T49n2028_迦丁比丘說當來變經
大正藏第 49 冊 No. 2028 迦丁比丘說當來變經
No. 2028
迦丁比丘說當來變經
失譯人名附宋錄
是時迦丁比丘告眾會曰汝等靜聽吾今所說。初中竟語如佛所說言無違錯。當來之世當有惡變甚可怖畏。汝等欲知我今說之來事大恐。好當勤加修精進業。吾蒙佛恩今得安隱。汝等出家宜順佛教。人壽百歲少出多減。當來之世惡法興盛。惡比丘出破壞佛法。法欲盡時人意薄弱。無有志分務懷嫉妒。更相謗毀貪著文字。務親紙墨而自光目謂之為上。若有比丘從師口受諷誦。通利分別句義。而為他人分部說之。而更輕慢。此二學家更共鬥諍。吾今說是汝所說非貪利財寶。心口相違。愚癡之人。不解經意倒釋其義。說者亦反受者復倒。語言不正經偈參錯。所學既少但懷憍慢輕蔑他人。當來之世如此人輩。甚為眾多。傲慢師長不復承事。謂三師言我所說真實。汝所說妄偽。此輩比丘親著俗服。白衣所行而習學之。空閑靜處而不樂之。人間憒鬧貪慕繫戀不能遠之。雖於人間起佛塔寺。更相嫉妒。四方比丘往過止住。要報寺主爾乃得住。雖得住內心恚恨意不喜之。若去之後盡共歡喜。佛寺之中所住比丘還相妒忌。或妒錢財或妒顏色。或妒供養或妒種姓。或妒經法秘惜不傳。追逐
【現代漢語翻譯】 現代漢語譯本
《迦丁比丘說當來變經》
失譯人名附宋錄
這時，迦丁（Kātyāyana）比丘告訴大眾說：『你們安靜地聽我說，我現在所說的，從開始到結束都和佛陀所說的沒有違背和錯謬。未來的世間將會有可怕的惡變。你們想知道嗎？我現在就說將要發生的大恐怖。好好地勤奮努力修行精進的行業。我蒙受佛的恩德，現在才能夠得到安穩。你們出家應當順從佛的教誨。人的壽命一百歲，少的超過，多的減少。未來的世間，惡法興盛。惡比丘出現，破壞佛法。佛法將要滅盡的時候，人們的心意輕薄脆弱，沒有志氣和節操，只顧懷著嫉妒，互相誹謗詆譭，貪戀執著于文字，致力於親近紙墨，並且自以為光明，認為這是最好的。如果有比丘從老師那裡口頭接受教導，能夠通達順利地分別經文的句義，並且為他人分門別類地解說，反而會遭到輕視和怠慢。這兩類學人還會互相爭鬥。我現在說的是，你們所說的不是爲了貪圖利益和財寶，而是心口不一。愚癡的人，不理解經文的含義，顛倒地解釋經文的意義。說法的人反而被駁倒，聽法的人又顛倒理解。語言不正，經文偈頌參差錯亂。所學的東西很少，卻懷著驕傲和輕慢，輕視他人。未來的世間，這樣的人非常多。傲慢地對待師長，不再承事奉養。對三師（授戒師、羯磨師、教授師）說：『我所說的是真實的，你所說的是虛妄的。』這類比丘喜歡穿著世俗的衣服，學習白衣（在家居士）的行為。不樂於空閑安靜的地方，貪戀人間喧鬧的環境，不能遠離。即使在人間建造佛塔寺廟，也互相嫉妒。四方的比丘前來經過，想要在此地居住，必須賄賂寺廟的主持，才能得到居住的機會。即使得到了居住的機會，內心也充滿怨恨，並不歡喜。如果離開之後，大家都會感到歡喜。佛寺之中居住的比丘，還會互相嫉妒。或者嫉妒錢財，或者嫉妒容貌，或者嫉妒供養，或者嫉妒種姓，或者嫉妒經法，秘密地收藏而不傳授，互相追逐。』 English version
The Sūtra Spoken by Bhikṣu Kātyāyana on Future Changes
Name of the translator lost, appended to the Song Dynasty record
At that time, Bhikṣu Kātyāyana (Kātyāyana) told the assembly: 'You all listen quietly to what I am about to say. From beginning to end, what I say is in accordance with the Buddha's words, without contradiction or error. In the future, there will be terrible and frightening changes in the world. Do you want to know? I will now speak of the great terror that is to come. You should diligently cultivate the practice of energetic progress. I have received the Buddha's grace and am now able to be at peace. You who have left home should follow the Buddha's teachings. Human lifespan is a hundred years, sometimes more, sometimes less. In the future, evil Dharma will flourish. Evil Bhikṣus will appear and destroy the Buddha's Dharma. When the Dharma is about to perish, people's minds will be weak and fragile, lacking ambition and integrity, only harboring jealousy, slandering and defaming each other, clinging to and attached to words, striving to be close to paper and ink, and considering themselves enlightened, thinking this is the best. If there are Bhikṣus who receive teachings orally from their teachers, who are able to understand and clearly distinguish the meaning of the sūtras, and who explain them to others in categories, they will instead be despised and neglected. These two types of scholars will also fight with each other. What I am saying now is not for the sake of greed for profit and wealth, but because their hearts and mouths are not in agreement. Foolish people do not understand the meaning of the sūtras and interpret them in a reversed manner. The speaker is refuted, and the listener misunderstands. The language is incorrect, and the verses of the sūtras are mixed up and confused. They have learned very little, but they harbor arrogance and contempt, looking down on others. In the future, there will be many people like this. They are arrogant towards their teachers and no longer serve and support them. They say to the three teachers (preceptor, karmācārya, and upādhyāya): 'What I say is true, what you say is false.' These Bhikṣus like to wear secular clothes and learn the behavior of laypeople (householders). They do not enjoy quiet and secluded places, but are attached to the noisy environment of the human world and cannot stay away. Even if they build pagodas and temples in the human world, they are jealous of each other. Bhikṣus from all directions come and want to stay here, they must bribe the abbot of the temple in order to be allowed to stay. Even if they are allowed to stay, their hearts are full of resentment and they are not happy. If they leave, everyone will be happy. The Bhikṣus living in the Buddhist temples will also be jealous of each other. They are jealous of money, or jealous of appearance, or jealous of offerings, or jealous of lineage, or jealous of the Dharma, secretly hoarding it and not passing it on, chasing after each other.'
【English Translation】 English version
The Sūtra Spoken by Bhikṣu Kātyāyana on Future Changes
Name of the translator lost, appended to the Song Dynasty record
At that time, Bhikṣu Kātyāyana (Kātyāyana) told the assembly: 'You all listen quietly to what I am about to say. From beginning to end, what I say is in accordance with the Buddha's words, without contradiction or error. In the future, there will be terrible and frightening changes in the world. Do you want to know? I will now speak of the great terror that is to come. You should diligently cultivate the practice of energetic progress. I have received the Buddha's grace and am now able to be at peace. You who have left home should follow the Buddha's teachings. Human lifespan is a hundred years, sometimes more, sometimes less. In the future, evil Dharma will flourish. Evil Bhikṣus will appear and destroy the Buddha's Dharma. When the Dharma is about to perish, people's minds will be weak and fragile, lacking ambition and integrity, only harboring jealousy, slandering and defaming each other, clinging to and attached to words, striving to be close to paper and ink, and considering themselves enlightened, thinking this is the best. If there are Bhikṣus who receive teachings orally from their teachers, who are able to understand and clearly distinguish the meaning of the sūtras, and who explain them to others in categories, they will instead be despised and neglected. These two types of scholars will also fight with each other. What I am saying now is not for the sake of greed for profit and wealth, but because their hearts and mouths are not in agreement. Foolish people do not understand the meaning of the sūtras and interpret them in a reversed manner. The speaker is refuted, and the listener misunderstands. The language is incorrect, and the verses of the sūtras are mixed up and confused. They have learned very little, but they harbor arrogance and contempt, looking down on others. In the future, there will be many people like this. They are arrogant towards their teachers and no longer serve and support them. They say to the three teachers (preceptor, karmācārya, and upādhyāya): 'What I say is true, what you say is false.' These Bhikṣus like to wear secular clothes and learn the behavior of laypeople (householders). They do not enjoy quiet and secluded places, but are attached to the noisy environment of the human world and cannot stay away. Even if they build pagodas and temples in the human world, they are jealous of each other. Bhikṣus from all directions come and want to stay here, they must bribe the abbot of the temple in order to be allowed to stay. Even if they are allowed to stay, their hearts are full of resentment and they are not happy. If they leave, everyone will be happy. The Bhikṣus living in the Buddhist temples will also be jealous of each other. They are jealous of money, or jealous of appearance, or jealous of offerings, or jealous of lineage, or jealous of the Dharma, secretly hoarding it and not passing it on, chasing after each other.'
貴人有力勢者。心意沮敗崩壞佛法。貯聚錢財奴婢六畜。修治園林以此為上。內外以變。強著袈裟剔頭而已。晝夜慇勤修理官事。國中臣吏有力勢者。追逐奉之猶如奴僕。檀越之家用三尊故。減妻奪子不敢衣食。起佛塔寺施僧房舍衣被臥具悉令飽足。復恐乏少即出家中名珍上寶著其塔中。住寺沙門追逐官長。慾望敬事即取檀越塔中所有持上官長。官長貪財不推本末益得為善。用是貪嫉死入地獄。其比丘者貪著名利取。三寶物妄為恩惠。用是罪故死入地獄。或有比丘身犯眾惡。以三尊錢求謝他人以求解脫。或有比丘及諸白衣。貪三尊財強獲罪負極取持去。斯輩之人盡入地獄。若作法師作持律者。通四阿含者。各與白衣有力勢者共為親友。坐白衣床共便密語談說餘人善惡好醜。依著白衣恃其力勢。意所不喜危害害之。若為說法以邪為正以正為邪。作如是行者名為天下非法分部。佛有三藏經。夫為師者秘惜不傳不教弟子。所以者何。恐弟子知與我等者便輕慢師。是以秘之。為弟子者何名出家。無所學識則便空出。至使弟子遂懷瞋恚輕慢。于師無覆上下。語言淺粗。此輩比丘興乎惡行。魔及官屬盡得其便墮惡部界。反自稱譽誰與我等。心意變惡三毒熾盛。不能自禁。貪利供養達嚫財物。不避罪福益得為善。用供養故更共鬥諍。
【現代漢語翻譯】 現代漢語譯本：有權有勢的貴人，他們的心思沮喪頹廢，破壞佛法，積攢錢財、奴婢、牲畜，修繕園林，以此為最重要的事情。外表上有所改變，只是勉強穿著袈裟，剃了頭髮而已。日夜勤奮地處理官府事務，對於國內有權有勢的臣子，追逐奉承他們，就像奴僕一樣。因為信徒供養三寶的緣故，（這些貴人）就減少其妻兒的用度，甚至剝奪他們的衣食。建造佛塔寺廟，佈施僧房、衣服、臥具，全部讓他們飽足。又恐怕有所缺少，就拿出家中珍貴寶物放在塔中。住在寺廟裡的沙門追逐官長，希望得到他們的敬重和賞賜，就拿走信徒放在塔中的所有財物，獻給官長。官長貪圖錢財，不追究事情的來龍去脈，反而認為自己做了善事。因為這樣的貪婪和嫉妒，死後墮入地獄。那些比丘貪圖名利，拿取三寶的財物，胡亂施加恩惠。因為這樣的罪過，死後墮入地獄。或者有比丘自身犯下各種惡行，用三寶的錢財去賄賂他人，以求得解脫。或者有比丘以及一些在家的俗人，貪圖三寶的財物，強行獲取，揹負罪責，極力拿走。這些人都會墮入地獄。如果做法師、持戒律師，通曉四阿含（Agama，早期佛教經典）的人，各自與有權有勢的在家人結為親友，坐在在家人床上，一起私下談論別人的善惡好壞，依靠在家人，仗恃他們的權勢，對於自己不喜歡的人，就想方設法去陷害他們。如果為人說法，以邪說為正說，以正說為邪說。做出這樣的行為，可以稱作是天下破壞佛法的團伙。佛陀有三藏經（Tripitaka，佛教經典總稱），作為師父的人，秘藏珍惜，不肯傳授，不教導弟子。這是因為什麼呢？是害怕弟子知道的和自己一樣多，就會輕慢師父，因此才秘藏不傳。作為弟子的人，如果沒有任何學識，那麼出家又有什麼意義呢？最終導致弟子心懷嗔恨，輕慢師父，沒有了上下尊卑，言語粗俗淺薄。這些比丘興起各種惡行，魔和官屬都趁機得便，墮入惡道。反而自我稱讚，誰能與我相比？心思變得邪惡，貪嗔癡三毒熾盛，不能自我控制。貪圖利益供養和佈施的財物，不顧罪過和福報，反而認為自己做了善事。因為爭奪供養的緣故，更加互相爭鬥。
【English Translation】 English version: Powerful and influential people, their minds are depressed and ruined, destroying the Buddha-dharma (Buddha's teachings), accumulating money, servants, and livestock, repairing gardens, taking this as the most important thing. Outwardly, there is some change, just barely wearing the kasaya (monk's robe), and shaving their heads. Day and night, they diligently handle official affairs, and for the powerful officials in the country, they chase after and flatter them like servants. Because of the almsgiving of the laypeople to the Three Jewels (Buddha, Dharma, Sangha), (these powerful people) reduce the expenses of their wives and children, even depriving them of food and clothing. Building pagodas and temples, donating monks' rooms, clothes, bedding, all to make them full. And fearing that there is a shortage, they take out precious treasures from their homes and put them in the pagoda. The Sramanas (monks) living in the temple chase after the officials, hoping to gain their respect and rewards, so they take all the wealth placed in the pagoda by the laypeople and offer it to the officials. The officials are greedy for money, do not investigate the ins and outs of the matter, but think that they have done good deeds. Because of such greed and jealousy, they fall into hell after death. Those Bhikkhus (monks) are greedy for fame and profit, take the property of the Three Jewels, and recklessly bestow favors. Because of this sin, they fall into hell after death. Or some Bhikkhus commit various evil deeds, using the money of the Three Jewels to bribe others in order to seek liberation. Or some Bhikkhus and some laypeople, greedy for the wealth of the Three Jewels, forcibly obtain it, bear the guilt, and try their best to take it away. These people will all fall into hell. If those who act as Dharma masters, Vinaya (monastic discipline) masters, and those who are versed in the four Agamas (early Buddhist scriptures), each become friends with powerful laypeople, sit on the laypeople's beds, and secretly talk about the good and bad of others, relying on the laypeople, relying on their power, and for those they do not like, they try to harm them. If they preach the Dharma, they take heresy as the truth, and the truth as heresy. Doing such actions can be called a group in the world that destroys the Buddha-dharma. The Buddha has the Tripitaka (the three baskets, the Buddhist canon), and those who are teachers, secretly cherish it, unwilling to pass it on, and do not teach their disciples. Why is this? It is because they are afraid that the disciples will know as much as they do, and will despise the teacher, so they secretly hide it and do not pass it on. As for the disciples, if they have no knowledge, then what is the meaning of leaving home? In the end, it leads the disciples to harbor anger, despise the teacher, there is no longer any respect between superiors and inferiors, and the language is vulgar and shallow. These Bhikkhus give rise to various evil deeds, and demons and officials take advantage of the opportunity and fall into evil realms. On the contrary, they praise themselves, who can compare with me? Their minds become evil, the three poisons of greed, anger, and ignorance are rampant, and they cannot control themselves. They are greedy for the benefits of offerings and alms, regardless of sin and merit, but think that they have done good deeds. Because of the competition for offerings, they fight each other even more.
外著法服不如戒行。出入行來不順法教。搖頭顧影迷著色慾甚於凡俗。居賤賣貴或出倍息務貪盈利。比丘行法捨棄不行。得少利入便用歡喜。比丘僧聚坐禪學問不能堪耐而遠避之。貪求財利四出求索不覺疲惓。欺調百姓無有厭足。若有塔寺僧房臥具肥濃之處競入其中。外像持戒內懷姦非。人見恭敬漸漸日日追逐白衣。奉事供給白衣歡喜復敬望之。展轉嘆嗟言此比丘戒行清純。不知其內專為虛偽。多畜弟子沙彌奴婢。四向求索積聚無足。言我持戒年歲未滿行便將從。戒法緩服不信罪福。出言兇強好與酒客。淫蕩女家與之從事。或入官長宮合出入以自榮足。或投人聚或喜作務。百種生活話說王事治政好醜。或談軍馬斗諍勝負。或談盜賊或談飲食。或談婦女情慾。晝夜談說世間邪事。明師善友不肯親附。更與屠兒惡賊嗜酒盜劫販賣邪淫之人共為親厚。飲酒臥起心漸染戀習彼所行。或勤家業或為白衣走使不避遠近。如此輩人不知正法。復使作沙門名曰壞法。既自不孝父母尊老。若見持戒比丘清高梵志。而罵辱之無有慈心。賊害群命劫人財寶。利人婦女口好妄言。閨門淫亂不避上下。若凈潔比丘尼。淫意為起而追逐之。破毀戒行。如此之輩現世為王法所能縶系著于獄五毒治之。若有國王大臣人民犯斯惡者。則令風雨不時五穀不豐
【現代漢語翻譯】 現代漢語譯本： 身穿袈裟不如嚴守戒律。出入行走不遵循佛法教導，搖頭晃腦，迷戀世俗，比凡夫俗子更甚。低價買入高價賣出，或放出高利貸，一心貪圖利益。比丘應修行的佛法卻捨棄不做，得到一點小利就歡喜不已。比丘僧眾聚集坐禪、學習佛法，不能忍耐就遠遠避開。貪求財利，四處奔波求索，不知疲倦，欺騙愚弄百姓，沒有滿足的時候。如果哪裡有塔寺、僧房，臥具豐厚舒適，就爭先恐後地涌入其中。外表裝作持戒，內心卻懷著奸詐虛偽。人們見了恭敬，就漸漸地、一天天地追逐依附白衣（在家信徒），奉承侍候，讓白衣歡喜，又反過來敬仰他們，輾轉讚歎說這些比丘戒行清凈純潔，卻不知道他們內心專門虛偽欺詐。蓄養很多弟子、沙彌、奴婢，四處求索，積聚財物沒有滿足的時候，還說：『我持戒的年歲還不夠，修行以後再慢慢來。』對戒律輕慢懈怠，不相信罪業和福報。說話兇狠強硬，喜歡和酒鬼、女（此處原文不雅，指從事性服務的女性）交往。或者出入官府，與官長勾結，以此來榮耀自己。或者投靠人群，或者喜歡從事各種事務，談論各種生活瑣事，議論國家大事、政治好壞，或者談論軍隊戰馬、爭鬥勝負，或者談論盜賊，或者談論飲食，或者談論婦女情慾，晝夜不停地談論世間的邪惡之事。對於有真知灼見的老師和善良的朋友，不肯親近依附，反而和屠夫、惡賊、嗜酒者、盜竊者、販賣者、邪淫之人結為親密的夥伴。飲酒、睡覺、起身，內心漸漸被污染，迷戀、習慣他們的行為。或者勤於家業，或者為白衣奔走效勞，不避遠近。像這樣的人，不知道真正的佛法，還被稱作沙門，名叫壞法之人。他們既不孝順父母，不尊敬長輩，如果見到持戒的比丘或清高的梵志，就謾罵侮辱，沒有慈悲心。賊害眾生的性命，搶劫別人的財寶，誘騙別人的婦女，滿口謊言，閨房（此處原文不雅，指性行為）不避尊卑長幼。如果見到清凈的比丘尼，就生起淫慾之心而追逐她們，破壞她們的戒行。像這樣的人，現世就會被王法所制裁，關進監獄，遭受五毒的酷刑。如果有國王、大臣、人民犯下這些罪惡，就會導致風雨不調，五穀不豐收。
【English Translation】 English version: Wearing the robes is not as good as upholding the precepts. Going in and out, walking and acting, not following the Dharma teachings, shaking their heads and glancing around, being more attached to worldly things than ordinary people. Buying cheap and selling dear, or lending at exorbitant interest rates, greedily seeking profit. The Dharma that a Bhikkhu (Buddhist monk) should practice is abandoned, and they rejoice in gaining a small profit. When Bhikkhus gather to meditate and study the Dharma, they cannot endure it and avoid it from afar. Greedily seeking wealth and profit, running around seeking it, unaware of fatigue, deceiving and fooling the people, never satisfied. If there are monasteries, temples, or comfortable bedding anywhere, they rush to enter them. Outwardly appearing to uphold the precepts, inwardly harboring deceit and hypocrisy. When people see them and are respectful, they gradually, day by day, chase after and attach themselves to laypeople, serving and pleasing them, and in turn, hoping for their respect. They praise each other, saying that these Bhikkhus' precepts are pure and clean, but they do not know that inwardly they are solely hypocritical and deceitful. They keep many disciples, novices, servants, and maids, seeking everywhere, accumulating wealth without satisfaction, saying, 'My years of upholding the precepts are not yet complete, I will practice slowly later.' They are lax and negligent towards the precepts, not believing in sin and merit. Their speech is fierce and harsh, and they like to associate with drunkards and **women (the original text is vulgar, referring to women engaged in sexual services). Or they go in and out of government offices, colluding with officials, using this to glorify themselves. Or they rely on crowds, or like to engage in various affairs, discussing various trivial matters of life, discussing national affairs, the good and bad of politics, or discussing armies, warhorses, and the victory or defeat of battles, or discussing thieves, or discussing food and drink, or discussing women's lust. Day and night, they talk about worldly evil things. They are unwilling to be close to teachers with true knowledge and good friends, but instead become close companions with butchers, evil thieves, drunkards, robbers, vendors, and those who engage in sexual misconduct. Drinking, sleeping, and getting up, their hearts are gradually polluted, infatuated with and accustomed to their behavior. Or they are diligent in family affairs, or run errands for laypeople, not avoiding distance. Such people do not know the true Dharma and are called Shramanas (wandering ascetics), named those who destroy the Dharma. They are neither filial to their parents nor respectful to elders. If they see Bhikkhus who uphold the precepts or noble Brahmins (priests), they scold and insult them, without compassion. They harm the lives of sentient beings, rob others of their wealth, seduce other people's women, and their mouths are full of lies. They engage in ** (the original text is vulgar, referring to sexual behavior) within the family, without regard for rank or age. If they see pure Bhikkhunis (nuns), they arouse lustful thoughts and chase after them, destroying their precepts. Such people will be punished by the laws of the king in this life, imprisoned, and subjected to the five poisons. If kings, ministers, or people commit these evils, it will lead to irregular wind and rain and poor harvests.
。人民窮困盜賊普起。軍革數興萬民逃迸。五族離散聚落空虛。彼時世人困無衣食。避世苦故競作沙門。作沙門已破壞佛法。經慢上下合聚惡人。意合志同而為徒友。更相稱揚某戒行凈。某行禪定。人民聞見謂為實然。若檀越請轉經說法。便竊裸臥不肯聽采。若分噠嚫則競諍之。求索供養衣被飲食無有厭足。多畜弟子不以法訓。佛之正戒不以誨之。弟子不解戒行禪定修道之法。而為師者務相聚會。談講世俗非法之事以為常業。如此輩人受他供養。施者福少受者有殃。若有四輩聚會說經。不樂聽之。若有白衣來欲聽經。競共迎逆供給所須。不失其意。若說禁戒則共鬥諍。乃至半夜言眾人疲。但說四事若理白衣不以疲厭。若說凈戒講經法時不欲聞之。當來比丘。欲亂法者。競起佛寺處處集會。其十五日有說戒者。雖共聚會但共鬥諍。亦不說戒講法。諸天人民見僧聚會往欲聽法。但聞斗諍即相謂言。我用法來反聞斗諍於此何求。心中不樂愁慘而去。自念不久佛法將滅。諸天龍神及諸夜叉諸善鬼神。皆共愁悒。不復擁護佛法眾僧。令諸惡鬼吸食其血。令皆多病。薄色力少顏貌枯悴無有威德。皆由此矣。比丘若病不相看視心畏惡之樂欲令死。時病比丘無看視故遂便喪亡。佛法欲滅比丘白衣皆共慳貪。積聚財產不肯惠施。但貪慾得
。摩摩帝者不信罪福。無覆上下亦不分別三尊。財物無道用之。或共婦女或共白衣雜廁居止。飲酒歌舞快相娛樂。凡俗無別更相嫉妒。緣是之故財物衰耗業不諧偶。此輩比丘用淫慾故。樂在家居不厭為苦。好與童女相結為固。所以者何。童女之意特為深重。初得男子心相戀著俱不忘舍。或與淫蕩女子就共生活。或比丘尼為家居者。若有比丘不畜遺余乞丐充身。諸破戒比丘盡共憎惡不欲見之。告諸檀越言。此比丘內懷諛諂。外現持戒不足取與。於今之世若有犯戒比丘盡共惡之。將來之世見有清凈持戒比丘反共憎之。今時比丘屏處犯戒畏人見之。將來之世若有比丘。奉戒禪定畏人見之。所以爾者將來之世憎持戒故。當來比丘強知貪利不知羞恥如此人輩彼世癡人盡恭敬之。見持戒者反輕毀之。一切萬物悉皆是寶。用人不識皆即化沒。佛法亦爾。由是之故正法轉沒。用不敬奉令法沒盡。譬如大船多所負載重則沉沒。將來之世多有比丘。貪惑供養令法毀沒。若有比丘奉戒護律。法當久存。如師子王雖死臥地。飛鳥走獸無敢近者。旬日之間身中生蟲。還食其肉毀壞身形。佛雖泥洹正法續存。梵魔眾聖一切邪道。無能毀佛法者。將來當有無行之人。入佛法中求作沙門。破壞佛法更相輕毀。學三藏者轉相嫉妒。為嫉妒故佛法疾滅。欲護
佛法當除憍慢棄捐嫉妒。將來比丘妒佛法者。如豬處溷不自知臭。多所搪揬如無羈驢。不顧禁戒飲酒啖肉。不以時節共結親友。或穿人墻屋劫人財物。或受人寄共相誷冒。更相證明忍于搒格。改易券信多得為幸耶。若僧因緣共會聚時。諸下坐輩呵罵上座。上座默然愁慘出去。爾時下座不以禮教。以自拘制可為師者更不受之。比丘有是斗諍之時法將滅盡。天下搔動盡共不安。國主調役無復厭足。盜賊並起劫奪民財轉入于王。王者得財遂長益賊。治政崩壞相殺不問。人民窮苦奸巧滋生。天下枯旱風雨不時。穀米饑貴王賈販賣逾越境界。耕田種作收入薄少。晝夜勤苦身口不繫。無用充官萬民嗷嗷乃不思存。爾時比丘亦復耕田四出賈作。經理官私與俗無異。甚為苦哉。將來之世當有三天子出破壞天下。一名耶來那。近在南方中國。當有一天子出北方晉土。有一天子名曰揵秋。佛法將滅。此三天子乃出晉。破壞國土殺害人民。破塔僧園輕慢沙門拷治五毒。亦率兵眾詣天竺國。破壞土地多所殘害。爾時中國天子。當復興兵破壞晉土及其臣民還其本土。是時晉土沙門為官所困。或有死者。或有返俗者。或巡四出向天竺者。或有達者。有不達者。或有盲聾跛蹇羸老病瘦不任去者。為官所殺。爾時中國天子敬佛法眾惠施一切。見犯戒者即
訶諫之。時有上座比丘名尸依仇。通知三藏為王說法。王甚歡喜即請眾僧于拘睒彌國。作般阇于瑟盡請一切釋迦文弟子在閻浮提者。悉令集會。時有百千比丘末後大會。大會者佛法向盡。更不復會故言末後。爾時會中轉相問言。汝等和上及阿阇梨為在何許。各答之曰。我等之師。中道病死者。賊所殺者。疲劣不能前者。言以達者。皆共悲結舉聲㘁哭。當此之時十五日夜。天大惡風暴雨。說二百五十戒中有聞者或不聞者。時諸比丘便共鬥諍大語呼。上座比丘諫眾人曰。仁等小言當用法故更勿亂語。吾用比丘法當解汝意。今閻浮提釋迦文弟子盡來會此。是會末後。今我所學更不復學。唯愿默然聽我所說。復有比丘聰明智慧深入禪定。語眾人曰。我所入禪悉已備足。今此大會百千比丘。欲聞法戒能持行者。我當說之。愿諸釋子默然靜聽。復有比丘字須陀流(晉言日善)以得羅漢即從坐起。一心叉手禮上座足便師子吼。我欲說經眾坐勿鬧。經中所說吾悉學之。無有錯誤終不復疑。如佛所言。上座弟子名曰上頭。亦是上足志行兇惡。即從坐起謂須陀流曰。汝何所知不解經法戒律。上座欲說競共說之。爾時上頭即以鐵杵打殺須陀流。須陀流已度生死。中有持戒比丘。默然便起出去。爾時有信佛夜叉。復以鐵杵擊殺上頭比丘。當於爾
【現代漢語翻譯】 訶諫他們。當時有一位上座比丘，名叫尸依仇（Śīyichóu，長老比丘的名字）。他精通三藏，為國王說法。國王非常高興，於是邀請所有僧侶到拘睒彌國（Kauśāmbī，古代印度城市）。舉行般阇于瑟（Pañcavarṣika，五年一度的大布施法會），邀請所有在閻浮提（Jambudvīpa，指我們所居住的這個世界）的釋迦文（Śākyamuni，釋迦牟尼佛）弟子。全部到來。當時有成百上千的比丘參加了最後的集會。之所以說是最後的集會，是因為佛法即將衰竭，不會再有這樣的集會了。當時，集會中的人互相詢問：『你們的親教師和阿阇梨（ācārya，導師）在哪裡？』 各自回答說：『我的老師，有的中途因病去世，有的被盜賊殺害，有的因為疲憊衰弱不能前來。』 聽到這些話的人都感到悲傷，一起放聲大哭。就在這個時候，十五日的夜晚，颳起了大風，下起了暴雨。在宣說二百五十條戒律時，有的比丘聽到了，有的沒有聽到。當時，比丘們開始爭吵，大聲喧譁。上座比丘勸誡眾人說：『各位小聲一點，現在是爲了佛法，不要再喧譁了。我用比丘的規矩來理解你們的意思。現在閻浮提的釋迦文弟子都來參加這個集會。這是最後的集會。我現在所學的，以後也不會再學了。只希望大家安靜地聽我說。』 又有比丘聰明智慧，深入禪定，對眾人說：『我所入的禪定都已經完備。現在這個大會有成百上千的比丘，想要聽聞佛法和戒律，並且能夠遵守奉行的人。我應當為你們宣說。希望各位釋迦的弟子安靜地聽。』 又有比丘，名字叫須陀流（Sudāru，晉譯為日善），已經證得阿羅漢果，就從座位上站起來。一心合掌，禮敬上座的腳，然後像獅子一樣吼道：『我想要宣說經典，請大家不要喧鬧。經典中所說的，我都已經學過。沒有錯誤，終究不會再有疑惑。就像佛所說的那樣。』 上座的弟子，名叫上頭（Śiro'gra，名字），也是一個行為兇惡的人。就從座位上站起來，對須陀流說：『你懂什麼？你不理解經法和戒律。上座想要說，你們卻爭著說。』 當時，上頭就用鐵杵打死了須陀流。須陀流已經度脫了生死。其中有持戒的比丘，默默地起身離開了。當時，有一個信佛的夜叉（yakṣa，一種守護神），又用鐵杵擊殺了上頭比丘。就在這個時候
【English Translation】 They were admonished. At that time, there was a senior Bhikṣu (bhikkhu, Buddhist monk) named Śīyichóu (Śīyichóu, name of an elder monk). He was well-versed in the Tripiṭaka (Tripiṭaka, the three baskets of Buddhist scriptures) and preached to the king. The king was very pleased and invited all the Saṅgha (Saṅgha, the Buddhist monastic order) to Kauśāmbī (Kauśāmbī, an ancient Indian city) to hold the Pañcavarṣika (Pañcavarṣika, a quinquennial almsgiving assembly), inviting all the disciples of Śākyamuni (Śākyamuni, the Buddha) in Jambudvīpa (Jambudvīpa, the continent where we live). Everyone was to come. At that time, hundreds of thousands of Bhikṣus attended the final assembly. It was called the final assembly because the Buddha-dharma (Buddha-dharma, the teachings of the Buddha) was about to decline, and there would be no such assembly again. At that time, the people in the assembly asked each other: 'Where are your Upādhyāyas (Upādhyāyas, preceptor) and Ācāryas (ācārya, teacher)?' Each answered: 'My teacher, some died of illness on the way, some were killed by thieves, and some were too tired and weak to come.' Those who heard these words felt sad and cried out together. At this time, on the night of the fifteenth day, there was a great wind and rain. When reciting the two hundred and fifty precepts, some Bhikṣus heard them, and some did not. At that time, the Bhikṣus began to argue and shout loudly. The senior Bhikṣu admonished the crowd, saying: 'Everyone, please be quiet. Now it is for the sake of the Dharma, do not make any more noise. I will use the Bhikṣu rules to understand your intentions. Now all the disciples of Śākyamuni in Jambudvīpa have come to attend this assembly. This is the final assembly. What I have learned now, I will not learn again in the future. I only hope that everyone will listen to me quietly.' Another Bhikṣu, who was intelligent and deeply immersed in meditation, said to the crowd: 'The meditation that I have entered is already complete. Now there are hundreds of thousands of Bhikṣus in this assembly who want to hear the Dharma and the precepts, and who can abide by them. I should preach to you. I hope that all the disciples of Śākya will listen quietly.' Another Bhikṣu, named Sudāru (Sudāru, translated as 'Good Day' in Chinese), who had already attained Arhatship (Arhatship, the state of enlightenment), stood up from his seat. With one mind, he folded his palms and paid homage to the feet of the senior Bhikṣu, and then roared like a lion: 'I want to preach the Sutras (Sutras, Buddhist scriptures), please do not make any noise. I have learned everything that is said in the Sutras. There are no mistakes, and there will be no more doubts. Just as the Buddha said.' The disciple of the senior Bhikṣu, named Śiro'gra (Śiro'gra, name), was also a person of fierce conduct. He stood up from his seat and said to Sudāru: 'What do you know? You do not understand the Sutras, the Dharma, and the precepts. The senior Bhikṣu wants to speak, but you are all vying to speak.' At that time, Śiro'gra killed Sudāru with an iron pestle. Sudāru had already transcended birth and death. Among them, there was a Bhikṣu who upheld the precepts, and he silently got up and left. At that time, a Yakṣa (yakṣa, a type of guardian deity) who believed in the Buddha, also killed the Bhikṣu Śiro'gra with an iron pestle. At that time
時天地六反震動。虛空之中自然有叫喚稱怨之聲。四向復有惡震雨墮。四向復有惡氣滿於虛空雷震四至。爾時一切眾生之類。見是變怪悉共相對舉聲悲哭。皆相謂言。今日末後佛法盡矣。上至二十八天無色諸天。及龍阿須輪滿於空中。舉聲大哭自撲墮地。復有奉法羅剎。及見佛夜叉悉皆舉身自投于地。口說是言。從今以往天下更不復聞說二百五十戒聲。比丘不復奉行之。天下孤寡眾生失目甚速。柰何天下不久。人民相殺無有問者。猶如野畜。法行已墮法鼓已裂甘露門已閉。諸經法師命已喪失。法炬已滅法輪已倒。十二部經已散解。法輪已折法水已止。法海已竭法山已崩。諸山谷間無復精進坐禪比丘。諸天善神見山谷空無所奉敬。悉皆自撲人民盲冥無法可行。時諸魔眾皆大歡喜。以名衣上服更相貢上。佛法已滅。我等邪法今始得興。更相慶賴。迦丁比丘告諸弟子。當來惡變其事如斯。今日佛法續故存在宜勤行之。佛之正法如深草澤。眾生仰之無所乏少。若草澤枯竭。眾生飢困墮于生死。猶如賈客不勤用心。財寶日耗父母妻子無所濟活。身心燋燃悔無所及。今正法存極可行之。恣取何道。若復放逸不欲精進。空出無獲。返為三塗之所沒溺。悔之無及。今汝四輩思佛重恩。奉上如父親下如子。汝等四大強建心堅意猛。勤行精
【現代漢語翻譯】 現代漢語譯本： 當時，天地六次反轉震動，虛空中自然有叫喚和哀怨的聲音。四面八方又有猛烈的暴雨降落，惡氣瀰漫虛空，雷聲從四面八方傳來。那時，一切眾生看到這種變異怪象，都互相面對，舉聲悲哭，都互相說道：『今天就是末日，佛法要滅盡了。』上至二十八天無色界的諸天，以及龍、阿修羅（Asura，一種非天神）充滿了天空，都舉聲大哭，自撲于地。還有奉法的羅剎（Rakshasa，一種惡鬼）和守護佛的夜叉（Yaksa，一種守護神），都全身投地，口中說道：『從今以後，天下再也聽不到說二百五十戒的聲音了，比丘（Bhikkhu，佛教出家男眾）也不再奉行了。天下孤苦無依的眾生失去依靠的日子太快了。怎麼辦啊，天下不久將人民互相殘殺，沒有人來過問，就像野獸一樣。法行已經墮落，法鼓已經破裂，甘露之門已經關閉，諸經法師的性命已經喪失，法炬已經熄滅，法輪已經倒轉，十二部經已經散亂解體，法輪已經摺斷，法水已經停止，法海已經枯竭，法山已經崩塌。』 諸山谷間沒有精進坐禪的比丘（Bhikkhu，佛教出家男眾）。諸天善神看到山谷空無，沒有什麼可以奉敬的，都自撲于地，人民盲昧無知，沒有法可行。這時，諸魔眾都非常歡喜，用名貴的衣服互相贈送，說道：『佛法已經滅亡，我們這些邪法現在才開始興盛。』互相慶賀依賴。迦丁比丘（Katyayana Bhikkhu）告誡諸弟子：『未來的惡變就是這樣。今天佛法還存在，應該勤奮修行。佛的正法就像深深的草澤，眾生依靠它就不會缺乏。如果草澤枯竭，眾生就會飢餓困苦，墮入生死輪迴。』 就像商人不勤奮用心，財寶日益耗盡，父母妻子無法救濟，身心焦灼，後悔也來不及了。現在正法存在，應該盡力修行，隨意選擇哪條道路。如果放逸懈怠，不願精進，空自出家而一無所獲，反而會被三惡道所淹沒，後悔也來不及了。現在你們四眾弟子要思念佛的深重恩德，對待佛法要像對待父親一樣恭敬，對待眾生要像對待子女一樣慈愛。你們四大（地、水、火、風）強健，心志堅定，意志勇猛，勤奮修行精進。
【English Translation】 English version: At that time, the heavens and earth shook and quaked six times. In the void, there were sounds of crying and lamentation. Fierce rain fell from all four directions, and evil air filled the void, with thunder resounding from all around. At that time, all sentient beings, seeing these strange and ominous signs, faced each other and cried out in sorrow, saying to one another, 'Today is the end; the Buddha's Dharma is about to perish.' Up to the twenty-eighth heaven of the Formless Realm, and the Nagas (Naga, serpent deities), Asuras (Asura, demigods) filled the sky, crying loudly and throwing themselves to the ground. Furthermore, the Dharma-protecting Rakshasas (Rakshasa, a type of demon) and Yakshas (Yaksa, a type of nature spirit) who guarded the Buddha all threw themselves to the ground, saying, 'From now on, the world will no longer hear the sound of the two hundred and fifty precepts being spoken, and the Bhikkhus (Bhikkhu, Buddhist monks) will no longer uphold them. The orphaned and widowed beings in the world will lose their support very quickly. What is to be done? Before long, people will kill each other without anyone intervening, like wild animals. The practice of Dharma has declined, the Dharma drum has been broken, the gate of nectar has been closed, the lives of the Dharma masters of the scriptures have been lost, the Dharma torch has been extinguished, the Dharma wheel has been overturned, the twelve divisions of the scriptures have been scattered and disintegrated, the Dharma wheel has been broken, the Dharma water has ceased, the Dharma sea has dried up, and the Dharma mountain has collapsed.' In the valleys, there are no more Bhikkhus (Bhikkhu, Buddhist monks) diligently practicing meditation. The benevolent gods of the heavens, seeing the valleys empty and without anything to revere, all throw themselves to the ground, and the people are blind and ignorant, without any Dharma to practice. At this time, all the demons rejoice greatly, presenting each other with fine clothes, saying, 'The Buddha's Dharma has perished, and our evil Dharma is now beginning to flourish.' They congratulate and rely on each other. Katyayana Bhikkhu (Katyayana Bhikkhu) admonished his disciples, 'The evil changes of the future will be like this. Today, the Buddha's Dharma still exists, so you should practice diligently. The Buddha's true Dharma is like a deep marsh, and beings rely on it without lacking anything. If the marsh dries up, beings will be hungry and distressed, falling into the cycle of birth and death.' It is like a merchant who is not diligent and attentive, whose wealth is depleted day by day, and whose parents and wife cannot be saved, his body and mind are scorched, and regret is of no use. Now that the true Dharma exists, you should strive to practice it, freely choosing which path to take. If you are lax and negligent, unwilling to be diligent, you will leave home in vain and gain nothing, and instead be drowned in the three evil realms, and regret will be of no use. Now, you fourfold assembly of disciples, think of the Buddha's profound kindness, and revere the Dharma as you would your father, and love sentient beings as you would your children. Your four elements (earth, water, fire, wind) are strong, your minds are firm, and your will is courageous, so practice diligently and with vigor.
進可得度苦。若復一旦身心微弱。而為老病所見逾蹈。悔無所及。今國土人民未至盛惡。兵革未起人民安隱。米穀平賤分衛易得。念勤精進可無後悔。時諸弟子聞說是法。悉皆稽首禮大仙足。心意惶怖身體戰掉。悲泣白言。將來之世法沒盡時。見此世者意當云何何忍見之。我等今日聞說是事心用崩破。彼世之人遭此惡者。身心豈不裂作百段耶。時諸弟子忽復自議。至心投地同聲白師。我甚惶怖云何得道免於斯苦不遭斯惱。大仙告曰。道無遠近勤求則得。無有前後。此經名曰大仙迦丁所記當來秘讖要集。宜勤精進可免斯苦。時諸弟子聞經悲泣飲淚稽首奉行。
迦丁比丘說當來變經
【現代漢語翻譯】 現代漢語譯本： 如果繼續放縱自己，只會得到更多的痛苦。如果一旦身心衰弱，被衰老和疾病所困擾，那時後悔也來不及了。現在國家和人民還沒有到最壞的時候，戰爭還沒有發生，人民還算安穩，糧食價格低廉，容易乞討到食物，應該努力精進修行，才不會後悔。當時，各位弟子聽了這些話，都叩頭禮拜大仙的腳，內心惶恐，身體顫抖，悲傷地哭著說：『將來末法時代，佛法衰敗滅盡的時候，見到那個時代的人，心裡會怎麼想呢？怎麼忍心見到那種景象呢？我們今天聽了這些事，心裡都快崩潰了。那個時代的人遭遇這些災難，身心豈不是要裂成無數碎片嗎？』當時，各位弟子忽然又互相商議，真心實意地跪倒在地，同聲對老師說：『我們非常惶恐，怎樣才能得道，免於這些痛苦，不遭遇這些煩惱呢？』大仙告訴他們說：『道沒有遠近之分，只要勤奮追求就能得到，沒有先後之別。這部經名叫《大仙迦丁（Mahakatyayana）所記當來秘讖要集》，應該努力精進修行，就可以免除這些痛苦。』當時，各位弟子聽了這部經，悲傷地哭泣，含淚叩頭，謹遵教誨，努力修行。
《迦丁（Mahakatyayana）比丘說當來變經》
【English Translation】 English version: If you continue to indulge yourselves, you will only obtain more suffering. If, once your body and mind are weak, and you are overcome by old age and sickness, it will be too late for regrets. Now, the country and its people have not reached their worst state, wars have not yet broken out, the people are still relatively peaceful, the price of grain is low, and it is easy to obtain food through begging. You should strive diligently in your practice so that you will have no regrets. At that time, the disciples, having heard these words, all bowed and prostrated at the feet of the Great Sage, their hearts filled with fear, their bodies trembling, and weeping with sorrow, they said: 'In the future, during the era of the decline and extinction of the Dharma, what will those who see that age think? How can they bear to witness such a sight? Today, having heard these things, our hearts are on the verge of collapse. Will not the bodies and minds of those who encounter these calamities in that age be torn into countless pieces?' At that time, the disciples suddenly consulted with each other again, sincerely prostrated on the ground, and said in unison to the teacher: 'We are very fearful. How can we attain the Way, avoid these sufferings, and not encounter these afflictions?' The Great Sage told them: 'The Way is neither far nor near; it can be attained through diligent seeking, without any distinction of before or after. This sutra is called 'The Secret Prophecies of the Future Compiled by the Great Sage Katyayana (Mahakatyayana)'. You should strive diligently in your practice, and you can avoid these sufferings.' At that time, the disciples, having heard this sutra, wept with sorrow, shedding tears as they bowed and prostrated, respectfully accepting the teachings and striving in their practice.
The Sutra on Future Changes Spoken by the Bhikshu Katyayana (Mahakatyayana)