---
title: "摩訶般若波羅蜜經 · 40 照明品"
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/cm9smgvfa136fl00vaex8vy6v"
---

### 摩訶般若波羅蜜經照明品第四十丹本名大度品

> Chapter 40: Illumination of the Mahaprajnaparamita Sutra

爾時慧命舍利弗白佛言：「世尊！是般若波羅蜜？」

> At that time, the Elder Shariputra said to the Buddha, "World-Honored One, is this the Perfection of Wisdom?"

佛言：「是般若波羅蜜。」

> The Buddha said: "This is the Perfection of Wisdom."

「世尊！般若波羅蜜能照一切法，畢竟淨故。世尊！應禮般若波羅蜜。世尊！般若波羅蜜不著三界。世尊！般若波羅蜜除諸闇冥，一切煩惱諸見除故。世尊！般若波羅蜜一切助道法中最上。世尊！般若波羅蜜安隱，能斷一切怖畏苦惱故。世尊！般若波羅蜜能與光明，五眼莊嚴故。世尊！般若波羅蜜能示導墮邪道眾生，離二邊故。世尊！般若波羅蜜是一切種智，一切煩惱及習斷故。世尊！般若波羅蜜是諸菩薩摩訶薩母，能生諸佛法故。世尊！般若波羅蜜不生不滅，自相空故。世尊！般若波羅蜜遠離生死，非常非滅故。世尊！般若波羅蜜無救者作護，施一切珍寶故。世尊！般若波羅蜜具足力，無能破壞故。世尊！般若波羅蜜能轉三轉十二行法輪，一切諸法不轉不還故。世尊！般若波羅蜜能示諸法性，無法有法空故。世尊！應云何供養般若波羅蜜？」

> World-Honored One! Prajna Paramita illuminates all dharmas, for it is ultimately pure. World-Honored One! We should pay homage to Prajna Paramita. World-Honored One! Prajna Paramita is not attached to the three realms. World-Honored One! Prajna Paramita dispels all darkness, for it removes all afflictions and views. World-Honored One! Prajna Paramita is supreme among all aids to the path. World-Honored One! Prajna Paramita brings peace and safety, for it cuts off all fear and suffering. World-Honored One! Prajna Paramita provides light, for it adorns the five eyes. World-Honored One! Prajna Paramita guides beings who have fallen onto wrong paths, for it transcends the two extremes. World-Honored One! Prajna Paramita is all-knowing wisdom, for it eradicates all afflictions and their habitual tendencies. World-Honored One! Prajna Paramita is the mother of all great bodhisattvas, for it gives rise to all Buddha-dharmas. World-Honored One! Prajna Paramita is neither born nor extinguished, for its own nature is empty. World-Honored One! Prajna Paramita transcends birth and death, for it is neither permanent nor annihilated. World-Honored One! Prajna Paramita protects those without protection, for it bestows all treasures. World-Honored One! Prajna Paramita is fully empowered, for nothing can destroy it. World-Honored One! Prajna Paramita turns the Dharma wheel of three turns and twelve aspects, for all dharmas neither turn nor return. World-Honored One! Prajna Paramita reveals the nature of all dharmas, for both existence and non-existence are empty. World-Honored One! How should we make offerings to Prajna Paramita?

佛言：「當如供養世尊。禮般若波羅蜜當如禮世尊。何以故？世尊不異般若波羅蜜，般若波羅蜜不異世尊；世尊即是般若波羅蜜，般若波羅蜜即是世尊。是般若波羅蜜中出生諸佛、菩薩、辟支佛、阿羅漢、阿那含、斯陀含、須陀洹。般若波羅蜜中生十善道、四禪、四無量心、四無色定、五神通，內空乃至無法有法空，四念處乃至八聖道分。是般若波羅蜜中生佛十力、十八不共法、大慈大悲、一切種智。」

> The Buddha said: "One should honor the Prajna Paramita just as one would honor the World-Honored One. Pay respect to the Prajna Paramita as you would pay respect to the World-Honored One. Why? Because the World-Honored One is no different from the Prajna Paramita, and the Prajna Paramita is no different from the World-Honored One. The World-Honored One is precisely the Prajna Paramita, and the Prajna Paramita is precisely the World-Honored One. From this Prajna Paramita arise all Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats, Anagamins, Sakadagamins, and Sotapannas. From the Prajna Paramita arise the ten wholesome actions, the four concentrations, the four immeasurable states of mind, the four formless attainments, the five supernormal powers, the emptiness of internal phenomena up to the emptiness of non-existent and existent phenomena, the four foundations of mindfulness up to the eightfold noble path. From this Prajna Paramita arise the ten powers of a Buddha, the eighteen unique qualities of a Buddha, great loving-kindness, great compassion, and the wisdom of all-knowing."

爾時釋提桓因心念：「何因緣故，舍利弗問是事？」念已，語舍利弗：「何因緣故問是事？」

> At that time, Śakra, the lord of gods, thought to himself: "What is the reason that Shariputra asks this?" Having thought this, he said to Shariputra: "For what reason do you ask this?"

舍利弗語釋提桓因言：「憍尸迦！諸菩薩摩訶薩為般若波羅蜜守護，以漚惒拘舍羅力故。於過去未來現在諸佛，從初發心乃至法住，於其中間所作善根一切和合隨喜，迴向阿耨多羅三藐三菩提。以是因緣故，我問是事。憍尸迦！菩薩摩訶薩般若波羅蜜，勝檀那波羅蜜，尸羅、羼提、毘梨耶、禪那波羅蜜。譬如生盲人，若百若千若百千，而無前導，不能趣道入城。憍尸迦！五波羅蜜亦如是。離般若波羅蜜如盲無導，不能趣道，不能得一切智。憍尸迦！若五波羅蜜得般若波羅蜜將導，是時五波羅蜜名為有眼。般若波羅蜜將導，得波羅蜜名字。」

> Shariputra said to Shakra, Lord of Devas: "Kaushika! The bodhisattva-mahasattvas are guarded by the Perfection of Wisdom, through the power of skillful means. All the wholesome roots they have cultivated—from the initial arising of bodhicitta all the way to the abiding of the Dharma—in relation to all Buddhas of the past, future, and present, they unite and rejoice in them all, and dedicate them to unsurpassed, perfect enlightenment. It is for this reason that I ask this question. Kaushika! The Perfection of Wisdom of the bodhisattva-mahasattvas surpasses the perfection of giving, the perfection of ethical discipline, the perfection of patience, the perfection of vigor, and the perfection of meditative concentration. Suppose there were blind people—a hundred, a thousand, or a hundred thousand—without a guide, they could not find their way to the city. Kaushika! The five perfections are exactly the same. Apart from the Perfection of Wisdom, they are like the blind without a guide; they cannot find the path, nor can they attain all-knowing wisdom. Kaushika! When the five perfections are guided by the Perfection of Wisdom, then they are said to have eyes. Guided by the Perfection of Wisdom, they earn the name of perfections."

釋提桓因語舍利弗：「如所言，般若波羅蜜將導五波羅蜜故，得波羅蜜名字。舍利弗！若無檀那波羅蜜助，五波羅蜜不得波羅蜜名字；若無尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜，五波羅蜜不得波羅蜜名字。若爾者，何以故獨讚般若波羅蜜？」

> Lord Shakra said to Shariputra: "As you have said, it is because Prajna Paramita guides the other five paramitas that they earn the name 'paramita.' Shariputra, without the support of Dana Paramita, the other five paramitas cannot be called paramitas; without Shila Paramita, Kshanti Paramita, Virya Paramita, or Dhyana Paramita, the five paramitas cannot claim that name either. If that is so, why is it that only Prajna Paramita is singled out for praise?"

舍利弗言：「如是，如是！憍尸迦！無檀那波羅蜜，五波羅蜜不得波羅蜜名字；無尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜，五波羅蜜不得波羅蜜名字。但菩薩摩訶薩住般若波羅蜜中，能具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜。以是故，憍尸迦！般若波羅蜜於五波羅蜜中，最上第一最妙無上無與等。」

> Shariputra said, "Indeed, that is so, Kauśika! Without the perfection of giving, the other five perfections cannot be called perfections. Without the perfection of ethical conduct, the perfection of patience, the perfection of diligence, and the perfection of meditation, the five perfections cannot be called perfections. But when a great bodhisattva abides in the perfection of wisdom, they can fully accomplish the perfection of giving, the perfection of ethical conduct, the perfection of patience, the perfection of diligence, and the perfection of meditation. Therefore, Kauśika, the perfection of wisdom is the highest, the foremost, the most excellent, the supreme, and the unequaled among the five perfections."

舍利弗白佛言：「世尊！云何應生般若波羅蜜？」

> Shariputra said to the Buddha, "World-Honored One, how should one develop Prajna Paramita?"

佛告舍利弗：「色不生故，般若波羅蜜生；受想行識不生故，般若波羅蜜生。檀那波羅蜜不生故，般若波羅蜜生；乃至禪那波羅蜜不生故，般若波羅蜜生。內空乃至無法有法空，四念處乃至八聖道分，佛十力乃至一切智、一切種智不生故，般若波羅蜜生。如是諸法不生故，般若波羅蜜應生。」

> The Buddha said to Shariputra: "Because form is not born, Prajnaparamita is born; because feeling, perception, mental formations, and consciousness are not born, Prajnaparamita is born. Because the perfection of giving is not born, Prajnaparamita is born; and so forth, up to because the perfection of meditation is not born, Prajnaparamita is born. Because the inner emptiness and so forth, up to the emptiness of what exists and does not exist, the four foundations of mindfulness and so forth, up to the eightfold noble path, the ten powers of a Buddha and so forth, up to omniscience and knowledge of all modes, are not born, Prajnaparamita is born. Because all these phenomena are not born, Prajnaparamita should be born."

舍利弗言：「世尊！云何色不生故，般若波羅蜜生？乃至一切諸法不生故，般若波羅蜜應生？」

> Shariputra said: "World-Honored One! How is it that Prajna Paramita arises because form does not arise? And how is it that Prajna Paramita should arise because all dharmas do not arise?"

佛言：「色不起不生、不得不失故。乃至一切諸法不起不生、不得不失故，般若波羅蜜生。」

> The Buddha said: "Because form neither arises nor ceases, is neither attained nor lost. Likewise, all phenomena neither arise nor cease, are neither attained nor lost—therefore, Prajna Paramita is born."

舍利弗白佛言：「如是生般若波羅蜜，與何等法合？」

> Shariputra asked the Buddha, "If one gives rise to the perfection of wisdom in this way, with what phenomena does it align?"

佛言：「無所與合。以是故，得名般若波羅蜜。」

> The Buddha said: "Because it does not unite with anything, it is therefore called Prajna Paramita."

「世尊！不與何等法合？」佛言：「不與不善法合、不與善法合，不與世間法合、不與出世間法合，不與有漏法合、不與無漏法合，不與有罪法合、不與無罪法合，不與有為法合、不與無為法合。何以故？般若波羅蜜不為得法故生。以是故，於諸法無所合。」

> "World-Honored One, with what dharmas does it not combine?" The Buddha said: "It does not combine with unwholesome dharmas, nor with wholesome dharmas; it does not combine with worldly dharmas, nor with transcendent dharmas; it does not combine with defiled dharmas, nor with undefiled dharmas; it does not combine with blameworthy dharmas, nor with blameless dharmas; it does not combine with conditioned dharmas, nor with unconditioned dharmas. Why? Because Prajnaparamita does not arise for the sake of attaining dharmas. Therefore, it combines with nothing among all dharmas."

爾時釋提桓因白佛言：「世尊！是般若波羅蜜亦不合薩婆若。」

> At that time, Shakra, the lord of gods, said to the Buddha: "World-Honored One, this Perfection of Wisdom does not unite with omniscience either."

佛言：「如是，憍尸迦！般若波羅蜜亦不合薩婆若，亦不得故。」

> The Buddha said, "Thus, Kauśika, Prajñāpāramitā is neither united with nor attached to all-knowing wisdom."

釋提桓因言：「世尊！云何般若波羅蜜亦不合薩婆若亦不得？」

> 释提桓因问道：“世尊！为什么般若波罗蜜既不与一切智慧相合，也不从中获得？”

佛言：「般若波羅蜜不如名字、不如相、不如起作法合。」

> The Buddha said: "Prajnaparamita does not conform to names, does not conform to characteristics, and does not conform to the conditions that give rise to things."

釋提桓因言：「今云何合？」

佛言：「若菩薩摩訶薩如不取不受不住不著不斷，如是合亦無所合。如是，憍尸迦！般若波羅蜜一切法合亦無所合。」

爾時釋提桓因白佛言：「未曾有也。世尊！是般若波羅蜜力，為一切法不起不生、不得不失故生。」

須菩提白佛言：「世尊！若菩薩摩訶薩行般若波羅蜜時，作是念：『般若波羅蜜若一切法合、若不合。』是菩薩摩訶薩則捨般若波羅蜜、遠離般若波羅蜜。」

佛告須菩提：「復有因緣，菩薩摩訶薩捨般若波羅蜜、遠離般若波羅蜜。若菩薩摩訶薩作是念：『是般若波羅蜜無所有，空虛不堅固。』是菩薩摩訶薩則捨般若波羅蜜、遠離般若波羅蜜。須菩提！以是因緣故，捨離般若波羅蜜。」

須菩提白佛言：「世尊！信般若波羅蜜，為不信何法？」

佛告須菩提：「信般若波羅蜜，則不信色，不信受想行識，不信眼乃至意，不信色乃至法，不信眼識界乃至意識界，不信檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜，不信內空乃至無法有法空，不信四念處乃至八聖道分，不信佛十力乃至十八不共法，不信須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、不信菩薩道、不信阿耨多羅三藐三菩提乃至一切種智。」

須菩提白佛言：「世尊！云何信般若波羅蜜時不信色乃至一切種智？」

佛告須菩提：「色不可得故，信般若波羅蜜不信色。乃至一切種智不可得故，信般若波羅蜜不信一切種智。以是故，須菩提！信般若波羅蜜時，不信色乃至不信一切種智。」

須菩提白佛言：「世尊！是般若波羅蜜名為摩訶波羅蜜。」

「須菩提！何因緣故，是般若波羅蜜名為摩訶波羅蜜？」

須菩提言：「世尊！是般若波羅蜜不作色大、不作色小，受想行識，不作大、不作小。眼乃至意，色乃至法，眼識界乃至意識界，不作大、不作小。檀那波羅蜜乃至禪那波羅蜜，不作大、不作小。內空乃至無法有法空，不作大、不作小。四念處乃至阿耨多羅三藐三菩提，不作大、不作小。諸佛法不作大、不作小。諸佛不作大、不作小。是般若波羅蜜不作色合、不作色散，受想行識不作合、不作散，乃至諸佛不作合、不作散。不作色無量、不作色非無量，乃至諸佛不作無量、不作非無量。不作色廣、不作色狹，乃至諸佛不作廣、不作狹。不作色有力、不作色無力，乃至諸佛不作有力、不作無力。世尊！以是因緣故，是般若波羅蜜名摩訶波羅蜜。世尊！若新發意菩薩摩訶薩，若不遠離般若波羅蜜、不遠離禪那波羅蜜、不遠離毘梨耶波羅蜜、不遠離羼提波羅蜜、不遠離尸羅波羅蜜、不遠離檀那波羅蜜，如是念：『是般若波羅蜜不作色大、不作色小，乃至諸佛不作大、不作小；不作色合、不作色散，不作色無量、不作色非無量，不作色有力、不作色無力，乃至諸佛不作有力、不作無力。』世尊！菩薩摩訶薩若如是知，是為不行般若波羅蜜。何以故？是非般若波羅蜜相。所謂作色大小乃至諸佛作大小，色有力無力乃至諸佛有力無力。世尊！是菩薩摩訶薩用有所得故，有大過失。所謂行般若波羅蜜時，作色大作色小乃至諸佛作有力作無力。何以故？有所得相者，無阿耨多羅三藐三菩提。所以者何？眾生不生故，般若波羅蜜不生；色不生故，般若波羅蜜不生；乃至佛不生故，般若波羅蜜不生。眾生性無故，般若波羅蜜性無；色性無故，般若波羅蜜性無；乃至佛性無故，般若波羅蜜性無。眾生非法故，般若波羅蜜非法；色非法故，般若波羅蜜非法；乃至佛非法故，般若波羅蜜非法。眾生空故，般若波羅蜜空；色空故，般若波羅蜜空；乃至佛空故，般若波羅蜜空。眾生離故，般若波羅蜜離；色離故，般若波羅蜜離；乃至佛離故，般若波羅蜜離。眾生無有故，般若波羅蜜無有；色無有故，般若波羅蜜無有；乃至佛無有故，般若波羅蜜無有。眾生不可思議故，般若波羅蜜不可思議；色不可思議故，般若波羅蜜不可思議；乃至佛不可思議故，般若波羅蜜不可思議。眾生不滅故，般若波羅蜜不滅；色不滅故，般若波羅蜜不滅；乃至佛不滅故，般若波羅蜜不滅。眾生不可知故，般若波羅蜜不可知；色不可知故，般若波羅蜜不可知；乃至佛不可知故，般若波羅蜜不可知。眾生力不成就故，般若波羅蜜力不成就；色力不成就故，般若波羅蜜力不成就；乃至佛力不成就故，般若波羅蜜力不成就。世尊！以是因緣故，諸菩薩摩訶薩般若波羅蜜名為摩訶波羅蜜。」