T12n0390_佛臨涅槃記法住經
大正藏第 12 冊 No. 0390 佛臨涅槃記法住經
No. 390
佛臨涅槃記法住經
大唐三藏法師玄奘奉 詔譯
如是我聞：
一時薄伽梵，在拘尸城力士生地娑羅雙林，與無量無數聲聞、菩薩摩訶薩俱，並諸天、人、阿素洛等，一切大眾前後圍繞。時薄伽梵臨般涅槃，愍眾生故，以慈軟音告阿難曰：「吾今不久當般涅槃，一切有為無不悉舍，一切佛事皆已究竟；我已宣說離窟宅法、妙甘露法、最自在法、極安樂法，是法深妙難解難知，不可尋思超尋思境，諸大聖者自內所證。我又三轉無上法輪，其輪威猛具十二相，諸餘沙門或婆羅門、天魔梵等，皆無有能如實轉者。我已為諸天人吹大法䗍，擊大法鼓，覺悟長夜無明睡眠。我已為諸天人建大法幢，然大法炬，普照一切除滅闇冥。我已為諸有情作大法橋，為大法船，濟渡一切暴流所溺。我已為諸有情注大法流，降大法雨，一切枯槁皆令潤洽。我已開顯解脫正路，引諸世間迷失道者，若諸有情我應度者皆已度訖，諸未度者皆亦為作得度因緣。我已降伏一切外道；我已摧滅一切邪論；我已傾覆諸魔宮殿；我已破壞一切魔軍，正師子吼作大佛事，圓滿丈夫本所誓願，護持法眼令無毀缺，化諸聲聞，授菩薩記，為未來世無
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，薄伽梵（世尊）在拘尸城（Kushinagar）力士生地娑羅雙林（娑羅樹林），與無量無數的聲聞（Sravaka，佛陀的弟子）、菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在一起，還有諸天、人、阿素洛（Asura，非天）等一切大眾前後圍繞。當時，薄伽梵臨近般涅槃（Parinirvana，完全的涅槃），爲了憐憫眾生，用慈悲柔和的聲音告訴阿難（Ananda，佛陀的侍者）說：『我今不久將要般涅槃，一切有為法（Samskrta，因緣和合的事物）都將捨棄，一切佛事都已經究竟圓滿；我已經宣說了離窟宅法（遠離煩惱的法）、妙甘露法（不死之法）、最自在法（最自由的法）、極安樂法（最安樂的法），這些法深奧微妙，難以理解和知曉，不可思議，超越了尋思的境界，是諸大聖者自己內心所證悟的。我又三轉無上法輪（Dharmacakra，佛陀的教法），這個法輪威猛，具有十二種相，其餘的沙門（Sramana，出家修行者）或婆羅門（Brahmana，婆羅門教的祭司）、天魔梵（天界的魔王）等，都沒有能夠如實轉動的。我已經為諸天人吹響大法螺（Dharmasankha，象徵佛法的法器），擊打大法鼓（Dharmadundubhi，象徵佛法的法器），覺悟了長夜無明的睡眠。我已經為諸天人建立大法幢（Dharmadhvaja，象徵佛法的旗幟），點燃大法炬（Dharmadipa，象徵佛法的火炬），普遍照耀一切，除滅黑暗。我已經為諸有情（Sattva，一切眾生）做了大法橋（Dharmasetu，象徵佛法的橋樑），做了大法船（Dharmanau，象徵佛法的船），救度一切被暴流所淹沒的眾生。我已經為諸有情注入大法流（Dharmasrota，象徵佛法的河流），降下大法雨（Dharmamegha，象徵佛法的雨），使一切枯槁都得到滋潤。我已經開顯了解脫的正路，引導世間迷失道路的人，凡是我應該度化的有情都已經度化完畢，那些沒有度化的，我也為他們做了得度的因緣。我已經降伏了一切外道（Tirthika，不信奉佛教的修行者）；我已經摧毀了一切邪論；我已經傾覆了諸魔的宮殿；我已經破壞了一切魔軍，發出正師子吼（Simhanada，佛陀的說法），做了偉大的佛事，圓滿了大丈夫本來的誓願，護持法眼（Dharmacaksu，智慧之眼）使之沒有毀壞缺失，教化了諸聲聞，授了菩薩記（Vyakarana，對未來成佛的預言），為未來世的無
【English Translation】 English version: Thus have I heard: At one time, the Bhagavan (World-Honored One) was in the Sala Grove, the birthplace of the mighty ones in Kushinagar, together with countless Sravakas (Disciples of the Buddha), Bodhisattva-Mahasattvas (Great Bodhisattvas), and all the great assemblies of Devas (Gods), humans, Asuras (Demigods), and others, surrounding him. At that time, the Bhagavan was about to enter Parinirvana (Complete Nirvana), and out of compassion for all beings, he spoke to Ananda (Buddha's attendant) in a gentle and compassionate voice, saying: 'I will soon enter Parinirvana, and all conditioned things (Samskrta) will be relinquished, and all the Buddha's works have been completed; I have already proclaimed the Dharma of leaving the dwelling place (the Dharma of abandoning afflictions), the Dharma of the wonderful nectar (the Dharma of immortality), the Dharma of the greatest freedom, and the Dharma of the utmost bliss. These Dharmas are profound and subtle, difficult to understand and know, inconceivable, beyond the realm of thought, and are realized by the great sages within themselves. I have also turned the unsurpassed Dharma Wheel (Dharmacakra) three times, and this wheel is powerful and has twelve aspects. No other Sramanas (Ascetics) or Brahmanas (Priests), or Deva-Maras (Heavenly Demons), etc., have been able to turn it as it truly is. I have already blown the great Dharma Conch (Dharmasankha) for the Devas and humans, and struck the great Dharma Drum (Dharmadundubhi), awakening them from the sleep of ignorance of the long night. I have already erected the great Dharma Banner (Dharmadhvaja) for the Devas and humans, and lit the great Dharma Torch (Dharmadipa), illuminating all and dispelling darkness. I have already made the great Dharma Bridge (Dharmasetu) for all sentient beings (Sattva), and the great Dharma Boat (Dharmanau), to ferry all those who are drowning in the torrents. I have already poured the great Dharma Stream (Dharmasrota) for all sentient beings, and sent down the great Dharma Rain (Dharmamegha), causing all that is withered to be nourished. I have already revealed the right path to liberation, guiding those in the world who have lost their way. All the sentient beings that I should have saved have already been saved, and for those who have not yet been saved, I have also created the conditions for their salvation. I have already subdued all the Tirthikas (Non-Buddhist ascetics); I have already destroyed all false doctrines; I have already overthrown the palaces of the Maras; I have already destroyed all the Mara's armies, and roared the true Lion's Roar (Simhanada), accomplishing the great Buddha's work, fulfilling the original vows of a great man, protecting the Dharma Eye (Dharmacaksu) so that it is not destroyed or deficient, teaching the Sravakas, and giving the Bodhisattva predictions (Vyakarana) for the future world without
上佛眼，開照世間常無斷絕。阿難！汝等當於如是無上正法勤加護持令不滅沒。阿難！我今更無所作，唯大涅槃是所歸趣。」
爾時阿難聞佛語已悲慕感絕，良久而言：「未審如來為諸有情，三無數劫勤苦所得無上正法，于佛滅后住世幾時，饒益天人阿素洛等，當漸隱沒？」
爾時世尊重以慈音告阿難曰：「諸佛化跡，法皆如是，勿復憂悲。無上正法於我滅后，住世千年饒益天、人、阿素洛等，從是已后漸當隱沒。
「阿難當知！我涅槃后第一百年，吾聖教中聖法堅固，我諸弟子聰慧多聞，無畏辯才能伏邪論，具大神力，于諸有情多所饒益；由是義故，天龍歡喜勤加守護，國王大臣長者居士亦復如是，善識福田，于佛法僧深生凈信，供養恭敬尊重讚歎。一百年末有大國王，名阿輸迦，出現於世，具大威力王贍部洲，建窣堵波高廣嚴飾，其數滿足八萬四千，供養吾身所留舍利，令無量眾見聞歡喜，皆樹生天解脫之業。
「我涅槃后第二百年，吾聖教中寂靜堅固，我諸弟子聰慧多聞，如天人師，具大威德多所饒益；以是義故，天龍歡喜常加守護，國王大臣長者居士亦復如是，善識福田，于佛法僧深生凈信，供養恭敬尊重讚歎。
「我涅槃后第三百年，吾聖教中正行堅固，我諸弟子證慧解脫
【現代漢語翻譯】 現代漢語譯本：佛陀睜開佛眼，照耀世間，光明永不間斷。阿難！你們應當對這無上的正法勤加護持，使其不致滅沒。阿難！我現在已沒有什麼可做的了，唯有進入大涅槃才是我的歸宿。 那時，阿難聽了佛陀的話，悲傷感嘆，良久才說：『請問如來，您爲了一切有情眾生，歷經三無數劫勤苦修得的無上正法，在佛陀滅度后，能住世多久，利益天人、阿修羅（Asura，意為非天）等眾生，又將何時逐漸隱沒？』 這時，世尊以慈悲的聲音告訴阿難說：『諸佛的教化示現，其法皆是如此，不必再憂愁悲傷。無上的正法在我滅度后，將住世千年，利益天、人、阿修羅等眾生，此後將逐漸隱沒。』 『阿難應當知道！我涅槃后第一個百年，我的聖教中聖法堅固，我的弟子們聰慧多聞，具有無畏的辯才，能夠降伏邪論，具有大神力，對一切有情眾生多有利益；因為這個緣故，天龍歡喜，勤加守護，國王、大臣、長者、居士也是如此，善於識別福田，對佛法僧三寶深生凈信，供養、恭敬、尊重、讚歎。一百年末，有一位大國王，名叫阿輸迦（Asoka，意為無憂王），將出現於世，具有大威力，統治贍部洲（Jambudvipa，意為閻浮提），建造佛塔（Stupa，意為佛塔）高廣莊嚴，其數量達到八萬四千座，供養我所留下的舍利，使無量眾生見聞歡喜，都種下生天解脫的善業。 『我涅槃后第二個百年，我的聖教中寂靜堅固，我的弟子們聰慧多聞，如同天人導師，具有大威德，多有利益；因為這個緣故，天龍歡喜，常常加以守護，國王、大臣、長者、居士也是如此，善於識別福田，對佛法僧三寶深生凈信，供養、恭敬、尊重、讚歎。』 『我涅槃后第三個百年，我的聖教中正行堅固，我的弟子們證得智慧解脫。
【English Translation】 English version: The Buddha opened his Buddha-eye, illuminating the world, its light never ceasing. Ananda! You should diligently protect and uphold this supreme Dharma, ensuring it does not perish. Ananda! I now have nothing more to do; only the Great Nirvana is my destination. At that time, Ananda, having heard the Buddha's words, was filled with sorrow and lamentation. After a long while, he spoke: 'I wonder, Tathagata, for the sake of all sentient beings, the supreme Dharma that you have attained through countless kalpas of diligent practice, how long will it remain in the world after the Buddha's passing, benefiting gods, humans, Asuras (non-god beings), and when will it gradually disappear?' Then, the World Honored One, with a compassionate voice, told Ananda: 'The manifestations of the Buddhas and their teachings are all like this, do not be sorrowful or grieve. The supreme Dharma, after my passing, will remain in the world for a thousand years, benefiting gods, humans, Asuras, and other beings. After that, it will gradually disappear.' 'Ananda, you should know! In the first hundred years after my Nirvana, the sacred Dharma in my holy teachings will be firm. My disciples will be wise and learned, possessing fearless eloquence, able to subdue heretical views, and possessing great spiritual power, greatly benefiting all sentient beings. Because of this, the gods and dragons will rejoice and diligently protect it. Kings, ministers, elders, and lay practitioners will also be like this, knowing the field of merit, having deep pure faith in the Buddha, Dharma, and Sangha, offering, respecting, honoring, and praising them. At the end of the first hundred years, a great king named Asoka (meaning 'without sorrow') will appear in the world, possessing great power, ruling Jambudvipa (meaning 'rose apple tree continent'), building stupas (meaning 'Buddhist shrine') that are tall, vast, and adorned, numbering eighty-four thousand, offering the relics I have left behind, causing countless beings to see and hear them with joy, and planting the seeds of good karma for rebirth in heaven and liberation.' 'In the second hundred years after my Nirvana, the tranquility in my holy teachings will be firm. My disciples will be wise and learned, like teachers of gods and humans, possessing great virtue, greatly benefiting others. Because of this, the gods and dragons will rejoice and constantly protect it. Kings, ministers, elders, and lay practitioners will also be like this, knowing the field of merit, having deep pure faith in the Buddha, Dharma, and Sangha, offering, respecting, honoring, and praising them.' 'In the third hundred years after my Nirvana, the righteous practice in my holy teachings will be firm, and my disciples will attain wisdom and liberation.'
俱分解脫，身證見至無量百千，由是多人得聖果故，天龍歡喜常加守護，國王大臣長者居士亦復如是，善識福田，于佛法僧深生凈信，供養恭敬尊重讚歎。
「我涅槃后第四百年，吾聖教中遠離堅固，我諸弟子樂住空閑勤修寂定；以是義故，天龍歡喜常隨守護，國王大臣長者居士亦復如是，善識福田，于佛法僧深生凈信，供養恭敬尊重讚歎。
「我涅槃后第五百年，吾聖教中法義堅固，我諸弟子愛樂正法，精勤修學論議抉擇；由是義故，天龍歡喜常勤守護，國王大臣長者居士亦復如是，善識福田，于佛法僧深生凈信，供養恭敬尊重讚歎。
「我涅槃后第六百年，吾聖教中法教堅固，我諸弟子多於教法精勤誦習心無厭倦，能多饒益無量有情；以是義故，天龍歡喜勤加守護，國王大臣長者居士亦復如是，善識福田，于佛法僧深生凈信，供養恭敬尊重讚歎，然于義趣多有懷疑。
「我涅槃后第七百年，吾聖教中利養堅固，天、龍、藥叉、阿素洛等，于佛法僧供養恭敬尊重讚歎，我諸弟子多著利養恭敬名譽，于增上學戒定慧等不勤修習。
「我涅槃后第八百年，吾聖教中乖爭堅固，我諸弟子多相嫌嫉結構惡人，塵坌訕謗輕訶持戒，鄙賤多聞不念六和，專思乖爭見不善巧，不敬師長不正知住，欺
【現代漢語翻譯】 現代漢語譯本：他們都能夠徹底解脫，親身證悟達到無量百千的境界，因此很多人得以證得聖果。天龍（天神和龍神）因此歡喜，常常加以守護，國王、大臣、長者、居士也同樣如此，他們善於識別福田，對佛、法、僧三寶深生清凈的信心，供養、恭敬、尊重、讚歎。 現代漢語譯本：『我涅槃后第四百年，我的聖教中遠離了堅固的修行，我的弟子們喜歡住在空閑的地方，勤奮地修習寂靜禪定；因為這個原因，天龍歡喜，常常隨侍守護，國王、大臣、長者、居士也同樣如此，他們善於識別福田，對佛、法、僧三寶深生清凈的信心，供養、恭敬、尊重、讚歎。』 現代漢語譯本：『我涅槃后第五百年，我的聖教中法義堅固，我的弟子們喜愛正法，精勤地修學、論議、抉擇；因為這個原因，天龍歡喜，常常勤加守護，國王、大臣、長者、居士也同樣如此，他們善於識別福田，對佛、法、僧三寶深生清凈的信心，供養、恭敬、尊重、讚歎。』 現代漢語譯本：『我涅槃后第六百年，我的聖教中法教堅固，我的弟子們大多對教法精勤誦習，心中沒有厭倦，能夠多多饒益無量眾生；因為這個原因，天龍歡喜，勤加守護，國王、大臣、長者、居士也同樣如此，他們善於識別福田，對佛、法、僧三寶深生清凈的信心，供養、恭敬、尊重、讚歎，然而對於義理的理解多有懷疑。』 現代漢語譯本：『我涅槃后第七百年，我的聖教中利養堅固，天、龍、藥叉（一種守護神）、阿素洛（一種非天神）等，對佛、法、僧三寶供養、恭敬、尊重、讚歎，我的弟子們大多執著于利養、恭敬、名譽，對於增上學（戒、定、慧）等不勤奮修習。』 現代漢語譯本：『我涅槃后第八百年，我的聖教中乖爭堅固，我的弟子們大多互相嫌棄嫉妒，勾結惡人，塵土般地誹謗、輕視、呵斥持戒者，鄙視輕賤多聞者，不念六和（六種和合相處之道），專心思考乖爭，見解不善巧，不尊敬師長，不正知住，欺騙』
【English Translation】 English version: They all attain complete liberation, personally witnessing and reaching immeasurable hundreds of thousands of states. Consequently, many people attain the holy fruit. The Devas (gods) and Nagas (dragons) are delighted and constantly protect them. Kings, ministers, elders, and lay practitioners are also the same, recognizing the field of merit, and developing deep pure faith in the Buddha, Dharma, and Sangha, offering, respecting, honoring, and praising them. English version: 'Four hundred years after my Nirvana, the steadfastness in my holy teachings will diminish. My disciples will prefer to dwell in secluded places, diligently practicing tranquil meditation. Because of this, the Devas and Nagas will be pleased and constantly protect them. Kings, ministers, elders, and lay practitioners will also be the same, recognizing the field of merit, and developing deep pure faith in the Buddha, Dharma, and Sangha, offering, respecting, honoring, and praising them.' English version: 'Five hundred years after my Nirvana, the meaning of the Dharma in my holy teachings will be firm. My disciples will love the true Dharma, diligently studying, discussing, and discerning. Because of this, the Devas and Nagas will be pleased and constantly protect them. Kings, ministers, elders, and lay practitioners will also be the same, recognizing the field of merit, and developing deep pure faith in the Buddha, Dharma, and Sangha, offering, respecting, honoring, and praising them.' English version: 'Six hundred years after my Nirvana, the teachings of the Dharma in my holy teachings will be firm. My disciples will mostly diligently recite and study the teachings, without weariness in their hearts, and will be able to greatly benefit countless sentient beings. Because of this, the Devas and Nagas will be pleased and diligently protect them. Kings, ministers, elders, and lay practitioners will also be the same, recognizing the field of merit, and developing deep pure faith in the Buddha, Dharma, and Sangha, offering, respecting, honoring, and praising them, yet they will have many doubts about the meaning of the teachings.' English version: 'Seven hundred years after my Nirvana, the pursuit of gain and offerings in my holy teachings will be firm. Devas, Nagas, Yakshas (a type of guardian spirit), Asuras (a type of demigod), etc., will offer, respect, honor, and praise the Buddha, Dharma, and Sangha. My disciples will mostly be attached to gain, respect, and fame, and will not diligently practice the higher trainings (sila, samadhi, prajna).' English version: 'Eight hundred years after my Nirvana, conflict and strife in my holy teachings will be firm. My disciples will mostly dislike and envy each other, colluding with evil people, slandering, belittling, and criticizing those who uphold the precepts, despising and belittling those who are learned, not mindful of the six harmonies, focusing on conflict and strife, having unskilled views, not respecting teachers, not abiding with right knowledge, deceiving'
誑諂曲言詞粗獷如栴茶羅，依附國王大臣長者，方便損費三寶財物，結惡朋黨折挫善人。
「我涅槃后第九百年，吾聖教中事業堅固，我諸弟子多營俗業耕種商估，通致使命以自存活，于諸如來所制學處，慢緩毀犯。
「我涅槃后第十百年，吾聖教中戲論堅固，我諸弟子多勤習學種種戲論，捨出世間諸佛正教，所謂契經、應頌、記別、諷誦、自說、緣起、譬喻、本事、本生、方廣、希法及與論義，精勤習誦世間戲論，所謂王論、賊論、戰論、食論、飲論、衣論、乘論、我論、淫論、男論、女論、諸國土論、諸河海論、諸外道論；由樂此等種種戲論，令諸沙門婆羅門等輕毀退失我之聖教。於我正法毗奈耶中，當有如斯諸惡苾芻、苾芻尼等，不善修習身戒心慧，更相忿爭謀毀誹謗，耽著妙好種種衣缽房舍敷具，由與諸惡徒黨集會，雖經多年守護凈戒，于須臾頃悉皆毀犯，雖經多年集諸善本，由多憂恚悉皆退失。以是因緣天龍等眾，悲傷懊惱舍不守護，國王大臣長者居士，於三寶所不生凈信誹謗輕毀，由是因緣令正法滅。
「從是已后諸苾芻等造惡轉深，國王大臣長者居士益不恭敬，三寶餘勢猶未全滅，故於彼時復有苾芻苾芻尼等，少欲知足護持禁戒，修行靜慮愛樂多聞，受持如來三藏教法，廣為四眾分
【現代漢語翻譯】 現代漢語譯本：他們以虛偽諂媚的言辭，粗暴如栴茶羅（一種有毒的樹），依附於國王、大臣和長者，爲了方便地損耗三寶的財物，結交惡劣的朋黨，打擊善良的人。 『我涅槃后第九百年，我的聖教中事業變得堅固，我的弟子們大多經營世俗的產業，如耕種、經商，傳遞資訊以維持生計，對於如來所制定的戒律，他們會怠慢、毀犯。』 『我涅槃后第十百年，我的聖教中戲論變得堅固，我的弟子們大多勤奮學習各種戲論，捨棄出世間的諸佛正教，也就是契經（佛經的散文部分）、應頌（佛經的偈頌部分）、記別（佛對弟子未來的授記）、諷誦（背誦佛經）、自說（佛陀不待請問而自說的教法）、緣起（事物相互依存的法則）、譬喻（用故事或比喻來說明佛法）、本事（佛陀或弟子過去世的經歷）、本生（佛陀前世的經歷）、方廣（大乘經典）、希法（稀有和神奇的教法）以及論義（對佛法的解釋和辯論），他們卻精勤學習世間的戲論，如王論（關於國王的討論）、賊論（關於盜賊的討論）、戰論（關於戰爭的討論）、食論（關於食物的討論）、飲論（關於飲料的討論）、衣論（關於衣服的討論）、乘論（關於交通工具的討論）、我論（關於自我的討論）、淫論（關於淫慾的討論）、男論（關於男性的討論）、女論（關於女性的討論）、諸國土論（關於各個國家的討論）、諸河海論（關於河流和海洋的討論）、諸外道論（關於其他宗教的討論）；由於喜愛這些種種戲論，使得沙門（出家修行者）和婆羅門（印度教祭司）等輕視並退失我的聖教。在我的正法和毗奈耶（戒律）中，將會有這樣一些惡劣的比丘（男性出家人）、比丘尼（女性出家人）等，他們不善於修習身戒心慧，反而互相爭鬥、謀劃譭謗，貪戀美好的各種衣缽、房舍和敷具，由於與惡劣的徒黨勾結，即使經過多年守護清凈的戒律，也會在須臾之間全部毀犯，即使經過多年積累各種善行，也會因為過多的憂愁和憤怒而全部退失。因為這些原因，天龍等眾會悲傷懊惱，不再守護，國王、大臣、長者和居士，對於三寶（佛、法、僧）不再生起清凈的信心，反而誹謗輕視，因為這些原因，使得正法衰滅。』 『從那以後，諸位比丘等造作惡業越來越深，國王、大臣、長者和居士也越來越不恭敬，三寶的餘勢雖然還沒有完全滅絕，所以在那個時候，還會有一些比丘、比丘尼等，他們少欲知足，護持禁戒，修行禪定，喜愛多聞，受持如來的三藏教法，廣泛地為四眾（比丘、比丘尼、優婆塞、優婆夷）分別解說。』
【English Translation】 English version: They use deceitful and flattering words, harsh like the 'chān chá luó' (a poisonous tree), relying on kings, ministers, and elders, conveniently wasting the Three Jewels' wealth, forming evil factions, and suppressing good people. 'Nine hundred years after my Nirvana, the activities in my Holy Teaching will become firm. My disciples will mostly engage in worldly affairs such as farming, trading, and delivering messages to sustain themselves. They will be negligent and violate the precepts established by the Tathagatas.' 'Ten hundred years after my Nirvana, the indulgence in idle talk in my Holy Teaching will become firm. My disciples will mostly diligently study various kinds of idle talk, abandoning the transcendental true teachings of the Buddhas, namely the Sutras (prose part of Buddhist scriptures), Gathas (verse part of Buddhist scriptures), Vyakarana (Buddha's predictions about disciples' future), Udana (verses spoken by the Buddha spontaneously), Nidana (the causes and conditions of events), Avadana (stories or parables to illustrate Buddhist teachings), Itivuttaka (stories of past lives of the Buddha or his disciples), Jataka (stories of the Buddha's previous lives), Vaipulya (Mahayana scriptures), Adbhuta-dharma (rare and wonderful teachings), and Upadesha (explanations and debates on Buddhist teachings). Instead, they will diligently study worldly idle talk, such as discussions about kings, thieves, wars, food, drinks, clothing, vehicles, self, lust, men, women, various countries, rivers and seas, and other religions. Because of their fondness for these various kinds of idle talk, they will cause the Sramanas (monastic practitioners) and Brahmins (Hindu priests) to despise and abandon my Holy Teaching. In my true Dharma and Vinaya (precepts), there will be such evil Bhikshus (male monastics) and Bhikshunis (female monastics) who are not good at cultivating body, precepts, mind, and wisdom. Instead, they will fight, plot to destroy, and slander each other, indulging in beautiful robes, bowls, dwellings, and bedding. Because of their collusion with evil factions, even if they have protected the pure precepts for many years, they will violate them all in an instant. Even if they have accumulated various good deeds for many years, they will lose them all due to excessive sorrow and anger. Because of these reasons, the gods, dragons, and other beings will be saddened and distressed, and will no longer protect. Kings, ministers, elders, and lay practitioners will no longer have pure faith in the Three Jewels (Buddha, Dharma, Sangha), but will instead slander and despise them. Because of these reasons, the true Dharma will decline.' 'From then on, the evil deeds of the Bhikshus will become increasingly profound, and kings, ministers, elders, and lay practitioners will become increasingly disrespectful. Although the remaining influence of the Three Jewels has not completely disappeared, at that time, there will still be some Bhikshus and Bhikshunis who are content with little, protect the precepts, practice meditation, love to learn, uphold the Three Pitakas (Buddhist scriptures) of the Tathagata, and widely explain them to the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas).'
別演說，利益安樂無量有情；復有國王大臣長者及居士等，愛惜正法，於三寶所供養恭敬尊重讚歎，護持建立無所顧戀。當知皆是不可思議諸菩薩等，以本願力生於此時，護持如來無上正法，與諸有情作大饒益。」
爾時阿難、聲聞、菩薩、天、龍、藥叉、人非人等一切大眾，聞薄伽梵懸記當來法住時分、諸苾芻等行業差別，皆增悲嘆，信受奉行。
佛臨涅槃記法住經
【現代漢語翻譯】 現代漢語譯本：『不要只顧自己演說，要爲了利益和安樂無量的眾生。還有國王、大臣、長者和居士等，他們愛惜正法，對佛、法、僧三寶（Buddha, Dharma, Sangha）供養、恭敬、尊重和讚歎，並且護持和建立正法，毫無顧戀。應當知道，這些人都是不可思議的諸菩薩（Bodhisattva）等，他們以本來的願力出生在這個時代，護持如來的無上正法，給一切眾生帶來巨大的利益。』 當時，阿難（Ananda）、聲聞（Sravaka）、菩薩（Bodhisattva）、天（Deva）、龍（Naga）、藥叉（Yaksa）、人非人等一切大眾，聽到薄伽梵（Bhagavan，佛的尊稱）預言未來正法住世的時間，以及諸位比丘（Bhiksu）等修行行為的差別，都更加悲傷感嘆，並信受奉行。
【English Translation】 English version: 'Do not merely preach for your own sake, but for the benefit and happiness of countless sentient beings. Furthermore, there are kings, ministers, elders, and lay practitioners who cherish the true Dharma, offering, respecting, honoring, and praising the Triple Gem (Buddha, Dharma, Sangha), and who uphold and establish the Dharma without any attachment. Know that these are all inconceivable Bodhisattvas, who, through their original vows, are born in this time to protect the unsurpassed Dharma of the Tathagata (another name for Buddha), and to bring great benefit to all sentient beings.' At that time, Ananda, Sravakas, Bodhisattvas, Devas, Nagas, Yaksas, humans, non-humans, and all the great assembly, upon hearing the Bhagavan's (a respectful term for the Buddha) prophecy about the future duration of the Dharma and the differences in the practices of the Bhiksus, all increased in sorrow and lamentation, and accepted and practiced accordingly.