---
title: "大藏經綱目指要錄 · 大般若經（卷 593-600）"
description: "大藏經綱目指要錄由北宋僧侶惟白編撰，成書於崇寧年間。該書是對宋代官刻大藏經的系統提要，逐卷歸納佛教經典的核心綱領與內容旨要，其編纂背景與當時佛教文獻學的興盛密切相關。全書以精煉筆法概述經律論三藏精義，為學人提供清晰的經典導讀。作為中國早期佛教目錄學的代表作，它不僅展現了宋代佛學的集大成特質，更對後世大藏經編纂與佛學研究產生了深遠影響，在佛教文獻史上具有承先啟后的重要地位。"
url: "https://rushiwowen.co/en/r/cmgn2ck9h4g72l404zkkeeutw"
---

-   五百九十三善勇菩薩問佛。何謂般若。云何修行般若。佛言。汝觀何義。請問是法。答云。我哀有情故。為作利益。佛言。為何等有情。答云。不為下劣有情請問。我為樂一切智智．無著智．自然智．無等等智．無上智等有情。請問無上等覺甚深般若佛云。般若不可施設不可宣說。不可示現。如是知者。名如實知。非知非不知。非此處非餘處。故名般若也。然智所行。非智所行。非非智境。亦非智。以智遠離一切境故。若智是境。即應非智。不從非智而得有智。亦不從智而得有智。乃至廣說智智相出世。通達般若
-   五百九十四若能於法如實覺知。名為真實菩薩。何以故。一切法性無實無生。無所執著無所得故
-   五百九十五復次善勇猛。色蘊非色蘊所行故。無知無見。是為般若。受想行識眼耳鼻舌身意等法。亦復如是例。
-   五百九十六五蘊不可施設。有去有來。有住有不住。乃至諸法依例
-   五百九十七舍利子白佛。云何菩薩依如是法行諸境相。佛言。菩薩眾尚不可得法。何況非法。尚不可得道。何況非道。故一切境相皆空也
-   五百九十八菩薩能如是行。則不緣色。清淨而行。亦不緣受想行識。清淨而行。諸法亦如是
-   五百九十九如是學時。不於色學。若常若無常。若苦若樂。若空若不空。若我若無我。諸法亦然也
-   六百於色不說開顯不開顯。寂靜不寂靜。遠離不遠離。無著無縛。無解脫不執著。乃至佛菩提依如是例。然如來最後殷勤勸誘。令學般若早證菩提。勅諸菩薩廣宣流布。令佛眼不斷也

右四處十六會所說般若六百卷。今逐會標辨品目。逐函分列卷次。逐卷錄略義例。然卷帙雖多。研其義例。始自色心終乎種智。止于八十餘科耳。所錄者。固不能全其義意。使開一卷看一例。照于前後卷帙。貫通八十科之起。復則八部般若照然可見矣。若或累朝法匠譯梵為華。繼有傳授。不無其人。唯唐三藏玄奘法師。自竺國而還。詔居玉華宮。或創出梵文。或重譯舊本。四更星序。八部方周。般若智日圓明至理義天普覆。爰是或講或誦。或注或持。代勝一代。日盛一日。殊應有徵。利益無量也。今撮略綱目。欲廣見聞。以龍樹尊者所造大智度論。摘其義意。注于科例。俾看般若者。披閱其大旨。即成智智也

> The Prajñāpāramitā scriptures, consisting of six hundred fascicles, were taught in sixteen assemblies across four locations. Here, we mark out each assembly and distinguish its chapters, arrange the fascicle numbers by case, and record brief explanations of meaning for each fascicle. Though the texts are voluminous, when we examine their doctrinal framework, it begins with form and mind and culminates in omniscience—amounting to no more than eighty-odd categories. What is recorded here cannot fully capture their meaning, but if one opens a fascicle and examines one category, it sheds light on the surrounding fascicles, threading through the beginning and end of the eighty categories. Then the eight divisions of the Prajñāpāramitā become clearly visible. Over successive dynasties, many Dharma masters translated Sanskrit into Chinese and continued the lineage of transmission—there was no shortage of such people. Yet it was the Tang master Xuanzang, the Dharma Master of the Three Treasuries, who, upon returning from India, was ordered to reside at Yuhua Palace. There he either newly rendered Sanskrit texts or retranslated older versions. Through four cycles of the stars, the eight divisions were finally completed. The sun of Prajñā wisdom shone round and full; the sky of ultimate truth covered all. Thereafter, whether through lectures, recitations, commentaries, or mindful practice, each generation surpassed the last, and with each day the tradition grew stronger. Its remarkable responses were evident, and its benefits immeasurable. Now we condense the essential outline to broaden knowledge and vision. Drawing on the \*Great Treatise on the Perfection of Wisdom\* by the venerable Nāgārjuna, we extract its key meanings and annotate them within the framework of categories. This allows those who study the Prajñāpāramitā to grasp its great purport at a glance—and thereby realize wisdom itself.