大智度論 滅諍亂品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Quelling Strife
滅諍亂品：釋提桓因問今世後世功德，般若能滅一切法諍亂，魔外道增上慢不得便，世間出世間六度差別（經＋論）
上一品〈顧視品〉，佛以一念顧視全會而視受持般若的人如佛；這一品緊接著回一個極實在的問題——一個手裡握著般若的人，走在世間，會不會被人破壞、被種種諍亂所擾？先是帝釋（憍尸迦）白佛，讚歎般若「甚奇希有」：菩薩若聞、受持、讀誦、為他人說、正憶念這般若，當下便得今世功德——成就眾生、淨佛世界、供養諸佛、聞法不忘，乃至家、母、生、眷屬、相、光明、眼、耳、三昧、陀羅尼十種成就，還能以方便力變身如佛，從一佛界到一佛界，到無佛之處讚說六度、四禪、四無量，以三乘之法度脫眾生。佛印可他的話，並替他把功德分作兩世來說：現世功德，是菩薩長夜行六波羅蜜、悉捨內外物法，把眾生一一安立於布施、持戒、忍辱、精進、禪定、般若，乃至安立於四果、辟支佛道、佛道；後世功德，是得阿耨多羅三藐三菩提、轉法輪、所願滿足、入無餘涅槃。接著佛說到一件要緊的事：這受持般若的人，會遇上三種想破壞般若的人——外道梵志（愛著自己的法，聞實相空法不信而欲破）、魔與魔民、增上慢人（得了禪定卻自以為已得聖道，一聽說無四果、無道、無涅槃便忿惱起破心）。但這三種人的破心，一起即滅、終不從願。何以故？佛在這裡舉了一個譬喻，正是本品的樞喻——有一種藥名叫「摩祇」，蛇正飢餓四處覓食，見到小虫要吞，小虫卻趕到藥所，藥氣一逼，蛇便不能前進，只得退去，因為「是藥力能勝毒故」；受持般若的人也一樣，種種鬪諍才起，以般若威力故隨起隨滅。論主又補一喻：想破般若的人，就像伸手去擋長矛——「但自傷其手，鉾無所損」，般若的實相無可損傷，自己的惡心反倒受傷。為什麼破不了？因為菩薩「於內外法不著」；眾生無始以來常著內外之法，一著就起鬪諍，菩薩既捨了內外的著處、又教眾生捨內外的鬪法，鬪諍的根既盡，縱有鬪亂的事來，也占不到便宜。說到這裡，品名的那句經證才正式出現——般若能滅的，不只是外頭的鬪諍，而是一切法的諍亂：婬、怒、癡，無明乃至大苦聚，種種蓋、結、使、纏，種種見（我見、人見、眾生見，斷見、常見，垢見、淨見，有見、無見），慳貪犯戒瞋恚諸行，乃至著五眾、著六度、著十八空、著三十七道品、著一切智一切種智、連著涅槃——「是一切法諍亂，盡能滅，不令增長」。「滅諍亂」三個字，就從這句經文直取而來。往下佛續說：三千大千世界的四天王天、諸釋提桓因、諸梵天王乃至阿迦尼吒天，加上十方現在諸佛，都共同守護這受持般若的善男子善女人；這人不善法滅、善法轉增，所說的話人皆信受，親友堅固，瞋恚等煩惱蓋不住他的心——結使縱起，以智慧一思惟便不令覆心，設起結使不起口業，設口業起不成身業，設身業起也不至於像凡夫那樣造大惡，所以「雖卑陋鄙賤，以行勝法故，得在勝人數中」。這人又能於善法具足四種正行：自不殺生、教人不殺、讚不殺之法、見不殺者歡喜隨喜——自行、教他、讚法、隨喜，四事俱全，乃至廣行六度、十八空、諸三昧、諸陀羅尼、四禪四無量四無色定、八解脫、九次第定、十力四無所畏十八不共法、一切種智，樣樣都是這四事具足，把所得果報與眾生共有、一併迴向阿耨多羅三藐三菩提。到這裡帝釋插進一句話：菩薩的般若波羅蜜，是「為迴向薩婆若心故，亦為不高心故」。佛不直接答，反問他一句「云何」，帝釋便自己接著講了一長段——這一段說者要看清楚，不是佛在開示，而是帝釋向佛覆講他自己的理解：他把世間、出世間兩種六度對照著說。世間的六度是「著吾我故生高心」——一邊布施一邊念著『我在行布施、我能具足』，一邊修道品一邊念著「我修四念處，我具足四念處」，全是著我，沒有方便，所以起高慢；出世間的六度則「不得施者，不得受者，不得施物」，六度乃至一切種智都不可得，為迴向薩婆若之故，不生高心。論主末後以兩番問答收束全品。先問：前面已說過三種人要破般若，這裡怎麼又說一遍？答：先來的三種人是為求便、恐怖、令人愁惱（總害行般若的人），中來的是為破毀般若之法，後來的雖起破心即時滅去——三段來意各異，並非重複。再問：世間的波羅蜜既然不是正道，般若之中佛為什麼還要說它？答得極妙——「此是行者初門，與正道相似故」，「先行相似法，後得真道」。世間的六度雖著我，卻是入道的初門，與正道相似，先走這相似的一段，然後才得真正的道。滅諍亂品的心，就在這一「滅」字：般若不是拿來與人爭勝的兵器，而是把一切「著」都燒盡的火——諍亂的根在著，著一滅，諍自然息。手裡握著這般若的人，種種諍亂近他不得，諸天與諸佛共守護著他；而他所握的，正是能生三世諸佛、又能滅盡一切法諍亂的般若。
In the previous chapter, Looking Round, the Buddha with a single thought looked round upon the whole assembly and regarded the one who receives and upholds prajñā as a Buddha; this chapter goes straight on to answer a most practical question: will a person who holds prajñā in hand, walking in the world, be broken by others and troubled by every kind of strife? First Śakra, Kauśika, speaks to the Buddha, praising prajñā as ‘most rare and wonderful’: if a bodhisattva hears, receives and upholds, reads and recites, teaches to others, and rightly bears in mind this prajñā, he at once attains the merits of this present life: bringing beings to maturity, purifying Buddha-worlds, making offerings to the buddhas, hearing the dharma without forgetting it, and on to the ten accomplishments of family, mother, birth, retinue, marks, light, eye, ear, samādhi, and dhāraṇī; and by the power of skilful means he can transform his body to be like a Buddha's, go from one Buddha-world to another, and in places where there is no Buddha praise and teach the six perfections, the four dhyānas, and the four immeasurables, delivering beings by the dharma of the three vehicles. The Buddha approves his words and, on his behalf, divides the merits into two lives: the merits of the present life are that the bodhisattva through the long night practises the six perfections, gives away all things inner and outer, and establishes beings one by one in giving, morality, patience, vigour, meditation, and prajñā, and on to establishing them in the four fruits, the pratyekabuddha path, and the Buddha path; the merits of the life to come are attaining anuttarā samyaksaṃbodhi, turning the wheel of Dharma, fulfilling one's vows, and entering nirvāṇa without remainder. Next the Buddha speaks of a matter of real weight: this person who receives and upholds prajñā will meet three kinds of people who wish to break prajñā: brahmin ascetics of the outsiders' paths, who love and cling to their own dharma and, hearing the dharma of the emptiness of the real mark, do not believe it and wish to break it; Māra and Māra's people; and people of overweening pride, who have attained meditation yet take themselves to have already attained the noble path, and who, as soon as they hear that there are no four fruits, no path, and no nirvāṇa, grow angry and vexed and raise the mind to break it. But the breaking mind of these three kinds of people is extinguished as soon as it arises and never attains its wish. Why? The Buddha here gives a simile, and it is the pivotal simile of the chapter: there is a herb named moqi; a snake, famished and hunting everywhere for food, sees a small insect and is about to swallow it, but the insect hurries to where the herb is, and the herb's vapour presses upon the snake so that it cannot advance and has only to retreat, because ‘the power of this herb overcomes poison’. The person who receives and upholds prajñā is the same: no sooner do the various quarrels and strife arise than, by the majestic power of prajñā, they are extinguished as they arise. The treatise-author adds another simile: one who wishes to break prajñā is like one who puts out a hand to block a long spear: ‘he only wounds his own hand, and the spear is not harmed’; the real mark of prajñā cannot be harmed, and one's own evil mind is wounded instead. Why can it not be broken? Because the bodhisattva ‘does not cling to inner or outer dharmas’; beings from beginningless time have constantly clung to inner and outer dharmas, and the moment they cling, quarrels arise; the bodhisattva has already relinquished the inner and outer places of clinging and moreover teaches beings to relinquish the inner and outer ways of quarrelling, so that the root of quarrelling being exhausted, even if occasions of strife come, they gain no advantage. Only at this point does the sūtra's own proof for the chapter's name formally appear: what prajñā can quell is not only the quarrels outside but the strife of all dharmas: lust, anger, and delusion; ignorance and on to the great mass of suffering; every kind of hindrance, fetter, bond, and entanglement; every kind of view, the view of self, the view of a person, the view of a being, the view of annihilation and the view of permanence, the view of defilement and the view of purity, the view of existence and the view of non-existence; the practices of stinginess, breaking the precepts, and hatred; and on to clinging to the five aggregates, clinging to the six perfections, clinging to the eighteen emptinesses, clinging to the thirty-seven limbs of the path, clinging to omniscience and omniscience of all kinds, even clinging to nirvāṇa: ‘the strife of all these dharmas it can quell entirely, and not let them grow’. The three characters ‘quelling strife’ are taken straight from this sentence of the sūtra. The Buddha continues: the gods of the heavens of the Four Heavenly Kings, the Śakras Devānām Indra, the Brahmā kings, and on to the Akaniṣṭha gods of the three-thousand great-thousand world, together with the buddhas presently in the ten directions, all guard this good man or good woman who receives and upholds prajñā; in this person unwholesome dharmas cease and wholesome dharmas increase, what they say everyone believes and accepts, their friends are firm, and hatred and the other afflictions cannot cover their mind. Even if fetters arise, with one thought of wisdom they do not let them cover the mind; if fetters arise, they do not give rise to karma of speech; if karma of speech arises, it does not become karma of the body; if karma of the body arises, it does not reach the great evil ordinary people commit; and so ‘though lowly, mean, and base, by practising the superior dharma they are counted among superior persons’. This person, further, can be complete in four right practices with respect to wholesome dharmas: oneself refraining from killing, teaching others not to kill, praising the dharma of not killing, and rejoicing gladly on seeing those who do not kill; practising oneself, teaching others, praising the dharma, and rejoicing, all four together; and on to practising at large the six perfections, the eighteen emptinesses, the samādhis and dhāraṇīs, the four dhyānas, the four immeasurables, the four formless concentrations, the eight liberations, the nine successive concentrations, the ten powers, the four fearlessnesses, the eighteen unshared dharmas, and omniscience of all kinds, in every one complete in these four, sharing the results attained with all beings and dedicating them together to anuttarā samyaksaṃbodhi. Here Śakra puts in a sentence: the bodhisattva's prajñāpāramitā is ‘for the sake of the mind of dedication to sarvajñā, and also for the sake of the mind that is not haughty’. The Buddha does not answer directly but asks him back ‘how so?’, and Śakra himself goes on with a long passage. Here the reader must see clearly who is speaking: this is not the Buddha expounding, but Śakra setting out to the Buddha his own understanding. He speaks of the worldly and the world-transcending six perfections set against each other. The worldly six perfections ‘give rise to a haughty mind because of clinging to I and mine’: giving while thinking ‘I am practising giving, I can complete it’, cultivating the limbs of the path while thinking ‘I cultivate the four foundations of mindfulness, I am complete in the four foundations of mindfulness’, all clinging to a self, without skilful means, and so pride arises; the world-transcending six perfections ‘do not find a giver, do not find a receiver, do not find a thing given’, the six perfections and on to omniscience of all kinds are all unfindable, and because it is for the sake of dedication to sarvajñā, no haughty mind arises. The treatise-author closes the whole chapter with two rounds of question and answer. First: it was already said above that three kinds of people wish to break prajñā; why is it said again here? Answer: the three kinds who come first come to seek an advantage, to terrify, and to cause grief, harming in general the one who practises prajñā; those who come in the middle come to break and destroy the dharma of prajñā; those who come last, though they raise the mind to break it, have that mind extinguished at once: the three passages differ in intent and are not repetition. Second: since the worldly perfections are not the right path, why does the Buddha still teach them within prajñā? The answer is exquisite: ‘this is the practitioner's first gate, because it resembles the right path’; ‘first one practises the resembling dharma, afterwards one attains the true path’. The worldly six perfections, though they cling to a self, are the first gate of entry to the path and resemble the right path; one first walks this resembling stretch, and only then attains the true path. The heart of the chapter on Quelling Strife lies in this one word ‘quell’: prajñā is not a weapon for contending with others for victory, but a fire that burns away every ‘clinging’; the root of strife is clinging, and when clinging is extinguished, strife ceases of itself. To the person who holds this prajñā in hand the various kinds of strife cannot come near, and the gods and the buddhas together guard them; and what they hold is exactly the prajñā that can give birth to the buddhas of the three times and can quell entirely the strife of all dharmas.
卷56 〔T25 0460a27〕
大智度論釋滅諍亂品第三十一 【經】 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〔T25 0460b〕近、讀、誦、為他人說、正憶念時，得如是今世功德；亦成就眾生、淨佛世界；從一佛界至一佛界，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。是菩薩以方便力變身如佛，從一界至一界，到無佛處，讚檀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！受是般若波羅蜜，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。」 佛告釋提桓因：「如是！如是！憍尸迦！受是般若波羅蜜，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！」 釋提桓因言：「唯！世尊！受教！」 佛告釋提桓因：「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波羅蜜，行尸羅、羼提、毘梨耶、禪、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〔T25 0460c〕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；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故，斷眾生愛結，安立於四禪、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；菩薩轉法輪，所願滿足，入無餘涅槃。憍尸迦！是為菩薩摩訶薩後世功德。 「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，即便還去。何以故？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〔T25 0461a〕愛行。著色，著受、想、行、識；著檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、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，盡能滅，不令增長。」 【論】 釋曰： 「聞」者，若從佛、若菩薩、若餘說法人邊聞般若波羅蜜，是十方三世諸佛法寶藏。聞已，用信力故「受」；念力故「持」。得氣味故，常來承奉、諮受故「親近」。親近已，或看文，或口受，故言「讀」；為常得不忘故「誦」。宣傳未聞，故言「為他說」。聖人經書，直說難了，故解義；觀諸佛法不可思議，有大悲於眾生故說法；不以邪見戲論求佛法，如佛意旨，不著故，說法亦不著。除四顛倒等諸邪憶念故，住四念處正憶念中，但為得道故、不為戲論，名為「正憶念」。正憶念是一切善法之根本，修習行者初入，名為「正憶念」；常行得禪定故名為「修」。 「今世功德」者，如先說義。今釋提桓因更說今世功德，所謂教化眾生，乃至令眾生得三乘。先說般若波羅蜜攝三乘，令解其義，是故言：「般若波羅蜜中攝五波羅蜜乃至一切種智。」佛可其所說者，欲令人信故。 「所得今世功德，汝一心諦聽」者，上略說今世功德，佛今欲廣說，其事難信，故言「一心諦聽」。復次，因小果大，難信，故言「一心諦聽」。帝釋雖信受，人不知，故言：「唯！世尊！」 是般若波羅蜜，雖不可破壞，而宣示實相語言可破；語言破故，信心未定者亦可破，是故〔T25 0461b〕說：「若外道梵志等來，欲破壞般若波羅蜜。」 「梵志」者，是一切出家外道，若有承用其法者，亦名梵志。梵志愛著其法，聞實相空法，不信故欲破壞。「魔、若魔民」，如先說。「增上慢人」者，是佛弟子，得禪定，未得聖道，自謂已得。是人聞無須陀洹乃至無阿羅漢，無道、無涅槃，便發增上慢，生忿惱心，欲破是實相空法。 是般若波羅蜜神力故，令彼惡心即時滅去，終不成願；如人以手障鉾，但自傷其手，鉾無所損。何以故？菩薩於內外法不著。眾生從無始世界來，常著內外法故起鬪諍。菩薩捨內外著處，自安立六波羅蜜；教化眾生，令捨內外鬪法，安立眾生於六波羅蜜。是無量世修集福德力，鬪諍根盡故，雖有鬪亂事來，不能得便。 譬如毒蛇欲食蝦蟇，常隨逐之；蝦蟇到摩祇藥所，蛇聞藥氣，毒即消歇。是壞法惡人，亦復如是，欲壞行般若波羅蜜人，常隨逐之；以般若力勢故，瞋恚、邪見之毒，即時消滅。有降伏得道者，有作弟子者，有復道還去者。 是般若波羅蜜能破無明等諸結使，滅諸斷、常、邪見等，能滅著五眾乃至涅槃，何況瞋恚、嫉妬、鬪亂之事而不能滅！ 【經】 「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、善女人能受持、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，〔T25 0461c〕不善法滅，善法轉增，所謂檀波羅蜜轉增，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。 「自行檀波羅蜜，教人行檀波羅蜜，讚行檀波羅蜜法，亦歡喜讚歎行檀波羅蜜者；自行尸羅波羅蜜，教人行尸羅波羅蜜，讚尸羅波羅蜜，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，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，亦歡喜讚歎行毘梨耶波羅蜜者；自行禪波羅蜜，教人行禪波羅蜜，讚禪波羅蜜，亦歡喜讚歎行禪波羅蜜者；自行般若波羅蜜，教人行般若波羅蜜，讚般若波羅蜜，亦歡喜讚歎行般若波羅蜜者。 「自修內空，教人修內空，讚〔T25 0462a〕內空，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，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，亦歡喜讚歎入一切三昧者。自得陀羅尼，教人得陀羅尼，讚陀羅尼，亦歡喜讚歎得陀羅尼者。自入初禪，教人入初禪，讚初禪，亦歡喜讚歎入初禪者。二禪、三禪、四禪亦如是。自入慈心中，教人入慈心中，讚慈心，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，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，亦歡喜讚歎修四念處者。四正勤、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，亦歡喜讚歎修空、無相、無作三昧者；自入八解脫中，教人入八解脫，讚八解脫，亦歡喜讚歎入八解脫者；自入九次第定中，教人入九次第定，讚九次第定，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；自行不謬錯法、自行常捨法，教人行不謬錯法、常捨法，讚不謬錯法、常捨法，亦歡喜讚歎行不謬錯法、常捨法者。自得一切種智，教人得一切種智，讚一切種智，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〔T25 0462b〕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，是亦無所得故。 「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、淨佛世界，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、淨佛世界、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、淨佛世界、得一切種智。我若懈怠，不能得菩薩道，亦不能得成就眾生、淨佛世界、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、淨佛世界、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、淨佛世界、得一切種智。』 「是菩薩復作是思惟：『我不應隨慳貪故不具足檀波羅蜜，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波羅蜜，不應隨癡心故不具足般若波羅蜜。若不具足檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜，我終不能出到一切種智。』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。」 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。」 佛告釋提桓因：「憍尸〔T25 0462c〕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』？」 釋提桓因白佛言：「世尊！菩薩摩訶薩若行世間檀波羅蜜，布施諸佛、辟支佛、聲聞及諸貧窮、乞匂、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，我當淨佛世界，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；行禪波羅蜜，禪不可得；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，〔T25 0463a〕亦為不生高心故。」 【論】 問曰： 先已說魔、若魔民等三種人欲破壞般若，今何以故重說？ 答曰： 佛先說三種人來，求便、恐怖，欲令愁惱。中來者，不為惱人，但欲破毀般若波羅蜜，不隨其願，不能得破。後來三種人，雖欲生心破壞，即時滅去。 「所語人皆信受」者，是菩薩常令不善法斷滅、善法轉增，所謂檀波羅蜜乃至一切種智。是人修集福德、智慧故，成大威德；設使妄語，人皆信受，何況實語！ 「親友堅固」者，是人於一切眾生中，深有慈悲心，何況親友於我有益！ 是菩薩愛敬佛道，知身口無常故，不說無益之言。 以善法增長故，瞋恚等煩惱不能覆心。行者作是念：結使雖起，智慧思惟，不令覆心；結使若起，今世不善，後世不善，妨於佛道！設使心起結使，不起口業；設口業起，不成身業；設身業起，不至大惡如凡夫人也。是菩薩雖卑陋鄙賤，以行勝法故，得在勝人數中。是今世功德。 是人深樂善法故，能於善法四種正行求；二乘人不能具足四行，以不深樂善法故。所謂自不殺生，慈悲一切；深自利故，亦教他；慈是一切賢聖法故，常讚歎；是菩薩常欲令人得樂故，見有不殺者，歡喜愛樂。乃至一切種智亦如是。 上四種行廣說，今略說一切功德總攝入六波羅蜜中，所得果報與眾生共之。 是菩薩未入正位，諸煩惱未盡故，或時起慳等諸煩惱，爾時應作是思惟，諫喻其心：若不布施，我自失〔T25 0463b〕四事功德，所謂後身生貧窮，貧窮故，自不能利益，何能利他！若不利他，則不能成就眾生；若不能成就眾生，亦不能淨佛世界。何以故？以眾生淨故，世界清淨。若不具足是等眾事，云何當得一切種智？ 以要言之，無方便者雖行六波羅蜜，內不能離我心，外取諸法相，所謂我是施者，彼是受者，是布施物；是因緣故，不能到佛道！與此相違，是有方便。 問曰： 若世間波羅蜜等非是正道，是般若波羅蜜中，佛何以說？ 答曰： 此是行者初門，與正道相似故；先行相似法，後得真道。 大智度論卷第五十六
《大智度論》卷56 · T25n1509 0460a27–0463b16
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.
帝釋白佛：受持般若得今世功德，變身如佛廣度眾生
那時，釋提桓因（帝釋，即忉利天主）向佛稟白：『世尊！真是甚為奇特、希有！諸位菩薩摩訶薩，對這般若波羅蜜，若能聽聞、受持、親近、讀、誦、為他人宣說、正確地憶念，當時便得到這樣的今世功德；也能成就眾生、清淨佛世界；能從一佛界到另一佛界，供養諸佛，凡所想供養的器具，都隨心意即刻現得；從諸佛聽聞正法，直到證得阿耨多羅三藐三菩提（無上正等正覺），始終不會中途遺忘；也得到家成就、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（總持）這十種成就。這位菩薩以善巧方便之力，變化自身如佛一般，從一世界到另一世界，到沒有佛的地方，稱讚布施的檀波羅蜜乃至智慧的般若波羅蜜，稱讚四禪、四無量心、四無色定，稱讚四念處乃至十八不共法；以方便之力為眾生說法，用三乘的教法度脫眾生，也就是聲聞乘、辟支佛乘、佛乘。世尊！真是暢快！真是希有！領受這般若波羅蜜，就已經總攝了五波羅蜜乃至十八不共法，也總攝了須陀洹果乃至阿羅漢果、辟支佛道、佛道、一切智、一切種智。』
佛印可其言，誡帝釋一心諦聽
佛告訴釋提桓因：『正是這樣！正是這樣！憍尸迦（帝釋的本姓）！領受這般若波羅蜜，就已經總攝了五波羅蜜乃至一切種智。再者，憍尸迦！這般若波羅蜜，若能受持、親近、讀、誦、為他人宣說、正確地憶念，這善男子、善女人所得到的今世功德，你要專心一意地諦聽！』
釋提桓因說：『是，世尊！我願領受教誨！』
外道魔增上慢欲破壞般若，適生此心即滅；菩薩長夜行六度安立眾生
佛告訴釋提桓因：『憍尸迦！若有外道的諸位梵志、若魔、若魔民、若增上慢人（未得聖果而自以為已得的人），想要乖違錯亂、破壞菩薩的般若波羅蜜之心，這些人剛生起這樣的念頭，就當下消滅，終究不能如其所願。為什麼呢？憍尸迦！菩薩摩訶薩在漫漫長夜中修行布施的檀波羅蜜，修行持戒的尸羅、忍辱的羼提、精進的毘梨耶、禪定的禪、智慧的般若波羅蜜。因為眾生長夜貪著、爭競的緣故，菩薩便捨盡內外的財物，把眾生安立在布施的檀波羅蜜中；因為眾生長夜破戒的緣故，菩薩捨盡內外之法，把眾生安立在戒中；因為眾生長夜鬪諍的緣故，菩薩捨盡內外之法，把眾生安立在忍辱中；因為眾生長夜懈怠的緣故，菩薩捨盡內外之法，把眾生安立在精進中；因為眾生長夜亂心的緣故，菩薩捨盡內外之法，把眾生安立在禪中；因為眾生長夜愚癡的緣故，菩薩捨盡內外之法，把眾生安立在般若波羅蜜中。因為眾生長夜被愛結繫縛而流轉生死的緣故，這位菩薩摩訶薩以方便之力，斷除眾生的愛結，把他們安立在四禪、四無量心、四無色定、四念處乃至八聖道分、空無相無作三昧中，把眾生安立在須陀洹果乃至阿羅漢果、辟支佛道、佛道中。憍尸迦！這就是菩薩摩訶薩修行般若波羅蜜所得的現世功德。至於後世功德——是證得阿耨多羅三藐三菩提；菩薩轉動法輪，所發的誓願都得圓滿，最後入無餘涅槃。憍尸迦！這就是菩薩摩訶薩的後世功德。』
受持般若之處，欲破壞者終不能成；摩祇藥喻
『再者，憍尸迦！善男子、善女人，對這般若波羅蜜，若能聽聞、受持、親近、讀、誦、為他人宣說、正確地憶念，他所住的地方，魔、若魔民、若外道梵志、增上慢人，想要輕蔑毀謗、刁難質問、破壞般若波羅蜜，終究不能得逞；那些人的惡心反倒轉為消滅、功德轉為增長，因為聽到這般若波羅蜜的緣故，漸漸依三乘之道，得以滅盡眾苦。譬如，憍尸迦！有一種藥名叫摩祇，有蛇飢餓四處覓食，見到小蟲想要吞噬；小蟲逃向藥所，因為藥氣之力，蛇不能上前，只好退回。為什麼呢？因為藥力能勝過蛇毒的緣故。憍尸迦！摩祇藥有這樣的力量。這善男子、善女人，對這般若波羅蜜，若能受持、親近、讀、誦、為他人宣說、正確地憶念；若有種種鬪諍生起，想要前來破壞的，因為般若波羅蜜威力的緣故，隨它在哪裡生起，就迅即消滅；那人當下便生善心，增長功德。』
般若能滅一切法諍亂——品名經證所出
『為什麼呢？因為這般若波羅蜜能滅除諸法的諍亂。是哪些法呢？就是所謂婬、怒、癡；無明乃至大苦聚（十二因緣所集的一大苦聚）；諸蓋、結、使、纏（都是種種煩惱的別名）；我見、人見、眾生見，斷見、常見，垢見、淨見，有見、無見——如此一切諸見；慳貪、犯戒、瞋恚、懈怠、亂意、無智；常想、樂想、淨想、我想，如此等等的愛行。執著色，執著受、想、行、識；執著布施乃至般若的檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜；執著內空、外空、內外空，乃至無法有法空；執著四念處乃至十八不共法；執著一切智、一切種智；執著涅槃。這一切法的諍亂，般若都能盡數滅除，不令它增長。』
以下是論釋。
論主逐詞訓釋：聞、受、持、親近、讀、誦、為他說、正憶念、修
論主釋道：所謂「聞」，是說若從佛、若從菩薩、若從其餘說法人那裡聽聞般若波羅蜜——這般若波羅蜜正是十方三世諸佛的法寶庫藏。聽聞之後，憑信力的緣故而「受」；憑念力的緣故而「持」。嘗得法的氣味，常來承事奉侍、諮問領受，所以叫「親近」。親近之後，或看著經文、或口耳受學，所以說「讀」；為了常保不忘，所以「誦」。把未曾聽聞的宣揚傳布，所以說「為他說」。聖人的經書，直說出來難以了解，所以要解釋其義；觀見諸佛之法不可思議，對眾生懷有大悲心，所以為之說法；不以邪見戲論來求佛法，如佛的意旨一般，因為無所執著的緣故，說法也不執著。除去四顛倒等種種邪憶念，安住在四念處的正憶念中，只為得道、不為戲論，這才名為「正憶念」。正憶念是一切善法的根本，修習的行者最初契入，名為「正憶念」；常常修行而得禪定，所以名為「修」。
釋「今世功德」，佛可帝釋之說
所謂「今世功德」，如前面所說的義理。如今釋提桓因又進一步說今世功德，也就是教化眾生，乃至使眾生證得三乘。先前說般若波羅蜜總攝三乘，使人解了其義，所以說：「般若波羅蜜中攝五波羅蜜乃至一切種智。」佛認可他所說的，是為了使人生信的緣故。
釋「一心諦聽」與帝釋「唯！世尊！」之答
所謂「所得今世功德，汝一心諦聽」，是說上面只略說了今世功德，佛如今想要廣說，這事難以取信，所以說「一心諦聽」。再者，因小而果大，難以取信，所以說「一心諦聽」。帝釋雖然信受，但旁人不知道，所以說：「唯！世尊！」
般若雖不可破壞，而宣示實相的語言可破
這般若波羅蜜，雖然本身不可破壞，然而用來宣示實相的語言文字卻是可破的；因為語言可破的緣故，信心尚未堅定的人也可能被動搖，所以說：「若外道梵志等來，欲破壞般若波羅蜜。」
釋「梵志」、「魔、若魔民」、「增上慢人」
所謂「梵志」，是指一切出家的外道，若有承襲沿用他們法門的人，也叫梵志。梵志愛著自己的法，聽到實相空法，因為不信的緣故就想破壞。「魔、若魔民」，如前面所說。所謂「增上慢人」，是佛弟子中得了禪定、卻還沒得聖道，就自以為已經證得的人。這種人聽到說無須陀洹乃至無阿羅漢、無道、無涅槃，便生起增上慢，起忿恨惱怒之心，想要破壞這實相空法。
般若神力令惡心即滅；手障鉾喻；菩薩不著內外故不得便
因為這般若波羅蜜神力的緣故，使他們的惡心當下消滅，終究不能如願；就好比有人用手去擋長矛（鉾，是長矛），只是自傷其手，長矛卻毫無損傷。為什麼呢？因為菩薩對內外之法都不執著。眾生從無始世界以來，常常執著內外之法，所以生起鬪諍。菩薩捨離內外的執著之處，自己安住在六波羅蜜中；又教化眾生，使他們捨離內外的鬪諍之法，把眾生安立在六波羅蜜中。這是無量世修集福德之力、鬪諍的根本已盡的緣故，所以雖然有鬪亂之事到來，也不能得其可乘之機。
毒蛇蝦蟇摩祇藥重喻；壞法惡人隨逐而毒消，有三種結局
譬如毒蛇想要吃蝦蟇（蛤蟆），常常隨後追逐；蝦蟇逃到摩祇藥所，蛇聞到藥氣，毒性當下就消歇了。這些敗壞正法的惡人，也是這樣，想要敗壞修行般若波羅蜜的人，常常隨後追逐；因為般若力勢的緣故，他們瞋恚、邪見之毒，當下就消滅。其中有被降伏而得道的，有作了弟子的，有半途折返而去的。
般若能破諸結使，何況瞋恚鬪亂
這般若波羅蜜能破除無明等種種結使（煩惱），滅除諸斷見、常見、邪見等，能滅除對五眾（五蘊）乃至涅槃的執著，何況是瞋恚、嫉妬、鬪亂這類事，難道還滅不了嗎！
以下回到經文：諸天諸佛守護受持般若者
（經文接續佛告帝釋：）『再者，憍尸迦！三千大千世界中，諸位四天王天、諸位釋提桓因、諸位梵天王乃至阿迦尼吒天（色界之頂，色究竟天），都常守護那能受持、供養、讀、誦、為他人宣說、正確憶念般若波羅蜜的善男子、善女人；十方現在的諸佛，也共同擁護那能聽聞、受持、供養、讀、誦、為他人宣說、正確憶念般若波羅蜜的善男子、善女人。』
不善法滅、善法轉增；所說人皆信受，親友堅固，遠離十惡
『這善男子、善女人，不善之法消滅，善法轉為增長，也就是布施的檀波羅蜜轉增，因為無所得的緣故；乃至般若波羅蜜轉增，因為無所得的緣故；內空轉增乃至無法有法空轉增，因為無所得的緣故；四念處乃至十八不共法轉增，因為無所得的緣故；諸三昧門、諸陀羅尼門、一切智、一切種智轉增，因為無所得的緣故。這善男子、善女人所說的話，人們都信受。親友交情堅固，不說無益的言語；不被瞋恚所覆蔽，不被憍慢、慳貪、嫉妬所覆蔽。這人自己不殺生，也教別人不殺生，稱讚不殺生之法，也歡喜讚歎不殺生的人；自己遠離不與取（偷盜），也教別人遠離不與取，稱讚遠離不與取之法，也歡喜讚歎遠離不與取的人；自己不邪婬，教別人不邪婬，稱讚不邪婬之法，也歡喜讚歎不邪婬的人；自己不妄語，教別人不妄語，稱讚不妄語之法，也歡喜讚歎不妄語的人；兩舌、惡口、無利益語（綺語）也都這樣（自己不作、教人不作、讚歎其法、隨喜讚歎行者）。自己不貪，教別人不貪，稱讚不貪之法，也歡喜讚歎不貪的人；不瞋惱、不邪見也都這樣。』
自行六度，教人、讚歎、隨喜，四事具足
『自己修行布施的檀波羅蜜，教別人修行檀波羅蜜，稱讚修行檀波羅蜜之法，也歡喜讚歎修行檀波羅蜜的人；自己修行持戒的尸羅波羅蜜，教別人修行尸羅波羅蜜，稱讚尸羅波羅蜜，也歡喜讚歎修行尸羅波羅蜜的人；自己修行忍辱的羼提波羅蜜，教別人修行羼提波羅蜜，稱讚羼提波羅蜜，也歡喜讚歎修行羼提波羅蜜的人；自己修行精進的毘梨耶波羅蜜，教別人修行毘梨耶波羅蜜，稱讚毘梨耶波羅蜜，也歡喜讚歎修行毘梨耶波羅蜜的人；自己修行禪定的禪波羅蜜，教別人修行禪波羅蜜，稱讚禪波羅蜜，也歡喜讚歎修行禪波羅蜜的人；自己修行智慧的般若波羅蜜，教別人修行般若波羅蜜，稱讚般若波羅蜜，也歡喜讚歎修行般若波羅蜜的人。』
自修內空乃至無法有法空
『自己修內空，教別人修內空，稱讚內空，也歡喜讚歎修內空的人；乃至自己修無法有法空，教別人修無法有法空，稱讚無法有法空，也歡喜讚歎修無法有法空的人。』
自入諸三昧、陀羅尼，諸禪、慈悲喜捨、四無色定
『自己入一切三昧中，教別人入一切三昧中，稱讚一切三昧，也歡喜讚歎入一切三昧的人。自己得陀羅尼，教別人得陀羅尼，稱讚陀羅尼，也歡喜讚歎得陀羅尼的人。自己入初禪，教別人入初禪，稱讚初禪，也歡喜讚歎入初禪的人。二禪、三禪、四禪也都這樣。自己入慈心中，教別人入慈心中，稱讚慈心，也歡喜讚歎入慈心的人。悲、喜、捨心也都這樣。自己入無邊空處，教別人入無邊空處，稱讚無邊空處，也歡喜讚歎入無邊空處的人。無邊識處、無所有處、非有想非無想處也都這樣。』
自修四念處等三十七道品、三三昧、八解脫、九次第定
『自己修四念處，教別人修四念處，稱讚四念處，也歡喜讚歎修四念處的人。四正勤、四如意足、五根、五力、七覺分、八聖道分也都這樣。自己修空、無相、無作三昧，教別人修空、無相、無作三昧，稱讚空、無相、無作三昧，也歡喜讚歎修空、無相、無作三昧的人；自己入八解脫中，教別人入八解脫，稱讚八解脫，也歡喜讚歎入八解脫的人；自己入九次第定中，教別人入九次第定，稱讚九次第定，也歡喜讚歎入九次第定的人。』
自修佛十力等，乃至一切種智，四事具足
『自己修佛十力、四無所畏、四無礙智、大慈大悲、十八不共法也都這樣；自己修行不謬錯法、常捨法，教別人修行不謬錯法、常捨法，稱讚不謬錯法、常捨法，也歡喜讚歎修行不謬錯法、常捨法的人。自己得一切種智，教別人得一切種智，稱讚一切種智，也歡喜讚歎得一切種智的人。』
六度功德與眾生共，迴向菩提，以無所得故
『這位菩薩摩訶薩修行六波羅蜜時，凡所有布施都與眾生共享之後，迴向阿耨多羅三藐三菩提，因為無所得的緣故。凡所有的持戒、忍辱、精進、禪定、智慧，都與眾生共享之後，迴向阿耨多羅三藐三菩提，這也是因為無所得的緣故。』
菩薩自思惟：若不修六度，則不能成就眾生、淨佛世界、得一切種智
佛接著說：這善男子、善女人這樣修行六波羅蜜時，作這樣的思念：『我若不布施，當生在貧窮之家，不能成就眾生、清淨佛世界，也不能證得一切種智。我若不持戒，當墮生三惡道中，尚且得不到人身，何況能成就眾生、清淨佛世界、證得一切種智！我若不修忍辱，當諸根毀壞、容色不具足，不能得到菩薩具足的色身——眾生見了必定趣向阿耨多羅三藐三菩提的那種色身——也不能以具足的色身成就眾生、清淨佛世界、證得一切種智。我若懈怠，不能證得菩薩道，也不能成就眾生、清淨佛世界、證得一切種智。我若亂心，不能生起諸禪定，不能以這禪定成就眾生、清淨佛世界、證得一切種智。我若無智，不能得方便智、不能以方便智超過聲聞辟支佛地、成就眾生、清淨佛世界、證得一切種智。』
菩薩復思惟：不隨煩惱而失六度；如是得今世後世功德
這位菩薩又作這樣的思惟：『我不應隨順慳貪，以致不具足布施的檀波羅蜜；不應隨順犯戒，以致不具足尸羅波羅蜜；不應隨順瞋恚，以致不具足羼提波羅蜜；不應隨順懈怠，以致不具足毘梨耶波羅蜜；不應隨順亂意，以致不具足禪波羅蜜；不應隨順癡心，以致不具足般若波羅蜜。若不具足檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜，我終究不能出離、到達一切種智。』像這樣的善男子、善女人，對這般若波羅蜜受持、親近、讀、誦、為他人宣說、正確地憶念，也不離開薩婆若（一切智）之心，就得到這今世、後世的功德。
帝釋白佛：般若為迴向薩婆若、為不高心，佛反問云何
釋提桓因向佛稟白：『世尊！真是希有！這菩薩摩訶薩的般若波羅蜜，是為了迴向薩婆若之心，也為了不生高慢之心。』
佛告訴釋提桓因：『憍尸迦！怎麼說這菩薩摩訶薩的般若波羅蜜，是為了迴向薩婆若之心，也為了不生高慢之心呢？』
帝釋自答（上）：世間六度、道品，著吾我故生高心
（以下是帝釋自己承接佛問、向佛覆講：）釋提桓因向佛稟白：世尊！菩薩摩訶薩若修世間的布施檀波羅蜜，布施給諸佛、辟支佛、聲聞以及諸貧窮者、行乞者、行路人，這菩薩因為沒有方便的緣故，生起高慢之心。若修世間的持戒尸羅波羅蜜，說『我修持戒，我能圓滿持戒』，因為沒有方便的緣故，生起高慢之心。說『我修忍辱的羼提波羅蜜、精進的毘梨耶波羅蜜、禪定的禪波羅蜜；我修行般若波羅蜜，我修習般若波羅蜜』，因為這是世間的般若波羅蜜、沒有方便的緣故，生起高慢之心。世尊！菩薩修世間的四念處時，自念說『我修四念處，我圓滿四念處』，因為沒有方便之力的緣故，生起高慢之心。（又念）『我修四正勤、四如意足、五根、五力、七覺分、八聖道分。』自念說『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，我當清淨佛世界，我當證得一切種智。』因為執著吾我、沒有方便之力的緣故，生起高慢之心。世尊！像這樣，菩薩摩訶薩修行世間善法，因為執著吾我的緣故，生起高慢之心。
帝釋自答（下）：出世間六度不可得，故不生高心
（帝釋接著覆講：）『世尊！若菩薩摩訶薩修行出世間的布施檀波羅蜜，不見有能施的人、不見有受施的人、不見有所施的財物；像這樣菩薩摩訶薩修行出世間的檀波羅蜜，是為了迴向薩婆若，也就不生高慢之心；修行尸羅波羅蜜，而持戒不可得；修行羼提波羅蜜，而忍辱不可得；修行毘梨耶波羅蜜，而精進不可得；修行禪波羅蜜，而禪定不可得；修行般若波羅蜜，而般若不可得；修四念處，而四念處不可得；乃至修十八不共法，而十八不共法不可得；修大慈大悲，而大慈大悲不可得；乃至修一切種智，而一切種智不可得。世尊！像這樣，菩薩摩訶薩的般若波羅蜜，是為了迴向薩婆若，也為了不生高慢之心。』
以下是論釋。
論主問答：三種人來意各異，故重說並非重複
有人問：前面已經說過魔、若魔民等三種人想要破壞般若，如今為什麼又重說呢？論主回答：佛先前所說的那三種人前來，是為了尋求可乘之機、恐嚇威逼，想使行者愁憂苦惱。中間所說的來者，不是為了惱害人，只是想破毀般若波羅蜜之法，卻不隨其所願、不能破得。後來所說的三種人，雖然想要生心破壞，也是當下就消滅。三段來意各異，所以重說並非重複。
釋「所語人皆信受」、「親友堅固」，不說無益之言
所謂「所語人皆信受」，是說這位菩薩常令不善之法斷滅、善法轉增，也就是布施的檀波羅蜜乃至一切種智。這人修集福德、智慧的緣故，成就大威德；即使偶爾妄語，人們也都信受，何況是說真實語！所謂「親友堅固」，是說這人在一切眾生當中，深懷慈悲之心，何況是對我有恩益的親友呢！這位菩薩敬愛佛道，深知身、口都是無常的，所以不說無益的言語。
善法增長故煩惱不覆心；雖卑陋而得在勝人數中（今世功德）
因為善法增長的緣故，瞋恚等煩惱不能覆蔽其心。行者作這樣的思念：結使（煩惱）縱然生起，用智慧思惟，不讓它覆蔽心；結使若起，今世不善、後世也不善，妨礙佛道！即使心裡起了結使，也不讓它發成口業；即使起了口業，也不讓它成就身業；即使起了身業，也不至於像凡夫那樣墮入大惡。這位菩薩雖然身分卑陋鄙賤，卻因為修行殊勝之法的緣故，得以列在殊勝之人的數中。這就是今世功德。
深樂善法故能具四種正行，勝過二乘
這人深深愛樂善法的緣故，能在善法上以四種正行來修求；二乘之人不能具足這四種行，因為他們不深樂善法的緣故。所謂四種正行，就是：自己不殺生，慈悲一切；因為深自利益的緣故，也教導他人；慈是一切賢聖之法的緣故，常常讚歎；這位菩薩常想使人得樂的緣故，見到有不殺生的人，就歡喜愛樂。乃至一切種智也都是這樣（自行、教他、讚歎、隨喜）。
略說一切功德總攝於六度，果報與眾生共
上面把四種正行廣說了，如今略說：一切功德總攝入六波羅蜜中，所得的果報都與眾生共享。
菩薩未入正位，起煩惱時當諫喻其心；不布施則自失四事功德
這位菩薩還沒有入正位，種種煩惱尚未斷盡的緣故，有時起了慳貪等煩惱，那時就應當作這樣的思惟，來勸諫曉喻自己的心：我若不布施，就自己失去四種功德，也就是後身生在貧窮中，因為貧窮的緣故，自己尚不能得利益，哪裡能利益他人！若不能利他，就不能成就眾生；若不能成就眾生，也就不能清淨佛世界。為什麼呢？因為眾生清淨的緣故，佛世界才得清淨。若不具足這些種種事，怎麼能證得一切種智呢？
無方便與有方便之別
用扼要的話來說：沒有方便的人，雖然修行六波羅蜜，內心不能離開我執之心，向外又取著諸法之相，也就是「我是施者，彼是受者，是布施物」；因為這樣的緣故，不能到達佛道！與此相違背的，就是有方便。
論主問答：世間波羅蜜是行者的初門
有人問：若世間波羅蜜等等並非正道，這般若波羅蜜當中，佛為什麼還要說呢？論主回答：這是修行者的初入之門，因為與正道相似的緣故；先修行相似之法，然後才證得真道。
Śakra Addresses the Buddha: Receiving and Upholding Prajñā Brings the Merits of This Present Life, and One Transforms One's Body to Be Like a Buddha and Widely Delivers Beings
At that time Śakra Devānām Indra (Śakra, that is, the lord of the Trāyastriṃśa heaven) addressed the Buddha: ‘World-Honored One! How exceedingly wondrous, how rare! If the bodhisattva-mahāsattvas are able to hear this prajñāpāramitā, receive and uphold it, draw near to it, read it, recite it, expound it for others, and rightly recollect it, they at that very time obtain such merits of this present life as these. They are also able to bring beings to maturity and purify buddha-worlds; they are able to go from one buddha-realm to another and make offerings to the Buddhas, and whatever implements of offering they wish to offer all appear at once, as their minds intend; from the Buddhas they hear the right Dharma, and until they attain anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening) they never forget it midway. They also obtain these ten accomplishments: accomplishment of family, accomplishment of mother, accomplishment of birth, accomplishment of retinue, accomplishment of marks, accomplishment of radiance, accomplishment of the eye, accomplishment of the ear, accomplishment of samādhi, and accomplishment of dhāraṇī (total retention). By the power of skilful means this bodhisattva transforms his own body to be like a Buddha, goes from one world to another, and, reaching places where there is no Buddha, praises dānapāramitā, the perfection of giving, and so on up to prajñāpāramitā, the perfection of wisdom; praises the four meditations, the four immeasurable minds, and the four formless absorptions; praises the four foundations of mindfulness and so on up to the eighteen unshared dharmas. By the power of skilful means he expounds the Dharma for beings and delivers beings by the teaching of the three vehicles, namely the śrāvaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle. World-Honored One! How delightful! How rare! To receive this prajñāpāramitā is already to have gathered in the five perfections and so on up to the eighteen unshared dharmas, and also to have gathered in the fruit of the srota-āpanna and so on up to the fruit of the arhat, the path of the pratyekabuddha, the path of the Buddha, omniscience, and the omniscience of all kinds.’
The Buddha Approves His Words and Admonishes Śakra to Listen Attentively with a Single Mind
The Buddha told Śakra Devānām Indra: ‘Just so! Just so! Kauśika (Śakra's original clan name)! To receive this prajñāpāramitā is already to have gathered in the five perfections and so on up to the omniscience of all kinds. Again, Kauśika! If this prajñāpāramitā is received and upheld, drawn near to, read, recited, expounded for others, and rightly recollected, then the merits of this present life that these good men and good women obtain—listen to them attentively with a single mind!’
Śakra Devānām Indra said: ‘Yes, World-Honored One! I wish to receive your teaching!’
When Those of the Outside Paths, Māra, and the Overweeningly Proud Wish to Destroy Prajñā, the Moment This Thought Arises It Is Extinguished; Through the Long Night the Bodhisattva Practises the Six Perfections and Establishes Beings
The Buddha told Śakra Devānām Indra: ‘Kauśika! If there are brahmin ascetics of the outsiders' paths, or Māra, or Māra's people, or people of overweening pride (those who have not attained a noble fruit yet take themselves to have attained it), who wish to thwart and confound, and to destroy, the bodhisattva's mind of prajñāpāramitā, then the moment these people give rise to such a thought, it is extinguished on the spot, and in the end they cannot have their wish. Why? Kauśika! Through the long night the bodhisattva-mahāsattva has practised dānapāramitā, the perfection of giving, and has practised śīla, morality; kṣānti, patience; vīrya, vigour; dhyāna, meditation; and prajñāpāramitā, wisdom. Because beings through the long night are greedily attached and contentious, the bodhisattva gives up all his inner and outer possessions and establishes beings in dānapāramitā, the perfection of giving; because beings through the long night break the precepts, the bodhisattva gives up all inner and outer dharmas and establishes beings in morality; because beings through the long night fight and quarrel, the bodhisattva gives up all inner and outer dharmas and establishes beings in patience; because beings through the long night are lazy, the bodhisattva gives up all inner and outer dharmas and establishes beings in vigour; because beings through the long night have distracted minds, the bodhisattva gives up all inner and outer dharmas and establishes beings in meditation; because beings through the long night are in folly and delusion, the bodhisattva gives up all inner and outer dharmas and establishes beings in prajñāpāramitā. Because beings through the long night are bound by the fetter of craving and wander on in birth and death, this bodhisattva-mahāsattva, by the power of skilful means, cuts off the fetter of craving in beings and establishes them in the four meditations, the four immeasurable minds, the four formless absorptions, the four foundations of mindfulness and so on up to the eight limbs of the noble path, and the emptiness, signless, and non-action samādhis; he establishes beings in the fruit of the srota-āpanna and so on up to the fruit of the arhat, the path of the pratyekabuddha, and the path of the Buddha. Kauśika! These are the merits of the present life that the bodhisattva-mahāsattva obtains by practising prajñāpāramitā. As for the merits of later lives—they are the attaining of anuttarā samyaksaṃbodhi; the bodhisattva turns the wheel of the Dharma, the vows he has made are all fulfilled, and at the last he enters nirvāṇa without remainder. Kauśika! These are the merits of later lives of the bodhisattva-mahāsattva.’
Where Prajñā Is Received and Upheld, Those Who Wish to Destroy It Never Succeed; the Simile of the moqi Medicine
‘Again, Kauśika! If good men and good women are able to hear this prajñāpāramitā, receive and uphold it, draw near to it, read it, recite it, expound it for others, and rightly recollect it, then in the place where they dwell, Māra, or Māra's people, or brahmin ascetics of the outsiders' paths, or people of overweening pride, who wish to scorn and slander, to harass with hostile questions, and to destroy prajñāpāramitā, in the end cannot succeed; on the contrary, those people's evil minds turn to extinction and their merits turn to increase, and because they have heard this prajñāpāramitā, they gradually, by the paths of the three vehicles, come to put an end to all suffering. It is like this, Kauśika: there is a medicine called moqi. A snake, hungry, goes about everywhere seeking food; it sees a small creature and wishes to swallow it. The small creature flees to where the medicine is, and because of the power of the medicine's vapour the snake cannot advance and can only turn back. Why? Because the power of the medicine can overcome the snake's poison. Kauśika! The moqi medicine has such power as this. So too with these good men and good women: if they are able to receive and uphold this prajñāpāramitā, draw near to it, read it, recite it, expound it for others, and rightly recollect it, then if all kinds of fighting and strife arise, wishing to come and destroy, by the majestic power of prajñāpāramitā, wherever they arise, they are swiftly extinguished; that person at once gives rise to a wholesome mind and increases in merit.’
Prajñā Can Quell the Strife of All Dharmas: Where the Sūtra's Proof for the Chapter's Name Comes From
‘Why? Because this prajñāpāramitā can quell the strife of dharmas. Which dharmas? Namely, lust, anger, and delusion; ignorance and so on up to the great mass of suffering (the one great mass of suffering gathered by the twelve causes and conditions); the hindrances, bonds, latent tendencies, and entanglements (all of them different names for the various afflictions); the view of a self, the view of a person, the view of a being, the view of annihilation and the view of permanence, the view of defilement and the view of purity, the view of existence and the view of non-existence—all views such as these; stinginess, breaking the precepts, anger, laziness, a distracted mind, and lack of wisdom; the perception of permanence, the perception of pleasure, the perception of purity, the perception of self—activities of craving such as these. Clinging to form, clinging to feeling, perception, constructions, and consciousness; clinging to the perfections from giving up to prajñā: dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā; clinging to inner emptiness, outer emptiness, inner-and-outer emptiness, and so on up to the emptiness of non-existent and existent dharmas; clinging to the four foundations of mindfulness and so on up to the eighteen unshared dharmas; clinging to omniscience and the omniscience of all kinds; clinging to nirvāṇa. The strife of all these dharmas prajñā can quell entirely, and does not let it grow.’
What follows is the treatise's explanation.
The Treatise-Author Glosses Word by Word: Hearing, Receiving, Upholding, Drawing Near, Reading, Reciting, Expounding for Others, Right Recollection, Cultivation
The treatise-author explains: 「聞」 tr. "hearing" means hearing prajñāpāramitā whether from the Buddha, or from a bodhisattva, or from some other expounder of the Dharma—and this prajñāpāramitā is the very treasury of the Dharma-jewel of all the Buddhas of the ten directions and the three times. Having heard it, one 「受」 tr. "receives" it by the power of faith; one 「持」 tr. "upholds" it by the power of mindfulness. Having tasted the flavour of the Dharma, one constantly comes to serve and attend, to inquire and receive; therefore it is called 「親近」 tr. "drawing near". Having drawn near, one either looks at the text of the sūtra or receives and learns it by mouth and ear; therefore it is called 「讀」 tr. "reading"; in order to keep it always without forgetting, one 「誦」 tr. "recites" it. Spreading abroad what has not been heard before is therefore called 「為他說」 tr. "expounding for others". The scriptures of the sages, stated plainly, are hard to understand; therefore their meaning must be explained. Seeing that the dharma of the Buddhas is inconceivable, and holding a mind of great compassion toward beings, one therefore expounds the Dharma for them. One does not seek the Buddha's Dharma through wrong views and idle discourse; just as the Buddha intends, because one clings to nothing, one does not cling in expounding the Dharma either. Removing all kinds of wrong recollection such as the four inversions, abiding in the right recollection of the four foundations of mindfulness, solely for attaining the path and not for idle discourse—this is then called 「正憶念」 tr. "right recollection". Right recollection is the root of all wholesome dharmas; the practitioner's first entry is called 「正憶念」 tr. "right recollection"; constantly practising and attaining meditative absorption is therefore called 「修」 tr. "cultivation".
Explaining ‘The Merits of This Present Life’; the Buddha Approves Śakra's Words
As for 「今世功德」 tr. "the merits of this present life", the meaning is as said earlier. Now Śakra Devānām Indra speaks further of the merits of this present life, namely teaching and transforming beings, and so on up to bringing beings to attain the three vehicles. Earlier it was said that prajñāpāramitā gathers in the three vehicles; in order to make people understand this meaning, it is therefore said: 「般若波羅蜜中攝五波羅蜜乃至一切種智。」 tr. "Within prajñāpāramitā are gathered the five perfections and so on up to the omniscience of all kinds." The Buddha approves what he has said in order to make people give rise to faith.
Explaining ‘Listen Attentively with a Single Mind’ and Śakra's Reply ‘Yes, World-Honored One!’
As for 「所得今世功德，汝一心諦聽」 tr. "the merits of this present life that are obtained—listen to them attentively with a single mind", this means: above, the merits of this present life were spoken of only in brief; the Buddha now wishes to speak of them at length, and this matter is hard to believe; therefore he says 「一心諦聽」 tr. "listen attentively with a single mind". Moreover, the cause is small and the fruit great, which is hard to believe; therefore he says 「一心諦聽」 tr. "listen attentively with a single mind". Although Śakra believes and accepts it, others around him do not know this; therefore he says: 「唯！世尊！」 tr. "Yes, World-Honored One!"
Although Prajñā Cannot Be Destroyed, the Words That Proclaim the Real Mark Can Be Broken
Although this prajñāpāramitā in itself cannot be destroyed, the words and letters used to proclaim the real mark can be broken; because words can be broken, people whose faith is not yet firm may also be shaken; therefore it is said: 「若外道梵志等來，欲破壞般若波羅蜜。」 tr. "If brahmin ascetics of the outsiders' paths and others come, wishing to destroy prajñāpāramitā."
Explaining ‘Brahmin Ascetics’, ‘Māra, or Māra's People’, and ‘People of Overweening Pride’
As for 「梵志」 tr. "brahmin ascetics", this refers to all those of the outside paths who have gone forth from the household; if there are those who take up and follow their teaching, they too are called brahmin ascetics. Brahmin ascetics love and cling to their own dharma; hearing the dharma of the emptiness of the real mark, because they do not believe it, they wish to destroy it. 「魔、若魔民」 tr. "Māra, or Māra's people" is as said earlier. As for 「增上慢人」 tr. "people of overweening pride", these are those among the Buddha's disciples who have attained meditative absorption but have not yet attained the noble path, and take themselves to have already attained it. Such people, hearing it said that there is no srota-āpanna and so on up to no arhat, no path, and no nirvāṇa, give rise to overweening pride, raise a mind of resentment, vexation, and anger, and wish to destroy this dharma of the emptiness of the real mark.
By the Spiritual Power of Prajñā the Evil Mind Is at Once Extinguished; the Simile of Blocking a Spear with the Hand; Because the Bodhisattva Does Not Cling to Inner or Outer, They Find No Opening
By the spiritual power of this prajñāpāramitā, their evil minds are at once extinguished, and in the end they cannot have their wish. It is like someone who tries to block a spear with his hand (the weapon here is a spear): he only wounds his own hand, while the spear is not harmed in the least. Why? Because the bodhisattva does not cling to inner or outer dharmas. Beings, from the beginningless world onward, have constantly clung to inner and outer dharmas; therefore fighting and strife arise. The bodhisattva has relinquished the inner and outer places of clinging and himself abides in the six perfections; he further teaches and transforms beings, causing them to relinquish the inner and outer dharmas of fighting and strife, and establishes beings in the six perfections. Because of the power of the merit gathered through immeasurable lifetimes of cultivation, and because the root of fighting and strife is already exhausted, even though occasions of strife and confusion come, they cannot find an opening to exploit.
The Repeated Simile of the Poisonous Snake, the Toad, and the moqi Medicine; the Evil People Who Destroy the Dharma Give Chase and Their Poison Subsides, with Three Kinds of Outcome
It is like a poisonous snake that wishes to eat a toad and constantly chases after it; the toad reaches the place of the moqi medicine, the snake smells the medicine's vapour, and its poison at once subsides. These evil people who ruin the right Dharma are also like this: wishing to ruin the person who practises prajñāpāramitā, they constantly chase after him; because of the force of prajñā, the poison of their anger and wrong views is at once extinguished. Among them there are some who are subdued and attain the path, some who become disciples, and some who turn back halfway and go away.
Prajñā Can Break the Fetters; How Much More Anger and Strife
This prajñāpāramitā can break all the fetters (afflictions) such as ignorance, can quell the view of annihilation, the view of permanence, wrong views, and the like, and can quell clinging to the five aggregates and so on up to nirvāṇa—how much more such things as anger, jealousy, and strife: could it fail to quell those!
Here We Return to the Sūtra Text: The Gods and the Buddhas Guard Those Who Receive and Uphold Prajñā
(The sūtra text continues with the Buddha telling Śakra:) ‘Again, Kauśika! In the three-thousand great-thousand world, all the gods of the heavens of the Four Heavenly Kings, all the Śakras Devānām Indra, all the Brahmā kings, and so on up to the Akaniṣṭha heaven (the summit of the form realm, the heaven of ultimate form), constantly guard the good men and good women who are able to receive and uphold prajñāpāramitā, make offerings to it, read it, recite it, expound it for others, and rightly recollect it; the Buddhas presently in the ten directions also together protect the good men and good women who are able to hear prajñāpāramitā, receive and uphold it, make offerings to it, read it, recite it, expound it for others, and rightly recollect it.’
Unwholesome Dharmas Cease and Wholesome Dharmas Increase; Those Spoken To All Believe and Accept, Friendships Are Firm, and One Keeps Far from the Ten Evils
‘In these good men and good women unwholesome dharmas cease and wholesome dharmas increase further; that is, dānapāramitā, the perfection of giving, increases further, because there is nothing to be attained; and so on up to prajñāpāramitā increases further, because there is nothing to be attained; inner emptiness increases further, and so on up to the emptiness of non-existent and existent dharmas increases further, because there is nothing to be attained; the four foundations of mindfulness and so on up to the eighteen unshared dharmas increase further, because there is nothing to be attained; all the gates of samādhi, all the gates of dhāraṇī, omniscience, and the omniscience of all kinds increase further, because there is nothing to be attained. What these good men and good women say, people all believe and accept. Their friendships are firm, and they do not speak unprofitable words; they are not covered over by anger, and not covered over by arrogance, stinginess, or jealousy. This person himself does not kill, also teaches others not to kill, praises the dharma of not killing, and also joyfully praises those who do not kill; he himself keeps far from taking what is not given (stealing), also teaches others to keep far from taking what is not given, praises the dharma of keeping far from taking what is not given, and also joyfully praises those who keep far from taking what is not given; he himself does not engage in sexual misconduct, teaches others not to engage in sexual misconduct, praises the dharma of not engaging in sexual misconduct, and also joyfully praises those who do not engage in sexual misconduct; he himself does not lie, teaches others not to lie, praises the dharma of not lying, and also joyfully praises those who do not lie; with divisive speech, harsh speech, and unprofitable speech (frivolous speech) it is likewise (not doing it oneself, teaching others not to do it, praising its dharma, and rejoicing in and praising those who practise it). He himself is not covetous, teaches others not to be covetous, praises the dharma of not being covetous, and also joyfully praises those who are not covetous; with not being angry and vexed and not holding wrong views it is likewise.’
Oneself Practising the Six Perfections, Teaching Others, Praising, and Rejoicing: Complete in the Four Matters
‘He himself practises dānapāramitā, the perfection of giving, teaches others to practise dānapāramitā, praises the dharma of practising dānapāramitā, and also joyfully praises those who practise dānapāramitā; he himself practises śīlapāramitā, the perfection of morality, teaches others to practise śīlapāramitā, praises śīlapāramitā, and also joyfully praises those who practise śīlapāramitā; he himself practises kṣāntipāramitā, the perfection of patience, teaches others to practise kṣāntipāramitā, praises kṣāntipāramitā, and also joyfully praises those who practise kṣāntipāramitā; he himself practises vīryapāramitā, the perfection of vigour, teaches others to practise vīryapāramitā, praises vīryapāramitā, and also joyfully praises those who practise vīryapāramitā; he himself practises dhyānapāramitā, the perfection of meditation, teaches others to practise dhyānapāramitā, praises dhyānapāramitā, and also joyfully praises those who practise dhyānapāramitā; he himself practises prajñāpāramitā, the perfection of wisdom, teaches others to practise prajñāpāramitā, praises prajñāpāramitā, and also joyfully praises those who practise prajñāpāramitā.’
Oneself Cultivating Inner Emptiness and So On Up to the Emptiness of Non-existent and Existent Dharmas
‘He himself cultivates inner emptiness, teaches others to cultivate inner emptiness, praises inner emptiness, and also joyfully praises those who cultivate inner emptiness; and so on up to: he himself cultivates the emptiness of non-existent and existent dharmas, teaches others to cultivate the emptiness of non-existent and existent dharmas, praises the emptiness of non-existent and existent dharmas, and also joyfully praises those who cultivate the emptiness of non-existent and existent dharmas.’
Oneself Entering the Samādhis and Dhāraṇīs, the Meditations, Kindness, Compassion, Joy, and Equanimity, and the Four Formless Absorptions
‘He himself enters all samādhis, teaches others to enter all samādhis, praises all samādhis, and also joyfully praises those who enter all samādhis. He himself obtains dhāraṇī, teaches others to obtain dhāraṇī, praises dhāraṇī, and also joyfully praises those who obtain dhāraṇī. He himself enters the first meditation, teaches others to enter the first meditation, praises the first meditation, and also joyfully praises those who enter the first meditation. With the second meditation, the third meditation, and the fourth meditation it is likewise. He himself enters the mind of kindness, teaches others to enter the mind of kindness, praises the mind of kindness, and also joyfully praises those who enter the mind of kindness. With the minds of compassion, joy, and equanimity it is likewise. He himself enters the sphere of boundless space, teaches others to enter the sphere of boundless space, praises the sphere of boundless space, and also joyfully praises those who enter the sphere of boundless space. With the sphere of boundless consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception it is likewise.’
Oneself Cultivating the Four Foundations of Mindfulness and the Rest of the Thirty-Seven Limbs of the Path, the Three Samādhis, the Eight Liberations, and the Nine Successive Absorptions
‘He himself cultivates the four foundations of mindfulness, teaches others to cultivate the four foundations of mindfulness, praises the four foundations of mindfulness, and also joyfully praises those who cultivate the four foundations of mindfulness. With the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, and the eight limbs of the noble path it is likewise. He himself cultivates the emptiness, signless, and non-action samādhis, teaches others to cultivate the emptiness, signless, and non-action samādhis, praises the emptiness, signless, and non-action samādhis, and also joyfully praises those who cultivate the emptiness, signless, and non-action samādhis; he himself enters the eight liberations, teaches others to enter the eight liberations, praises the eight liberations, and also joyfully praises those who enter the eight liberations; he himself enters the nine successive absorptions, teaches others to enter the nine successive absorptions, praises the nine successive absorptions, and also joyfully praises those who enter the nine successive absorptions.’
Oneself Cultivating the Ten Powers of the Buddha and the Rest, Up to the Omniscience of All Kinds: Complete in the Four Matters
‘With himself cultivating the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great kindness and great compassion, and the eighteen unshared dharmas it is likewise; he himself practises the dharma of non-error and the dharma of constant equanimity, teaches others to practise the dharma of non-error and the dharma of constant equanimity, praises the dharma of non-error and the dharma of constant equanimity, and also joyfully praises those who practise the dharma of non-error and the dharma of constant equanimity. He himself obtains the omniscience of all kinds, teaches others to obtain the omniscience of all kinds, praises the omniscience of all kinds, and also joyfully praises those who obtain the omniscience of all kinds.’
The Merits of the Six Perfections Are Shared with Beings and Dedicated to Awakening, Because There Is Nothing to Be Attained
‘When this bodhisattva-mahāsattva practises the six perfections, all the giving he does, having shared it with beings, he dedicates to anuttarā samyaksaṃbodhi, because there is nothing to be attained. All his morality, patience, vigour, meditation, and wisdom, having shared them with beings, he dedicates to anuttarā samyaksaṃbodhi; this too is because there is nothing to be attained.’
The Bodhisattva Reflects: If I Do Not Cultivate the Six Perfections, I Cannot Bring Beings to Maturity, Purify Buddha-Worlds, or Attain the Omniscience of All Kinds
The Buddha went on to say: when these good men and good women practise the six perfections in this way, they have this thought: ‘If I do not give, I shall be born into a poor family, and I shall be unable to bring beings to maturity and purify buddha-worlds, and also unable to attain the omniscience of all kinds. If I do not keep the precepts, I shall fall and be born into the three evil paths; I shall not even obtain a human body—how much less be able to bring beings to maturity, purify buddha-worlds, and attain the omniscience of all kinds! If I do not cultivate patience, my faculties will be impaired and my appearance incomplete; I shall be unable to obtain the complete form-body of a bodhisattva—that form-body which beings, on seeing it, are certain to turn toward anuttarā samyaksaṃbodhi—and also unable, with a complete form-body, to bring beings to maturity, purify buddha-worlds, and attain the omniscience of all kinds. If I am lazy, I shall be unable to attain the bodhisattva path, and also unable to bring beings to maturity, purify buddha-worlds, and attain the omniscience of all kinds. If my mind is distracted, I shall be unable to give rise to the meditative absorptions, and unable with these absorptions to bring beings to maturity, purify buddha-worlds, and attain the omniscience of all kinds. If I am without wisdom, I shall be unable to obtain the knowledge of skilful means, unable with the knowledge of skilful means to pass beyond the ground of the śrāvakas and pratyekabuddhas, to bring beings to maturity, to purify buddha-worlds, and to attain the omniscience of all kinds.’
The Bodhisattva Reflects Again: Not Following the Afflictions and So Losing the Six Perfections; Thus One Obtains the Merits of This Present Life and of Later Lives
This bodhisattva further reflects thus: ‘I should not follow stinginess and so fail to be complete in dānapāramitā, the perfection of giving; I should not follow the breaking of precepts and so fail to be complete in śīlapāramitā; I should not follow anger and so fail to be complete in kṣāntipāramitā; I should not follow laziness and so fail to be complete in vīryapāramitā; I should not follow a distracted mind and so fail to be complete in dhyānapāramitā; I should not follow a deluded mind and so fail to be complete in prajñāpāramitā. If I am not complete in dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā, I shall never be able to go forth and arrive at the omniscience of all kinds.’ Good men and good women such as these, who receive and uphold this prajñāpāramitā, draw near to it, read it, recite it, expound it for others, and rightly recollect it, and also do not depart from the mind of sarvajñā (omniscience), obtain these merits of this present life and of later lives.
Śakra Addresses the Buddha: Prajñā Is for Dedication to Sarvajñā and for Not Being Haughty; the Buddha Asks Him in Return, ‘How So?’
Śakra Devānām Indra addressed the Buddha: ‘World-Honored One! How rare! This bodhisattva-mahāsattva's prajñāpāramitā is for the sake of the mind of dedication to sarvajñā, and also for the sake of not giving rise to a haughty mind.’
The Buddha told Śakra Devānām Indra: ‘Kauśika! How is it that this bodhisattva-mahāsattva's prajñāpāramitā is for the sake of the mind of dedication to sarvajñā, and also for the sake of not giving rise to a haughty mind?’
Śakra Answers Himself (First Part): The Worldly Six Perfections and Limbs of the Path Give Rise to a Haughty Mind through Clinging to I and Mine
(What follows is Śakra himself taking up the Buddha's question and setting it out again before the Buddha:) Śakra Devānām Indra addressed the Buddha: World-Honored One! If a bodhisattva-mahāsattva cultivates worldly dānapāramitā, the perfection of giving, giving to the Buddhas, the pratyekabuddhas, and the śrāvakas, and to the poor, to beggars, and to wayfarers, this bodhisattva, because he is without skilful means, gives rise to a haughty mind. If he cultivates worldly śīlapāramitā, the perfection of morality, saying ‘I cultivate morality, I am able to keep the precepts perfectly’, because he is without skilful means, he gives rise to a haughty mind. Saying ‘I cultivate kṣāntipāramitā, the perfection of patience, vīryapāramitā, the perfection of vigour, and dhyānapāramitā, the perfection of meditation; I practise prajñāpāramitā, I cultivate prajñāpāramitā’, because this is worldly prajñāpāramitā and he is without skilful means, he gives rise to a haughty mind. World-Honored One! When a bodhisattva cultivates the worldly four foundations of mindfulness, he thinks to himself, saying ‘I cultivate the four foundations of mindfulness, I have perfected the four foundations of mindfulness’; because he is without the power of skilful means, he gives rise to a haughty mind. (He further thinks:) ‘I cultivate the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, and the eight limbs of the noble path.’ He thinks to himself, saying ‘I cultivate the emptiness, signless, and non-action samādhis; I cultivate all the gates of samādhi, and I shall obtain all the gates of dhāraṇī. I cultivate the ten powers of the Buddha, the four fearlessnesses, and the eighteen unshared dharmas; I shall bring beings to maturity, I shall purify buddha-worlds, I shall attain the omniscience of all kinds.’ Because he clings to I and mine and is without the power of skilful means, he gives rise to a haughty mind. World-Honored One! In this way the bodhisattva-mahāsattva who practises worldly wholesome dharmas, because he clings to I and mine, gives rise to a haughty mind.
Śakra Answers Himself (Last Part): The World-Transcending Six Perfections Are Unfindable, and So No Haughty Mind Arises
(Śakra goes on to set it out:) ‘World-Honored One! If a bodhisattva-mahāsattva practises world-transcending dānapāramitā, the perfection of giving, he does not see anyone who gives, does not see anyone who receives the gift, does not see any thing given; the bodhisattva-mahāsattva who practises world-transcending dānapāramitā in this way does so for the sake of dedication to sarvajñā, and so does not give rise to a haughty mind. He practises śīlapāramitā, and morality is unfindable; he practises kṣāntipāramitā, and patience is unfindable; he practises vīryapāramitā, and vigour is unfindable; he practises dhyānapāramitā, and meditative absorption is unfindable; he practises prajñāpāramitā, and prajñā is unfindable; he cultivates the four foundations of mindfulness, and the four foundations of mindfulness are unfindable; and so on up to: he cultivates the eighteen unshared dharmas, and the eighteen unshared dharmas are unfindable; he cultivates great kindness and great compassion, and great kindness and great compassion are unfindable; and so on up to: he cultivates the omniscience of all kinds, and the omniscience of all kinds is unfindable. World-Honored One! In this way the bodhisattva-mahāsattva's prajñāpāramitā is for the sake of dedication to sarvajñā, and also for the sake of not giving rise to a haughty mind.’
What follows is the treatise's explanation.
The Treatise-Author's Question and Answer: The Three Kinds of People Come with Different Intents, So Saying It Again Is Not Repetition
Someone asks: It was already said earlier that Māra, or Māra's people, and the rest—three kinds of people—wish to destroy prajñā; why is it said again now? The treatise-author answers: When the three kinds of people spoken of by the Buddha earlier come, it is to seek an opening, to intimidate and coerce, wishing to make the practitioner grieved, anxious, and distressed. Those spoken of in the middle as coming do not come to harm people; they only wish to break and destroy the dharma of prajñāpāramitā, yet it does not go as they wish and they cannot break it. The three kinds of people spoken of later, though they wish to raise the mind to destroy it, are likewise extinguished on the spot. The intent of their coming differs in the three passages; therefore saying it again is not repetition.
Explaining ‘Those Spoken To All Believe and Accept’ and ‘Friendships Are Firm’; Not Speaking Unprofitable Words
As for 「所語人皆信受」 tr. "those spoken to all believe and accept", this means that this bodhisattva constantly causes unwholesome dharmas to cease and wholesome dharmas to increase further, namely dānapāramitā, the perfection of giving, and so on up to the omniscience of all kinds. Because this person has cultivated and gathered merit and wisdom, he has accomplished great majestic virtue; even if he were occasionally to speak falsely, people would all believe and accept it—how much more when he speaks true words! As for 「親友堅固」 tr. "friendships are firm", this means that this person, among all beings, deeply cherishes a mind of kindness and compassion—how much more toward friends who have shown him kindness and benefit! This bodhisattva reveres and loves the Buddha's path and knows deeply that body and speech are both impermanent; therefore he does not speak unprofitable words.
Because Wholesome Dharmas Increase, the Afflictions Do Not Cover the Mind; Though Lowly, One Is Counted Among Superior Persons (the Merits of This Present Life)
Because wholesome dharmas increase, anger and the other afflictions cannot cover his mind. The practitioner has this thought: even if the fetters (afflictions) arise, I will reflect on them with wisdom and not let them cover the mind; if the fetters arise, they are unwholesome in this life and unwholesome in later lives too, and they obstruct the Buddha's path! Even if the fetters arise in the mind, he does not let them issue as verbal karma; even if verbal karma arises, he does not let it become bodily karma; even if bodily karma arises, it does not go so far as to fall into great evil as ordinary people do. Though this bodhisattva is lowly, mean, and base in station, because he practises superior dharmas he is counted among superior persons. These are the merits of this present life.
Because He Deeply Delights in Wholesome Dharmas He Can Be Complete in the Four Right Practices, Surpassing the Two Vehicles
Because this person deeply loves and delights in wholesome dharmas, he is able, with regard to wholesome dharmas, to cultivate and seek them through four right practices; people of the two vehicles cannot be complete in these four practices, because they do not deeply delight in wholesome dharmas. The four right practices are: he himself does not kill, being kind and compassionate to all; because he deeply benefits himself, he also teaches others; because kindness is the dharma of all the worthy and noble, he constantly praises it; because this bodhisattva always wishes to make people happy, when he sees someone who does not kill, he rejoices and delights. And so on up to the omniscience of all kinds, it is likewise (practising oneself, teaching others, praising, and rejoicing).
In Brief: All Merits Are Gathered into the Six Perfections, and the Results Are Shared with Beings
Above, the four right practices were spoken of at length; now it is said in brief: all merits are gathered into the six perfections, and the results obtained are all shared with beings.
When a Bodhisattva Not Yet in the Right Position Gives Rise to Afflictions, He Should Admonish His Mind; Not Giving, He Loses Four Matters of Merit
Because this bodhisattva has not yet entered the right position and his various afflictions are not yet exhausted, at times he gives rise to stinginess and other afflictions; at that time he should reflect thus, to admonish and instruct his own mind: if I do not give, I myself lose four kinds of merit; that is, in a later body I shall be born into poverty, and because of poverty I cannot even benefit myself—how could I benefit others! If I cannot benefit others, I cannot bring beings to maturity; if I cannot bring beings to maturity, I also cannot purify buddha-worlds. Why? Because it is through the purity of beings that a buddha-world becomes pure. If I am not complete in all these matters, how can I attain the omniscience of all kinds?
The Difference Between Being Without Skilful Means and Having Skilful Means
To put it in essential terms: one who is without skilful means, although he practises the six perfections, cannot inwardly depart from the mind that clings to a self, and outwardly grasps the marks of dharmas, namely 「我是施者，彼是受者，是布施物」 tr. "I am the giver, that one is the receiver, this is the thing given"; because of this he cannot reach the Buddha's path! What runs contrary to this is having skilful means.
The Treatise-Author's Question and Answer: The Worldly Perfections Are the Practitioner's First Gate
Someone asks: If the worldly perfections and the rest are not the right path, why does the Buddha still speak of them within this prajñāpāramitā? The treatise-author answers: This is the practitioner's first gate of entry, because it resembles the right path; first one practises the resembling dharma, and afterwards one attains the true path.
滅諍亂品：般若何以能滅一切諍亂，世間六度與出世間六度差在何處
在問什麼
這一品的品名叫「滅諍亂」——諍，是諍競、爭鬥；亂，是擾亂、亂動。品名的眼目，正落在經文那一句：受持般若的人，其所住之處，縱有種種鬪諍生起、欲來破壞，「以般若波羅蜜威力故，隨所起處，即疾消滅」；何以能如此？「是般若波羅蜜能滅諸法諍亂」，乃至「是一切法諍亂，盡能滅，不令增長」。一部品，就環繞著般若能滅諍亂這一樞紐展開。
底下壓著幾個難處。第一，何謂「諍亂」？經文所列的諸法——婬怒癡、無明乃至大苦聚、種種諸見、諸煩惱，一路列到「著檀波羅蜜」「著四念處」「著涅槃」——為什麼連善法、連涅槃的「著」也算諍亂？第二，「魔、若魔民、若外道梵志、增上慢人」欲破壞般若，何以剛生此心便即時滅去，反倒「惡心轉滅、功德轉增」？這『不得便』憑的是什麼？第三，受持般若之人，經文用一大段鋪陳他『自行、教人、讚歎、隨喜』四事俱全地行十善、行六度、修十八空、入諸定諸三昧、乃至具足佛法——為什麼修一善法不能只是「自行」，還要教人、讚歎、隨喜這四事都足？第四，經文後半，帝釋反覆陳說世間六度「著吾我故生高心」、出世間六度「不可得」故不生高心——這一長段究竟是誰在說？第五，論主為何要重說三種破壞般若的人，豈非重複？這幾問，正是本品要一一交代的。
逐段解明
一、先訓『聞、受、持、親近、讀、誦、為他說、正憶念、修』九字。 論主釋經，不先說大義，卻逐字訓這受持般若的九個動作，這是全品的入門功夫，須先說清。「聞」，是從佛、從菩薩、或從其餘說法人邊，聽聞這「十方三世諸佛法寶藏」的般若。聞了，用信力承當，叫「受」；用念力守住不失，叫「持」；嘗到法味、常來承事諮問領受，叫「親近」；親近之後或看經文、或口耳相授，叫「讀」；為求恆常不忘而反覆溫習，叫「誦」；把未曾聽聞的宣說流傳給人，叫「為他說」。至於「正憶念」，論說得最重：除去常樂我淨四顛倒等一切邪憶念，安住於四念處的正憶念中，只為得道、不為戲論，才叫「正憶念」；而「正憶念是一切善法之根本」。修學的人初入此門即名正憶念，常行不斷、由之得定，便叫「修」。九字一路訓下來，是把『受持般若』從一個籠統的說法，拆成可以一步步下手的實功。
二、今世功德與後世功德的判分，及「一心諦聽」何以說。 帝釋歎般若甚奇希有，歷數受持般若的人所得今世功德——成就眾生、淨佛世界、供養諸佛、聞法不忘，乃至家、母、生、眷屬、相、光明、眼、耳、三昧、陀羅尼十種成就，又能以方便力變身如佛、以三乘法度脫眾生。佛印可而更把功德判成兩世：菩薩長夜行六波羅蜜，捨內外物、內外法，把眾生一一安立於六度乃至四沙門果、佛道——這是「現世功德」；得無上菩提、轉法輪、所願滿足、入無餘涅槃——這是「後世功德」。要緊的是佛特地叮囑帝釋「汝一心諦聽」，論點出兩層緣故：一是上文只略說今世功德，如今要廣說，其事難信，故令諦聽；二是「因小果大」——因地只是受持般若一事，果上卻得如許廣大功德，這對比本身難信，故令諦聽。而帝釋雖已信受，卻恐旁人不知他的信受，故特地應一句「唯！世尊！」——把自己的領受表白出來。
三、何等諸法是「諍亂」——連善法、涅槃之「著」也在內。 經文所列的諍亂，從婬怒癡、無明大苦聚、諸蓋結使纏、種種諸見（我見人見眾生見、斷常垢淨有無諸見）、慳貪犯戒等煩惱、常樂淨我等愛行，一路列到「著色」「著受、想、行、識」，再列到「著檀波羅蜜」乃至般若波羅蜜、「著四念處乃至十八不共法」、「著一切智、一切種智」、「著涅槃」。這裡最須著眼：諍亂不止是粗顯的煩惱惡法，連對六度、道品、乃至涅槃的「著」，也一概是諍亂。何以故？凡有所著、有所取相，便有能所、有高下、有此彼之對，那就是諍的根。般若能滅諍亂，滅的不只是惡法之諍，更是這一切「著」——連善法之著、涅槃之著都在所滅之列，「盡能滅，不令增長」。
四、般若體不可破而語言可破，故有三種人來破。 論主先立一分別：般若的實相之體本不可破壞，但「宣示實相」的語言可破；語言既可破，信心未定的人也就可被動搖，所以才說有外道梵志等來欲破壞般若。這一句是全品『破與不破』的樞紐——要破的從來不是般若本身，是尚未站穩的信心。接著論釋三種破法人：「梵志」是一切出家外道，凡承用其法的也叫梵志，他們愛著自宗之法，一聞實相空法便不信而欲破；「魔、若魔民」論只說「如先說」，指其義前已釋過；「增上慢人」最須辨清——是佛弟子中「得禪定，未得聖道，自謂已得」的人，聽到說無須陀洹乃至無阿羅漢、無道、無涅槃，便發增上慢、生忿惱心，要破這實相空法。三種人來意雖異，同是撲向般若。
五、破法者何以『不得便』——三喻同顯「於內外法不著」。 般若神力使破法者的惡心當下即滅、終不從願。論以「如人以手障鉾，但自傷其手，鉾無所損」為喻：惡心撲向般若，正如手掌撲向矛鋒，傷的是自己，矛（般若實相）毫無所損。何以能如此？「菩薩於內外法不著」——眾生從無始以來因著內外法而起鬪諍，菩薩既捨內外之著、自安立於六度，又教眾生同捨內外鬪法、安立於六度，如此無量世修集福德、鬪諍之根已盡，所以「雖有鬪亂事來，不能得便」。論又以摩祇藥重申：有藥名摩祇，蛇聞其氣便不能近前；「毒蛇欲食蝦蟇，常隨逐之」，蝦蟇一到藥所，蛇毒即消歇——壞法惡人隨逐行般若的人，其瞋恚邪見之毒亦如此消滅，終有三種下場：「有降伏得道者，有作弟子者，有復道還去者」。三喻合看，『不得便』不是別有一種禦敵之力，就是這『不著、根盡』一義。
六、諸天與諸佛共同守護受持般若的人。 經文明說：三千大千世界中的諸四天王天、諸釋提桓因、諸梵天王乃至最高的阿迦尼吒天，都常守護能受持、供養、讀誦、為他說、正憶念般若的善男子善女人；不但欲界色界諸天守護，「十方現在諸佛亦共擁護」這樣的人。這一段是把前面『魔不得便』的道理落到護持上說——上自最高的色究竟天、外至十方一切現在佛，都在護念此人。可是須接著看它的落點：這守護不是外來的一重保鏢，而是與下文「不善法滅，善法轉增」連著的——正因為此人自己善法日增、鬪諍根盡，才與這一切守護相應。
七、不善法滅、善法轉增，「以無所得故」。 受持般若的今世功德，經文先總說：這善男子善女人的不善法一分分地滅，善法一分分地增——檀波羅蜜轉增、乃至般若波羅蜜轉增，內空乃至無法有法空轉增，四念處乃至十八不共法轉增，諸三昧門、諸陀羅尼門、一切智、一切種智轉增。而每一句都綴著「以無所得故」四字，這是最要緊的一筆：善法之所以能真增而不成新的「著」，正因為增而不執其增、無所得地增。若增而自恃，那又落回第三段所說「著檀波羅蜜」的諍亂裡去了。接著經說此人「所說，人皆信受」，且「親友堅固，不說無益之語」，也不為瞋恚、憍慢、慳貪、嫉妬所覆——這幾句正回應第五段的『善法轉增故鬪諍根盡』：善法既長，粗惡煩惱自然覆不住他的心。
八、四事具足行十善——先把「四事」這一範式教透。 從這裡起，經文用一個固定句式，把受持般若者的行持一項項數過去：以不殺生為例，是「自不殺生，教人不殺生，讚不殺生法，亦歡喜讚歎不殺生者」——自行、教他、讚法、隨喜這四件事樣樣俱全。這『四事具足』是本品後半的起手式，須先問：一善法為什麼不能只是「自行」，非要四事都足？論在後文替我們點破——「二乘人不能具足四行，以不深樂善法故」；菩薩則「深樂善法故，能於善法四種正行求」。可見四事之別，正是菩薩與二乘的分水：只顧自了，是自行一事；深愛此法、要一切眾生同得此法，才會進而教人、讚法、見他人行而歡喜。自行是自利，教人是利他，讚歎是令法流布、令眾生生信，隨喜是於他人之善不生嫉妬而反生喜——四事合起來，正是『自利利他、不隔自他』的完整修行模式。懂了這一範式，底下逐類都只是把同一範式套到不同法門上。就十善說：不殺、不與取（不偷盜）、不邪婬、不妄語，以及兩舌、惡口、無利益語（綺語），皆四事具足；意三業的不貪、不瞋惱、不邪見亦然——十善一一都自行、教他、讚法、隨喜，這是最基層的一輪。
九、四事具足行六度、修十八空。 同一範式上推到菩薩正行。六波羅蜜——檀、尸羅、羼提、毘梨耶、禪、般若——每一度都『自行、教人行、讚其法、歡喜讚歎行者』四事俱足。何以六度也要四事？因為六度不是一人獨修可圓的：布施要有受者、持戒要在眾中、忍辱要對境、乃至般若要為人宣說才顯其用，所以自行之外必兼教他、讚法、隨喜，六度才行得圓滿。再上推到十八空——從內空、外空、內外空，乃至無法有法空——也一一四事具足。空本是最易被誤讀為『自己一個人觀空』的法門，經卻把它也放進『教人修、讚、隨喜』的範式裡，正是提醒：連觀空也不是獨善之事，要令一切眾生同入空門。
十、四事具足入諸三昧、得陀羅尼、入四禪四無量四無色定。 定門也照此範式。『自入一切三昧中，教人入……讚……亦歡喜讚歎入』；陀羅尼（總持）亦然；四禪——初禪、二禪、三禪、四禪，一一四事；四無量心——慈、悲、喜、捨，一一四事；四無色定——無邊空處、無邊識處、無所有處、非有想非無想處，亦一一四事。定境本是最容易獨享、最容易生『我得定』之慢的地方，經偏偏要它『教人入、讚、隨喜』——把一己的定樂化為令眾同入的門，正是不讓禪定坐實成「我」的憑據。
十一、四事具足修三十七道品、三三昧、八解脫、九次第定。 出世正行也全入此範式。三十七道品——四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，一一四事；三三昧——空、無相、無作，一一四事；八解脫（背捨）——自入、教人入、讚、隨喜；九次第定亦然。這一輪是趣向解脫的骨幹法門，經把它們都納入『教他、讚、隨喜』，是要行人明白：道品不是自了漢的私器，菩薩修道品是為攜一切眾生同出生死。
十二、四事具足乃至佛十力、四無所畏、一切種智。 範式一直推到佛地功德——佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，乃至不謬錯法、常捨法，皆『自行、教人、讚、隨喜』；末後「自得一切種智，教人得一切種智，讚一切種智，亦歡喜讚歎得一切種智者」。到這裡，四事範式從最基層的不殺生，一路貫到最高的一切種智，中間無一法門例外——這正是本品要顯的一個大義：菩薩所行，自不殺生至一切種智，無不是自他兼利、四事俱足之行，絕無一法是關起門來獨修的。
十三、所行果報與眾生共之，迴向菩提，「以無所得故」。 行了這許多，果報如何處置？經說：菩薩行六波羅蜜時，「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」；持戒、忍辱、精進、禪定、智慧的果報，也一樣與眾生共有之後、迴向無上菩提，也「以無所得故」。這一段是四事範式的收煞：四事是行門上不隔自他，此段是果報上不隔自他——自己修來的福，先與一切眾生共享，再一齊迴向佛道；而「以無所得故」一句仍綴在後，表明連這迴向也不執為己功。行、果兩頭都「無所得」，善法才真能轉增而不成著。
十四、菩薩自策的『六事思惟』與「四事功德」。 菩薩未入正位，煩惱未盡，有時也會起慳貪等心；此時當如何自諫？經記菩薩一段自思惟，逐款把六度與其反面的果報對看：「我若不布施，當生貧窮家」，貧窮則不能成就眾生、淨佛世界、得一切種智；我若不持戒，當墮三惡道，人身尚不可得，何況成就眾生；我若不修忍辱，則諸根毀壞、色不具足，不能得那令眾生一見便發菩提心的具足色身；我若懈怠，不能得菩薩道；我若亂心，不能生諸禪定；我若無智，不能得方便智、不能過二乘地。思惟既畢，又反覆自誡：不應隨慳貪而不具足檀波羅蜜，不應隨犯戒、瞋恚、懈怠、亂意、癡心而不具足其餘五度——六度若不具足，「我終不能出到一切種智」。這一段是把行六度的動力，安在『不行則自失、自墮』的切身警策上。論在後文更把這自策濃縮成「四事功德」一串因果：若不布施，便「自失四事功德」——後身生貧窮，貧窮故自不能利益，自不能利益則不能利他，不能利他則不能成就眾生，不能成就眾生則不能淨佛世界（「以眾生淨故，世界清淨」），這一連串不具足，如何能得一切種智？四事功德，是把「不布施」的虧損一環扣一環地推到底，令行人不敢以慳廢施。
十五、經文後半世間、出世間六度之辨，究竟是誰在說。 這一步最易讀錯。經文先由帝釋白佛：這菩薩的般若波羅蜜，「為迴向薩婆若心故，亦為不高心故」；佛不逕自開演，反問帝釋「云何」是為迴向薩婆若、為不高心。於是由帝釋自己承接下來、向佛覆講：菩薩若行世間六度——布施而念己能施、持戒而言『我能具足持戒』，乃至修世間四念處、三三昧而念『我修、我具足』——都是「無方便故生高心」、「著吾我故生高心」；反之，若行出世間六度，「不得施者，不得受者，不得施物」，六度乃至一切種智皆「不可得」，這才是「為迴向薩婆若故，亦不生高心」。這一整段世間、出世間的對辨，是帝釋自陳其對般若空義的領解，不是佛的開示，也不是論主的釋文；讀時須認清這一層說者，才不致把帝釋的覆講誤當佛語。
十六、論主釋後半——重說之由、略說總攝、有方便無方便、初門。 論主釋後半經文，不循「釋曰」之例，逕以問答起。先問：既已說過三種破壞般若的人，「今何以故重說」？答：三處來意各異——先來者「求便、恐怖，欲令愁惱」，中來者「但欲破毀般若波羅蜜」，後來者「雖欲生心破壞，即時滅去」，來意不同，故非重複。次釋受持般若者「所語人皆信受」——此人修集福德智慧、成大威德，「設使妄語，人皆信受，何況實語」；「親友堅固」——於一切眾生尚深有慈悲，何況有益於己的親友；又以善法增長故「瞋恚等煩惱不能覆心」，縱結使暫起，也「不令覆心」、不起口業身業，故雖身分卑微，「以行勝法故，得在勝人數中」——這是今世功德。接著論把前面那一大段四事具足收成一句：「上四種行廣說，今略說一切功德總攝入六波羅蜜中，所得果報與眾生共之。」——原來前文十善、六度、十八空、諸定、道品、佛法逐類的『自行、教他、讚、隨喜』，總歸就是六波羅蜜這一攝，所得果報則與眾生共享；這「略說」正是替讀者把那一長串繁複的枚舉，收攏回六度一綱。末後回應帝釋的世間、出世間之辨，論收出「無方便」與「有方便」的分水：「無方便者雖行六波羅蜜，內不能離我心，外取諸法相」——執定「我是施者，彼是受者，是布施物」，便「不能到佛道」；與此相違，才是有方便。最後一問一答總收全品：世間波羅蜜既非正道，佛何以說它？答：「此是行者初門，與正道相似故；先行相似法，後得真道。」
不要讀錯
不要把「滅諍亂」讀成般若在跟人鬥、把敵人打退。經文與論的落點都不在『戰勝』，而在『無隙』：菩薩「於內外法不著」，鬪諍的根本已盡，惡心撲來正如「以手障鉾，但自傷其手」——不是般若擋住了矛，而是撲向般若的惡心自傷。不得便，不是贏了一場攻防，是根本無便可得。
不要把「諍亂」只讀成惡法。經文明明把「著檀波羅蜜」乃至「著涅槃」也列進「諸法諍亂」。若以為修善法、求涅槃就再無諍亂可言，恰恰漏了最細的一層——有所著、有所取相，便有能所高下之對，那就是諍。般若「盡能滅」的，正包含這一分善法之著、涅槃之著。
不要把『四事具足』讀成四句重複的排比。自行、教他、讚法、隨喜是四件不同的事，缺一即不足：只自行是自了，肯教人才是利他，肯讚法才令法流布、令人生信，能隨喜才是於他善不生嫉。論說得清楚，「二乘人不能具足四行」正差在此。也不要把那一長串十善、六度、十八空、諸定、道品、佛法的枚舉讀成流水帳——它們是同一四事範式套在一法門又一法門上，一路貫到一切種智，顯的是『無一善法是關門獨修』這一大義。
最要緊的一處：不要把經文後半世間六度生高心、出世間六度不生高心那一長段讀成佛的開示。那是帝釋白佛、佛反問「云何」之後，由帝釋自己覆講的——是帝釋陳說自己的領解，不是佛語，也不是論主之釋。認錯了說者，便會把帝釋的一家覆講，錯記成佛的金口親宣。
不要把「世間波羅蜜」讀成佛在教人去行有所得的布施持戒。論說得清楚：世間六度是「行者初門，與正道相似」，是「先行相似法，後得真道」的接引，不是究竟正道。說它，是為引入；不是許它為了義。
修行作用
這一品可作一面照「著」的鏡子。真正的諍亂根，不在外境的擾動，而在自心的「著」與取相。經文把「著涅槃」都算作諍亂，是提醒用功的人：連對善法、對所求果的暗自執定，都要照破。行六度而心裡坐實我在布施、我能持戒，那正是帝釋所說的「著吾我故生高心」；學這一品，事上照行六度，心上「不得施者，不得受者，不得施物」，才是「有方便」。
四事具足這一範式，最堪拿來檢點自己的修行是自了還是菩薩行。同修一善法，只顧自己持得清淨，是自行一事而已；肯不肯教人、肯不肯讚歎令法流布、見他人行善能不能不生嫉而反歡喜——這三事上一照，便知自己深樂善法到什麼分上。論說「二乘人不能具足四行，以不深樂善法故」，正把這面鏡子遞到手上：不是不能自行，是愛法未深到肯與一切眾生同得。
菩薩『六事思惟』與「四事功德」給用功人一副切身的策鞭。慳心一起、懈怠一來，不必空講道理，只如菩薩那樣把後果推到底看：不施則後身貧窮，貧窮則自不能利益、更不能利他、不能成就眾生淨佛世界，終不能得一切種智——這一環扣一環的自失，比任何勸善的話都更能把心策回善法上。而每一善法果報都「與眾生共已」再迴向、且「以無所得故」，又提醒：策自己精進的同時，莫把修來的福坐實成己有。
『魔不得便』給用功人一個切近提點：擋境的不是本事神通，是「於內外法不著」。境界現前——可畏的、可貪的、或令人瞋惱的——若心中無一法可著，惡心縱撲向般若，也如「以手障鉾，但自傷其手」，於行者無隙可乘。反過來，稍有所著，便給諍亂留了可乘之隙。
帝釋那一段世間、出世間的對辨，尤堪自照：同是行六度、修道品，一個念著『我修、我具足』，一個「不可得」地迴向薩婆若，外相無別而內心天壤。分野只在有方便、無方便一線——時時檢點自己是行在哪一邊。
承衍
本品的骨幹，是一條由「滅諍亂」串起的線：從論主逐字訓釋受持般若的九事起，經帝釋問今世後世功德、佛以摩祇藥喻般若滅諸法諍亂，到諸天諸佛守護、受持者四事具足行十善乃至一切種智、果報與眾生共而迴向菩提，中經帝釋自陳世間出世間之別，終於論主「行者初門」的收束。一句話貫穿始終——「是一切法諍亂，盡能滅，不令增長」；上自婬怒癡，下至著涅槃，無不在所滅之列，而所以能滅者，唯是「於內外法不著」。滅諍亂，不是多添一個能滅之法去對治，恰是「不著」二字令諍亂無所從起。而那一路四事具足的枚舉，論末以「今略說一切功德總攝入六波羅蜜中」一句收攏——繁而不亂，終歸六度一綱。
品名一事，可附帶一提。本品在本論底本題作「滅諍亂品」，而所釋的《大品般若》同品，傳世異名頗多——或作「滅諍品」（無「亂」字），或作「現功德品」（取經初今世功德之義），後世經錄目錄又有作「滅淨品」的；一名取「滅諍亂」之用，一名取「現功德」之相，皆本品所有，古來傳譯稱謂互見參差。這只是名目的出入，並錄以備參，不判其孰是；本版讀本從本論底本，題作「滅諍亂品」。
至於「重說」一節，古德於此另有一重讀法：《大品經》舊有以五果格量判此一段者，將本品判為「周三品」（滅諍、大明、述成）之首，以魔人不得便、諸天守護、不橫死、住處無恐怖諸果格量般若功德；又有以人諍、法諍二門判「諍亂」之體者，謂魔、外道、增上慢人乃至一切有所得人為人諍，十惡與十善、生死與涅槃之對待為法諍，皆般若所滅。此為古德一家科判，於本品論主自身之問答外別立綱目，錄以備參，其是非高下，非本版所判。
Quelling Strife: Why Prajñā Can Quell All Strife, and Where the Worldly Six Perfections Differ from the World-Transcending Six Perfections
What Is Being Asked
This chapter is named 「滅諍亂」 tr. "Quelling Strife"—of its two words, the first means contention and fighting, and the second means harassment and agitation. The eye of the chapter’s name falls precisely on that sentence of the sūtra: where a person who receives and upholds prajñā dwells, even if all manner of quarrels arise and seek to come and destroy, 「以般若波羅蜜威力故，隨所起處，即疾消滅」 tr. "by the majestic power of the prajñāpāramitā, wherever they arise, they are swiftly extinguished"; how can it be so? 「是般若波羅蜜能滅諸法諍亂」 tr. "This prajñāpāramitā can quell the strife of all dharmas," and so on up to 「是一切法諍亂，盡能滅，不令增長」 tr. "the strife of all these dharmas it can entirely quell, not letting it grow." The whole chapter unfolds around this one pivot: that prajñā can quell strife.
Beneath it lie several difficulties. First, what is 「諍亂」 tr. "strife"? The dharmas the sūtra lists—lust, anger, and delusion; ignorance and so on up to the great mass of suffering; all kinds of views; the afflictions—run all the way to 「著檀波羅蜜」 tr. "clinging to dānapāramitā", 「著四念處」 tr. "clinging to the four foundations of mindfulness", and 「著涅槃」 tr. "clinging to nirvāṇa"—why is even the 「著」 tr. "clinging" to wholesome dharmas, even to nirvāṇa, counted as strife? Second, when 「魔、若魔民、若外道梵志、增上慢人」 tr. "Māra, or Māra's people, or brahmin ascetics of the outsiders' paths, or people of overweening pride" wish to destroy prajñā, why is it that the moment this thought arises it is at once extinguished, and instead 「惡心轉滅、功德轉增」 tr. "the evil mind turns to extinction and merit turns to increase"? What does this ‘finding no opening’ rest on? Third, for the person who receives and upholds prajñā, the sūtra spreads out a long passage on how he, with all four matters complete—‘practising himself, teaching others, praising, and rejoicing’—practises the ten wholesome deeds, practises the six perfections, cultivates the eighteen emptinesses, enters the absorptions and the samādhis, and so on up to fulfilling the Buddha’s dharmas—why can the cultivation of a single wholesome dharma not be merely 「自行」 tr. "practising oneself", but must have all four matters complete, teaching others, praising, and rejoicing as well? Fourth, in the latter half of the sūtra text, Śakra sets out again and again that the worldly six perfections 「著吾我故生高心」 tr. "give rise to a haughty mind because of clinging to the self", while the world-transcending six perfections, because they are 「不可得」 tr. "unfindable", do not give rise to a haughty mind—who, after all, is speaking this long passage? Fifth, why does the treatise-author speak again of the three kinds of people who would destroy prajñā—is it not a repetition? These several questions are exactly what this chapter sets out to account for, one by one.
Passage by Passage
1. First, the gloss on the nine words ‘hearing, receiving, upholding, drawing near, reading, reciting, expounding for others, right recollection, cultivating’. In explaining the sūtra, the treatise-author does not first speak of the great meaning, but glosses word by word these nine actions of receiving and upholding prajñā; this is the entry-level work of the whole chapter, and it must first be made clear. 「聞」 tr. "Hearing" is hearing, from the Buddha, from a bodhisattva, or from some other expounder of the Dharma, this prajñā that is 「十方三世諸佛法寶藏」 tr. "the treasure-store of the Dharma of the buddhas of the ten directions and the three times." Having heard it, to take it on with the power of faith is called 「受」 tr. "receiving"; to guard it with the power of mindfulness so that it is not lost is called 「持」 tr. "upholding"; to taste the flavour of the Dharma and constantly come to serve, consult, and receive instruction is called 「親近」 tr. "drawing near"; after drawing near, whether looking at the text of the sūtra or receiving it by word of mouth, is called 「讀」 tr. "reading"; to go over it again and again, seeking never to forget it, is called 「誦」 tr. "reciting"; to proclaim and pass on to others what they have never heard is called 「為他說」 tr. "expounding for others". As for 「正憶念」 tr. "right recollection", the treatise speaks of it most weightily: to remove all wrong recollection, such as the four inversions of permanence, pleasure, self, and purity, and to abide in the right recollection of the four foundations of mindfulness, solely for attaining the path and not for idle discourse—only this is called 「正憶念」 tr. "right recollection"; and 「正憶念是一切善法之根本」 tr. "right recollection is the root of all wholesome dharmas." When one who studies first enters this gate, it is called right recollection; practising it constantly without break and attaining concentration by it is called 「修」 tr. "cultivating". Glossing the nine words one after another takes ‘receiving and upholding prajñā’ out of a vague manner of speaking and breaks it apart into real work that one can take up step by step.
2. The division of present-life merit and later-life merit, and why 「一心諦聽」 tr. "listen attentively with one mind" is said. Śakra exclaims that prajñā is exceedingly wondrous and rare, and enumerates the present-life merits obtained by one who receives and upholds prajñā—bringing beings to maturity, purifying Buddha-worlds, making offerings to the buddhas, not forgetting the Dharma heard, and so on up to ten accomplishments: of family, mother, birth, retinue, marks, radiance, eye, ear, samādhi, and dhāraṇī; and further, by the power of skilful means, being able to transform his body like a buddha’s and to liberate beings by the dharmas of the three vehicles. The Buddha confirms this and further divides the merit into two lives: the bodhisattva through the long night practises the six perfections, gives up inner and outer things and inner and outer dharmas, and establishes beings one by one in the six perfections and so on up to the four fruits of the śramaṇa and the Buddha path—this is 「現世功德」 tr. "present-life merit"; attaining unsurpassed awakening, turning the Dharma wheel, having his vows fulfilled, and entering nirvāṇa without remainder—this is 「後世功德」 tr. "later-life merit". What matters is that the Buddha specially enjoins Śakra, 「汝一心諦聽」 tr. "Listen attentively with one mind!"—and the treatise points out two layers of reason for it: first, the text above spoke only briefly of present-life merit, and now it is to be spoken of at length, and the matter is hard to believe, so he bids him listen attentively; second, 「因小果大」 tr. "the cause is small and the fruit is great"—in the causal ground there is only the one matter of receiving and upholding prajñā, yet in the fruit one obtains merit this vast, and this contrast itself is hard to believe, so he bids him listen attentively. And Śakra, though he has already believed and received it, fears that others do not know of his believing reception, and so he specially answers with the words 「唯！世尊！」 tr. "Yes, World-Honored One!"—declaring his own reception openly.
3. Which dharmas are 「諍亂」 tr. "strife" —even the 「著」 tr. "clinging" to wholesome dharmas and to nirvāṇa is included. The strife listed in the sūtra runs from lust, anger, and delusion; ignorance and the great mass of suffering; the hindrances, fetters, and entanglements; all kinds of views (the view of a self, the view of a person, the view of a being, and the views of annihilation and permanence, defilement and purity, existence and non-existence); afflictions such as stinginess and greed and the breaking of precepts; and the course of craving for permanence, pleasure, purity, and self—all the way to 「著色」 tr. "clinging to form" and 「著受、想、行、識」 tr. "clinging to feeling, perception, constructions, and consciousness", and further to 「著檀波羅蜜」 tr. "clinging to dānapāramitā" and so on up to prajñāpāramitā, 「著四念處乃至十八不共法」 tr. "clinging to the four foundations of mindfulness and so on up to the eighteen unshared dharmas", 「著一切智、一切種智」 tr. "clinging to omniscience and to the omniscience of all kinds", and 「著涅槃」 tr. "clinging to nirvāṇa". Here one must look most closely: strife is not only the coarse and manifest afflictions and evil dharmas; even the 「著」 tr. "clinging" to the six perfections, to the limbs of the path, and even to nirvāṇa is in every case strife. Why? Wherever there is something clung to, some mark grasped, there is subject and object, high and low, this set against that—and that is the root of contention. What prajñā quells in quelling strife is not only the contention of evil dharmas but, still more, all this 「著」 tr. "clinging"—even clinging to wholesome dharmas and clinging to nirvāṇa are among what is quelled: 「盡能滅，不令增長」 tr. "it can entirely quell them, not letting them grow."
4. The substance of prajñā cannot be destroyed, but its language can, and so three kinds of people come to destroy it. The treatise-author first sets up a distinction: the substance of prajñā, the real mark, cannot at root be destroyed, but the language that 「宣示實相」 tr. "proclaims the real mark" can be destroyed; since the language can be destroyed, people whose faith is not yet settled can also be shaken, and that is why it is said that brahmin ascetics of the outsiders' paths and others come wishing to destroy prajñā. This sentence is the pivot of the whole chapter’s ‘destroyed and not destroyed’—what is to be destroyed was never prajñā itself, but a faith not yet standing firm. Next the treatise explains the three kinds of people who would destroy the Dharma: 「梵志」 tr. "brahmin ascetics" are all renunciants of the outside paths, and whoever takes up and uses their doctrine is also called a brahmin ascetic; they love and cling to the doctrine of their own school, and as soon as they hear the Dharma of the emptiness of the real mark they do not believe it and wish to destroy it; of 「魔、若魔民」 tr. "Māra, or Māra's people" the treatise says only 「如先說」 tr. "as was said before", meaning that its sense has already been explained earlier; 「增上慢人」 tr. "people of overweening pride" must be distinguished most clearly—they are those among the Buddha’s disciples who have 「得禪定，未得聖道，自謂已得」 tr. "attained meditative concentration, have not yet attained the noble path, and say of themselves that they have attained it"; hearing it said that there is no srota-āpanna and so on up to no arhat, no path, and no nirvāṇa, they give rise to overweening pride, produce a mind of anger and vexation, and want to destroy this Dharma of the emptiness of the real mark. Though the three kinds of people come with different intentions, all alike hurl themselves at prajñā.
5. Why those who would destroy the Dharma ‘find no opening’—three similes alike showing 「於內外法不著」 tr. "not clinging to inner and outer dharmas" . The spiritual power of prajñā makes the evil mind of those who would destroy the Dharma cease on the spot, never getting its wish. The treatise takes as its simile 「如人以手障鉾，但自傷其手，鉾無所損」 tr. "as when a person blocks a spear with his hand, he only wounds his own hand, and the spear suffers no harm": the evil mind hurling itself at prajñā is just like a palm hurling itself at a spear-point—what is wounded is oneself, and the spear (the real mark of prajñā) is not harmed in the least. Why can it be so? 「菩薩於內外法不著」 tr. "The bodhisattva does not cling to inner and outer dharmas"—beings, from beginningless time, have raised quarrels because of clinging to inner and outer dharmas; the bodhisattva, having given up clinging to the inner and the outer, establishes himself in the six perfections, and also teaches beings likewise to give up the inner and outer dharmas of quarrelling and to establish themselves in the six perfections; having thus cultivated and gathered merit through immeasurable lifetimes, the root of quarrelling is exhausted, and so 「雖有鬪亂事來，不能得便」 tr. "though matters of quarrel and disturbance come, they cannot find an opening". The treatise restates this further with the moqi medicine: there is a medicine named moqi, and when a snake smells its scent it cannot come near; 「毒蛇欲食蝦蟇，常隨逐之」 tr. "a poisonous snake, wishing to eat a toad, constantly follows after it", and once the toad reaches the place of the medicine, the snake’s venom at once subsides—the evil people who would ruin the Dharma, following after the one who practises prajñā, have the venom of their anger and wrong views extinguished in just this way, and in the end there are three outcomes: 「有降伏得道者，有作弟子者，有復道還去者」 tr. "some are subdued and attain the path, some become disciples, some turn back on the road and go away." Taking the three similes together, ‘finding no opening’ is not some separate power of warding off an enemy; it is just this one meaning: ‘not clinging, the root exhausted.’
6. The gods and the buddhas together protect the one who receives and upholds prajñā. The sūtra says plainly: in the three-thousand great-thousand world, the heavens of the Four Heavenly Kings, the Śakra Devānām Indras, the Brahmā kings, and so on up to the highest, the Akaniṣṭha heaven, all constantly protect the good men and good women who can receive and uphold, make offerings to, read, recite, expound for others, and rightly recollect prajñā; not only do the gods of the desire realm and the form realm protect them, but 「十方現在諸佛亦共擁護」 tr. "the buddhas now present in the ten directions also together protect" such people. This passage brings the principle of the earlier ‘Māra finds no opening’ down to the matter of protection—from the highest heaven, the Heaven of Ultimate Form, above, to all the buddhas now present in the ten directions without, all are protecting and keeping this person in mind. Yet one must go on to look at where it lands: this protection is not an extra layer of bodyguards come from outside, but is connected with what follows, 「不善法滅，善法轉增」 tr. "unwholesome dharmas cease, and wholesome dharmas increase all the more"—it is precisely because this person’s own wholesome dharmas increase day by day and the root of quarrelling is exhausted that he is in accord with all this protection.
7. Unwholesome dharmas cease and wholesome dharmas increase, 「以無所得故」 tr. "because there is nothing to be attained" . Of the present-life merit of receiving and upholding prajñā, the sūtra first speaks in general: this good man or good woman’s unwholesome dharmas cease portion by portion, and wholesome dharmas increase portion by portion—dānapāramitā increases, and so on up to prajñāpāramitā increases; inner emptiness and so on up to the emptiness of non-existent and existent dharmas increase; the four foundations of mindfulness and so on up to the eighteen unshared dharmas increase; the gates of samādhi, the gates of dhāraṇī, omniscience, and the omniscience of all kinds increase. And to every sentence are attached the words 「以無所得故」 tr. "because there is nothing to be attained"—this is the most important stroke: the reason wholesome dharmas can truly increase without becoming a new 「著」 tr. "clinging" is precisely that they increase without holding on to their increase, increasing with nothing to be attained. If one increases and then relies on oneself for it, one falls back into the strife of 「著檀波羅蜜」 tr. "clinging to dānapāramitā" spoken of in the third section. Next the sūtra says of this person that 「所說，人皆信受」 tr. "what he says, people all believe and accept", and that 「親友堅固，不說無益之語」 tr. "his friends and kin are steadfast, and he does not speak profitless words"; nor is he covered over by anger, arrogance, stinginess, or jealousy—these few sentences answer precisely the fifth section’s ‘because wholesome dharmas increase, the root of quarrelling is exhausted’: since wholesome dharmas have grown, the coarse and evil afflictions naturally cannot cover his mind.
8. Practising the ten wholesome deeds with the four matters complete—first teaching this paradigm of 「四事」 tr. "the four matters" thoroughly. From here on, the sūtra uses a fixed sentence-pattern to count off, item by item, the practice of one who receives and upholds prajñā: taking not killing as the example, it is 「自不殺生，教人不殺生，讚不殺生法，亦歡喜讚歎不殺生者」 tr. "himself not killing living beings, teaching others not to kill living beings, praising the dharma of not killing living beings, and also joyfully praising those who do not kill living beings"—practising oneself, teaching others, praising the dharma, and rejoicing: each of these four matters complete. This ‘four matters complete’ is the opening move of the chapter’s latter half, and one must first ask: why can a single wholesome dharma not be merely 「自行」 tr. "practising oneself", but must have all four matters complete? The treatise breaks it open for us in a later passage—「二乘人不能具足四行，以不深樂善法故」 tr. "people of the two vehicles cannot fulfil the four practices, because they do not deeply delight in wholesome dharmas"; the bodhisattva, by contrast, 「深樂善法故，能於善法四種正行求」 tr. "because he deeply delights in wholesome dharmas, can seek in wholesome dharmas by the four kinds of right practice". So the difference of the four matters is exactly the watershed between the bodhisattva and the two vehicles: caring only to finish one’s own affair is the single matter of practising oneself; only when one deeply loves this dharma and wants all beings alike to obtain it will one go on to teach others, praise the dharma, and rejoice on seeing others practise it. Practising oneself is benefiting oneself; teaching others is benefiting others; praising is making the Dharma spread and making beings give rise to faith; rejoicing is, toward the good of others, giving rise not to jealousy but to joy—the four matters together are exactly the complete pattern of practice that ‘benefits self and others, with no partition between self and other.’ Once this paradigm is understood, each class below is only the same paradigm fitted onto a different Dharma-gate. As for the ten wholesome deeds: not killing, not taking what is not given (not stealing), not engaging in sexual misconduct, and not lying, together with divisive speech, harsh speech, and profitless speech (frivolous speech), all have the four matters complete; the three deeds of mind—non-greed, non-anger and non-vexation, and non-wrong-view—likewise; each of the ten wholesome deeds is practised oneself, taught to others, its dharma praised, and rejoiced in—this is the most basic round.
9. Practising the six perfections and cultivating the eighteen emptinesses with the four matters complete. The same paradigm is pushed up to the bodhisattva’s proper practice. The six perfections—dāna, śīla, kṣānti, vīrya, dhyāna, and prajñā—each has all four matters complete: ‘practising oneself, teaching others to practise, praising its dharma, and joyfully praising those who practise.’ Why must the six perfections also have the four matters? Because the six perfections cannot be brought to completion by one person cultivating alone: giving requires a receiver, keeping the precepts takes place within the community, patience is toward an object, and so on up to prajñā, which shows its function only when proclaimed for others; so besides practising oneself one must also teach others, praise the dharma, and rejoice, and only then are the six perfections practised to completion. Pushed further up to the eighteen emptinesses—from inner emptiness, outer emptiness, and inner-and-outer emptiness, and so on up to the emptiness of non-existent and existent dharmas—each too has the four matters complete. Emptiness is the very Dharma-gate most easily misread as ‘contemplating emptiness by oneself alone’; yet the sūtra puts it too into the paradigm of ‘teaching others to cultivate it, praising, and rejoicing,’ precisely as a reminder: even contemplating emptiness is not a matter of being good alone—one is to have all beings enter the gate of emptiness together.
10. Entering the samādhis, attaining dhāraṇī, and entering the four meditations, the four immeasurables, and the four formless absorptions with the four matters complete. The gates of concentration too follow this paradigm. ‘Himself entering all the samādhis, teaching others to enter … praising … and also joyfully praising those who enter’; dhāraṇī (total retention) likewise; the four meditations—the first meditation, the second meditation, the third meditation, and the fourth meditation—each with the four matters; the four immeasurable minds—kindness, compassion, joy, and equanimity—each with the four matters; the four formless absorptions—the station of boundless space, the station of boundless consciousness, the station of nothingness, and the station of neither perception nor non-perception—likewise each with the four matters. States of concentration are just where one most easily enjoys alone and most easily gives rise to the conceit ‘I have attained concentration’; the sūtra insists that they too be ‘taught for others to enter, praised, and rejoiced in’—turning one’s own bliss of concentration into a gate through which the multitude enter together is exactly the safeguard that does not let meditative concentration be made solid as a 「我」 tr. "self".
11. Cultivating the thirty-seven limbs of the path, the three samādhi, the eight liberations, and the nine successive absorptions with the four matters complete. The world-transcending proper practices too all enter this paradigm. The thirty-seven limbs of the path—the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path—each with the four matters; the three samādhi—emptiness, the signless, and non-action—each with the four matters; the eight liberations (also called the eight abandonments)—entering oneself, teaching others to enter, praising, and rejoicing; the nine successive absorptions likewise. This round is the backbone Dharma-gates that tend toward liberation; the sūtra takes them all into ‘teaching others, praising, and rejoicing,’ so that practitioners will understand: the limbs of the path are not the private tool of one who seeks only his own release—the bodhisattva cultivates the limbs of the path in order to bring all beings out of birth and death together.
12. With the four matters complete, and so on up to the Buddha’s ten powers, the four fearlessnesses, and the omniscience of all kinds. The paradigm is pushed all the way to the merits of the Buddha ground—the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great kindness and great compassion, the eighteen unshared dharmas, and so on up to the dharma of being without error and the dharma of constant equanimity—all ‘practising oneself, teaching others, praising, and rejoicing’; and at the very last, 「自得一切種智，教人得一切種智，讚一切種智，亦歡喜讚歎得一切種智者」 tr. "himself attaining the omniscience of all kinds, teaching others to attain the omniscience of all kinds, praising the omniscience of all kinds, and also joyfully praising those who attain the omniscience of all kinds". By this point the four-matter paradigm runs from the most basic, not killing, all the way to the highest, the omniscience of all kinds, and not one Dharma-gate in between is an exception—this is exactly a great meaning this chapter wants to show: what the bodhisattva practises, from not killing to the omniscience of all kinds, is without exception a practice that benefits both self and others with the four matters complete; there is absolutely no dharma cultivated alone behind closed doors.
13. Sharing the karmic fruit of practice with beings and dedicating it to awakening, 「以無所得故」 tr. "because there is nothing to be attained" . Having practised so much, how is the karmic fruit to be disposed of? The sūtra says: when the bodhisattva practises the six perfections, 「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」 tr. "whatever giving he does, having shared it with beings, he dedicates to anuttarā samyaksaṃbodhi, because there is nothing to be attained"; the karmic fruits of keeping the precepts, patience, vigour, meditation, and wisdom are likewise, after being shared with beings, dedicated to unsurpassed awakening, likewise 「以無所得故」 tr. "because there is nothing to be attained". This passage is the closing stroke of the four-matter paradigm: the four matters are no partition between self and other at the gate of practice, and this passage is no partition between self and other at the fruit—the merit one has cultivated oneself is first shared with all beings and then dedicated together to the Buddha path; and the phrase 「以無所得故」 tr. "because there is nothing to be attained" is still attached at the end, showing that even this dedication is not held as one’s own achievement. With both ends, practice and fruit, being 「無所得」 tr. "nothing to be attained", wholesome dharmas can truly increase without becoming clinging.
14. The bodhisattva’s self-spurring ‘six reflections’ and 「四事功德」 tr. "the merit of the four matters" . The bodhisattva has not yet entered the right position, his afflictions are not yet exhausted, and at times minds of stinginess, greed, and the like still arise; at such a time, how should he admonish himself? The sūtra records a passage of the bodhisattva’s own reflection, setting each of the six perfections, item by item, against the karmic fruit of its opposite: 「我若不布施，當生貧窮家」 tr. "If I do not give, I shall be born into a poor family", and being poor, I cannot bring beings to maturity, purify Buddha-worlds, or attain the omniscience of all kinds; if I do not keep the precepts, I shall fall into the three evil destinies, where even a human body cannot be obtained, let alone bringing beings to maturity; if I do not cultivate patience, my faculties will be ruined and my form incomplete, and I cannot obtain that complete form-body at whose mere sight beings arouse the mind of awakening; if I am lazy, I cannot attain the bodhisattva path; if my mind is scattered, I cannot give rise to the meditative concentrations; if I am without wisdom, I cannot attain the knowledge of skilful means and cannot pass beyond the grounds of the two vehicles. Having finished reflecting, he admonishes himself again and again: I should not follow stinginess and greed and so fail to fulfil dānapāramitā; I should not follow the breaking of precepts, anger, laziness, a scattered mind, or a deluded mind and so fail to fulfil the other five perfections—if the six perfections are not fulfilled, 「我終不能出到一切種智」 tr. "I shall never be able to go forth and arrive at the omniscience of all kinds." This passage sets the motive force for practising the six perfections upon the personally felt warning that ‘not to practise is to lose oneself, to make oneself fall.’ In a later passage the treatise further condenses this self-spurring into a chain of cause and effect, 「四事功德」 tr. "the merit of the four matters": if one does not give, one 「自失四事功德」 tr. "loses for oneself the merit of the four matters"—in a later body one is born poor; being poor, one cannot benefit oneself; unable to benefit oneself, one cannot benefit others; unable to benefit others, one cannot bring beings to maturity; unable to bring beings to maturity, one cannot purify a Buddha-world (「以眾生淨故，世界清淨」 tr. "because beings are pure, the world is pure")—with this whole chain unfulfilled, how could one attain the omniscience of all kinds? The merit of the four matters pushes the loss of 「不布施」 tr. "not giving" to the very bottom, link by link, so that the practitioner dare not abandon giving out of stinginess.
15. The distinction between the worldly and the world-transcending six perfections in the latter half of the sūtra—who, after all, is speaking. This step is the easiest to misread. The sūtra first has Śakra address the Buddha: this bodhisattva’s prajñāpāramitā is 「為迴向薩婆若心故，亦為不高心故」 tr. "for the sake of the mind that dedicates to sarvajñā, and also for the sake of a mind that is not haughty"; the Buddha does not expound it himself directly, but instead asks Śakra back, 「云何」 tr. "How so?"—how is it for dedicating to sarvajñā, and how for a mind that is not haughty? Thereupon Śakra himself takes it up and restates it to the Buddha: if the bodhisattva practises the worldly six perfections—giving while thinking that he himself is able to give, keeping the precepts while saying ‘I am able to keep the precepts in full,’ and so on up to cultivating the worldly four foundations of mindfulness and the three samādhi while thinking ‘I cultivate, I fulfil’—in every case these 「無方便故生高心」 tr. "give rise to a haughty mind because they are without skilful means", 「著吾我故生高心」 tr. "give rise to a haughty mind because of clinging to the self"; conversely, if he practises the world-transcending six perfections, 「不得施者，不得受者，不得施物」 tr. "he does not obtain a giver, does not obtain a receiver, does not obtain a thing given", and the six perfections and so on up to the omniscience of all kinds are all 「不可得」 tr. "unfindable"—only this is 「為迴向薩婆若故，亦不生高心」 tr. "for the sake of dedicating to sarvajñā, and also not giving rise to a haughty mind". This whole paired distinction between the worldly and the world-transcending is Śakra setting out his own understanding of the meaning of emptiness in prajñā; it is not the Buddha’s instruction, nor is it the treatise-author’s explanation; in reading, one must recognise this layer of who the speaker is, so as not to mistake Śakra’s restatement for the Buddha’s words.
16. The treatise-author explains the latter half—the reason for speaking again, the brief statement that gathers all, with and without skilful means, the first gate. In explaining the latter half of the sūtra, the treatise-author does not follow the practice of 「釋曰」 tr. "The explanation says" but begins directly with question and answer. First the question: since the three kinds of people who destroy prajñā have already been spoken of, 「今何以故重說」 tr. "why now speak of them again?" The answer: in the three places they come with different intentions—those who came first 「求便、恐怖，欲令愁惱」 tr. "seek an opening and frighten, wishing to cause sorrow and vexation"; those who came in the middle 「但欲破毀般若波羅蜜」 tr. "wish only to destroy and ruin the prajñāpāramitā"; those who come last, 「雖欲生心破壞，即時滅去」 tr. "though they wish to give rise to the thought of destroying, it at once ceases and goes"—their intentions in coming are not the same, so it is not a repetition. Next it explains that for one who receives and upholds prajñā, 「所語人皆信受」 tr. "what he says, people all believe and accept"—this person has cultivated and gathered merit and wisdom and achieved great majestic virtue: 「設使妄語，人皆信受，何況實語」 tr. "even were he to speak falsely, people would all believe and accept it, how much more when he speaks truly"; 「親友堅固」 tr. "his friends and kin are steadfast"—toward all beings he still has deep kindness and compassion, how much more toward the friends and kin who are of benefit to him; and further, because wholesome dharmas grow, 「瞋恚等煩惱不能覆心」 tr. "afflictions such as anger cannot cover his mind"; even if the fetters arise for a moment, he 「不令覆心」 tr. "does not let them cover his mind" and does not give rise to deeds of speech or deeds of body, and so, though his own station be lowly, 「以行勝法故，得在勝人數中」 tr. "because he practises a superior dharma, he is counted among superior people"—this is present-life merit. Next the treatise gathers that whole long passage on the four matters complete into a single sentence: 「上四種行廣說，今略說一切功德總攝入六波羅蜜中，所得果報與眾生共之。」 tr. "Above, the four kinds of practice were spoken of at length; now, speaking briefly, all merits are gathered together into the six perfections, and the karmic fruit obtained is shared with beings." So the earlier class-by-class ‘practising oneself, teaching others, praising, and rejoicing’ of the ten wholesome deeds, the six perfections, the eighteen emptinesses, the absorptions, the limbs of the path, and the Buddha’s dharmas all return, in sum, to this one gathering of the six perfections, and the karmic fruit obtained is shared with beings; this 「略說」 tr. "brief statement" is precisely what gathers that long, intricate enumeration back into the single guiding thread of the six perfections for the reader. Finally, answering Śakra’s distinction between the worldly and the world-transcending, the treatise draws out the watershed between 「無方便」 tr. "without skilful means" and 「有方便」 tr. "with skilful means": 「無方便者雖行六波羅蜜，內不能離我心，外取諸法相」 tr. "one without skilful means, though he practises the six perfections, inwardly cannot leave the thought of self, and outwardly grasps at the marks of dharmas"—holding fixedly that 「我是施者，彼是受者，是布施物」 tr. "I am the giver, that one is the receiver, this is the thing given," he 「不能到佛道」 tr. "cannot reach the Buddha path"; only what runs contrary to this is having skilful means. Last, one question and answer sums up the whole chapter: since the worldly pāramitās are not the right path, why does the Buddha speak of them? The answer: 「此是行者初門，與正道相似故；先行相似法，後得真道。」 tr. "This is the practitioner's first gate, because it resembles the right path; first one practises the resembling dharma, afterwards one attains the true path."
Do Not Misread
Do not read 「滅諍亂」 tr. "quelling strife" as prajñā fighting with people and beating back enemies. The point on which both the sūtra and the treatise land is not ‘victory’ but ‘no gap’: the bodhisattva 「於內外法不著」 tr. "does not cling to inner and outer dharmas", the root of quarrelling is already exhausted, and the evil mind that hurls itself at him is just like 「以手障鉾，但自傷其手」 tr. "blocking a spear with one's hand, only wounding one's own hand"—it is not that prajñā has blocked the spear, but that the evil mind hurling itself at prajñā wounds itself. Finding no opening is not winning a round of attack and defence; it is that there is fundamentally no opening to be found.
Do not read 「諍亂」 tr. "strife" as evil dharmas only. The sūtra plainly lists 「著檀波羅蜜」 tr. "clinging to dānapāramitā" and so on up to 「著涅槃」 tr. "clinging to nirvāṇa" among 「諸法諍亂」 tr. "the strife of all dharmas". If one thinks that once one cultivates wholesome dharmas and seeks nirvāṇa there is no more strife to speak of, one has missed exactly the subtlest layer—where there is something clung to, some mark grasped, there is the opposition of subject and object, high and low, and that is contention. What prajñā 「盡能滅」 tr. "can entirely quell" includes precisely this portion of clinging to wholesome dharmas and clinging to nirvāṇa.
Do not read ‘the four matters complete’ as a parallelism repeating four phrases. Practising oneself, teaching others, praising the dharma, and rejoicing are four different matters, and if one is lacking, it is incomplete: to practise only oneself is to finish one’s own affair; only being willing to teach others is benefiting others; only being willing to praise the dharma makes the Dharma spread and makes people give rise to faith; only being able to rejoice is not giving rise to jealousy toward the good of others. The treatise says it clearly: 「二乘人不能具足四行」 tr. "people of the two vehicles cannot fulfil the four practices"—the difference lies exactly here. Nor should one read that long enumeration of the ten wholesome deeds, the six perfections, the eighteen emptinesses, the absorptions, the limbs of the path, and the Buddha’s dharmas as a running ledger—it is the same four-matter paradigm fitted onto one Dharma-gate after another, running all the way to the omniscience of all kinds, and what it shows is the great meaning that ‘no wholesome dharma is cultivated alone behind closed doors.’
The most important place of all: do not read that long passage in the latter half of the sūtra—the worldly six perfections giving rise to a haughty mind and the world-transcending six perfections not giving rise to a haughty mind—as the Buddha’s instruction. It is what Śakra himself restates after he has addressed the Buddha and the Buddha has asked back 「云何」 tr. "How so?"—it is Śakra setting out his own understanding, not the Buddha’s words, nor the treatise-author’s explanation. Mistake the speaker, and one will misremember Śakra’s one restatement as the Buddha’s golden mouth personally proclaiming it.
Do not read 「世間波羅蜜」 tr. "the worldly pāramitās" as the Buddha teaching people to practise giving and keeping the precepts with something to be attained. The treatise says it clearly: the worldly six perfections are 「行者初門，與正道相似」 tr. "the practitioner's first gate, resembling the right path", a guiding-in by way of 「先行相似法，後得真道」 tr. "first practising the resembling dharma, afterwards attaining the true path", not the ultimate right path. They are spoken of in order to lead in, not to approve them as the definitive meaning.
Bearing on Practice
This chapter can serve as a mirror for seeing 「著」 tr. "clinging". The real root of strife lies not in the disturbance of outer objects but in one’s own mind’s 「著」 tr. "clinging" and grasping at marks. The sūtra counts even 「著涅槃」 tr. "clinging to nirvāṇa" as strife, reminding those who apply effort that even a hidden fixed hold on wholesome dharmas, on the fruit one seeks, must be seen through. To practise the six perfections while in the mind making it real that I am giving, that I am able to keep the precepts—that is exactly what Śakra called 「著吾我故生高心」 tr. "giving rise to a haughty mind because of clinging to the self"; to learn this chapter is to practise the six perfections in deed while in mind 「不得施者，不得受者，不得施物」 tr. "not obtaining a giver, not obtaining a receiver, not obtaining a thing given"—only this is 「有方便」 tr. "having skilful means".
The paradigm of the four matters complete is most fit to be used to check whether one’s own practice is finishing one’s own affair or is the bodhisattva practice. Cultivating the same wholesome dharma, caring only that one’s own keeping of it is pure is only the one matter of practising oneself; whether one is willing to teach others, whether one is willing to praise so that the Dharma spreads, whether on seeing others do good one can refrain from jealousy and rejoice instead—check oneself against these three matters, and one knows how far one deeply delights in wholesome dharmas. The treatise’s saying 「二乘人不能具足四行，以不深樂善法故」 tr. "people of the two vehicles cannot fulfil the four practices, because they do not deeply delight in wholesome dharmas" places this very mirror in one’s hand: it is not that they cannot practise themselves, but that their love of the Dharma is not yet deep enough to be willing for all beings to obtain it alike.
The bodhisattva’s ‘six reflections’ and 「四事功德」 tr. "the merit of the four matters" give the one who applies effort a personally felt spur. The moment a stingy thought arises or laziness comes, there is no need to talk principles in the air; just, as the bodhisattva does, push the consequences to the bottom and look: not giving, one is born poor in a later body; being poor, one cannot benefit oneself, still less benefit others, cannot bring beings to maturity or purify a Buddha-world, and in the end cannot attain the omniscience of all kinds—this link-by-link self-loss can spur the mind back to wholesome dharmas better than any words urging good. And that the karmic fruit of every wholesome dharma is dedicated only 「與眾生共已」 tr. "after being shared with beings", and moreover 「以無所得故」 tr. "because there is nothing to be attained", reminds one further: while spurring oneself to vigour, do not make the merit one has cultivated solid as one’s own possession.
‘Māra finds no opening’ gives the one who applies effort a close-at-hand pointer: what wards off objects is not ability or supernormal powers but 「於內外法不著」 tr. "not clinging to inner and outer dharmas". When a state appears before one—fearful, alluring, or provoking anger and vexation—if in the mind there is not a single dharma to cling to, then even if an evil mind hurls itself at prajñā, it is like 「以手障鉾，但自傷其手」 tr. "blocking a spear with one's hand, only wounding one's own hand", and there is no gap in the practitioner for it to exploit. Conversely, with the slightest clinging, one leaves strife a gap it can exploit.
Śakra’s paired distinction between the worldly and the world-transcending is especially fit for looking at oneself: both alike practise the six perfections and cultivate the limbs of the path, but one thinks ‘I cultivate, I fulfil,’ while the other dedicates to sarvajñā in a way that is 「不可得」 tr. "unfindable"—outwardly no different, inwardly as far apart as heaven and earth. The dividing line lies only in the single thread of having or not having skilful means—at every moment check which side one is practising on.
Further Resonances
The backbone of this chapter is a single line strung together by 「滅諍亂」 tr. "quelling strife": beginning with the treatise-author’s word-by-word gloss of the nine matters of receiving and upholding prajñā, passing through Śakra’s asking about present-life and later-life merit and the Buddha’s likening prajñā’s quelling of the strife of all dharmas to the moqi medicine, on to the protection of the gods and the buddhas, the one who receives and upholds it practising, with the four matters complete, the ten wholesome deeds and so on up to the omniscience of all kinds, and the karmic fruit shared with beings and dedicated to awakening, passing midway through Śakra’s own statement of the difference between the worldly and the world-transcending, and ending with the treatise-author’s closing on 「行者初門」 tr. "the practitioner's first gate". One sentence runs through it from beginning to end—「是一切法諍亂，盡能滅，不令增長」 tr. "the strife of all these dharmas it can entirely quell, not letting it grow"; from lust, anger, and delusion at one end to clinging to nirvāṇa at the other, nothing lies outside what is quelled, and what makes the quelling possible is only 「於內外法不著」 tr. "not clinging to inner and outer dharmas". Quelling strife is not adding one more dharma that can quell, in order to counteract it; it is precisely the two words 「不著」 tr. "not clinging" that leave strife nowhere to arise from. And that whole enumeration of the four matters complete is gathered up at the end of the treatise by the one sentence 「今略說一切功德總攝入六波羅蜜中」 tr. "now, speaking briefly, all merits are gathered together into the six perfections"—profuse yet not disordered, returning in the end to the single guiding thread of the six perfections.
The matter of the chapter’s name may be mentioned in passing. In the base text of this treatise the chapter is titled 「滅諍亂品」 tr. "Chapter on Quelling Strife", while the same chapter of the Larger Prajñāpāramitā that it explains has many different names handed down—sometimes 「滅諍品」 tr. "Chapter on Quelling Contention" (without the word 「亂」 tr. "disturbance"), sometimes 「現功德品」 tr. "Chapter on Displaying Merit" (taking its sense from the present-life merit at the beginning of the sūtra), and later sūtra catalogues and indexes also have 「滅淨品」 tr. "Chapter on Quelling Purity"; one name takes the function of 「滅諍亂」 tr. "quelling strife", one takes the aspect of 「現功德」 tr. "displaying merit", both of which this chapter possesses, and the appellations in the transmission and translation from of old differ from one another. This is only a discrepancy of names; they are recorded together for reference, without judging which is right; this edition’s reading text follows the base text of this treatise and titles it 「滅諍亂品」 tr. "Chapter on Quelling Strife".
As for the passage on 「重說」 tr. "speaking again", the ancient masters have here yet another reading: of old there was a way of judging this passage of the Larger Sūtra by weighing it through five fruits, which judged this chapter to be the head of the 「周三品」 tr. "three chapters of one cycle" (Quelling Contention, Great Illumination, and Stating the Accomplishment), weighing the merit of prajñā by the fruits of Māra and his people finding no opening, the protection of the gods, not dying an untimely death, and having no fear in one’s dwelling-place; there was also a way of judging the substance of 「諍亂」 tr. "strife" by the two gates of the contention of persons and the contention of dharmas, saying that Māra, those of the outside paths, the people of overweening pride, and so on up to all people who have something to be attained constitute the contention of persons, while the oppositions of the ten evil deeds and the ten wholesome deeds, and of birth and death and nirvāṇa, constitute the contention of dharmas—all of which prajñā quells. This is one house’s structural analysis by the ancient masters, setting up a separate outline apart from the treatise-author’s own questions and answers in this chapter; it is recorded for reference, and its right and wrong, higher and lower, are not judged by this edition.
考據Apparatus
一、科判
本品在《大智度論》釋《大品般若》之次第中屬〈釋餘品〉一段，繫卷五十六，卷端題「大智度論釋滅諍亂品第三十一」〔T25 0460a27〕，總釋《大品般若》所對之品。本品與前品〈顧視品第三十〉同繫卷五十六，而分居一卷之首尾：前品〈顧視品〉起於卷首、訖於卷中，本品則起於卷中〔T25 0460a27〕、訖於卷末——品身正文終於卷末題「大智度論卷第五十六」〔T25 0463b13〕，即本品身兼卷五十六之訖，次品〈寶塔校量品第三十二〉別起卷五十七〔T25 0463b16〕。本品之界單純，起題與品身 mulu 同繫〔T25 0460a27〕，不觸前品所遇之卷首開卷格式行分繫問題。
品內結構二【經】二【論】交替，全品作一單元讀之，不拆。經①〔0460a27–0461a06〕帝釋歎般若功德、佛可其言而廣說今世後世功德，論①〔0461a07–0461b22〕釋之；經②〔0461b23–0462c28〕佛續告帝釋護念之相，論②〔0463a02–0463b12〕以問答釋之，收品。前品三經三論之數，本品減為二經二論——多品多結構型，據底本各自定，不沿他品之格局。經②為全品最大之段（逾全品四成），歷諸天現在諸佛守護、十善四行、廣行六度十八空諸三昧、迴向不高心諸縷；論②較短，密於論①、經②之間。
品內一結構特出，異於前諸品：經②之【經】標籤不落句首，而鑲於論①末句之中段——論①收於「是般若波羅蜜能破無明等諸結使」〔T25 0461b21〕、「何況瞋恚、嫉妬、鬪亂之事而不能滅」〔T25 0461b22〕之後，經②【經】標籤即繫於「而不能滅」句末、「復次，憍尸迦」句首之間，其精確位置繫〔T25 0461b23〕。前品四層標籤皆恰在句首，本品此一過渡標籤鑲嵌於句中，為本品獨具之相，據實誌之。
說者之結構，本品自具一型，以帝釋（釋提桓因、憍尸迦）與佛之酬對為軸，然須逐段辨。經①帝釋白佛，歎菩薩受持般若得今世功德（十成就、變身如佛、以三乘度脫），佛可其言而廣說今世、後世功德，續說般若能滅諸法諍亂——帝釋發起、佛為回應而廣之。論①論主釋曰之體。經②佛告帝釋護念之語（不善法滅善法轉增、四種正行、廣行諸法、迴向不高心）；其中段一節，說者反轉，須明辨：帝釋白佛「為迴向薩婆若心故，亦為不高心故」〔T25 0462b28〕，佛不逕答而反問「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』」〔T25 0462c01〕，帝釋乃自答一長段（自「世尊！菩薩摩訶薩若行世間檀波羅蜜」至「亦為不生高心故」，近全品十五分之二篇幅），詳陳世間六度、世間三十七道品「著吾我故生高心」〔T25 0462c18〕，與出世間六度「不得施者，不得受者，不得施物」〔T25 0462c19〕之對比——此段係帝釋向佛覆講、自陳其對世間出世間波羅蜜差別之解，非佛開示、亦非論主釋詞，據實標，不慣性繫佛。論②不循論①「釋曰」開篇之慣例，逕以問答起——問答二組：初問「先已說魔、若魔民等三種人欲破壞般若，今何以故重說」〔T25 0463a02〕，後問世間波羅蜜佛何以說。至若論主標「佛自說」「佛自引」之慣用語，論①、論②皆無（回搜零見），與前品〈顧視品〉論主屢標「佛自說」「佛自引本事」者異，據實誌其闕。
二、術語考
滅諍亂·滅諸法諍亂。 本品品名之所繫，經證原句具在經①。般若之德在能滅一切法之諍亂——「是般若波羅蜜能滅諸法諍亂」〔T25 0460c25〕，所滅者何？「何等諸法？所謂婬、怒、癡」〔T25 0460c25〕，下歷「無明乃至大苦聚」〔T25 0460c26〕、諸蓋結使纏、諸見（我見人見眾生見、斷常垢淨有無）、慳貪犯戒瞋恚諸行、著五眾、著六度、著十八空、著道品乃至十八不共法、著一切智一切種智、著涅槃——「是一切法諍亂，盡能滅，不令增長」〔T25 0461a05〕。品名「滅諍亂」三字，即從此經文末句「是一切法諍亂，盡能滅」直取，為本品標題之經證出處。
今世功德·後世功德。 經①帝釋歷數受持般若之今世功德——成就眾生、淨佛世界、供養諸佛、聞法不忘，及家、母、生、眷屬、相、光明、眼、耳、三昧、陀羅尼十種成就，復以方便力變身如佛度脫眾生。佛可而更分二世：現世功德者，「是為菩薩摩訶薩行般若波羅蜜，得現世功德」〔T25 0460c09〕（長夜行六度、捨內外物法安立眾生於六度乃至四果佛道）；後世功德者，「後世功德——得阿耨多羅三藐三菩提」〔T25 0460c10〕，轉法輪、所願滿足、入無餘涅槃。論①釋「今世功德」逕云「如先說義」〔T25 0461a19〕，指其義先已見於前品。
六波羅蜜（略譯）。 經論並用六度之略譯與音譯——檀（波羅蜜）、尸羅、羼提、毘梨耶、禪、般若。論①逐詞訓釋受持之相：「聞」者「若從佛、若菩薩、若餘說法人邊聞般若波羅蜜」〔T25 0461a07〕，受、持、親近、讀、誦、為他說、正憶念各有其訓，而「正憶念是一切善法之根本」〔T25 0461a17〕。此六度略譯與所釋經之音譯全式「檀那」「禪那」有系統性之異，詳第四目。
梵志·魔若魔民·增上慢人（三種破法人）。 本品兩見「三種人欲破壞般若」，論①釋其三名。「梵志」者「是一切出家外道，若有承用其法者，亦名梵志」〔T25 0461b02〕，愛著其法、聞實相空法不信故欲破壞；「魔、若魔民」，論逕云「如先說」〔T25 0461b04〕，指其義先已見；「增上慢人」者「是佛弟子，得禪定，未得聖道，自謂已得」〔T25 0461b05〕，聞無四果無道無涅槃便發增上慢、生忿惱心欲破實相空法。三者雖起破心，以般若神力故惡心即滅、終不從願。
迴向薩婆若心·不高心。 經②末帝釋一問一自答之樞——菩薩般若波羅蜜「為迴向薩婆若心故，亦為不高心故」〔T25 0462b28〕。「薩婆若」者一切智；「不高心」者不生高慢。帝釋自答以世間、出世間波羅蜜對顯：世間六度「著吾我故生高心」〔T25 0462c18〕，出世間六度則「不得施者，不得受者，不得施物」〔T25 0462c19〕，六度乃至一切種智皆不可得，故迴向薩婆若而不生高心。
八解脫（解脫·背捨）。 經②列諸修法，中及「自入八解脫中，教人入八解脫，讚八解脫」〔T25 0462a18〕。「八解脫」之名，本論底本作「解脫」，所釋經及本論〔聖〕〔石〕二本並作「背捨」——同義而異名（背棄三界、捨諸著心），為本品所釋經對讀信度最高之互證，詳第四目發現一。
三、譬喻與故事
《大智度論》以譬喻著稱，本品之喻散在經①、論①，率以毒蛇、藥、兵仗顯般若滅諍不受破之相。
摩祇藥喻。 本品之樞喻，經①、論①各一用。經①明受持般若者諍亂不得便——「有藥名摩祇，有蛇飢行索食，見虫欲噉」〔T25 0460c18〕，虫趣藥所，藥氣力故蛇不能前而還去，「是藥力能勝毒故」〔T25 0460c20〕，「摩祇藥有如是力」〔T25 0460c20〕；受持般若者，種種鬪諍欲來破壞，以般若威力故隨所起處即疾消滅，亦復如是。論①重申此喻而易其取象——「蝦蟇到摩祇藥所，蛇聞藥氣，毒即消歇」〔T25 0461b16〕，「是壞法惡人，亦復如是，欲壞行般若波羅蜜人」〔T25 0461b17〕常隨逐之，以般若力勢故瞋恚邪見之毒即時消滅。摩祇藥者，般若之喻依；蛇毒者，諍亂瞋恚之喻依；藥氣勝毒者，般若滅諍之所顯。
以手障鉾喻。 論①釋般若神力令破法者惡心即滅、反自受損——「如人以手障鉾，但自傷其手，鉾無所損」〔T25 0461b09〕——欲破般若者如以手障鉾，鉾（般若實相）無所損而手（惡心）自傷。
毒蛇食蝦蟇喻。 即摩祇藥喻之論①變式，以毒蛇逐蝦蟇起，「譬如毒蛇欲食蝦蟇，常隨逐之」〔T25 0461b15〕，蝦蟇到藥所而蛇毒消歇；壞法惡人逐行般若人，其瞋恚邪見之毒亦然消滅——喻末別出三果：「有降伏得道者，有作弟子者，有復道還去者」〔T25 0461b19〕。
四、所釋經文
品名四造：滅諍亂／滅諍／現功德／滅淨（並錄不判）。 本品品名跨底本呈四種變體，為本品第一須辨之事，逐一據底本誌之。
其一，本論（T25n1509）側。底本作「大智度論釋滅諍亂品第三十一」，品身 mulu 作「滅諍亂品」〔T25 0460a27〕。本論自身校勘於品題下並陳五本異名——大正底本作「滅諍亂品」，宮本作「滅諍品」（無「亂」字），聖本題「釋第卅品」（品名字省，品次作卅），石本作「摩訶般若波羅蜜經滅諍亂品第卅」，明本作「釋滅諍亂品第三十一」〔校記見第八目〕；復有專就「亂」字之校記，宋、元、明三本並缺「亂」字〔校記「亂【大】｜〔－〕【宋】【元】【明】」，見第八目〕，即此三本亦讀「滅諍品」；又有明本一夾註，於「第三十一」下記「經作現滅諍品」〔校記「一（經作現滅諍品）【明】」，見第八目〕，明本編者以此記所釋經之品名。合觀，本論一側之傳世諸本，於本品品名已呈「滅諍亂」與「滅諍」二讀，並附明本所記所釋經「現滅諍」之名。
其二，所釋經（T223）側。後秦鳩摩羅什譯《摩訶般若波羅蜜經》此品題作「滅諍品」〔T08 0280c15〕，無「亂」字，與本論宮本、宋元明本一致；而其品題下夾註明載「丹本名為現功德品」（丹本異名，繫同一品題出處）——「現功德」之名直呼應本品經文「今世功德」「後世功德」之核心結構詞（見第二目），非任意異名。
其三，唐代經錄之「現功德」名。唐玄逸《大唐開元釋教廣品歷章》（A097n1267）著錄「摩訶般若波羅蜜經現功德品第三十」〔A097n1267 0813a01〕，與所釋經丹本異名逐字相同，構成「現功德」名之獨立第二見證。
其四，宋代目錄之「滅淨」名。宋惟白《大藏經綱目指要錄》（C056n1159）同書兩處著錄本品作「滅淨品」——卷二「學般若故，滅諸諍法，成就一切善法故耳」〔C056n1159 0139a10〕（摘要與本品「是一切法諍亂，盡能滅」義理呼應）、卷五「滅淨品為天帝勉修羅鬪戰也」〔C056n1159 0185c09〕（位於「五十六」條目，緊接前品〈顧視品〉之後、次品〈寶塔品〉之前，位置確證所指即本品）。同書兩見「滅淨品」，構成第四獨立名稱變體。
四造字形皆已底本逐字核：滅諍亂（本論大正／明／石諸讀，組合略異）、滅諍（本論宮宋元明／所釋經）、現功德（所釋經丹本／A097）、滅淨（C056 兩見）。本版品名從本論底本作「滅諍亂品」（本版品名主軸為本論，非所釋經）；所釋經「滅諍品」及丹本「現功德品」、經錄「現功德品」、綱目「滅淨品」皆逐字保留於對讀敘述，不逕改，並錄不判，不代定一名之正。
品次離軌與『全帙負一階』計數。 所釋經此品之 mulu 屬性標序作三十二而顯文題「滅諍品」（顯文品次三十一），屬性較顯文多算一位——延續品二十七以來所釋經電子藏本之既定品次離軌現象（標序＝顯文加一）；本論此品 mulu 屬性標序作三十一對顯文品次三十一，編號自洽，下品〈寶塔校量品〉本論標序三十二對顯文三十二，亦無離軌——此屬所釋經電子藏本單方之結構性現象，本論一側未見，據實誌錄，不判其成因。別有一『全帙負一階』計數之跡，於本品獲兩重見證：A097 經錄本品作「現功德品第三十」〔A097n1267 0813a01〕，較本論、所釋經之「第三十一」少一階，與其著錄前品〈顧視品〉作「第二十九」〔A097n1267 0812b11〕同方向；本論〔聖〕本卷末跋語復自以「卅品」稱本品——校記「道釋第卅品竟」〔聖〕、「六（釋第廿九品訖卅品）」〔聖〕（見第八目），即聖本讀卷五十六所釋為『第廿九品至卅品』（本論品三十至品三十一），亦少一階。經錄與寫本二見同一方向，據實誌其存，不判二者同源或各自形成。
全量牒經對讀。 本論二段【經】文（經①②合併，剝【經】/【論】標籤後之連續漢字流）與所釋經全品〈滅諍品〉逐字對校，本論側三千餘字、所釋經側三千餘字，逐字契合率屬般若諸品對讀之常態；所釋經此品無【論】層，全品皆〈經〉文，逐字對應本論二段所牒之經，逐段皆屬全引（逐字對應原文，僅標點體例、字序、單字增減之翻譯體差），無節引大幅刪削。其差異可分二類：一者純標點慣例差，所釋經編輯層頓號密度較疏，尤見經②諸「自入……教人入……讚……亦歡喜讚歎……」列舉句之連書，屬編輯層慣例互異，非文字異文；二者系統性異寫及單見措辭差，除品名外，別有義理攸關之兩側對勘二事及對照組諸例，如次。
系統性異寫（跨本重現）。 其一，六度音譯之「那」尾——本論「檀波羅蜜」「禪波羅蜜」（略譯），所釋經多作「檀那波羅蜜」「禪那波羅蜜」（音譯全式，補「那」尾），本品經②有多輪六度枚舉句，此異尤密，與前諸品所誌吻合。其二，「讚」句之「法」字——所釋經於經②「讚……」疊句系統性補「法」字（本論「讚陀羅尼」／所釋經「讚陀羅尼法」、本論「讚初禪」／所釋經「讚初禪法」等），凡多見。其三，「淨佛世界」／「淨佛國土」——本論凡六見「淨佛世界」，所釋經作「淨佛國土」，與前諸品所誌同一詞組之跨本重現再添一例。此三者並錄不判。
兩側對勘發現一（本品最強·四重見證同向）：「解脫」／「背捨」（八解脫術語）。 經②「自入八解脫中……」句一帶〔T25 0462a19〕連續四處用「解脫」，所釋經對應四處皆讀「背捨」。反查本論自身校勘：於此四處並有校記「解脫【大】｜背捨【聖】【石】」（〔0462a19〕三見、〔0462a20〕一見，見第八目），即本論傳世〔聖〕〔石〕二本於此四見處全部讀「背捨」，與所釋經全系一致（所釋經此段自身無分歧）。此為本品所釋經對讀中信度最高、且四次連續重現（疊句互證）之材料——本論〔聖〕〔石〕與所釋經三本相合、四見同向，句義所繫（八解脫之異名），並錄不判。
兩側對勘發現二（三造異體·無佐證·誌不升級）：「匂」／「匃」／「自」。 經②帝釋自答段「布施諸佛、辟支佛、聲聞及諸貧窮、乞匂、行路人」〔T25 0462c03〕，本論底本「乞匂」（乞討義古字），本論自身校記「匂【大】｜自【聖】」（〔0462c04〕，見第八目），即聖本讀「自」；所釋經該處讀「乞匃」（其自身無分歧）。三本呈三種寫法（匂／匃／自），本目僅如實記三造字面之異，不推斷孰是孰非、不判訛字之鏈。此例本論內部無「匃」讀之佐證（聖本讀「自」而非「匃」），故不與發現一同列為雙向互證項，僅誌其三造異體，據實與發現一分層。
對照組核對（負向對照）。 上二發現之外，「讚……法」構式（陀羅尼、初禪、內空等處補「法」字）與「淨佛世界／國土」二類 T223 側異文，逐一回查本論自身校勘，並無內部傳本異讀之佐證——即此二類純屬兩本各自譯例慣性之差，與發現一之有本論〔聖〕〔石〕內證者相對，據以誌方法之克制，非逢異必挑。
五、般若義眼
本品之眼，在一「滅諍亂」與一「無方便／有方便」——般若能滅一切法之諍亂，其本在菩薩於內外法不著、六度不可得而不生高心。其義可約為五重。
其一，般若滅一切法諍亂。品名之義，經①具陳——般若能滅者，非徒滅外之鬪諍，乃滅一切法之諍亂：婬怒癡、無明大苦、諸見結使、慳貪犯戒諸行、著五眾六度十八空道品乃至著涅槃，「是一切法諍亂，盡能滅，不令增長」〔T25 0461a05〕。諍亂之根在「著」——著內外法故起鬪諍，故滅著即滅諍。
其二，菩薩於內外法不著故不得便。經論並明破法者何以不能得便，其本在菩薩之不著——論①「菩薩於內外法不著」〔T25 0461b10〕，「眾生從無始世界來，常著內外法故起鬪諍」〔T25 0461b11〕，而「菩薩捨內外著處，自安立六波羅蜜」〔T25 0461b12〕，復「教化眾生，令捨內外鬪法，安立眾生於六波羅蜜」〔T25 0461b13〕，「是無量世修集福德力，鬪諍根盡故」〔T25 0461b14〕雖有鬪亂事來不能得便。不受破者，非別有禦破之力，即此不著內外、鬪諍根盡之一義。
其三，世間／出世間波羅蜜——無方便／有方便。經②末帝釋自答，以世間、出世間六度對顯高心之生不生。世間六度者著吾我——「是菩薩摩訶薩行世間善法，著吾我故生高心」〔T25 0462c17〕，行布施而念「我行」「我能具足」，無方便故生高慢；出世間六度者六度不可得——「不得施者，不得受者，不得施物」〔T25 0462c19〕，六度乃至一切種智皆不可得，為迴向薩婆若故不生高心。論②收其總義——「無方便者雖行六波羅蜜，內不能離我心，外取諸法相」〔T25 0463b06〕，「所謂我是施者，彼是受者，是布施物」〔T25 0463b07〕，是因緣故不能到佛道；「與此相違，是有方便」〔T25 0463b09〕。無方便則行六度而著我著法，有方便則行六度而三輪體空。
其四，受持般若者善法轉增、煩惱不覆。經②明受持般若之今世功德——不善法滅、善法轉增，所說人皆信受，親友堅固。論②申之——「是人修集福德、智慧故，成大威德」〔T25 0463a09〕，「設使妄語，人皆信受，何況實語」〔T25 0463a10〕；「以善法增長故，瞋恚等煩惱不能覆心」〔T25 0463a13〕，「結使雖起，智慧思惟，不令覆心」〔T25 0463a14〕，設起結使不起口業、設口業起不成身業，故「是菩薩雖卑陋鄙賤，以行勝法故，得在勝人數中」〔T25 0463a18〕，是今世功德。又深樂善法故能具四種正行（自行、教他、讚法、隨喜），「二乘人不能具足四行，以不深樂善法故」〔T25 0463a21〕。
其五，世間法為方便初門（論②末句·收全品）。論②末一問答，答經②帝釋所陳世間、出世間之對比——問世間波羅蜜等既非正道，般若中佛何以說之？答曰「此是行者初門，與正道相似故」〔T25 0463b11〕，「先行相似法，後得真道」〔T25 0463b11〕。世間六度非徒著我之過，乃行者入道之初門，與正道相似，先行之而後得真道——此般若『不廢世間，而不著世間』之義，為本品收束之所歸。
六、諸家異釋
《大智度論》本無逐文全疏之傳統，古德引釋率屬據實偏倚。本品古德覆讀有二型：釋所釋經之吉藏疏存完整專章，品名之釋、科判之目與本品經論逐一相應；釋論之慧影疏斷層不覆本卷。此外別有經錄、目錄之品名著錄，及一低信度之後世文學用典。此目誌錄其所疏所引與本品之對應，不判各家詮釋高下。
吉藏《大品經義疏》（X24n0451）。 於本品〈滅諍品第三十一〉之逐文疏，起〔X24 0266b03〕（品題），迄〔X24 0267c01〕（次品〈大明品第三十二〉起前），覆本品二經二論全篇。其可誌者五。其一，總科定位——「此下第二、周三品，從滅諍至大明述成，明五果格量」〔X24 0266b04〕，點明本品（滅諍品）為「周三品」（滅諍／大明／述成）之首品，總攝五果格量。其二，五果四事之架構——「明五果即應五，但文有四」〔X24 0266b05〕，合明魔人不得便、諸天守護、不橫死、住處無恐怖四事，而「三果在此品，兩果大明品也」〔X24 0266b07〕，即本品含前三果、餘二果在次品。其三，「二種諍」義理框架——釋品名云「滅諍品者，下文明般若能斷爾許諍」〔X24 0266b08〕，「然今略明二種諍」〔X24 0266b09〕：「一、人諍，謂魔、魔民、外道、增上慢人」〔X24 0266b10〕乃至一切有所得人欲破菩薩正觀及般若者，二者法諍（十惡十善、常無常、生死涅槃真妄之諍）；菩薩行正般若，非十惡故十惡滅乃至非涅槃故涅槃滅，此義易解，佛、論主、地論主三家同作此釋。其四，『重說之由』先設問答——「今是問：前三歎品中已明三種惡人不得便，今何故更明」〔X24 0266c16〕，答曰「前明三種惡人為欲總害行般若人故來」〔X24 0266c17〕，今此明三惡人為欲破般若法故舉；吉藏疏此問答，先於本論論②「先已說魔、若魔民等三種人欲破壞般若，今何以故重說」之自問自答，二者問法略異而義理一致。其五，疏末逐字呼應論②末句——「復次憍尸迦下，第二、明諸天守護果」〔X24 0267a18〕釋經②諸天佛守護段，而全疏收於「有得是無所得初門，今文是教有得無得，亦有具緣義也」〔X24 0267b23〕，與本論論②末句「此是行者初門，與正道相似故；先行相似法，後得真道」逐字相呼應（同一「初門」之概念，疏／論對照），構成吉藏對本品覆蓋無漂移之強邊界確證。
慧影《大智度論疏》（X46n0791）。 為釋本論之唯一古疏，僅殘卷存世；卷十七訖釋論卷四十五、卷二十一起釋論卷五十九，本品所繫之論卷五十六正落於此二卷之間之缺口內，慧影疏現存諸卷完全未覆本品。全庫回搜「滅諍亂品」「滅諍品」「現功德品」「摩祇」等本品獨有詞串，於本品段落皆零命中——慧影疏殘卷不覆本品，延續前諸品所誌之結論，據實誌錄。
均正《大乘四論玄義》（X46n0784）。 全書回搜「滅諍亂」「滅諍」「現功德」「摩祇」諸串，本品皆零命中——與前品〈顧視品〉獲均正引本品然燈授記之情形不同，本品未見均正之具名徵引，據實誌其闕，不強求。
書目類著錄（品名之佐證）。 唐玄逸《大唐開元釋教廣品歷章》（A097n1267）著錄本品作「摩訶般若波羅蜜經現功德品第三十」〔A097n1267 0813a01〕，用「現功德品」名而品次作「第三十」（少一階，見第四目）。宋惟白《大藏經綱目指要錄》（C056n1159）兩處著錄本品作「滅淨品」〔C056n1159 0139a10／0185c09〕（見第四目）。二書之著錄，為本品品名四造流通之佐證，並錄不判。
後世文學用典（低信度·誠實層標記）。 唐道世《法苑珠林》卷六十九有「巧遣眾毒。似摩祇之除萬惡」〔T53n2122 0907c01〕句，借本品「摩祇藥」（有藥名摩祇，蛇聞氣不敢前）之意象，喻智慧遣除諸毒——然此句未明引品名、論名、卷數，屬典故式化用而非逐字徵引；同段別有引《大智度論》他處之義，可證道世曾參讀本論，然「摩祇」一詞之借用無以斷其確係讀本品後之刻意用典。本目據實標其為低信度候選，不升列為與 X24／A097／C056 同等之明確徵引，義疏層若採，宜明示其『典故式化用』之性質。
本論自釋（闕如）。 全庫檢本論「摩祇」，僅本品自身三見〔T25 0460c18／0460c20／0461b16〕，其餘九十九卷零命中——本品「摩祇藥」譬喻為孤例，論主未於後文回指或再用，與前品〈顧視品〉「視是人如佛」語於後卷獲自釋之情形相異，據實記錄本品此類論內自我互證材料之闕如。
近代著述（依例排除）。 凡近代學者之釋，依例排除，不採為古德權威、不引入義理徵引。
七、互讀與承衍
本品之義脈，前後相承者有三，皆此目所誌，不代定讀。
其一，論內自指與品品相貫。論屢用互見之法——論①釋「今世功德」逕云「如先說義」〔T25 0461a19〕（指前品已釋今世功德義）、釋「魔、若魔民」逕云「如先說」〔T25 0461b04〕（指其名先已釋）——皆本論品品相貫、互見成義之明證；本品所牒之三種破法人（梵志、魔若魔民、增上慢人）、今世後世功德諸目，並承前品〈顧視品〉之義而更申之。
其二，與前後品之連環。本品〈滅諍亂品〉與前品〈顧視品〉同繫卷五十六，前品明般若受持者魔不得便、諸天守護，本品續明般若能滅諸法諍亂、破法者惡心即滅——二品同就『受持般若之功德與守護』立言，義脈相續。所釋經此品〈滅諍品〉之逐字平行（第四目）、吉藏〈滅諍品〉章之逐文疏（第六目），並為本品義脈之外緣。
其三，古德科判之承引。吉藏以本品為《大品》「周三品」（滅諍／大明／述成）之首品、「五果格量」之開端（第六目），就本品在《大品》結構中之位而立言；其疏末「有得是無所得初門」之語，與本論論②末句「此是行者初門」逐字相呼應——此屬古德一家之科判承引，本目誌其迹，不代定其為經文自證之結構斷言。
八、校本與版本說明
本品底本為《大智度論》卷五十六〔T25 0460a27–0463b13〕；所釋經校本為《摩訶般若波羅蜜經》〈滅諍品〉〔T08 0280c15–0283a20〕；古德疏校本為吉藏《大品經義疏》（X24n0451，覆本品〔X24 0266b03–0267c01〕），慧影《大智度論疏》（X46n0791）殘卷不覆本品，均正《大乘四論玄義》（X46n0784）無徵引。異讀校記依大正校勘，涉大正底本與宋、元、明、宮、聖、石（石山寺本）諸本之異。
品題複合校記（五本異名·四造之底據）。 品首四條校記並陳品題、論名、卷次計數之異文（另一條「論釋【大】｜釋論【宋】【元】」為論名字序，非品名，見總帳），其品名攸關者三。其一〔T25 0460a27〕，品題複合——「大智度論釋滅諍亂品第三十一【大】｜大智度第三十一品釋滅諍品【宮】｜釋第卅品【聖】｜摩訶般若波羅蜜經滅諍亂品第卅【石】｜釋滅諍亂品第三十一【明】」，五本題句各異，宮本讀「滅諍品」（無亂）。其二〔T25 0460a27〕，「亂」字專記——「亂【大】｜〔－〕【宋】【元】【明】」，宋、元、明三本並缺「亂」字（讀「滅諍」）。其三〔T25 0460a27〕，明本夾註——「一【大】｜一（經作現滅諍品）【明】」，明本於品次「第三十一」下記所釋經作「現滅諍品」。此三條即品名四造於本論一側之底據，用於第四目品名之判。（複合校記所列「明」本讀全名「釋滅諍亂品第三十一」〔有亂〕，而「亂」字專記列宋元明並缺〔明本無亂〕，二條就明本之「亂」字有無表面不一，係大正藏電子校本同題複合校記與獨立單字校記分屬不同校勘範圍之並存現象，如實兩存並錄，不強加調解。）
義理或音寫攸關三處，異讀專列（並錄不判）。 其一，「解脫」／「背捨」——校記「解脫【大】｜背捨【聖】【石】」四見（〔0462a19〕三、〔0462a20〕一），本論〔聖〕〔石〕二本讀「背捨」，與所釋經合，四見同向（第四目發現一）。其二，「匂」／「自」——校記「匂【大】｜自【聖】」（〔0462c04〕），本論聖本讀「自」，與底本「匂」及所釋經「匃」皆異，三造異體（第四目發現二）。其三，卷末聖本跋語之「負一階」計數——校記「道【大】｜道釋第卅品竟【聖】」（〔0463b12〕）、「六【大】｜六（釋第廿九品訖卅品）【聖】｜八【石】」（〔0463b13〕），聖本卷末跋語以「卅品」稱本品、「廿九品訖卅品」稱卷五十六所釋，較正題少一階（第四目）。此三處異讀，句義或計數所繫，並引無遺，正文從現行底本讀法。
校勘總帳（一百四十九條全量對帳·底本原樣）。 下依工作底本檔末原樣傳錄（本品自身校記依出處序，遞歸重出之標並計），異本讀法並列保存，正文仍從現行底本讀法：
- 〔T25 0460a27〕大智度論釋滅諍亂品第三十一【大】｜大智度第三十一品釋滅諍品【宮】｜釋第卅品【聖】｜摩訶般若波羅蜜經滅諍亂品第卅【石】｜釋滅諍亂品第三十一【明】
- 〔T25 0460a27〕論釋【大】｜釋論【宋】【元】
- 〔T25 0460a27〕亂【大】｜〔－〕【宋】【元】【明】
- 〔T25 0460a27〕一【大】｜一（經作現滅諍品）【明】
- 〔T25 0460a28〕【經】【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0460a29〕是【大】｜從【宋】【元】【明】【宮】
- 〔T25 0460b01〕人【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0460b02〕界【大】｜國【石】
- 〔T25 0460b03〕界【大】｜國【石】
- 〔T25 0460b06〕眼【大】｜明【石】
- 〔T25 0460b08〕界【大】｜佛界【宋】【宮】｜佛國【元】【明】【石】
- 〔T25 0460b09〕般【大】｜槃【石】
- 〔T25 0460b12〕已【大】｜以【宋】【元】【明】【宮】
- 〔T25 0460b18〕他【大】｜他人【石】
- 〔T25 0460b21〕增【大】｜憎【明】
- 〔T25 0460b21〕乖【大】｜亦【聖】
- 〔T25 0460b24〕羅【大】｜羅波羅蜜【石】
- 〔T25 0460b24〕提【大】｜提波羅蜜【石】
- 〔T25 0460b24〕耶【大】｜耶波羅蜜【石】
- 〔T25 0460b24〕禪【大】｜禪波羅蜜【石】
- 〔T25 0460b26〕物【大】｜〔－〕【石】
- 〔T25 0460c05〕故【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0460c06〕立【大】｜立眾生【石】
- 〔T25 0460c21〕是【大】｜〔－〕【聖】
- 〔T25 0460c22〕他【大】｜他人【元】【明】【石】
- 〔T25 0460c24〕疾【大】｜自【石】
- 〔T25 0461a05〕能【大】｜能消【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0461a07〕【論】【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0461a11〕讀【大】｜讚【聖】
- 〔T25 0461a11〕為常【大】｜當為【宮】
- 〔T25 0461a11〕未【大】｜不【聖】
- 〔T25 0461a13〕佛【大】｜〔－〕【石】
- 〔T25 0461a16〕為【大】｜說【宮】
- 〔T25 0461a20〕更說【大】｜說更【聖】
- 〔T25 0461a21〕令【大】｜合【聖】｜今【石】
- 〔T25 0461a25〕今【大】｜令【元】【明】
- 〔T25 0461a25〕說【大】｜〔－〕【聖】
- 〔T25 0461a25〕信【大】｜信持【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0461a27〕不【大】｜〔－〕【聖】
- 〔T25 0461b01〕來，欲【大】｜欲來【石】
- 〔T25 0461b02〕其【大】｜〔－〕【宋】【宮】
- 〔T25 0461b04〕破【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0461b04〕壞【大】｜〔－〕【石】
- 〔T25 0461b04〕若【大】｜共【元】
- 〔T25 0461b07〕惱【大】｜怒【宋】【元】【明】【宮】
- 〔T25 0461b13〕捨【大】｜〔－〕【聖】
- 〔T25 0461b20〕有【大】｜〔－〕【聖】【石】
- 〔T25 0461b22〕著【大】｜著諸【聖】
- 〔T25 0461b22〕五【大】｜吾【聖】
- 〔T25 0461b23〕【經】【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0461b24〕天【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0461b26〕他【大】｜他人【石】
- 〔T25 0461b27〕共【大】｜發【聖】
- 〔T25 0461b28〕他【大】｜他人【石】
- 〔T25 0461c06〕種【大】｜〔－〕【聖】
- 〔T25 0461c08〕慳【大】｜堅【聖】
- 〔T25 0461c08〕覆【大】｜受【聖】
- 〔T25 0461c09〕生【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0461c13〕讚【大】｜讚嘆【石】
- 〔T25 0461c14〕讚【大】｜讚嘆【石】
- 〔T25 0461c14〕法【大】｜者【宮】
- 〔T25 0461c15〕語【大】｜讚【聖】
- 〔T25 0461c22〕讚【大】｜讚行【石】
- 〔T25 0461c22〕蜜【大】｜蜜法【石】
- 〔T25 0461c24〕讚【大】｜讚行【石】
- 〔T25 0461c24〕蜜【大】｜蜜法【石】
- 〔T25 0461c26〕讚【大】｜讚行【石】
- 〔T25 0461c26〕蜜【大】｜蜜法【石】
- 〔T25 0461c28〕讚【大】｜讚行【石】
- 〔T25 0461c28〕蜜【大】｜蜜法【石】
- 〔T25 0461c29〕讚【大】｜讚修【石】
- 〔T25 0462a01〕空【大】｜空法【石】
- 〔T25 0462a02〕讚【大】｜讚修【石】
- 〔T25 0462a03〕空【大】｜空法【石】
- 〔T25 0462a04〕讚【大】｜讚入【石】
- 〔T25 0462a04〕昧【大】｜昧法【石】
- 〔T25 0462a05〕入【大】｜行【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0462a06〕讚【大】｜讚得【石】
- 〔T25 0462a06〕尼【大】｜尼法【石】
- 〔T25 0462a07〕禪【大】｜禪法【石】
- 〔T25 0462a09〕中【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0462a09〕慈心【大】｜入慈心法【元】【明】【石】
- 〔T25 0462a11〕讚【大】｜讚入【石】
- 〔T25 0462a11〕處【大】｜處法【石】
- 〔T25 0462a14〕四念處【大】｜修四念處法【元】【明】【石】
- 〔T25 0462a15〕覺【大】｜學【聖】
- 〔T25 0462a17〕相【大】｜想【聖】
- 〔T25 0462a17〕作【大】｜住【聖】
- 〔T25 0462a17〕讚【大】｜讚修【石】
- 〔T25 0462a18〕昧【大】｜昧法【元】【明】【石】
- 〔T25 0462a19〕解脫【大】｜背捨【聖】【石】
- 〔T25 0462a19〕解脫【大】｜背捨【聖】【石】
- 〔T25 0462a19〕讚【大】｜讚入【石】
- 〔T25 0462a19〕解脫【大】｜背捨【聖】【石】
- 〔T25 0462a20〕亦【大】｜法亦【石】
- 〔T25 0462a20〕解脫【大】｜背捨【聖】【石】
- 〔T25 0462a21〕讚【大】｜讚入【元】【明】【石】
- 〔T25 0462a21〕亦【大】｜法亦【元】【明】【石】
- 〔T25 0462a24〕自行【大】｜〔－〕【聖】
- 〔T25 0462a25〕讚【大】｜讚行【元】【明】｜讚嘆行【石】
- 〔T25 0462a27〕讚【大】｜讚得【石】
- 〔T25 0462a27〕亦【大】｜法亦【元】【明】【石】
- 〔T25 0462b03〕是亦【大】｜亦以【宋】【元】【明】【宮】｜是以【聖】
- 〔T25 0462b16〕佛【大】｜便佛【聖】
- 〔T25 0462b19〕不【大】｜我不【聖】
- 〔T25 0462b20〕隨懈【大】｜墮解【聖】
- 〔T25 0462b20〕隨【大】｜墮【聖】
- 〔T25 0462b21〕隨【大】｜墮【聖】
- 〔T25 0462b26〕他【大】｜他人【石】
- 〔T25 0462b28〕薩【大】｜〔－〕【聖】
- 〔T25 0462b28〕婆【大】｜波【聖】
- 〔T25 0462b29〕心【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0462c01〕菩【大】｜善【聖】
- 〔T25 0462c01〕薩【大】｜〔－〕【聖】
- 〔T25 0462c04〕佛、【大】｜〔－〕【聖】
- 〔T25 0462c04〕貧窮【大】｜窮貧【聖】
- 〔T25 0462c04〕匂【大】｜自【聖】
- 〔T25 0462c06〕言【大】｜自念言【石】
- 〔T25 0462c16〕眾【大】｜一切眾【石】
- 〔T25 0462c18〕法【大】｜法者【石】
- 〔T25 0462c19〕出【大】｜出出【聖】
- 〔T25 0462c22〕羅【大】｜羅波羅蜜【聖】【石】
- 〔T25 0462c23〕提【大】｜提波擁蜜【聖】【石】
- 〔T25 0462c24〕耶【大】｜耶波羅蜜【聖】【石】
- 〔T25 0462c24〕禪【大】｜禪波羅蜜【聖】【石】
- 〔T25 0462c25〕若【大】｜若波羅蜜【聖】【石】
- 〔T25 0463a02〕【論】【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0463a03〕壞【大】｜〔－〕【宮】【聖】【石】
- 〔T25 0463a03〕佛【大】｜〔－〕【宮】
- 〔T25 0463a07〕語【大】｜謂【聖】
- 〔T25 0463a12〕有【大】｜〔－〕【宮】
- 〔T25 0463a18〕至【大】｜生【聖】
- 〔T25 0463a18〕也【大】｜〔－〕【宮】【聖】
- 〔T25 0463a18〕雖卑【大】｜離復賊【聖】｜雖復卑【宋】【元】【明】【宮】【石】
- 〔T25 0463a19〕得【大】｜故得【石】
- 〔T25 0463a23〕亦【大】｜亦不【宋】【元】【明】【宮】【聖】
- 〔T25 0463a26〕一切【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0463a28〕或【大】｜成【聖】
- 〔T25 0463a29〕自【大】｜身【聖】｜〔－〕【石】
- 〔T25 0463b01〕生【大】｜〔－〕【石】
- 〔T25 0463b03〕若【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0463b06〕要【大】｜惡【石】
- 〔T25 0463b08〕是【大】｜〔－〕【宮】
- 〔T25 0463b09〕若【大】｜〔－〕【聖】
- 〔T25 0463b12〕相【大】｜〔－〕【宮】
- 〔T25 0463b12〕後得【大】｜得後【宋】
- 〔T25 0463b12〕道【大】｜道釋第卅品竟【聖】
- 〔T25 0463b13〕論【大】｜論釋【宮】｜經論【聖】【石】
- 〔T25 0463b13〕六【大】｜六（釋第廿九品訖卅品）【聖】｜八【石】
以上一百四十九條，與工作底本檔末之數全然機械相合（本品自身校記一百二十五條、遞歸重引二十四條）。義理或音寫攸關之三處（〔0462a19〕〔0462a20〕「解脫／背捨」四見、〔0462c04〕「匂／自」、卷末〔0463b12〕〔0463b13〕聖本跋語）已於上文專列，並與所釋經雙向對校（第四目）；餘條異本讀法並列保存，正文從現行底本讀法，並錄不判。
I. Structural Placement
Within the sequence in which the Mahāprajñāpāramitā-upadeśa comments on the Larger Sūtra, this chapter belongs to the section of the Commentary on the Remaining Chapters and falls in Fascicle 56. Its opening title reads 「大智度論釋滅諍亂品第三十一」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Quelling Strife, the Thirty-first"〔T25 0460a27〕, and it comments on the whole of the corresponding chapter of the Larger Sūtra. This chapter and the preceding chapter, "Looking Round", Chapter 30, both belong to Fascicle 56, but they occupy its beginning and its end respectively: the preceding chapter, "Looking Round", begins at the head of the fascicle and ends in its middle, while this chapter begins in the middle of the fascicle〔T25 0460a27〕 and ends at its close—the main text of the chapter ends at the fascicle-end title 「大智度論卷第五十六」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Fifty-six"〔T25 0463b13〕; that is, the body of this chapter also constitutes the close of Fascicle 56, and the next chapter, "Weighing the Jewelled Stūpa", Chapter 32, begins separately with Fascicle 57〔T25 0463b16〕. The boundaries of this chapter are simple: the opening title and the chapter's mulu entry are anchored at the same place〔T25 0460a27〕, and the question met in the preceding chapter, of how to assign the format lines at the opening of a fascicle, does not arise.
Within the chapter, two Sūtra sections and two Treatise sections alternate, and the whole chapter is read as one unit, not divided. In Sūtra ①〔0460a27–0461a06〕 Śakra praises the merits of prajñā, and the Buddha approves his words and expounds at length the merits of this life and of later lives; Treatise ①〔0461a07–0461b22〕 explains it. In Sūtra ②〔0461b23–0462c28〕 the Buddha goes on to tell Śakra the marks of protection; Treatise ②〔0463a02–0463b12〕 explains it by question and answer, closing the chapter. The count of the preceding chapter, three Sūtra and three Treatise sections, is here reduced to two Sūtra and two Treatise sections—chapters are of many structural types, each determined on its own terms from the base text, not following the pattern of other chapters. Sūtra ② is the largest section of the chapter (more than four-tenths of the whole), running through the strands of protection by the gods and the Buddhas of the present, the ten wholesome courses and the four practices, the wide practice of the six perfections, the eighteen emptinesses, and the samādhis, and dedication with the mind that is not haughty; Treatise ② is shorter, and in density lies between Treatise ① and Sūtra ②.
One structural feature of the chapter stands out, differing from the preceding chapters: the Sūtra marker of Sūtra ② does not fall at the head of a sentence but is embedded in the middle of the last sentence of Treatise ①—Treatise ① closes after 「是般若波羅蜜能破無明等諸結使」 tr. "this prajñāpāramitā can break ignorance and all the other fetters"〔T25 0461b21〕 and 「何況瞋恚、嫉妬、鬪亂之事而不能滅」 tr. "how then could it be unable to quell matters of anger, jealousy, and strife"〔T25 0461b22〕, and the Sūtra marker of Sūtra ② is attached between the end of the phrase 「而不能滅」 tr. "be unable to quell" and the head of the phrase 「復次，憍尸迦」 tr. "Again, Kauśika", its exact position being anchored at〔T25 0461b23〕. In the preceding chapter the markers of the four layers all fell exactly at the head of a sentence; in this chapter this one transitional marker is embedded mid-sentence, a feature peculiar to this chapter, recorded as it is.
As to the structure of speakers, this chapter has a type of its own, with the exchange between Śakra (Śakra Devānām Indra, Kauśika) and the Buddha as its axis; yet it must be distinguished section by section. In Sūtra ①, Śakra addresses the Buddha, praising the merits in this life gained by the bodhisattva who receives and upholds prajñā (the ten accomplishments, transforming his body to be like a Buddha, and liberating beings by the three vehicles); the Buddha approves his words and expounds at length the merits of this life and of later lives, and goes on to say that prajñā can quell the strife of dharmas—Śakra initiates, and the Buddha responds and broadens it. Treatise ① takes the form of the treatise-author's explanation. Sūtra ② consists of the Buddha's words to Śakra on protection (unwholesome dharmas cease and wholesome dharmas increase, the four kinds of right practice, the wide practice of the dharmas, dedication and the mind that is not haughty); in one passage in its middle the speakers are reversed, and this must be clearly distinguished: Śakra addresses the Buddha, 「為迴向薩婆若心故，亦為不高心故」 tr. "it is for the sake of the mind of dedication to sarvajñā, and also for the sake of the mind that is not haughty"〔T25 0462b28〕; the Buddha does not answer directly but asks back, 「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』」 tr. "How is it that ‘the bodhisattva-mahāsattva's prajñāpāramitā is for the sake of the mind of dedication to sarvajñā, and also for the sake of the mind that is not haughty’?"〔T25 0462c01〕; and Śakra then answers himself in a long passage (from 「世尊！菩薩摩訶薩若行世間檀波羅蜜」 tr. "World-Honored One! If the bodhisattva-mahāsattva practises the worldly perfection of giving" to 「亦為不生高心故」 tr. "and also for the sake of not giving rise to a haughty mind", nearly two-fifteenths of the length of the whole chapter), setting out in detail the worldly six perfections and the worldly thirty-seven limbs of the path, which 「著吾我故生高心」 tr. "give rise to a haughty mind because of clinging to I and mine"〔T25 0462c18〕, in contrast with the world-transcending six perfections, in which 「不得施者，不得受者，不得施物」 tr. "one does not find a giver, does not find a receiver, does not find a thing given"〔T25 0462c19〕—this passage is Śakra restating to the Buddha his own understanding of the difference between the worldly and the world-transcending perfections; it is neither the Buddha's instruction nor the treatise-author's explanation, and it is labelled as the source text actually has it, not attributed to the Buddha out of habit. Treatise ② does not follow the practice of Treatise ①, which opens with 「釋曰」 tr. "Explanation:", but opens directly with questions and answers—two sets: the first asks 「先已說魔、若魔民等三種人欲破壞般若，今何以故重說」 tr. "It was already said earlier that three kinds of people—Māra, or Māra's people, and the rest—wish to break and destroy prajñā; why is it said again now?"〔T25 0463a02〕; the second asks why the Buddha speaks of the worldly perfections. As for the treatise-author's customary markers 「佛自說」 tr. "the Buddha himself says" and 「佛自引」 tr. "the Buddha himself cites", neither Treatise ① nor Treatise ② has them (a search back finds none)—unlike the preceding chapter, "Looking Round", where the treatise-author repeatedly marked 「佛自說」 tr. "the Buddha himself says" and 「佛自引本事」 tr. "the Buddha himself cites a past event"; their absence is recorded as it is.
II. Terms Examined
Quelling strife · quelling the strife of dharmas. This is what the chapter name rests on, and the sūtra evidence, in its original words, is fully present in Sūtra ①. The virtue of prajñā lies in its power to quell the strife of all dharmas—「是般若波羅蜜能滅諸法諍亂」 tr. "this prajñāpāramitā can quell the strife of dharmas"〔T25 0460c25〕. What does it quell? 「何等諸法？所謂婬、怒、癡」 tr. "Which dharmas? Namely lust, anger, and delusion"〔T25 0460c25〕; below this the text runs through 「無明乃至大苦聚」 tr. "ignorance up to the great mass of suffering"〔T25 0460c26〕; the hindrances, fetters, and entanglements; the views (the view of self, the view of a person, the view of a being; annihilation and permanence, defilement and purity, existence and non-existence); the practices of stinginess, breaking the precepts, and anger; clinging to the five aggregates, clinging to the six perfections, clinging to the eighteen emptinesses, clinging to the limbs of the path up to the eighteen unshared dharmas, clinging to omniscience and omniscience of all kinds, clinging to nirvāṇa—「是一切法諍亂，盡能滅，不令增長」 tr. "the strife of all these dharmas it can entirely quell, and not let it grow"〔T25 0461a05〕. The three characters of the chapter name, 「滅諍亂」 tr. "quelling strife", are taken directly from the last sentence of this sūtra passage, 「是一切法諍亂，盡能滅」 tr. "the strife of all these dharmas it can entirely quell"; this is the sūtra source of the chapter title.
The merits of this life · the merits of later lives. In Sūtra ①, Śakra counts through the merits in this life of receiving and upholding prajñā—bringing beings to maturity, purifying the Buddha-world, making offerings to the Buddhas, not forgetting the Dharma heard, and the ten accomplishments of family, mother, birth, retinue, marks, radiance, eye, ear, samādhi, and dhāraṇī; and further, by the power of skilful means, transforming his body to be like a Buddha to liberate beings. The Buddha approves and further divides them into two lives. For the merits of the present life: 「是為菩薩摩訶薩行般若波羅蜜，得現世功德」 tr. "this is the bodhisattva-mahāsattva practising prajñāpāramitā and gaining the merits of the present life"〔T25 0460c09〕 (through the long night practising the six perfections, giving up inner and outer things, establishing beings by the Dharma in the six perfections, up to the four fruits and the Buddha path). For the merits of later lives: 「後世功德——得阿耨多羅三藐三菩提」 tr. "the merits of later lives—attaining anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening)"〔T25 0460c10〕, turning the Dharma wheel, having his vows fulfilled, and entering nirvāṇa without remainder. Treatise ①, explaining 「今世功德」 tr. "the merits of this life", simply says 「如先說義」 tr. "the meaning is as said before"〔T25 0461a19〕, pointing out that its meaning has already appeared in the preceding chapter.
The six perfections (short transcriptions). Sūtra and treatise both use the short transcriptions and translations of the six perfections—dān(-pāramitā), śīla, kṣānti, vīrya, dhyān, and prajñā. Treatise ① glosses word by word the marks of receiving and upholding: 「聞」 tr. "hearing" means 「若從佛、若菩薩、若餘說法人邊聞般若波羅蜜」 tr. "hearing prajñāpāramitā from the Buddha, or from a bodhisattva, or from some other person who expounds the Dharma"〔T25 0461a07〕; receiving, upholding, drawing near, reading, reciting, explaining to others, and rightly bearing in mind each have their gloss, and 「正憶念是一切善法之根本」 tr. "rightly bearing in mind is the root of all wholesome dharmas"〔T25 0461a17〕. These short transcriptions of the six perfections differ systematically from the full transcriptions 「檀那」 tr. "dāna" and 「禪那」 tr. "dhyāna" of the sūtra explained; see Section IV.
Brahmin ascetics · Māra, or Māra's people · people of overweening pride (the three kinds of people who break the Dharma). Twice in this chapter there appear 「三種人欲破壞般若」 tr. "three kinds of people who wish to break and destroy prajñā", and Treatise ① explains their three names. 「梵志」 tr. "Brahmin ascetics" are 「是一切出家外道，若有承用其法者，亦名梵志」 tr. "all the renunciants of the outsiders' paths; anyone who takes up and follows their dharma is also called a brahmin ascetic"〔T25 0461b02〕; loving and clinging to their own dharma, they do not believe the dharma of the emptiness of the real mark when they hear it, and therefore wish to break and destroy it. For 「魔、若魔民」 tr. "Māra, or Māra's people", the treatise simply says 「如先說」 tr. "as said before"〔T25 0461b04〕, pointing out that their meaning has already appeared. 「增上慢人」 tr. "People of overweening pride" are 「是佛弟子，得禪定，未得聖道，自謂已得」 tr. "disciples of the Buddha who have attained meditative concentration but have not attained the noble path, and say of themselves that they have attained it"〔T25 0461b05〕; hearing that there are no four fruits, no path, and no nirvāṇa, they give rise to overweening pride and to a mind of anger and vexation, and wish to break the dharma of the emptiness of the real mark. Although these three give rise to the mind to break it, by the spiritual power of prajñā their evil mind is at once extinguished, and in the end they do not get their wish.
The mind of dedication to sarvajñā · the mind that is not haughty. This is the pivot of Śakra's one question and his own answer at the end of Sūtra ②—the bodhisattva's prajñāpāramitā is 「為迴向薩婆若心故，亦為不高心故」 tr. "for the sake of the mind of dedication to sarvajñā, and also for the sake of the mind that is not haughty"〔T25 0462b28〕. 「薩婆若」 tr. "Sarvajñā" is omniscience; 「不高心」 tr. "the mind that is not haughty" is not giving rise to haughtiness. In his own answer Śakra sets the worldly and the world-transcending perfections against each other to show this: the worldly six perfections 「著吾我故生高心」 tr. "give rise to a haughty mind because of clinging to I and mine"〔T25 0462c18〕, while in the world-transcending six perfections 「不得施者，不得受者，不得施物」 tr. "one does not find a giver, does not find a receiver, does not find a thing given"〔T25 0462c19〕; the six perfections up to omniscience of all kinds are all unfindable, and so one dedicates to sarvajñā without giving rise to a haughty mind.
The eight liberations (liberation · turning away and relinquishing). Sūtra ② lists the practices, and among them mentions 「自入八解脫中，教人入八解脫，讚八解脫」 tr. "himself entering the eight liberations, teaching others to enter the eight liberations, praising the eight liberations"〔T25 0462a18〕. For the name 「八解脫」 tr. "the eight liberations", the base text of this treatise reads 「解脫」 tr. "liberation", while the sūtra explained and the 〔聖〕〔石〕 texts of this treatise both read 「背捨」 tr. "turning away and relinquishing"—the same meaning under different names (turning one's back on the three realms, relinquishing every clinging mind). This is the mutual confirmation of highest reliability in this chapter's cross-reading with the sūtra explained; see Section IV, Finding One.
III. Similes and Stories
The Mahāprajñāpāramitā-upadeśa is renowned for its similes. In this chapter the similes are scattered through Sūtra ① and Treatise ①, and for the most part they use poisonous snakes, a medicinal herb, and weapons to show that prajñā quells strife and cannot be broken.
The simile of the moqi herb. The pivotal simile of this chapter, used once each in Sūtra ① and Treatise ①. Sūtra ① makes clear that strife can gain no advantage over one who receives and upholds prajñā—「有藥名摩祇，有蛇飢行索食，見虫欲噉」 tr. "there is a herb named moqi; a snake, famished, was going about seeking food, and seeing an insect wished to devour it"〔T25 0460c18〕; the insect goes to where the herb is, and by the force of the herb's vapour the snake cannot advance and turns back, 「是藥力能勝毒故」 tr. "because the power of this herb can overcome poison"〔T25 0460c20〕; 「摩祇藥有如是力」 tr. "the moqi herb has such power"〔T25 0460c20〕. So too with one who receives and upholds prajñā: when every kind of quarrel and strife comes wishing to break and destroy him, by the majestic power of prajñā it is swiftly extinguished wherever it arises. Treatise ① restates this simile but changes its image—「蝦蟇到摩祇藥所，蛇聞藥氣，毒即消歇」 tr. "the toad reaches where the moqi herb is; the snake smells the herb's vapour, and its poison at once subsides"〔T25 0461b16〕; 「是壞法惡人，亦復如是，欲壞行般若波羅蜜人」 tr. "these evil people who destroy the Dharma are also like this: wishing to destroy the person who practises prajñāpāramitā"〔T25 0461b17〕, they constantly pursue him, and by the power and force of prajñā the poison of their anger and wrong views is at once extinguished. The moqi herb is the vehicle of the simile for prajñā; the snake's poison is the vehicle of the simile for strife and anger; the herb's vapour overcoming the poison is what prajñā's quelling of strife shows.
The simile of blocking a spear with the hand. Treatise ① explains that by the spiritual power of prajñā the evil mind of those who break the Dharma is at once extinguished, and that they harm themselves instead—「如人以手障鉾，但自傷其手，鉾無所損」 tr. "like a person blocking a spear with his hand: he only wounds his own hand, and the spear is not harmed at all"〔T25 0461b09〕—one who wishes to break prajñā is like one who blocks a spear with his hand: the spear (the real mark of prajñā) is not harmed at all, while the hand (the evil mind) wounds itself.
The simile of the poisonous snake that would eat the toad. This is the Treatise ① variant of the moqi herb simile, beginning with the poisonous snake pursuing the toad: 「譬如毒蛇欲食蝦蟇，常隨逐之」 tr. "just as a poisonous snake, wishing to eat a toad, constantly pursues it"〔T25 0461b15〕; the toad reaches the herb, and the snake's poison subsides. The evil people who destroy the Dharma pursue the one who practises prajñā, and the poison of their anger and wrong views is likewise extinguished—at the end of the simile three outcomes are set out separately: 「有降伏得道者，有作弟子者，有復道還去者」 tr. "some are subdued and attain the path, some become disciples, some go back the way they came"〔T25 0461b19〕.
IV. The Sūtra Passage Explained
Four forms of the chapter name: Quelling Strife / Quelling Contention / Manifest Merits / Quelling Purity (recorded side by side without judgement). The name of this chapter appears in four variant forms across the witnesses; this is the first matter in the chapter that must be sorted out, and each is recorded in turn on the basis of the base text.
First, the side of this treatise (T25n1509). The base text reads 「大智度論釋滅諍亂品第三十一」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Quelling Strife, the Thirty-first", and the chapter's mulu entry reads 「滅諍亂品」 tr. "Chapter on Quelling Strife"〔T25 0460a27〕. This treatise's own collation notes set out, below the chapter title, the different names in five texts—the Taishō base text reads 「滅諍亂品」 tr. "Chapter on Quelling Strife"; the Palace edition reads 「滅諍品」 tr. "Chapter on Quelling Contention" (without the character 「亂」 tr. "disorder"); the Shōgozō titles it 「釋第卅品」 tr. "Commentary on the Thirtieth Chapter" (the chapter name omitted, the chapter number given as thirtieth); the Ishiyama text reads 「摩訶般若波羅蜜經滅諍亂品第卅」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on Quelling Strife, the Thirtieth"; and the Ming edition reads 「釋滅諍亂品第三十一」 tr. "Commentary on the Chapter on Quelling Strife, the Thirty-first" [collation note: see Section VIII]. There is further a collation note specifically on the character 「亂」 tr. "disorder": the three editions Song, Yuan, and Ming all lack the character 「亂」 tr. "disorder" [collation note 「亂【大】｜〔－〕【宋】【元】【明】」 tr. "‘disorder’ in the Taishō; absent in the Song, Yuan, and Ming"; see Section VIII], so that these three editions too read 「滅諍品」 tr. "Chapter on Quelling Contention". And there is an interlinear note in the Ming edition which, below 「第三十一」 tr. "the Thirty-first", records 「經作現滅諍品」 tr. "the sūtra reads ‘Chapter on Manifesting the Quelling of Contention’" [collation note 「一（經作現滅諍品）【明】」 tr. "‘one (the sūtra reads Chapter on Manifesting the Quelling of Contention)’ in the Ming"; see Section VIII]; by this the editor of the Ming edition records the chapter name of the sūtra explained. Taken together, the transmitted texts on this treatise's side already show two readings of the chapter name, 「滅諍亂」 tr. "Quelling Strife" and 「滅諍」 tr. "Quelling Contention", together with the name 「現滅諍」 tr. "Manifesting the Quelling of Contention" that the Ming edition records for the sūtra explained.
Second, the side of the sūtra explained (T223). In the Mahāprajñāpāramitā Sūtra translated by Kumārajīva of the Later Qin, this chapter is titled 「滅諍品」 tr. "Chapter on Quelling Contention"〔T08 0280c15〕, without the character 「亂」 tr. "disorder", agreeing with the Palace edition and the Song, Yuan, and Ming editions of this treatise; and the interlinear note below its chapter title states plainly 「丹本名為現功德品」 tr. "the Khitan edition names it ‘Chapter on Manifest Merits’" (a variant name in the Khitan edition, anchored at the same chapter-title locus)—the name 「現功德」 tr. "Manifest Merits" directly echoes the core structural terms 「今世功德」 tr. "the merits of this life" and 「後世功德」 tr. "the merits of later lives" in this chapter's sūtra text (see Section II); it is not an arbitrary variant name.
Third, the name 「現功德」 tr. "Manifest Merits" in a Tang-dynasty catalogue. Xuanyi of the Tang, in his Extended Chapter Register of the Buddhist Teaching of the Kaiyuan Era of the Great Tang (A097n1267), records 「摩訶般若波羅蜜經現功德品第三十」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on Manifest Merits, the Thirtieth"〔A097n1267 0813a01〕, word for word identical with the Khitan variant name of the sūtra explained; this constitutes an independent second witness for the name 「現功德」 tr. "Manifest Merits".
Fourth, the name 「滅淨」 tr. "Quelling Purity" in a Song-dynasty bibliography. Weibai of the Song, in his Essentials of the Outline of the Great Canon (C056n1159), records this chapter in two places in the same book as 「滅淨品」 tr. "Chapter on Quelling Purity"—in Fascicle 2, 「學般若故，滅諸諍法，成就一切善法故耳」 tr. "it is because of training in prajñā that one quells all dharmas of contention and accomplishes all wholesome dharmas"〔C056n1159 0139a10〕 (a summary whose meaning echoes this chapter's 「是一切法諍亂，盡能滅」 tr. "the strife of all these dharmas it can entirely quell"), and in Fascicle 5, 「滅淨品為天帝勉修羅鬪戰也」 tr. "the Chapter on Quelling Purity concerns the lord of the gods striving in the battle with the asuras"〔C056n1159 0185c09〕 (placed under the entry 「五十六」 tr. "fifty-six", immediately after the preceding chapter, "Looking Round", and before the next chapter, the "Stūpa" chapter—a position that confirms it refers to this chapter). The two occurrences of 「滅淨品」 tr. "Chapter on Quelling Purity" in the same book constitute a fourth, independent variant of the name.
The graphs of all four forms have been checked word for word against the base text: Quelling Strife (the Taishō, Ming, and Ishiyama readings of this treatise, in slightly differing combinations), Quelling Contention (the Palace, Song, Yuan, and Ming readings of this treatise; the sūtra explained), Manifest Merits (the Khitan edition of the sūtra explained; A097), and Quelling Purity (C056, twice). This edition follows the base text of this treatise in taking the chapter name as 「滅諍亂品」 tr. "Chapter on Quelling Strife" (the main axis for chapter names in this edition is this treatise, not the sūtra explained); the sūtra explained's 「滅諍品」 tr. "Chapter on Quelling Contention", together with the Khitan 「現功德品」 tr. "Chapter on Manifest Merits", the catalogue's 「現功德品」 tr. "Chapter on Manifest Merits", and the Outline's 「滅淨品」 tr. "Chapter on Quelling Purity", are all kept word for word in the comparative account and not altered; they are recorded side by side without judgement, and no single name is fixed as the correct one.
Departures in chapter numbering and the ‘whole-sequence one-step-lower’ count. The mulu attribute of this chapter in the sūtra explained gives its number as thirty-two, while the displayed title reads 「滅諍品」 tr. "Chapter on Quelling Contention" (displayed chapter number thirty-one), the attribute counting one more than the displayed text—continuing the established departure in chapter numbering in the electronic canon text of the sūtra explained since Chapter 27 (attribute number = displayed number plus one). In this treatise the mulu attribute of this chapter gives thirty-one against the displayed chapter number thirty-one, internally consistent; and for the next chapter, "Weighing the Jewelled Stūpa", this treatise's attribute number thirty-two against the displayed thirty-two likewise shows no departure—this is a structural phenomenon of the electronic canon text of the sūtra explained alone, not seen on this treatise's side; it is recorded as it is, without judging its cause. Separately there is a trace of a ‘whole-sequence one-step-lower’ count, for which this chapter provides two witnesses. The A097 catalogue records this chapter as 「現功德品第三十」 tr. "Chapter on Manifest Merits, the Thirtieth"〔A097n1267 0813a01〕, one step lower than the 「第三十一」 tr. "the Thirty-first" of this treatise and the sūtra explained, in the same direction as its record of the preceding chapter, "Looking Round", as 「第二十九」 tr. "the Twenty-ninth"〔A097n1267 0812b11〕; and the fascicle-end colophon of the 〔聖〕 text of this treatise itself calls this chapter 「卅品」 tr. "the thirtieth chapter"—the collation notes 「道釋第卅品竟」 tr. "‘path; the commentary on the thirtieth chapter is finished’" 〔聖〕 and 「六（釋第廿九品訖卅品）」 tr. "‘six (commenting on the twenty-ninth chapter through the thirtieth chapter)’" 〔聖〕 (see Section VIII); that is, the Shōgozō reads what Fascicle 56 comments on as ‘the twenty-ninth chapter through the thirtieth chapter’ (Chapters 30 to 31 of this treatise), likewise one step lower. The catalogue and the manuscript, two witnesses, point in the same direction; their existence is recorded as it is, without judging whether the two share a source or arose independently.
Full comparative reading of the cited sūtra. The two Sūtra sections of this treatise (Sūtras ① and ② combined: the continuous stream of Chinese characters after stripping the Sūtra and Treatise markers) have been collated character by character against the whole of the corresponding chapter of the sūtra explained, "Quelling Contention"—over three thousand characters on this treatise's side and over three thousand on the side of the sūtra explained; the rate of word-for-word agreement is what is normal in the comparative reading of the prajñā chapters. This chapter of the sūtra explained has no Treatise layer; the whole chapter is sūtra text, corresponding word for word with the sūtra cited in this treatise's two sections, and every section is cited in full (corresponding word for word with the original, with only differences of translation style in punctuation conventions, word order, and the addition or omission of single characters), with no large-scale abridgement. The differences fall into two kinds. The first is purely a difference of punctuation convention: the editorial layer of the sūtra explained is sparser in its use of enumeration commas, seen especially in the running-together of the enumerative sentences of Sūtra ②, 「自入……教人入……讚……亦歡喜讚歎……」 tr. "himself entering … teaching others to enter … praising … also rejoicing and praising …"; this belongs to differing conventions of the editorial layer and is not a textual variant. The second is systematic variant writings and single differences of wording: besides the chapter name, there are the two doctrinally relevant findings of the two-sided collation, and the examples of the comparison group, as follows.
Systematic variant writings (recurring across the texts). First, the final 「那」 tr. "na" in the transcriptions of the six perfections—this treatise has 「檀波羅蜜」 tr. "dān-pāramitā" and 「禪波羅蜜」 tr. "dhyān-pāramitā" (short transcriptions), while the sūtra explained mostly reads 「檀那波羅蜜」 tr. "dānapāramitā" and 「禪那波羅蜜」 tr. "dhyānapāramitā" (the full transcription, supplying the final 「那」 tr. "na"). Sūtra ② of this chapter has several rounds of sentences enumerating the six perfections, where this difference is especially dense, in agreement with what was recorded for the preceding chapters. Second, in the 「讚」 tr. "praising" sentences, the character 「法」 tr. "dharma"—in the repeated 「讚……」 tr. "praising …" sentences of Sūtra ②, the sūtra explained systematically adds the character 「法」 tr. "dharma" (this treatise 「讚陀羅尼」 tr. "praising dhāraṇī" / the sūtra explained 「讚陀羅尼法」 tr. "praising the dharma of dhāraṇī"; this treatise 「讚初禪」 tr. "praising the first dhyāna" / the sūtra explained 「讚初禪法」 tr. "praising the dharma of the first dhyāna"; and so on), many times over. Third, 「淨佛世界」 tr. "purifying the Buddha-world" / 「淨佛國土」 tr. "purifying the Buddha-land"—this treatise has 「淨佛世界」 tr. "purifying the Buddha-world" six times in all, where the sūtra explained reads 「淨佛國土」 tr. "purifying the Buddha-land", adding one more instance of the cross-textual recurrence of this phrase recorded for the preceding chapters. These three are recorded side by side without judgement.
Two-way check, Finding One (the strongest in the chapter · four witnesses in the same direction): 「解脫」 tr. "liberation" / 「背捨」 tr. "turning away and relinquishing" (terms for the eight liberations). In the passage around the sentence 「自入八解脫中……」 tr. "himself entering the eight liberations …" of Sūtra ②〔T25 0462a19〕, 「解脫」 tr. "liberation" is used four times in succession, and at all four corresponding places the sūtra explained reads 「背捨」 tr. "turning away and relinquishing". Checking back against this treatise's own collation: at these four places there is in each case the collation note 「解脫【大】｜背捨【聖】【石】」 tr. "‘liberation’ in the Taishō; ‘turning away and relinquishing’ in the Shōgozō and the Ishiyama" (three at〔0462a19〕, one at〔0462a20〕; see Section VIII); that is, the transmitted 〔聖〕 and 〔石〕 texts of this treatise read 「背捨」 tr. "turning away and relinquishing" at all four of these places, entirely in agreement with the sūtra explained (which itself has no divergence in this passage). This is the material of highest reliability in this chapter's comparative reading with the sūtra explained, recurring four times in succession (the repeated sentences confirming one another)—the 〔聖〕 and 〔石〕 texts of this treatise and the sūtra explained, three texts, agree, with four occurrences in the same direction; the sense of the sentence depends on it (an alternative name for the eight liberations), and it is recorded side by side without judgement.
Two-way check, Finding Two (three variant graphs · no corroboration · recorded, not upgraded): 「匂」 tr. "beg (variant graph)" / 「匃」 tr. "beg" / 「自」 tr. "self". In Śakra's own answer in Sūtra ②, 「布施諸佛、辟支佛、聲聞及諸貧窮、乞匂、行路人」 tr. "giving to the Buddhas, pratyekabuddhas, and śrāvakas, and to the poor, beggars, and travellers"〔T25 0462c03〕, the base text of this treatise reads 「乞匂」 tr. "beggars" (an ancient graph with the sense of begging), and this treatise's own collation note reads 「匂【大】｜自【聖】」 tr. "‘beg (variant graph)’ in the Taishō; ‘self’ in the Shōgozō" (〔0462c04〕; see Section VIII), that is, the Shōgozō reads 「自」 tr. "self"; the sūtra explained reads 「乞匃」 tr. "beggars" at this place (with no divergence of its own). The three texts show three writings (the variant graph, the standard graph, and ‘self’); this section only records as it is the difference in the surface forms of the three writings, without inferring which is right and which is wrong, and without judging a chain of scribal error. For this example there is no corroboration within this treatise for the reading 「匃」 tr. "beg" (the Shōgozō reads 「自」 tr. "self", not 「匃」 tr. "beg"), so it is not listed together with Finding One as an item of two-way mutual confirmation; only the three variant graphs are recorded, and it is kept, as the facts warrant, on a different level from Finding One.
Control-group check (negative comparison). Apart from the two findings above, the two classes of T223-side variants—the construction 「讚……法」 tr. "praising the dharma of …" (the character 「法」 tr. "dharma" added at dhāraṇī, the first dhyāna, inner emptiness, and so on) and 「淨佛世界／國土」 tr. "purifying the Buddha-world / Buddha-land"—were checked back one by one against this treatise's own collation, and there is no corroboration from internal variant readings in the transmitted texts; that is, these two classes are purely differences in the translation habits of each text, in contrast with Finding One, which has internal evidence from the 〔聖〕 and 〔石〕 texts of this treatise. This is recorded to show the restraint of the method: not every difference is singled out.
V. The Prajñā Eye
The eye of this chapter lies in the one phrase 「滅諍亂」 tr. "quelling strife" and the one pair 「無方便／有方便」 tr. "without skilful means / with skilful means"—prajñā can quell the strife of all dharmas, and its root lies in the bodhisattva's not clinging to inner and outer dharmas, the six perfections being unfindable, so that no haughty mind arises. Its meaning can be summarised in five layers.
First, prajñā quells the strife of all dharmas. The meaning of the chapter name is fully set out in Sūtra ①—what prajñā can quell is not merely quarrelling outside, but the strife of all dharmas: lust, anger, and delusion; ignorance and the great mass of suffering; the views and fetters; the practices of stinginess, breaking the precepts, and the rest; clinging to the five aggregates, the six perfections, the eighteen emptinesses, the limbs of the path, up to clinging to nirvāṇa—「是一切法諍亂，盡能滅，不令增長」 tr. "the strife of all these dharmas it can entirely quell, and not let it grow"〔T25 0461a05〕. The root of strife lies in 「著」 tr. "clinging"—because of clinging to inner and outer dharmas, quarrels arise; so to extinguish clinging is to quell strife.
Second, because the bodhisattva does not cling to inner and outer dharmas, no advantage can be gained over him. Sūtra and treatise both make clear why those who would break the Dharma cannot gain an advantage, and the root lies in the bodhisattva's non-clinging—Treatise ①: 「菩薩於內外法不著」 tr. "the bodhisattva does not cling to inner or outer dharmas"〔T25 0461b10〕; 「眾生從無始世界來，常著內外法故起鬪諍」 tr. "beings, from beginningless time, have constantly clung to inner and outer dharmas, and therefore raise quarrels"〔T25 0461b11〕; whereas 「菩薩捨內外著處，自安立六波羅蜜」 tr. "the bodhisattva relinquishes the inner and outer places of clinging and establishes himself in the six perfections"〔T25 0461b12〕, and further 「教化眾生，令捨內外鬪法，安立眾生於六波羅蜜」 tr. "teaches and transforms beings, causing them to relinquish the inner and outer dharmas of quarrelling, and establishes beings in the six perfections"〔T25 0461b13〕; 「是無量世修集福德力，鬪諍根盡故」 tr. "because of this power of merit cultivated and gathered through immeasurable lives, and because the root of quarrelling is exhausted"〔T25 0461b14〕, even when matters of strife come they cannot gain an advantage. Not being broken is not a matter of having some separate power to ward off breaking; it is simply this one meaning: not clinging to inner and outer, the root of quarrelling exhausted.
Third, the worldly and the world-transcending perfections—without skilful means and with skilful means. At the end of Sūtra ②, Śakra in his own answer sets the worldly and the world-transcending six perfections against each other to show whether a haughty mind arises or not. The worldly six perfections cling to I and mine—「是菩薩摩訶薩行世間善法，著吾我故生高心」 tr. "this bodhisattva-mahāsattva practises worldly wholesome dharmas, and gives rise to a haughty mind because of clinging to I and mine"〔T25 0462c17〕; practising giving, he thinks 「我行」 tr. "I practise" and 「我能具足」 tr. "I can complete it", and, being without skilful means, gives rise to haughtiness. In the world-transcending six perfections the six perfections are unfindable—「不得施者，不得受者，不得施物」 tr. "one does not find a giver, does not find a receiver, does not find a thing given"〔T25 0462c19〕; the six perfections up to omniscience of all kinds are all unfindable, and because it is for the sake of dedication to sarvajñā, no haughty mind arises. Treatise ② gathers up the overall meaning—「無方便者雖行六波羅蜜，內不能離我心，外取諸法相」 tr. "one without skilful means, though he practises the six perfections, inwardly cannot leave the thought of self and outwardly grasps the marks of dharmas"〔T25 0463b06〕, 「所謂我是施者，彼是受者，是布施物」 tr. "namely: I am the giver, that one is the receiver, this is the thing given"〔T25 0463b07〕; for this reason he cannot reach the Buddha path. 「與此相違，是有方便」 tr. "What runs contrary to this is having skilful means"〔T25 0463b09〕. Without skilful means, one practises the six perfections yet clings to self and clings to dharmas; with skilful means, one practises the six perfections and the three spheres are empty in substance.
Fourth, for the one who receives and upholds prajñā, wholesome dharmas increase and the afflictions do not cover the mind. Sūtra ② makes clear the merits in this life of receiving and upholding prajñā—unwholesome dharmas cease and wholesome dharmas increase, what he says is believed and accepted by all, and his friends are firm. Treatise ② expands on this—「是人修集福德、智慧故，成大威德」 tr. "because this person cultivates and gathers merit and wisdom, he achieves great majestic virtue"〔T25 0463a09〕; 「設使妄語，人皆信受，何況實語」 tr. "even if he were to speak falsely, people would all believe and accept it—how much more when he speaks the truth"〔T25 0463a10〕; 「以善法增長故，瞋恚等煩惱不能覆心」 tr. "because wholesome dharmas increase, anger and the other afflictions cannot cover the mind"〔T25 0463a13〕; 「結使雖起，智慧思惟，不令覆心」 tr. "though fetters arise, he reflects with wisdom and does not let them cover the mind"〔T25 0463a14〕. If fetters arise they do not produce karma of speech, and if karma of speech arises it does not become karma of the body; hence 「是菩薩雖卑陋鄙賤，以行勝法故，得在勝人數中」 tr. "though this bodhisattva is lowly, mean, and base, because he practises the superior dharma he is counted among superior persons"〔T25 0463a18〕: these are the merits of this life. Further, because he deeply delights in wholesome dharmas he can be complete in the four kinds of right practice (practising oneself, teaching others, praising the dharma, and rejoicing), whereas 「二乘人不能具足四行，以不深樂善法故」 tr. "people of the two vehicles cannot be complete in the four practices, because they do not deeply delight in wholesome dharmas"〔T25 0463a21〕.
Fifth, worldly dharmas as the first gate of skilful means (the last sentence of Treatise ②, gathering up the whole chapter). The last question and answer of Treatise ② responds to the contrast between the worldly and the world-transcending set out by Śakra in Sūtra ②. It asks: since the worldly perfections and the rest are not the right path, why does the Buddha speak of them within prajñā? The answer is 「此是行者初門，與正道相似故」 tr. "this is the practitioner's first gate, because it resembles the right path"〔T25 0463b11〕; 「先行相似法，後得真道」 tr. "first one practises the resembling dharma, afterwards one attains the true path"〔T25 0463b11〕. The worldly six perfections are not merely the fault of clinging to self; they are the practitioner's first gate of entry into the path, resembling the right path—one practises them first and afterwards attains the true path. This is the meaning of prajñā, ‘not abandoning the world, yet not clinging to the world’, and it is where this chapter comes to its close.
VI. Divergent Readings of the Masters
The Mahāprajñāpāramitā-upadeśa has no tradition of a complete line-by-line commentary; the ancient masters' citations and explanations lean wherever the material happens to fall. The ancient masters' rereading of this chapter is of two types: Jizang's commentary, which explains the sūtra explained, preserves a complete dedicated section, whose explanation of the chapter name and whose headings of analysis correspond one by one with this chapter's sūtra and treatise; Huiying's commentary, which explains the treatise, has a gap that does not cover this fascicle. Apart from these there are records of the chapter name in catalogues and bibliographies, and one low-reliability literary allusion of a later age. This section records the correspondence between what each has commented on or cited and this chapter, and does not judge the relative merit of the interpretations.
Jizang's Commentary on the Larger Sūtra (X24n0451). Its line-by-line commentary on this chapter, "Quelling Contention, Chapter Thirty-one", begins at〔X24 0266b03〕 (the chapter title) and ends at〔X24 0267c01〕 (before the start of the next chapter, "Great Illumination, Chapter Thirty-two"), covering the whole of this chapter's two Sūtra and two Treatise sections. Five points in it are worth recording. First, the overall analytical position—「此下第二、周三品，從滅諍至大明述成，明五果格量」 tr. "below this is the second: a cycle of three chapters, from ‘Quelling Contention’ to ‘Great Illumination’ and ‘Declaring Accomplishment’, making clear the measuring of the five fruits"〔X24 0266b04〕, marking this chapter ("Quelling Contention") as the first chapter of a 「周三品」 tr. "cycle of three chapters" (Quelling Contention / Great Illumination / Declaring Accomplishment), which as a whole comprises the measuring of the five fruits. Second, the framework of five fruits and four matters—「明五果即應五，但文有四」 tr. "in making clear the five fruits there should be five, but the text has four"〔X24 0266b05〕, together making clear four matters: Māra and his people cannot gain an advantage, protection by the gods, not dying an untimely death, and freedom from fear in one's dwelling-place; and 「三果在此品，兩果大明品也」 tr. "three fruits are in this chapter; two fruits are in the chapter on Great Illumination"〔X24 0266b07〕, that is, this chapter contains the first three fruits and the remaining two are in the next chapter. Third, the doctrinal framework of 「二種諍」 tr. "the two kinds of contention"—explaining the chapter name, he says 「滅諍品者，下文明般若能斷爾許諍」 tr. "as for the Chapter on Quelling Contention: the text below makes clear that prajñā can cut off so much contention"〔X24 0266b08〕, 「然今略明二種諍」 tr. "but now we briefly make clear two kinds of contention"〔X24 0266b09〕: 「一、人諍，謂魔、魔民、外道、增上慢人」 tr. "first, contention of persons: namely Māra, Māra's people, those of the outside paths, and people of overweening pride"〔X24 0266b10〕, up to all people who have something to be attained and wish to break the bodhisattva's right contemplation and prajñā; second, contention of dharmas (the contention of the ten evils and the ten goods, of permanent and impermanent, of saṃsāra and nirvāṇa, of true and false). The bodhisattva practises right prajñā: because it is not the ten evils, the ten evils cease, up to because it is not nirvāṇa, nirvāṇa ceases; this meaning is easy to understand, and the Buddha, the treatise-author, and the Daśabhūmika master all give this same explanation. Fourth, a question and answer set out beforehand on ‘the reason for saying it again’—「今是問：前三歎品中已明三種惡人不得便，今何故更明」 tr. "now this is asked: in the preceding chapter, "Three Praises", it was already made clear that the three kinds of evil people cannot gain an advantage; why is it made clear again now?"〔X24 0266c16〕; the answer is 「前明三種惡人為欲總害行般若人故來」 tr. "earlier it was made clear that the three kinds of evil people came because they wished to harm, in general, the person who practises prajñā"〔X24 0266c17〕, while here the three evil people are raised as wishing to break the Dharma of prajñā. This question and answer in Jizang's commentary comes before the self-posed question and answer of this treatise's Treatise ②, 「先已說魔、若魔民等三種人欲破壞般若，今何以故重說」 tr. "It was already said earlier that three kinds of people—Māra, or Māra's people, and the rest—wish to break and destroy prajñā; why is it said again now?"; the two differ slightly in how the question is put but agree in meaning. Fifth, the end of the commentary echoes word for word the last sentence of Treatise ②—「復次憍尸迦下，第二、明諸天守護果」 tr. "from ‘Again, Kauśika’ onward, the second: making clear the fruit of protection by the gods"〔X24 0267a18〕 explains the passage in Sūtra ② on protection by the gods and the Buddhas, and the whole commentary closes with 「有得是無所得初門，今文是教有得無得，亦有具緣義也」 tr. "having something to be attained is the first gate of nothing to be attained; the present text teaches both having something to be attained and having nothing to be attained, and it also has the meaning of complete conditions"〔X24 0267b23〕, echoing word for word the last sentence of this treatise's Treatise ②, 「此是行者初門，與正道相似故；先行相似法，後得真道」 tr. "this is the practitioner's first gate, because it resembles the right path; first one practises the resembling dharma, afterwards one attains the true path" (one and the same concept of 「初門」 tr. "the first gate", commentary set against treatise); this constitutes a strong boundary confirmation that Jizang's coverage of this chapter has not drifted.
Huiying's Commentary (X46n0791). This is the only ancient commentary explaining this treatise, and it survives only in fragmentary fascicles; its Fascicle 17 ends with the treatise's Fascicle 45 and its Fascicle 21 begins with the treatise's Fascicle 59, so that the treatise's Fascicle 56, to which this chapter belongs, falls exactly within the gap between these two fascicles, and the extant fascicles of Huiying's commentary do not cover this chapter at all. A search back through the whole collection for strings unique to this chapter—「滅諍亂品」 tr. "Chapter on Quelling Strife", 「滅諍品」 tr. "Chapter on Quelling Contention", 「現功德品」 tr. "Chapter on Manifest Merits", 「摩祇」 tr. "moqi", and so on—yields zero hits for this chapter's passages: the fragmentary fascicles of Huiying's commentary do not cover this chapter, continuing the conclusion recorded for the preceding chapters, and this is recorded as it is.
Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784). A search back through the whole book for the strings 「滅諍亂」 tr. "quelling strife", 「滅諍」 tr. "quelling contention", 「現功德」 tr. "manifest merits", and 「摩祇」 tr. "moqi" yields zero hits for this chapter—unlike the case of the preceding chapter, "Looking Round", in which Junzheng was found citing the prediction by Dīpaṃkara of this chapter, no named citation by Junzheng is found for this chapter; its absence is recorded as it is, and nothing is forced.
Bibliographic records (evidence for the chapter name). Xuanyi of the Tang, in his Extended Chapter Register of the Buddhist Teaching of the Kaiyuan Era of the Great Tang (A097n1267), records this chapter as 「摩訶般若波羅蜜經現功德品第三十」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on Manifest Merits, the Thirtieth"〔A097n1267 0813a01〕, using the name 「現功德品」 tr. "Chapter on Manifest Merits", with the chapter number given as 「第三十」 tr. "the Thirtieth" (one step lower; see Section IV). Weibai of the Song, in his Essentials of the Outline of the Great Canon (C056n1159), records this chapter in two places as 「滅淨品」 tr. "Chapter on Quelling Purity"〔C056n1159 0139a10／0185c09〕 (see Section IV). The records of these two books are evidence for the circulation of the four forms of this chapter's name, recorded side by side without judgement.
A literary allusion of a later age (low reliability · marked as a matter of honesty). Daoshi of the Tang, in Fascicle 69 of the Forest of Gems in the Garden of the Dharma, has the sentence 「巧遣眾毒。似摩祇之除萬惡」 tr. "Skilfully dispelling the many poisons, like the moqi removing the myriad evils"〔T53n2122 0907c01〕, borrowing this chapter's image of the 「摩祇藥」 tr. "moqi herb" (there is a herb named moqi; the snake, smelling its vapour, dares not advance) as a figure for wisdom dispelling the poisons. But this sentence does not expressly cite the chapter name, the treatise's name, or the fascicle number; it is an allusive adaptation, not a word-for-word citation. In the same passage there are separately citations of the meaning of other places in the Mahāprajñāpāramitā-upadeśa, which show that Daoshi had read this treatise; but there is no way to determine that his borrowing of the word 「摩祇」 tr. "moqi" was certainly a deliberate allusion made after reading this chapter. This section marks it, as the facts warrant, as a low-reliability candidate, not raised to a clear citation on a par with X24 / A097 / C056; if the exposition layer adopts it, it should make explicit its nature as an ‘allusive adaptation’.
This treatise's own explanation (self-check · lacking). A search of the whole treatise for 「摩祇」 tr. "moqi" finds only the three occurrences in this chapter itself〔T25 0460c18／0460c20／0461b16〕, with zero hits in the other ninety-nine fascicles—the 「摩祇藥」 tr. "moqi herb" simile of this chapter is an isolated instance, not referred back to or reused later by the treatise-author; this differs from the preceding chapter, "Looking Round", where the phrase 「視是人如佛」 tr. "regard this person as a Buddha" received the treatise's own explanation in a later fascicle. The lack, for this chapter, of this kind of internal mutual confirmation within the treatise is recorded as it is.
Recent writings (excluded under the rule of citation). The explanations of recent authors are, as a rule, excluded: they are not taken as ancient-master authority, nor brought in as doctrinal citations.
VII. Cross-reading and Further Resonances
The line of meaning of this chapter has three connections with what comes before and after, all recorded in this section without fixing a reading.
First, internal cross-reference within the treatise and the continuity from chapter to chapter. The treatise repeatedly uses the method of mutual reference—Treatise ①, explaining 「今世功德」 tr. "the merits of this life", simply says 「如先說義」 tr. "the meaning is as said before"〔T25 0461a19〕 (pointing to the meaning of the merits of this life already explained in the preceding chapter), and explaining 「魔、若魔民」 tr. "Māra, or Māra's people", simply says 「如先說」 tr. "as said before"〔T25 0461b04〕 (pointing out that the names have already been explained)—both clear proofs that this treatise runs chapter into chapter, its meaning completed by mutual reference. The three kinds of people who break the Dharma cited in this chapter (brahmin ascetics, Māra or Māra's people, and people of overweening pride), and the headings of the merits of this life and of later lives, all carry on the meaning of the preceding chapter, "Looking Round", and extend it.
Second, the linkage with the chapters before and after. This chapter, "Quelling Strife", and the preceding chapter, "Looking Round", both belong to Fascicle 56. The preceding chapter makes clear that Māra cannot gain an advantage over one who receives and upholds prajñā and that the gods protect him; this chapter goes on to make clear that prajñā can quell the strife of dharmas and that the evil mind of those who break the Dharma is at once extinguished—the two chapters both speak of ‘the merits and protection of receiving and upholding prajñā’, and their line of meaning is continuous. The word-for-word parallel with this chapter of the sūtra explained, "Quelling Contention" (Section IV), and Jizang's line-by-line commentary in his section on "Quelling Contention" (Section VI), are both external connections of this chapter's line of meaning.
Third, the ancient masters' analytical headings as carried on. Jizang takes this chapter as the first chapter of the Larger Sūtra's 「周三品」 tr. "cycle of three chapters" (Quelling Contention / Great Illumination / Declaring Accomplishment) and as the beginning of 「五果格量」 tr. "the measuring of the five fruits" (Section VI), speaking from this chapter's position in the structure of the Larger Sūtra; his phrase at the end of the commentary, 「有得是無所得初門」 tr. "having something to be attained is the first gate of nothing to be attained", echoes word for word the last sentence of this treatise's Treatise ②, 「此是行者初門」 tr. "this is the practitioner's first gate". This is one master's analytical heading as carried on; this section records its trace and does not fix it as a structural assertion proven by the sūtra text itself.
VIII. Witnesses and Editions
The base text of this chapter is Fascicle 56 of the Mahāprajñāpāramitā-upadeśa〔T25 0460a27–0463b13〕; the collation text for the sūtra explained is the chapter "Quelling Contention" of the Mahāprajñāpāramitā Sūtra〔T08 0280c15–0283a20〕; the ancient-master collation text is Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24 0266b03–0267c01〕); the fragmentary fascicles of Huiying's Commentary (X46n0791) do not cover this chapter, and Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has no citation of it. Variant notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, and Palace editions, the Shōgozō manuscript, and the Ishiyama text (the Ishiyama-dera manuscript).
Compound collation notes on the chapter title (five texts, different names · the basis of the four forms). The four collation notes at the head of the chapter set out variants in the chapter title, the treatise's name, and the count of the fascicle and chapter number (one further note, 「論釋【大】｜釋論【宋】【元】」 tr. "‘treatise-commentary’ in the Taishō; ‘commentary-treatise’ in the Song and Yuan", concerns the word order of the treatise's name, not the chapter name; see the master ledger), and of these, three bear on the chapter name. The first〔T25 0460a27〕 is the compound chapter title—「大智度論釋滅諍亂品第三十一【大】｜大智度第三十一品釋滅諍品【宮】｜釋第卅品【聖】｜摩訶般若波羅蜜經滅諍亂品第卅【石】｜釋滅諍亂品第三十一【明】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Quelling Strife, the Thirty-first’ in the Taishō; ‘Great Wisdom, the Thirty-first Chapter, Commentary on the Chapter on Quelling Contention’ in the Palace; ‘Commentary on the Thirtieth Chapter’ in the Shōgozō; ‘Mahāprajñāpāramitā Sūtra, Chapter on Quelling Strife, the Thirtieth’ in the Ishiyama; ‘Commentary on the Chapter on Quelling Strife, the Thirty-first’ in the Ming"—the title lines of the five texts each differ, and the Palace edition reads 「滅諍品」 tr. "Chapter on Quelling Contention" (without ‘disorder’). The second〔T25 0460a27〕 is the note specifically on the character 「亂」 tr. "disorder"—「亂【大】｜〔－〕【宋】【元】【明】」 tr. "‘disorder’ in the Taishō; absent in the Song, Yuan, and Ming": the three editions Song, Yuan, and Ming all lack the character 「亂」 tr. "disorder" (reading 「滅諍」 tr. "Quelling Contention"). The third〔T25 0460a27〕 is the interlinear note of the Ming edition—「一【大】｜一（經作現滅諍品）【明】」 tr. "‘one’ in the Taishō; ‘one (the sūtra reads Chapter on Manifesting the Quelling of Contention)’ in the Ming": below the chapter number 「第三十一」 tr. "the Thirty-first", the Ming edition records that the sūtra explained reads 「現滅諍品」 tr. "Chapter on Manifesting the Quelling of Contention". These three notes are the basis, on this treatise's side, of the four forms of the chapter name, and are used for the judgement on the chapter name in Section IV. (The reading of the 「明」 tr. "Ming" edition listed in the compound note is the full name 「釋滅諍亂品第三十一」 tr. "Commentary on the Chapter on Quelling Strife, the Thirty-first" [with ‘disorder’], while the note specifically on the character 「亂」 tr. "disorder" lists the Song, Yuan, and Ming as all lacking it [the Ming edition without ‘disorder’]; the two notes are on the surface inconsistent as to whether the Ming edition has the character 「亂」 tr. "disorder". This is a phenomenon of coexistence in the electronic collated text of the Taishō, in which a compound note on the same title and an independent single-character note belong to different scopes of collation; both are kept as they are and recorded side by side, without forcing a reconciliation.)
Three places bearing on doctrine or transcription, with their variants listed separately (recorded side by side without judgement). First, 「解脫」 tr. "liberation" / 「背捨」 tr. "turning away and relinquishing"—the collation note 「解脫【大】｜背捨【聖】【石】」 tr. "‘liberation’ in the Taishō; ‘turning away and relinquishing’ in the Shōgozō and the Ishiyama" appears four times (three at〔0462a19〕, one at〔0462a20〕); the 〔聖〕 and 〔石〕 texts of this treatise read 「背捨」 tr. "turning away and relinquishing", agreeing with the sūtra explained, four occurrences in the same direction (Section IV, Finding One). Second, 「匂」 tr. "beg (variant graph)" / 「自」 tr. "self"—the collation note 「匂【大】｜自【聖】」 tr. "‘beg (variant graph)’ in the Taishō; ‘self’ in the Shōgozō" (〔0462c04〕); the Shōgozō of this treatise reads 「自」 tr. "self", differing both from the base text's 「匂」 tr. "beg (variant graph)" and from the sūtra explained's 「匃」 tr. "beg": three variant graphs (Section IV, Finding Two). Third, the 「負一階」 tr. "one step lower" count in the fascicle-end colophon of the Shōgozō—the collation notes 「道【大】｜道釋第卅品竟【聖】」 tr. "‘path’ in the Taishō; ‘path; the commentary on the thirtieth chapter is finished’ in the Shōgozō" (〔0463b12〕) and 「六【大】｜六（釋第廿九品訖卅品）【聖】｜八【石】」 tr. "‘six’ in the Taishō; ‘six (commenting on the twenty-ninth chapter through the thirtieth chapter)’ in the Shōgozō; ‘eight’ in the Ishiyama" (〔0463b13〕): the Shōgozō's fascicle-end colophon calls this chapter 「卅品」 tr. "the thirtieth chapter" and what Fascicle 56 comments on 「廿九品訖卅品」 tr. "the twenty-ninth chapter through the thirtieth chapter", one step lower than the proper title (Section IV). These three variant readings, on which the sense of the sentence or the count depends, are cited without omission; the main text follows the reading of the current base text.
Master ledger of collation (all one hundred and forty-nine notes reconciled · transcribed as in the base text). Below, transcribed as they stand at the end of the working base text (this chapter's own collation notes in the order of their loci, recursively repeated marks counted as well), the variant readings are preserved side by side, and the main text still follows the reading of the current base text:
- 〔T25 0460a27〕大智度論釋滅諍亂品第三十一【大】｜大智度第三十一品釋滅諍品【宮】｜釋第卅品【聖】｜摩訶般若波羅蜜經滅諍亂品第卅【石】｜釋滅諍亂品第三十一【明】
- 〔T25 0460a27〕論釋【大】｜釋論【宋】【元】
- 〔T25 0460a27〕亂【大】｜〔－〕【宋】【元】【明】
- 〔T25 0460a27〕一【大】｜一（經作現滅諍品）【明】
- 〔T25 0460a28〕【經】【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0460a29〕是【大】｜從【宋】【元】【明】【宮】
- 〔T25 0460b01〕人【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0460b02〕界【大】｜國【石】
- 〔T25 0460b03〕界【大】｜國【石】
- 〔T25 0460b06〕眼【大】｜明【石】
- 〔T25 0460b08〕界【大】｜佛界【宋】【宮】｜佛國【元】【明】【石】
- 〔T25 0460b09〕般【大】｜槃【石】
- 〔T25 0460b12〕已【大】｜以【宋】【元】【明】【宮】
- 〔T25 0460b18〕他【大】｜他人【石】
- 〔T25 0460b21〕增【大】｜憎【明】
- 〔T25 0460b21〕乖【大】｜亦【聖】
- 〔T25 0460b24〕羅【大】｜羅波羅蜜【石】
- 〔T25 0460b24〕提【大】｜提波羅蜜【石】
- 〔T25 0460b24〕耶【大】｜耶波羅蜜【石】
- 〔T25 0460b24〕禪【大】｜禪波羅蜜【石】
- 〔T25 0460b26〕物【大】｜〔－〕【石】
- 〔T25 0460c05〕故【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0460c06〕立【大】｜立眾生【石】
- 〔T25 0460c21〕是【大】｜〔－〕【聖】
- 〔T25 0460c22〕他【大】｜他人【元】【明】【石】
- 〔T25 0460c24〕疾【大】｜自【石】
- 〔T25 0461a05〕能【大】｜能消【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0461a07〕【論】【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0461a11〕讀【大】｜讚【聖】
- 〔T25 0461a11〕為常【大】｜當為【宮】
- 〔T25 0461a11〕未【大】｜不【聖】
- 〔T25 0461a13〕佛【大】｜〔－〕【石】
- 〔T25 0461a16〕為【大】｜說【宮】
- 〔T25 0461a20〕更說【大】｜說更【聖】
- 〔T25 0461a21〕令【大】｜合【聖】｜今【石】
- 〔T25 0461a25〕今【大】｜令【元】【明】
- 〔T25 0461a25〕說【大】｜〔－〕【聖】
- 〔T25 0461a25〕信【大】｜信持【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0461a27〕不【大】｜〔－〕【聖】
- 〔T25 0461b01〕來，欲【大】｜欲來【石】
- 〔T25 0461b02〕其【大】｜〔－〕【宋】【宮】
- 〔T25 0461b04〕破【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0461b04〕壞【大】｜〔－〕【石】
- 〔T25 0461b04〕若【大】｜共【元】
- 〔T25 0461b07〕惱【大】｜怒【宋】【元】【明】【宮】
- 〔T25 0461b13〕捨【大】｜〔－〕【聖】
- 〔T25 0461b20〕有【大】｜〔－〕【聖】【石】
- 〔T25 0461b22〕著【大】｜著諸【聖】
- 〔T25 0461b22〕五【大】｜吾【聖】
- 〔T25 0461b23〕【經】【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0461b24〕天【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0461b26〕他【大】｜他人【石】
- 〔T25 0461b27〕共【大】｜發【聖】
- 〔T25 0461b28〕他【大】｜他人【石】
- 〔T25 0461c06〕種【大】｜〔－〕【聖】
- 〔T25 0461c08〕慳【大】｜堅【聖】
- 〔T25 0461c08〕覆【大】｜受【聖】
- 〔T25 0461c09〕生【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0461c13〕讚【大】｜讚嘆【石】
- 〔T25 0461c14〕讚【大】｜讚嘆【石】
- 〔T25 0461c14〕法【大】｜者【宮】
- 〔T25 0461c15〕語【大】｜讚【聖】
- 〔T25 0461c22〕讚【大】｜讚行【石】
- 〔T25 0461c22〕蜜【大】｜蜜法【石】
- 〔T25 0461c24〕讚【大】｜讚行【石】
- 〔T25 0461c24〕蜜【大】｜蜜法【石】
- 〔T25 0461c26〕讚【大】｜讚行【石】
- 〔T25 0461c26〕蜜【大】｜蜜法【石】
- 〔T25 0461c28〕讚【大】｜讚行【石】
- 〔T25 0461c28〕蜜【大】｜蜜法【石】
- 〔T25 0461c29〕讚【大】｜讚修【石】
- 〔T25 0462a01〕空【大】｜空法【石】
- 〔T25 0462a02〕讚【大】｜讚修【石】
- 〔T25 0462a03〕空【大】｜空法【石】
- 〔T25 0462a04〕讚【大】｜讚入【石】
- 〔T25 0462a04〕昧【大】｜昧法【石】
- 〔T25 0462a05〕入【大】｜行【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0462a06〕讚【大】｜讚得【石】
- 〔T25 0462a06〕尼【大】｜尼法【石】
- 〔T25 0462a07〕禪【大】｜禪法【石】
- 〔T25 0462a09〕中【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0462a09〕慈心【大】｜入慈心法【元】【明】【石】
- 〔T25 0462a11〕讚【大】｜讚入【石】
- 〔T25 0462a11〕處【大】｜處法【石】
- 〔T25 0462a14〕四念處【大】｜修四念處法【元】【明】【石】
- 〔T25 0462a15〕覺【大】｜學【聖】
- 〔T25 0462a17〕相【大】｜想【聖】
- 〔T25 0462a17〕作【大】｜住【聖】
- 〔T25 0462a17〕讚【大】｜讚修【石】
- 〔T25 0462a18〕昧【大】｜昧法【元】【明】【石】
- 〔T25 0462a19〕解脫【大】｜背捨【聖】【石】
- 〔T25 0462a19〕解脫【大】｜背捨【聖】【石】
- 〔T25 0462a19〕讚【大】｜讚入【石】
- 〔T25 0462a19〕解脫【大】｜背捨【聖】【石】
- 〔T25 0462a20〕亦【大】｜法亦【石】
- 〔T25 0462a20〕解脫【大】｜背捨【聖】【石】
- 〔T25 0462a21〕讚【大】｜讚入【元】【明】【石】
- 〔T25 0462a21〕亦【大】｜法亦【元】【明】【石】
- 〔T25 0462a24〕自行【大】｜〔－〕【聖】
- 〔T25 0462a25〕讚【大】｜讚行【元】【明】｜讚嘆行【石】
- 〔T25 0462a27〕讚【大】｜讚得【石】
- 〔T25 0462a27〕亦【大】｜法亦【元】【明】【石】
- 〔T25 0462b03〕是亦【大】｜亦以【宋】【元】【明】【宮】｜是以【聖】
- 〔T25 0462b16〕佛【大】｜便佛【聖】
- 〔T25 0462b19〕不【大】｜我不【聖】
- 〔T25 0462b20〕隨懈【大】｜墮解【聖】
- 〔T25 0462b20〕隨【大】｜墮【聖】
- 〔T25 0462b21〕隨【大】｜墮【聖】
- 〔T25 0462b26〕他【大】｜他人【石】
- 〔T25 0462b28〕薩【大】｜〔－〕【聖】
- 〔T25 0462b28〕婆【大】｜波【聖】
- 〔T25 0462b29〕心【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0462c01〕菩【大】｜善【聖】
- 〔T25 0462c01〕薩【大】｜〔－〕【聖】
- 〔T25 0462c04〕佛、【大】｜〔－〕【聖】
- 〔T25 0462c04〕貧窮【大】｜窮貧【聖】
- 〔T25 0462c04〕匂【大】｜自【聖】
- 〔T25 0462c06〕言【大】｜自念言【石】
- 〔T25 0462c16〕眾【大】｜一切眾【石】
- 〔T25 0462c18〕法【大】｜法者【石】
- 〔T25 0462c19〕出【大】｜出出【聖】
- 〔T25 0462c22〕羅【大】｜羅波羅蜜【聖】【石】
- 〔T25 0462c23〕提【大】｜提波擁蜜【聖】【石】
- 〔T25 0462c24〕耶【大】｜耶波羅蜜【聖】【石】
- 〔T25 0462c24〕禪【大】｜禪波羅蜜【聖】【石】
- 〔T25 0462c25〕若【大】｜若波羅蜜【聖】【石】
- 〔T25 0463a02〕【論】【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0463a03〕壞【大】｜〔－〕【宮】【聖】【石】
- 〔T25 0463a03〕佛【大】｜〔－〕【宮】
- 〔T25 0463a07〕語【大】｜謂【聖】
- 〔T25 0463a12〕有【大】｜〔－〕【宮】
- 〔T25 0463a18〕至【大】｜生【聖】
- 〔T25 0463a18〕也【大】｜〔－〕【宮】【聖】
- 〔T25 0463a18〕雖卑【大】｜離復賊【聖】｜雖復卑【宋】【元】【明】【宮】【石】
- 〔T25 0463a19〕得【大】｜故得【石】
- 〔T25 0463a23〕亦【大】｜亦不【宋】【元】【明】【宮】【聖】
- 〔T25 0463a26〕一切【大】｜〔－〕【宋】【元】【明】【宮】【聖】
- 〔T25 0463a28〕或【大】｜成【聖】
- 〔T25 0463a29〕自【大】｜身【聖】｜〔－〕【石】
- 〔T25 0463b01〕生【大】｜〔－〕【石】
- 〔T25 0463b03〕若【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0463b06〕要【大】｜惡【石】
- 〔T25 0463b08〕是【大】｜〔－〕【宮】
- 〔T25 0463b09〕若【大】｜〔－〕【聖】
- 〔T25 0463b12〕相【大】｜〔－〕【宮】
- 〔T25 0463b12〕後得【大】｜得後【宋】
- 〔T25 0463b12〕道【大】｜道釋第卅品竟【聖】
- 〔T25 0463b13〕論【大】｜論釋【宮】｜經論【聖】【石】
- 〔T25 0463b13〕六【大】｜六（釋第廿九品訖卅品）【聖】｜八【石】
The above one hundred and forty-nine notes agree entirely, by mechanical count, with the number at the end of the working base text (one hundred and twenty-five of this chapter's own collation notes, and twenty-four recursive re-citations). The three places bearing on doctrine or transcription (the four occurrences of 「解脫／背捨」 tr. "liberation / turning away and relinquishing" at〔0462a19〕〔0462a20〕, 「匂／自」 tr. "beg (variant graph) / self" at〔0462c04〕, and the Shōgozō colophon at the end of the fascicle at〔0463b12〕〔0463b13〕) have been listed separately above and collated two ways against the sūtra explained (Section IV); for the remaining notes, the variant readings are preserved side by side, the main text follows the reading of the current base text, and they are recorded side by side without judgement.