; it does not directly judge all their translated terms and meanings to be identical.
(2) T233 Parallel Wording (Unproven; Recorded Only)
- Mandrasena recension: 「若比丘、比丘尼、優婆塞、優婆夷，欲得不墮惡趣，當學般若波羅蜜。一四句偈，受持讀誦，為他解說，隨順實相。」〔T08 0732b〕. tr. “If bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās wish not to fall into evil destinies, they should train in the prajñā-pāramitā. Even a single four-line verse should be retained and recited, explained to others, and followed in accord with the true mark.”
- Saṅghabhara recension: 「文殊師利！若比丘、比丘尼、優婆塞、優婆夷，若受持般若波羅蜜，一四句偈為他人說，我說此人得不墮法，何況如實修行。」〔T08 0738b〕. tr. “Mañjuśrī! If a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā retains even a single four-line verse of the prajñā-pāramitā and teaches it to others, I say that this person attains the state of not falling. How much more so if the person practices in accordance with reality.”
Both texts connect the fourfold assembly’s retention of a single four-line verse of the prajñā, teaching it to others, and not falling into evil destinies. The former explicitly lists recitation, explanation, and conformity with the true mark; the latter extends the meaning through practice in accordance with reality. Their detailed differences are recorded as above without adjudicating them into a single interpretation.
(3) T220⑦: Three Chains Strongly Establish the Parallel
1. The sūtra establishes neither the accomplishment nor the destruction of dharmas
- Mandrasena recension: 「此般若波羅蜜中，無聲聞、辟支佛法、佛法，亦無凡夫生滅等法。」〔T08 0732a〕. tr. “Within this prajñā-pāramitā, there are no śrāvaka-dharmas, pratyekabuddha-dharmas, or buddha-dharmas, nor are there such dharmas as the arising and cessation of ordinary persons.”
- Xuanzang recension: 「今此般若波羅蜜多甚深經中不顯有法，謂不顯有若異生法、若聲聞法、若獨覺法、若菩薩法、若如來法成壞可得。」〔T07 0973a〕. tr. “Within this profound sūtra of the prajñā-pāramitā, no dharma is disclosed as existing: neither the dharma of ordinary beings, the dharma of śrāvakas, the dharma of pratyekabuddhas, the dharma of bodhisattvas, nor the dharma of Tathāgatas is disclosed as having accomplishment or destruction that can be attained.”
2. Teaching without contention
- Mandrasena recension: 「一切諸法無諍論相，云何如來當說般若波羅蜜？」〔T08 0732a〕. tr. “All dharmas are without the mark of contention. How, then, could the Tathāgata teach the prajñā-pāramitā?”
- Xuanzang recension: 「佛說諸法無違諍相。所以者何？都無有法能與法諍，亦無有情於佛所說能生信解。所以者何？諸有情類都不可得。」〔T07 0973a〕. tr. “The Buddha teaches that dharmas are without the mark of conflict or contention. Why? There is no dharma at all that can contend with another dharma, nor is there a sentient being who can give rise to trust and understanding in what the Buddha has taught. Why? All classes of sentient beings are entirely unobtainable.”
3. The emptiness of the marks of two dharmas
- Mandrasena recension: 「佛及凡夫，二法相空，無取捨故。」〔T08 0732a〕. tr. “The two dharmas, Buddha and ordinary person, are empty of marks; there is neither grasping nor relinquishing.”
- Xuanzang recension: 「二法相空，無取捨故。」〔T07 0973b〕. tr. “The marks of the two dharmas are empty; there is neither grasping nor relinquishing.”
These three groups of wording appear in the same order in both texts and suffice to support a strongly established parallel sense-passage for this unit. Xuanzang’s recension gives a more detailed enumeration of the dharmas of ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Tathāgatas; the Mandrasena recension instead encompasses śrāvakas, pratyekabuddhas, Buddhas, and such dharmas as the arising and cessation of ordinary persons. The parallel reading stops with the wording itself and does not use the later translation to revise the base text.
3 · Scriptural and Treatise Ground
The essential scriptural point of this unit is that hearing, trust and understanding, retention, and non-attachment are established together. Mañjuśrī first says, 「一切諸法無諍論相，云何如來當說般若波羅蜜？」— “All dharmas are without the mark of contention. How, then, could the Tathāgata teach the prajñā-pāramitā?”〔T08 0732a〕. He then tells the listener, 「不念不著，無聞無得，當如幻人無所分別」— “Neither keep it in mind nor cling to it, have neither hearing nor attainment, and be like an illusory person without discrimination”〔T08 0732a〕. The Buddha does not subsequently use non-attainment to cancel training. On the contrary, he repeatedly says that one should train in prajñā and brings retention down to 「一四句偈，受持讀誦，為他解說，隨順實相」— “Even a single four-line verse should be retained and recited, explained to others, and followed in accord with the true mark”〔T08 0732b〕. Together, these three form the unit’s structure: speak without contention, hear without attachment, and retain so as to practice.
4 · Essential Explanation of This Passage
Mañjuśrī first asks where the prajñā will circulate. The Buddha does not begin with geographical names but answers through the past vows and roots of goodness of the hearers: those who hear and make vows in the present assembly will be able to hear the sūtra again in the future, and this is not something that can be borne through only a small root of goodness. Mañjuśrī then gives two levels of instruction in advance. The teacher does not present the prajñā as a dharma contending with other dharmas; the listener does not grasp what is heard as something attained and should be like an illusory person without discrimination.
The Buddha’s praise returns this non-attachment to training. Whether one wishes to see a Buddha, draw near and make offerings, or accomplish or not accomplish awakening and samādhi, one should train in prajñā. The reason given by the sūtra itself is that the samādhi without fabrication has no different mark and all dharmas have neither arising nor emergence. It then proceeds through provisional names, the mark of awakening, the dharma-realm, and the reality-limit to the Tathāgata’s spiritual transformations, which have no fixed mark and no obstruction.
The final passage contracts the training to its smallest practicable unit: retain a single four-line verse, recite it, explain it to others, and follow the true mark. Those who hear without being startled or afraid and give rise to trust and understanding are said by the sūtra to be confirmed by the Buddha and to receive the Great Vehicle Dharma-seal. Śakra then makes offerings of flowers, incense, precious objects, and music; vows always to hear this Dharma-seal; and wishes that the sentient beings of Jambudvīpa will trust and understand, retain, recite, and expound it. The protection offered by the heavenly beings accords with this vow. This section follows only the sequence of the sūtra and does not separately establish the entire doctrinal scope of the Dharma-seal.
5 · Terms
| Term | Ancient-master transliteration / pronunciation aid | Scope supplied by this passage |
|---|---|---|
| 受持 · retain | No separately attested ancient-master transliteration; left blank | Spoken together with reciting, explaining to others, and conforming to the true mark; Śakra’s vow likewise gives the sequence of trust and understanding, retention, recitation, and exposition |
| 四句偈 · four-line verse | No separately attested ancient-master transliteration; left blank | The smallest unit of retention given by this chapter; the sūtra does not specify a particular four-line verse in this unit |
| 法印 · Dharma-seal | No separately attested ancient-master transliteration; left blank | Those who hear the prajñā without being startled or afraid and give rise to trust and understanding are confirmed by the Buddha; the sūtra calls this the Great Vehicle Dharma-seal practiced by the Buddha |
| 實際 · the reality-limit | No separately attested ancient-master transliteration; left blank | The marks of all dharmas equally enter the reality-limit; the text also links non-conduct itself as awakening, awakening as the dharma-realm, and the dharma-realm as the reality-limit |
| 無諍論相 · without the mark of contention | No separately attested ancient-master transliteration; left blank | No dharma is seen that can contend with another dharma, nor is a fixed sentient being’s mind-consciousness established as the knower |
| 如幻人 · like an illusory person | No separately attested ancient-master transliteration; left blank | The sūtra’s own simile for a listener who neither keeps the teaching in mind nor clings to it and has neither hearing nor attainment |
| 帝釋／釋提桓因 · Śakra / Śakra Devānām Indra | An ancient transmitted name; this chapter supplies no additional Sanskrit | Lord of the Thirty-Three; he makes offerings of flowers, incense, precious objects, and music, and vows to support those who hear the sūtra |
This unit does not use a modern Sanskrit critical edition to establish the wording of terms. Where no ancient-master transliteration can be anchored, the romanization is left blank.
6 · Similes
(1) Like an Illusory Person
Mañjuśrī says that the listener should 「不念不著，無聞無得，當如幻人無所分別」— “Neither keep it in mind nor cling to it, have neither hearing nor attainment, and be like an illusory person without discrimination”〔T08 0732a〕. The vehicle of the simile is an illusory person who cannot be grasped as a fixed entity; what it reveals is that in hearing the Dharma one does not solidify the hearer, the heard, and the attained into two marks. The sūtra’s next sentence itself clarifies that 「聽者莫作二相」— “the listener must not construct two marks”〔T08 0732a〕. This section therefore explains the simile only from its immediate context.
(2) The Dharma-Seal
This chapter calls those who hear the prajñā without being startled or afraid and give rise to trust and understanding 「佛所印可，是佛所行大乘法印」— “confirmed by the Buddha; this is the Great Vehicle Dharma-seal practiced by the Buddha”〔T08 0732b〕. A seal suggests sealing and confirmation; the sūtra further says that those who train in this Dharma-seal can pass beyond the evil destinies and the paths of the two vehicles. This section continues to record only the usage of this chapter and does not import the Dharma-seal teachings of later schools into this unit.
7 · Citations and Onward Transmission
The Great Ratnakūṭa Sūtra, Mañjuśrī’s Teaching of Prajñā Assembly, T11n0310, incorporates this passage as Assembly Forty-Six at〔T11 0656a19–0656c21〕. It preserves the continuous sense-passage of expounding in cities and towns, teaching without contention, retaining four lines, the Great Vehicle Dharma-seal, and Śakra’s vow and protection. This is a witness to transmission within the canon, not treated as a later ancient master’s commentary.
A search on the continuous wording of this unit, including 「佛所行大乘法印」— “the Great Vehicle Dharma-seal practiced by the Buddha”〔T08 0732b〕 and 「願我常聞般若波羅蜜法印」— “May I always hear the Dharma-seal of the prajñā-pāramitā”〔T08 0732b〕, has not found an ancient master’s treatise or commentary citing this unit word for word apart from the base text and the Ratnakūṭa parallel noted above. Its onward transmission therefore honestly stops with the three kinds of sūtra witnesses: the alternate translation, the later translation, and the canonical parallel. The Chan citation network for the single-practice samādhi chapter is not borrowed to fill this section.
8 · Witness Placement
- Base text: T08n0232〔0731c23–0732b25〕, totaling 1,209 characters and ending before the Buddha addresses Śakra.
- Saṅghabhara parallel: T08n0233〔0738b12–0738b24〕; two cues occur in the same order but are very widely separated. Under the density criterion, the parallel is unproven and this file records only the parallel wording.
- Xuanzang parallel: the Seventh Assembly Mañjuśrī Division in T07n0220〔0973a–0973b〕; three cues in the same order strongly establish the parallel, and this file gives three groups of sense-passages.
- Canonical parallel: Great Ratnakūṭa Sūtra, Mañjuśrī’s Teaching of Prajñā Assembly, T11n0310〔0656a19–0656c21〕.
- At〔T08 0732a02〕the base text has 「聲聞」— tr. “śrāvaka”; one witness reads 「聲聞法」— tr. “śrāvaka-dharma.” The source-text layer follows the base text.
- At〔T08 0732a02〕the base text has 「佛法」— tr. “buddha-dharma”; one witness reads 「菩薩法佛法」— tr. “bodhisattva-dharma and buddha-dharma.” The source-text layer follows the base text.
- At〔T08 0732a07〕the base text retains the second 「法」 in 「不見有法可與法諍論」— tr. “no dharma is seen that can contend with another dharma”; three witnesses omit it. The source-text layer follows the base text.
- At〔T08 0732a07〕the base text retains 「論」 in 「諍論」— tr. “contention”; one witness omits it. The source-text layer follows the base text.
- At〔T08 0732a11〕the base text has 「今得」— tr. “attaining it now”; one witness reads 「令得」— tr. “causing attainment.” The source-text layer follows the base text.
- At〔T08 0732a19〕the base text has 「心不退不沒」— tr. “the mind neither retreats nor sinks”; four witnesses omit the second 「不」. The source-text layer follows the base text.
- At〔T08 0732a20〕the base text has 「隨順」— tr. “conform to”; one witness reads 「隨願」— tr. “accord with the vow.” The source-text layer follows the base text.
- At〔T08 0732a21〕the base text has 「文殊師利」— tr. “Mañjuśrī”; one witness reads 「文殊師利言」— tr. “Mañjuśrī said.” The source-text layer follows the base text.
- At〔T08 0732a25〕the base text has 「若言」— tr. “if they say”; one witness reads 「若欲言」— tr. “if they wish to say.” The source-text layer follows the base text.
- At〔T08 0732b04〕the base text has 「不求菩提相」— tr. “without seeking the mark of awakening”; one witness reads 「不來菩提相」— tr. “not coming to the mark of awakening.” The source-text layer follows the base text.
This unit contains ten critical apparatus entries within the main text, all falling in〔T08 0732a02–0732b04〕. The source-text layer retains the sealed base-text wording character for character and does not rewrite it according to variant readings.
Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Merit of Retention · Apparatus · Summer 2026