English
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' -------------------------------------------------------------------------------- 消毒药，王以涂战鼓，若涂、若熏、若打。若彼众生被毒箭者，闻其鼓声，若一由旬、若二由旬，箭悉拔出。如是，迦叶！若有闻信方广比丘名者，贪恚痴箭悉皆拔出。所以者何？彼因此经增广正法，以彼现法成就故，得此大果。大迦叶！汝当观彼无心凡鼓，以无心药，若涂、若熏、若打，有如是力，饶益众生；况复闻彼菩萨摩诃萨信方广比丘名，而不能除众生三毒？” 迦叶白佛言：“若闻菩萨名者，能除众生三种毒箭，况称世尊名号功德、言南无释迦牟尼？若称叹释迦牟尼名号功德，能拔众生三种毒箭，况复闻此大法鼓经，安慰演说若偈若句？况复广说，而不能拔三种毒箭？” 佛告迦叶：“如我先说，净戒比丘随心所欲，以本愿故。一切诸佛皆有是法，所谓不作不起不灭大法鼓经。是故，迦叶！汝于来世亦当如我。所以者何？若有四众闻汝名者，三种毒箭悉得拔出。是故，迦叶！汝今当问大法鼓经，于我灭后，久于世间护持宣布。” 迦叶白佛言：“善哉，世尊！今当为我说大法鼓经。” 佛告迦叶：“汝于大法鼓经应少咨问。” 尔时迦叶即白佛言：“善哉，世尊！当请所疑。如世尊所说，若有有则有苦乐、无有则无苦乐，此有何义？” 佛告迦叶：“若无有者，谓般 { "translations": [ "现代汉语译本", "消毒药，国王用来涂抹战鼓，无论是涂、熏还是敲击。如果那些众生被毒箭所伤，听到战鼓的声音，无论是一由旬（约11-16公里）还是二由旬（约22-32公里）远，箭都会被拔出。同样，迦叶（佛陀的十大弟子之一）！如果有人听到并相信‘方广’（指大乘佛法）比丘的名字，贪、嗔、痴这三支毒箭都会被拔出。这是为什么呢？因为他们通过这部经增长了正法，并因此在现世就获得了成就，得到了如此大的果报。大迦叶！你看看那无心的凡鼓，用无心的药，无论是涂、熏还是敲击，都有如此大的力量，能够利益众生；更何况是听到菩萨摩诃萨（伟大的菩萨）‘信方广’比丘的名字，难道不能够去除众生的三毒吗？” , "迦叶对佛说：‘如果听到菩萨的名字，就能去除众生三种毒箭，更何况是称念世尊（佛陀）的名号功德，说“南无释迦牟尼（皈依释迦牟尼佛）”呢？如果称赞释迦牟尼的名号功德，就能拔除众生三种毒箭，更何况是听闻这部大法鼓经，安慰演说，无论是偈颂还是句子？更何况是广泛宣说，难道不能拔除三种毒箭吗？’", "佛告诉迦叶：‘正如我先前所说，持戒清净的比丘可以随心所欲，因为他们有本愿。一切诸佛都有这样的法，就是所谓的不作、不起、不灭的大法鼓经。所以，迦叶！你将来也应当像我一样。这是为什么呢？如果四众弟子（比丘、比丘尼、优婆塞、优婆夷）听到你的名字，三种毒箭都会被拔出。所以，迦叶！你现在应当询问大法鼓经，在我灭度之后，长久地在世间护持和宣扬。’", "迦叶对佛说：‘太好了，世尊！现在请为我宣说大法鼓经。’", "佛告诉迦叶：‘你对于大法鼓经应当少加询问。’", "这时，迦叶立刻对佛说：‘太好了，世尊！我当请问我的疑惑。正如世尊所说，如果有“有”，就有苦乐；如果没有“有”，就没有苦乐，这是什么意思呢？’", "佛告诉迦叶：‘如果没有“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).'" ] } --------------------------------------------------------------------------------
Chinese
涅槃第一之乐，是故离苦乐得般涅槃第一之乐。若苦、若乐，彼则是有。若无有者，则无苦乐。是故欲得般涅槃者，当求断有。” 尔时世尊欲重宣此义，而说偈言： “一切有无常， 亦无不变异， 彼有有苦乐， 无有无苦乐。 不为无苦乐， 为则有苦乐， 莫乐诸有为， 亦勿更习近。 若人得安乐， 还复坠于苦； 若不到涅槃， 不住安乐处。” 尔时迦叶以偈答言： “众生不为有， 涅槃第一乐， 彼则名字乐， 无有受乐者。” 尔时世尊复说偈言： “常解脱非名， 妙色湛然住， 非声闻缘觉、 菩萨之境界。” 迦叶白佛言：“世尊！云何言色而复常住？” 佛告迦叶：“今当说譬。譬如士夫从南方摩头逻来。有人问彼：‘汝从何来？’士夫答言：‘从摩头逻来。’即复问言：‘摩头逻为在何方？’时彼士夫即指南方。迦叶！非为彼人于此得信耶？所以者何？以是士夫自见彼来故。如是，迦叶！以我见故，汝当信我。” 尔时世尊即说偈言： “譬如有士夫， 以手指虚空， 我今亦如是， 名字说解脱。 譬如彼士夫， 远自南方来， 今我亦如是， 从彼涅槃出。 “然彼，迦 现代汉语译本：涅槃（Nirvana）最殊胜的快乐，因此要远离苦乐才能获得涅槃最殊胜的快乐。如果存在苦或乐，那么就存在‘有’（存在）。如果不存在‘有’，那么就没有苦乐。因此，想要获得涅槃的人，应当寻求断除‘有’。 当时，世尊（释迦牟尼佛）为了再次阐明这个道理，说了偈语： ‘一切存在都是无常的，也没有什么是不变的。有‘有’就会有苦乐，没有‘有’就没有苦乐。不是为了没有苦乐，为了‘有’就会有苦乐。不要贪恋各种‘有为’（因缘和合的事物），也不要再亲近它们。如果人得到安乐，还会再次堕入痛苦；如果不到达涅槃，就不能安住在安乐之处。’ 当时，迦叶（佛陀的弟子）用偈语回答说： ‘众生不是为了‘有’，涅槃才是最殊胜的快乐，那只是名字上的快乐，没有承受快乐的人。’ 当时，世尊又说了偈语： ‘真正的解脱不是名字，微妙的色（物质）湛然常住，不是声闻（听闻佛法而修行的人）、缘觉（靠自己觉悟的人）、菩萨（发愿救度众生的人）的境界。’ 迦叶对佛说：‘世尊！为什么说色（物质）是常住的呢？’ 佛告诉迦叶：‘现在我来打个比方。譬如有一个人从南方的摩头逻（Mathura，古印度城市）来。有人问他：‘你从哪里来？’那个人回答说：‘从摩头逻来。’又问：‘摩头逻在哪个方向？’那个人就指向南方。迦叶！难道这个人不会因此而相信吗？为什么呢？因为这个人亲眼看见自己从那里来。同样，迦叶！因为我亲眼所见，你应该相信我。’ 当时，世尊说了偈语： ‘譬如有一个人，用手指指向虚空，我现在也是这样，用名字来说解脱。譬如那个人，从遥远的南方来，我现在也是这样，从涅槃中出来。’ ‘然而，迦叶，'
English
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,’ --------------------------------------------------------------------------------