Chinese
大正藏第 09 册 No. 0270 大法鼓经 No. 270 大法鼓经卷上 宋天竺三藏求那跋陀罗译 如是我闻： 一时佛住舍卫国祇树给孤独园，与大比丘众五百人俱，复有百千大菩萨众，复有众多天、龙、夜叉、健闼婆众，复有百千诸优婆塞、优婆夷众，复有娑婆世界主、梵天王、及天帝释、四天王众，复有十方世界无量比丘、比丘尼、优婆塞、优婆夷诸菩萨俱。 尔时，如来于彼四众说如是法：“有有则有苦乐、无有则无苦乐，是故离苦乐则是涅槃第一之乐。” 彼五百声闻比丘——一切皆是阿罗汉，诸漏已尽，无复烦恼；心得自在，譬如大龙，心得好解脱慧、得好解脱；所作已办，已舍重担；逮得己利，尽诸有结，正智心解脱——得一切心自在第一波罗蜜。有无量学人皆得须陀洹、斯陀含、阿那含果。有成就有漏法无量比丘众、有成就无量阿僧祇功德菩萨摩诃萨徒十方来，算数譬喻所不能及，亦非一切声闻缘觉之所能知。除文殊师利菩萨，及大力菩萨、观世音菩萨、弥勒菩萨摩诃萨，如是上首菩萨摩诃萨，无量阿僧祇众，譬如大地所生草木，从诸方来诸菩萨众亦复如是，不可称数。 复有差摩比丘尼与比丘尼众俱、毗舍佉鹿子母、及末利 现代汉语译本： 如是我闻： 一时，佛陀住在舍卫国的祇树给孤独园，与五百位大比丘众在一起，还有成百上千的大菩萨众，以及众多的天、龙、夜叉、健闼婆等众，还有成百上千的优婆塞、优婆夷等众，还有娑婆世界的统治者梵天王、天帝释、四天王等众，以及十方世界无量的比丘、比丘尼、优婆塞、优婆夷等菩萨们。 当时，如来在那四众面前宣说这样的法：‘有’则有苦乐，‘无有’则无苦乐，所以，离开苦乐就是涅槃（Nirvana，佛教术语，指解脱生死轮回的境界）的第一之乐。 那五百位声闻比丘（Sravaka，指听闻佛陀教诲而修行的人）——他们一切都是阿罗汉（Arhat，指断尽烦恼，不再受生死轮回的人），诸漏已尽，不再有烦恼；心已得自在，如同大龙一般，心已获得很好的解脱智慧，获得很好的解脱；所作已办，已舍弃重担；已获得自己的利益，断尽一切有结，以正智心解脱——获得一切心自在的第一波罗蜜（Paramita，指到达彼岸，即从生死轮回的此岸到达涅槃的彼岸）。有无量学人皆已证得须陀洹（Srotapanna，指入流者，初果）、斯陀含（Sakrdagamin，指一来者，二果）、阿那含（Anagamin，指不还者，三果）的果位。有成就了有漏法（指仍有烦恼的法）的无量比丘众，有成就了无量阿僧祇（Asamkhya，指极大的数字）功德的菩萨摩诃萨（Bodhisattva-mahasattva，指发大心求菩提的菩萨）徒众从十方而来，其数量之多，无法用算数和譬喻来形容，也不是一切声闻缘觉（Pratyekabuddha，指独自觉悟的人）所能知晓的。除了文殊师利菩萨（Manjusri，象征智慧的菩萨），以及大力菩萨、观世音菩萨（Avalokitesvara，象征慈悲的菩萨）、弥勒菩萨摩诃萨（Maitreya，未来佛）等上首菩萨摩诃萨，他们有无量阿僧祇之众，如同大地上所生长的草木一般，从各方来的菩萨众也是如此，不可称数。 还有差摩比丘尼（Ksama，比丘尼的名字）与比丘尼众在一起，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
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. --------------------------------------------------------------------------------
Chinese
夫人，各与无量大眷属俱；须达长者、与诸优婆塞俱。 尔时，世尊于大众中说有非有法门。 尔时，波斯匿王从卧而起，作是思惟：“我今应往至世尊所。”念已即行，击鼓吹贝，往诣佛所。 尔时，世尊知而故问：“阿难！以何等故，有鼓贝声？” 阿难白佛言：“波斯匿王来诣佛所，是其击鼓吹贝之声。” 佛告阿难：“汝今亦应击大法鼓，我今当说大法鼓经。” 阿难白佛言：“世尊！是大法鼓经名，我未曾闻。以何等故，名大法鼓经？” 佛告阿难：“汝何由知？是诸来会大菩萨等悉不能知此大法鼓经六字名号，何况于汝而得闻知？” 阿难白佛言：“世尊！未曾有也。此法名号真实难知。” “如是，阿难！实尔不异。阿难！此大法鼓经，世间希有，如优昙钵华。” 阿难白佛言：“非一切诸佛有此法耶？” 佛告阿难：“三世诸佛悉有此法。” 阿难白佛言：“若然者，彼诸菩萨人中之雄，何故悉来普集于此？彼诸如来何故自于其国不演说耶？” 佛告阿难：“如有一阿练比丘隐居山窟。至时入村，方欲乞食，道见人兽诸杂死尸。见已生厌，断食而还：‘呜呼苦哉！吾亦当然。’彼于异时，心得快乐，作是思惟：‘ 现代汉语译本：夫人和无数的眷属在一起；须达长者（Sudatta，一位富有的商人，以慷慨著称）和众多的优婆塞（upasaka，在家男佛教徒）在一起。 当时，世尊（释迦牟尼佛）在大众中宣讲有和非有的法门。 这时，波斯匿王（Prasenajit，古印度拘萨罗国国王）从睡梦中醒来，心想：‘我现在应该去拜见世尊。’想到这里，他立刻行动，敲响鼓，吹起法螺，前往佛陀所在的地方。 这时，世尊明知故问：‘阿难（Ananda，佛陀的十大弟子之一）！是什么原因，有鼓和法螺的声音？’ 阿难回答佛陀说：‘是波斯匿王前来拜见佛陀，这是他敲鼓吹螺的声音。’ 佛陀告诉阿难：‘你也应该敲响大法鼓，我现在将宣说大法鼓经。’ 阿难对佛陀说：‘世尊！这个大法鼓经的名字，我从未听说过。因为什么缘故，称作大法鼓经呢？’ 佛陀告诉阿难：‘你是如何知道的？这些前来集会的大菩萨（bodhisattva，追求觉悟的修行者）都不能知道这大法鼓经的六字名号，更何况你呢，又怎么能知道呢？’ 阿难对佛陀说：‘世尊！真是前所未有啊。这个法的名号真是难以知晓。’ ‘是的，阿难！确实如此，没有不同。阿难！这大法鼓经，世间罕见，如同优昙钵华（udumbara，一种稀有的花）。’ 阿难对佛陀说：‘难道不是一切诸佛都有这个法吗？’ 佛陀告诉阿难：‘三世诸佛都有这个法。’ 阿难对佛陀说：‘如果这样，那些菩萨（bodhisattva）人中之雄，为什么都来这里聚集？那些如来（tathagata，佛陀的称号）为什么不在他们自己的国土宣说呢？’ 佛陀告诉阿难：‘比如有一位阿练若比丘（aranyaka bhiksu，住在森林里的比丘）隐居在山洞里。到了乞食的时候，他进入村庄，正要乞食，在路上看见各种各样的死尸。看到后心生厌恶，断食而回：‘唉，真苦啊！我也会这样。’他在其他时候，心中感到快乐，这样想：‘
English
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: ' --------------------------------------------------------------------------------
Chinese
我当更往观察死尸，令增厌离。’复向聚落求见死尸，修不净想。见已观察，得阿罗汉果。 “如是他方诸佛不说无常苦空不净。所以者何？诸佛国土法应如是。彼诸如来为诸菩萨作如是说：‘奇哉难行！释迦牟尼世尊于五浊国土出兴于世，为苦恼众生种种方便说大法鼓经。是故，诸善男子当如是学。’彼诸菩萨咸欲见我，恭敬礼拜，故来会此。既来会已，或得初住、乃至十住。是故，大法鼓经甚难值遇；是故，十方大菩萨众为闻法故普皆来集。” 阿难白佛言：“善哉善哉！一切善来，彼悉得此难得经法。” 佛告阿难：“如是深经，非一切共。是故不应说言：‘一切善来。’” 阿难白佛言：“何故彼非一切善来？” 佛告阿难：“此经典者，是诸如来秘密法藏，甚深微妙，难解难信。是故，阿难！不应说言：‘一切善来。’” 阿难白佛言：“非如波斯匿王临阵斗时击大战鼓，其闻声者一切箭落耶？” 佛告阿难：“波斯匿王击鼓战时，非彼一切闻鼓声喜。有怯弱者，闻而恐怖，若死近死。如是，阿难！此大法鼓经名，是二乘之人不信法门。 “是故，阿难！譬如彼王至斗战时击王大鼓；此大法鼓——诸佛秘密——佛出世时，尔乃演说。” 尔时，世 现代汉语译本 ‘我应当再去观察死尸，以增加厌离之心。’他又到村落中寻找死尸，修习不净观。见到后进行观察，证得了阿罗汉果（A luo han guo，指修行者达到的最高境界）。 ‘其他世界的诸佛不说无常、苦、空、不净。’这是为什么呢？因为诸佛的国土的法理本应如此。那些如来（Ru lai，佛的称号）对菩萨们这样说：‘真是奇特而难以实行啊！释迦牟尼世尊（Shi jia mou ni shi zun，佛教创始人）在五浊（wu zhuo，指末法时期）的国土中出现于世，为了苦恼的众生，用种种方便法门宣说《大法鼓经》。因此，各位善男子应当这样学习。’那些菩萨都想见我，恭敬地礼拜，所以来到这里集会。他们来到这里集会后，有的证得初住（chu zhu，菩萨修行阶位），乃至十住（shi zhu，菩萨修行阶位）。因此，《大法鼓经》非常难以值遇；因此，十方的大菩萨们为了听闻佛法，都普遍地来到这里集会。” 阿难（A nan，佛陀的十大弟子之一）对佛说：‘太好了，太好了！一切善人都来了，他们都得到了这难得的经法。’ 佛告诉阿难：‘像这样深奥的经典，不是所有人都能接受的。因此不应该说：‘一切善人都来了。’’ 阿难对佛说：‘为什么他们不是一切善人都来了呢？’ 佛告诉阿难：‘这部经典，是诸如来秘密的法藏，非常深奥微妙，难以理解和相信。因此，阿难！不应该说：‘一切善人都来了。’’ 阿难对佛说：‘难道不像波斯匿王（Bo si ni wang，古印度国王）在战场上作战时敲击大战鼓，听到鼓声的人箭都会掉落吗？’ 佛告诉阿难：‘波斯匿王敲鼓作战时，不是所有听到鼓声的人都高兴。有些胆怯的人，听到后会感到恐惧，甚至接近死亡。同样，阿难！这部《大法鼓经》的名字，是二乘（er cheng，指声闻乘和缘觉乘）之人不相信的法门。’ ‘因此，阿难！譬如那位国王在作战时敲击王的大鼓；这部《大法鼓经》——诸佛的秘密——只有在佛出世时，才会被宣说。’ 当时，世尊（Shi zun，佛的尊称）