Chinese
。喻般若能除业障。二黄色随人所须。喻无漏功德。三赤色对日出火。慧对本觉出无生智火。四白色能清浊水。般若能清疑浊。五空色令人空中行坐。慧破法执住真空理。六碧色能消诸毒。慧除三毒。傍兼可矣。非坚利之本喻。般若正翻云慧。即照五蕴空相应本觉之慧是也。若约学者从浅至深言之。则摄闻思修三慧总为般若。故无著云。能断者。般若波罗蜜中闻思修所断。如金刚断处而断故。又云。细者智因故者。智因即慧也。依智度论。因位名般若果位名智。则闻思修皆名为细。细妙之慧佛智之因矣。般若能断故在因位。佛果无断转受智名。若依大品经。若字通智慧二义。故智与慧名义少殊体性无别。波罗蜜者。此云彼岸到。应云到彼岸。谓离生死此岸。度烦恼中流。到涅槃彼岸涅槃此云圆寂亦云灭度。一切众生即寂灭相。不复更灭。但以迷倒妄见生死。名在此岸。若悟生死本空。元来圆寂名到彼岸。若兼般若回文。应云到彼岸慧经者梵音修多罗。义翻为契经。契者诠表义理契合人心。即契理契机也。经者。佛地论云。能贯能摄故名为经。以佛圣教贯穿所应说义摄持所化生故。后释经文准常三分。初序分。二正宗分。三流通分。初文二。初证信序二发起序○今初证信序。 如是我闻。一时佛在舍卫国祇树给孤 现代汉语译本： 喻示般若能消除业障。二、黄色随应人们的需求而出现，比喻无漏功德。三、赤色对应日出之火，智慧对应本觉生出无生之智火。四、白色能澄清浑浊的水，般若能消除疑惑。五、空色令人能在空中行走坐卧，智慧破除对法的执着，安住于真空之理。六、碧色能消除各种毒素，智慧能去除贪嗔痴三毒。这些旁敲侧击的譬喻都可以。但这些并非坚固锐利的根本比喻。般若的正确翻译是智慧，即照见五蕴皆空的相应本觉之智慧。如果从学者的角度，由浅入深来说，那么闻、思、修三慧都可归纳为般若。所以无著菩萨说：‘能断除烦恼的是般若波罗蜜，通过闻、思、修所断除的烦恼，就像金刚一样斩断。’又说：‘细微的是智慧的因。’智慧的因就是慧。依据《智度论》，因位时称为般若，果位时称为智。那么闻、思、修都可以称为细微，是细妙的智慧，是佛智的因。般若因为能断除烦恼，所以在因位。佛果没有断除，转而接受智的名号。如果依据《大品经》，若字贯通智慧二义，所以智与慧名义略有不同，但体性没有差别。波罗蜜，这里翻译为到彼岸，应该说成到达彼岸。意思是离开生死的此岸，度过烦恼的中流，到达涅槃的彼岸。涅槃，这里翻译为圆寂，也翻译为灭度。一切众生本来就是寂灭之相，不再有其他的灭。只是因为迷惑颠倒，妄见生死，才称作在此岸。如果领悟到生死本空，本来就是圆寂，就叫做到达彼岸。如果加上般若回文，应该说成到达彼岸慧。经，梵语是修多罗（Sutra），翻译为契经。契，意思是诠释的义理契合人心，即契理契机。经，在《佛地论》中说：‘能贯穿、能摄持，所以称为经。’因为佛的圣教贯穿所应说的义理，摄持所要教化的众生。后面解释经文，按照通常的三分法。初序分，二正宗分，三流通分。初文分为二，初证信序，二发起序。现在开始是证信序。 如是我闻。一时，佛在舍卫国祇树给孤独园（Jetavana Anathapindika-arama）。
English
English version: It is a metaphor that Prajna (wisdom) can eliminate karmic obstacles. Second, yellow appears according to people's needs, which is a metaphor for Anasrava (unleaked) merits. Third, red corresponds to the fire of the rising sun, and wisdom corresponds to the original enlightenment giving rise to the fire of non-origination wisdom. Fourth, white can purify turbid water, and Prajna can clear doubts. Fifth, empty color allows people to walk and sit in the air, and wisdom breaks the attachment to Dharma, dwelling in the principle of true emptiness. Sixth, azure can eliminate all poisons, and wisdom can remove the three poisons of greed, anger, and ignorance. These tangential metaphors are all acceptable. However, these are not fundamental metaphors of firmness and sharpness. The correct translation of Prajna is wisdom, which is the wisdom of corresponding original enlightenment that illuminates the emptiness of the five aggregates. If we speak from the perspective of a scholar, from shallow to deep, then the three wisdoms of hearing, thinking, and cultivation can all be summarized as Prajna. Therefore, Asanga Bodhisattva said: 'What can cut off afflictions is Prajnaparamita (perfection of wisdom), which cuts off afflictions through hearing, thinking, and cultivation, just like a diamond.' He also said: 'Subtle is the cause of wisdom.' The cause of wisdom is intelligence. According to the *Mahaprajnaparamita-sastra* (Treatise on the Great Perfection of Wisdom), it is called Prajna in the causal stage and wisdom in the fruition stage. Then hearing, thinking, and cultivation can all be called subtle, which is subtle wisdom, the cause of Buddha's wisdom. Because Prajna can cut off afflictions, it is in the causal stage. The Buddha's fruit has no cutting off, but instead receives the name of wisdom. If according to the *Mahaprajnaparamita Sutra*, the word 'wisdom' encompasses the two meanings of wisdom and intelligence, so the names and meanings of wisdom and intelligence are slightly different, but the essence is no different. Paramita, here translated as 'to the other shore', should be said as 'reaching the other shore'. It means leaving the shore of birth and death, crossing the middle stream of afflictions, and reaching the other shore of Nirvana (extinction). Nirvana, here translated as 'perfect stillness', is also translated as 'extinction'. All sentient beings are originally in the state of perfect stillness, and there is no other extinction. It is only because of delusion and inverted views, falsely seeing birth and death, that it is called being on this shore. If one realizes that birth and death are fundamentally empty, and are originally perfect stillness, it is called reaching the other shore. If we add the Prajna palindrome, it should be said as 'reaching the other shore wisdom'. Sutra, in Sanskrit is Sutra, translated as 'matching scripture'. 'Matching' means that the meaning of the interpretation matches people's hearts, that is, matching the principle and matching the opportunity. Sutra, in the *Buddhabhumi Sutra* (Discourse on the Buddha-land) it says: 'It can penetrate and hold, so it is called Sutra.' Because the Buddha's holy teachings penetrate the meaning that should be spoken, and hold the sentient beings to be taught. Later, the explanation of the scriptures follows the usual three divisions. First, the introduction section, second, the main section, and third, the circulation section. The first text is divided into two, first the introduction of faith, and second, the initiation section. Now begins the introduction of faith. Thus have I heard. At one time, the Buddha was in the Jeta Grove (Jetavana) at Anathapindika's monastery (Anathapindika-arama) in Sravasti (Savatthi). --------------------------------------------------------------------------------
Chinese
独园。与大比丘众千二百五十人俱 释此分三。一明建立之因。则佛临灭度。阿难请问四事。佛一一答。我灭度后。一依四念处住。二以戒为师。三默摈恶性比丘。四一切经初。皆云如是我闻一时佛在某处与某众若干等。二明建立之意。意有三焉。一断疑故。谓结集时阿难升座。欲宣佛法。感得自身相好如佛。众起三疑。一疑佛重起说法。二疑他方佛来。三疑阿难成佛。故说此言三疑顿断。二息诤故。若不推从佛闻。言自制作则诤论起。三异邪故。不同外道经初云阿忧等。三正释文义。具六成就。谓信闻时主处众。六缘不具教则不兴。必须具六故云成就。一信若兼我闻合释。则指法之辞也。如是之法我从佛闻。单释如是者。智度论云。信成就也。佛法大海信为能入智为能度。信者言是事如是。不信者言是事不如是。又圣人说法但为显如。唯如为是故称如是。又有无不二为如如。非有无为是。二闻我即阿难五蕴假者。闻谓耳根发识。废别从总故云我闻。阿难所不闻二十年前之经。有云如来重说。有云得深三昧总领。若推本而言。即阿难是大权菩萨。何法不通三时师资合会说听究竟。故言一时。诸方时分延促不同。故但言一。又说法领法之时。心境泯理智融。凡圣如始本会。此诸二法皆一之时。四主。具云佛陀。此云觉者 现代汉语译本 独园。与大比丘众一千二百五十人在一起。 解释这段经文分为三部分。第一部分说明建立的因由：佛陀临近涅槃时，阿难（Ananda，佛陀十大弟子之一，以记忆力强著称）请问了四件事，佛陀一一作答。我涅槃后，一要依四念处（Four foundations of mindfulness）安住，二要以戒律为师，三要默摈恶性比丘，四是一切佛经的开头，都要说‘如是我闻，一时佛在某处与某众若干等’。 第二部分说明建立的意义，意义有三点：一是断除疑惑。在结集佛经时，阿难升座，想要宣讲佛法，感得自身相貌与佛陀一样，大众产生三种疑惑：一是疑惑佛陀重新起来说法，二是疑惑他方佛前来，三是疑惑阿难成佛。所以说这句话，三种疑惑立刻断除。二是止息争论。如果不推崇是从佛陀那里听来的，而是说自己制作的，那么争论就会产生。三是区别于邪说。不同于外道经典开头说‘阿忧’等。 第三部分正式解释经文的含义，具备六种成就，即信、闻、时、主、处、众。这六种因缘不具备，佛法教义就不会兴盛，必须具备这六种因缘，所以说是成就。一是‘信’，如果与‘我闻’合并解释，那么是指法的言辞。‘如是’的法，我从佛陀那里听闻。单独解释‘如是’，智度论（Mahaprajnaparamita-sastra）说，是信成就。佛法如大海，信是能够进入的，智慧是能够度过的。相信的人说这件事是这样的，不相信的人说这件事不是这样的。而且圣人说法只是为了显示‘如’，只有‘如’才是正确的，所以称为‘如是’。又有‘有’与‘无’不二，才是‘如如’，既非‘有’也非‘无’，才是‘是’。二是‘闻’，‘我’就是阿难，五蕴（Skandha，构成人身的五种要素）假合之身。‘闻’是指耳根发识。舍弃个别而从总体，所以说‘我闻’。阿难没有听闻的二十年前的经典，有人说是如来重新说的，有人说是得到甚深三昧（Samadhi，精神高度集中状态）总领。如果推究根本而言，阿难就是大权菩萨（Mahasattva， महानसत्त्व，伟大的圣人），什么法不通达？三时师资合会，说法听法究竟，所以说‘一时’。各方时分长短不同，所以只说‘一’。而且说法领法之时，心境泯灭，理智融合，凡圣如初，本会，这些二法都是‘一’之时。四是‘主’，完整地说就是佛陀（Buddha），意思是觉者（The awakened one）。
English
English version In the Jeta Grove. Together with a great Bhikshu (भिक्षु，Buddhist monk) assembly of one thousand two hundred and fifty. Explaining this passage is divided into three parts. The first part explains the cause of establishment: When the Buddha was approaching Nirvana (निर्वाण，Enlightenment), Ananda (आनन्द，One of the ten principal disciples of the Buddha) asked four questions, and the Buddha answered them one by one. After my Nirvana, firstly, one should dwell in the Four Foundations of Mindfulness (चत्वारि स्मृतिउपस्थानानि), secondly, take the precepts as the teacher, thirdly, silently exclude monks with evil nature, and fourthly, at the beginning of all Sutras (सूत्र，Canonical scriptures), it should be said 'Thus have I heard, at one time the Buddha was in a certain place with a certain assembly of so many, etc.' The second part explains the meaning of establishment, which has three points: Firstly, to eliminate doubts. During the compilation of the Sutras, when Ananda ascended the seat, wanting to proclaim the Dharma (धर्म，The teachings of the Buddha), he sensed that his own appearance was the same as the Buddha's, and the assembly had three doubts: Firstly, they doubted that the Buddha had risen again to preach the Dharma, secondly, they doubted that a Buddha from another realm had come, and thirdly, they doubted that Ananda had become a Buddha. Therefore, saying this sentence immediately eliminates the three doubts. Secondly, to stop disputes. If one does not promote what was heard from the Buddha, but says that it was made by oneself, then disputes will arise. Thirdly, to distinguish from heresies. Different from the beginning of non-Buddhist scriptures saying 'Ayou' etc. The third part formally explains the meaning of the text, possessing six accomplishments, namely faith, hearing, time, host, place, and assembly. If these six conditions are not met, the Buddha's teachings will not flourish, and these six conditions must be met, so it is called accomplishment. Firstly, 'faith', if combined with 'Thus have I heard' for explanation, then it refers to the words of the Dharma. 'Thus' is the Dharma that I heard from the Buddha. Explaining 'Thus' alone, the Mahaprajnaparamita-sastra (महाप्रज्ञापारमिताशास्त्र，Great Treatise on the Perfection of Wisdom) says that it is the accomplishment of faith. The Buddha's Dharma is like a sea, faith is what can enter, and wisdom is what can cross over. Those who believe say that this matter is like this, and those who do not believe say that this matter is not like this. Moreover, the sages preach the Dharma only to reveal 'Thus', and only 'Thus' is correct, so it is called 'Thus'. Furthermore, the non-duality of 'being' and 'non-being' is 'Thusness', neither 'being' nor 'non-being' is 'is'. Secondly, 'hearing', 'I' is Ananda, the false body of the five Skandhas (स्कन्ध，The five aggregates that constitute a person). 'Hearing' refers to the ear root generating consciousness. Abandoning the individual and following the whole, so it is said 'Thus have I heard'. The Sutras that Ananda did not hear twenty years ago, some say that the Tathagata (तथागत，The Buddha) re-said them, and some say that he obtained deep Samadhi (समाधि，A state of meditative consciousness) to grasp them all. If one investigates the root, Ananda is the Mahasattva (महासत्त्व，A great being), what Dharma is not understood? The teachers and disciples of the three times gather together, the preaching and listening to the Dharma are complete, so it is said 'at one time'. The time divisions of each direction are different in length, so it is only said 'one'. Moreover, at the time of preaching and receiving the Dharma, the mind and environment disappear, reason and wisdom merge, the ordinary and the holy are like the beginning, the original meeting, these two Dharmas are all at 'one' time. Fourthly, 'host', fully speaking it is Buddha (बुद्ध，The awakened one), meaning the awakened one. --------------------------------------------------------------------------------