English
English version: The assembly's mind and practice are accomplished, because they have determined and fully understood the meaning of what has been realized. In order to distinguish various matters, (Aniruddha) asked the Tathagata. First, the sutra compiler narrates. At that time, Aniruddha (meaning 'without poverty,' 'without extinction,' 'as desired.' In the past, he offered a meal to a Pratyekabuddha and obtained the reward of constantly receiving blessings and happiness in the human and heavenly realms for ninety-one kalpas; his blessings have not diminished, and his wishes are fulfilled) observed the minds of the assembly and reported to the Buddha. (Aniruddha, also written as Anuruddha, Aniruddha, or Ananiruddha, refers to the same person. Because of these three meanings, there are different translations. At that time, he was the leader of the assembly, so he observed and reported to the Buddha.) Next is the formal explanation (in two parts). First, the Buddha says the Four Noble Truths are without difference, and then the bhikshus have no doubt about the Four Noble Truths. First, the Buddha says the Four Noble Truths are without difference. World Honored One, even if the moon could be made hot and the sun could be made cold, the Four Noble Truths (Dukkha Satya, Samudaya Satya, Nirodha Satya, Magga Satya) spoken by the Buddha could not be changed! The Buddha said that the Truth of Suffering (Dukkha Satya) is indeed suffering and cannot become happiness; the Truth of the Cause of Suffering (Samudaya Satya) is the true cause of suffering, and there is no other cause; if suffering can be extinguished, it is because the cause of suffering has been extinguished; because the cause of suffering is extinguished, the result of suffering can be extinguished; the path to extinguishing suffering is indeed the true path, and there is no other path. (This is) first using a metaphor to reveal (the truth of the Four Noble Truths). The moon is the essence of Taiyin, so it is cold; the sun is the essence of the sun, so it is hot. Their nature cannot be changed, which is known to everyone. Now saying that the moon can be made hot and the sun can be made cold, would the sun and moon change their nature? The Buddha said that (the truth of the Four Noble Truths) will ultimately not change. It is impossible to become happiness because suffering and happiness are each real and will not change. There is no other cause because the cause of Samudaya will definitely lead to the result of suffering, and it will ultimately not be caused by the cause of Magga. The Treatise says that this is to show that suffering and extinction each have their own cause. 'That is, the cause is extinguished' refers to cutting off the cause of Samudaya. Moreover, the extinction of the cause is the reason for Nirvana with remainder. 'Because the cause is extinguished, the result is extinguished' refers to not producing in the cause of future existence, which is the extinction of the result of suffering. Moreover, the extinction of the result is the reason for Nirvana without remainder. 'There is no other path' refers to the fact that other paths are not true paths and cannot lead to the extinction of suffering. [Supplementary explanation] The sun and moon are illusory and unreal phenomena, so they can be transferred and changed. What the Buddha said is a true and unwavering principle, how could it be changed? Therefore, it is said that turning yin into yang may be possible in the world, but reversing principles and disrupting reality is ultimately impossible. The bhikshus have no doubt about the Four Noble Truths. World Honored One, these bhikshus have determined and have no doubt about the Four Noble Truths (Dukkha Satya, Samudaya Satya, Nirodha Satya, Magga Satya). (Because) the practice of the cause and effect of suffering and happiness has been determined, so there is no doubt, no disagreement. --------------------------------------------------------------------------------
Chinese
无余义故 ［补注］无异者。明烛其理。更无差异。故不疑。无余者。曲尽其义。更无遗余。故不疑 六分别未入上上证为断疑分(三)。初显示未入上上法。二为断彼彼疑。三重说有为无常相。初显示未入上上法(二)。初约未办。二约已办。初约未办(二)。初见灭怀悲。二闻法得度。初见灭怀悲。 于此众中所作未办者见佛灭度当有悲感 未办者。即内外凡及前三果也。前三果残思在故。则有悲感 ［补注］如天人雨泪。阿难愁忧。是也 二闻法得度。 若有初入法者闻佛所说即皆得度譬如夜见电光即得见道 初入法者。即前所作未办人也。望极果人通名初入。得度有二。谓从凡入圣。从圣至极。皆名得度。复以譬喻。示现见道速疾决定义也 二约已办。 若所作已办已度苦海者但作是念世尊灭度一何疾哉 已办者。无学位人。已尽见思出三界苦。于小乘中虽名已办。其实所知障全在故。见佛速灭。由不了生本不生灭。亦无灭生灭即非生灭故 ［补注］如经云。苦哉大圣尊。入真何太速是也。又云。诸佛不出世亦无有涅槃。则了不生不灭之旨者也 二为断彼彼疑(二)。初经家叙。二正断疑。初经家叙。 阿㝹楼驮虽说此语众中皆悉了达四圣谛义世尊欲令此诸大众皆得坚固以大悲心复 现代汉语译本： ‘无余义故’，[补注：无异者。明烛其理。更无差异。故不疑。无余者。曲尽其义。更无遗余。故不疑。]意思是说，因为佛陀的教义没有丝毫的差异，能够明明白白地照亮真理，所以不会产生疑惑。‘无余’指的是佛陀的教义已经完全彻底地阐述，没有丝毫的遗漏，所以不会产生疑惑。 六种分别，在未进入上上证悟的阶段，可以作为断除疑惑的依据（分为三个部分）。首先，显示尚未进入上上法的情况；其次，为了断除各种各样的疑惑；最后，再次说明有为法的无常之相。首先，显示尚未进入上上法的情况（分为两个部分）。首先，从尚未成就的角度来说；其次，从已经成就的角度来说。首先，从尚未成就的角度来说（分为两个部分）。首先，见到佛陀灭度而感到悲伤；其次，听闻佛法而得到解脱。首先，见到佛陀灭度而感到悲伤。 ‘于此众中所作未办者见佛灭度当有悲感’。意思是说，在这个集会中，那些尚未成就的人，见到佛陀灭度，应当会感到悲伤。‘未办者’，指的是内外凡夫以及前三果的圣者。因为前三果的圣者还有残余的思惑存在，所以会有悲伤的感觉。[补注：例如天人降下眼泪，阿难感到忧愁，就是这种情况。] 其次，听闻佛法而得到解脱。 ‘若有初入法者闻佛所说即皆得度譬如夜见电光即得见道’。意思是说，如果有人刚刚开始进入佛法，听闻佛陀所说的教法，就都能够得到解脱。这就像在黑夜里见到闪电的光芒，立刻就能看清道路一样。‘初入法者’，指的是前面所说的尚未成就的人。相对于已经证得极果的人来说，都可以称为‘初入’。‘得度’有两种含义，一种是从凡夫进入圣位，一种是从圣位到达极果，都可以称为‘得度’。这里又用比喻来显示见道的快速、决定的意义。 其次，从已经成就的角度来说。 ‘若所作已办已度苦海者但作是念世尊灭度一何疾哉’。意思是说，那些已经成就的人，已经度过苦海的人，只会这样想：世尊灭度怎么这么快啊！‘已办者’，指的是无学位的阿罗汉。他们已经断尽了见思惑，脱离了三界的痛苦。在小乘佛法中，虽然可以称为‘已办’，但实际上所知障还完全存在。见到佛陀快速灭度，是因为不了解生本不生灭的道理，也不知道没有灭，生灭就是非生灭的道理。[补注：例如经中说：‘苦哉大圣尊，入真何太速’就是这种情况。又说：‘诸佛不出世，亦无有涅槃’，就是了解不生不灭的旨意。] 其次，为了断除各种各样的疑惑（分为两个部分）。首先，经文叙述；其次，正式断除疑惑。首先，经文叙述。 ‘阿㝹楼驮（Aniruddha，佛陀的十大弟子之一，以天眼第一著称）虽说此语众中皆悉了达四圣谛义世尊欲令此诸大众皆得坚固以大悲心复’
English
English version: 'Because there is no remaining meaning' [Annotation: 'No difference'. Clearly illuminating the principle. There is no further difference. Therefore, there is no doubt. 'No remainder' means that the meaning is fully expressed. There is no further omission. Therefore, there is no doubt.] This means that because the Buddha's teachings have no difference and can clearly illuminate the truth, no doubt will arise. 'No remainder' means that the Buddha's teachings have been completely and thoroughly explained, with no omissions, so no doubt will arise. Six distinctions, before entering the highest enlightenment, can be used as a basis for dispelling doubts (divided into three parts). First, it shows the situation of not yet entering the highest Dharma; second, to dispel various doubts; and finally, to explain again the impermanent nature of conditioned dharmas. First, showing the situation of not yet entering the highest Dharma (divided into two parts). First, from the perspective of not yet accomplished; second, from the perspective of already accomplished. First, from the perspective of not yet accomplished (divided into two parts). First, seeing the Buddha's extinction and feeling sad; second, hearing the Dharma and attaining liberation. First, seeing the Buddha's extinction and feeling sad. 'Those in this assembly who have not yet accomplished, upon seeing the Buddha's extinction, should feel sadness.' 'Not yet accomplished' refers to ordinary beings, both internal and external, and the first three stages of Arhatship. Because the first three stages of Arhatship still have residual delusions, they will feel sadness. [Annotation: For example, the Devas shed tears, and Ananda felt sorrow, this is the case.] Second, hearing the Dharma and attaining liberation. 'If there are those who have just entered the Dharma, upon hearing what the Buddha says, they will all attain liberation, just like seeing lightning in the night and immediately seeing the path.' 'Those who have just entered the Dharma' refers to those who have not yet accomplished as mentioned earlier. Relative to those who have already attained the ultimate fruit, they can all be called 'just entered'. 'Attaining liberation' has two meanings, one is from ordinary being to entering the stage of a sage, and the other is from the stage of a sage to reaching the ultimate fruit, both can be called 'attaining liberation'. Here, an analogy is used to show the quick, decisive meaning of seeing the path. Second, from the perspective of already accomplished. 'Those who have already accomplished and crossed the sea of suffering will only think: How quickly the World Honored One has passed away!' 'Already accomplished' refers to those who have no more to learn (Arhats). They have exhausted their delusions and freed themselves from the suffering of the three realms. In Theravada Buddhism, although they can be called 'already accomplished', in reality, the obscurations of knowledge are still fully present. Seeing the Buddha's quick extinction is because they do not understand the principle that birth is fundamentally non-arising and non-ceasing, and they do not know that there is no extinction, and that arising and ceasing are non-arising and non-ceasing. [Annotation: For example, the sutra says: 'Alas, the Great Holy One, how quickly you have entered the truth!' This is the case. It also says: 'If the Buddhas do not appear in the world, there is also no Nirvana', which is understanding the meaning of non-arising and non-ceasing.] Second, to dispel various doubts (divided into two parts). First, the sutra narrates; second, formally dispelling doubts. First, the sutra narrates. 'Although Aniruddha (one of the ten great disciples of the Buddha, known as the foremost in divine sight) spoke these words, everyone in the assembly understood the meaning of the Four Noble Truths. The World Honored One wanted to make all these people firm, and with great compassion, again...' --------------------------------------------------------------------------------
Chinese
为众说圣者正也无漏正法得在心故。谛有二义。一者谛实。二者审谛。释此二义如四圣谛品。复为众说者。讫高勖下。寄现训未也。论云。如来悲心淳至故不护上上法也 ［补注］曲被中下。非为上根故。远惠万世。非为一时故 二正断疑(六)。初自他俱灭。二法门常住。三利他事毕。四总显已度。五示得因缘。六因果住持。初自他俱灭。 汝等比丘勿怀悲恼若我住世一劫会亦当灭会而不离终不可得 会亦当灭者。住世虽久时会亦灭。会而不灭终不可得。上明自灭此云他灭。岂唯我然一切皆尔。会聚也。既有聚会必归离散。聚散有二。一师资聚散。二五阴聚散。是则一切皆无常也 ［补注］师资者。言一众聚散。未有主常领伴伴常随主者也。五阴者。言一身聚散。色阴则四大合而必离。四阴则妄念起而必灭。故曰一切皆无常也 二法门常住。 自利利他法皆具足 自利者修因得果。利他者说法化生。至圣流慈宣说法门。无不具足。此法常在世间。众生自可修学。不须我住也 三利他事毕。 若我久住更无所益 法既具足我住何为 ［补注］无益有二。一者诸佛住世。止为说法利生。法既足矣。故无益。二者佛若久住。则众生不生难遭之想。故无益 四总显已度。 应可度者若天上人间皆悉 现代汉语译本：为了（为众说）那些证得圣果的人，这是纯正的、无漏的佛法，因为他们已经将其铭记于心（得在心故）。‘谛’（谛）有两层含义：一是真实不虚（谛实），二是审慎谛听（审谛）。这两层含义的解释如同‘四圣谛’（四圣谛品）中所说。再次为了大众宣说佛法，是为了抬举高位者，勉励地位低微者（讫高勖下），通过展现当下的利益来教导未来的修行（寄现训未也）。正如《论》中所说：‘如来（如来）的悲心纯粹而深厚，所以不会只为上等根器的人宣说高深的佛法（不护上上法也）。’[补注] 普遍地施予中等和下等根器的人，不是只为了上等根器的人；长远地恩惠万世，不是只为了当下的一时。（曲被中下。非为上根故。远惠万世。非为一时故）二、正确地断除疑惑（二正断疑）（六）。首先是自身和他人都终将灭度（自他俱灭），其次是佛法永恒住世（法门常住），再次是利益他人的事情已经完毕（利他事毕），然后是总的显示已经度化众生（总显已度），接着是展示获得成就的因缘（示得因缘），最后是因果的住持（因果住持）。首先是自身和他人都终将灭度。 ‘你们这些比丘（比丘），不要怀有悲伤和烦恼，即使我住世一个劫（劫），最终也会灭度，相会而不分离的事情终究是不可能得到的（会而不离终不可得）。’‘相会也终将灭度’，意思是说，即使住世很久，相会的时候也终将灭度，相会而不灭度的事情终究是不可能得到的。上面说明的是自身灭度，这里说的是他人灭度。难道只有我是这样吗？一切都是如此。‘会’（会）是聚集的意思。既然有聚集，必定会归于离散。聚集和离散有两种：一是师父和弟子之间的聚集和离散（师资聚散），二是五蕴（五阴）的聚集和离散。这样说来，一切都是无常的。[补注] 师资，说的是一个团体的聚集和离散，没有永远领导同伴的主人，也没有永远跟随主人的同伴。五阴，说的是一个身体的聚集和离散，色蕴（色阴）是四大（四大）聚合而必然分离，受、想、行、识四蕴（四阴）是妄念生起而必然灭亡。所以说一切都是无常的。二、佛法永恒住世。 ‘自利和利他的佛法都已具足（自利利他法皆具足）。’自利，指的是通过修行因地而获得果报。利他，指的是通过说法来教化众生。至高无上的圣人（至圣）流淌着慈悲，宣说佛法，没有不完备的。此法常在世间，众生可以自己修学，不需要我继续住世。[补注] ‘无益’（无益）有两种含义：一是诸佛（诸佛）住世，只是为了说法利益众生，现在佛法已经完备，所以没有益处。二是佛如果长久住世，那么众生就不会产生难得遭遇佛法的想法，所以没有益处。三、利益他人的事情已经完毕。 ‘如果我长久住世，就没有什么益处了（若我久住更无所益）。’佛法既然已经完备，我住世还有什么用呢？[补注] 无益有两种：一是诸佛住世，只是为了说法利生，法既然已经足够了，所以没有益处。二是佛如果长久住世，那么众生就不会产生难遭之想，所以没有益处。四、总的显示已经度化众生。 ‘应该被度化的人，无论是天上还是人间，都已经全部……（应可度者若天上人间皆悉）’