T09n0270_大法鼓經
大正藏第 09 冊 No. 0270 大法鼓經
No. 270
大法鼓經卷上
宋天竺三藏求那跋陀羅譯
如是我聞：
一時佛住舍衛國祇樹給孤獨園，與大比丘眾五百人俱，復有百千大菩薩眾，復有眾多天、龍、夜叉、健闥婆眾，復有百千諸優婆塞、優婆夷眾，復有娑婆世界主、梵天王、及天帝釋、四天王眾，復有十方世界無量比丘、比丘尼、優婆塞、優婆夷諸菩薩俱。
爾時，如來於彼四眾說如是法：「有有則有苦樂、無有則無苦樂，是故離苦樂則是涅槃第一之樂。」
彼五百聲聞比丘——一切皆是阿羅漢，諸漏已盡，無復煩惱；心得自在，譬如大龍，心得好解脫慧、得好解脫；所作已辦，已舍重擔；逮得己利，盡諸有結，正智心解脫——得一切心自在第一波羅蜜。有無量學人皆得須陀洹、斯陀含、阿那含果。有成就有漏法無量比丘眾、有成就無量阿僧祇功德菩薩摩訶薩徒十方來，算數譬喻所不能及，亦非一切聲聞緣覺之所能知。除文殊師利菩薩，及大力菩薩、觀世音菩薩、彌勒菩薩摩訶薩，如是上首菩薩摩訶薩，無量阿僧祇眾，譬如大地所生草木，從諸方來諸菩薩眾亦復如是，不可稱數。
復有差摩比丘尼與比丘尼眾俱、毗舍佉鹿子母、及末利
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園，與五百位大比丘眾在一起，還有成百上千的大菩薩眾，以及眾多的天、龍、夜叉、健闥婆等眾，還有成百上千的優婆塞、優婆夷等眾，還有娑婆世界的統治者梵天王、天帝釋、四天王等眾，以及十方世界無量的比丘、比丘尼、優婆塞、優婆夷等菩薩們。 當時，如來在那四眾面前宣說這樣的法：『有』則有苦樂，『無有』則無苦樂，所以，離開苦樂就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的第一之樂。 那五百位聲聞比丘（Sravaka，指聽聞佛陀教誨而修行的人）——他們一切都是阿羅漢（Arhat，指斷盡煩惱，不再受生死輪迴的人），諸漏已盡，不再有煩惱；心已得自在，如同大龍一般，心已獲得很好的解脫智慧，獲得很好的解脫；所作已辦，已捨棄重擔；已獲得自己的利益，斷盡一切有結，以正智心解脫——獲得一切心自在的第一波羅蜜（Paramita，指到達彼岸，即從生死輪迴的此岸到達涅槃的彼岸）。有無量學人皆已證得須陀洹（Srotapanna，指入流者，初果）、斯陀含（Sakrdagamin，指一來者，二果）、阿那含（Anagamin，指不還者，三果）的果位。有成就了有漏法（指仍有煩惱的法）的無量比丘眾，有成就了無量阿僧祇（Asamkhya，指極大的數字）功德的菩薩摩訶薩（Bodhisattva-mahasattva，指發大心求菩提的菩薩）徒眾從十方而來，其數量之多，無法用算數和譬喻來形容，也不是一切聲聞緣覺（Pratyekabuddha，指獨自覺悟的人）所能知曉的。除了文殊師利菩薩（Manjusri，象徵智慧的菩薩），以及大力菩薩、觀世音菩薩（Avalokitesvara，象徵慈悲的菩薩）、彌勒菩薩摩訶薩（Maitreya，未來佛）等上首菩薩摩訶薩，他們有無量阿僧祇之眾，如同大地上所生長的草木一般，從各方來的菩薩眾也是如此，不可稱數。 還有差摩比丘尼（Ksama，比丘尼的名字）與比丘尼眾在一起，毗舍佉鹿子母（Visakha Mrgaramatr，一位著名的女施主），以及末利（Mallika，一位王后）等。
【English Translation】 English version: Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti, together with a great assembly of five hundred Bhikshus (monks), as well as hundreds of thousands of great Bodhisattvas, and numerous Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), and hundreds of thousands of Upasakas (male lay followers) and Upasikas (female lay followers), as well as the ruler of the Saha world, Brahma (the creator god), Indra (king of the gods), the Four Heavenly Kings, and countless Bhikshus, Bhikshunis (nuns), Upasakas, Upasikas, and Bodhisattvas from the ten directions. At that time, the Tathagata (Buddha) spoke this Dharma (teaching) to the four assemblies: 'With 'being' there is suffering and joy, with 'non-being' there is no suffering and joy. Therefore, to be apart from suffering and joy is the first joy of Nirvana (the state of enlightenment).' Those five hundred Sravaka (hearer) Bhikshus—all were Arhats (enlightened beings), their outflows were exhausted, and they were free from afflictions; their minds were at ease, like great dragons, their minds had attained good liberation wisdom, and they had attained good liberation; what needed to be done was done, they had cast off their burdens; they had attained their own benefit, and had exhausted all fetters, with right knowledge and liberation of mind—they had attained the first Paramita (perfection) of complete freedom of mind. There were countless learners who had attained the fruits of Srotapanna (stream-enterer), Sakrdagamin (once-returner), and Anagamin (non-returner). There were countless Bhikshus who had achieved the defiled Dharma (teachings with attachments), and countless Asamkhya (incalculable) Bodhisattva-mahasattvas (great Bodhisattvas) who had achieved merits, coming from the ten directions, whose numbers could not be reached by calculation or analogy, nor could they be known by all Sravakas and Pratyekabuddhas (solitary realizers). Except for Manjusri Bodhisattva (Bodhisattva of wisdom), and the powerful Bodhisattvas, Avalokitesvara Bodhisattva (Bodhisattva of compassion), and Maitreya Bodhisattva-mahasattva (the future Buddha), such leading Bodhisattva-mahasattvas, there were countless Asamkhya of them, like the grass and trees that grow on the earth, the Bodhisattvas who came from all directions were also like this, uncountable. There was also the Bhikshuni Ksama (a nun's name) with her assembly of Bhikshunis, Visakha Mrgaramatr (a famous female patron), and Mallika (a queen), and others.
夫人，各與無量大眷屬俱；須達長者、與諸優婆塞俱。
爾時，世尊于大眾中說有非有法門。
爾時，波斯匿王從臥而起，作是思惟：「我今應往至世尊所。」念已即行，擊鼓吹貝，往詣佛所。
爾時，世尊知而故問：「阿難！以何等故，有鼓貝聲？」
阿難白佛言：「波斯匿王來詣佛所，是其擊鼓吹貝之聲。」
佛告阿難：「汝今亦應擊大法鼓，我今當說大法鼓經。」
阿難白佛言：「世尊！是大法鼓經名，我未曾聞。以何等故，名大法鼓經？」
佛告阿難：「汝何由知？是諸來會大菩薩等悉不能知此大法鼓經六字名號，何況于汝而得聞知？」
阿難白佛言：「世尊！未曾有也。此法名號真實難知。」
「如是，阿難！實爾不異。阿難！此大法鼓經，世間希有，如優曇缽華。」
阿難白佛言：「非一切諸佛有此法耶？」
佛告阿難：「三世諸佛悉有此法。」
阿難白佛言：「若然者，彼諸菩薩人中之雄，何故悉來普集於此？彼諸如來何故自於其國不演說耶？」
佛告阿難：「如有一阿練比丘隱居山窟。至時入村，方欲乞食，道見人獸諸雜死屍。見已生厭，斷食而還：『嗚呼苦哉！吾亦當然。』彼于異時，心得快樂，作是思惟：『
【現代漢語翻譯】 現代漢語譯本：夫人和無數的眷屬在一起；須達長者（Sudatta，一位富有的商人，以慷慨著稱）和眾多的優婆塞（upasaka，在家男佛教徒）在一起。 當時，世尊（釋迦牟尼佛）在大眾中宣講有和非有的法門。 這時，波斯匿王（Prasenajit，古印度拘薩羅國國王）從睡夢中醒來，心想：『我現在應該去拜見世尊。』想到這裡，他立刻行動，敲響鼓，吹起法螺，前往佛陀所在的地方。 這時，世尊明知故問：『阿難（Ananda，佛陀的十大弟子之一）！是什麼原因，有鼓和法螺的聲音？』 阿難回答佛陀說：『是波斯匿王前來拜見佛陀，這是他敲鼓吹螺的聲音。』 佛陀告訴阿難：『你也應該敲響大法鼓，我現在將宣說大法鼓經。』 阿難對佛陀說：『世尊！這個大法鼓經的名字，我從未聽說過。因為什麼緣故，稱作大法鼓經呢？』 佛陀告訴阿難：『你是如何知道的？這些前來集會的大菩薩（bodhisattva，追求覺悟的修行者）都不能知道這大法鼓經的六字名號，更何況你呢，又怎麼能知道呢？』 阿難對佛陀說：『世尊！真是前所未有啊。這個法的名號真是難以知曉。』 『是的，阿難！確實如此，沒有不同。阿難！這大法鼓經，世間罕見，如同優曇缽華（udumbara，一種稀有的花）。』 阿難對佛陀說：『難道不是一切諸佛都有這個法嗎？』 佛陀告訴阿難：『三世諸佛都有這個法。』 阿難對佛陀說：『如果這樣，那些菩薩（bodhisattva）人中之雄，為什麼都來這裡聚集？那些如來（tathagata，佛陀的稱號）為什麼不在他們自己的國土宣說呢？』 佛陀告訴阿難：『比如有一位阿練若比丘（aranyaka bhiksu，住在森林裡的比丘）隱居在山洞裡。到了乞食的時候，他進入村莊，正要乞食，在路上看見各種各樣的死屍。看到後心生厭惡，斷食而回：『唉，真苦啊！我也會這樣。』他在其他時候，心中感到快樂，這樣想：『
【English Translation】 English version: The ladies, each with countless great retinues; Sudatta (a wealthy merchant known for his generosity), along with all the upasakas (lay male Buddhist followers). At that time, the World Honored One (Shakyamuni Buddha) was in the midst of the assembly, expounding the Dharma of existence and non-existence. Then, King Prasenajit (the king of Kosala in ancient India) arose from his sleep, thinking: 'I should now go to see the World Honored One.' Having thought this, he immediately acted, beating drums and blowing conches, and went to where the Buddha was. At that time, the World Honored One, knowing but still asking, said: 'Ananda (one of the Buddha's ten principal disciples)! What is the reason for the sound of drums and conches?' Ananda replied to the Buddha: 'It is King Prasenajit coming to see the Buddha; that is the sound of him beating drums and blowing conches.' The Buddha told Ananda: 'You should also beat the great Dharma drum, and I will now expound the Great Dharma Drum Sutra.' Ananda said to the Buddha: 'World Honored One! This name of the Great Dharma Drum Sutra, I have never heard before. For what reason is it called the Great Dharma Drum Sutra?' The Buddha told Ananda: 'How do you know? These great Bodhisattvas (practitioners seeking enlightenment) who have come to this assembly cannot know the six-character name of this Great Dharma Drum Sutra, how much less can you know it?' Ananda said to the Buddha: 'World Honored One! This is unprecedented. The name of this Dharma is truly difficult to know.' 'So it is, Ananda! It is indeed so, there is no difference. Ananda! This Great Dharma Drum Sutra is rare in the world, like the udumbara flower (a rare flower).' Ananda said to the Buddha: 'Is it not that all Buddhas have this Dharma?' The Buddha told Ananda: 'All Buddhas of the three times have this Dharma.' Ananda said to the Buddha: 'If that is so, why have those Bodhisattvas (bodhisattva), the heroes among men, all come to gather here? Why do those Tathagatas (a title of the Buddha) not expound it in their own lands?' The Buddha told Ananda: 'For example, there is an aranyaka bhiksu (a monk living in the forest) who lives in a mountain cave. When it is time to beg for food, he enters the village, and as he is about to beg, he sees various corpses. Having seen them, he feels disgust, stops eating, and returns: 'Alas, how painful! I will also be like this.' At another time, he feels joy in his heart, and thinks: '
我當更往觀察死屍，令增厭離。』復向聚落求見死屍，修不凈想。見已觀察，得阿羅漢果。
「如是他方諸佛不說無常苦空不凈。所以者何？諸佛國土法應如是。彼諸如來為諸菩薩作如是說：『奇哉難行！釋迦牟尼世尊於五濁國土出興於世，為苦惱眾生種種方便說大法鼓經。是故，諸善男子當如是學。』彼諸菩薩咸欲見我，恭敬禮拜，故來會此。既來會已，或得初住、乃至十住。是故，大法鼓經甚難值遇；是故，十方大菩薩眾為聞法故普皆來集。」
阿難白佛言：「善哉善哉！一切善來，彼悉得此難得經法。」
佛告阿難：「如是深經，非一切共。是故不應說言：『一切善來。』」
阿難白佛言：「何故彼非一切善來？」
佛告阿難：「此經典者，是諸如來秘密法藏，甚深微妙，難解難信。是故，阿難！不應說言：『一切善來。』」
阿難白佛言：「非如波斯匿王臨陣斗時擊大戰鼓，其聞聲者一切箭落耶？」
佛告阿難：「波斯匿王擊鼓戰時，非彼一切聞鼓聲喜。有怯弱者，聞而恐怖，若死近死。如是，阿難！此大法鼓經名，是二乘之人不信法門。
「是故，阿難！譬如彼王至鬥戰時擊王大鼓；此大法鼓——諸佛秘密——佛出世時，爾乃演說。」
爾時，世
【現代漢語翻譯】 現代漢語譯本 『我應當再去觀察死屍，以增加厭離之心。』他又到村落中尋找死屍，修習不凈觀。見到後進行觀察，證得了阿羅漢果（A luo han guo，指修行者達到的最高境界）。 『其他世界的諸佛不說無常、苦、空、不凈。』這是為什麼呢？因為諸佛的國土的法理本應如此。那些如來（Ru lai，佛的稱號）對菩薩們這樣說：『真是奇特而難以實行啊！釋迦牟尼世尊（Shi jia mou ni shi zun，佛教創始人）在五濁（wu zhuo，指末法時期）的國土中出現於世，爲了苦惱的眾生，用種種方便法門宣說《大法鼓經》。因此，各位善男子應當這樣學習。』那些菩薩都想見我，恭敬地禮拜，所以來到這裡集會。他們來到這裡集會後，有的證得初住（chu zhu，菩薩修行階位），乃至十住（shi zhu，菩薩修行階位）。因此，《大法鼓經》非常難以值遇；因此，十方的大菩薩們爲了聽聞佛法，都普遍地來到這裡集會。」 阿難（A nan，佛陀的十大弟子之一）對佛說：『太好了，太好了！一切善人都來了，他們都得到了這難得的經法。』 佛告訴阿難：『像這樣深奧的經典，不是所有人都能接受的。因此不應該說：『一切善人都來了。』』 阿難對佛說：『為什麼他們不是一切善人都來了呢？』 佛告訴阿難：『這部經典，是諸如來秘密的法藏，非常深奧微妙，難以理解和相信。因此，阿難！不應該說：『一切善人都來了。』』 阿難對佛說：『難道不像波斯匿王（Bo si ni wang，古印度國王）在戰場上作戰時敲擊大戰鼓，聽到鼓聲的人箭都會掉落嗎？』 佛告訴阿難：『波斯匿王敲鼓作戰時，不是所有聽到鼓聲的人都高興。有些膽怯的人，聽到後會感到恐懼，甚至接近死亡。同樣，阿難！這部《大法鼓經》的名字，是二乘（er cheng，指聲聞乘和緣覺乘）之人不相信的法門。』 『因此，阿難！譬如那位國王在作戰時敲擊王的大鼓；這部《大法鼓經》——諸佛的秘密——只有在佛出世時，才會被宣說。』 當時，世尊（Shi zun，佛的尊稱）
【English Translation】 English version 'I should go and observe a corpse again, to increase my detachment.' He went to a village to seek a corpse, and practiced the contemplation of impurity. Having seen it and observed it, he attained the fruit of Arhat (A luo han guo, the highest state of enlightenment in Theravada Buddhism). 'The Buddhas in other worlds do not speak of impermanence, suffering, emptiness, and impurity.' Why is that? Because the Dharma in the Buddhas' lands should be like that. Those Tathagatas (Ru lai, an epithet of the Buddha) say to the Bodhisattvas: 'It is truly wondrous and difficult to practice! Shakyamuni Buddha (Shi jia mou ni shi zun, the founder of Buddhism) appeared in the world in a land of five turbidities (wu zhuo, referring to the degenerate age), and for the sake of suffering beings, he expounded the Great Drum Sutra through various skillful means. Therefore, you good men should learn in this way.' Those Bodhisattvas all wish to see me, and pay their respects with reverence, so they have come to this assembly. Having come to this assembly, some have attained the first stage of dwelling (chu zhu, a stage in the Bodhisattva path), and even the tenth stage of dwelling (shi zhu, a stage in the Bodhisattva path). Therefore, the Great Drum Sutra is very difficult to encounter; therefore, the great Bodhisattvas of the ten directions have all gathered here to hear the Dharma.」 Ananda (A nan, one of the ten principal disciples of the Buddha) said to the Buddha: 'Excellent, excellent! All good people have come, and they have all obtained this rare Dharma.' The Buddha told Ananda: 'Such a profound sutra is not for everyone. Therefore, it should not be said: 'All good people have come.' Ananda said to the Buddha: 'Why is it that they are not all good people who have come?' The Buddha told Ananda: 'This sutra is the secret Dharma treasury of the Tathagatas, it is very profound and subtle, difficult to understand and believe. Therefore, Ananda! It should not be said: 'All good people have come.' Ananda said to the Buddha: 'Is it not like when King Prasenajit (Bo si ni wang, an ancient Indian king) strikes the great war drum in battle, and all those who hear the sound drop their arrows?' The Buddha told Ananda: 'When King Prasenajit strikes the drum in battle, not all who hear the sound are happy. Some who are timid will feel fear upon hearing it, and may even be close to death. Likewise, Ananda! The name of this Great Drum Sutra is a Dharma that the Two Vehicles (er cheng, referring to the Sravaka and Pratyekabuddha vehicles) do not believe in.' 'Therefore, Ananda! Just as that king strikes the great royal drum when going into battle; this Great Drum Sutra—the secret of the Buddhas—is only expounded when a Buddha appears in the world.' At that time, the World Honored One (Shi zun, an epithet of the Buddha)
尊告大迦葉：「此諸比丘清凈純一，真實強力離諸糟糠，堪任聞此大法鼓經不？」
迦葉白佛言：「若有比丘犯戒違律，是大目連之所呵責。有如是比，我不同行，況復世尊？今此會眾，如栴檀林，清凈純一。」
佛告迦葉：「今此會眾雖復一切清凈純一，然于隱覆之說有不善解。」
迦葉白佛言：「云何名為隱覆之說？」
佛告迦葉：「隱覆說者，謂言如來畢竟涅槃，而實如來常住不滅，般涅槃者非毀壞法。此修多羅離覆清凈，明顯音聲，百千因緣，分別開示。是故，迦葉！當更觀察此諸大眾。」
時大迦葉即復觀察彼諸來者云何而來。時剎那頃，下信眾生、及聲聞緣覺、初業菩薩自惟不堪，生退舍心。譬如王家力士眾中，有名千力士者，從座而起，擊鼓唱言：「誰能堪任與我鬥力？」其不堪者，默然而住，心自念言：「我不堪任與彼鬥力，或能傷損以致失命。」于彼眾中無敢敵者，乃名勇健難伏力士，建大勝幡。如是下劣眾生、及聲聞緣覺、初業菩薩作是念言：「我不堪任聽受，如來已般涅槃，而復說言常住不滅。于大眾中聞所未聞。」從坐而去。所以者何？彼人長夜于般涅槃修習空見，聞離隱覆清凈經故，從坐而去。
彼十方來聲聞、緣覺、初業菩薩——百千萬億阿僧祇
【現代漢語翻譯】 現代漢語譯本：佛陀告訴大迦葉：『這些比丘清凈純潔，真實有力，遠離一切雜質，能夠聽聞這部《大法鼓經》嗎？』 迦葉對佛說：『如果有比丘犯戒違背戒律，會被大目犍連呵責。像這樣的人，我不會與他同行，更何況是世尊呢？現在這裡的會眾，就像栴檀樹林一樣，清凈純潔。』 佛陀告訴迦葉：『現在這裡的會眾雖然一切清凈純潔，但是對於隱晦的說法，可能不能很好地理解。』 迦葉對佛說：『什麼叫做隱晦的說法呢？』 佛陀告訴迦葉：『所謂的隱晦說法，是指說如來最終會涅槃，但實際上如來是常住不滅的，涅槃並不是毀滅。這部修多羅（佛經）是遠離隱晦，清凈明瞭的，用清晰的聲音，通過百千種因緣，分別開示。所以，迦葉！你應當再次觀察這些大眾。』 當時，大迦葉就再次觀察那些來者是如何來的。剎那間，下等根器的眾生、以及聲聞（聽聞佛法而悟道者）緣覺（不依佛法，自己悟道者）、初發心的菩薩，都自認為不能承受，產生了退卻之心。譬如在王家的力士之中，有一個名叫千力士的人，從座位上站起來，擊鼓高喊：『誰能與我比試力量？』那些不能承受的人，默默地坐著，心裡想：『我不能與他比試力量，可能會受傷甚至喪命。』在那些人中，沒有敢與他對抗的，因此他被稱為勇猛健壯、難以制服的力士，樹立起勝利的旗幟。同樣，下等根器的眾生、以及聲聞緣覺、初發心的菩薩也這樣想：『我不能承受聽受，如來已經涅槃，卻又說常住不滅。在大眾中聽到了從未聽過的事情。』於是就從座位上離開了。這是為什麼呢？因為這些人長久以來都在涅槃中修習空見，聽聞了這部遠離隱晦、清凈的經典，所以就從座位上離開了。 那些從十方來的聲聞、緣覺、初發心的菩薩——有百千萬億阿僧祇（極大的數字單位）之多。
【English Translation】 English version: The Buddha said to Mahākāśyapa, 『Are these bhikṣus (monks) pure and unblemished, truly strong and free from all impurities, capable of hearing this Great Dharma Drum Sutra?』 Kāśyapa replied to the Buddha, 『If there are bhikṣus who break the precepts and violate the rules, they would be rebuked by Mahāmaudgalyāyana. I would not associate with such individuals, let alone the World Honored One. The assembly here is like a sandalwood forest, pure and unblemished.』 The Buddha said to Kāśyapa, 『Although this assembly is entirely pure and unblemished, they may not fully understand the hidden teachings.』 Kāśyapa asked the Buddha, 『What are these hidden teachings?』 The Buddha said to Kāśyapa, 『The so-called hidden teachings refer to the statement that the Tathāgata (Buddha) will ultimately enter parinirvāṇa (final nirvana), but in reality, the Tathāgata is eternally abiding and does not perish. Parinirvāṇa is not a state of destruction. This sutra (Buddhist scripture) is free from concealment, pure and clear, with distinct sounds, and through hundreds and thousands of causes and conditions, it is explained in detail. Therefore, Kāśyapa! You should observe this assembly again.』 At that moment, Mahākāśyapa observed again how those who had come had arrived. In an instant, beings of inferior capacity, as well as śrāvakas (those who attain enlightenment through hearing the teachings), pratyekabuddhas (those who attain enlightenment on their own), and newly initiated bodhisattvas, all felt incapable and developed a mind of retreat. It was like in the midst of the king's strongmen, there was one named Thousand-Strong, who stood up from his seat, beat a drum, and shouted, 『Who can compete with me in strength?』 Those who were incapable remained silent, thinking, 『I cannot compete with him in strength, I might be injured or even lose my life.』 Among them, no one dared to challenge him, so he was called a brave and invincible strongman, raising a banner of victory. Similarly, beings of inferior capacity, as well as śrāvakas, pratyekabuddhas, and newly initiated bodhisattvas thought, 『I cannot bear to hear that the Tathāgata has already entered parinirvāṇa, yet it is said that he is eternally abiding and does not perish. We have heard something unheard of in the assembly.』 And so they left their seats. Why is this? Because these people have long cultivated the view of emptiness in parinirvāṇa, and upon hearing this sutra that is free from concealment and pure, they left their seats. Those śrāvakas, pratyekabuddhas, and newly initiated bodhisattvas who came from the ten directions—there were hundreds of millions of asamkhyas (an extremely large number).
分——餘一分住，謂彼菩薩摩訶薩信解法身常住不變者，爾乃安住受持一切如來藏經，亦能解說安慰世間解知一切隱覆之說。善觀一切了義不了義經，悉能降伏毀禁眾生，尊敬承順清凈有德，于摩訶衍得大凈信，不於二乘起奇特想。除如是等方廣大經，不說余經，唯說如來常住及有如來藏，而不捨空，亦非身見空，空彼一切有為自性。
佛告迦葉：「汝更問大眾：『咸欲得聞此大法鼓方廣一乘，所謂大乘難信經不？』如是至三。」
迦葉白佛言：「善哉，世尊！」
即從坐起，偏袒右肩，右膝著地，頂禮佛足。右繞三匝已，告諸大眾：「咸欲聞此大法鼓經不？如來今當普為汝等演說一乘——所謂大乘，過一切聲聞緣覺境界。」如是三說，彼悉答言：「愿樂欲聞。唯大迦葉！我等悉為聞法故來。善哉哀愍，當爲我說大法鼓經。」
迦葉復言：「汝等云何信？」
彼即答言：「譬如士夫年甫二十有百歲子。若佛如是說者，我等亦當如是隨信。況說正法而不信受？所以者何？如來如說而行。如來凈眼圓照無閡，以佛眼觀知我等心。」
迦葉嘆言：「善哉，善哉！諸賢汝等！堪任聽大法鼓經，若持若說。」
佛告迦葉：「譬如士夫年甫二十有百歲子，大法鼓經亦復如是。所以者何
【現代漢語翻譯】 現代漢語譯本 分——餘一分住，指的是那些菩薩摩訶薩（菩薩中的大修行者），他們確信並理解法身（佛的真身）是常住不變的，他們才能安住並受持一切如來藏經（宣說如來藏的經典），也能解釋並安慰世間，瞭解一切隱秘的教義。他們善於觀察一切了義經（究竟的教義）和不了義經（非究竟的教義），能夠降伏那些毀犯戒律的眾生，尊敬並順從那些清凈有德的人，對於大乘（菩薩乘）生起極大的清凈信心，不會對二乘（聲聞乘和緣覺乘）產生特殊的想法。除了這些廣大的經典，他們不談論其他經典，只談論如來常住以及有如來藏，但不捨棄空性，也不是執著于身見的空，而是空掉一切有為法的自性。 佛陀告訴迦葉（佛陀的十大弟子之一）說：『你再去問大眾：『你們都想聽聞這部大法鼓方廣一乘（廣大的唯一乘）的經典嗎？這部大乘經典難以令人相信。』這樣問三次。』 迦葉對佛陀說：『太好了，世尊！』 他立即從座位上站起來，袒露右肩，右膝跪地，頂禮佛足。然後右繞佛三圈，告訴大眾說：『你們都想聽聞這部大法鼓經嗎？如來現在將為你們普遍演說一乘——所謂的大乘，超越一切聲聞（聽聞佛法而修行的人）和緣覺（獨自覺悟的人）的境界。』這樣說了三次，他們都回答說：『我們非常願意聽聞。大迦葉！我們都是爲了聽法而來的。請您慈悲，為我們宣說大法鼓經。』 迦葉又問：『你們如何相信呢？』 他們立即回答說：『譬如一個男子，年齡剛滿二十歲，卻有一個一百歲的兒子。如果佛陀這樣說，我們也應當這樣隨順相信。更何況是宣說正法，我們怎麼會不相信接受呢？這是因為如來所說與所行一致。如來的清凈之眼圓滿照見，沒有障礙，用佛眼觀察，知道我們的心。』 迦葉讚歎說：『太好了，太好了！各位賢者！你們堪能聽聞大法鼓經，無論是受持還是宣說。』 佛陀告訴迦葉說：『譬如一個男子，年齡剛滿二十歲，卻有一個一百歲的兒子，大法鼓經也是如此。這是為什麼呢？』
【English Translation】 English version 'Remaining in a fraction' refers to those Bodhisattva-Mahasattvas (great beings among Bodhisattvas) who, having faith and understanding that the Dharmakaya (the true body of the Buddha) is permanent and unchanging, are able to abide and uphold all the Tathagatagarbha Sutras (scriptures expounding the Tathagatagarbha), and are also able to explain and comfort the world, understanding all hidden teachings. They are skilled in observing all definitive (ultimate) and non-definitive (not ultimate) scriptures, able to subdue beings who violate precepts, respect and obey those who are pure and virtuous, and develop great pure faith in the Mahayana (the Great Vehicle), without having peculiar thoughts about the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle). Apart from these vast scriptures, they do not discuss other scriptures, only discussing the permanence of the Tathagata and the existence of the Tathagatagarbha, without abandoning emptiness, nor clinging to the emptiness of self-view, but emptying the self-nature of all conditioned phenomena. The Buddha said to Kasyapa (one of the Buddha's ten great disciples), 'Go and ask the assembly again: 'Do you all wish to hear this Great Dharma Drum, the vast and expansive One Vehicle (the great single vehicle) scripture? This Mahayana scripture is difficult to believe.' Ask this three times.' Kasyapa said to the Buddha, 'Excellent, World Honored One!' He immediately rose from his seat, bared his right shoulder, knelt on his right knee, and bowed at the Buddha's feet. Then, circumambulating the Buddha three times, he said to the assembly, 'Do you all wish to hear this Great Dharma Drum Sutra? The Tathagata will now universally expound for you the One Vehicle—the so-called Mahayana, which transcends the realms of all Hearers (those who practice by hearing the Dharma) and Solitary Realizers (those who attain enlightenment on their own).' Having said this three times, they all replied, 'We are very willing to hear. Great Kasyapa! We have all come to hear the Dharma. Please be compassionate and expound the Great Dharma Drum Sutra for us.' Kasyapa then asked, 'How do you believe?' They immediately replied, 'For example, if a man is just twenty years old and has a son who is one hundred years old. If the Buddha were to say this, we would also follow and believe it. How much more so when the true Dharma is being expounded, how could we not believe and accept it? This is because the Tathagata's words and actions are consistent. The Tathagata's pure eye sees all without obstruction, and with the Buddha's eye, he knows our minds.' Kasyapa exclaimed, 'Excellent, excellent! Worthy ones! You are capable of hearing the Great Dharma Drum Sutra, whether to uphold it or to expound it.' The Buddha said to Kasyapa, 'For example, if a man is just twenty years old and has a son who is one hundred years old, the Great Dharma Drum Sutra is also like this. Why is that?'
？如來涅槃而復常住，一切無我而復說我。」
彼即白言：「唯佛能知。如世尊所說，我等如是受持。」
迦葉白佛：「唯愿世尊說大法鼓經、擊大法鼓、吹大法䗍。」
佛言：「善哉，善哉！迦葉！汝今聽說大法鼓經。」
迦葉白佛言：「唯然受教。何以故？是我境界故。是故如來大見敬待。云何為敬？曾告我言：『汝來共坐。』以是因緣，我應知恩。」
佛言：「善哉，迦葉！以是義故，我敬待汝。迦葉！譬如波斯匿王善養四兵，若鬥戰時，擊大戰鼓、吹大戰䗍，對敵堅住。緣斯恩養，戰無遺力，能勝怨敵，國境安寧。如是，比丘！我般涅槃后，摩訶迦葉當護持此大法鼓經。以是義故，我分半坐。是故彼當行我所行，於我滅后，堪任廣宣大法鼓經。」
迦葉白佛言：「我是世尊口生長子。」
佛告比丘：「譬如波斯匿王教諸王子學諸明處，彼於後世堪紹王種。如是，比丘！於我滅后，迦葉比丘護持此經亦復如是。
「複次，迦葉！如波斯匿王多與諸王共為怨敵，更相攻伐。于彼彼時，其諸戰士——象馬車步四種兵眾——聞大鼓聲，心不恐怖，堅持甲仗。時王恩䘏，多所賜賚。及當戰時，加賜珍寶及以城邑。若能克敵，冠以素繒，封以為王。如是，迦葉！我諸聲
【現代漢語翻譯】 現代漢語譯本：『如來（Tathagata，佛的稱號）已經涅槃（Nirvana，佛教的最高境界，指脫離輪迴）卻又常住（永恒存在），一切法無我（Anatta，佛教教義，指沒有永恒不變的自我）卻又說有我。』 他（指迦葉）回答說：『只有佛才能知道。正如世尊（Bhagavan，佛的尊稱）所說，我們是這樣接受和奉持的。』 迦葉（Kasyapa，佛陀的十大弟子之一）對佛說：『唯愿世尊宣說《大法鼓經》，擊大法鼓，吹大法䗍（法螺）。』 佛說：『好啊，好啊！迦葉！你現在聽我說《大法鼓經》。』 迦葉對佛說：『是，我接受教誨。為什麼呢？因為這是我的境界。因此，如來您對我如此敬重。如何體現敬重呢？您曾告訴我：『你來和我一起坐。』因為這個因緣，我應當知恩。』 佛說：『好啊，迦葉！因為這個緣故，我敬重你。迦葉！譬如波斯匿王（Prasenajit，古印度憍薩羅國國王）善於養育四種軍隊，如果發生戰爭，就擊打大戰鼓，吹大戰䗍，堅定地對抗敵人。因為受到恩養，戰士們在戰鬥中不遺餘力，能夠戰勝敵人，使國家安定。同樣，比丘（Bhikkhu，佛教出家男眾）們！我般涅槃（Parinirvana，佛陀的最終涅槃）后，摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）應當護持這部《大法鼓經》。因為這個緣故，我分一半座位給他。所以他應當行我所行，在我滅度后，能夠廣泛宣揚《大法鼓經》。』 迦葉對佛說：『我是世尊口中生長的兒子。』 佛告訴比丘們：『譬如波斯匿王教導王子們學習各種知識，他們將來能夠繼承王位。同樣，比丘們！在我滅度后，迦葉比丘護持這部經也是如此。 『再者，迦葉！譬如波斯匿王經常與許多國王為敵，互相攻伐。在那些時候，他的戰士——象兵、馬兵、車兵、步兵四種軍隊——聽到大鼓的聲音，心中不感到恐懼，堅持拿著盔甲武器。國王恩待他們，給予他們許多賞賜。在戰鬥時，更加賞賜他們珍寶和城邑。如果能夠戰勝敵人，就給他們戴上白色的絲綢，封他們為王。同樣，迦葉！我的聲聞（Sravaka，聽聞佛法教誨的弟子）』
【English Translation】 English version: 'The Tathagata (the title of Buddha) has entered Nirvana (the ultimate state of liberation in Buddhism) yet remains eternally present, and all things are without self (Anatta, a Buddhist doctrine stating there is no permanent self) yet it is said there is a self.' He (referring to Kasyapa) replied, 'Only the Buddha knows. As the Bhagavan (an epithet for the Buddha) has said, we accept and uphold it as such.' Kasyapa (one of the Buddha's ten great disciples) said to the Buddha, 'May the Bhagavan please expound the Great Dharma Drum Sutra, beat the great dharma drum, and blow the great dharma conch (a type of shell trumpet).' The Buddha said, 'Good, good! Kasyapa! Now listen to me speak about the Great Dharma Drum Sutra.' Kasyapa said to the Buddha, 'Yes, I accept the teaching. Why? Because this is my realm. Therefore, the Tathagata respects me so much. How is this respect shown? You once told me, 'Come and sit with me.' Because of this connection, I should be grateful.' The Buddha said, 'Good, Kasyapa! For this reason, I respect you. Kasyapa! Just as King Prasenajit (an ancient Indian king of Kosala) is skilled in nurturing his four types of troops, when there is war, he beats the great war drum and blows the great war conch, standing firm against the enemy. Because of this nurturing, the soldiers fight with all their might, able to defeat the enemy and bring peace to the country. Likewise, Bhikkhus (Buddhist monks)! After my Parinirvana (the final Nirvana of the Buddha), Mahakasyapa (one of the Buddha's ten great disciples) should uphold this Great Dharma Drum Sutra. For this reason, I share half my seat with him. Therefore, he should practice what I have practiced, and after my passing, be able to widely proclaim the Great Dharma Drum Sutra.' Kasyapa said to the Buddha, 'I am the son born from the mouth of the Bhagavan.' The Buddha told the Bhikkhus, 'Just as King Prasenajit teaches his princes various skills, so that they can inherit the kingdom in the future. Likewise, Bhikkhus! After my passing, Bhikkhu Kasyapa upholding this sutra is also like that.' 'Furthermore, Kasyapa! Just as King Prasenajit often has many kings as enemies, and they attack each other. At those times, his warriors—the four types of troops: elephants, horses, chariots, and infantry—upon hearing the sound of the great drum, do not feel fear in their hearts, and hold firm to their armor and weapons. The king treats them kindly, giving them many rewards. During battle, he rewards them even more with treasures and cities. If they can defeat the enemy, he crowns them with white silk and makes them kings. Likewise, Kasyapa! My Sravakas (disciples who hear the teachings of the Buddha)'
聞、比丘、比丘尼、優婆塞、優婆夷如戒隨學波羅提木叉成就，善住律儀，如來則與人天安樂。其有大功降四魔者，以四真諦解脫素繒，而冠其首。若有增上信解、求佛藏大我常住法身者，如來爾時以薩婆若水而灌其頂，以大乘素繒而冠其首。大迦葉！我今亦復如是，以大乘素繒用冠汝首，汝于未來無量佛所當護持此經。迦葉當知，汝於我滅后堪任護持如是經典。」
迦葉白佛言：「當如尊教。」
復白佛言：「我從今日及滅度后，常當護持、廣說此經。」
佛告迦葉：「善哉，善哉！今當爲汝說大法鼓經。」
時虛空中諸天龍眾同聲嘆言：「善哉，善哉！迦葉！今日諸天大雨天華、諸龍王眾雨甘露水及細末香，安慰悅樂一切眾生，應為世尊之所建立為法長子。」
時天龍眾同聲說偈：
「王于舍衛城， 伐鼓吹戰䗍； 法王祇洹林， 擊于大法鼓。」
佛告迦葉：「汝今當以問難之桴擊大法鼓，如來法王當爲汝說，天中之天當決汝疑。」
爾時，世尊告大迦葉：「有比丘名信大方廣，若有四眾聞其名者，貪恚癡箭悉皆拔出。所以者何？迦葉！譬如波斯匿王有耆婆子，名曰上藥。若波斯匿王與敵國戰時，告上藥言：『汝今速持能為眾生拔箭藥來。』爾時上藥即持
【現代漢語翻譯】 現代漢語譯本：佛陀說：『如果比丘（bhiksu，男性出家修行者）、比丘尼（bhiksuni，女性出家修行者）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）能夠按照戒律學習，並圓滿遵守波羅提木叉（pratimoksa，戒律），善於安住于律儀之中，那麼如來就會給予人天安樂。那些有大功德能夠降伏四魔（煩惱魔、五蘊魔、死魔、天魔）的人，如來會用四真諦（苦、集、滅、道）的解脫之絲綢，為他們加冕。如果有人具有增上的信心和理解，尋求佛的寶藏，追求常住的法身，如來那時會用一切智（sarvajna）的甘露水灌頂，並用大乘的絲綢為他們加冕。大迦葉（Mahakasyapa）！我現在也像這樣，用大乘的絲綢為你加冕，你在未來無量的佛所，應當護持這部經典。迦葉，你應該知道，在我滅度之後，你能夠勝任護持這樣的經典。』 迦葉對佛說：『我將遵從您的教誨。』 他又對佛說：『我從今天起，直到我滅度之後，都會常常護持並廣泛宣說這部經典。』 佛陀告訴迦葉：『很好，很好！我現在將為你宣說大法鼓經。』 這時，虛空中的諸天和龍眾一同讚歎說：『太好了，太好了！迦葉！今天諸天降下天花，諸龍王降下甘露水和細末香，安慰和喜悅一切眾生，您應當被世尊建立為法的長子。』 這時，天龍眾一同說了偈語： 『國王在舍衛城，敲鼓吹號角作戰；法王在祇洹林，敲響大法鼓。』 佛陀告訴迦葉：『你現在應當用問難的鼓槌敲擊大法鼓，如來法王會為你宣說，天中之天會為你解答疑惑。』 這時，世尊告訴大迦葉：『有一位比丘名叫信大方廣，如果四眾（比丘、比丘尼、優婆塞、優婆夷）聽到他的名字，貪、嗔、癡的箭都會被拔出。為什麼呢？迦葉！譬如波斯匿王（Prasenajit）有一個兒子叫耆婆（Jivaka），名叫上藥。如果波斯匿王與敵國作戰時，會告訴上藥說：『你現在快點拿來能夠為眾生拔箭的藥。』那時上藥就會拿著』
【English Translation】 English version: The Buddha said, 'If bhiksus (monks), bhiksunis (nuns), upasakas (male lay followers), and upasikas (female lay followers) learn according to the precepts and accomplish the Pratimoksa (code of monastic rules), and dwell well in the precepts, then the Tathagata will give happiness to humans and gods. Those who have great merit to subdue the four maras (the demon of defilements, the demon of aggregates, the demon of death, and the demon of the gods), the Tathagata will crown them with the silk of liberation of the Four Noble Truths (suffering, origin, cessation, path). If there are those who have increased faith and understanding, seeking the Buddha's treasure, pursuing the permanent Dharmakaya (body of the Dharma), the Tathagata will then anoint their heads with the water of Sarvajna (omniscience) and crown them with the silk of the Mahayana. Mahakasyapa! I am now also like this, crowning you with the silk of the Mahayana. In the future, in the presence of immeasurable Buddhas, you should uphold this sutra. Kasyapa, you should know that after my parinirvana, you are capable of upholding such a sutra.' Kasyapa said to the Buddha, 'I will follow your teachings.' He further said to the Buddha, 'From today until after my parinirvana, I will always uphold and widely proclaim this sutra.' The Buddha told Kasyapa, 'Excellent, excellent! Now I will expound the Great Dharma Drum Sutra for you.' At that time, the devas and nagas in the sky praised in unison, 'Excellent, excellent! Kasyapa! Today the devas are raining down heavenly flowers, and the naga kings are raining down nectar and fine powdered incense, comforting and delighting all sentient beings. You should be established by the World Honored One as the eldest son of the Dharma.' At that time, the devas and nagas spoke in unison in verse: 'The king in Sravasti, beats the drum and blows the horn for battle; the Dharma King in Jeta Grove, strikes the Great Dharma Drum.' The Buddha told Kasyapa, 'You should now strike the Great Dharma Drum with the mallet of questions. The Tathagata, the Dharma King, will expound for you, and the God of Gods will resolve your doubts.' At that time, the World Honored One told Mahakasyapa, 'There is a bhiksu named Faith Great Vastness. If the four assemblies (bhiksus, bhiksunis, upasakas, upasikas) hear his name, the arrows of greed, hatred, and delusion will all be pulled out. Why is that? Kasyapa! For example, King Prasenajit has a son named Jivaka, called the Supreme Medicine. If King Prasenajit is at war with an enemy country, he will tell the Supreme Medicine, 'You must quickly bring the medicine that can pull out the arrows for sentient beings.' At that time, the Supreme Medicine will bring'
消毒藥，王以涂戰鼓，若涂、若熏、若打。若彼眾生被毒箭者，聞其鼓聲，若一由旬、若二由旬，箭悉拔出。如是，迦葉！若有聞信方廣比丘名者，貪恚癡箭悉皆拔出。所以者何？彼因此經增廣正法，以彼現法成就故，得此大果。大迦葉！汝當觀彼無心凡鼓，以無心藥，若涂、若熏、若打，有如是力，饒益眾生；況復聞彼菩薩摩訶薩信方廣比丘名，而不能除眾生三毒？」
迦葉白佛言：「若聞菩薩名者，能除眾生三種毒箭，況稱世尊名號功德、言南無釋迦牟尼？若稱歎釋迦牟尼名號功德，能拔眾生三種毒箭，況復聞此大法鼓經，安慰演說若偈若句？況復廣說，而不能拔三種毒箭？」
佛告迦葉：「如我先說，凈戒比丘隨心所欲，以本願故。一切諸佛皆有是法，所謂不作不起不滅大法鼓經。是故，迦葉！汝于來世亦當如我。所以者何？若有四眾聞汝名者，三種毒箭悉得拔出。是故，迦葉！汝今當問大法鼓經，於我滅后，久於世間護持宣佈。」
迦葉白佛言：「善哉，世尊！今當爲我說大法鼓經。」
佛告迦葉：「汝于大法鼓經應少咨問。」
爾時迦葉即白佛言：「善哉，世尊！當請所疑。如世尊所說，若有有則有苦樂、無有則無苦樂，此有何義？」
佛告迦葉：「若無有者，謂般
{ "translations": [ "現代漢語譯本", "消毒藥，國王用來塗抹戰鼓，無論是涂、熏還是敲擊。如果那些眾生被毒箭所傷，聽到戰鼓的聲音，無論是一由旬（約11-16公里）還是二由旬（約22-32公里）遠，箭都會被拔出。同樣，迦葉（佛陀的十大弟子之一）！如果有人聽到並相信『方廣』（指大乘佛法）比丘的名字，貪、嗔、癡這三支毒箭都會被拔出。這是為什麼呢？因為他們通過這部經增長了正法，並因此在現世就獲得了成就，得到了如此大的果報。大迦葉！你看看那無心的凡鼓，用無心的藥，無論是涂、熏還是敲擊，都有如此大的力量，能夠利益眾生；更何況是聽到菩薩摩訶薩（偉大的菩薩）『信方廣』比丘的名字，難道不能夠去除眾生的三毒嗎？」 , "迦葉對佛說：『如果聽到菩薩的名字，就能去除眾生三種毒箭，更何況是稱念世尊（佛陀）的名號功德，說「南無釋迦牟尼（皈依釋迦牟尼佛）」呢？如果稱讚釋迦牟尼的名號功德，就能拔除眾生三種毒箭，更何況是聽聞這部大法鼓經，安慰演說，無論是偈頌還是句子？更何況是廣泛宣說，難道不能拔除三種毒箭嗎？』", "佛告訴迦葉：『正如我先前所說，持戒清凈的比丘可以隨心所欲，因為他們有本願。一切諸佛都有這樣的法，就是所謂的不作、不起、不滅的大法鼓經。所以，迦葉！你將來也應當像我一樣。這是為什麼呢？如果四眾弟子（比丘、比丘尼、優婆塞、優婆夷）聽到你的名字，三種毒箭都會被拔出。所以，迦葉！你現在應當詢問大法鼓經，在我滅度之後，長久地在世間護持和宣揚。』", "迦葉對佛說：『太好了，世尊！現在請為我宣說大法鼓經。』", "佛告訴迦葉：『你對於大法鼓經應當少加詢問。』", "這時，迦葉立刻對佛說：『太好了，世尊！我當請問我的疑惑。正如世尊所說，如果有「有」，就有苦樂；如果沒有「有」，就沒有苦樂，這是什麼意思呢？』", "佛告訴迦葉：『如果沒有「有」，指的是涅槃（佛教的最高境界）。』" ], "english_translations": [ "English version", "A disinfectant, the king would use to coat war drums, whether by coating, fumigating, or striking. If those beings were struck by poisoned arrows, upon hearing the sound of the drum, whether one yojana (approximately 11-16 kilometers) or two yojanas (approximately 22-32 kilometers) away, the arrows would all be pulled out. Likewise, Kashyapa (one of the Buddha's ten great disciples)! If someone hears and believes in the name of a 'Fang Guang' (referring to Mahayana Buddhism) Bhikshu (monk), the three poisoned arrows of greed, hatred, and delusion will all be pulled out. Why is this? Because through this sutra, they increase the righteous Dharma, and thus achieve realization in this very life, obtaining such great results. Great Kashyapa! Observe that the mindless ordinary drum, with a mindless medicine, whether by coating, fumigating, or striking, has such power to benefit beings; how much more so, upon hearing the name of a Bodhisattva Mahasattva (great Bodhisattva) 'Xin Fang Guang' Bhikshu, could it not remove the three poisons of beings?」", "Kashyapa said to the Buddha: 'If hearing the name of a Bodhisattva can remove the three poisoned arrows of beings, how much more so the merit of reciting the name of the World Honored One (Buddha), saying 「Namo Shakyamuni (Homage to Shakyamuni Buddha)」? If praising the merit of Shakyamuni's name can pull out the three poisoned arrows of beings, how much more so upon hearing this Great Dharma Drum Sutra, comforting and expounding, whether in verses or sentences? How much more so upon widely proclaiming it, could it not pull out the three poisoned arrows?'", "The Buddha told Kashyapa: 'As I said before, a Bhikshu who upholds pure precepts can do as he wishes, because of his original vows. All Buddhas have this Dharma, which is the so-called Great Dharma Drum Sutra of non-doing, non-arising, and non-ceasing. Therefore, Kashyapa! You should also be like me in the future. Why is this? If the fourfold assembly (Bhikshus, Bhikshunis, Upasakas, Upasikas) hear your name, the three poisoned arrows will all be pulled out. Therefore, Kashyapa! You should now inquire about the Great Dharma Drum Sutra, so that after my Parinirvana (passing away), it will be protected and proclaimed in the world for a long time.'", "Kashyapa said to the Buddha: 'Excellent, World Honored One! Now, please expound the Great Dharma Drum Sutra for me.'", "The Buddha told Kashyapa: 'You should ask few questions about the Great Dharma Drum Sutra.'", "At that time, Kashyapa immediately said to the Buddha: 'Excellent, World Honored One! I shall ask my doubts. As the World Honored One said, if there is 「being,」 there is suffering and joy; if there is no 「being,」 there is no suffering and joy, what does this mean?'", "The Buddha told Kashyapa: 'If there is no 「being,」 it refers to Nirvana (the highest state in Buddhism).'" ] }
涅槃第一之樂，是故離苦樂得般涅槃第一之樂。若苦、若樂，彼則是有。若無有者，則無苦樂。是故欲得般涅槃者，當求斷有。」
爾時世尊欲重宣此義，而說偈言：
「一切有無常， 亦無不變異， 彼有有苦樂， 無有無苦樂。 不為無苦樂， 為則有苦樂， 莫樂諸有為， 亦勿更習近。 若人得安樂， 還復墜于苦； 若不到涅槃， 不住安樂處。」
爾時迦葉以偈答言：
「眾生不為有， 涅槃第一樂， 彼則名字樂， 無有受樂者。」
爾時世尊復說偈言：
「常解脫非名， 妙色湛然住， 非聲聞緣覺、 菩薩之境界。」
迦葉白佛言：「世尊！云何言色而復常住？」
佛告迦葉：「今當說譬。譬如士夫從南方摩頭邏來。有人問彼：『汝從何來？』士夫答言：『從摩頭邏來。』即復問言：『摩頭邏為在何方？』時彼士夫即指南方。迦葉！非為彼人於此得信耶？所以者何？以是士夫自見彼來故。如是，迦葉！以我見故，汝當信我。」
爾時世尊即說偈言：
「譬如有士夫， 以手指虛空， 我今亦如是， 名字說解脫。 譬如彼士夫， 遠自南方來， 今我亦如是， 從彼涅槃出。
「然彼，迦
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana）最殊勝的快樂，因此要遠離苦樂才能獲得涅槃最殊勝的快樂。如果存在苦或樂，那麼就存在『有』（存在）。如果不存在『有』，那麼就沒有苦樂。因此，想要獲得涅槃的人，應當尋求斷除『有』。 當時，世尊（釋迦牟尼佛）爲了再次闡明這個道理，說了偈語： 『一切存在都是無常的，也沒有什麼是不變的。有『有』就會有苦樂，沒有『有』就沒有苦樂。不是爲了沒有苦樂，爲了『有』就會有苦樂。不要貪戀各種『有為』（因緣和合的事物），也不要再親近它們。如果人得到安樂，還會再次墮入痛苦；如果不到達涅槃，就不能安住在安樂之處。』 當時，迦葉（佛陀的弟子）用偈語回答說： 『眾生不是爲了『有』，涅槃才是最殊勝的快樂，那只是名字上的快樂，沒有承受快樂的人。』 當時，世尊又說了偈語： 『真正的解脫不是名字，微妙的色（物質）湛然常住，不是聲聞（聽聞佛法而修行的人）、緣覺（靠自己覺悟的人）、菩薩（發願救度眾生的人）的境界。』 迦葉對佛說：『世尊！為什麼說色（物質）是常住的呢？』 佛告訴迦葉：『現在我來打個比方。譬如有一個人從南方的摩頭邏（Mathura，古印度城市）來。有人問他：『你從哪裡來？』那個人回答說：『從摩頭邏來。』又問：『摩頭邏在哪個方向？』那個人就指向南方。迦葉！難道這個人不會因此而相信嗎？為什麼呢？因為這個人親眼看見自己從那裡來。同樣，迦葉！因為我親眼所見，你應該相信我。』 當時，世尊說了偈語： 『譬如有一個人，用手指指向虛空，我現在也是這樣，用名字來說解脫。譬如那個人，從遙遠的南方來，我現在也是這樣，從涅槃中出來。』 『然而，迦葉，'
【English Translation】 English version: The supreme bliss of Nirvana, therefore, one must depart from both suffering and pleasure to attain the supreme bliss of Nirvana. If there is suffering or pleasure, then there is 『being』 (existence). If there is no 『being,』 then there is no suffering or pleasure. Therefore, those who wish to attain Nirvana should seek to eliminate 『being.』 At that time, the World Honored One (Shakyamuni Buddha), in order to further clarify this principle, spoke in verse: 『All that exists is impermanent, and nothing is unchanging. With 『being』 there is suffering and pleasure, without 『being』 there is no suffering or pleasure. It is not for the sake of no suffering or pleasure; for 『being』 there is suffering and pleasure. Do not be attached to various 『conditioned things』 (things that arise from causes and conditions), nor should you draw near to them again. If a person attains peace, they will fall into suffering again; if one does not reach Nirvana, one cannot abide in a place of peace.』 At that time, Kashyapa (a disciple of the Buddha) replied in verse: 『Sentient beings are not for 『being,』 Nirvana is the supreme bliss, that is only bliss in name, there is no one who experiences bliss.』 At that time, the World Honored One again spoke in verse: 『True liberation is not a name, the subtle form (matter) abides serenely, it is not the realm of the Shravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own), or Bodhisattvas (those who vow to save all beings).』 Kashyapa said to the Buddha: 『World Honored One! How can you say that form (matter) is permanent?』 The Buddha told Kashyapa: 『Now I will give an analogy. Suppose a man comes from Mathura (an ancient Indian city) in the south. Someone asks him: 『Where do you come from?』 The man replies: 『I come from Mathura.』 Then they ask: 『In which direction is Mathura?』 The man points to the south. Kashyapa! Would that person not believe this? Why? Because that man has seen himself come from there. Likewise, Kashyapa! Because I have seen it myself, you should believe me.』 At that time, the World Honored One spoke in verse: 『It is like a man, pointing his finger at the empty space, I am now like that, using names to speak of liberation. It is like that man, coming from the distant south, I am now like that, coming from Nirvana.』 『However, Kashyapa,』
葉！若見義者，則不須因緣；若不見義，則須因緣。如是，迦葉！諸佛世尊常以無量因緣顯示解脫。」
迦葉白佛言：「云何為因？」
佛告迦葉：「因者是事。」
迦葉白佛言：「云何為緣？」
佛告迦葉：「緣者是依。」
迦葉白佛言：「愿更顯示，其譬云何？」
佛告迦葉：「如由父母而生其子，母則是因，父則是緣。是故，父母因緣生子。如是說因緣生法，是名為成。」
迦葉白佛言：「成者有何義？」
佛告迦葉：「成者，世間成。」
迦葉白佛言：「云何世間？」
佛告迦葉：「眾生和合施設。」
迦葉白佛言：「云何眾生？」
佛告迦葉：「法集施設。」
迦葉白佛言：「云何為法？」
佛告迦葉：「非法亦法，法亦非法。法者復有二種。何等為二？有為及無為、色及非色，更無第三法。」
迦葉白佛言：「法何像類？」
佛告迦葉：「法者，非色。」
迦葉白佛言：「非法何類？」
佛告迦葉：「非法者，亦非色。」
迦葉白佛言：「若法、非法非色無相，云何是法？云何非法？」
佛告迦葉：「法者是涅槃，非法者是有。」
迦葉白佛言：「若法、非法非色
【現代漢語翻譯】 現代漢語譯本 佛陀說：『迦葉（Kasyapa），如果能理解真義，就不需要因緣（hetu-pratyaya）；如果不能理解真義，就需要因緣。迦葉，諸佛世尊常常用無量的因緣來顯示解脫。』 迦葉問佛：『什麼是因？』 佛陀告訴迦葉：『因是指事物本身。』 迦葉問佛：『什麼是緣？』 佛陀告訴迦葉：『緣是指依靠。』 迦葉問佛：『希望您進一步解釋，用比喻來說明是什麼樣的？』 佛陀告訴迦葉：『比如父母生下孩子，母親是因，父親是緣。所以，父母因緣和合而生子。這樣說因緣生法，就叫做成就。』 迦葉問佛：『成就有什麼意義？』 佛陀告訴迦葉：『成就，是指世間的成就。』 迦葉問佛：『什麼是世間？』 佛陀告訴迦葉：『世間是眾生和合而安立的。』 迦葉問佛：『什麼是眾生？』 佛陀告訴迦葉：『眾生是諸法聚集而安立的。』 迦葉問佛：『什麼是法？』 佛陀告訴迦葉：『非法也是法，法也是非法。法又分為兩種。是哪兩種呢？有為法和無為法、色法和非色法，沒有第三種法。』 迦葉問佛：『法是什麼樣的？』 佛陀告訴迦葉：『法不是色。』 迦葉問佛：『非法是什麼樣的？』 佛陀告訴迦葉：『非法也不是色。』 迦葉問佛：『如果法和非法都不是色，沒有相狀，那怎麼能說是法？怎麼能說是非法？』 佛陀告訴迦葉：『法是指涅槃（Nirvana），非法是指有（bhava）。』 迦葉問佛：『如果法和非法都不是色，』
【English Translation】 English version The Buddha said: 'Kasyapa, if one sees the meaning, then there is no need for causes and conditions (hetu-pratyaya); if one does not see the meaning, then there is a need for causes and conditions. Kasyapa, the Buddhas, the World Honored Ones, always reveal liberation through countless causes and conditions.' Kasyapa asked the Buddha: 'What is a cause?' The Buddha told Kasyapa: 'A cause is the thing itself.' Kasyapa asked the Buddha: 'What is a condition?' The Buddha told Kasyapa: 'A condition is that which is relied upon.' Kasyapa asked the Buddha: 'I wish you would explain further, what is it like in a metaphor?' The Buddha told Kasyapa: 'For example, when parents give birth to a child, the mother is the cause, and the father is the condition. Therefore, the parents, through causes and conditions, give birth to a child. Thus, it is said that phenomena arise from causes and conditions, and this is called accomplishment.' Kasyapa asked the Buddha: 'What is the meaning of accomplishment?' The Buddha told Kasyapa: 'Accomplishment refers to worldly accomplishment.' Kasyapa asked the Buddha: 'What is the world?' The Buddha told Kasyapa: 'The world is established by the aggregation of sentient beings.' Kasyapa asked the Buddha: 'What are sentient beings?' The Buddha told Kasyapa: 'Sentient beings are established by the aggregation of dharmas.' Kasyapa asked the Buddha: 'What is a dharma?' The Buddha told Kasyapa: 'Non-dharma is also dharma, and dharma is also non-dharma. Dharma is further divided into two types. What are the two? Conditioned and unconditioned, form and non-form, there is no third dharma.' Kasyapa asked the Buddha: 'What is the nature of dharma?' The Buddha told Kasyapa: 'Dharma is not form.' Kasyapa asked the Buddha: 'What is the nature of non-dharma?' The Buddha told Kasyapa: 'Non-dharma is also not form.' Kasyapa asked the Buddha: 'If dharma and non-dharma are not form and have no characteristics, how can they be called dharma? How can they be called non-dharma?' The Buddha told Kasyapa: 'Dharma refers to Nirvana, and non-dharma refers to existence (bhava).' Kasyapa asked the Buddha: 'If dharma and non-dharma are not form,'
無相者，彼慧者云何知？何所知？何故知彼相耶？」
佛告迦葉：「眾生生生死中，習種種福德，清凈善根，是其正行。若彼行如是法，一切凈相生；若行此法者，是法眾生。眾生生生死中，行種種非福惡不善業。若彼行如是非法，一切惡不凈相生；若行此非法者，是非法眾生。」
迦葉白佛言：「世尊！云何眾生？」
佛告迦葉：「眾生者，四界攝施設，謂內地界、水界、火界、風界，及入處五根，乃至十三緣起支(《無盡意經》中雲：『從不正思惟生無明。』故十三支)，受、想、思，心意識——是名眾生法。迦葉當知，是名一切法。」
迦葉白佛言：「是中何等法是眾生？」
佛告迦葉：「是中非一法名為眾生。所以者何？迦葉！譬如波斯匿王鼓，何等為鼓？」
迦葉白佛言：「所言鼓者，皮、木、及捊，此三法和合，是名為鼓。」
佛告迦葉：「如是和合施設，名為眾生。」
迦葉白佛言：「聲鼓者，非鼓耶？」
佛告迦葉：「離聲鼓者，鼓亦有聲，以風動故。」
迦葉白佛言：「鼓者，為是法、為是非法耶？」
佛告迦葉：「鼓者，非法非非法。」
迦葉白佛言：「名為何等？」
佛告迦葉：「非法非非法者，名為無記
【現代漢語翻譯】 現代漢語譯本：『無相』（沒有具體形態）的境界，有智慧的人如何認知？認知什麼？又為何要認知這種『相』（形態）呢？ 佛陀告訴迦葉：『眾生在生死輪迴中，習慣於修習各種福德，清凈的善根，這是他們的正當行爲。如果他們修行這樣的法，一切清凈的相就會產生；修行這種法的人，就是『法眾生』。眾生在生死輪迴中，也習慣於造作各種非福德的惡業和不善業。如果他們修行這樣的非法，一切惡濁不凈的相就會產生；修行這種非法的人，就是『非法眾生』。』 迦葉問佛陀：『世尊，什麼是眾生呢？』 佛陀告訴迦葉：『眾生，是由四大（地、水、火、風）所構成，以及五根（眼、耳、鼻、舌、身）等入處，乃至十三緣起支（《無盡意經》中說：『從不正思惟產生無明。』所以是十三支），受、想、思，心意識——這些合起來稱為眾生法。迦葉，你要知道，這就是一切法。』 迦葉問佛陀：『在這其中，哪一種法是眾生呢？』 佛陀告訴迦葉：『這裡沒有單一的法可以稱為眾生。為什麼呢？迦葉，譬如波斯匿王（古代印度國王）的鼓，什麼可以稱為鼓呢？』 迦葉回答說：『所謂的鼓，是由皮、木和捊（鼓槌）這三種法和合而成，才能稱為鼓。』 佛陀告訴迦葉：『就像這樣，各種要素和合施設，就稱為眾生。』 迦葉問佛陀：『鼓的聲音，不是鼓嗎？』 佛陀告訴迦葉：『即使沒有聲音，鼓本身也有聲音，因為風在吹動它。』 迦葉問佛陀：『鼓，是法，還是非法呢？』 佛陀告訴迦葉：『鼓，既不是法，也不是非法。』 迦葉問佛陀：『那它叫什麼呢？』 佛陀告訴迦葉：『既不是法也不是非法的，稱為無記（不屬於善或惡的性質）。』
【English Translation】 English version: 'The formless' (without specific shape), how does the wise one know it? What does one know? And why does one know that 'form' (shape)? The Buddha told Kāśyapa: 'Beings in the cycle of birth and death are accustomed to cultivating various merits and pure good roots, which is their proper conduct. If they practice such a Dharma, all pure forms will arise; those who practice this Dharma are 'Dharma beings'. Beings in the cycle of birth and death are also accustomed to creating various non-meritorious evil and unwholesome deeds. If they practice such non-Dharma, all impure and defiled forms will arise; those who practice this non-Dharma are 'non-Dharma beings'.' Kāśyapa asked the Buddha: 'World Honored One, what are beings?' The Buddha told Kāśyapa: 'Beings are constituted by the four elements (earth, water, fire, and wind), as well as the entrances of the five senses (eye, ear, nose, tongue, and body), and even the thirteen links of dependent origination (the Avatamsaka Sutra says: 'Ignorance arises from improper thinking.' Hence, thirteen links), feeling, perception, volition, and consciousness—these together are called the Dharma of beings. Kāśyapa, you should know, this is all Dharma.' Kāśyapa asked the Buddha: 'Among these, which Dharma is a being?' The Buddha told Kāśyapa: 'There is no single Dharma here that can be called a being. Why is that? Kāśyapa, for example, the drum of King Prasenajit (an ancient Indian king), what can be called a drum?' Kāśyapa replied: 'What is called a drum is formed by the combination of three Dharmas: the skin, the wood, and the drumstick, and only then can it be called a drum.' The Buddha told Kāśyapa: 'Just like that, the combination of various elements is called a being.' Kāśyapa asked the Buddha: 'Is the sound of the drum not the drum?' The Buddha told Kāśyapa: 'Even without sound, the drum itself has sound because the wind is moving it.' Kāśyapa asked the Buddha: 'Is the drum Dharma or non-Dharma?' The Buddha told Kāśyapa: 'The drum is neither Dharma nor non-Dharma.' Kāśyapa asked the Buddha: 'Then what is it called?' The Buddha told Kāśyapa: 'That which is neither Dharma nor non-Dharma is called indeterminate (not belonging to good or evil nature).'
。」
迦葉白佛言：「有無記法者，世間應有三法。」
佛告迦葉：「無記相者，如非男、非女。非男、非女，名為不男，彼亦如是。」
迦葉白佛言：「如世尊說，父母和合而生其子。若父母無眾生種子者，不為父母因緣。」
佛告迦葉：「彼無眾生種子者，名為涅槃。大常不男，亦復如是。所以者何？譬如波斯匿王與敵國戰時，彼諸戰士，食丈夫祿。不勇猛者，不名丈夫。如是，無眾生種子者，不名父母。常不男者，亦復如是。」
迦葉白佛言：「世尊！善法、不善法、無記法，何者善法？何者不善法？何者無記法？」
佛告迦葉：「樂受是善法、苦受是不善法、不苦不樂受是無記法，此三法眾生常觸。樂受者，謂天人五欲功德。苦受者，謂地獄、畜生、餓鬼、阿修羅。不苦不樂受者，謂白癬等。」
迦葉白佛言：「此則不然。」
佛告迦葉：「從樂生苦、從苦生苦，彼為無記。」
迦葉白佛言：「其譬如何？」
佛告迦葉：「因食生病，食則是樂、病則是苦。彼白癬等，名為無記。」
迦葉白佛言：「若苦樂名無記者，父、母、子亦無記。」
佛告迦葉：「此則不然。」
迦葉白佛言：「其譬如何？」
佛告迦葉：「
【現代漢語翻譯】 現代漢語譯本： 迦葉對佛說：『關於無記法，世間應該有三種法。』 佛告訴迦葉：『無記的相狀，就像非男非女。非男非女，稱為不男，它也是這樣。』 迦葉對佛說：『如世尊所說，父母和合而生下子女。如果父母沒有眾生種子，就不能成為父母的因緣。』 佛告訴迦葉：『那些沒有眾生種子的人，稱為涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。大常不男，也是這樣。為什麼呢？譬如波斯匿王（Prasenajit，古印度拘薩羅國國王）與敵國作戰時，那些戰士，吃著丈夫的俸祿。不勇猛的人，不能稱為丈夫。同樣，沒有眾生種子的人，不能稱為父母。常不男的人，也是這樣。』 迦葉對佛說：『世尊！善法、不善法、無記法，什麼是善法？什麼是不善法？什麼是無記法？』 佛告訴迦葉：『樂受是善法，苦受是不善法，不苦不樂受是無記法，這三種法眾生常常接觸。樂受，是指天人五欲（五種感官慾望）的功德。苦受，是指地獄、畜生、餓鬼、阿修羅（Asura，一種神道生物）的境界。不苦不樂受，是指白癬等。』 迦葉對佛說：『這不對。』 佛告訴迦葉：『從樂產生苦，從苦產生苦，那才是無記。』 迦葉對佛說：『這譬喻是什麼呢？』 佛告訴迦葉：『因為飲食而生病，飲食是樂，疾病是苦。那些白癬等，稱為無記。』 迦葉對佛說：『如果苦樂稱為無記，那麼父、母、子也都是無記。』 佛告訴迦葉：『這不對。』 迦葉對佛說：『這譬喻是什麼呢？』 佛告訴迦葉：
【English Translation】 English version: Kasyapa said to the Buddha, 'Regarding the indeterminate (avyākrta) dharmas, there should be three dharmas in the world.' The Buddha told Kasyapa, 'The characteristic of the indeterminate is like neither male nor female. Neither male nor female is called neuter, and it is also like that.' Kasyapa said to the Buddha, 'As the World-Honored One said, parents unite and give birth to a child. If parents do not have the seed of sentient beings, they cannot be the cause of parents.' The Buddha told Kasyapa, 'Those who do not have the seed of sentient beings are called Nirvana (the state of liberation from the cycle of birth and death). The great constant neuter is also like that. Why is that? For example, when King Prasenajit (King of Kosala in ancient India) fought with an enemy country, those warriors ate the salary of a husband. Those who are not brave are not called husbands. Likewise, those who do not have the seed of sentient beings are not called parents. The constant neuter is also like that.' Kasyapa said to the Buddha, 'World-Honored One! Good dharmas, unwholesome dharmas, and indeterminate dharmas, what are good dharmas? What are unwholesome dharmas? What are indeterminate dharmas?' The Buddha told Kasyapa, 'Pleasant feeling is a good dharma, painful feeling is an unwholesome dharma, and neither pleasant nor painful feeling is an indeterminate dharma. These three dharmas are constantly experienced by sentient beings. Pleasant feeling refers to the merits of the five desires of gods and humans. Painful feeling refers to the realms of hell, animals, hungry ghosts, and Asuras (a type of demigod). Neither pleasant nor painful feeling refers to conditions like white patches on the skin.' Kasyapa said to the Buddha, 'This is not so.' The Buddha told Kasyapa, 'From pleasure arises pain, and from pain arises pain, that is indeterminate.' Kasyapa said to the Buddha, 'What is the analogy for this?' The Buddha told Kasyapa, 'Because of eating, illness arises. Eating is pleasure, and illness is pain. Those white patches on the skin are called indeterminate.' Kasyapa said to the Buddha, 'If pleasure and pain are called indeterminate, then father, mother, and child are also indeterminate.' The Buddha told Kasyapa, 'This is not so.' Kasyapa said to the Buddha, 'What is the analogy for this?' The Buddha told Kasyapa,
如非想非非想等天，乃至無想，則恒住子法；善亦如是。」
迦葉白佛言：「世尊！如佛所說，受、想是眾生。是故，非想非非想處，應非眾生。」
佛告迦葉：「彼有行分。我說此眾生法者，除無想天。」
迦葉白佛言：「眾生為是色、為非色耶？」
佛告迦葉：「眾生亦非色、亦非非色，然成就彼法名為眾生。」
迦葉白佛言：「若如是，非眾產生就法，更有異眾生者，不應有無色天。若然者，無二法：世間色及無色。」
佛告迦葉：「法亦非色，非法亦非色。」
迦葉白佛言：「云何為法與解脫俱？為非法與解脫俱？無色天亦有解脫。」
佛告迦葉：「不然，唯有為法、無為法。是故，無色天是有為數，解脫是無為，無色天有色性耳。」
迦葉白佛言：「世尊！一切有為是色，非色是無為。無色天有色者，是佛境界，非我等境界。」
佛告迦葉：「善哉，善哉！是我境界，非汝等境界。如是諸佛世尊到解脫者，彼悉有色，解脫亦有色。」
佛告迦葉：「云何無色天？天處所作汝知不？迦葉！云何有色天？名無色數不？」
迦葉白佛言：「非我等境界。」
佛告迦葉：「如是，諸佛世尊到解脫者皆有色，汝當觀察。」
【現代漢語翻譯】 現代漢語譯本： 『例如，像非想非非想天（既非有想也非無想的禪定境界）這樣的天界，乃至無想天（沒有任何思想的禪定境界），他們都恒常處於子法（依附於其他法而存在的法）的狀態；善法也是如此。』 迦葉（佛陀的弟子）對佛說：『世尊！正如佛所說，受（感受）、想（思想）是眾生的特徵。因此，處於非想非非想處（既非有想也非無想的禪定境界）的眾生，應該不算是眾生。』 佛告訴迦葉：『他們仍然有行蘊（五蘊之一，指意志和行為）的成分。我說這是眾生法，是排除了無想天（沒有任何思想的禪定境界）的。』 迦葉問佛：『眾生是屬於色（物質）的，還是不屬於色的呢？』 佛告訴迦葉：『眾生既不完全屬於色，也不完全不屬於色，而是成就了某種法，因此被稱為眾生。』 迦葉對佛說：『如果這樣，如果不是眾生所成就的法，而是有另外的眾生，那麼就不應該有無色天（沒有物質的天界）。如果這樣，就沒有兩種法：世間的色法和無色法。』 佛告訴迦葉：『法既不是色，也不是非色。』 迦葉問佛：『那麼，法是如何與解脫（從輪迴中解脫）同時存在的？或者說，非法是如何與解脫同時存在的？無色天也有解脫。』 佛告訴迦葉：『不是這樣的，只有有為法（因緣和合而生的法）和無為法（不依賴因緣而存在的法）。因此，無色天屬於有為法，解脫屬於無為法，無色天仍然具有色法的性質。』 迦葉對佛說：『世尊！一切有為法都是色法，非色法是無為法。如果說無色天有色法，那是佛的境界，不是我們所能理解的境界。』 佛告訴迦葉：『說得好，說得好！這是我的境界，不是你們的境界。像諸佛世尊達到解脫的，他們都有色法，解脫也具有色法。』 佛告訴迦葉：『什麼是無色天？你瞭解天界所處的位置嗎？迦葉！什麼是色天？它被歸類為無色嗎？』 迦葉對佛說：『這不是我們所能理解的境界。』 佛告訴迦葉：『是的，諸佛世尊達到解脫的都有色法，你應該仔細觀察。』
【English Translation】 English version: 'For example, heavens like the Neither-perception-nor-non-perception (a state of meditative absorption where there is neither perception nor non-perception), and even the No-perception (a state of meditative absorption where there is no perception), they constantly abide in dependent dharmas; so it is with good dharmas.' Kashyapa (a disciple of the Buddha) said to the Buddha, 'World Honored One! As the Buddha has said, feeling (vedana) and perception (samjna) are characteristics of sentient beings. Therefore, those in the realm of Neither-perception-nor-non-perception should not be considered sentient beings.' The Buddha told Kashyapa, 'They still have the component of formations (samskara, one of the five aggregates, referring to volitional activities). When I speak of this as the dharma of sentient beings, I exclude the No-perception heaven.' Kashyapa asked the Buddha, 'Are sentient beings of the nature of form (rupa), or not of the nature of form?' The Buddha told Kashyapa, 'Sentient beings are neither entirely of the nature of form, nor entirely not of the nature of form, but rather they are designated as sentient beings because they have accomplished certain dharmas.' Kashyapa said to the Buddha, 'If that is so, if it is not a dharma accomplished by sentient beings, but there are other sentient beings, then there should not be formless heavens (arupa-loka). If that is the case, there are not two dharmas: the form of the world and the formless.' The Buddha told Kashyapa, 'Dharma is neither form nor non-form.' Kashyapa asked the Buddha, 'Then, how does dharma exist simultaneously with liberation (moksha)? Or how does non-dharma exist simultaneously with liberation? The formless heavens also have liberation.' The Buddha told Kashyapa, 'It is not so, there are only conditioned dharmas (samskrta-dharma, dharmas that arise from causes and conditions) and unconditioned dharmas (asamskrta-dharma, dharmas that do not depend on causes and conditions). Therefore, the formless heavens belong to the conditioned, liberation belongs to the unconditioned, and the formless heavens still have the nature of form.' Kashyapa said to the Buddha, 'World Honored One! All conditioned dharmas are form, and non-form is unconditioned. If the formless heavens have form, that is the realm of the Buddha, not a realm we can understand.' The Buddha told Kashyapa, 'Well said, well said! This is my realm, not your realm. Those Buddhas, World Honored Ones, who have attained liberation, they all have form, and liberation also has form.' The Buddha told Kashyapa, 'What are the formless heavens? Do you know the location of the heavens? Kashyapa! What are the form heavens? Are they classified as formless?' Kashyapa said to the Buddha, 'This is not a realm we can understand.' The Buddha told Kashyapa, 'Yes, those Buddhas, World Honored Ones, who have attained liberation all have form, you should observe carefully.'
迦葉白佛言：「世尊！若如是得解脫者，復應受苦樂。」
佛告迦葉：「如有病眾生，服藥離病已，還復病耶？」
迦葉白佛言：「若有業者，則必有病。」
佛告迦葉：「無業者，彼有病耶？」
迦葉白佛言：「不也。世尊！」
佛告迦葉：「如是，離苦樂是解脫。當知苦樂是病，如丈夫是得涅槃者。」
迦葉白佛言：「若離苦樂是解脫者，無業病盡耶？」
佛告迦葉：「世間樂者，彼則是苦。于彼出離，如是業盡得解脫。」
迦葉白佛言：「不復終盡耶？」
佛告迦葉：「譬虛空如海，虛空如海耶？虛空無譬，解脫無譬亦復如是。如無色天有色而不可知，亦不可知似此似彼。如是住、如是遊戲，非是聲聞緣覺境界；解脫亦如是。」
迦葉白佛言：「世尊！一切眾生誰之所作？」
佛告迦葉：「眾生自作。」
迦葉白佛言：「此義云何？」
佛告迦葉：「作福者佛，作惡者眾生。」
迦葉白佛言：「最初眾生誰之所作？」
佛告迦葉：「非想非非想等無色天，誰之所作？云何活？云何住？」
迦葉白佛言：「于彼諸業所不能知，然唯業作。如是，眾生生死黑及涅槃白，誰之所作？」
佛告迦葉：「業之
【現代漢語翻譯】 現代漢語譯本 迦葉（Kasyapa）對佛說：『世尊！如果像這樣得到解脫，那麼就應該再次承受苦樂。』 佛告訴迦葉：『如果一個有病的眾生，服藥后病好了，還會再復發嗎？』 迦葉對佛說：『如果還有業，就一定會生病。』 佛告訴迦葉：『沒有業的人，他還會生病嗎？』 迦葉對佛說：『不會的，世尊！』 佛告訴迦葉：『是的，離開苦樂就是解脫。應當知道苦樂是病，就像丈夫（purusa）是得到涅槃（Nirvana）的人一樣。』 迦葉對佛說：『如果離開苦樂就是解脫，那麼就是沒有業，病都盡了嗎？』 佛告訴迦葉：『世間的快樂，實際上就是痛苦。從那裡出離，這樣業就盡了，得到解脫。』 迦葉對佛說：『不會再有終盡了嗎？』 佛告訴迦葉：『比如虛空像大海，虛空像大海嗎？虛空沒有比喻，解脫也沒有比喻，也是這樣。就像無色界天（Arupadhatu）有色卻不可知，也不可知像這樣像那樣。像這樣住，像這樣遊戲，不是聲聞（Sravaka）緣覺（Pratyekabuddha）的境界；解脫也是這樣。』 迦葉對佛說：『世尊！一切眾生是誰造作的？』 佛告訴迦葉：『眾生自己造作。』 迦葉對佛說：『這是什麼意思？』 佛告訴迦葉：『作福的是佛，作惡的是眾生。』 迦葉對佛說：『最初的眾生是誰造作的？』 佛告訴迦葉：『非想非非想處（Naivasamjnanasamjnayatana）等無色界天，是誰造作的？他們如何活？如何住？』 迦葉對佛說：『對於那些業，我們無法知道，但唯有業在造作。這樣，眾生的生死是黑色的，涅槃是白色的，是誰造作的？』 佛告訴迦葉：『業的』
【English Translation】 English version Kasyapa said to the Buddha, 'World Honored One, if liberation is attained in this way, then one should again experience suffering and pleasure.' The Buddha said to Kasyapa, 'If a sick being takes medicine and is cured, will the illness return?' Kasyapa said to the Buddha, 'If there is karma, then there will certainly be illness.' The Buddha said to Kasyapa, 'If there is no karma, will there be illness?' Kasyapa said to the Buddha, 'No, World Honored One!' The Buddha said to Kasyapa, 'Thus, liberation is the separation from suffering and pleasure. Know that suffering and pleasure are illnesses, just as a purusa (man) is one who has attained Nirvana (liberation).' Kasyapa said to the Buddha, 'If liberation is the separation from suffering and pleasure, then is it that there is no karma and all illness is exhausted?' The Buddha said to Kasyapa, 'The pleasures of the world are actually suffering. To depart from them is how karma is exhausted and liberation is attained.' Kasyapa said to the Buddha, 'Will there be no more end?' The Buddha said to Kasyapa, 'It is like space being compared to the ocean. Is space like the ocean? Space has no comparison, and liberation has no comparison either. It is like the Arupadhatu (formless realm) heavens, which have form but are unknowable, and it is not possible to know if they are like this or like that. To abide in this way, to play in this way, is not the realm of Sravakas (hearers) or Pratyekabuddhas (solitary realizers); liberation is also like this.' Kasyapa said to the Buddha, 'World Honored One, who creates all beings?' The Buddha said to Kasyapa, 'Beings create themselves.' Kasyapa said to the Buddha, 'What does this mean?' The Buddha said to Kasyapa, 'Those who create merit are Buddhas, and those who create evil are beings.' Kasyapa said to the Buddha, 'Who created the first beings?' The Buddha said to Kasyapa, 'Who created the Arupadhatu heavens such as Naivasamjnanasamjnayatana (neither perception nor non-perception)? How do they live? How do they abide?' Kasyapa said to the Buddha, 'We cannot know about those karmas, but only karma creates them. Thus, the cycle of birth and death of beings is black, and Nirvana is white. Who creates them?' The Buddha said to Kasyapa, 'The karma of'
所作，業起無量法，善起無量法。」
迦葉白佛言：「何者業起？何者善起？」
佛告迦葉：「業起者有，善起者解脫。」
迦葉白佛言：「無生處云何善起？」
佛告迦葉：「如如不異。」
迦葉白佛言：「若善起者，云何到無生處？」
佛告迦葉：「行善業。」
迦葉白佛言：「誰之所教？」
佛告迦葉：「無始佛教。」
迦葉白佛言：「一切無始，佛誰化？誰教？」
佛告迦葉：「無始者，非一切聲聞緣覺思量所知。若有士夫出於世間，智慧多聞如舍利弗，長夜思惟終不能知。佛之無始誰最為先，乃至涅槃、中間，亦不能知。複次，迦葉！如大目連以神通力求最初佛世界，無始終不能得。如是一切聲聞緣覺、十地菩薩——如彌勒等——悉不能知。如佛元起難可得知，眾生元起亦復如是。」
迦葉白佛言：「是故，世尊！無有作者，無有受者。」
佛告迦葉：「因是作者、受者。」
迦葉白佛言：「世間為有盡耶？為無盡乎？」
佛告迦葉：「世間未曾盡、無所盡、無盡時。」
佛告迦葉：「如以一毛渧大海水，能令盡不？」
迦葉白佛言：「唯然能盡。」
佛告迦葉：「乃往過去無量阿僧祇大劫時
【現代漢語翻譯】 現代漢語譯本：'所作，業起無量法，善起無量法。' 迦葉（Kasyapa，佛陀的十大弟子之一）對佛說：'什麼是業起？什麼是善起？' 佛告訴迦葉：'業起是有，善起是解脫。' 迦葉對佛說：'無生之處如何是善起？' 佛告訴迦葉：'如如不異（真如實相，不生不滅）。' 迦葉對佛說：'如果善起，如何到達無生之處？' 佛告訴迦葉：'行善業。' 迦葉對佛說：'是誰教導的？' 佛告訴迦葉：'無始佛教（沒有開始的佛陀教誨）。' 迦葉對佛說：'一切都是無始的，佛又化導誰？教導誰？' 佛告訴迦葉：'無始的，不是一切聲聞（Sravaka，聽聞佛法而修行的人）緣覺（Pratyekabuddha，靠自己覺悟的人）所能思量知道的。如果有士夫（有德行的人）出現在世間，智慧多聞如舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱），長夜思惟也終究不能知道。佛的無始誰是最先，乃至涅槃（Nirvana，解脫）中間，也不能知道。再次，迦葉！如大目連（Maha Maudgalyayana，佛陀的十大弟子之一，以神通著稱）以神通力求最初佛的世界，無始無終都不能得到。像這樣一切聲聞緣覺、十地菩薩（菩薩修行的十個階段）——如彌勒（Maitreya，未來佛）等——都不能知道。如佛的最初起源難以得知，眾生的最初起源也是如此。' 迦葉對佛說：'因此，世尊！沒有作者，沒有受者。' 佛告訴迦葉：'因為有作者、受者。' 迦葉對佛說：'世間是有盡的嗎？還是無盡的呢？' 佛告訴迦葉：'世間未曾有盡，無所盡，沒有盡時。' 佛告訴迦葉：'如果用一根毛尖滴入大海的水，能讓大海的水盡嗎？' 迦葉對佛說：'當然不能盡。' 佛告訴迦葉：'在過去無量阿僧祇（Asamkhya，極大的數字）大劫時'
【English Translation】 English version: 'What is done, from karma arise immeasurable dharmas, from good arise immeasurable dharmas.' Kasyapa (one of the ten great disciples of the Buddha) said to the Buddha, 'What is the arising of karma? What is the arising of good?' The Buddha told Kasyapa, 'The arising of karma is existence, the arising of good is liberation.' Kasyapa said to the Buddha, 'How is the place of non-arising the arising of good?' The Buddha told Kasyapa, 'Suchness is not different (the true reality, neither arising nor ceasing).' Kasyapa said to the Buddha, 'If there is the arising of good, how does one reach the place of non-arising?' The Buddha told Kasyapa, 'Practice good karma.' Kasyapa said to the Buddha, 'Who taught this?' The Buddha told Kasyapa, 'The beginningless Buddha's teaching (the teachings of the Buddha without a beginning).' Kasyapa said to the Buddha, 'If everything is without beginning, who does the Buddha transform? Who does he teach?' The Buddha told Kasyapa, 'That which is without beginning is not something that all Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment on their own) can comprehend through thought. If a virtuous person appears in the world, with wisdom and learning like Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), even after thinking for a long night, they will ultimately not know. Who was the first of the Buddha's beginninglessness, even until Nirvana (liberation), in between, they cannot know. Furthermore, Kasyapa! Like Maha Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) using his supernatural powers to seek the first Buddha's world, without beginning or end, he cannot find it. Like this, all Sravakas, Pratyekabuddhas, Bodhisattvas of the ten stages (the ten stages of Bodhisattva practice) - like Maitreya (the future Buddha) and others - cannot know. Just as the original arising of the Buddha is difficult to know, so too is the original arising of sentient beings.' Kasyapa said to the Buddha, 'Therefore, World Honored One! There is no doer, and no receiver.' The Buddha told Kasyapa, 'Because there is a doer and a receiver.' Kasyapa said to the Buddha, 'Is the world finite? Or is it infinite?' The Buddha told Kasyapa, 'The world has never been finite, is without limit, and has no end.' The Buddha told Kasyapa, 'If one were to use a single hair to drip water into the ocean, could it make the ocean water end?' Kasyapa said to the Buddha, 'Certainly, it cannot end.' The Buddha told Kasyapa, 'In the past, during immeasurable Asamkhya (an extremely large number) great kalpas'
，有佛名雞羅婆，出興於世，廣說法教。爾時城中有離車童子，名一切世間樂見，作轉輪聖王，正法治化。王與百千大眷屬俱往詣佛所，頂禮佛足，右繞三匝，供養畢已，而白佛言：『我當久如得菩薩道？』佛告大王：『轉輪聖王即是菩薩，更無有異。所以者何？無有餘人作帝釋梵王及轉輪聖王。若菩薩者，即是釋梵轉輪聖王，先作眾多帝釋梵王，然後乃作轉輪聖王正法治化。汝已曾作恒沙阿僧祇帝釋梵王，今作轉輪聖王。』時王白言：『帝釋梵王何所像類？』佛告大王：『釋梵天王亦如汝今首著天冠，而彼端嚴則不及汝；如佛色像端嚴殊特，非聲聞緣覺菩薩所及。如佛端嚴，汝亦如是。』
「迦葉！爾時聖王復問佛言：『我于久如當得成佛？』佛言：『大王！凡得佛者，時大久遠。所以者何？假令大王舍其福德，還為凡人。而以一毛渧大海水，乃至將竭，余如牛跡，當有如來出興於世，名曰燈光如來、應供、等正覺。時有國王名地自在，燈光如來為王授記當得作佛。汝于爾時當爲彼王第一長子，亦俱授記。時彼如來當如是說：「大王！汝此長子從昔暨今，大海將盡，生為汝子。于其中間，不為小王，或為釋梵轉輪聖王正法治化。汝此長子勇猛精進如是。」地自在！菩提難得，以是因緣故說此譬。地自在！汝此
【現代漢語翻譯】 現代漢語譯本：
那時，有一尊佛名為雞羅婆（Kukkuta，意為雞），出現於世，廣泛宣講佛法教義。當時城中有一位離車族的童子，名叫一切世間樂見（Sarvalokapriyadarsana），他成為轉輪聖王，以正法治理天下。國王與成百上千的眷屬一同前往佛陀所在之處，頂禮佛足，右繞佛三圈，供養完畢后，向佛陀說道：『我需要多久才能證得菩薩道？』佛陀告訴國王：『轉輪聖王就是菩薩，沒有其他區別。為什麼呢？因為沒有其他人能成為帝釋（Indra，天神之王）、梵天（Brahma，創造之神）和轉輪聖王。如果有人是菩薩，他就是帝釋、梵天和轉輪聖王，他先做過許多帝釋和梵天，然後才成為轉輪聖王，以正法治理天下。你已經做過像恒河沙數一樣多的帝釋和梵天，現在才成為轉輪聖王。』當時國王問道：『帝釋和梵天是什麼樣的形象呢？』佛陀告訴國王：『帝釋和梵天也像你現在一樣頭戴天冠，但他們的端莊威嚴不如你；就像佛陀的色身端莊殊勝，不是聲聞、緣覺、菩薩所能比擬的。就像佛陀的端莊，你也像這樣。』 迦葉（Kasyapa，佛陀的弟子）！當時聖王又問佛陀：『我需要多久才能成佛？』佛陀說：『大王！要成佛，時間非常久遠。為什麼呢？假設大王捨棄自己的福德，重新成為凡人。用一根毛髮沾取大海的水，直到海水將要枯竭，剩餘的水像牛蹄印一樣大小時，那時才會有如來出現於世，名為燈光如來（Dipankara，燃燈佛）、應供、等正覺。當時有一位國王名為地自在（Prithivipati），燈光如來為這位國王授記，他將來會成佛。你那時會是這位國王的第一長子，也會一同被授記。那時如來會這樣說：「大王！你的這個長子從過去到現在，大海將要枯竭，才成為你的兒子。在這期間，他不是做小國王，就是做帝釋、梵天、轉輪聖王，以正法治理天下。你的這個長子勇猛精進就是這樣。」地自在！菩提難以獲得，因此才說這個譬喻。地自在！你的這個
【English Translation】 English version:
At that time, there was a Buddha named Kukkuta (meaning 'chicken'), who appeared in the world and widely preached the Dharma. At that time, in a certain city, there was a Licchavi prince named Sarvalokapriyadarsana (meaning 'beloved by all the world'), who became a Chakravartin king, ruling the world with righteousness. The king, along with hundreds and thousands of his retinue, went to where the Buddha was, bowed at the Buddha's feet, circumambulated him three times to the right, and after making offerings, said to the Buddha: 'How long will it take for me to attain the Bodhisattva path?' The Buddha told the king: 'A Chakravartin king is a Bodhisattva, there is no difference. Why? Because no one else can become Indra (king of the gods), Brahma (the creator god), or a Chakravartin king. If someone is a Bodhisattva, he is Indra, Brahma, and a Chakravartin king. He has been many Indras and Brahmas before becoming a Chakravartin king, ruling with righteousness. You have already been as many Indras and Brahmas as there are sands in the Ganges, and now you are a Chakravartin king.' Then the king asked: 'What do Indra and Brahma look like?' The Buddha told the king: 'Indra and Brahma also wear heavenly crowns on their heads like you do now, but their dignity and majesty are not as great as yours; just as the Buddha's form is supremely dignified and special, beyond what Sravakas, Pratyekabuddhas, and Bodhisattvas can achieve. Just like the Buddha's dignity, so is yours.' Kasyapa (a disciple of the Buddha)! At that time, the holy king again asked the Buddha: 'How long will it take for me to become a Buddha?' The Buddha said: 'Great King! To become a Buddha, the time is extremely long. Why? Suppose the Great King were to give up his merits and become an ordinary person again. If one were to take a drop of water from the ocean with a single hair, and continue until the ocean is about to dry up, with the remaining water being as small as a cow's hoofprint, then a Tathagata would appear in the world, named Dipankara (the 'Lamp Light' Buddha) Tathagata, Arhat, Samyaksambuddha. At that time, there would be a king named Prithivipati (meaning 'Lord of the Earth'), and Dipankara Tathagata would give this king a prophecy that he would become a Buddha in the future. At that time, you would be this king's firstborn son, and you would also receive a prophecy. At that time, the Tathagata would say: 「Great King! Your firstborn son, from the past until now, when the ocean is about to dry up, has become your son. In the meantime, he has been either a minor king, or Indra, Brahma, or a Chakravartin king, ruling with righteousness. Your firstborn son is so courageous and diligent.」 Prithivipati! Bodhi is difficult to attain, therefore this parable is spoken. Prithivipati! Your this
長子有六萬婇女——端正姝好，瓔珞莊嚴，狀如天女——棄之如唾。知欲無常，危脆不堅。「我當出家。」作是語已，信家非家，舍家學道。是故，彼佛記此童子：「當來有佛，名釋迦牟尼，世界名忍。汝童子名一切世間樂見離車童子，佛涅槃后，正法欲滅餘八十年作比丘，持佛名宣揚此經，不顧身命。百年壽終，生安樂國，得大神力，住第八地，一身住兜率天，一身住安樂國，復化一身問阿逸多佛此修多羅。」』時地自在王聞子授記，歡喜踴躍：『今日如來記說我子，得八住地。』時彼童子聞授記聲，勤加精進。」
迦葉白佛言：「是故，世尊！毛渧大海猶尚可盡。」
佛告迦葉：「此義云何？」
迦葉白佛言：「世尊！譬如商人計數金錢置一器中，其子啼時授與一錢，彼器中錢日日損減。如是，菩薩摩訶薩于大海水渧渧損減悉能知之，亦知余在，況復世尊于眾生大聚盡而不知？但諸眾生無有減盡，一切聲聞緣覺所不能知，唯佛世尊乃能知耳。」
佛告迦葉：「善哉，善哉！如汝所說，眾生大聚無有盡時。」
迦葉白佛言：「眾生般涅槃者，為有盡耶？為無盡耶？」
佛告迦葉：「眾生無有盡也。」
迦葉白佛言：「云何眾生不盡？」
佛告迦葉：「若眾生盡者
【現代漢語翻譯】 現代漢語譯本：長子擁有六萬名婇女（宮女），個個端莊美麗，佩戴著華麗的瓔珞，如同天女一般，但他卻把她們看作唾棄之物。他明白慾望是無常的，脆弱而不堅固。「我應當出家。」他這樣說完，就認為家不是真正的家，捨棄家庭去修行。因此，那尊佛為這個童子授記說：『未來將有一尊佛，名為釋迦牟尼（Sakyamuni），他所教化的世界名為忍（Saha）。你的童子之名是一切世間樂見離車童子（Sarvasattvapriyadarsana Licchavikumara），佛陀涅槃后，正法即將衰滅的最後八十年，你將作為比丘，持誦佛的名號，宣揚這部經典，不顧惜自己的生命。百年之後壽終，往生安樂國（Sukhavati），獲得大神力，安住于第八地（the eighth bhumi），一身住在兜率天（Tusita Heaven），一身住在安樂國，又化現一身去問阿逸多佛（Ajita Buddha）這部修多羅（sutra）。』當時，地自在王（Prithivishvara Raja）聽到兒子被授記，歡喜雀躍：『今天如來為我的兒子授記，他將證得第八住地。』那時，那個童子聽到授記的聲音，更加勤奮精進。 迦葉（Kasyapa）對佛說：『因此，世尊！即使是毛尖上的水滴，大海也終究可以被耗盡。』 佛告訴迦葉：『這是什麼意思呢？』 迦葉對佛說：『世尊！譬如商人計算金錢，把它們放在一個容器中，當他的孩子哭鬧時，就給孩子一枚錢，這樣容器中的錢就會日漸減少。同樣，菩薩摩訶薩（Bodhisattva-Mahasattva）能夠知道大海中的水滴是如何一滴滴減少的，也知道還剩下多少，更何況世尊您對於眾生的大聚，難道會不知道他們是否減少嗎？只是眾生沒有減少窮盡的時候，這是所有聲聞（Sravaka）和緣覺（Pratyekabuddha）都無法知道的，只有佛世尊才能知道。』 佛告訴迦葉：『說得好，說得好！正如你所說，眾生的大聚沒有窮盡的時候。』 迦葉對佛說：『眾生入般涅槃（Parinirvana）的，是有窮盡的時候呢？還是沒有窮盡的時候呢？』 佛告訴迦葉：『眾生沒有窮盡的時候。』 迦葉對佛說：『為什麼說眾生沒有窮盡的時候呢？』 佛告訴迦葉：『如果眾生有窮盡的時候，』
【English Translation】 English version: The eldest son had sixty thousand concubines—all beautiful and adorned with jewels, resembling celestial maidens—yet he discarded them as if they were spittle. He understood that desires are impermanent, fragile, and unreliable. 'I should leave home,' he said. Having spoken thus, he regarded home as not a true home and left to pursue the path. Therefore, that Buddha prophesied for this boy: 'In the future, there will be a Buddha named Sakyamuni, and the world he teaches will be called Saha. Your name as a boy is Sarvasattvapriyadarsana Licchavikumara. After the Buddha's Nirvana, in the last eighty years when the Dharma is about to decline, you will become a Bhikkhu, uphold the Buddha's name, propagate this sutra, and not care for your own life. After a hundred years, you will pass away and be reborn in Sukhavati, gaining great divine power, residing in the eighth bhumi. One body will reside in Tusita Heaven, one in Sukhavati, and yet another body will ask Ajita Buddha about this sutra.' At that time, Prithivishvara Raja, upon hearing his son's prophecy, rejoiced greatly: 'Today, the Tathagata has prophesied for my son that he will attain the eighth bhumi.' Upon hearing the prophecy, the boy became even more diligent in his practice. Kasyapa said to the Buddha, 'Therefore, World Honored One, even the ocean can be emptied drop by drop from the tip of a hair.' The Buddha asked Kasyapa, 'What does this mean?' Kasyapa replied to the Buddha, 'World Honored One, it is like a merchant counting coins, placing them in a container. When his child cries, he gives the child a coin, and the coins in the container gradually decrease. Similarly, a Bodhisattva-Mahasattva can know how the drops of water in the ocean decrease one by one, and also know how much remains. How much more so, World Honored One, would you not know if the great multitude of beings decreases? But beings do not have an end, which is something that all Sravakas and Pratyekabuddhas cannot know, only the World Honored Buddha can know.' The Buddha said to Kasyapa, 'Excellent, excellent! As you have said, the great multitude of beings has no end.' Kasyapa asked the Buddha, 'Do beings who enter Parinirvana have an end, or do they not have an end?' The Buddha said to Kasyapa, 'Beings do not have an end.' Kasyapa asked the Buddha, 'Why do you say that beings do not have an end?' The Buddha said to Kasyapa, 'If beings had an end,'
，應有損減，此修多羅則為無義。是故，迦葉！諸佛世尊般涅槃者，悉皆常住。以是義故，諸佛世尊般涅槃者，然不磨滅。」
迦葉白佛言：「云何諸佛般涅槃不畢竟滅？」
佛告迦葉：「如是，如是！舍壞則為虛空；如是，如是！諸佛涅槃即是解脫。」
大法鼓經卷上 大正藏第 09 冊 No. 0270 大法鼓經
大法鼓經卷下
宋天竺三藏求那跋陀羅譯
爾時世尊告大迦葉：「譬如有王能行佈施，彼王國中多出伏藏。所以者何？以彼國王種種周給貧苦眾生，是故伏藏自然發出。如是，迦葉！大方便菩薩廣為眾生說甚深法寶故，得此甚深離非法經——謂空無相無作相應經——復得如是如來常住及有如來藏經。
「迦葉！如郁單越，自然之食，眾共取之，無有損減。所以者何？以彼盡壽，無我所想及慳貪想。如是，迦葉！此閻浮提比丘、比丘尼、優婆塞、優婆夷得此深經，書持讀誦，究竟通利，廣為人說，終不疲厭、不疑、不謗，以佛神力，常得自然如意供養，乃至菩提無乏無盡，除定報業。
「如持戒比丘不緩持戒，終身天神隨侍供養。若彼能于如是深經乃至不起一念謗想，當得如來藏如來常住，常見諸佛親近供養。如轉輪聖王，凡所遊行七寶常隨。
【現代漢語翻譯】 現代漢語譯本：如果這樣，就會有損減，那麼這部修多羅（sutra，佛經）就沒有意義了。因此，迦葉（Kasyapa，佛陀的弟子）！諸佛世尊的般涅槃（parinirvana，佛陀的最終涅槃）實際上是常住的。因為這個道理，諸佛世尊的般涅槃，實際上是不會磨滅的。 迦葉問佛說：『為什麼諸佛的般涅槃不是徹底的滅亡呢？』 佛告訴迦葉說：『是這樣的，是這樣的！捨棄了壞滅就成爲了虛空；是這樣的，是這樣的！諸佛的涅槃就是解脫。』
大法鼓經卷下 宋天竺三藏求那跋陀羅譯 那時，世尊告訴大迦葉說：『譬如有一位國王能夠施行佈施，他的王國中就會出現許多伏藏（hidden treasures）。為什麼呢？因為這位國王以各種方式賙濟貧苦的眾生，所以伏藏自然就會出現。同樣，迦葉！大方便菩薩爲了眾生廣說甚深法寶，所以能夠得到這部甚深離非法經——也就是空、無相、無作相應的經典——並且還能得到如來常住和如來藏的經典。 『迦葉！就像郁單越（Uttarakuru，四大洲之一）那樣，自然產生的食物，大家共同取用，不會有損減。為什麼呢？因為那裡的人們終其一生，都沒有我所想和慳貪的想法。同樣，迦葉！這閻浮提（Jambudvipa，我們所居住的洲）的比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）如果得到這部甚深經典，書寫、受持、讀誦，徹底通達理解，並且廣為他人宣說，最終不會感到疲倦、不會疑惑、不會誹謗，憑藉佛的神力，常常能夠得到自然如意的供養，乃至菩提（bodhi，覺悟）都不會缺乏和窮盡，除了定業的果報。 『就像持戒的比丘不懈怠地持戒，終身都會有天神隨侍供養。如果他們能夠對於這部甚深經典，甚至不起一念誹謗的想法，就能夠得到如來藏（Tathagatagarbha，如來的胎藏）和如來常住，常常能夠見到諸佛，親近供養。就像轉輪聖王（chakravartin，統治世界的理想君主）一樣，凡是他所到之處，七寶（seven treasures）都會常隨。』
【English Translation】 English version: If that were the case, there would be diminution, and this sutra (sutra, Buddhist scripture) would be meaningless. Therefore, Kasyapa (Kasyapa, a disciple of the Buddha)! The parinirvana (parinirvana, the final nirvana of the Buddha) of all Buddhas, the World Honored Ones, is actually permanent. Because of this meaning, the parinirvana of all Buddhas, the World Honored Ones, is actually not extinguished. Kasyapa asked the Buddha, 'Why is the parinirvana of all Buddhas not complete annihilation?' The Buddha told Kasyapa, 'It is so, it is so! Abandoning destruction becomes emptiness; it is so, it is so! The nirvana of all Buddhas is liberation.'
The Great Drum Sutra, Scroll Two Translated by Tripitaka Master Gunabhadra of Tianzhu (India) of the Song Dynasty At that time, the World Honored One told Mahakasyapa, 'For example, if there is a king who practices giving, many hidden treasures (hidden treasures) will appear in his kingdom. Why is that? Because this king provides for the poor and suffering beings in various ways, so the hidden treasures naturally appear. Likewise, Kasyapa! The Bodhisattva of Great Expediency, because he widely speaks the profound Dharma treasures for the sake of sentient beings, is able to obtain this profound sutra that is free from non-Dharma—that is, the sutra corresponding to emptiness, no-form, and no-action—and also obtains the sutras of the Tathagata's permanence and the Tathagatagarbha.' 'Kasyapa! Like in Uttarakuru (Uttarakuru, one of the four continents), the naturally produced food is taken by everyone together, and there is no diminution. Why is that? Because the people there, throughout their lives, have no thought of self and no thought of miserliness. Likewise, Kasyapa! If the bhiksus (bhiksu, ordained monks), bhiksunis (bhiksuni, ordained nuns), upasakas (upasaka, lay male followers), and upasikas (upasika, lay female followers) of this Jambudvipa (Jambudvipa, the continent we live on) obtain this profound sutra, write it, uphold it, recite it, thoroughly understand it, and widely proclaim it to others, they will ultimately not feel tired, will not doubt, and will not slander. By the power of the Buddha, they will always receive natural and wish-fulfilling offerings, and even until bodhi (bodhi, enlightenment), they will not lack or be exhausted, except for the retribution of fixed karma.' 'Just like a monk who upholds the precepts without laziness, heavenly beings will attend and make offerings throughout his life. If they can, regarding this profound sutra, not even give rise to a single thought of slander, they will obtain the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) and the Tathagata's permanence, and will always be able to see the Buddhas, draw near to them, and make offerings. Just like a chakravartin (chakravartin, an ideal monarch who rules the world), wherever he goes, the seven treasures (seven treasures) will always follow.'
如是安慰說者所住之處，如是比經常與彼俱。如轉輪聖王所住之處，七寶隨住不住余處，其非真寶住于余處。如是安慰說者現在所住，如是比經悉從他方來至其所，諸不了義空相應經于余處住。如是安慰說者所住至方，此經常隨；如轉輪聖王所游之處，諸餘眾生隨順王者，作如是念：『彼王所住我亦應去。』如是安慰說者所住之處，如是比經亦復常隨。如轉輪聖王出於世時，七寶隨出。如是安慰說者出於世間，如是比經亦隨出現。如轉輪聖王所有七寶，若失一寶，彼王尋求，必至寶所。如是安慰說者，為聞此經，處處尋求，要至經所。
「複次，如轉輪聖王不出世時，諸餘小王力轉輪王，和合諸王各現於世。如是，諸方無人演說此深經處，余雜說者說諸雜經——所謂正不正雜經——彼諸眾生亦如是隨學。彼隨學時，聞此如來藏如來常住究竟深經，心生疑惑。于安慰說者生恚害心，輕賤嗤笑，不生愛念，罵辱不忍，作如是說：『此將文筆，魔之所說。』謂為毀法，悉棄捨去各還本處，更相破壞犯戒邪見，終不能得如是比經。所以者何？安慰說者所住之處，此經隨住故。
「爾時，世間多有眾生見聞摩訶衍經而生誹謗。莫生恐畏。所以者何？五濁世時，正法損減，多有眾生謗摩訶衍。如七家村中必出茶夷尼鬼
【現代漢語翻譯】 現代漢語譯本：就像安慰說法者所居住的地方一樣，這樣的經典也經常與他同在。如同轉輪聖王（Chakravartin, 擁有統治世界的理想君主）所居住的地方，七寶（七種珍寶，象徵王權的七種寶物）也隨之居住，不會在其他地方停留，那些不是真正的珍寶則會留在其他地方。同樣，安慰說法者現在所居住的地方，這樣的經典也會從四面八方來到他這裡，那些不究竟、與空性相應的經典則會留在其他地方。就像安慰說法者所居住的地方一樣，這樣的經典也經常跟隨；如同轉輪聖王所遊歷的地方，其他眾生也會跟隨國王，並這樣想：『國王所居住的地方，我也應該去。』同樣，安慰說法者所居住的地方，這樣的經典也經常跟隨。如同轉輪聖王出現在世間時，七寶也隨之出現。同樣，安慰說法者出現在世間，這樣的經典也會隨之出現。如同轉輪聖王擁有的七寶，如果失去一件，國王會去尋找，一定會找到寶物所在的地方。同樣，安慰說法者爲了聽聞這部經典，也會到處尋找，一定要找到經典所在的地方。 再者，如同轉輪聖王沒有出現於世時，其他小王會依附轉輪王的力量，各個小王會出現在世間。同樣，在各處沒有人演說這部深奧的經典時，其他雜說者會說各種雜亂的經典——所謂正與不正混雜的經典——那些眾生也會隨之學習。當他們隨之學習時，聽到這部如來藏（Tathagatagarbha, 佛性）如來常住究竟的深奧經典，心中會產生疑惑。對安慰說法者產生嗔恨和傷害之心，輕視嘲笑，不生愛念，謾罵侮辱，不能忍受，並這樣說：『這是拿著筆墨，魔所說的。』認為這是毀壞佛法，都拋棄離去，各自回到原來的地方，互相破壞，犯戒邪見，最終不能得到這樣的經典。這是為什麼呢？因為安慰說法者所居住的地方，這部經典也隨之居住。 那時，世間會有很多眾生見到聽聞大乘經典而產生誹謗。不要因此感到恐懼。這是為什麼呢？因為在五濁惡世（Klesha, 充滿煩惱的時代）時，正法會衰減，很多眾生會誹謗大乘經典。就像在七家村中一定會出現茶夷尼鬼（一種惡鬼）一樣。
【English Translation】 English version: Just as the place where the comforter dwells, so too does this sutra constantly abide with him. Like the place where a Chakravartin (a universal monarch) dwells, the seven treasures (seven precious objects symbolizing the king's power) also reside, not staying elsewhere, while those that are not true treasures remain elsewhere. Similarly, where the comforter now dwells, this sutra comes to him from all directions, while those non-definitive sutras that correspond to emptiness remain elsewhere. Just as the place where the comforter dwells, this sutra also constantly follows; like the places where a Chakravartin travels, other beings follow the king, thinking, 'Where the king dwells, I should also go.' Similarly, where the comforter dwells, this sutra also constantly follows. Just as when a Chakravartin appears in the world, the seven treasures also appear. Similarly, when the comforter appears in the world, this sutra also appears. Just as the Chakravartin has seven treasures, if one is lost, the king seeks it, and will surely find where the treasure is. Similarly, the comforter, in order to hear this sutra, seeks everywhere, and must find where the sutra is. Furthermore, just as when a Chakravartin does not appear in the world, other minor kings rely on the power of the Chakravartin, and each minor king appears in the world. Similarly, in places where no one expounds this profound sutra, other miscellaneous speakers speak various miscellaneous sutras—so-called mixed sutras of right and wrong—and those beings also follow and learn them. When they follow and learn, upon hearing this profound sutra of the Tathagatagarbha (Buddha-nature), the Tathagata's eternal and ultimate abode, they will have doubts in their minds. They will develop hatred and harmful intentions towards the comforter, belittling and mocking him, not generating love and respect, scolding and insulting him, unable to endure, and saying, 'This is written with pen and ink, spoken by Mara (demon).' They consider it to be destroying the Dharma, and all abandon it, returning to their original places, mutually destroying each other, violating precepts, and holding wrong views, ultimately unable to obtain such a sutra. Why is this? Because where the comforter dwells, this sutra also dwells. At that time, many beings in the world will see and hear the Mahayana sutras and generate slander. Do not be afraid. Why is this? Because in the age of the five turbidities (Klesha, an era full of afflictions), the true Dharma will decline, and many beings will slander the Mahayana sutras. Just as in a village of seven families, a Teayini ghost (a type of evil spirit) will surely appear.
。如是，比經所行之處，七人眾中必有謗者。
「迦葉！譬如同戒之人相見歡喜。彼亦如是，各各毀戒，于說法眾中聞是經時，更相瞻視，作戲笑言：『何者眾生界？何者為常？』瞻彼顏色作是思惟：『彼是我伴。』更相慈愍。如是作已，守性而住、守性而去。如婆羅門長者種性，生子習惡，父母訓誡，曾不改悔。舍家而去，隨逐惡友，斗諸鳥獸，以為戲樂。如是展轉，乃至他國，要結同類，共為非法，是為同行。不樂此經者亦復如是，見他誦說而反戲笑。所以者何？爾時眾生並多懈怠，持戒寬緩，為法留難，彼諸同行相隨誹謗。」
迦葉白佛言：「嗚呼！真是惡時。」
佛告迦葉：「至於爾時安慰說者，當如之何？迦葉！譬如城邑邊近路之田，為諸人眾象馬侵食。彼時田主使一人監視，監視之人不勤守護，復更增足二、三、四、五、若十、二十、乃至百人。守者逾多，取者彌眾。最後一人作是思惟：『如此守視非一切護，當善方便令無侵害。』即取田苗手自惠施，彼生感愧田苗得全。迦葉！若能如是善方便者，於我滅后能護此經。」
迦葉白佛言：「世尊！我終不能攝彼惡人，寧以兩肩荷負須彌至百千劫，不能堪忍聽彼惡人犯戒、滅法、謗法、污法，如是諸惡非法音聲。世尊！我寧屬他為
【現代漢語翻譯】 現代漢語譯本：『如此，當這部經流傳之處，七人眾中必定有人會誹謗它。』 『迦葉！譬如同一戒律的人相見時會感到歡喜。那些誹謗者也像這樣，他們各自毀壞戒律，在說法的大眾中聽到這部經時，會互相看著對方，嬉笑著說：『什麼是眾生界？什麼是常住不變的？』他們觀察彼此的臉色，心想：『他是我的同伴。』於是更加互相憐憫。這樣做了之後，他們就固守自己的本性而住，固守自己的本性而離去。就像婆羅門長者的後代，生了孩子卻習染惡習，父母教訓他們，他們也從不悔改。他們離家而去，追隨惡友，與鳥獸搏鬥，以此為樂。這樣輾轉流浪，甚至到了其他國家，也要結交同類，一起做非法的事情，這就是所謂的同行。不樂於這部經的人也是這樣，看到別人誦讀這部經反而會嘲笑。這是為什麼呢？因為那時眾生大多懈怠，持戒鬆懈，為佛法設定障礙，那些同行的人互相跟隨誹謗。』 迦葉對佛說：『嗚呼！真是個邪惡的時代。』 佛告訴迦葉：『到了那個時候，安慰說法的人，應當如何做呢？迦葉！譬如城邑邊靠近道路的田地，被眾人、大象、馬匹侵食。那時田地的主人派一個人去監視，監視的人不勤奮守護，又增加二、三、四、五人，甚至十人、二十人，乃至一百人。守護的人越多，侵佔的人也越多。最後一個人這樣想：『這樣守護並非萬全之策，應當想個好辦法讓田地不受侵害。』於是他就把田里的莊稼拿出來，親手施捨給那些侵佔者，那些人感到慚愧，田里的莊稼才得以保全。迦葉！如果能像這樣善巧方便，在我滅度之後就能守護這部經。』 迦葉對佛說：『世尊！我終究不能懾服那些惡人，我寧願用兩肩扛起須彌山，經歷百千劫，也不能忍受聽那些惡人犯戒、滅法、誹謗佛法、玷污佛法，以及這些種種邪惡非法的聲音。世尊！我寧願屬於他人為奴，也不願聽聞這些惡事。』
【English Translation】 English version: 'Thus, wherever this sutra is practiced, there will surely be slanderers among the seven assemblies.' 'Kashyapa! It is like those who share the same precepts rejoice when they meet. Those slanderers are also like that; they each break the precepts. When they hear this sutra in the assembly where the Dharma is preached, they look at each other, laugh, and say: 『What is the realm of sentient beings? What is permanent?』 They observe each other's expressions and think: 『He is my companion.』 Then they feel even more compassion for each other. After doing this, they abide by their nature and leave by their nature. It is like the descendants of a Brahmin elder, whose children learn evil habits. Their parents teach them, but they never repent. They leave home, follow evil friends, fight with birds and beasts, and take this as their pleasure. They wander from place to place, even to other countries, where they seek out those of the same kind to commit unlawful acts together. This is what is meant by 『those who walk together.』 Those who do not rejoice in this sutra are also like this; when they see others reciting it, they laugh instead. Why is this? Because at that time, most sentient beings are lazy, lax in keeping the precepts, and create obstacles to the Dharma. Those who walk together follow each other in slander.' Kashyapa said to the Buddha: 'Alas! Truly, it is an evil time.' The Buddha told Kashyapa: 'At that time, what should those who comfort and preach do? Kashyapa! It is like a field near a road by a city, which is trampled by people, elephants, and horses. At that time, the owner of the field sends someone to watch over it. The watchman is not diligent in guarding it, so he adds two, three, four, five, or even ten, twenty, or a hundred more people. The more guards there are, the more people take from the field. Finally, one person thinks: 『Guarding like this is not a complete solution; I should find a good way to prevent harm.』 So he takes the crops from the field and gives them away with his own hands. Those who took from the field feel ashamed, and the crops are preserved. Kashyapa! If one can use such skillful means, one can protect this sutra after my parinirvana.' Kashyapa said to the Buddha: 'World Honored One! I will never be able to subdue those evil people. I would rather carry Mount Sumeru on both shoulders for hundreds of thousands of kalpas than endure hearing those evil people break the precepts, destroy the Dharma, slander the Dharma, defile the Dharma, and all such evil and unlawful sounds. World Honored One! I would rather belong to another as a slave than hear these evil things.'
其僕使，不能堪忍聽彼惡人犯戒、背法、遠法、壞法，如是諸惡非法音聲。世尊！我寧頂戴大地山海經百千劫，不能堪忍聽彼惡人犯戒滅法，自高毀他，如是諸惡非法音聲。世尊！我寧恒受聾盲瘖啞，不能堪忍聽彼惡人毀犯凈戒，為利出家受他信施，如是諸惡非法音聲。世尊！我寧捨身疾般涅槃，不能堪忍聽彼惡人犯毀凈戒，䗍聲之行而身行諂曲、口言虛妄，如是諸惡非法音聲。」
佛告迦葉：「汝般涅槃是聲聞般涅槃，非為究竟。」
迦葉白佛：「言若聲聞緣覺般涅槃非究竟者，世尊何故說有三乘——聲聞乘、辟支佛乘、佛乘？世尊云何已般涅槃復般涅槃耶？」
佛告迦葉：「聲聞以聲聞般涅槃而般涅槃，非為究竟；辟支佛以辟支佛般涅槃而般涅槃，亦非究竟；乃至得一切種功德一切種智大乘般涅槃，然後究竟無異究竟。」
迦葉白佛言：「世尊！此義云何？」
佛告迦葉：「譬如從乳出酪、酪出生酥、生酥出熟酥、熟酥出醍醐。凡夫邪見如初生乳，乳血共雜；受三歸者猶如純乳；隨信行等及初發心菩薩住解行地，猶如成酪；七種學人及七地住菩薩猶如生酥；意生身阿羅漢、辟支佛、得自在力及九住十住菩薩猶如熟酥；如來、應供、等正覺猶如醍醐。」
迦葉白佛言：「世尊
【現代漢語翻譯】 現代漢語譯本 他的僕人使者，不能忍受聽那些惡人違犯戒律、背離佛法、遠離佛法、破壞佛法，像這樣種種邪惡不合法的聲音。世尊！我寧願頂戴大地山海經歷百千劫，也不能忍受聽那些惡人違犯戒律、毀滅佛法，自高自大譭謗他人，像這樣種種邪惡不合法的聲音。世尊！我寧願永遠承受聾盲瘖啞的痛苦，也不能忍受聽那些惡人毀壞清凈的戒律，爲了利益而出家接受他人的供養，像這樣種種邪惡不合法的聲音。世尊！我寧願捨棄身體迅速進入涅槃，也不能忍受聽那些惡人違犯清凈的戒律，像蟲子一樣發出聲音，而身體卻行諂媚之事，口中說虛妄之語，像這樣種種邪惡不合法的聲音。 佛陀告訴迦葉（Kasyapa，佛陀的十大弟子之一）說：『你所證得的涅槃是聲聞（Sravaka，聽聞佛陀教誨而修行的人）的涅槃，並非究竟。』 迦葉對佛說：『如果說聲聞和緣覺（Pratyekabuddha，不需聽聞佛法，通過自身修行而覺悟的人）的涅槃不是究竟的，那麼世尊為何要說有三乘——聲聞乘、辟支佛乘、佛乘呢？世尊您為何已經進入涅槃還要再次進入涅槃呢？』 佛陀告訴迦葉說：『聲聞以聲聞的涅槃而進入涅槃，並非究竟；辟支佛以辟支佛的涅槃而進入涅槃，也非究竟；乃至獲得一切種功德、一切種智慧的大乘（Mahayana，以普度眾生為目標的佛教流派）涅槃，然後才是究竟無異的究竟。』 迦葉對佛說：『世尊！這是什麼意思呢？』 佛陀告訴迦葉說：『譬如從牛奶中提取出酪，從酪中提取出生酥，從生酥中提取出熟酥，從熟酥中提取出醍醐（Ghee，酥油中的精華）。凡夫的邪見就像剛擠出的牛奶，乳和血混雜在一起；受持三歸依（皈依佛、法、僧）的人就像純凈的牛奶；隨信行等以及初發心的菩薩（Bodhisattva，立志成佛的修行者）住在解行地，就像成了酪；七種學人（指聲聞乘的七種修行階段）以及七地菩薩就像生酥；意生身阿羅漢（Arhat，斷除煩惱，達到解脫的聖者）、辟支佛、獲得自在力以及九住十住菩薩就像熟酥；如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、等正覺（Samyaksambuddha，佛的稱號之一）就像醍醐。』 迦葉對佛說：『世尊！』
【English Translation】 English version His servants and messengers cannot bear to hear those evil people violating precepts, turning away from the Dharma, distancing themselves from the Dharma, and destroying the Dharma, such as these evil and unlawful sounds. World Honored One! I would rather bear the weight of the earth, mountains, and seas for hundreds of thousands of kalpas (aeons), than bear to hear those evil people violating precepts, destroying the Dharma, exalting themselves and slandering others, such as these evil and unlawful sounds. World Honored One! I would rather endure being deaf, blind, and mute forever, than bear to hear those evil people destroying pure precepts, leaving home for the sake of gain and accepting the offerings of others, such as these evil and unlawful sounds. World Honored One! I would rather abandon my body and quickly enter Nirvana, than bear to hear those evil people violating pure precepts, making sounds like insects, while their bodies practice flattery and their mouths speak falsehoods, such as these evil and unlawful sounds. The Buddha told Kasyapa (one of the Buddha's ten great disciples): 'The Nirvana you have attained is the Nirvana of a Sravaka (a hearer of the Buddha's teachings), it is not ultimate.' Kasyapa said to the Buddha: 'If the Nirvana of Sravakas and Pratyekabuddhas (those who attain enlightenment on their own) is not ultimate, then why does the World Honored One speak of the Three Vehicles—the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle? Why does the World Honored One, having already entered Nirvana, enter Nirvana again?' The Buddha told Kasyapa: 'Sravakas enter Nirvana through the Nirvana of Sravakas, which is not ultimate; Pratyekabuddhas enter Nirvana through the Nirvana of Pratyekabuddhas, which is also not ultimate; until one attains the Mahayana (the Great Vehicle) Nirvana with all kinds of merits and all kinds of wisdom, then it is ultimate and without difference.' Kasyapa said to the Buddha: 'World Honored One! What does this mean?' The Buddha told Kasyapa: 'It is like extracting curd from milk, extracting raw butter from curd, extracting cooked butter from raw butter, and extracting ghee (clarified butter) from cooked butter. The wrong views of ordinary people are like freshly squeezed milk, mixed with milk and blood; those who have taken the Three Refuges (Buddha, Dharma, Sangha) are like pure milk; those who follow faith and practice, and the Bodhisattvas (beings striving for Buddhahood) who have just begun their practice and reside in the stage of understanding and practice, are like curd; the seven kinds of learners (referring to the seven stages of practice in the Sravaka Vehicle) and the Bodhisattvas residing in the seventh stage are like raw butter; Arhats (enlightened beings) with mind-made bodies, Pratyekabuddhas, those who have attained free power, and the Bodhisattvas residing in the ninth and tenth stages are like cooked butter; Tathagatas (one of the titles of the Buddha), Arhats (one of the titles of the Buddha), and Samyaksambuddhas (one of the titles of the Buddha) are like ghee.' Kasyapa said to the Buddha: 'World Honored One!'
！如來云何說有三乘？」
佛告迦葉：「譬如導師勇猛雄杰，將諸親屬及餘人眾，從其所住欲至他方。經由曠野險難惡道，作是思惟：『此眾疲乏，將恐退還。』為令諸人得止息故，于其前路化作大城，遙以指示語諸大眾：『前有大城，當速至彼。』諸眾悉見漸近彼城，各相謂言：『是我息處。』即共入城休息快樂，樂於中住不欲前進。爾時，導師作是思惟：『此諸大眾得此小樂便以為足，羸劣休懈無前進意。』爾時導師即滅化城。彼諸大眾見城滅已，白導師言：『此為何等？為幻為夢？為真實耶？』導師聞已，即告大眾：『曏者大城為止息故，我化作耳。更有餘城，今所應往，宜速至彼快樂安隱。』大眾答言：『唯然受教。何緣樂此鄙陋小處？當共前進安樂大城。』導師告言：『善哉當行。』即共前進。復告大眾：『所往大城先相已現，汝當觀察，彼前大城極甚豐樂。』以漸前行見彼大城。爾時導師告諸大眾：『諸仁當知此是大城。』時諸大眾遙見大城安隱豐樂，心得歡喜，各共相視生希有心：『此城為實？為復虛妄？』導師答言：『此城真實，一切奇特，安隱豐樂。』即告彼眾：『入此大城，此則第一究竟大城，過此處已更無餘城。』彼諸大眾俱入城已，生希有心，心得歡喜，嘆彼導師：『善哉，善哉！真
【現代漢語翻譯】 現代漢語譯本：『如來（Tathagata，佛的稱號）為何說有三乘（yana，佛教的修行方法，包括聲聞乘、緣覺乘和菩薩乘）？』 佛陀告訴迦葉（Kasyapa，佛陀的弟子之一）：『譬如一位英勇傑出的導師，帶領著親屬和眾人，從他們居住的地方前往遠方。途中經過荒涼險惡的道路，導師心想：『這些人已經疲憊不堪，恐怕會退縮回去。』爲了讓大家能夠休息，就在前方的道路上化現出一座大城，遙遙地指給眾人看，並告訴他們：『前面有一座大城，應當儘快趕到那裡。』眾人看到那座城越來越近，都互相說道：『那是我們休息的地方。』於是大家一起進入城中休息享樂，樂於住在那裡，不想再前進了。這時，導師心想：『這些人得到這點小小的快樂就滿足了，變得軟弱懈怠，沒有前進的意願了。』於是，導師就讓化現的城消失了。眾人看到城消失後，問導師說：『這是怎麼回事？是幻覺還是夢境？還是真實的？』導師聽后，就告訴大家：『剛才的大城是爲了讓你們休息，我化現出來的。還有一座更大的城，現在應該前往，那裡安樂舒適。』眾人回答說：『是，我們聽從您的教導。為何要貪戀這簡陋的小地方？應當一起前往安樂的大城。』導師說：『好，我們出發吧。』於是大家一起前進。導師又告訴大家：『我們要去的大城已經顯現出景象了，你們應當仔細觀察，那座大城極其富饒快樂。』大家逐漸前進，看到了那座大城。這時，導師告訴大家：『各位，你們應當知道，這就是大城。』眾人遙望大城，看到它安穩富饒，心中歡喜，互相看著，生起稀有的想法：『這座城是真的嗎？還是虛幻的？』導師回答說：『這座城是真實的，一切都奇特，安穩富饒。』接著告訴大家：『進入這座大城吧，這是第一座也是最終的大城，過了這裡就沒有其他的城了。』眾人一起進入城中，心中生起稀有的想法，感到歡喜，讚歎導師：『太好了，太好了！真是』
【English Translation】 English version: 『How does the Tathagata (Buddha's title) speak of the existence of the Three Vehicles (yana, the three paths of Buddhist practice: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana)?』 The Buddha told Kasyapa (one of the Buddha's disciples): 『It is like a brave and outstanding guide who leads his relatives and other people from their dwelling place to another place. They travel through a desolate and dangerous path, and the guide thinks: 『These people are exhausted and might retreat.』 To allow them to rest, he conjures a great city ahead on the road, points to it from afar, and tells the crowd: 『There is a great city ahead, you should quickly go there.』 The crowd sees the city getting closer and closer, and they say to each other: 『That is our resting place.』 So they all enter the city to rest and enjoy themselves, content to stay there and not wanting to move forward. At this time, the guide thinks: 『These people are satisfied with this small pleasure, they have become weak and lazy, and have no intention of moving forward.』 Then, the guide makes the conjured city disappear. When the crowd sees the city disappear, they ask the guide: 『What is this? Is it an illusion or a dream? Or is it real?』 Upon hearing this, the guide tells the crowd: 『The city just now was conjured by me for you to rest. There is another, greater city that we should go to now, where there is peace and comfort.』 The crowd replies: 『Yes, we will follow your teachings. Why should we be attached to this small, humble place? We should go together to the great city of peace and comfort.』 The guide says: 『Good, let us go.』 So they all move forward together. The guide then tells the crowd: 『The appearance of the city we are going to has already manifested, you should observe carefully, that great city is extremely rich and joyful.』 Gradually, they move forward and see the great city. At this time, the guide tells the crowd: 『Everyone, you should know that this is the great city.』 The crowd looks at the great city from afar, seeing that it is peaceful and prosperous, their hearts are filled with joy, and they look at each other, having a rare thought: 『Is this city real? Or is it an illusion?』 The guide replies: 『This city is real, everything is extraordinary, peaceful, and prosperous.』 Then he tells the crowd: 『Enter this great city, this is the first and final great city, there is no other city beyond this.』 The crowd enters the city together, their hearts filled with rare thoughts, they feel joy, and they praise the guide: 『Excellent, excellent! Truly』
實大智，大悲方便，哀愍我等。』
「迦葉當知，彼初化城謂聲聞緣覺乘清凈智慧，空無相無作解脫之智；真實大城是如來解脫。是故，如來開示三乘，現二涅槃，又說一乘。」
佛告迦葉：「若有說言無此經者，非我弟子，我非彼師。」
迦葉白佛言：「世尊！諸摩訶衍經多說空義。」
佛告迦葉：「一切空經是有餘說，唯有此經是無上說，非有餘說。複次，迦葉！如波斯匿王常十一月設大施會，先食餓鬼、孤獨、貧乞，次施沙門及婆羅門，甘膳眾味隨其所欲。諸佛世尊亦復如是，隨順眾生種種欲樂，而為演說種種經法。若有眾生懈怠犯戒，不勤修習，舍如來藏常住妙典，好樂修學種種空經，或隨句字說、或增異句字。所以者何？彼如是言：『一切佛經皆說無我。』而彼不知空無我義，彼無慧人趣向滅盡。然空無我說亦是佛語。所以者何？無量塵垢諸煩惱藏常空涅槃，如是涅槃是一切句；彼常住安樂是佛所得大般涅槃句。」
迦葉白佛言：「世尊！云何離於斷常？」
佛告迦葉：「乃至眾生輪迴生死，我不自在，是故我為說無我義。然諸佛所得大般涅槃常住安樂，以是義故，壞彼斷常。」
迦葉白佛言：「世尊！再轉無我轉我久矣。」
佛告迦葉：「為破世間我
【現代漢語翻譯】 現代漢語譯本：『擁有大智慧，大慈悲和方便法門，請憐憫我們。』 『迦葉（佛陀的十大弟子之一）應當知道，那最初的化城指的是聲聞（聽聞佛陀教誨而修行的人）和緣覺（不依師教，自己覺悟的人）乘的清凈智慧，是空、無相、無作的解脫之智；而真實的偉大城市則是如來的解脫。因此，如來開示三乘，顯現二種涅槃，又說一乘。』 佛告訴迦葉：『如果有人說沒有這部經，那他就不是我的弟子，我也不是他的老師。』 迦葉對佛說：『世尊！許多大乘經典都宣說空性的道理。』 佛告訴迦葉：『一切宣說空性的經典都是有餘之說，只有這部經才是無上之說，不是有餘之說。再者，迦葉！就像波斯匿王（古印度憍薩羅國國王）常常在十一月舉辦大型佈施法會，先供養餓鬼、孤獨者、貧窮乞丐，然後供養沙門（出家修道者）和婆羅門（古印度祭司），各種美味佳餚隨他們所欲。諸佛世尊也是如此，順應眾生各種慾望和喜好，而為他們演說各種經法。如果有眾生懈怠犯戒，不勤奮修習，捨棄如來藏（佛性）常住的微妙經典，喜歡修學各種空性經典，或者隨文解義，或者增改經文。這是為什麼呢？因為他們這樣說：『一切佛經都說無我。』而他們不知道空無我的真正含義，這些沒有智慧的人走向滅盡。然而，宣說空無我，這也是佛語。這是為什麼呢？因為無量塵垢和各種煩惱所藏的常空涅槃，這樣的涅槃是一切句子的根本；那常住安樂是佛所證得的大般涅槃的根本。』 迦葉對佛說：『世尊！如何才能遠離斷見和常見呢？』 佛告訴迦葉：『乃至眾生還在輪迴生死，我不能自在，因此我為他們宣說無我的道理。然而諸佛所證得的大般涅槃是常住安樂的，因為這個緣故，破除了斷見和常見。』 迦葉對佛說：『世尊！您再次轉動無我之輪，轉動我之輪已經很久了。』 佛告訴迦葉：『爲了破除世間人執著於我』
【English Translation】 English version: 『Possessing great wisdom, great compassion, and skillful means, please have mercy on us.』 『Kasyapa (one of the Buddha's ten major disciples), you should know that the initial transformed city refers to the pure wisdom of the Sravaka (those who practice by hearing the Buddha's teachings) and Pratyekabuddha (those who attain enlightenment on their own without a teacher) vehicles, which is the wisdom of emptiness, non-appearance, and non-action liberation; while the true great city is the liberation of the Tathagata (Buddha). Therefore, the Tathagata reveals the three vehicles, manifests two kinds of Nirvana, and also speaks of the one vehicle.』 The Buddha told Kasyapa: 『If anyone says that this sutra does not exist, then he is not my disciple, and I am not his teacher.』 Kasyapa said to the Buddha: 『World Honored One! Many Mahayana sutras speak of the doctrine of emptiness.』 The Buddha told Kasyapa: 『All sutras that speak of emptiness are provisional teachings, only this sutra is the supreme teaching, not a provisional one. Furthermore, Kasyapa! Just like King Prasenajit (King of Kosala in ancient India) often holds a large almsgiving ceremony in the eleventh month, first offering to hungry ghosts, the lonely, and poor beggars, and then offering to Sramanas (ascetics) and Brahmins (priests of ancient India), with various delicacies according to their desires. The Buddhas, World Honored Ones, are also like this, according to the various desires and pleasures of sentient beings, they expound various sutras. If there are sentient beings who are lazy and break precepts, do not diligently practice, abandon the wonderful sutras of the Tathagatagarbha (Buddha-nature) that is permanent, and like to study various sutras on emptiness, either interpreting the text literally or adding or changing the text. Why is this? Because they say: 『All Buddhist sutras speak of no-self.』 But they do not know the true meaning of emptiness and no-self, and these people without wisdom go towards extinction. However, speaking of emptiness and no-self is also the Buddha's teaching. Why is this? Because the permanent emptiness of Nirvana, which is the repository of countless dust and various afflictions, such Nirvana is the basis of all sentences; that permanent bliss is the basis of the Great Nirvana attained by the Buddha.』 Kasyapa said to the Buddha: 『World Honored One! How can one be free from the views of annihilation and permanence?』 The Buddha told Kasyapa: 『As long as sentient beings are still in the cycle of birth and death, I am not free, therefore I speak of the doctrine of no-self for them. However, the Great Nirvana attained by the Buddhas is permanent and blissful, and because of this meaning, it destroys the views of annihilation and permanence.』 Kasyapa said to the Buddha: 『World Honored One! You have turned the wheel of no-self again, and it has been a long time since you turned the wheel of self.』 The Buddha told Kasyapa: 『To break the attachment to self of the people in the world』
，故說無我義。若不如是說者，云何令彼受大師法？佛說無我，彼諸眾生生奇特想，聞所未聞，來詣佛所，然後以百千因緣令入佛法。入佛法已，信心增長，勤修精進善學空法，然後為說常住安樂有色解脫。複次，或有世俗說有是解脫，為壞彼故，說言解脫悉無所有。若不如是說，云何令彼受大師法？是故百千因緣為說解脫，滅盡無我。然後，我復見彼眾生見畢竟滅以為解脫，彼無慧人趣向滅盡，然後我復百千因緣說解脫是有。」
迦葉白佛言：「世尊！得解脫自在者，當知眾生必應有常。譬如見煙必知有火，若有我者必有解脫。若說有我，則為已說解脫有色，非世俗身見，亦非說斷常。」
迦葉復白佛言：「世尊！云何如來不般涅槃示般涅槃、不生示生？」
佛告迦葉：「為壞眾生計常想故，如來不般涅槃示般涅槃、不生示生。所以者何？眾生謂佛尚有終沒不得自在，何況我等有我我所？譬如有王為鄰國所執，繫縛枷鎖，作是思惟：『我今復是王、是主耶？我今非王非主。何緣乃致如是諸難？由放逸故。』如是，眾生乃至生死輪迴，我不自在；不自在故，說無我義。譬如有人為賊所逐，舉刀欲害，作是思惟：『我今無力當得免此死難，以不如是生老病死種種眾苦成就眾生思想，愿作帝釋梵王。』
【現代漢語翻譯】 現代漢語譯本：所以才說無我的道理。如果不是這樣說，又怎麼能讓他們接受大師的教法呢？佛陀說無我，那些眾生會產生奇異的想法，聽到從未聽聞的道理，來到佛陀這裡，然後用百千種因緣讓他們進入佛法。進入佛法后，信心增長，勤奮修行精進，好好學習空性之法，然後才為他們說常住安樂的有色解脫。再者，或許有世俗之人說有這樣的解脫，爲了破除他們的這種觀念，就說解脫完全不存在。如果不是這樣說，又怎麼能讓他們接受大師的教法呢？因此，用百千種因緣為他們說解脫，滅盡無我。然後，我又看到那些眾生把徹底的滅盡當作解脫，那些沒有智慧的人趨向于滅盡，然後我又用百千種因緣說解脫是存在的。 迦葉對佛說：『世尊！得到解脫自在的人，應當知道眾生必定有常住的本性。譬如看到煙必定知道有火，如果有我，必定有解脫。如果說有我，就等於已經說了解脫是有色的，既不是世俗的常見，也不是說斷滅。』 迦葉又對佛說：『世尊！為什麼如來不入涅槃卻示現入涅槃，不生卻示現生呢？』 佛告訴迦葉：『爲了破除眾生執著常住的想法，如來不入涅槃卻示現入涅槃，不生卻示現生。為什麼呢？眾生認為佛尚且有終結和消失，不能自在，何況我們這些有我我所的人呢？譬如有一個國王被鄰國抓獲，被枷鎖束縛，他會這樣想：『我現在還是國王、是主人嗎？我現在不是國王也不是主人。為什麼會遭受這樣的災難呢？是因為放縱的緣故。』同樣，眾生乃至在生死輪迴中，我不能自在；因為不能自在，所以說無我的道理。譬如有人被強盜追趕，舉刀想要殺害，他會這樣想：『我現在沒有力量能夠免除這場死亡的災難，因為不如意地遭受生老病死種種痛苦，成就眾生的思想，希望成為帝釋梵王。』
【English Translation】 English version: Therefore, the meaning of no-self is explained. If it were not explained in this way, how could they accept the teachings of the great master? When the Buddha speaks of no-self, those beings develop strange thoughts, hearing what they have never heard before, and come to the Buddha. Then, through hundreds and thousands of causes and conditions, they enter the Buddha's Dharma. Having entered the Dharma, their faith grows, they diligently practice and advance, and they learn the Dharma of emptiness well. Then, they are told about the permanent, blissful, and colored liberation. Furthermore, some worldly people may say that such liberation exists. To destroy their view, it is said that liberation is completely non-existent. If it were not explained in this way, how could they accept the teachings of the great master? Therefore, through hundreds and thousands of causes and conditions, liberation is explained as the extinction of no-self. Then, I see those beings who regard complete extinction as liberation. Those without wisdom are drawn to extinction. Then, I again use hundreds and thousands of causes and conditions to explain that liberation exists. Kasyapa said to the Buddha, 'World Honored One! Those who attain liberation and freedom should know that beings must have a permanent nature. For example, seeing smoke, one knows there must be fire. If there is a self, there must be liberation. If one says there is a self, it is equivalent to saying that liberation has form, which is neither the worldly view of permanence nor the view of annihilation.' Kasyapa again said to the Buddha, 'World Honored One! Why does the Tathagata not enter Nirvana but shows the appearance of entering Nirvana, and not born but shows the appearance of being born?' The Buddha told Kasyapa, 'To destroy the idea of permanence held by beings, the Tathagata does not enter Nirvana but shows the appearance of entering Nirvana, and is not born but shows the appearance of being born. Why is this so? Beings think that even the Buddha has an end and disappears, and is not free. How much more so for us who have a self and what belongs to the self? For example, a king is captured by a neighboring country, bound by shackles, and thinks, 'Am I still a king, a master? I am no longer a king or a master. Why have I suffered such difficulties? It is because of my indulgence.' Similarly, beings are in the cycle of birth and death, and I am not free. Because I am not free, the meaning of no-self is explained. For example, a person is chased by a thief, who raises a knife to kill him, and he thinks, 'I have no power to escape this death. Because of the unsatisfactory suffering of birth, old age, sickness, and death, the thoughts of beings are formed, and they wish to become Indra or Brahma.'
如來為壞彼思想故，示現有死。如來是天中之天，若般涅槃悉磨滅者，世間應滅；若不滅者，則常住安樂。常住安樂，則必有我，如煙有火。若復無我而有我者，世間應滿實有我非；無我亦不壞，若實無我，我則不成。」
迦葉白佛言：「世尊！有者何耶？」
佛告迦葉：「有者，二十五有眾生行；非有者，無思之物。若非有是眾生者，應從他來。設有思之物壞者，眾生當減；若非有是眾生者，則應充滿。以眾生不生不壞故，不減不滿。」
迦葉白佛言：「世尊！若有我者，云何生彼煩惱諸垢？」
佛告迦葉：「善哉，善哉！應以是問，問于如來。譬如金師見彼金性，作是思惟：『如此金性何由生垢？今當推尋生垢之本。』彼人云何為得本不？」
迦葉白言：「不也。世尊！」
佛告迦葉：「若盡壽思惟尋初因相，乃至無始得本際不？既不得本，亦不得金。若巧方便，精勤不懈，除彼金垢，爾乃得金。」
佛告迦葉：「如是我者，生客煩惱。欲見我者，作是思惟：『今當推尋我及垢本。』彼人云何為得本不？」
迦葉白佛言：「不也。世尊！」
佛告迦葉：「若勤方便除煩惱垢，爾乃得我。謂聞如是比經，深心信樂，不緩不急，善巧方便，專精三業。以是因
【現代漢語翻譯】 現代漢語譯本：如來爲了破除人們的這種思想，才示現死亡。如來是天中之天（指佛陀在天界眾生中最為尊貴），如果般涅槃（指佛陀的最終寂滅）后一切都磨滅了，那麼世間也應該滅亡；如果不是一切都磨滅，那麼就應該是常住安樂的。如果常住安樂，那就必定有『我』的存在，就像有煙就必定有火一樣。如果說沒有『我』卻又說有『我』，那麼世間就應該充滿實際上沒有『我』的說法；沒有『我』也不會壞滅，如果真的沒有『我』，那麼『我』的概念就無法成立。 迦葉（佛陀的十大弟子之一）問佛說：『世尊！「有」是什麼意思呢？』 佛告訴迦葉說：『「有」指的是二十五有（指三界中的二十五種存在狀態）眾生的行為；「非有」指的是沒有思想的事物。如果「非有」是眾生，那麼就應該從其他地方來。如果說有思想的事物壞滅了，那麼眾生就應該減少；如果「非有」是眾生，那麼就應該充滿。因為眾生不生不滅，所以不會減少也不會充滿。』 迦葉問佛說：『世尊！如果真的有「我」，那麼這些煩惱和污垢又是如何產生的呢？』 佛告訴迦葉說：『問得好，問得好！應該這樣問如來。比如一個金匠看到金子的性質，就思考說：「這金子的性質怎麼會產生污垢呢？現在應該去探尋產生污垢的根本原因。」這個人能找到根本原因嗎？』 迦葉回答說：『不能，世尊！』 佛告訴迦葉說：『如果用盡一生去思考探尋最初的原因，甚至到無始以來都找不到根本原因，既然找不到根本原因，也找不到金子。如果用巧妙的方法，精勤不懈地去除金子的污垢，才能得到金子。』 佛告訴迦葉說：『我的情況也是這樣，產生的是客塵煩惱。想要見到「我」的人，就思考說：「現在應該去探尋『我』和污垢的根本原因。」這個人能找到根本原因嗎？』 迦葉回答佛說：『不能，世尊！』 佛告訴迦葉說：『如果勤奮地用方便法去除煩惱污垢，才能得到「我」。也就是說，聽聞這樣的經典，內心深信並樂於接受，不急不緩，用巧妙的方法，專心精進于身口意三業。因為這個原因，』
【English Translation】 English version: The Tathagata (Buddha) manifests death in order to break that kind of thinking. The Tathagata is the King of the Heavens (meaning the most honored among celestial beings); if after Parinirvana (the final extinction of the Buddha) everything were to be annihilated, then the world should also perish; if not everything is annihilated, then it should be permanent and blissful. If it is permanent and blissful, then there must be a 'self', just as where there is smoke, there must be fire. If it is said that there is no 'self' but there is a 'self', then the world should be full of the notion that there is actually no 'self'; the absence of 'self' also does not perish, if there is truly no 'self', then the concept of 'self' cannot be established. Kasyapa (one of the ten major disciples of the Buddha) asked the Buddha, 'World Honored One! What does 「existence」 mean?' The Buddha told Kasyapa, '「Existence」 refers to the actions of sentient beings in the twenty-five realms of existence (referring to the twenty-five states of existence in the three realms); 「non-existence」 refers to things without thought. If 「non-existence」 were sentient beings, then they should come from somewhere else. If it is said that things with thought perish, then sentient beings should decrease; if 「non-existence」 were sentient beings, then they should be full. Because sentient beings neither arise nor perish, they neither decrease nor become full.' Kasyapa asked the Buddha, 'World Honored One! If there truly is a 「self」, then how do these afflictions and defilements arise?' The Buddha told Kasyapa, 'Well said, well said! You should ask the Tathagata in this way. For example, a goldsmith sees the nature of gold and thinks, 「How does this nature of gold produce defilement? Now I should investigate the root cause of the defilement.」 Can that person find the root cause?' Kasyapa replied, 'No, World Honored One!' The Buddha told Kasyapa, 'If one spends their entire life thinking about and searching for the initial cause, even going back to the beginningless past, they will not find the root cause. Since they cannot find the root cause, they also cannot find the gold. If one uses skillful methods, diligently and tirelessly removes the defilement of the gold, then one can obtain the gold.' The Buddha told Kasyapa, 'My situation is also like this, what arises are the defilements of the guest. Those who want to see the 「self」 think, 「Now I should investigate the root cause of the 『self』 and the defilements.」 Can that person find the root cause?' Kasyapa replied to the Buddha, 'No, World Honored One!' The Buddha told Kasyapa, 'If one diligently uses skillful methods to remove the defilements of afflictions, then one can obtain the 「self」. That is to say, upon hearing such scriptures, one deeply believes and rejoices, neither rushing nor delaying, using skillful methods, and focusing diligently on the three karmas of body, speech, and mind. Because of this reason,'
緣，爾乃得我。」
迦葉復白佛言：「世尊！若有我者，何故不見？」
佛告迦葉：「今當說譬。譬如初學，學五字句，界成句偈。欲先知義，然後乃學。當得知不？要當先學，然後乃知。彼善學已，然後師教界成句義，引譬示之，彼能聽受。緣師得解界成句義故，則能信樂。如是，我今為煩惱藏所覆眾生說言：『善男子！如來藏如是如是。』彼便欲見。當得見不？」
迦葉白言：「不也。世尊！」
佛告迦葉：「如彼不知界成句義，當緣師信。如是，迦葉當知，如來是誠實語者，以誠實語說有眾生。汝后當知，如彼學成。
「今當爲汝更說譬喻，如四種眾生界隱覆譬喻，所謂膚翳覆眼、重云隱月、如人穿井、瓶中燈焰，當知此四有佛藏因緣。
「一切眾生悉有佛性，無量相好，莊嚴照明，以彼性故，一切眾生得般涅槃。如彼眼翳是可治病，未遇良醫，其目常冥；既遇良醫，疾得見色。如是，無量煩惱藏翳障如來性，乃至未遇諸佛聲聞緣覺，計我、非我、我所為我；若遇諸佛聲聞緣覺，乃知真我，如治病癒，其目開明。翳者謂諸煩惱，眼者謂如來性。
「如雲覆月，月不明凈；諸煩惱藏覆如來性，性不明凈。若離一切煩惱云覆，如來之性凈如滿月。
「如人穿井，
【現代漢語翻譯】 現代漢語譯本：『因緣和合，你才能認識我。』 迦葉又對佛說：『世尊！如果真有『我』存在，為什麼我們看不見呢？』 佛告訴迦葉：『我現在打個比方。比如一個初學者，學習五字句，組成偈頌。他想先知道句子的意思，然後再學習。他能知道嗎？必須先學習，然後才能知道。他學好之後，老師再教他句子的意思，並用比喻來解釋，他才能聽懂接受。因為老師的緣故，他才能理解句子的意思，從而信服和喜悅。同樣，我現在為被煩惱遮蔽的眾生說：『善男子！如來藏是這樣的，這樣的。』他們就想看見如來藏。他們能看見嗎？』 迦葉回答說：『不能，世尊！』 佛告訴迦葉：『就像那個人不理解句子的意思，要依靠老師的教導才能相信。同樣，迦葉你要知道，如來是說真話的人，用真誠的話語說有眾生。你以後會明白的，就像那個人學成一樣。』 『我現在再為你打個比喻，就像四種眾生被界限遮蔽的比喻，分別是眼翳遮蔽眼睛、重云遮蔽月亮、人挖井、瓶中燈焰，你要知道這四種情況都與佛藏的因緣有關。』 『一切眾生都有佛性（Buddha-nature），具有無量的相好（lakshana）和莊嚴光明，因為這種佛性的緣故，一切眾生都能證得般涅槃（Parinirvana）。就像眼翳是可治癒的疾病，沒有遇到好醫生時，眼睛總是昏暗的；一旦遇到好醫生，很快就能看見東西。同樣，無量的煩惱遮蔽瞭如來性，以至於沒有遇到諸佛、聲聞（Sravaka）、緣覺（Pratyekabuddha）時，會執著于『我』、『非我』、『我所』為『我』；如果遇到諸佛、聲聞、緣覺，才能認識真正的『我』，就像治好疾病，眼睛變得明亮。眼翳指的是各種煩惱，眼睛指的是如來性。』 『就像云遮蔽月亮，月亮就不明亮；各種煩惱遮蔽瞭如來性，如來性就不明亮。如果離開一切煩惱的遮蔽，如來之性就如同滿月一樣清凈。』 『就像人挖井，』
【English Translation】 English version: 'Through conditions, you are able to know me.' Kasyapa then said to the Buddha, 'World Honored One! If there is a 'self', why can't we see it?' The Buddha told Kasyapa, 'Now I will give an analogy. It is like a beginner learning a five-word verse, forming a stanza. He wants to know the meaning of the verse first, and then learn it. Can he know it? He must first learn it, and then he can know. After he has learned it well, the teacher then teaches him the meaning of the verse, and explains it with analogies, so that he can understand and accept it. Because of the teacher, he can understand the meaning of the verse, and thus believe and rejoice. Similarly, I now say to sentient beings who are covered by afflictions: 'Good man! The Tathagatagarbha (Buddha-nature) is like this, like that.' They then want to see the Tathagatagarbha. Can they see it?' Kasyapa replied, 'No, World Honored One!' The Buddha told Kasyapa, 'Just as that person does not understand the meaning of the verse, he must rely on the teacher's teaching to believe. Likewise, Kasyapa, you should know that the Tathagata (Buddha) is a speaker of truth, and with truthful words, he says that there are sentient beings. You will understand later, just like that person who has learned it.' 'Now I will give you another analogy, like the analogy of four kinds of sentient beings being obscured by boundaries, namely, eye disease covering the eye, heavy clouds obscuring the moon, a person digging a well, and a lamp flame in a bottle. You should know that these four situations are all related to the conditions of the Buddha-store.' 'All sentient beings have Buddha-nature, possessing immeasurable marks (lakshana) and glorious light. Because of this nature, all sentient beings can attain Parinirvana. Just like eye disease is a curable illness, when one has not met a good doctor, the eyes are always dim; once one meets a good doctor, one can quickly see things. Similarly, immeasurable afflictions obscure the Tathagata-nature, so that when one has not met the Buddhas, Sravakas (hearers), and Pratyekabuddhas (solitary realizers), one clings to 'self', 'non-self', and 'what belongs to self' as 'self'; if one meets the Buddhas, Sravakas, and Pratyekabuddhas, one can then recognize the true 'self', just like curing an illness, the eyes become clear. Eye disease refers to various afflictions, and the eye refers to the Tathagata-nature.' 'Just as clouds cover the moon, the moon is not bright; various afflictions cover the Tathagata-nature, and the Tathagata-nature is not bright. If one is free from the covering of all afflictions, the Tathagata-nature is as pure as the full moon.' 'Like a person digging a well,'
若得乾土知水尚遠；得濕土泥知水漸近；若得水者，則為究竟。如是，值遇諸佛聲聞緣覺，修習善行，掘煩惱土，得如來性水。
「如瓶中燈焰，其明不現，于眾生無用；若壞去瓶，其光普照。如是，諸煩惱瓶覆如來藏燈，相好莊嚴則不明凈，于眾生無用；若離一切諸煩惱藏，彼如來性煩惱永盡，相好照明施作佛事，如破瓶燈眾生受用。
「如此四種譬喻因緣，如我有眾生界。當知一切眾生，皆亦如是，彼眾生界無邊明凈。」
迦葉白佛言：「世尊！若一切眾生有如來藏一性一乘者，如來何故說有三乘——聲聞乘、緣覺乘、佛乘？」
佛告迦葉：「今當說譬。如巨富長者，唯有一子，隨乳母行，于大眾中亡失所在。長者臨終作是思惟：『我唯一子久已亡失，更無餘子、父母、親屬，若我一旦終沒之後，一切財物王悉取去。』于思惟頃，本所失子游行乞求，到其本家，而不自知是其父舍。所以者何？幼少失故。父見識之，而不言子。所以者何？慮怖走故。多與財物，而語之言：『我無子息，為我作子，勿復余行。』彼子答言：『不堪住此。所以者何？住此常苦，如被繫縛。』長者謂言：『汝欲何作？』子復答言：『寧除眾穢，放牧田作。』長者念言：『此子薄福，我當知時，且隨彼意。』即令
【現代漢語翻譯】 現代漢語譯本 如果得到乾燥的泥土，就知道離水源還很遠；得到潮濕的泥土，就知道離水源漸漸近了；如果得到水，那就是最終的目標了。同樣，遇到諸佛、聲聞、緣覺，修習善行，挖掘煩惱的泥土，就能得到如來本性的水。 就像瓶子里的燈火，它的光明無法顯現，對眾生沒有用處；如果打破瓶子，它的光芒就能普照。同樣，諸煩惱的瓶子覆蓋著如來藏的燈，使得相好莊嚴無法明凈，對眾生沒有用處；如果遠離一切諸煩惱的遮蔽，那如來本性的煩惱就會永遠消除，相好光明就能照耀，施行佛事，就像打破瓶子的燈火，眾生就能受用。 就像這四種譬喻因緣，如同我擁有眾生界一樣。應當知道一切眾生，也都是如此，他們的眾生界是無邊明凈的。 迦葉（佛陀的十大弟子之一）對佛說：『世尊！如果一切眾生都有如來藏（佛性）的單一本性和唯一乘（成佛之道），如來為什麼還要說有三乘——聲聞乘（聽聞佛法而修行）、緣覺乘（通過自身觀察而覺悟）、佛乘（菩薩的修行之道）呢？』 佛告訴迦葉：『現在我將用譬喻來說明。就像一位非常富有的長者，只有一個兒子，跟隨乳母外出，在人群中走失了。長者臨終時這樣思量：『我唯一的兒子已經走失很久了，再沒有其他的兒子、父母、親屬，如果我一旦去世，所有的財產都會被國王拿走。』在思量的時候，他原本走失的兒子以乞討為生，來到了他自己的家，卻不知道這是他父親的家。這是為什麼呢？因為他年幼時就走失了。父親認出了他，卻沒有告訴他真相。這是為什麼呢？因為擔心他會害怕逃走。父親給了他很多財物，並對他說：『我沒有子嗣，你為我做兒子吧，不要再做其他的事情了。』那個兒子回答說：『我不能住在這裡。這是為什麼呢？因為住在這裡常常感到痛苦，就像被束縛一樣。』長者問他說：『你想要做什麼呢？』兒子又回答說：『我寧願清除污穢，放牧耕田。』長者心想：『這個兒子福報淺薄，我應當等待時機，先順從他的意思。』於是就讓他
【English Translation】 English version If one obtains dry soil, it is known that water is still far away; if one obtains wet soil, it is known that water is gradually approaching; if one obtains water, then that is the ultimate. Likewise, encountering Buddhas, Sravakas (hearers), and Pratyekabuddhas (solitary realizers), practicing good deeds, digging up the soil of afflictions, one obtains the water of the Tathagata-nature. Like a lamp flame in a bottle, its light does not appear and is useless to sentient beings; if the bottle is broken, its light shines everywhere. Likewise, the bottle of afflictions covers the lamp of the Tathagata-garbha (Buddha-nature), so that the adornments of marks and characteristics are not clear and pure, and are useless to sentient beings; if one is separated from all the coverings of afflictions, then the afflictions of that Tathagata-nature are forever exhausted, and the light of marks and characteristics shines, performing Buddha-works, like a broken bottle lamp, which sentient beings can benefit from. These four kinds of metaphors are like the fact that I have the realm of sentient beings. It should be known that all sentient beings are also like this, their realm of sentient beings is boundless and clear. Kasyapa (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! If all sentient beings have the Tathagata-garbha (Buddha-nature), one nature, and one vehicle (path to Buddhahood), why does the Tathagata speak of three vehicles—the Sravaka vehicle (path of hearers), the Pratyekabuddha vehicle (path of solitary realizers), and the Buddha vehicle (path of Bodhisattvas)?' The Buddha told Kasyapa: 'Now I will explain with a metaphor. It is like a very wealthy elder who has only one son, who, while following his nurse, gets lost in a crowd. The elder, on his deathbed, thinks: 『My only son has been lost for a long time, and I have no other sons, parents, or relatives. If I die, all my wealth will be taken by the king.』 While he is thinking, his lost son, who has become a beggar, arrives at his own home, but does not know that it is his father's house. Why is this? Because he was lost when he was very young. The father recognizes him, but does not tell him that he is his son. Why is this? Because he is afraid that he will be frightened and run away. The father gives him many valuables and says to him: 『I have no children, be my son, and do not do anything else.』 The son replies: 『I cannot stay here. Why is this? Because staying here is always painful, like being bound.』 The elder asks him: 『What do you want to do?』 The son replies: 『I would rather remove filth, graze cattle, and work in the fields.』 The elder thinks: 『This son has little merit, I should wait for the right time and follow his wishes for now.』 So he lets him
除糞。
「其子久后見大長者五欲自娛，心生欣樂，作是思惟：『愿大長者時見哀納，多賜財寶，以我為子。』作是念已，不勤作務。長者見已，作是思惟：『如是不久，必為我子。』是時長者尋告之曰：『汝今云何起異心想，不勤作務？』彼即答言：『愿欲作子，生如是心。』長者言：『善。我是汝父，汝是我子。我實汝父，而汝不知，所有庫藏悉以付汝。』于大眾中唱如是言：『此是我子，我失來久，今遇還家，而不自知。我命為子，而復不肯，今日自求，為我作子。』
「迦葉！如彼長者方便誘引志意下劣子，先令除糞，然後付財。于大眾中唱如是言：『此本我子，亡失來久，今幸自來，為我作子。』迦葉！如是不樂一乘者，為說三乘。所以者何？此是如來善巧方便。是諸聲聞悉是我子，如除糞者今始自知。」
迦葉白佛言：「嗚呼異哉！是聲聞乘，何鄙之甚？實是佛子，而不識父。」
佛告迦葉：「應如是學。若汝不堪呵責毀罵，則應舍離。彼后熟時，汝當知之。
「複次，迦葉！聲聞、大乘常相違反——世俗、無漏，愚癡、黠慧。
「複次，迦葉！若謗此經者，應當攝取。所以者何？彼以謗故，捨身當墮無邊黑闇。哀愍彼故，當設方便，以大乘法而成熟之。若不可治
【現代漢語翻譯】 現代漢語譯本 清理糞便。 『他的兒子過了一段時間，看到大長者享受五欲之樂，心中感到欣喜，心想：『希望大長者能時常憐憫我，多賜予我財寶，讓我成為他的兒子。』這樣想過後，就不再勤奮工作。長者看到后，心想：『這樣下去，不久他一定會成為我的兒子。』這時，長者就告訴他說：『你現在為什麼起了異樣的想法，不勤奮工作了？』他回答說：『我希望成為您的兒子，所以產生了這樣的想法。』長者說：『好。我是你的父親，你是我的兒子。我確實是你的父親，而你卻不知道，我所有的庫藏都將交付給你。』在大眾中宣告說：『這是我的兒子，我失去他很久了，現在他回來了，卻不知道自己是我的兒子。我讓他做我的兒子，他還不肯，今天他自己要求，要做我的兒子。』 『迦葉（佛陀弟子名）！就像那位長者用方便法引導志向低下的兒子，先讓他清理糞便，然後才把財產交給他。在大眾中宣告說：『這本來是我的兒子，丟失很久了，現在幸好自己回來了，要做我的兒子。』迦葉！對於不樂於一乘（唯一佛乘）的人，就為他們說三乘（聲聞乘、緣覺乘、菩薩乘）。為什麼呢？這是如來（佛陀）善巧方便。這些聲聞（聽聞佛法而修行的人）都是我的兒子，就像清理糞便的人現在才自己知道一樣。』 迦葉對佛說：『哎呀，真是太奇怪了！這聲聞乘，怎麼如此鄙陋？他們明明是佛的兒子，卻不認識父親。』 佛告訴迦葉：『應當這樣學習。如果你不能忍受呵責毀罵，就應該捨棄。等到他們成熟的時候，你自然會知道。』 『再者，迦葉！聲聞乘和大乘常常互相違背——世俗和無漏（超越世俗的智慧），愚癡和聰慧。』 『再者，迦葉！如果有人誹謗這部經，應當攝受他。為什麼呢？因為他誹謗的緣故，捨棄身體後會墮入無邊的黑暗。爲了憐憫他，應當設方便，用大乘佛法來使他成熟。如果不可救治，
【English Translation】 English version Removing Excrement. 『After a long time, his son saw the great elder enjoying the pleasures of the five desires, and his heart was filled with joy. He thought, 『I wish the great elder would have compassion on me and bestow upon me much wealth, making me his son.』 Having thought this, he no longer worked diligently. The elder, seeing this, thought, 『If this continues, he will surely become my son soon.』 At that time, the elder immediately told him, 『Why have you now conceived such a strange thought and stopped working diligently?』 He replied, 『I wish to become your son, and that is why I had such a thought.』 The elder said, 『Good. I am your father, and you are my son. I am indeed your father, but you did not know it. All my treasures I will give to you.』 In the assembly, he proclaimed, 『This is my son, whom I lost long ago. Now he has returned home, but he does not know that he is my son. I offered to make him my son, but he refused. Today, he himself asks to be my son.』 『Kashyapa (a disciple of the Buddha)! Just like that elder who skillfully guided his son of inferior aspiration, first having him remove excrement, and then giving him his wealth. In the assembly, he proclaimed, 『This was originally my son, lost for a long time. Now, fortunately, he has returned on his own and wishes to be my son.』 Kashyapa! For those who do not delight in the One Vehicle (Ekayana, the single Buddha vehicle), the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) are taught. Why is this so? This is the Tathagata』s (Buddha』s) skillful means. These Shravakas (those who hear the Dharma and practice) are all my sons, just like the one who removed excrement now realizes it himself.』 Kashyapa said to the Buddha, 『Oh, how strange! This Shravaka Vehicle, how very lowly it is! They are truly the Buddha』s sons, yet they do not recognize their father.』 The Buddha told Kashyapa, 『You should learn in this way. If you cannot endure reproof and abuse, then you should leave. When they are mature, you will naturally know.』 『Furthermore, Kashyapa! The Shravaka Vehicle and the Mahayana (Great Vehicle) are often in conflict—the mundane and the unconditioned (wisdom beyond the mundane), ignorance and wisdom.』 『Furthermore, Kashyapa! If someone slanders this sutra, you should embrace them. Why is this so? Because of their slander, after abandoning their body, they will fall into boundless darkness. Out of compassion for them, you should use skillful means and mature them with the Mahayana Dharma. If they cannot be cured,
者，當墮地獄；若有信者，彼自當信；其餘眾生應以攝事攝令解脫。
「複次，迦葉！若有士夫初得熱病，不應與藥及餘眾治。所以者何？時未至故。要待時至，然後乃治，二處不知是則敗醫。是故病熟，然後應治；若未熟者，要待時至。如是，眾生謗此經者，過患熟時，深自悔責：『嗚呼苦哉！我之所作，今始覺知。』至於爾時，應以攝事而救攝之。
「複次，迦葉！如有士夫，度大曠野，聞合羣鳥鳴。時彼士夫思是鳥聲，謂有劫賊，異道而去，入空澤中，至虎狼處，為虎所食。如是，迦葉！彼當來世比丘、比丘尼、優婆塞、優婆夷，于有我無我聲，畏有我聲，入于大空斷見，修習無我，于如是如來藏諸佛常住甚深經典不生信樂。
「複次，迦葉！汝所問我為阿難說：『有有有苦樂，無有無苦樂。』汝今諦聽。迦葉！如來者，非有、非眾生，亦不壞。」
迦葉白佛言：「云何？世尊！」
佛告迦葉：「如雪山下有出凈光摩尼寶性。有人善知摩尼寶相，見相則知，即取持去。如鍊金法消除滓穢，離垢清凈，隨所著處，本垢不污。所以者何？譬如士夫持燈而行，隨所至處闇冥悉除，燈光特明。彼摩尼寶亦復如是，如煉真金塵垢不污，星月光照則雨凈水，日光所照尋即出火。如是，迦葉！
【現代漢語翻譯】 現代漢語譯本：那些人會墮入地獄；如果有相信的人，他們自然會相信；其餘的眾生應該用攝受的方法引導他們解脫。 再者，迦葉（佛陀弟子名）！如果有人剛開始發熱病，不應該給他藥或其他治療。為什麼呢？因為時機未到。要等到時機成熟，然後才治療，如果這兩個方面都不知道，那就是庸醫。所以，病情成熟后才應該治療；如果病情未成熟，就要等待時機。同樣，眾生誹謗這部經，當過患成熟時，會深深地自我悔恨：『哎呀，真苦啊！我所做的事，現在才覺悟。』到了那時，應該用攝受的方法來救度他們。 再者，迦葉！如果有人走在廣闊的荒野中，聽到成群的鳥鳴。那人認為鳥鳴聲是強盜，就改變方向，進入空曠的沼澤地，到了虎狼出沒的地方，被老虎吃掉。同樣，迦葉！未來世的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），對於『有我』或『無我』的說法，害怕『有我』的說法，就陷入『斷滅見』的空無之中，修習『無我』，對於如來藏（佛性）諸佛常住的甚深經典不生信樂。 再者，迦葉！你問我為阿難（佛陀弟子名）說：『有有有苦樂，無有無苦樂。』你現在仔細聽。迦葉！如來（佛陀的稱號）不是『有』，不是眾生，也不會壞滅。」 迦葉對佛說：「為什麼呢？世尊（佛陀的尊稱）！」 佛告訴迦葉：「就像雪山下有發出清凈光芒的摩尼寶（如意寶珠）一樣。有人善於識別摩尼寶的特徵，看到特徵就知道，就拿走它。就像鍊金的方法去除雜質，使其清凈，無論放在哪裡，都不會被原來的污垢污染。為什麼呢？譬如有人拿著燈行走，無論到哪裡，黑暗都會被消除，燈光特別明亮。那摩尼寶也是這樣，就像煉過的真金不會被塵垢污染，星月光照耀就會降下凈水，日光照耀就會立刻出現火焰。同樣，迦葉！
【English Translation】 English version: Those will fall into hell; if there are those who believe, they will naturally believe; the rest of the sentient beings should be guided to liberation through methods of embracing. Furthermore, Kashyapa (name of Buddha's disciple)! If a person initially contracts a fever, they should not be given medicine or other treatments. Why is that? Because the time is not yet right. One must wait until the time is ripe, and then treat; if one does not know these two aspects, then one is a quack doctor. Therefore, the illness should be treated after it has matured; if it has not matured, one must wait for the right time. Likewise, when sentient beings slander this sutra, when the consequences of their misdeeds mature, they will deeply regret and blame themselves: 『Alas, how painful! What I have done, I am only now realizing.』 At that time, they should be saved and embraced through methods of embracing. Furthermore, Kashyapa! If a person is walking in a vast wilderness and hears the sound of a flock of birds. That person thinks the bird sounds are robbers, changes direction, enters an empty swamp, and arrives at a place where tigers and wolves roam, and is eaten by a tiger. Likewise, Kashyapa! In the future, monks (male renunciates), nuns (female renunciates), laymen (male lay practitioners), and laywomen (female lay practitioners), regarding the teachings of 『self』 or 『no-self』, fearing the teaching of 『self』, will fall into the emptiness of 『annihilationism』, practice 『no-self』, and will not generate faith and joy in the profound sutras of the Tathagatagarbha (Buddha-nature) and the eternal dwelling of all Buddhas. Furthermore, Kashyapa! You asked me to tell Ananda (name of Buddha's disciple): 『There is suffering and joy in existence, and there is suffering and joy in non-existence.』 Now listen carefully. Kashyapa! The Tathagata (title of Buddha) is neither 『existence』 nor a sentient being, and will not perish.」 Kashyapa said to the Buddha: 「Why is that, World Honored One (title of Buddha)!」 The Buddha told Kashyapa: 「It is like how beneath the snow mountain there is a Mani jewel (wish-fulfilling jewel) that emits pure light. Someone who is skilled in recognizing the characteristics of a Mani jewel, upon seeing the characteristics, knows it and takes it away. It is like the method of refining gold, removing impurities, making it pure, and wherever it is placed, it will not be contaminated by the original dirt. Why is that? For example, if a person walks with a lamp, wherever they go, darkness will be eliminated, and the light of the lamp will be especially bright. The Mani jewel is also like this, like refined gold that is not contaminated by dust, when illuminated by the light of the stars and moon, it will rain pure water, and when illuminated by the sunlight, it will immediately produce fire. Likewise, Kashyapa!
如來、應供、等正覺出興於世，永離一切生老病死，煩惱習垢一切悉滅，常大照明，如彼明珠，一切不污；如凈蓮華，塵水不著。
「複次，迦葉！如來如是如是時、如是如是像類出於世間，隨其所應，示現凡身，不為彼彼凡品生處垢穢所染，亦復不受世間苦樂。樂者人天五欲功德，彼即是苦，唯有解脫，究竟常樂。」
迦葉白佛言：「善哉，善哉！世尊！我自惟省，今始出家受具足戒，得比丘分成阿羅漢。當於如來知恩報恩——以如來昔日分我半坐；今日復於四大眾中，以大乘法水而灌我頂。」
爾時，眾中有持比丘色像儀式者、或持優婆塞色像儀式者、或持非優婆塞色像儀式者，傾側低仰，一切皆是魔之所為。
爾時，阿難白佛言：「世尊！今此大眾離諸糟糠，堅固真實，如栴檀林。如是眾中，彼云何住？」
佛告阿難：「問大迦葉。」
阿難言：「唯。善哉當問。」即問迦葉：「於此眾中，彼云何住？」
迦葉答言：「彼愚癡人是魔眷屬，與魔俱來。是故，阿難！我先說言：『不能堪任於如來滅后善巧方便護持正法，如善守田。』是故先言：『寧負大地』，廣說如上。爾時世尊即告我言：『於我滅后，汝當堪忍護持正法，至於法盡。』我時白佛：『我當堪能四十年
【現代漢語翻譯】 現代漢語譯本：如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟者）出現於世，永遠脫離一切生老病死，煩惱習氣和污垢全部滅盡，常放光明，如同明亮的珍珠，一切污穢都不能沾染；又像清凈的蓮花，塵土和水都不能附著。 『再者，迦葉（Kasyapa，佛陀的十大弟子之一）！如來就是這樣，以這樣的形態出現在世間，根據眾生所應接受的教化，示現凡夫的身體，但不會被凡夫所處的污穢所污染，也不會感受世間的苦樂。世間的快樂，比如人天五欲的功德，實際上也是苦，只有解脫才是究竟的常樂。』 迦葉對佛說：『太好了，太好了！世尊！我自我反省，現在才出家受了具足戒，成為比丘，證得阿羅漢果位。我應當對如來知恩報恩——因為如來過去分給我半個座位；今天又在四眾弟子中，用大乘佛法的甘露灌頂。』 當時，大眾中有一些人，有的持比丘的色相和儀式，有的持優婆塞（Upasaka，在家男居士）的色相和儀式，有的持非優婆塞的色相和儀式，他們傾斜身體，低頭仰頭，這些都是魔所為。 當時，阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊！現在這些大眾已經遠離了糟粕，堅固真實，如同栴檀樹林。在這樣的眾生中，那些人如何安住呢？』 佛告訴阿難：『去問大迦葉。』 阿難說：『好的。我應當去問。』於是就問迦葉：『在這些大眾中，那些人如何安住呢？』 迦葉回答說：『那些愚癡的人是魔的眷屬，和魔一起來的。所以，阿難！我先前說過：『不能夠在如來滅度后，善巧方便地護持正法，如同善於守護田地。』所以先前說：『寧可揹負大地』，詳細內容如上所說。當時世尊就告訴我：『在我滅度后，你應當能夠忍受護持正法，直到佛法滅盡。』我當時對佛說：『我應當能夠護持四十年。』
【English Translation】 English version: The Tathagata (One who has thus gone, an epithet of the Buddha), the Arhat (Worthy One, one who is worthy of offerings), the Samyaksambuddha (Perfectly Enlightened One) appears in the world, eternally free from all birth, old age, sickness, and death. All afflictions, habitual tendencies, and defilements are completely extinguished. He constantly shines with great light, like a bright pearl, untouched by any impurity; like a pure lotus flower, neither dust nor water adheres to it. 'Furthermore, Kasyapa (One of the Buddha's ten great disciples)! The Tathagata appears in the world in this way, in this form, manifesting a mortal body according to what is appropriate for beings to receive, but is not defiled by the impurities of the places where mortals are born, nor does he experience the sufferings and pleasures of the world. The pleasures of the world, such as the merits of the five desires of humans and gods, are actually suffering. Only liberation is ultimate and constant bliss.' Kasyapa said to the Buddha, 'Excellent, excellent! World Honored One! I reflect on myself, and only now have I left home, received the full precepts, become a Bhikkhu (Buddhist monk), and attained the state of Arhat. I should repay the kindness of the Tathagata—because the Tathagata once shared half of his seat with me; and today, among the four assemblies, he has poured the water of the Great Vehicle Dharma upon my head.' At that time, among the assembly, there were some who held the appearance and rituals of a Bhikkhu, some who held the appearance and rituals of an Upasaka (lay male follower), and some who held the appearance and rituals of a non-Upasaka. They were leaning, bowing, and raising their heads, all of which were the work of Mara (demon). At that time, Ananda (One of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! Now this assembly has left behind the dross, is firm and true, like a sandalwood forest. Among such an assembly, how do those people abide?' The Buddha told Ananda, 'Ask Mahakasyapa.' Ananda said, 'Yes. It is good to ask.' Then he asked Kasyapa, 'Among this assembly, how do those people abide?' Kasyapa replied, 'Those foolish people are the retinue of Mara, and they came with Mara. Therefore, Ananda! I said earlier: 「They are not capable of skillfully protecting and upholding the Dharma after the Tathagata's Parinirvana (death), like a good guardian of a field.」 Therefore, I said earlier: 「I would rather bear the earth,」 as explained in detail above. At that time, the World Honored One told me: 「After my Parinirvana, you should be able to endure and protect the Dharma until the Dharma is exhausted.」 I then said to the Buddha: 「I should be able to protect it for forty years.」'
中護持正法。』時佛責言：『何以懈怠，不能護法至於法盡也？』」
佛告迦葉：「汝且求魔。若能得者，堪任護法。」
迦葉即以天眼觀察而不能見。如舍衛國有一野人亡失其子，于大眾中求子不得，疲乏而歸。迦葉天眼于大眾中求魔不得，亦復如是。即白佛言：「我不堪任求覓惡魔。」
如是八十諸大聲聞皆曰：「不堪。」
復令賢護等五百菩薩——除一菩薩名一切世間樂見——推覓惡魔，亦復不得。
爾時，世尊復告迦葉：「汝不堪任法欲滅時餘八十年護持正法。南方菩薩當能護持，汝當於賢護菩薩五百眾中最後求之。」
迦葉答言：「善哉當求，求得一切世間樂見離車童子。世尊！一切世間樂見離車童子，則是其人。」
佛告迦葉：「汝往勸請，令覓惡魔。」
爾時，迦葉即與八十諸大聲聞及賢護等五百菩薩，俱共勸請一切世間樂見離車童子：「汝童子！世尊所舉，堪覓惡魔。」
爾時，童子于大眾中白迦葉言：「我今堪任推覓惡魔。然有八十諸大聲聞、賢護等五百菩薩摩訶薩，及文殊師利、觀世音、得大勢、滅諸惡趣、彌勒菩薩等，何故不覓，令我覓耶？宜令彼先，然後及我。」
迦葉謂言：「降伏惡魔為無福耶？」
答言：「迦葉
【現代漢語翻譯】 現代漢語譯本：『你們應當護持正法。』當時佛責備說：『為什麼懈怠，不能護法直到佛法滅盡呢？』 佛告訴迦葉：『你先去尋找魔。如果能找到，就堪任護法。』 迦葉立即用天眼觀察，卻不能看見魔。就像舍衛國有一個鄉下人丟失了兒子，在大眾中尋找卻找不到，疲憊地回家了。迦葉用天眼在大眾中尋找魔也找不到，也是這樣。於是告訴佛說：『我不能勝任尋找惡魔。』 像這樣，八十位大聲聞都說：『不能勝任。』 佛又讓賢護等五百位菩薩——除了一位名叫一切世間樂見的菩薩——去尋找惡魔，也找不到。 這時，世尊又告訴迦葉：『你不能勝任在佛法將要滅亡時，餘下的八十年護持正法。南方的菩薩應當能夠護持，你應當在賢護菩薩的五百位弟子中最後尋找。』 迦葉回答說：『很好，應當去尋找，找到了名叫一切世間樂見的離車童子。世尊！一切世間樂見的離車童子，就是那個人。』 佛告訴迦葉：『你去勸請他，讓他去尋找惡魔。』 當時，迦葉就和八十位大聲聞以及賢護等五百位菩薩，一起勸請一切世間樂見的離車童子：『你這童子！世尊認為你能勝任尋找惡魔。』 當時，童子在大眾中對迦葉說：『我現在能勝任尋找惡魔。但是有八十位大聲聞、賢護等五百位菩薩摩訶薩，以及文殊師利（Manjushri）、觀世音（Avalokiteshvara）、得大勢（Mahasthamaprapta）、滅諸惡趣（Sarvadurgatipariśodhana）、彌勒菩薩（Maitreya）等，為什麼不讓他們去尋找，而讓我去尋找呢？應該讓他們先去，然後才輪到我。』 迦葉說：『降伏惡魔是沒有福報嗎？』 童子回答說：『迦葉，』
【English Translation】 English version: 『You should uphold the Dharma.』 Then the Buddha rebuked them, saying, 『Why are you so lax, unable to protect the Dharma until it is extinguished?』 The Buddha said to Kasyapa (迦葉): 『You should first seek out a demon. If you can find one, then you are capable of protecting the Dharma.』 Kasyapa immediately used his heavenly eye to observe, but could not see a demon. It was like a villager in Sravasti (舍衛國) who lost his son, searched among the crowd but could not find him, and returned home exhausted. Kasyapa, using his heavenly eye, could not find a demon among the crowd, and it was the same. He then said to the Buddha: 『I am not capable of seeking out an evil demon.』 Likewise, all eighty great Sravakas (聲聞) said: 『We are not capable.』 The Buddha then ordered five hundred Bodhisattvas, including Bhadrapala (賢護), except for one Bodhisattva named Sarvalokapriyadarsana (一切世間樂見), to seek out an evil demon, but they also could not find one. At that time, the World Honored One again said to Kasyapa: 『You are not capable of upholding the Dharma for the remaining eighty years when the Dharma is about to perish. The Bodhisattvas of the South should be capable of upholding it. You should seek him last among the five hundred disciples of Bhadrapala.』 Kasyapa replied: 『Very well, we should seek him. We have found the Licchavi (離車) youth named Sarvalokapriyadarsana. World Honored One! The Licchavi youth named Sarvalokapriyadarsana, that is the one.』 The Buddha said to Kasyapa: 『Go and urge him to seek out an evil demon.』 At that time, Kasyapa, along with the eighty great Sravakas and the five hundred Bodhisattvas including Bhadrapala, together urged the Licchavi youth named Sarvalokapriyadarsana: 『You, youth! The World Honored One considers you capable of seeking out an evil demon.』 At that time, the youth said to Kasyapa in the assembly: 『I am now capable of seeking out an evil demon. However, there are eighty great Sravakas, five hundred Bodhisattva Mahasattvas including Bhadrapala, as well as Manjushri (文殊師利), Avalokiteshvara (觀世音), Mahasthamaprapta (得大勢), Sarvadurgatipariśodhana (滅諸惡趣), Maitreya Bodhisattva (彌勒菩薩), etc. Why not have them seek it out, and instead have me seek it out? They should go first, and then it will be my turn.』 Kasyapa said: 『Is subduing a demon without merit?』 The youth replied: 『Kasyapa,』
！汝知有福，宜自為之；我今不能。」
爾時迦葉以此白佛。佛告迦葉：「此童子語為何所說？」
迦葉白佛：「童子說言：『先諸大德，然後及我。我是俗人，性復下劣。是諸大德、八十聲聞、及賢護等五百上首，彼悉在先，然後次我。』」
時諸聲聞及賢護等一切推覓，悉不能得——如彼野人求子不獲——皆曰：「不堪。」於一面立。
爾時，世尊復告迦葉：「汝今聞此大法鼓經，於我滅后四十年中，當善護持如今正法，當擊大法鼓、吹大法䗍、設大法會、建大法幢。然後，一切世間樂見離車童子于正法欲滅餘八十年，當以五繫縛彼惡魔及其眷屬如縛小兔，廣當宣唱大法鼓經、當擊大法鼓、吹大法䗍、設大法會、建大法幢。」
迦葉白佛言：「當於何時？」
佛告迦葉：「正法欲滅餘八十年。」
迦葉白佛言：「世尊！欲見惡魔。」
佛告童子：「速以惡魔示諸大眾。」
爾時，童子瞻仰世尊，即指示言：「觀此惡魔，從異方來，如諸菩薩作比丘像，于眾中坐。」
大眾悉見，見被五系。
魔言：「童子！我於此經不復作礙。」如是三說。
爾時，世尊告一切世間樂見離車童子等菩薩眾言：「摩訶迦葉已能於我滅度之後四十年中護持
【現代漢語翻譯】 現代漢語譯本：『你知道有福報，應該自己去做；我現在不能。』 當時，迦葉（Kasyapa，佛陀的十大弟子之一）以此事稟告佛陀。佛陀告訴迦葉：『這個童子說的話是什麼意思？』 迦葉稟告佛陀：『童子說：』先是各位大德，然後才輪到我。我是個俗人，根性又低下。那些大德、八十位聲聞（Sravaka，佛陀的弟子）、以及賢護（Bhadrapala，菩薩名）等五百位上首，他們都應該在先，然後才輪到我。』 當時，各位聲聞以及賢護等都四處尋找，卻都找不到——就像鄉下人求子卻求不到一樣——都說：『我不行。』然後站在一邊。 這時，世尊又告訴迦葉：『你現在聽聞這部《大法鼓經》，在我滅度后四十年中，應當好好護持，如同現在的正法一樣，應當敲響大法鼓、吹響大法螺、設立大法會、建立大法幢。然後，一切世間樂見離車童子（Sarvalokapriyadarśano Licchavikumārah，菩薩名）在正法將要滅亡的最後八十年，應當用五種束縛來束縛那些惡魔及其眷屬，就像捆綁小兔子一樣，廣泛地宣揚《大法鼓經》，應當敲響大法鼓、吹響大法螺、設立大法會、建立大法幢。』 迦葉稟告佛陀說：『應當在什麼時候？』 佛陀告訴迦葉：『在正法將要滅亡的最後八十年。』 迦葉稟告佛陀說：『世尊！我想見見惡魔。』 佛陀告訴童子：『快把惡魔展示給大眾看。』 當時，童子瞻仰世尊，就指著說：『看這個惡魔，從異方來，像各位菩薩一樣，化作比丘的形象，坐在大眾之中。』 大眾都看見了，看見他被五種束縛捆綁著。 魔說：『童子！我不會再障礙這部經了。』這樣說了三次。 當時，世尊告訴一切世間樂見離車童子等菩薩眾說：『摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）已經能夠在我的滅度之後四十年中護持
【English Translation】 English version: 『You know there is merit, you should do it yourself; I cannot now.』 At that time, Kasyapa (one of the ten great disciples of the Buddha) reported this matter to the Buddha. The Buddha said to Kasyapa, 『What does this boy mean by what he said?』 Kasyapa reported to the Buddha, 『The boy said: 「First are the great virtuous ones, then it is my turn. I am a layman, and my nature is inferior. Those great virtuous ones, the eighty Sravakas (Buddha's disciples), and Bhadrapala (a Bodhisattva) and the other five hundred leaders, they should all come first, and then it is my turn.」』 At that time, all the Sravakas and Bhadrapala and others searched everywhere, but could not find it—just like a villager seeking a child but not finding one—they all said, 『I am not capable.』 Then they stood aside. At this time, the World Honored One again said to Kasyapa, 『Now that you have heard this Great Dharma Drum Sutra, in the forty years after my Parinirvana, you should protect and uphold it well, just like the present Dharma, you should beat the great Dharma drum, blow the great Dharma conch, establish great Dharma assemblies, and erect great Dharma banners. Then, Sarvalokapriyadarśano Licchavikumārah (a Bodhisattva) in the last eighty years when the Dharma is about to perish, should use five bonds to bind those demons and their retinue, just like binding a small rabbit, widely proclaim the Great Dharma Drum Sutra, should beat the great Dharma drum, blow the great Dharma conch, establish great Dharma assemblies, and erect great Dharma banners.』 Kasyapa reported to the Buddha, saying, 『When should it be?』 The Buddha said to Kasyapa, 『In the last eighty years when the Dharma is about to perish.』 Kasyapa reported to the Buddha, saying, 『World Honored One! I wish to see the demon.』 The Buddha said to the boy, 『Quickly show the demon to the assembly.』 At that time, the boy looked up to the World Honored One, and then pointed and said, 『Look at this demon, who came from another direction, like the Bodhisattvas, transforming into the form of a Bhikkhu, sitting among the assembly.』 The assembly all saw it, saw him bound by five bonds. The demon said, 『Boy! I will no longer obstruct this sutra.』 He said this three times. At that time, the World Honored One said to all the Bodhisattva assemblies, including Sarvalokapriyadarśano Licchavikumārah, 『Mahakasyapa (one of the ten great disciples of the Buddha) has already been able to protect and uphold it in the forty years after my Parinirvana
正法，汝等誰能於我滅后最後護法？」如是三說，無能堪者。
佛告大眾：「汝等勿得起輕劣想。我此眾中多有弟子，於我滅后能護正法、說此經者。賢護等五百菩薩最後一人——一切世間樂見離車童子——於我滅后，當擊大法鼓、吹大法䗍、設大法會、建大法幢。」
爾時童子即放弊魔。
時諸大眾語童子言：「汝已授記。」
爾時，世尊復告大迦葉言：「今汝迦葉！如守田夫無善方便，不能堪任護持此經。今此童子聞此經已，能善誦讀，現前護持，為人演說，常能示現為凡夫身，住於七地。正法欲滅餘八十年，在於南方文荼羅國大波利村善方便河邊迦耶梨姓中生。當作比丘持我名，如善方便守護田苗，於我慢緩懈怠眾中離俗出家，以四攝法而攝彼眾。得此深經，誦讀通利，令僧清凈，舍先所受本不凈物。為說大法鼓經，第二為說大乘空經，第三為說眾生界如來常住大法鼓經，擊大法鼓、吹大法䗍、設大法會、建大法幢。當於我前被弘誓鎧，盡百年壽常雨法雨，演說此經。滿百年已，現大神力示般涅槃，說如是記：『釋迦牟尼佛今來至此，悉當瞻仰，恭敬禮拜。』如是，如來常住安樂，諸仁當觀真實常樂，如我所說。」
爾時，空中十方諸佛皆悉現身說如是言：「如是，如是！如汝
【現代漢語翻譯】 現代漢語譯本：『正法，你們之中誰能在我的涅槃之後最後護持佛法？』這樣說了三次，都沒有人能承擔這個責任。 佛陀告訴大眾：『你們不要產生輕視的想法。我的弟子中有很多，在我涅槃之後能夠護持正法、宣說這部經。賢護等五百位菩薩中的最後一位——一切世間樂見的離車童子（Vaisali prince）——在我涅槃之後，將會敲響大法鼓，吹響大法螺，設立大法會，建立大法幢。』 當時，這位童子立即放出了弊魔（Mara）。 當時，大眾對童子說：『你已經被授記了。』 這時，世尊又告訴大迦葉（Mahakasyapa）說：『現在你，迦葉！就像一個沒有善巧方便的農夫，不能勝任護持這部經。現在這位童子聽聞這部經后，能夠善於誦讀，親自護持，為他人演說，常常示現為凡夫之身，安住於七地（seventh bhumi）。正法將要滅亡的最後八十年，他會在南方文荼羅國（Venthara）的利村（Lichchhavi）善方便河邊，在迦耶梨（Kayali）姓中出生。他將作為比丘持我的名號，像善於耕作的農夫守護田苗一樣，在那些懈怠放慢的僧眾中離俗出家，用四攝法（four means of gathering）來攝受他們。他將獲得這部深奧的經典，誦讀通利，使僧團清凈，捨棄先前所受的不凈之物。他將宣說《大法鼓經》，第二宣說《大乘空經》，第三宣說《眾生界如來常住大法鼓經》，敲響大法鼓，吹響大法螺，設立大法會，建立大法幢。他將在我面前披上弘誓鎧甲，盡百年壽命，常常降下法雨，演說這部經。滿百年後，他將示現大神力，示現般涅槃，並說出這樣的授記：『釋迦牟尼佛（Sakyamuni Buddha）現在來到這裡，大家都應當瞻仰，恭敬禮拜。』如此，如來常住安樂，你們應當觀察真實的常樂，就像我所說的那樣。』 當時，空中十方諸佛都現身說：『是這樣的，是這樣的！就像你所說的那樣！』
【English Translation】 English version: 'Right Dharma, who among you can be the last protector of the Dharma after my Parinirvana?' This was said three times, but no one was able to take on this responsibility. The Buddha told the assembly, 'You should not have any thoughts of belittlement. Among my disciples, there are many who, after my Parinirvana, will be able to protect the Right Dharma and expound this sutra. The last of the five hundred Bodhisattvas, such as Sthiramati—the Vaisali prince (Lichchhavi prince) who is loved by all in the world—after my Parinirvana, will beat the great Dharma drum, blow the great Dharma conch, establish great Dharma assemblies, and erect great Dharma banners.' At that time, the prince immediately released Mara. Then, the assembly said to the prince, 'You have already received the prediction.' At that time, the World Honored One again told Mahakasyapa, 'Now you, Kasyapa! Like a farmer without skillful means, you are not capable of protecting this sutra. Now, this prince, having heard this sutra, will be able to recite it well, personally protect it, expound it to others, and often manifest as an ordinary person, abiding in the seventh bhumi. In the last eighty years before the Right Dharma is about to perish, he will be born in the Kayali lineage by the Good Means River in Lichchhavi village in the southern country of Venthara. He will become a Bhikshu, holding my name, and like a skillful farmer protecting his crops, he will leave the household life among those lazy and slow monks, and gather them with the four means of gathering. He will obtain this profound sutra, recite it fluently, purify the Sangha, and abandon the impure things he had previously received. He will expound the Great Dharma Drum Sutra, secondly expound the Great Vehicle Emptiness Sutra, and thirdly expound the Great Dharma Drum Sutra of the Ever-Abiding Tathagata of the Realm of Sentient Beings, beating the great Dharma drum, blowing the great Dharma conch, establishing great Dharma assemblies, and erecting great Dharma banners. He will put on the armor of great vows before me, and for a full hundred years, he will constantly rain down the Dharma rain, expounding this sutra. After a hundred years, he will manifest great spiritual powers, show Parinirvana, and give this prediction: 「Sakyamuni Buddha has now come here, and all should look up to him, respectfully bow and pay homage.」 Thus, the Tathagata is ever-abiding in bliss, and you should observe the true and constant bliss, just as I have said.' At that time, all the Buddhas of the ten directions manifested in the sky and said, 'It is so, it is so! Just as you have said!'
所說，一切皆當信其善說。」
迦葉白佛言：「世尊！菩薩成就幾德能見如來常住不壞法身，臨命終時現大神力？」
佛告迦葉：「菩薩摩訶薩成就八功德者，能現前見如來常住不壞法身。何等為八？一者、說此深經心不懈怠。二者、說彼三乘三種之說亦不懈倦。三者、所應化者終不棄捨。四者、若僧壞者和合一味。五者、終不親近比丘尼、女人、黃門。六者、遠離親近國王及大力者。七者、常樂禪定。八者、思惟觀察不凈無我。是為成就八種功德。
「復有四事。何等為四？一者、善能持法。二者、常自欣慶：『善哉！我今所作快樂大善。』三者、能自歸依，作是思惟：『我得善利。』四者、于如來常住決定無疑，日夜常念如來功德。
「以是因緣，現前得見常住法身現大神力，然後命終。
「迦葉！如是善男子、善女人，隨所住處城邑聚落，我為是等示現法身而說是言：『善男子！善女人！如來常住。汝從今日常應受持讀誦此經，為人解說，作如是語：「當知如來常住安樂，正心悕望勿為諂曲；當知世尊如是常住，凈悕望者我當現身。」』汝大迦葉當信、當審，若不如是修行法者，何由見我？云何能得神通示現？如我為聲聞乘說，比丘能捨一法者，我為保任得阿那含果。謂彼所行
【現代漢語翻譯】 現代漢語譯本：佛說，一切都應當相信其所說的善法。
迦葉（佛陀的十大弟子之一）問佛說：『世尊！菩薩成就哪些功德，能夠見到如來常住不壞的法身，在臨命終時顯現大神力呢？』
佛告訴迦葉：『菩薩摩訶薩（大菩薩）成就八種功德，就能夠親眼見到如來常住不壞的法身。是哪八種呢？第一，宣說這部甚深經典時，內心不懈怠。第二，宣說聲聞乘、緣覺乘、菩薩乘這三種教法時，也不感到疲倦。第三，對於應該教化的眾生，始終不放棄。第四，如果僧團出現分裂，能夠使之和合統一。第五，始終不親近比丘尼（出家女眾）、女人、黃門（不男不女的人）。第六，遠離親近國王以及有權勢的人。第七，常常喜愛禪定。第八，思維觀察身體的不凈和無我。這就是成就八種功德。』
『還有四件事。是哪四件呢？第一，善於受持佛法。第二，常常自我欣慰慶幸：『太好了！我現在所做的是快樂的大善事。』第三，能夠自我皈依，這樣思惟：『我得到了很好的利益。』第四，對於如來常住的教義，堅定不移，日夜常常憶念如來的功德。
『因為這些因緣，就能親眼見到常住的法身，顯現大神力，然後才命終。』
『迦葉！像這樣的善男子、善女人，無論住在哪個城鎮村落，我都會為他們示現法身，並且這樣說：『善男子！善女人！如來是常住的。你們從今天起，應當常常受持讀誦這部經典，為他人解說，並且這樣說：「應當知道如來是常住安樂的，要以正直的心去希望，不要虛偽諂媚；應當知道世尊是這樣常住的，以清凈的心去希望，我就會顯現身形。」』你大迦葉應當相信、應當審慎，如果不如這樣修行佛法，怎麼能見到我？又怎麼能得到神通示現呢？就像我為聲聞乘（聽聞佛法而修行的人）所說，比丘如果能夠捨棄一種執著，我就保證他能得到阿那含果（三果）。這指的是他們所修行的』
【English Translation】 English version: It is said, all should believe in what is well-spoken.
Kāśyapa (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! What virtues do Bodhisattvas achieve to see the Tathāgata's (Buddha's) permanent and indestructible Dharma body, and manifest great spiritual powers at the time of their death?'
The Buddha told Kāśyapa, 'Bodhisattva Mahāsattvas (great Bodhisattvas) who achieve eight merits can directly see the Tathāgata's permanent and indestructible Dharma body. What are the eight? First, when speaking this profound scripture, their minds are not lazy. Second, when speaking about the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) and their three teachings, they are not weary. Third, they never abandon those who should be converted. Fourth, if the Sangha (monastic community) is divided, they can harmonize and unify it. Fifth, they never associate with Bhikṣuṇīs (female monastics), women, or eunuchs. Sixth, they stay away from associating with kings and powerful people. Seventh, they always delight in meditation. Eighth, they contemplate and observe the impurity and non-self of the body. These are the eight merits achieved.'
'There are also four things. What are the four? First, they are good at upholding the Dharma. Second, they are always happy and rejoice, saying, 「Excellent! What I am doing now is a joyful and great good deed.」 Third, they can take refuge in themselves, thinking, 「I have obtained great benefit.」 Fourth, they have no doubt about the Tathāgata's permanence, and they constantly remember the Tathāgata's merits day and night.'
'Because of these causes and conditions, they can directly see the permanent Dharma body, manifest great spiritual powers, and then pass away.'
'Kāśyapa! For such good men and good women, wherever they live, in cities or villages, I will manifest my Dharma body for them and say, 「Good men! Good women! The Tathāgata is permanent. From today onwards, you should always uphold, recite, and explain this scripture to others, and say, 『You should know that the Tathāgata is permanent and blissful, and you should hope with an upright mind, not with deceit and flattery; you should know that the World Honored One is thus permanent, and if you hope with a pure mind, I will manifest my body.』」 You, great Kāśyapa, should believe and be careful. If you do not practice the Dharma in this way, how can you see me? How can you obtain spiritual powers and manifestations? Just as I have said for the Śrāvakayāna (those who hear the Dharma and practice), if a Bhikṣu (monk) can give up one attachment, I guarantee that he will attain the Anāgāmi (third stage of enlightenment) fruit. This refers to what they practice.'
功德成就亦復如是。如我先說持戒比丘，終身天神常隨供事，是故汝等勿貪利養，當修厭離住身念處。
「複次，迦葉！持我名比丘常令僧凈。」
迦葉白佛言：「世尊！此為云何？」
佛告迦葉：「行攝取時，滿足犯戒貪烏之眾，如彼巧便守護四法。賢護等五百菩薩先不堪任，是等今者猶故不堪於我滅后最後護法。持我名比丘行攝法時，攝諸寬縱懈怠比丘，習近供養，與其經卷，訊息將護。如養牛法，知可伏時，然後調伏。若攝取調伏而不改者，則便棄捨，不令毒箭涂傷善凈。彼復當作如是思惟：『莫令凈行比丘因彼犯戒。彼說非法、行惡行者，不應致敬共同法集布薩自恣羯磨僧事，悉不應同。』如王摧敵，彼亦如是。如是方便調伏彼已，于百年中常雨法雨、擊大法鼓、吹大法䗍、設大法會、建大法幢、示大神力，命終涅槃。過千佛已六十二劫，經百千緣覺及八如來般涅槃后，乃成佛道，名智積光明如來、應供、等正覺。彼時持我名比丘者，即是一切世間樂見離車童子，當於此土成等正覺。
「迦葉當知，無上菩提，如是難得。迦葉！為是凡人所能得不？」
迦葉白佛言：「不也，世尊！」
佛告迦葉：「一佛國土一佛施作佛事，第二、第三亦復如是。如一芥子中有眾多世界
【現代漢語翻譯】 現代漢語譯本 功德的成就也是如此。就像我之前所說的持戒比丘，終其一生都會有天神常常跟隨供養，因此你們不要貪圖利養，應當修習厭離，安住于身念處。 『再者，迦葉！持我名號的比丘應當常常保持僧團的清凈。』 迦葉問佛說：『世尊！這是什麼意思呢？』 佛告訴迦葉：『在進行攝受的時候，要滿足那些犯戒貪婪的烏合之衆，就像那些善於守護四法的人一樣。賢護等五百位菩薩先前都不能勝任，這些人現在仍然不能在我滅度后最後護持正法。持我名號的比丘在進行攝法時，要攝受那些寬縱懈怠的比丘，親近供養，給予他們經卷，關心照顧。就像養牛的方法一樣，知道可以馴服的時候，然後才進行調伏。如果攝受調伏后仍然不改變的，就應當捨棄他們，不要讓他們像毒箭一樣傷害善良清凈的人。他們還應當這樣思考：『不要讓清凈修行的比丘因為他們而犯戒。』那些說非法、行惡行的人，不應該對他們尊敬，不應該和他們一起進行法會、布薩、自恣、羯磨等僧團事務，一切都不應該相同。就像國王摧毀敵人一樣，他們也應當如此。用這樣的方法調伏他們之後，在百年之中，常常降下法雨，敲響大法鼓，吹響大法螺，設立大法會，建立大法幢，顯示大神力，命終後進入涅槃。經過一千尊佛，六十二劫，經歷百千位緣覺和八位如來般涅槃之後，才成就佛道，名為智積光明如來（智積光明佛，如來的一個稱號）、應供（值得供養的人）、等正覺（完全覺悟的人）。那時持我名號的比丘，就是一切世間樂見的離車童子（古印度毗舍離城中貴族子弟），將在這個國土成就等正覺。 『迦葉應當知道，無上菩提是如此難以獲得。迦葉！這是凡夫俗子所能得到的嗎？』 迦葉對佛說：『不是的，世尊！』 佛告訴迦葉：『一個佛國土中只有一尊佛在做佛事，第二、第三個佛國土也是如此。就像一粒芥子中包含著眾多世界一樣。
【English Translation】 English version The accomplishment of merit is also like this. As I said before, a Bhikshu who upholds the precepts will have gods constantly attending and making offerings throughout his life. Therefore, you should not be greedy for gain and offerings, but should cultivate detachment and dwell in mindfulness of the body. 'Furthermore, Kashyapa! A Bhikshu who bears my name should always keep the Sangha pure.' Kashyapa asked the Buddha, 'World Honored One! What does this mean?' The Buddha told Kashyapa, 'When engaging in the act of gathering, one should satisfy the crowd of lawless and greedy individuals, just like those who are skilled in guarding the four dharmas. The five hundred Bodhisattvas, such as the Worthy Protector, were previously incapable, and these people are still incapable of protecting the Dharma after my Parinirvana. When a Bhikshu who bears my name engages in the act of gathering the Dharma, he should gather those Bhikshus who are lax and negligent, approach them with offerings, give them scriptures, and care for them. Just like the method of raising cattle, when one knows they can be tamed, then one should tame them. If after gathering and taming they still do not change, then they should be abandoned, so that they do not harm the good and pure like poisoned arrows. They should also think like this: 'Do not let the Bhikshus who practice purity break the precepts because of them.' Those who speak of the unlawful and practice evil should not be respected, and should not participate in the Dharma assemblies, Uposatha, Pravāraṇā, Karma, and other Sangha affairs. Everything should be different. Just like a king destroys his enemies, they should also do the same. After taming them with such methods, for a hundred years, they will constantly rain down the Dharma, beat the great Dharma drum, blow the great Dharma conch, establish great Dharma assemblies, erect great Dharma banners, display great spiritual powers, and enter Nirvana at the end of their lives. After passing through a thousand Buddhas, sixty-two kalpas, and after hundreds of thousands of Pratyekabuddhas and eight Tathagatas have entered Parinirvana, they will attain Buddhahood, named Jñānasaṃcaya-prabhāsa Tathagata (The Tathagata of Accumulated Wisdom and Light, a title of a Buddha), Arhat (Worthy of offerings), Samyaksaṃbuddha (Perfectly Enlightened One). At that time, the Bhikshu who bears my name will be the Licchavi youth (a noble youth from the city of Vaishali in ancient India) who is loved by all the world, and will attain Perfect Enlightenment in this land.' 'Kashyapa, you should know that the unsurpassed Bodhi is so difficult to attain. Kashyapa! Is this something that ordinary people can attain?' Kashyapa said to the Buddha, 'No, World Honored One!' The Buddha told Kashyapa, 'In one Buddha-land, there is only one Buddha performing Buddha-works, and the second and third Buddha-lands are also like this. Just like a mustard seed contains many worlds.'
，周旋往返而不自知。誰持來去？誰安我此？隨所應知，隨順為作。如是，或有知我者、或不知者。此一世界耆阇崛山中，有釋迦牟尼佛，即於此中有阿逸多佛；於此世界或現劫燒、或現說法，如是奇特，甚為希有。復有何等最上奇特？謂一切世間樂見童子不于凡俗家生，其所生家悉是菩薩。迦葉當知，彼供養給侍者，悉皆歡喜，宗親愛念，皆作是言：『我種姓中有如是人生。』此諸人等，一切皆是我之所遣。迦葉當知，彼菩薩摩訶薩，若餘四眾為作眷屬，悉聞說此大法鼓經，一切皆當得無上菩提。
「迦葉！我於過去久遠世時，在毗舍離城作轉輪王，名難提斯那。爾時，毗舍離城如四天王下閻浮提、如忍世界，其餘天下亦復如是，如是三千大千世界。我時壽命不可思議。我作如是轉輪聖王，行阿僧祇殊勝佈施及諸功德，持戒清凈修諸善行，合集如是無量福德。若善男子、善女人聞說一乘大法鼓經，戲笑而往，乃至一念，所得功德勝前福業，不可稱記，算數譬喻所不能計。如有咒王名曰焰照，一說此咒，四月善護。迦葉當知，世間凡咒勢力如是，何況一讀大法鼓經而力不能盡壽為護？是故，有能供養此經者，是諸眾生為無上菩提作決定因，乃至究竟菩提不離是經。」
時諸大眾同聲唱言：「善哉，善哉！
【現代漢語翻譯】 現代漢語譯本：，週而復始地運轉卻不自知。是誰在主導來去？是誰安頓了我的存在？隨著應該瞭解的，順應著去做。如此，或許有人瞭解我，或許有人不瞭解。在這個娑婆世界的耆阇崛山中，有釋迦牟尼佛，就在這裡也有阿逸多佛（彌勒佛）。在這個世界，有時顯現劫火焚燒，有時顯現說法，如此奇特，非常稀有。還有什麼是最殊勝的奇特之處呢？那就是一切世間樂見的童子，他們不是在凡俗人家出生，他們出生的家庭都是菩薩之家。迦葉（佛陀弟子名）應當知道，那些供養侍奉他們的人，都非常歡喜，宗族親友都愛護他們，都說：『我們家族中有這樣的人出生。』這些人，都是我所派遣的。迦葉應當知道，那些菩薩摩訶薩，如果其餘四眾弟子成為他們的眷屬，都聽聞這部《大法鼓經》，一切都將證得無上菩提。 迦葉！我在過去久遠世時，在毗舍離城做轉輪王，名叫難提斯那。那時，毗舍離城如同四天王所管轄的閻浮提，如同忍世界，其餘天下也是如此，如同三千大千世界。我當時的壽命不可思議。我作為這樣的轉輪聖王，行持無數殊勝的佈施和各種功德，持戒清凈，修習各種善行，積累了如此無量的福德。如果善男子、善女人聽聞這部《一乘大法鼓經》，即使是戲笑而往，乃至只是一念之間，所獲得的功德也勝過之前的福業，無法稱量，無法用算數和比喻來計算。比如有一種咒王名叫焰照，一念誦此咒，就能在四個月內得到善護。迦葉應當知道，世間凡俗的咒語尚且有如此威力，何況是讀誦《大法鼓經》一次，其力量難道不能盡一生來護佑？因此，能夠供養這部經的人，是為無上菩提種下決定之因，乃至最終證得菩提都不會離開這部經。」 當時，大眾一同高聲讚歎說：『太好了，太好了！』
【English Translation】 English version: , revolving and returning without self-awareness. Who is it that holds the coming and going? Who settles me in this state? According to what should be known, act accordingly. Thus, some may know me, and some may not. In this world, on Mount Gṛdhrakūṭa, there is Śākyamuni Buddha, and here also is Ajita Buddha (Maitreya). In this world, sometimes there is the appearance of the kalpa fire, and sometimes the appearance of teaching the Dharma, such is the wonder, it is extremely rare. What else is the most supreme wonder? It is that all the children whom the world delights to see are not born in ordinary families, but in families of Bodhisattvas. Kāśyapa (name of Buddha's disciple) should know that those who offer service to them are all joyful, and their relatives and loved ones cherish them, all saying: 'Such a person is born in our lineage.' All these people are sent by me. Kāśyapa should know that if those Bodhisattva Mahāsattvas have the other four assemblies as their retinue, and they all hear this Great Dharma Drum Sutra, they will all attain unsurpassed Bodhi. Kāśyapa! In the past, a long time ago, in the city of Vaiśālī, I was a Cakravartin king named Nandisena. At that time, the city of Vaiśālī was like Jambudvīpa under the Four Heavenly Kings, like the world of endurance, and the rest of the world was also like that, like the three thousand great thousand worlds. My lifespan at that time was inconceivable. As such a Cakravartin king, I practiced countless superior acts of giving and various merits, maintained pure precepts, cultivated various good deeds, and accumulated such immeasurable blessings. If a good man or good woman hears this One Vehicle Great Dharma Drum Sutra, even if they go with a laugh, or even just for a single thought, the merit they obtain surpasses the previous meritorious deeds, it cannot be measured, it cannot be calculated by numbers or metaphors. For example, there is a mantra king named Flame Illumination, by reciting this mantra once, one can be well protected for four months. Kāśyapa should know that the power of ordinary worldly mantras is like this, how much more so the power of reading the Great Dharma Drum Sutra once, could it not protect one for their entire life? Therefore, those who can make offerings to this sutra are planting the decisive cause for unsurpassed Bodhi, and will not be separated from this sutra until they ultimately attain Bodhi.」 At that time, the great assembly together exclaimed: 'Excellent, excellent!'
甚奇，世尊！今此童子當爲持佛名比丘，若般涅槃者，祇洹林神無所依怙。所以者何？彼從南方來至佛所而般涅槃。」
佛告大眾：「彼亦不來，我自往彼，示現其身，先遣此經，然後乃往。所以者何？若此經不往至彼手中，則彼生退心。若彼有眾生應調伏者，我與大眾往住其前。彼見我已，當即還往迎，便般涅槃，隨其所欲度眾生處而般涅槃。
「爾時，天帝釋子，名阿毗曼儒，當乘神通而來至此。彼雖幼少，真心清凈信樂大乘，唯獨一人無有儔匹。于天人中持此大乘甚深經典，是故彼為說解脫因，得授佛記。時諸大眾同聲說偈：
「『奇哉！一切， 世間樂見。 為比丘像， 擊大法鼓， 護持佛法， 令得久住。 般涅槃后， 世間虛空； 彼滅度后， 無與等者。 如是比丘， 世間難得， 能為世間， 說究竟道。』」
爾時，迦葉、阿難、賢護菩薩等無量大眾，聞佛所說，歡喜奉行。
大法鼓經卷下
【現代漢語翻譯】 現代漢語譯本 「真是太神奇了，世尊！如果這個童子成為持佛名的比丘，並且入般涅槃（parini rvāṇa，指佛陀或阿羅漢的最終寂滅），那麼祇洹林（Jetavana，佛陀在世時居住的精舍）的神靈將失去依靠。這是為什麼呢？因為他從南方來到佛陀這裡，然後就入般涅槃了。」 佛陀告訴大眾說：「他並非真的來到這裡，而是我親自去到那裡，顯現我的身形。我先派遣這部經典過去，然後我才前往。這是為什麼呢？如果這部經典沒有到達他手中，他就會產生退轉之心。如果那裡有應該被調伏的眾生，我將與大眾一同前往那裡。他見到我之後，會立刻前來迎接，然後入般涅槃，在他想要度化眾生的地方入般涅槃。 「那時，天帝釋（Śakra，佛教的護法神）的兒子，名叫阿毗曼儒（Abhimānaru，意為『驕傲』），將會乘著神通來到這裡。他雖然年幼，但真心清凈，信樂大乘（Mahāyāna，佛教的一個主要流派），是獨一無二的。在天人之中，他持有這部大乘甚深的經典，因此我為他說解脫之因，併爲他授記成佛。當時，大眾一同說偈： 『真是奇妙啊！一切世間都樂於見到。他以比丘的形象，敲響大法鼓，護持佛法，使佛法得以長久住世。他入般涅槃后，世間將變得空虛；他滅度之後，再也沒有人能與他相比。這樣的比丘，在世間是難以遇到的，他能為世間宣說究竟之道。』 當時，迦葉（Kāśyapa，佛陀的十大弟子之一）、阿難（Ānanda，佛陀的十大弟子之一）、賢護菩薩（Bhadrapāla，菩薩名）等無量大眾，聽聞佛陀所說，都歡喜地接受並奉行。
【English Translation】 English version 『It is truly amazing, World Honored One! If this young boy becomes a Bhikṣu (monk) who upholds the Buddha's name, and then enters Parinirvāṇa (the final passing away of a Buddha or Arhat), the spirit of the Jetavana (a monastery where the Buddha resided) will have no one to rely on. Why is this? Because he came from the south to the Buddha's place and then entered Parinirvāṇa.』 The Buddha told the assembly, 『He is not actually coming here; rather, I will go there myself and manifest my form. I will first send this scripture ahead, and then I will go. Why is this? If this scripture does not reach his hands, he will develop a retreating mind. If there are beings there who should be tamed, I will go there with the assembly. After he sees me, he will immediately come to greet me, and then enter Parinirvāṇa, entering Parinirvāṇa wherever he wishes to liberate beings.』 『At that time, the son of Śakra (the king of the gods), named Abhimānaru (meaning 『pride』), will come here by means of his supernatural powers. Although he is young, his heart is truly pure, and he believes in and delights in the Mahāyāna (a major branch of Buddhism). He is unique and without equal. Among gods and humans, he upholds this profound Mahāyāna scripture. Therefore, I will explain to him the cause of liberation and give him the prediction of Buddhahood. At that time, the assembly spoke in unison in verses: 『How marvelous! All in the world are delighted to see him. In the form of a Bhikṣu, he strikes the great Dharma drum, protects and upholds the Buddha's Dharma, and enables it to abide for a long time. After he enters Parinirvāṇa, the world will become empty; after his passing, there will be no one comparable to him. Such a Bhikṣu is rare to find in the world, and he is able to proclaim the ultimate path to the world.』 At that time, Kāśyapa (one of the Buddha's ten great disciples), Ānanda (one of the Buddha's ten great disciples), Bhadrapāla (a Bodhisattva), and countless others, having heard what the Buddha said, joyfully accepted and practiced it.