Chinese
？如来涅槃而复常住，一切无我而复说我。” 彼即白言：“唯佛能知。如世尊所说，我等如是受持。” 迦叶白佛：“唯愿世尊说大法鼓经、击大法鼓、吹大法䗍。” 佛言：“善哉，善哉！迦叶！汝今听说大法鼓经。” 迦叶白佛言：“唯然受教。何以故？是我境界故。是故如来大见敬待。云何为敬？曾告我言：‘汝来共坐。’以是因缘，我应知恩。” 佛言：“善哉，迦叶！以是义故，我敬待汝。迦叶！譬如波斯匿王善养四兵，若斗战时，击大战鼓、吹大战䗍，对敌坚住。缘斯恩养，战无遗力，能胜怨敌，国境安宁。如是，比丘！我般涅槃后，摩诃迦叶当护持此大法鼓经。以是义故，我分半坐。是故彼当行我所行，于我灭后，堪任广宣大法鼓经。” 迦叶白佛言：“我是世尊口生长子。” 佛告比丘：“譬如波斯匿王教诸王子学诸明处，彼于后世堪绍王种。如是，比丘！于我灭后，迦叶比丘护持此经亦复如是。 “复次，迦叶！如波斯匿王多与诸王共为怨敌，更相攻伐。于彼彼时，其诸战士——象马车步四种兵众——闻大鼓声，心不恐怖，坚持甲仗。时王恩䘏，多所赐赉。及当战时，加赐珍宝及以城邑。若能克敌，冠以素缯，封以为王。如是，迦叶！我诸声 现代汉语译本：‘如来（Tathagata，佛的称号）已经涅槃（Nirvana，佛教的最高境界，指脱离轮回）却又常住（永恒存在），一切法无我（Anatta，佛教教义，指没有永恒不变的自我）却又说有我。’ 他（指迦叶）回答说：‘只有佛才能知道。正如世尊（Bhagavan，佛的尊称）所说，我们是这样接受和奉持的。’ 迦叶（Kasyapa，佛陀的十大弟子之一）对佛说：‘唯愿世尊宣说《大法鼓经》，击大法鼓，吹大法䗍（法螺）。’ 佛说：‘好啊，好啊！迦叶！你现在听我说《大法鼓经》。’ 迦叶对佛说：‘是，我接受教诲。为什么呢？因为这是我的境界。因此，如来您对我如此敬重。如何体现敬重呢？您曾告诉我：‘你来和我一起坐。’因为这个因缘，我应当知恩。’ 佛说：‘好啊，迦叶！因为这个缘故，我敬重你。迦叶！譬如波斯匿王（Prasenajit，古印度憍萨罗国国王）善于养育四种军队，如果发生战争，就击打大战鼓，吹大战䗍，坚定地对抗敌人。因为受到恩养，战士们在战斗中不遗余力，能够战胜敌人，使国家安定。同样，比丘（Bhikkhu，佛教出家男众）们！我般涅槃（Parinirvana，佛陀的最终涅槃）后，摩诃迦叶（Mahakasyapa，佛陀的十大弟子之一）应当护持这部《大法鼓经》。因为这个缘故，我分一半座位给他。所以他应当行我所行，在我灭度后，能够广泛宣扬《大法鼓经》。’ 迦叶对佛说：‘我是世尊口中生长的儿子。’ 佛告诉比丘们：‘譬如波斯匿王教导王子们学习各种知识，他们将来能够继承王位。同样，比丘们！在我灭度后，迦叶比丘护持这部经也是如此。 ‘再者，迦叶！譬如波斯匿王经常与许多国王为敌，互相攻伐。在那些时候，他的战士——象兵、马兵、车兵、步兵四种军队——听到大鼓的声音，心中不感到恐惧，坚持拿着盔甲武器。国王恩待他们，给予他们许多赏赐。在战斗时，更加赏赐他们珍宝和城邑。如果能够战胜敌人，就给他们戴上白色的丝绸，封他们为王。同样，迦叶！我的声闻（Sravaka，听闻佛法教诲的弟子）’
English
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)' --------------------------------------------------------------------------------
Chinese
闻、比丘、比丘尼、优婆塞、优婆夷如戒随学波罗提木叉成就，善住律仪，如来则与人天安乐。其有大功降四魔者，以四真谛解脱素缯，而冠其首。若有增上信解、求佛藏大我常住法身者，如来尔时以萨婆若水而灌其顶，以大乘素缯而冠其首。大迦叶！我今亦复如是，以大乘素缯用冠汝首，汝于未来无量佛所当护持此经。迦叶当知，汝于我灭后堪任护持如是经典。” 迦叶白佛言：“当如尊教。” 复白佛言：“我从今日及灭度后，常当护持、广说此经。” 佛告迦叶：“善哉，善哉！今当为汝说大法鼓经。” 时虚空中诸天龙众同声叹言：“善哉，善哉！迦叶！今日诸天大雨天华、诸龙王众雨甘露水及细末香，安慰悦乐一切众生，应为世尊之所建立为法长子。” 时天龙众同声说偈： “王于舍卫城， 伐鼓吹战䗍； 法王祇洹林， 击于大法鼓。” 佛告迦叶：“汝今当以问难之桴击大法鼓，如来法王当为汝说，天中之天当决汝疑。” 尔时，世尊告大迦叶：“有比丘名信大方广，若有四众闻其名者，贪恚痴箭悉皆拔出。所以者何？迦叶！譬如波斯匿王有耆婆子，名曰上药。若波斯匿王与敌国战时，告上药言：‘汝今速持能为众生拔箭药来。’尔时上药即持 现代汉语译本：佛陀说：‘如果比丘（bhiksu，男性出家修行者）、比丘尼（bhiksuni，女性出家修行者）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士）能够按照戒律学习，并圆满遵守波罗提木叉（pratimoksa，戒律），善于安住于律仪之中，那么如来就会给予人天安乐。那些有大功德能够降伏四魔（烦恼魔、五蕴魔、死魔、天魔）的人，如来会用四真谛（苦、集、灭、道）的解脱之丝绸，为他们加冕。如果有人具有增上的信心和理解，寻求佛的宝藏，追求常住的法身，如来那时会用一切智（sarvajna）的甘露水灌顶，并用大乘的丝绸为他们加冕。大迦叶（Mahakasyapa）！我现在也像这样，用大乘的丝绸为你加冕，你在未来无量的佛所，应当护持这部经典。迦叶，你应该知道，在我灭度之后，你能够胜任护持这样的经典。’ 迦叶对佛说：‘我将遵从您的教诲。’ 他又对佛说：‘我从今天起，直到我灭度之后，都会常常护持并广泛宣说这部经典。’ 佛陀告诉迦叶：‘很好，很好！我现在将为你宣说大法鼓经。’ 这时，虚空中的诸天和龙众一同赞叹说：‘太好了，太好了！迦叶！今天诸天降下天花，诸龙王降下甘露水和细末香，安慰和喜悦一切众生，您应当被世尊建立为法的长子。’ 这时，天龙众一同说了偈语： ‘国王在舍卫城，敲鼓吹号角作战；法王在祇洹林，敲响大法鼓。’ 佛陀告诉迦叶：‘你现在应当用问难的鼓槌敲击大法鼓，如来法王会为你宣说，天中之天会为你解答疑惑。’ 这时，世尊告诉大迦叶：‘有一位比丘名叫信大方广，如果四众（比丘、比丘尼、优婆塞、优婆夷）听到他的名字，贪、嗔、痴的箭都会被拔出。为什么呢？迦叶！譬如波斯匿王（Prasenajit）有一个儿子叫耆婆（Jivaka），名叫上药。如果波斯匿王与敌国作战时，会告诉上药说：‘你现在快点拿来能够为众生拔箭的药。’那时上药就会拿着’