大般若波羅蜜多經 (Roll 593-600)
大般若經 第十六會 般若波羅蜜多分
第十六般若波羅蜜多分之一
Suvikrāntavikrāmiparipṛcchā
T07n0220_593
三藏法師玄奘奉 詔譯
如是我聞：
Thus have I heard:
一時，薄伽梵住王舍城竹林園中白鷺池側，與大苾芻眾千二百五十人俱。菩薩摩訶薩無量無數，從種種佛土俱來集會，皆是一生所繫菩薩。爾時，世尊多百千眾恭敬圍遶而為說法。
At that time, the Bhagavān was dwelling in Rājagṛha at the Bamboo Grove Park beside the White Heron Pool, together with a great assembly of twelve hundred and fifty bhikṣus. There were also innumerable bodhisattva mahāsattvas who had gathered from various buddha lands, all of whom were bodhisattvas bound to one more birth. At that time, the World-Honored One was surrounded by hundreds of thousands of respectful followers as he expounded the Dharma.
時，大眾中有菩薩摩訶薩名善勇猛，從座而起頂禮佛足，偏覆左肩，右膝著地，合掌恭敬而白佛言：「欲問如來、應、正等覺少分深義，唯願世尊哀愍我等許問垂答！」
Then, from among the great assembly, a bodhisattva mahāsattva named Suvikrāntavikrāmin (Good and Courageous) rose from his seat, bowed at the Buddha's feet, draped his robe over his left shoulder, knelt on his right knee, joined his palms respectfully, and addressed the Buddha, saying: "I wish to ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about a portion of the profound meaning. May the World-Honored One have compassion on us and permit me to ask my questions and bestow answers!"
於是佛告善勇猛言：「如來今者恣汝所問，隨問而答令汝心喜。」
The Buddha then told Suvikrāntavikrāmin: "The Tathāgata now gives you permission to ask whatever you wish, and I will answer according to your questions to bring joy to your heart."
爾時，善勇猛菩薩摩訶薩便白佛言：「世尊處處為諸菩薩摩訶薩眾宣說般若波羅蜜多，何謂般若波羅蜜多？云何菩薩摩訶薩修行般若波羅蜜多？云何菩薩摩訶薩修行般若波羅蜜多令速圓滿？云何菩薩摩訶薩修行般若波羅蜜多，一切惡魔不能得便，所有魔事皆能覺知？云何菩薩摩訶薩安住般若波羅蜜多，速能圓滿一切智法？」
At that time, Suvikrāntavikrāmin Bodhisattva-mahāsattva addressed the Buddha, saying: "World-Honored One, you have explained Prajñāpāramitāto to bodhisattva mahāsattvas in various places. What is Prajñāpāramitā? How should bodhisattva-mahāsattvas practice Prajñāpāramitā? How should bodhisattva mahāsattvas practice Prajñāpāramitā to quickly perfect it? How should bodhisattva mahāsattvas practice Prajñāpāramitā so that all evil māras cannot take advantage of them, and they can recognize all māra activities? How should bodhisattva mahāsattvas abide in Prajñāpāramitā to quickly perfect all wisdom dharmas?”
爾時，世尊讚善勇猛菩薩摩訶薩言：「善哉！善哉！善男子！汝今乃能請問如來、應、正等覺甚深般若波羅蜜多。汝為菩薩摩訶薩眾得義利故，欲令眾生得利益故，亦為眾生得安樂故，哀愍世間大眾生故，利益安樂諸天、人故，欲為現在未來菩薩摩訶薩等作照明故，請問如來、應、正等覺甚深般若波羅蜜多。」
At that time, the World-Honored One praised Suvikrāntavikrāmin Bodhisattva-mahāsattva, saying: "Excellent! Excellent! Good son! You are now able to ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā. For the benefit of bodhisattva mahāsattvas, for the benefit of sentient beings, also for the happiness of sentient beings, out of compassion for the great beings of the world, for the benefit and happiness of gods and humans, and wishing to illuminate the path for present and future bodhisattva mahāsattvas, you ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā."
世尊于時知而復問善勇猛菩薩摩訶薩言：「善男子！汝觀何義，請問如來、應、正等覺甚深般若波羅蜜多？」
At that time, the World-Honored One knowingly asked Suvikrāntavikrāmin Bodhisattva-mahāsattva, saying: "Kulaputra, what meaning do you contemplate that leads you to ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā?"
善勇猛菩薩摩訶薩言：「我今哀愍一切有情，為作利益安樂事故，請問如來、應、正等覺甚深般若波羅蜜多。何以故？甚深般若波羅蜜多通攝聲聞、獨覺、菩薩及正等覺一切法故。唯願世尊哀愍我等，為具宣說如來境智！若有情類於聲聞乘性決定者，聞此法已，速能證得自無漏地；若有情類於獨覺乘性決定者，聞此法已，速依自乘而得出離；若有情類於無上乘性決定者，聞此法已，速證無上正等菩提；若有情類雖未已入正性離生，而於三乘性不定者，聞此法已，皆發無上正等覺心。唯願如來、應、正等覺為答所問甚深般若波羅蜜多，令諸有情善根生長！
Suvikrāntavikrāmin Bodhisattva-mahāsattva said, "I now have compassion for all sentient beings, and for the purpose of benefiting and bringing happiness to them, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā. Why? Because the profound Prajñāpāramitā encompasses all the dharmas of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Samyaksaṃbuddhas. May the World-Honored One, out of compassion for us, fully explain the Tathāgata's realm of wisdom! If there are sentient beings who are determined to follow the Śrāvaka Vehicle, after hearing this teaching, they will quickly realize their own unconditioned state; if there are sentient beings who are determined to follow the Pratyekabuddha Vehicle, after hearing this teaching, they will quickly attain liberation according to their vehicle; if there are sentient beings who are determined to follow the Supreme Vehicle, after hearing this teaching, they will quickly realize supreme perfect enlightenment; if there are sentient beings who have not yet entered the stage of certainty in liberation but are not fixed in any of the three vehicles, after hearing this teaching, they will all generate the aspiration for supreme perfect enlightenment. May the Tathāgata, the Worthy One, the Perfectly Enlightened One answer my questions about the profound Prajñāpāramitā, so that the good roots of all sentient beings may grow and flourish!"
「復次，世尊！我今不為下劣信解諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為守貧窮心諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為成貧窮乘諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為懈怠嬾墯諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為怠墯所蔽諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為陷惡見泥諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為魔羂所縶諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為無慚無愧諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為性不廉儉諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為忘失正念諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為心常迷亂諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為沒欲淤泥諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為多行諂曲諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為多行誑惑諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為不知報恩諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為成就惡欲諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為樂行惡行諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為毀壞尸羅諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為戒不清淨諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為毀壞正見諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為樂行魔境諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為好自稱譽諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為好譏毀他諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為愛重利養諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為貪著衣鉢諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為潛行矯詐諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為好綺謬語諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為詐現異相諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為激磨求索諸有情故，請問如來、應、正等覺甚深般若波羅蜜多；亦復不為以利規利諸有情故，請問如來、應、正等覺甚深般若波羅蜜多。世尊！我今不為此等種種穢惡諸有情故，請問如來、應、正等覺甚深般若波羅蜜多。
"Furthermore, World-Honored One! I am not asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings with inferior understanding;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who cling to a poverty mindset;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who follow an impoverished vehicle;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who are lazy and indolent;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who are obscured by indolence;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who are mired in wrong views;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who are caught in Māra's snares;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who lack shame and conscience;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who are not frugal by nature;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who have lost right mindfulness;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings whose minds are constantly confused;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who are sunk in the mire of desires;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who practice much flattery and deception;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who practice much deception and delusion;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who do not know gratitude;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who harbor evil desires;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who delight in evil conduct;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who violate moral precepts;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings whose precepts are impure;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who destroy right views;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who delight in practicing in Māra's realm;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who like to praise themselves;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who like to criticize others;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who love and value material gain;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who are attached to robes and bowls;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who practice hypocrisy;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who like to speak ornate falsehoods;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who falsely display unusual appearances;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who aggressively seek gain;
Nor am I asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of sentient beings who use gain to seek more gain.
World-Honored One! I am not asking the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā for the sake of such various impure sentient beings."
「復次，世尊！若諸有情深心欣樂一切智智、無著智、自然智、無等等智、無上智，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若諸有情於自所有尚無所得，況自稱譽！我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若諸有情於他所有尚無所得，況譏毀他！我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若諸有情摧伏憍慢如折角獸，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若諸有情求拔種種煩惱毒箭，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若諸有情其心謙下如旃茶羅子，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若諸有情其心平等如四大虛空，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩於一切法尚無所得亦無執著，況於非法！我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩意樂清淨、無諂、無誑、其性質直，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩其心平等，哀愍利樂一切有情，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩常於善法示現、勸導、讚勵、慶喜一切有情，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩能荷大擔、能乘大乘、能建大事，我今為彼請問如來、應、正等覺甚深般若波羅蜜多。若菩薩摩訶薩以慈悲心引發一切有情利樂，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩於諸有情能為引導、勝導、遍導，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩於一切法無所依住，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩於諸生處無所希求，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩解脫一切惡魔羂網，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩有大樂欲，具大精進常無放逸，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩欲到諸法究竟彼岸，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩欲善斷滅一切疑網，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩於證佛智尚無憍慢、無執、無著，況於餘智！我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩超越一切憍慢執著，能住正道、能行正道、能說正道，我今為彼請問如來、應、正等覺甚深般若波羅蜜多；若菩薩摩訶薩恒為饒益一切有情，能為利益、能為安樂、能令安隱，我今為彼請問如來、應、正等覺甚深般若波羅蜜多。
"Furthermore, World-Honored One! For those sentient beings who deeply rejoice in omniscient wisdom, unattached wisdom, self-arising wisdom, incomparable wisdom, and unsurpassed wisdom, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those sentient beings who cannot grasp even their own possessions, let alone praise themselves! I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those sentient beings who cannot grasp others' possessions, let alone criticize others! I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those sentient beings who have subdued pride like a beast with broken horns, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those sentient beings who seek to extract the various poisoned arrows of afflictions, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those sentient beings whose minds are humble like the child of a Caṇḍāla, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those sentient beings whose minds are equal like the four great elements of space, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who cannot grasp or cling to any dharma, much less non-dharma! I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas whose intentions are pure, without deceit, without falsity, whose nature is straightforward, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas whose minds are equal, who compassionately benefit all sentient beings, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who constantly demonstrate, encourage, praise, and rejoice in wholesome dharmas for all sentient beings, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who can bear great burdens, who can ride the great vehicle, who can establish great affairs, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who with hearts of loving-kindness and compassion bring forth benefit and happiness for all sentient beings, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who can guide, supremely guide, and universally guide all sentient beings, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who do not dwell on any dharma, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who have no desire for any place of rebirth, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who are liberated from all evil Māra's snares, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who have great aspiration, who possess great diligence and are never negligent, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who wish to reach the ultimate other shore of all dharmas, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who wish to skillfully sever all nets of doubt, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who have no pride, no clinging, no attachment even toward Buddha's wisdom, how much less toward other wisdom! I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who transcend all pride and attachment, who can abide in the right path, practice the right path, and teach the right path, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
For those bodhisattva mahāsattvas who constantly benefit all sentient beings, who can bring profit, who can bring happiness, who can bring peace, I now ask the Tathāgata, the Worthy One, the Perfectly Enlightened One about the profound Prajñāpāramitā.
「復次，世尊！我為普施一切有情無染安樂、無上安樂、無勝安樂、涅槃安樂、諸佛安樂、無為安樂，請問如來、應、正等覺甚深般若波羅蜜多；我為永斷一切有情種種疑網、煩惱、纏結，請問如來、應、正等覺甚深般若波羅蜜多；我為自斷種種疑網、煩惱、纏結，請問如來、應、正等覺甚深般若波羅蜜多。若我疑網、煩惱、纏結自永斷者，乃能如實為諸有情說斷疑網、煩惱、纏結種種法要。所以者何？一切有情皆欣安樂並厭危苦，一切有情皆設方便追求安樂，我都不見有餘少分安樂可求，唯除般若波羅蜜多；我都不見有餘少分安樂可求，唯除菩薩摩訶薩乘；我都不見有餘少分安樂可求，唯除大乘。
「我今觀見如是義利，欲施有情微妙安樂，請問如來、應、正等覺甚深般若波羅蜜多。我今觀見一切菩薩摩訶薩眾如是義利，請問如來、應、正等覺甚深般若波羅蜜多，唯願世尊哀愍為答！」
爾時，世尊告善勇猛菩薩摩訶薩言：「善哉！善哉！善男子！汝能哀愍大生等眾，請問如來、應、正等覺甚深般若波羅蜜多，汝由此緣功德無量。汝應諦聽！極善思惟，吾當為汝分別解說。」
善勇猛言：「善哉！世尊！唯願為說！我等樂聞。」
佛告善勇猛菩薩摩訶薩：「汝先所問『世尊處處為諸菩薩摩訶薩眾宣說般若波羅蜜多，何謂般若波羅蜜多？』者，汝等當知！實無少法可名般若波羅蜜多，甚深般若波羅蜜多超過一切名言道故。何以故？善勇猛！甚深般若波羅蜜多實不可說此是般若波羅蜜多，亦不可說屬彼般若波羅蜜多，亦不可說由彼般若波羅蜜多，亦不可說從彼般若波羅蜜多。何以故？善勇猛！慧能遠達諸法實性，故名般若波羅蜜多；如來智慧尚不可得，況得般若波羅蜜多！
「善勇猛！般若者謂解諸法及知諸法，故名般若。善勇猛！云何般若解知諸法？謂諸法異，名言亦異；然一切法不離名言，若解諸法、若知諸法俱不可說，然順有情所知而說，故名般若。善勇猛！般若者謂假施設，由假施設說為般若。然一切法不可施設、不可動轉、不可宣說、不可示現，如是知者名如實知。善勇猛！般若者非知、非不知，非此、非餘處，故名般若。
「復次，善勇猛！般若者謂智所行、非智所行，非非智境亦非智境，以智遠離一切境故。若智是境即應非智，不從非智而得有智，亦不從智而有非智；不從非智而有非智，亦不從智而得有智；不由非智說名為智，亦不由智說名非智；不由非智說名非智，亦不由智說名為智。然即非智說名為智，由斯即智說名非智。此中智者不可示現此名為智，不可示現此智所屬，不可示現此智所由，不可示現此智所從，是故智中無實智性，亦無實智住智性中，智與智性俱不可得。非智與性亦復如是，決定不由非智名智，若由非智說名智者，一切愚夫皆應有智。若有如實於智非智俱無所得，於智非智如實遍知，是名為智。然智實性非如所說。所以者何？以智實性離名言故。智非智境非非智境，以智超過一切境故，不可說是智非智境。善勇猛！是名如實宣說智相。如是智相實不可說、不可示現，然順有情所知說示；其能知者亦不可說，智境尚無，況有智者！若能如是如實了知如實隨覺，是名般若。
[1068b02] 「復次，善勇猛！若能如是現觀作證，是則名為出世般若，如是所說出世般若亦不可說。所以者何？世尚非有，況有出世！所出尚無，況有能出！由斯出世般若亦無。所以者何？以都不得世及出世能出、所出故，得說名出世般若，若有所得則不名為出世般若。此般若性亦不可得，離有、無等可得性故。
[1068b08] 「又，善勇猛！世名假立，非假立世實有可出，然出諸假故名出世，又出世者非實於世有出、不出。所以者何？此中都無所出、能出少法可得，故名出世。又出世者，無世無出世、無出無不出，故名出世。若能如是如實了知，是則名為出世般若。如是般若非如所說。所以者何？出世般若超過一切名言道故。雖名出世而無所出，雖名般若而無所知，所出、所知不可得故，能出、能知亦不可得，如是如實知名出世般若。由此般若無所不出，是故名為出世般若。
[1068b20] 「復次，善勇猛！此亦名為通達般若。如是般若何所通達？謂此般若無所通達。若此般若有所通達即是假立，若是假立則不名為通達般若，謂於此中都無所有，無此、無彼亦無中間，無能通達、無所通達，無通達處、無通達時、無通達者，故名通達；又於此中都無所有，無能行者、無所行處，無此、無彼亦無中間，故名通達。又通達慧名通達者，此通達慧都無所有，無上無下，無遲無速，無進無退，無往無來，故名通達。
[1068b29] 「又，善勇猛！通達慧者何所通達？謂有所見皆悉通達。由何通達？謂由般若。如是般若云何通達？謂假立相而有通達。諸假立相一切非相，如是非相名假立相。
[1068c03] 「又，善勇猛！諸有成就如是般若，即能如實通達三界。云何如實通達三界？謂非三界說名三界。所以者何？此中無界而可通達，通達三界即為非界。由能如是通達三界，故名成就通達般若。云何成就通達般若？謂無少事不善通達，於一切事皆善通達，是故名為通達般若，如是般若於一切事皆悉超越。若有成就如是般若，諸所見聞、嗅嘗、覺了皆悉通達。云何通達？謂無常故、苦故、癰故、病故、箭故、空故、礙故、害故、他故、壞故、壞法故、動故、速滅故、無我故、無生故、無滅故、無相故，如是等。善勇猛！若能通達，是則名為清涼離箭。如有良藥名曰離箭，隨所著處眾箭皆除，毒藥於中無得住者，此藥威力所逼遣故。如是若有諸苾芻等，成就此法清涼離箭，所謂成就通達般若，具六恒住通達般若，遠離一切三界染著，超越一切惡魔羂網。
[1068c20] 「又，善勇猛！譬如金剛為鑽物故，隨所鑽處無不通達。如是若有諸苾芻等金剛喻定，由通達慧之所攝受，隨所觀法無不通達；此通達慧金剛喻定之所攝受，隨所觀法無不通達。若有成就此通達慧，能出世間正盡眾苦，趣眾苦盡無所染著，此通達慧亦名三明。善勇猛！言明者謂永息滅無明增語，即此亦說無明遍知，亦名能息苦蘊增語。譬如良醫聰明博達，隨有所作皆善觀察，成就觀察微妙慧故，善識諸藥、善達病因，善知病相能救眾苦，隨所療疾無不除愈。所以者何？彼善通達藥、病、因、相和合等方，是故能除一切病苦。如是若有成第三明，能滅諸無明，能息一切苦，能除一切生老病死及諸愁歎苦憂惱法，是名出世通達般若。
[1069a07] 「復次，善勇猛！我依此義密意說言：一切世間慧為最勝，謂能通達諸法實性，由此正知令有生盡。有生盡者是何增語？謂善通達出沒增語。云何名為通達出沒？謂善通達諸有集法皆有滅法，如是名為通達出沒。善勇猛！出者謂生增語，沒者謂滅增語，雖作是說，而不如說有出有沒。
[1069a13] 「又，善勇猛！諸所有集非實出法。何以故？善勇猛！集謂等出，非等有出，亦非有沒，等隨起故，說名為集。等隨起者，非於此中有出有沒。如是自體自然破壞，即名為滅，此中無物說名為滅，謂無間滅；非於此生即於此滅，說名為滅；即無生故，說名為滅。如是通達若出若沒無生無滅，故名通達若出若沒。
[1069a21] 「復次，善勇猛！言通達者，謂能遍知所有緣起。由諸緣故諸法得起，故名緣起。如是緣起都無所有，如是名為通達緣起，即此名為遍知緣起，謂能顯示如實無起。以無起故說名緣起，平等無起故名緣起，謂於是處起尚非有，況當有滅！隨覺緣起，若順若違皆不可得，無等起故說名緣起。若無等起則無有生，若無有生則無過去亦無已生，若無過去亦無已生則無有滅，若無有滅即無生智，由無生智更不復生亦不證滅。由無生故即亦無滅，由有生故施設有滅，既無有生是故無滅。於一切法如是知見、通達、作證，說名盡智。
[1069b03] 「善勇猛！盡智者，謂盡無知故名盡智。由何名盡？謂由無盡故名為盡，不見有法可名為盡。然離無知說名盡智，即盡無知說名盡智。遍知一切無知法故名盡無知，由盡無知說名盡智。非無知法有盡、不盡，然離無知故名盡智。如實遍知此無知法都無所有故名為離，由如是智知無知法無別可得名離無知。然無知法實不可得，智尚非有，況有無知！若能於盡得解脫者，名為盡智。雖作是說而不如說，所有盡智都不可說，但假名說名盡無知，亦名盡智。若以如是無盡盡智觀察諸法，盡智亦無，若如是知便離盡智至無盡際，此無盡際即是無際亦涅槃際；雖作是說而不如說，以一切法皆是無際亦涅槃際，諸際永斷名涅槃際；雖作是說而不如說，以涅槃際永離名言，一切名言於中永滅。