English
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) --------------------------------------------------------------------------------
Chinese
尊告大迦叶：“此诸比丘清净纯一，真实强力离诸糟糠，堪任闻此大法鼓经不？” 迦叶白佛言：“若有比丘犯戒违律，是大目连之所呵责。有如是比，我不同行，况复世尊？今此会众，如栴檀林，清净纯一。” 佛告迦叶：“今此会众虽复一切清净纯一，然于隐覆之说有不善解。” 迦叶白佛言：“云何名为隐覆之说？” 佛告迦叶：“隐覆说者，谓言如来毕竟涅槃，而实如来常住不灭，般涅槃者非毁坏法。此修多罗离覆清净，明显音声，百千因缘，分别开示。是故，迦叶！当更观察此诸大众。” 时大迦叶即复观察彼诸来者云何而来。时刹那顷，下信众生、及声闻缘觉、初业菩萨自惟不堪，生退舍心。譬如王家力士众中，有名千力士者，从座而起，击鼓唱言：“谁能堪任与我斗力？”其不堪者，默然而住，心自念言：“我不堪任与彼斗力，或能伤损以致失命。”于彼众中无敢敌者，乃名勇健难伏力士，建大胜幡。如是下劣众生、及声闻缘觉、初业菩萨作是念言：“我不堪任听受，如来已般涅槃，而复说言常住不灭。于大众中闻所未闻。”从坐而去。所以者何？彼人长夜于般涅槃修习空见，闻离隐覆清净经故，从坐而去。 彼十方来声闻、缘觉、初业菩萨——百千万亿阿僧祇 现代汉语译本：佛陀告诉大迦叶：‘这些比丘清净纯洁，真实有力，远离一切杂质，能够听闻这部《大法鼓经》吗？’ 迦叶对佛说：‘如果有比丘犯戒违背戒律，会被大目犍连呵责。像这样的人，我不会与他同行，更何况是世尊呢？现在这里的会众，就像栴檀树林一样，清净纯洁。’ 佛陀告诉迦叶：‘现在这里的会众虽然一切清净纯洁，但是对于隐晦的说法，可能不能很好地理解。’ 迦叶对佛说：‘什么叫做隐晦的说法呢？’ 佛陀告诉迦叶：‘所谓的隐晦说法，是指说如来最终会涅槃，但实际上如来是常住不灭的，涅槃并不是毁灭。这部修多罗（佛经）是远离隐晦，清净明了的，用清晰的声音，通过百千种因缘，分别开示。所以，迦叶！你应当再次观察这些大众。’ 当时，大迦叶就再次观察那些来者是如何来的。刹那间，下等根器的众生、以及声闻（听闻佛法而悟道者）缘觉（不依佛法，自己悟道者）、初发心的菩萨，都自认为不能承受，产生了退却之心。譬如在王家的力士之中，有一个名叫千力士的人，从座位上站起来，击鼓高喊：‘谁能与我比试力量？’那些不能承受的人，默默地坐着，心里想：‘我不能与他比试力量，可能会受伤甚至丧命。’在那些人中，没有敢与他对抗的，因此他被称为勇猛健壮、难以制服的力士，树立起胜利的旗帜。同样，下等根器的众生、以及声闻缘觉、初发心的菩萨也这样想：‘我不能承受听受，如来已经涅槃，却又说常住不灭。在大众中听到了从未听过的事情。’于是就从座位上离开了。这是为什么呢？因为这些人长久以来都在涅槃中修习空见，听闻了这部远离隐晦、清净的经典，所以就从座位上离开了。 那些从十方来的声闻、缘觉、初发心的菩萨——有百千万亿阿僧祇（极大的数字单位）之多。
English
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). --------------------------------------------------------------------------------
Chinese
分——余一分住，谓彼菩萨摩诃萨信解法身常住不变者，尔乃安住受持一切如来藏经，亦能解说安慰世间解知一切隐覆之说。善观一切了义不了义经，悉能降伏毁禁众生，尊敬承顺清净有德，于摩诃衍得大净信，不于二乘起奇特想。除如是等方广大经，不说余经，唯说如来常住及有如来藏，而不舍空，亦非身见空，空彼一切有为自性。 佛告迦叶：“汝更问大众：‘咸欲得闻此大法鼓方广一乘，所谓大乘难信经不？’如是至三。” 迦叶白佛言：“善哉，世尊！” 即从坐起，偏袒右肩，右膝着地，顶礼佛足。右绕三匝已，告诸大众：“咸欲闻此大法鼓经不？如来今当普为汝等演说一乘——所谓大乘，过一切声闻缘觉境界。”如是三说，彼悉答言：“愿乐欲闻。唯大迦叶！我等悉为闻法故来。善哉哀愍，当为我说大法鼓经。” 迦叶复言：“汝等云何信？” 彼即答言：“譬如士夫年甫二十有百岁子。若佛如是说者，我等亦当如是随信。况说正法而不信受？所以者何？如来如说而行。如来净眼圆照无阂，以佛眼观知我等心。” 迦叶叹言：“善哉，善哉！诸贤汝等！堪任听大法鼓经，若持若说。” 佛告迦叶：“譬如士夫年甫二十有百岁子，大法鼓经亦复如是。所以者何 现代汉语译本 分——余一分住，指的是那些菩萨摩诃萨（菩萨中的大修行者），他们确信并理解法身（佛的真身）是常住不变的，他们才能安住并受持一切如来藏经（宣说如来藏的经典），也能解释并安慰世间，了解一切隐秘的教义。他们善于观察一切了义经（究竟的教义）和不了义经（非究竟的教义），能够降伏那些毁犯戒律的众生，尊敬并顺从那些清净有德的人，对于大乘（菩萨乘）生起极大的清净信心，不会对二乘（声闻乘和缘觉乘）产生特殊的想法。除了这些广大的经典，他们不谈论其他经典，只谈论如来常住以及有如来藏，但不舍弃空性，也不是执着于身见的空，而是空掉一切有为法的自性。 佛陀告诉迦叶（佛陀的十大弟子之一）说：‘你再去问大众：‘你们都想听闻这部大法鼓方广一乘（广大的唯一乘）的经典吗？这部大乘经典难以令人相信。’这样问三次。’ 迦叶对佛陀说：‘太好了，世尊！’ 他立即从座位上站起来，袒露右肩，右膝跪地，顶礼佛足。然后右绕佛三圈，告诉大众说：‘你们都想听闻这部大法鼓经吗？如来现在将为你们普遍演说一乘——所谓的大乘，超越一切声闻（听闻佛法而修行的人）和缘觉（独自觉悟的人）的境界。’这样说了三次，他们都回答说：‘我们非常愿意听闻。大迦叶！我们都是为了听法而来的。请您慈悲，为我们宣说大法鼓经。’ 迦叶又问：‘你们如何相信呢？’ 他们立即回答说：‘譬如一个男子，年龄刚满二十岁，却有一个一百岁的儿子。如果佛陀这样说，我们也应当这样随顺相信。更何况是宣说正法，我们怎么会不相信接受呢？这是因为如来所说与所行一致。如来的清净之眼圆满照见，没有障碍，用佛眼观察，知道我们的心。’ 迦叶赞叹说：‘太好了，太好了！各位贤者！你们堪能听闻大法鼓经，无论是受持还是宣说。’ 佛陀告诉迦叶说：‘譬如一个男子，年龄刚满二十岁，却有一个一百岁的儿子，大法鼓经也是如此。这是为什么呢？’
English
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?' --------------------------------------------------------------------------------