---
title: "摩訶般若波羅蜜經 · 31 滅諍品"
description: "摩诃般若波罗蜜经是后秦时期著名译经大师鸠摩罗什翻译的大乘佛教重要经典，属于般若类经典的核心文献。该经成书于公元5世纪初，罗什在长安逍遥园译场主持翻译，系统阐述了大乘佛教空性思想与菩萨修行法门。经文以般若智慧为核心，详细论述诸法空相、无所得等深奥义理，强调通过般若波罗蜜多可达究竟涅槃。作为大乘佛教根本经典之一，该经对中国佛教天台宗、三论宗等宗派形成产生深远影响，是研究大乘空观思想的重要依据，在汉传佛教中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cm9smgswn12zql00vx47g7g21"
---

### 摩訶般若波羅蜜經滅諍品第三十一丹本名為現功德品

> Chapter 31: Eliminating Disputes<note>In the Dan edition, titled "Manifesting Merit"</note>

爾時釋提桓因白佛言：「世尊！甚奇希有。諸菩薩摩訶薩，是般若波羅蜜若聞受持、親近讀誦、為他說、正憶念時，得如是今世功德。亦成就眾生、嚴淨佛國土。從一佛國至一佛國供養諸佛，所欲供養之具隨意即得。從諸佛聞法，至得阿耨多羅三藐三菩提終不中忘。亦得家成就、母成就、生成就、眷屬成就、相成就、光明成就、眼成就、耳成就、三昧成就、陀羅尼成就。是菩薩以方便力故，變身如佛，從一國至一國到無佛處，讚檀那波羅蜜乃至般若波羅蜜，讚四禪、四無量心、四無色定，讚四念處乃至十八不共法，以方便力而為說法，以三乘法度脫眾生，所謂聲聞、辟支佛、佛乘。世尊！快哉希有。受持般若波羅蜜，為已總攝五波羅蜜乃至十八不共法，亦攝須陀洹果乃至阿羅漢果、辟支佛道、佛道，一切智、一切種智。」

> Then Shakra, lord of the gods, said to the Buddha: "World-Honored One! How marvelous and rare! When Bodhisattva-Mahāsattvas hear, uphold, draw near to, recite, explain to others, and correctly remember this Prajñāpāramitā, they attain such benefits in this very life. They also bring beings to maturity and purify Buddha-lands. They journey from one Buddha-land to another, making offerings to the Buddhas, and whatever they wish to offer is obtained just as they desire. They hear the Dharma from the Buddhas, and until they attain Anuttarā Samyaksaṃbodhi, they never forget it. They also attain excellence in family, mother, birth, retinue, physical appearance, radiance, eyes, ears, meditative concentration, and dhāraṇīs. Through the power of skillful means, these Bodhisattvas transform their bodies to appear like Buddhas, traveling from land to land, and in places where no Buddha exists, they praise the pāramitā of giving and so forth, up to the pāramitā of wisdom. They praise the four absorptions, the four immeasurable states of mind, and the four formless attainments. They praise the four foundations of mindfulness and so forth, up to the eighteen unique qualities of a Buddha. Through skillful means, they teach the Dharma and liberate beings by means of the three vehicles—namely, the vehicle of voice-hearers, the vehicle of solitary realizers, and the vehicle of Buddhas. World-Honored One! Wonderful and rare! Upholding Prajñāpāramitā already encompasses all five pāramitās and the eighteen unique qualities of a Buddha. It also encompasses the fruits of stream-enterer and so forth, up to the fruit of arhatship, the path of solitary realizers, the path of Buddhas, all-knowledge, and all-encompassing knowledge."

佛告釋提桓因：「如是，如是！憍尸迦！持般若波羅蜜，為已總攝五波羅蜜乃至一切種智。復次，憍尸迦！是般若波羅蜜受持親近讀誦、為他說、正憶念，是善男子、善女人所得今世功德，汝一心諦聽。」

> The Buddha said to Shakra, “So it is, so it is! Kaushika, to uphold the Perfection of Wisdom is to have already encompassed all five perfections and even the knowledge of all modes. Furthermore, Kaushika, when this Perfection of Wisdom is upheld, approached, recited, explained to others, and correctly contemplated, the good man or good woman who does so will gain benefits in this very life. Listen with single-minded attention.”

釋提桓因言：「唯然，世尊！受教。」

> Then Śakra, Lord of the Gods, replied, "Indeed, World-Honored One, I have received your instruction."

佛告釋提桓因言：「憍尸迦！若有外道諸梵志、若魔若魔民、若增上慢人，欲乖錯破壞菩薩般若波羅蜜心。是諸人適生此心，即時滅去，終不從願。何以故？憍尸迦！菩薩摩訶薩長夜行檀那波羅蜜，行尸羅、羼提、毘梨耶、禪那、般若波羅蜜。以眾生長夜貪諍故，菩薩悉捨內外物，安立眾生於檀那波羅蜜中。以眾生長夜破戒故，菩薩悉捨內外法，安立眾生於戒。以眾生長夜鬪諍故，菩薩悉捨內外法，安立眾生於忍辱。以眾生長夜懈怠故，菩薩悉捨內外法，安立眾生於精進。以眾生長夜亂心故，菩薩悉捨內外法，安立眾生於禪那。以眾生長夜愚癡故，菩薩悉捨內外法，安立眾生於般若波羅蜜。以眾生長夜為愛結故流轉生死，是菩薩摩訶薩以方便力斷眾生愛結，安立眾生於四禪、四無量心、四無色定，四念處乃至八聖道分，空、無相、無作三昧。安立眾生於須陀洹果乃至阿羅漢果、辟支佛道、佛道。憍尸迦！是為菩薩摩訶薩行般若波羅蜜得現世功德、後世功德，得阿耨多羅三藐三菩提、轉法輪，所願滿足入無餘涅槃。憍尸迦！是為菩薩摩訶薩後世功德。

> The Buddha said to Shakra, king of gods: "Kauśika! If there are non-Buddhist brahmins, Māras, Māra's followers, or arrogant people who wish to disrupt and destroy the Bodhisattva's mind of Prajñāpāramitā, such thoughts, as soon as they arise, will immediately vanish and never succeed. Why? Kauśika! Because the great Bodhisattva, over countless lifetimes, practices the perfection of giving (dāna), the perfection of ethics (śīla), the perfection of patience (kṣānti), the perfection of diligence (vīrya), the perfection of meditation (dhyāna), and the perfection of wisdom (prajñā). Because sentient beings are perpetually greedy and quarrelsome, the Bodhisattva gives away all internal and external possessions, establishing sentient beings in the perfection of giving. Because sentient beings are perpetually breaking precepts, the Bodhisattva gives away all internal and external dharmas, establishing sentient beings in ethics. Because sentient beings are perpetually contentious, the Bodhisattva gives away all internal and external dharmas, establishing sentient beings in patience. Because sentient beings are perpetually lazy, the Bodhisattva gives away all internal and external dharmas, establishing sentient beings in diligence. Because sentient beings have perpetually scattered minds, the Bodhisattva gives away all internal and external dharmas, establishing sentient beings in meditation. Because sentient beings are perpetually foolish, the Bodhisattva gives away all internal and external dharmas, establishing sentient beings in wisdom. Because sentient beings, bound by the knots of craving, wander in birth-and-death, the great Bodhisattva, with skillful means, severs their knots of craving and establishes them in the four absorptions (dhyāna), the four immeasurable minds, the four formless attainments, the four foundations of mindfulness, up to the eightfold noble path, and the three concentrations of emptiness, signlessness, and wishlessness. The Bodhisattva also establishes sentient beings in the fruits of stream-entry, up to the attainment of arhatship, the path of the solitary realizer (pratyekabuddha), and the path of Buddhahood. Kauśika! This is how the great Bodhisattva, practicing Prajñāpāramitā, gains merit in the present life and merit in the life to come. He attains Anuttarā Samyaksaṃbodhi (supreme perfect enlightenment), turns the wheel of Dharma, fulfills all his vows, and enters final nirvāṇa without remainder. Kauśika! This is the merit the great Bodhisattva gains in the life to come."

「復次，憍尸迦！善男子、善女人，是般若波羅蜜若聞受持親近讀誦、為他說、正憶念，其所住處，魔若魔民、若外道梵志、增上慢人，欲輕毀難問破壞般若波羅蜜，終不能成。其人惡心轉滅，功德轉增，聞是般若波羅蜜故，漸以三乘道得盡眾苦。譬如，憍尸迦！有藥名摩祇。有蛇飢行索食，見虫欲噉。虫趣藥所，藥氣力故，蛇不能前，即自還去。何以故？以是藥力能勝毒故。憍尸迦！摩祇藥有如是力。是善男子、善女人，是般若波羅蜜若聞受持親近讀誦、為他說、正憶念，若有種種鬪諍起，欲來破壞者，以般若波羅蜜威力故，隨所起處即疾消滅。其人即生善心增益功德。何以故？是般若波羅蜜能滅諸法諍亂。何等諸法？所謂婬、怒、癡、無明乃至大苦聚、諸蓋結使纏。我見、人見、眾生見，斷見常見、垢見淨見、有見無見。如是一切諸見，慳貪犯戒、瞋恚懈怠、亂意無智，常想樂想淨想我想，如是等愛行，著色著受想行識，著檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，著內空、外空、內外空乃至無法有法空，著四念處乃至十八不共法，著一切智、一切種智，著涅槃。是一切法諍亂，盡能消滅不令增長。

> "Furthermore, Kauśika, if a good man or good woman hears, upholds, draws near to, recites, teaches to others, and correctly recollects this perfection of wisdom, then in whatever place they dwell, Māra or Māra's followers, or heretical ascetics, or arrogant people, will never succeed in trying to slander, challenge, or disrupt this perfection of wisdom. Rather, their harmful intentions will diminish, and their merit will increase. Because they hear this perfection of wisdom, they will gradually transcend all suffering through the three vehicles. For example, Kauśika, there is a medicine called Moqie. A hungry snake searching for food spots an insect and wants to devour it. But when the insect scurries toward the medicine, the medicine's power prevents the snake from advancing, and it turns back. Why? Because the medicine's power can overcome poison. Kauśika, such is the power of the Moqie medicine. So too, if a good man or good woman hears, upholds, draws near to, recites, teaches to others, and correctly recollects this perfection of wisdom, then however many disputes or conflicts arise, intending to destroy them—by the power of this perfection of wisdom, they are quickly quelled wherever they emerge. These people then give rise to wholesome minds, and their merit grows. Why? Because this perfection of wisdom can extinguish all conflicting dharmas. What dharmas are these? They are: lust, anger, ignorance; and the great mass of suffering; all the hindrances, fetters, and defilements; the views of self, of person, of sentient being; the views of annihilation, of permanence; the views of impurity, of purity; the views of existence, of non-existence—and all such views. Also, stinginess and breaking precepts; anger, laziness, distraction, and lack of wisdom; the thoughts of permanence, of pleasure, of purity, and of self—all such attachment-driven behaviors: clinging to form, to feeling, to perception, to mental formations, to consciousness; clinging to the perfection of giving, the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of meditation, and the perfection of wisdom; clinging to inner emptiness, outer emptiness, both inner-outer emptiness, and so on up to the emptiness of what exists and what does not exist; clinging to the four foundations of mindfulness, and so on up to the eighteen unique qualities of a Buddha; clinging to omniscience, to knowledge of all modes; clinging to nirvāṇa. All such conflicting dharmas—this perfection of wisdom entirely extinguishes them and does not allow them to grow.

「復次，憍尸迦！三千大千世界中諸四天王天、諸釋提桓因、諸梵天王乃至阿迦尼吒天，常守護是善男子、善女人能聞受持般若波羅蜜，供養讀誦、為他說、正憶念般若波羅蜜者。十方現在諸佛亦共擁護是善男子、善女人能聞受持、供養讀誦、為他說、正憶念般若波羅蜜者。是善男子、善女人，不善法滅，善法轉增。所謂檀那波羅蜜轉增，以無所得故。乃至般若波羅蜜轉增，以無所得故。內空轉增，乃至無法有法空轉增，以無所得故。四念處乃至十八不共法轉增，以無所得故。諸三昧門、諸陀羅尼門、一切智、一切種智轉增，以無所得故。是善男子、善女人所說，人皆信受。親友堅固。不說無益之語，不為瞋恚所覆，不為憍慢、慳貪、嫉妬所覆。是人自不殺生，教人不殺生，讚歎不殺生法，亦歡喜讚歎不殺生者。自遠離不與取，亦教人遠離不與取，讚遠離不與取法，亦歡喜讚歎遠離不與取者。自不邪婬，教人不邪婬，讚不邪婬法，亦歡喜讚歎不邪婬者。自不妄語，教人不妄語，讚不妄語法，亦歡喜讚歎不妄語者。兩舌、惡口、無利益語亦如是。自不貪，教人不貪，讚不貪法，亦歡喜讚歎不貪者。不瞋惱、不邪見亦如是。自行檀那波羅蜜，教人行檀那波羅蜜，讚檀那波羅蜜法，亦歡喜讚歎行檀那波羅蜜者。自行尸羅波羅蜜，教人行尸羅波羅蜜，讚尸羅波羅蜜法，亦歡喜讚歎行尸羅波羅蜜者。自行羼提波羅蜜，教人行羼提波羅蜜，讚羼提波羅蜜法，亦歡喜讚歎行羼提波羅蜜者。自行毘梨耶波羅蜜，教人行毘梨耶波羅蜜，讚毘梨耶波羅蜜法，亦歡喜讚歎行毘梨耶波羅蜜者。自行禪那波羅蜜，教人行禪那波羅蜜，讚禪那波羅蜜法，亦歡喜讚歎行禪那波羅蜜者。自行般若波羅蜜，教人行般若波羅蜜，讚般若波羅蜜法，亦歡喜讚歎行般若波羅蜜者。自修內空，教人修內空，讚內空法，亦歡喜讚歎修內空者。乃至自修無法有法空，教人修無法有法空，讚無法有法空法，亦歡喜讚歎修無法有法空者。自入一切三昧中，教人入一切三昧中，讚一切三昧法，亦歡喜讚歎行一切三昧者。自得陀羅尼，教人得陀羅尼，讚陀羅尼法，亦歡喜讚歎得陀羅尼者。自入初禪，教人入初禪，讚初禪法，亦歡喜讚歎入初禪者。二禪、三禪、四禪亦如是。自入慈心中，教人入慈心，讚慈心法，亦歡喜讚歎入慈心者。悲、喜、捨心亦如是。自入無邊空處，教人入無邊空處，讚無邊空處法，亦歡喜讚歎入無邊空處者。無邊識處、無所有處、非有想非無想處亦如是。自修四念處，教人修四念處，讚四念處法，亦歡喜讚歎修四念處者。四正懃、四如意足、五根、五力、七覺分、八聖道分亦如是。自修空、無相、無作三昧，教人修空、無相、無作三昧，讚空、無相、無作三昧法，亦歡喜讚歎修空、無相、無作三昧者。自入八背捨，教人入八背捨，讚八背捨法，亦歡喜讚歎入八背捨者。自入九次第定，教人入九次第定，讚九次第定法，亦歡喜讚歎入九次第定者。自修佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，亦如是。自行無謬錯法，自行常捨法，教人行無謬錯法、常捨法，讚無錯謬法、常捨法法，亦歡喜讚歎行無錯謬法、常捨法者。自得一切種智，教人得一切種智，讚一切種智法，亦歡喜讚歎得一切種智者。是菩薩摩訶薩行六波羅蜜時，所有布施與眾生共已，迴向阿耨多羅三藐三菩提，以無所得故。所有持戒忍辱精進禪定智慧，與眾生共已，迴向阿耨多羅三藐三菩提，以無所得故。是善男子、善女人，如是行六波羅蜜時，作是念：『我若不布施，當生貧窮家，不能成就眾生、淨佛國土，亦不能得一切種智。我若不持戒，當生三惡道中，尚不得人身，何況能成就眾生、淨佛國土、得一切種智。我若不修忍辱，則當諸根毀壞色不具足，不能得菩薩具足色身，眾生見者必至阿耨多羅三藐三菩提，亦不能得以具足色身成就眾生、淨佛國土、得一切種智。我若懈怠，不能得菩薩道，亦不能得成就眾生、淨佛國土、得一切種智。我若亂心，不能得生諸禪定，不能以此禪定成就眾生、淨佛國土、得一切種智。我若無智，不能得方便智，以方便智過聲聞、辟支佛地，成就眾生、淨佛國土、得一切種智。』是菩薩復如是思惟：『我不應隨慳貪故，不具足檀那波羅蜜。不應隨犯戒故，不具足尸羅波羅蜜。不應隨瞋恚故，不具足羼提波羅蜜。不應隨懈怠故，不具足毘梨耶波羅蜜。不應隨亂意故，不具足禪那波羅蜜。不應隨癡心故，不具足般若波羅蜜。若不具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，我終不能成就一切種智。』如是善男子、善女人，是般若波羅蜜受持親近讀誦、為他說、正憶念，亦不離薩婆若心，得是今世後世功德。」

> "Furthermore, Kauśika, in the great trichiliocosm, the gods of the Four Heavenly Kings, Śakra, the Brahmā gods, and even the gods of the highest heaven (Akaniṣṭha) constantly protect those good men and good women who can hear and uphold the Prajñāpāramitā, who make offerings, recite it, teach it to others, and correctly contemplate it. The present Buddhas of the ten directions also all support and protect such good men and good women who can hear and uphold, make offerings, recite, teach, and correctly contemplate the Prajñāpāramitā. For these good men and women, unwholesome qualities diminish and wholesome qualities increase—that is, the perfection of giving increases because of non-attachment; likewise, the perfection of ethics, patience, diligence, meditation, and wisdom all increase because of non-attachment. The inner emptiness, and so on up to the emptiness of neither existence nor non-existence, all increase because of non-attachment. The four foundations of mindfulness, and so on up to the eighteen unique qualities of a Buddha, all increase because of non-attachment. The samādhi gates, the dhāraṇī gates, all-knowledge, and all-embracing knowledge all increase because of non-attachment. These good men and women speak in ways that people trust and accept. Their friendships are steadfast. They do not speak useless words, are not overcome by anger, and are not overcome by pride, stinginess, or jealousy. Such a person does not kill, teaches others not to kill, praises the way of non-killing, and joyfully commends those who refrain from killing. They themselves abstain from taking what is not given, teach others to abstain from it, praise the way of abstaining from it, and joyfully commend those who do so. They themselves avoid sexual misconduct, teach others to avoid it, praise the way of avoiding it, and joyfully commend those who do so. They themselves refrain from false speech, teach others to refrain from it, praise the way of refraining from it, and joyfully commend those who do so. The same applies to divisive speech, harsh words, and useless talk. They themselves are free from greed, teach others to be free from greed, praise the way of freedom from greed, and joyfully commend those who are free from greed. The same applies to anger, resentment, and wrong views. They themselves practice the perfection of giving, teach others to practice it, praise the way of giving, and joyfully commend those who practice it. They themselves practice the perfection of ethics, teach others to practice it, praise the way of ethics, and joyfully commend those who practice it. They themselves practice the perfection of patience, teach others to practice it, praise the way of patience, and joyfully commend those who practice it. They themselves practice the perfection of diligence, teach others to practice it, praise the way of diligence, and joyfully commend those who practice it. They themselves practice the perfection of meditation, teach others to practice it, praise the way of meditation, and joyfully commend those who practice it. They themselves practice the perfection of wisdom, teach others to practice it, praise the way of wisdom, and joyfully commend those who practice it. They themselves cultivate inner emptiness, teach others to cultivate it, praise the way of inner emptiness, and joyfully commend those who cultivate it. This extends up to their own cultivation of the emptiness of neither existence nor non-existence, teaching others to cultivate it, praising that way, and joyfully commending those who do so. They themselves enter all samādhis, teach others to enter them, praise the way of all samādhis, and joyfully commend those who practice them. They themselves attain dhāraṇīs, teach others to attain them, praise the way of dhāraṇīs, and joyfully commend those who attain them. They themselves enter the first dhyāna, teach others to enter it, praise the way of the first dhyāna, and joyfully commend those who enter it. The same applies to the second, third, and fourth dhyānas. They themselves enter loving-kindness, teach others to enter it, praise the way of loving-kindness, and joyfully commend those who enter it. The same applies to compassion, sympathetic joy, and equanimity. They themselves enter the sphere of infinite space, teach others to enter it, praise that way, and joyfully commend those who enter it. The same applies to the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. They themselves cultivate the four foundations of mindfulness, teach others to cultivate them, praise that way, and joyfully commend those who cultivate them. The same applies to the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. They themselves cultivate the samādhis of emptiness, signlessness, and wishlessness, teach others to cultivate them, praise those ways, and joyfully commend those who cultivate them. They themselves enter the eight liberations, teach others to enter them, praise that way, and joyfully commend those who enter them. They themselves enter the nine successive meditations, teach others to enter them, praise that way, and joyfully commend those who enter them. They themselves cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, and the eighteen unique qualities—and similarly teach others, praise those ways, and joyfully commend those who cultivate them. They themselves practice the dharma of never erring and the dharma of constant equanimity, teach others to practice these, praise these ways, and joyfully commend those who practice them. They themselves attain all-embracing knowledge, teach others to attain it, praise the way to it, and joyfully commend those who attain it. When these great beings practice the six perfections, whatever giving, ethics, patience, diligence, meditation, or wisdom they perform is shared with all beings and dedicated to supreme, perfect enlightenment—all through non-attachment. When such good men and women practice the six perfections, they think: 'If I do not give, I will be born in a poor family, unable to help beings, unable to purify the Buddha land, and unable to attain all-embracing knowledge. If I do not uphold ethics, I will be born in the three lower realms; I would not even obtain a human body, let alone be able to help beings, purify a Buddha land, and attain all-embracing knowledge. If I do not cultivate patience, my faculties will be impaired and my appearance incomplete; I will not attain a Buddha's perfect physical body, which seeing beings would lead them to supreme enlightenment, nor will I be able to use such a body to help beings, purify a Buddha land, and attain all-embracing knowledge. If I am lazy, I cannot attain the bodhisattva path, nor can I help beings, purify a Buddha land, and attain all-embracing knowledge. If my mind is scattered, I cannot attain the meditative absorptions, and without them I cannot help beings, purify a Buddha land, and attain all-embracing knowledge. If I lack wisdom, I cannot attain the wisdom of skillful means, and with it transcend the levels of Hearers and Solitary Realizers to help beings, purify a Buddha land, and attain all-embracing knowledge.' This bodhisattva further reflects: 'I should not, by following greed, fail to perfect the perfection of giving. I should not, by breaking precepts, fail to perfect the perfection of ethics. I should not, by giving in to anger, fail to perfect the perfection of patience. I should not, by succumbing to laziness, fail to perfect the perfection of diligence. I should not, by allowing mental distraction, fail to perfect the perfection of meditation. I should not, by indulging ignorance, fail to perfect the perfection of wisdom. If I do not perfect these six perfections, I will never be able to attain all-embracing knowledge.' Thus, these good men and women, by upholding, approaching, reciting, teaching, and correctly contemplating this Prajñāpāramitā, while never departing from the thought of all-knowledge, attain these merits in this life and in lives to come."

釋提桓因白佛言：「世尊！希有。是菩薩摩訶薩般若波羅蜜，為迴向薩婆若心故亦為不高心故。」

> The World-Honored One," said Shakra, "how remarkable! This Perfection of Wisdom of the great bodhisattvas is both for the sake of directing the mind toward omniscience and for the sake of keeping the mind humble.

佛告釋提桓因言：「憍尸迦！云何菩薩摩訶薩般若波羅蜜，為迴向薩婆若心故亦為不高心故？」

> The Buddha said to Śakra, lord of the devas: "Kauśika, what is the Perfection of Wisdom of a great bodhisattva, practiced with a mind turned toward all-knowing wisdom, and yet without elevating the mind?"

釋提桓因白佛言：「世尊！菩薩摩訶薩，若行世間檀那波羅蜜，布施諸佛、辟支佛、聲聞及諸貧窮乞匃行路人。是菩薩無方便故，生高心。若行世間尸羅波羅蜜，言：『我行尸羅波羅蜜，我能具足尸羅波羅蜜。』無方便故，生高心。言：『我行羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜，我行般若波羅蜜，我修般若波羅蜜。』以是世間般若波羅蜜無方便故，生高心。世尊！菩薩修世間四念處時，自念言：『我修四念處，我具足四念處。』無方便力故，生高心。『我修四正懃、四如意足、五根、五力、七覺分、八聖道分。』自念言：『我修空、無相、無作三昧。我修一切三昧門，當得一切陀羅尼門。我修佛十力、四無所畏、十八不共法，我當成就眾生，我當淨佛國土，我當得一切種智。』著吾我，無方便力故，生高心。世尊！如是菩薩摩訶薩行世間善法，著吾我故，生高心。世尊！若菩薩摩訶薩行出世間檀那波羅蜜，不得施者、不得受者、不得施物。如是菩薩摩訶薩行出世間檀那波羅蜜。為迴向薩婆若故，亦不生高心。行尸羅波羅蜜，尸羅不可得。行羼提波羅蜜，羼提不可得。行毘梨耶波羅蜜，毘梨耶不可得。行禪那波羅蜜，禪那不可得。行般若波羅蜜，般若不可得。修四念處，四念處不可得。乃至修十八不共法，十八不共法不可得。修大慈大悲，大慈大悲不可得。乃至修一切種智，一切種智不可得。世尊！如是菩薩摩訶薩般若波羅蜜，為迴向薩婆若故亦為不生高心故。」

## 摩訶般若經卷第八