English
English version: If that were the case, there would be diminution, and this sutra (sutra, Buddhist scripture) would be meaningless. Therefore, Kasyapa (Kasyapa, a disciple of the Buddha)! The parinirvana (parinirvana, the final nirvana of the Buddha) of all Buddhas, the World Honored Ones, is actually permanent. Because of this meaning, the parinirvana of all Buddhas, the World Honored Ones, is actually not extinguished. Kasyapa asked the Buddha, 'Why is the parinirvana of all Buddhas not complete annihilation?' The Buddha told Kasyapa, 'It is so, it is so! Abandoning destruction becomes emptiness; it is so, it is so! The nirvana of all Buddhas is liberation.' The Great Drum Sutra, Scroll Two Translated by Tripitaka Master Gunabhadra of Tianzhu (India) of the Song Dynasty At that time, the World Honored One told Mahakasyapa, 'For example, if there is a king who practices giving, many hidden treasures (hidden treasures) will appear in his kingdom. Why is that? Because this king provides for the poor and suffering beings in various ways, so the hidden treasures naturally appear. Likewise, Kasyapa! The Bodhisattva of Great Expediency, because he widely speaks the profound Dharma treasures for the sake of sentient beings, is able to obtain this profound sutra that is free from non-Dharma—that is, the sutra corresponding to emptiness, no-form, and no-action—and also obtains the sutras of the Tathagata's permanence and the Tathagatagarbha.' 'Kasyapa! Like in Uttarakuru (Uttarakuru, one of the four continents), the naturally produced food is taken by everyone together, and there is no diminution. Why is that? Because the people there, throughout their lives, have no thought of self and no thought of miserliness. Likewise, Kasyapa! If the bhiksus (bhiksu, ordained monks), bhiksunis (bhiksuni, ordained nuns), upasakas (upasaka, lay male followers), and upasikas (upasika, lay female followers) of this Jambudvipa (Jambudvipa, the continent we live on) obtain this profound sutra, write it, uphold it, recite it, thoroughly understand it, and widely proclaim it to others, they will ultimately not feel tired, will not doubt, and will not slander. By the power of the Buddha, they will always receive natural and wish-fulfilling offerings, and even until bodhi (bodhi, enlightenment), they will not lack or be exhausted, except for the retribution of fixed karma.' 'Just like a monk who upholds the precepts without laziness, heavenly beings will attend and make offerings throughout his life. If they can, regarding this profound sutra, not even give rise to a single thought of slander, they will obtain the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) and the Tathagata's permanence, and will always be able to see the Buddhas, draw near to them, and make offerings. Just like a chakravartin (chakravartin, an ideal monarch who rules the world), wherever he goes, the seven treasures (seven treasures) will always follow.' --------------------------------------------------------------------------------
Chinese
如是安慰说者所住之处，如是比经常与彼俱。如转轮圣王所住之处，七宝随住不住余处，其非真宝住于余处。如是安慰说者现在所住，如是比经悉从他方来至其所，诸不了义空相应经于余处住。如是安慰说者所住至方，此经常随；如转轮圣王所游之处，诸余众生随顺王者，作如是念：‘彼王所住我亦应去。’如是安慰说者所住之处，如是比经亦复常随。如转轮圣王出于世时，七宝随出。如是安慰说者出于世间，如是比经亦随出现。如转轮圣王所有七宝，若失一宝，彼王寻求，必至宝所。如是安慰说者，为闻此经，处处寻求，要至经所。 “复次，如转轮圣王不出世时，诸余小王力转轮王，和合诸王各现于世。如是，诸方无人演说此深经处，余杂说者说诸杂经——所谓正不正杂经——彼诸众生亦如是随学。彼随学时，闻此如来藏如来常住究竟深经，心生疑惑。于安慰说者生恚害心，轻贱嗤笑，不生爱念，骂辱不忍，作如是说：‘此将文笔，魔之所说。’谓为毁法，悉弃舍去各还本处，更相破坏犯戒邪见，终不能得如是比经。所以者何？安慰说者所住之处，此经随住故。 “尔时，世间多有众生见闻摩诃衍经而生诽谤。莫生恐畏。所以者何？五浊世时，正法损减，多有众生谤摩诃衍。如七家村中必出茶夷尼鬼 现代汉语译本：就像安慰说法者所居住的地方一样，这样的经典也经常与他同在。如同转轮圣王（Chakravartin, 拥有统治世界的理想君主）所居住的地方，七宝（七种珍宝，象征王权的七种宝物）也随之居住，不会在其他地方停留，那些不是真正的珍宝则会留在其他地方。同样，安慰说法者现在所居住的地方，这样的经典也会从四面八方来到他这里，那些不究竟、与空性相应的经典则会留在其他地方。就像安慰说法者所居住的地方一样，这样的经典也经常跟随；如同转轮圣王所游历的地方，其他众生也会跟随国王，并这样想：‘国王所居住的地方，我也应该去。’同样，安慰说法者所居住的地方，这样的经典也经常跟随。如同转轮圣王出现在世间时，七宝也随之出现。同样，安慰说法者出现在世间，这样的经典也会随之出现。如同转轮圣王拥有的七宝，如果失去一件，国王会去寻找，一定会找到宝物所在的地方。同样，安慰说法者为了听闻这部经典，也会到处寻找，一定要找到经典所在的地方。 再者，如同转轮圣王没有出现于世时，其他小王会依附转轮王的力量，各个小王会出现在世间。同样，在各处没有人演说这部深奥的经典时，其他杂说者会说各种杂乱的经典——所谓正与不正混杂的经典——那些众生也会随之学习。当他们随之学习时，听到这部如来藏（Tathagatagarbha, 佛性）如来常住究竟的深奥经典，心中会产生疑惑。对安慰说法者产生嗔恨和伤害之心，轻视嘲笑，不生爱念，谩骂侮辱，不能忍受，并这样说：‘这是拿着笔墨，魔所说的。’认为这是毁坏佛法，都抛弃离去，各自回到原来的地方，互相破坏，犯戒邪见，最终不能得到这样的经典。这是为什么呢？因为安慰说法者所居住的地方，这部经典也随之居住。 那时，世间会有很多众生见到听闻大乘经典而产生诽谤。不要因此感到恐惧。这是为什么呢？因为在五浊恶世（Klesha, 充满烦恼的时代）时，正法会衰减，很多众生会诽谤大乘经典。就像在七家村中一定会出现茶夷尼鬼（一种恶鬼）一样。
English
English version: Just as the place where the comforter dwells, so too does this sutra constantly abide with him. Like the place where a Chakravartin (a universal monarch) dwells, the seven treasures (seven precious objects symbolizing the king's power) also reside, not staying elsewhere, while those that are not true treasures remain elsewhere. Similarly, where the comforter now dwells, this sutra comes to him from all directions, while those non-definitive sutras that correspond to emptiness remain elsewhere. Just as the place where the comforter dwells, this sutra also constantly follows; like the places where a Chakravartin travels, other beings follow the king, thinking, 'Where the king dwells, I should also go.' Similarly, where the comforter dwells, this sutra also constantly follows. Just as when a Chakravartin appears in the world, the seven treasures also appear. Similarly, when the comforter appears in the world, this sutra also appears. Just as the Chakravartin has seven treasures, if one is lost, the king seeks it, and will surely find where the treasure is. Similarly, the comforter, in order to hear this sutra, seeks everywhere, and must find where the sutra is. Furthermore, just as when a Chakravartin does not appear in the world, other minor kings rely on the power of the Chakravartin, and each minor king appears in the world. Similarly, in places where no one expounds this profound sutra, other miscellaneous speakers speak various miscellaneous sutras—so-called mixed sutras of right and wrong—and those beings also follow and learn them. When they follow and learn, upon hearing this profound sutra of the Tathagatagarbha (Buddha-nature), the Tathagata's eternal and ultimate abode, they will have doubts in their minds. They will develop hatred and harmful intentions towards the comforter, belittling and mocking him, not generating love and respect, scolding and insulting him, unable to endure, and saying, 'This is written with pen and ink, spoken by Mara (demon).' They consider it to be destroying the Dharma, and all abandon it, returning to their original places, mutually destroying each other, violating precepts, and holding wrong views, ultimately unable to obtain such a sutra. Why is this? Because where the comforter dwells, this sutra also dwells. At that time, many beings in the world will see and hear the Mahayana sutras and generate slander. Do not be afraid. Why is this? Because in the age of the five turbidities (Klesha, an era full of afflictions), the true Dharma will decline, and many beings will slander the Mahayana sutras. Just as in a village of seven families, a Teayini ghost (a type of evil spirit) will surely appear. --------------------------------------------------------------------------------
Chinese
。如是，比经所行之处，七人众中必有谤者。 “迦叶！譬如同戒之人相见欢喜。彼亦如是，各各毁戒，于说法众中闻是经时，更相瞻视，作戏笑言：‘何者众生界？何者为常？’瞻彼颜色作是思惟：‘彼是我伴。’更相慈愍。如是作已，守性而住、守性而去。如婆罗门长者种性，生子习恶，父母训诫，曾不改悔。舍家而去，随逐恶友，斗诸鸟兽，以为戏乐。如是展转，乃至他国，要结同类，共为非法，是为同行。不乐此经者亦复如是，见他诵说而反戏笑。所以者何？尔时众生并多懈怠，持戒宽缓，为法留难，彼诸同行相随诽谤。” 迦叶白佛言：“呜呼！真是恶时。” 佛告迦叶：“至于尔时安慰说者，当如之何？迦叶！譬如城邑边近路之田，为诸人众象马侵食。彼时田主使一人监视，监视之人不勤守护，复更增足二、三、四、五、若十、二十、乃至百人。守者逾多，取者弥众。最后一人作是思惟：‘如此守视非一切护，当善方便令无侵害。’即取田苗手自惠施，彼生感愧田苗得全。迦叶！若能如是善方便者，于我灭后能护此经。” 迦叶白佛言：“世尊！我终不能摄彼恶人，宁以两肩荷负须弥至百千劫，不能堪忍听彼恶人犯戒、灭法、谤法、污法，如是诸恶非法音声。世尊！我宁属他为 现代汉语译本：‘如此，当这部经流传之处，七人众中必定有人会诽谤它。’ ‘迦叶！譬如同一戒律的人相见时会感到欢喜。那些诽谤者也像这样，他们各自毁坏戒律，在说法的大众中听到这部经时，会互相看着对方，嬉笑着说：‘什么是众生界？什么是常住不变的？’他们观察彼此的脸色，心想：‘他是我的同伴。’于是更加互相怜悯。这样做了之后，他们就固守自己的本性而住，固守自己的本性而离去。就像婆罗门长者的后代，生了孩子却习染恶习，父母教训他们，他们也从不悔改。他们离家而去，追随恶友，与鸟兽搏斗，以此为乐。这样辗转流浪，甚至到了其他国家，也要结交同类，一起做非法的事情，这就是所谓的同行。不乐于这部经的人也是这样，看到别人诵读这部经反而会嘲笑。这是为什么呢？因为那时众生大多懈怠，持戒松懈，为佛法设置障碍，那些同行的人互相跟随诽谤。’ 迦叶对佛说：‘呜呼！真是个邪恶的时代。’ 佛告诉迦叶：‘到了那个时候，安慰说法的人，应当如何做呢？迦叶！譬如城邑边靠近道路的田地，被众人、大象、马匹侵食。那时田地的主人派一个人去监视，监视的人不勤奋守护，又增加二、三、四、五人，甚至十人、二十人，乃至一百人。守护的人越多，侵占的人也越多。最后一个人这样想：‘这样守护并非万全之策，应当想个好办法让田地不受侵害。’于是他就把田里的庄稼拿出来，亲手施舍给那些侵占者，那些人感到惭愧，田里的庄稼才得以保全。迦叶！如果能像这样善巧方便，在我灭度之后就能守护这部经。’ 迦叶对佛说：‘世尊！我终究不能摄服那些恶人，我宁愿用两肩扛起须弥山，经历百千劫，也不能忍受听那些恶人犯戒、灭法、诽谤佛法、玷污佛法，以及这些种种邪恶非法的声音。世尊！我宁愿属于他人为奴，也不愿听闻这些恶事。’
English
English version: 'Thus, wherever this sutra is practiced, there will surely be slanderers among the seven assemblies.' 'Kashyapa! It is like those who share the same precepts rejoice when they meet. Those slanderers are also like that; they each break the precepts. When they hear this sutra in the assembly where the Dharma is preached, they look at each other, laugh, and say: ‘What is the realm of sentient beings? What is permanent?’ They observe each other's expressions and think: ‘He is my companion.’ Then they feel even more compassion for each other. After doing this, they abide by their nature and leave by their nature. It is like the descendants of a Brahmin elder, whose children learn evil habits. Their parents teach them, but they never repent. They leave home, follow evil friends, fight with birds and beasts, and take this as their pleasure. They wander from place to place, even to other countries, where they seek out those of the same kind to commit unlawful acts together. This is what is meant by ‘those who walk together.’ Those who do not rejoice in this sutra are also like this; when they see others reciting it, they laugh instead. Why is this? Because at that time, most sentient beings are lazy, lax in keeping the precepts, and create obstacles to the Dharma. Those who walk together follow each other in slander.' Kashyapa said to the Buddha: 'Alas! Truly, it is an evil time.' The Buddha told Kashyapa: 'At that time, what should those who comfort and preach do? Kashyapa! It is like a field near a road by a city, which is trampled by people, elephants, and horses. At that time, the owner of the field sends someone to watch over it. The watchman is not diligent in guarding it, so he adds two, three, four, five, or even ten, twenty, or a hundred more people. The more guards there are, the more people take from the field. Finally, one person thinks: ‘Guarding like this is not a complete solution; I should find a good way to prevent harm.’ So he takes the crops from the field and gives them away with his own hands. Those who took from the field feel ashamed, and the crops are preserved. Kashyapa! If one can use such skillful means, one can protect this sutra after my parinirvana.' Kashyapa said to the Buddha: 'World Honored One! I will never be able to subdue those evil people. I would rather carry Mount Sumeru on both shoulders for hundreds of thousands of kalpas than endure hearing those evil people break the precepts, destroy the Dharma, slander the Dharma, defile the Dharma, and all such evil and unlawful sounds. World Honored One! I would rather belong to another as a slave than hear these evil things.' --------------------------------------------------------------------------------