Chinese
迦叶白佛言：“世尊！菩萨成就几德能见如来常住不坏法身，临命终时现大神力？” 佛告迦叶：“菩萨摩诃萨成就八功德者，能现前见如来常住不坏法身。何等为八？一者、说此深经心不懈怠。二者、说彼三乘三种之说亦不懈倦。三者、所应化者终不弃舍。四者、若僧坏者和合一味。五者、终不亲近比丘尼、女人、黄门。六者、远离亲近国王及大力者。七者、常乐禅定。八者、思惟观察不净无我。是为成就八种功德。 “复有四事。何等为四？一者、善能持法。二者、常自欣庆：‘善哉！我今所作快乐大善。’三者、能自归依，作是思惟：‘我得善利。’四者、于如来常住决定无疑，日夜常念如来功德。 “以是因缘，现前得见常住法身现大神力，然后命终。 “迦叶！如是善男子、善女人，随所住处城邑聚落，我为是等示现法身而说是言：‘善男子！善女人！如来常住。汝从今日常应受持读诵此经，为人解说，作如是语：“当知如来常住安乐，正心悕望勿为谄曲；当知世尊如是常住，净悕望者我当现身。”’汝大迦叶当信、当审，若不如是修行法者，何由见我？云何能得神通示现？如我为声闻乘说，比丘能舍一法者，我为保任得阿那含果。谓彼所行 现代汉语译本：佛说，一切都应当相信其所说的善法。 迦叶（佛陀的十大弟子之一）问佛说：‘世尊！菩萨成就哪些功德，能够见到如来常住不坏的法身，在临命终时显现大神力呢？’ 佛告诉迦叶：‘菩萨摩诃萨（大菩萨）成就八种功德，就能够亲眼见到如来常住不坏的法身。是哪八种呢？第一，宣说这部甚深经典时，内心不懈怠。第二，宣说声闻乘、缘觉乘、菩萨乘这三种教法时，也不感到疲倦。第三，对于应该教化的众生，始终不放弃。第四，如果僧团出现分裂，能够使之和合统一。第五，始终不亲近比丘尼（出家女众）、女人、黄门（不男不女的人）。第六，远离亲近国王以及有权势的人。第七，常常喜爱禅定。第八，思维观察身体的不净和无我。这就是成就八种功德。’ ‘还有四件事。是哪四件呢？第一，善于受持佛法。第二，常常自我欣慰庆幸：‘太好了！我现在所做的是快乐的大善事。’第三，能够自我皈依，这样思惟：‘我得到了很好的利益。’第四，对于如来常住的教义，坚定不移，日夜常常忆念如来的功德。 ‘因为这些因缘，就能亲眼见到常住的法身，显现大神力，然后才命终。’ ‘迦叶！像这样的善男子、善女人，无论住在哪个城镇村落，我都会为他们示现法身，并且这样说：‘善男子！善女人！如来是常住的。你们从今天起，应当常常受持读诵这部经典，为他人解说，并且这样说：“应当知道如来是常住安乐的，要以正直的心去希望，不要虚伪谄媚；应当知道世尊是这样常住的，以清净的心去希望，我就会显现身形。”’你大迦叶应当相信、应当审慎，如果不如这样修行佛法，怎么能见到我？又怎么能得到神通示现呢？就像我为声闻乘（听闻佛法而修行的人）所说，比丘如果能够舍弃一种执着，我就保证他能得到阿那含果（三果）。这指的是他们所修行的’
English
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.' --------------------------------------------------------------------------------
Chinese
功德成就亦复如是。如我先说持戒比丘，终身天神常随供事，是故汝等勿贪利养，当修厌离住身念处。 “复次，迦叶！持我名比丘常令僧净。” 迦叶白佛言：“世尊！此为云何？” 佛告迦叶：“行摄取时，满足犯戒贪乌之众，如彼巧便守护四法。贤护等五百菩萨先不堪任，是等今者犹故不堪于我灭后最后护法。持我名比丘行摄法时，摄诸宽纵懈怠比丘，习近供养，与其经卷，消息将护。如养牛法，知可伏时，然后调伏。若摄取调伏而不改者，则便弃舍，不令毒箭涂伤善净。彼复当作如是思惟：‘莫令净行比丘因彼犯戒。彼说非法、行恶行者，不应致敬共同法集布萨自恣羯磨僧事，悉不应同。’如王摧敌，彼亦如是。如是方便调伏彼已，于百年中常雨法雨、击大法鼓、吹大法䗍、设大法会、建大法幢、示大神力，命终涅槃。过千佛已六十二劫，经百千缘觉及八如来般涅槃后，乃成佛道，名智积光明如来、应供、等正觉。彼时持我名比丘者，即是一切世间乐见离车童子，当于此土成等正觉。 “迦叶当知，无上菩提，如是难得。迦叶！为是凡人所能得不？” 迦叶白佛言：“不也，世尊！” 佛告迦叶：“一佛国土一佛施作佛事，第二、第三亦复如是。如一芥子中有众多世界 现代汉语译本 功德的成就也是如此。就像我之前所说的持戒比丘，终其一生都会有天神常常跟随供养，因此你们不要贪图利养，应当修习厌离，安住于身念处。 ‘再者，迦叶！持我名号的比丘应当常常保持僧团的清净。’ 迦叶问佛说：‘世尊！这是什么意思呢？’ 佛告诉迦叶：‘在进行摄受的时候，要满足那些犯戒贪婪的乌合之众，就像那些善于守护四法的人一样。贤护等五百位菩萨先前都不能胜任，这些人现在仍然不能在我灭度后最后护持正法。持我名号的比丘在进行摄法时，要摄受那些宽纵懈怠的比丘，亲近供养，给予他们经卷，关心照顾。就像养牛的方法一样，知道可以驯服的时候，然后才进行调伏。如果摄受调伏后仍然不改变的，就应当舍弃他们，不要让他们像毒箭一样伤害善良清净的人。他们还应当这样思考：‘不要让清净修行的比丘因为他们而犯戒。’那些说非法、行恶行的人，不应该对他们尊敬，不应该和他们一起进行法会、布萨、自恣、羯磨等僧团事务，一切都不应该相同。就像国王摧毁敌人一样，他们也应当如此。用这样的方法调伏他们之后，在百年之中，常常降下法雨，敲响大法鼓，吹响大法螺，设立大法会，建立大法幢，显示大神力，命终后进入涅槃。经过一千尊佛，六十二劫，经历百千位缘觉和八位如来般涅槃之后，才成就佛道，名为智积光明如来（智积光明佛，如来的一个称号）、应供（值得供养的人）、等正觉（完全觉悟的人）。那时持我名号的比丘，就是一切世间乐见的离车童子（古印度毗舍离城中贵族子弟），将在这个国土成就等正觉。 ‘迦叶应当知道，无上菩提是如此难以获得。迦叶！这是凡夫俗子所能得到的吗？’ 迦叶对佛说：‘不是的，世尊！’ 佛告诉迦叶：‘一个佛国土中只有一尊佛在做佛事，第二、第三个佛国土也是如此。就像一粒芥子中包含着众多世界一样。
English
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.' --------------------------------------------------------------------------------
Chinese
，周旋往返而不自知。谁持来去？谁安我此？随所应知，随顺为作。如是，或有知我者、或不知者。此一世界耆阇崛山中，有释迦牟尼佛，即于此中有阿逸多佛；于此世界或现劫烧、或现说法，如是奇特，甚为希有。复有何等最上奇特？谓一切世间乐见童子不于凡俗家生，其所生家悉是菩萨。迦叶当知，彼供养给侍者，悉皆欢喜，宗亲爱念，皆作是言：‘我种姓中有如是人生。’此诸人等，一切皆是我之所遣。迦叶当知，彼菩萨摩诃萨，若余四众为作眷属，悉闻说此大法鼓经，一切皆当得无上菩提。 “迦叶！我于过去久远世时，在毗舍离城作转轮王，名难提斯那。尔时，毗舍离城如四天王下阎浮提、如忍世界，其余天下亦复如是，如是三千大千世界。我时寿命不可思议。我作如是转轮圣王，行阿僧祇殊胜布施及诸功德，持戒清净修诸善行，合集如是无量福德。若善男子、善女人闻说一乘大法鼓经，戏笑而往，乃至一念，所得功德胜前福业，不可称记，算数譬喻所不能计。如有咒王名曰焰照，一说此咒，四月善护。迦叶当知，世间凡咒势力如是，何况一读大法鼓经而力不能尽寿为护？是故，有能供养此经者，是诸众生为无上菩提作决定因，乃至究竟菩提不离是经。” 时诸大众同声唱言：“善哉，善哉！ 现代汉语译本：，周而复始地运转却不自知。是谁在主导来去？是谁安顿了我的存在？随着应该了解的，顺应着去做。如此，或许有人了解我，或许有人不了解。在这个娑婆世界的耆阇崛山中，有释迦牟尼佛，就在这里也有阿逸多佛（弥勒佛）。在这个世界，有时显现劫火焚烧，有时显现说法，如此奇特，非常稀有。还有什么是最殊胜的奇特之处呢？那就是一切世间乐见的童子，他们不是在凡俗人家出生，他们出生的家庭都是菩萨之家。迦叶（佛陀弟子名）应当知道，那些供养侍奉他们的人，都非常欢喜，宗族亲友都爱护他们，都说：‘我们家族中有这样的人出生。’这些人，都是我所派遣的。迦叶应当知道，那些菩萨摩诃萨，如果其余四众弟子成为他们的眷属，都听闻这部《大法鼓经》，一切都将证得无上菩提。 迦叶！我在过去久远世时，在毗舍离城做转轮王，名叫难提斯那。那时，毗舍离城如同四天王所管辖的阎浮提，如同忍世界，其余天下也是如此，如同三千大千世界。我当时的寿命不可思议。我作为这样的转轮圣王，行持无数殊胜的布施和各种功德，持戒清净，修习各种善行，积累了如此无量的福德。如果善男子、善女人听闻这部《一乘大法鼓经》，即使是戏笑而往，乃至只是一念之间，所获得的功德也胜过之前的福业，无法称量，无法用算数和比喻来计算。比如有一种咒王名叫焰照，一念诵此咒，就能在四个月内得到善护。迦叶应当知道，世间凡俗的咒语尚且有如此威力，何况是读诵《大法鼓经》一次，其力量难道不能尽一生来护佑？因此，能够供养这部经的人，是为无上菩提种下决定之因，乃至最终证得菩提都不会离开这部经。” 当时，大众一同高声赞叹说：‘太好了，太好了！’