Introduction
i.1The Candragarbha Perfection of Wisdom is a condensed prajñāpāramitā sūtra that takes the form of a dialogue between the Buddha and the bodhisattva Candragarbha. At the outset, Candragarbha asks the Buddha how bodhisattvas should train themselves in the perfection of wisdom. In response, the Buddha declares that the perfection of wisdom lies in the understanding that all phenomena are devoid of entities. The Buddha uses the analogy of the moon to clarify the meaning of this declaration. Candragarbha then asks the Buddha how many kinds of perfection of wisdom exist for bodhisattvas. The Buddha answers by describing two types of perfection of wisdom, “contaminated” and “uncontaminated.” Furthermore, he elucidates the nature of the perfection of wisdom with reference to the ultimate nature of all phenomena. At the end of this discourse, the Buddha presents a mantra of the perfection of wisdom, followed by a summary verse.
i.1《月藏般若波羅蜜》是一部濃縮的般若波羅蜜經，採取佛陀與菩薩月藏之間的對話形式。開篇時，月藏向佛陀提問菩薩應該如何修習般若波羅蜜。作為回應，佛陀宣稱般若波羅蜜在於理解所有現象都不具有實體的認識。佛陀用月亮的比喻來闡明這一宣示的含義。月藏隨後又向佛陀提問菩薩存在多少種般若波羅蜜。佛陀通過描述兩種般若波羅蜜來回答，即「有漏」和「無漏」。此外，他還通過參照所有現象的勝義諦來闡述般若波羅蜜的本質。在此論述的結尾，佛陀提出了般若波羅蜜的咒語，其後是一首總結偈頌。
i.2The Candragarbha Perfection of Wisdom is one of five short prajñāpāramitā sūtras that are each named for the bodhisattva who is the Buddha’s interlocutor. The bodhisattva for whom the present sūtra is named, Candragarbha, may be the bodhisattva Candragarbha listed as one of the bodhisattvas present in the assembly in The Perfection of Wisdom in One Hundred Thousand Lines (Toh 8), The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9), and The Perfection of Wisdom in Ten Thousand Lines (Toh 11). Although he does not feature as one of the Buddha’s interlocutors in those sūtras, the present sūtra might nevertheless be seen as a concise summary of them. It partly resembles another summary of the long prajñāpāramitā sūtras—The Heart of the Perfection of Wisdom (Toh 21). In both cases, the discourse summarizes the meaning of the perfection of wisdom in response to a question about how bodhisattvas should train in it. Both also culminate in the revelation of a “mantra of the perfection of wisdom” (Tib. shes rab kyi pha rol tu phyin pa’i sngags).
i.2《月藏般若波羅蜜》是五部簡明般若波羅蜜經中的一部，每部經都以與佛陀對話的菩薩名字命名。本經所名的菩薩月藏，可能就是在《十萬頌般若波羅蜜經》（編號8）、《二萬五千頌般若波羅蜜經》（編號9）和《一萬頌般若波羅蜜經》（編號11）中列為與會菩薩之一的月藏菩薩。雖然他在那些經中並非作為佛陀的對話者出現，但本經仍可視為對那些經典的簡明總結。它部分類似於另一部對長版般若波羅蜜經的總結——《心經》（編號21）。在這兩部經中，開示都是回應菩薩應如何修習般若波羅蜜的提問而展開的。兩部經都以揭示「般若波羅蜜咒語」而告終。
i.3The Candragarbha Perfection of Wisdom has no colophon, and it is not found in either of the Tibetan imperial catalogs. There is no surviving Sanskrit witness, and it does not appear that the sūtra was ever translated into Chinese. There also do not appear to be any references to or citations of the sūtra in the commentarial literature. Unfortunately, then, there is nothing that can be said about the sūtra’s provenance or about its transmission and translation in Tibet. It was translated into English with the other condensed prajñāpāramitā sūtras by Edward Conze, who assumes that it dates from the “Tantric period,” after 750 ᴄᴇ. A contemporary translation into Chinese was published by the Kumarajiva Project in 2020. The present translation is based on the version found in the Degé Kangyur, with reference to the variants recorded in the Comparative Edition (Tib. dpe bsdur ma) and to the version found in the Stok Palace Kangyur.
i.3《月藏般若波羅蜜》沒有後記，也沒有在藏傳帝王時期的任何目錄中被發現。現存沒有梵文版本，這部經典似乎從未被翻譯成中文。在註疏文獻中也沒有任何關於這部經典的引用或參考。因此，無法說明這部經典的來源，以及它在西藏的傳播和翻譯情況。它與其他簡編般若波羅蜜經一起由愛德華·康澤翻譯成英文，他認為這部經典成書於「密教時期」，即公元750年之後。中文當代譯本由庫馬拉吉瓦計畫在2020年出版。本譯本以德格《大藏經》版本為基礎，參考了《對勘版》中記錄的異文和隆務寺《大藏經》中的版本。