T49n2029_佛使比丘迦旃延說法沒盡偈百二十章
大正藏第 49 冊 No. 2029 佛使比丘迦旃延說法沒盡偈百二十章
No. 2029
佛使比丘迦旃延說法沒盡偈百二十章
失譯人名今附西晉錄
尊者迦旃子 體道修律護 見諸卒暴者 以偈開法路 心常懷愴恨 思惟悲感事 常勤務精進 顧后大恐懼 正法垂欲滅 人年才壽百 正法之光明 在世不久沒 正法已滅盡 比丘眾迷惑 當舍諸經法 聖覺之所講 反受雜文章 廢捐佛所說 見訓諸淺經 心意為欣悅 常當共諍訟 違教背典經 展轉興誹謗 各各相慢輕 愚癡課難化 無智如株杌 卿無所別知 不學佛正法 釋置經義理 更互相求短 吾身所聞傳 獨步無儔伴 持中以著下 舉下著于中 不復識次第 所說貴不窮 證處設乖謬 反說無本末 聞受皆浮漫 講論無清話 斯徒眾惡意 謗訕于和上 見尊睹師父 傲慢不崇敬 是等共辯諍 心念甚愁毒 著世慕豪貴 墮縛不自覺 我覺甚真諦 卿誠無所知 卿講殊倒錯 我言順典義 各各共諍訟 用生毒害心 貪得利供養 隨俗共浮沉 習樂於居屋 不能自拔度 從貪共談語 但說
【現代漢語翻譯】 現代漢語譯本 《佛使比丘迦旃延說法沒盡偈百二十章》
（失譯人名，今附西晉錄）
尊者迦旃延（Kātyāyana，佛陀的弟子）身體力行佛道，守護戒律。 看到那些行為粗暴的人，用偈頌開啟他們通往佛法的道路。 心中常常懷著悲傷和遺憾，思索著令人悲痛的事情。 常常勤奮精進，顧慮著未來，感到極大的恐懼。 正法（Saddharma，真正的佛法）即將滅亡，人的壽命只有一百年。 正法所發出的光明，在世間存在的時間不會太長，很快就會消失。 正法已經滅盡，比丘（bhiksu，佛教僧侶）大眾感到迷惑。 他們將捨棄諸經法，也就是聖者覺悟者（佛陀）所講的教法。 反而接受雜亂的文章，廢棄佛陀所說的教誨。 看到訓誡淺顯的經文，內心感到欣喜。 常常會互相爭論，違背教義和經典。 輾轉互相誹謗，各自傲慢輕視他人。 愚癡的人難以教化，沒有智慧就像樹樁一樣。 你沒有什麼分辨能力，不學習佛陀的正法。 捨棄經文的義理，反而互相尋找缺點。 我所聽聞和傳承的，是獨一無二的，沒有同伴。 把中等的放在下面，把下面的放在中間。 不再認識次第，所說的話追求標新立異。 即使引證的地方有謬誤，反而說得沒有頭緒。 聽聞和接受的都是浮誇和漫無邊際的，講論沒有清晰的話語。 這些僧眾心懷惡意，誹謗和詆譭他們的和尚（upadhyaya，老師）。 看到尊者和師父，傲慢而不崇敬。 這些人互相辯論爭吵，心中感到非常愁苦。 貪戀世俗，羨慕榮華富貴，墮入束縛而不自覺醒。 我覺悟到甚深的真諦，你確實一無所知。 你所講的非常顛倒錯亂，我的話語順應經典義理。 各自互相爭論，用以產生惡毒的害人之心。 貪圖獲得利益和供養，隨著世俗一起沉浮。 習慣於安樂地居住在房屋裡，不能夠自我拔脫和解脫。 總是談論貪慾的事情，只說......
【English Translation】 English version The One Hundred and Twenty Chapters of Verses on the Exhaustion of the Dharma, Spoken by the Bhiksu Katyayana, an Emissary of the Buddha
(Name of the translator lost, now appended to the Western Jin Dynasty record)
The venerable Katyayana (Kātyāyana, a disciple of the Buddha) embodies the path, cultivates the precepts, and protects the law. Seeing those who are rash and violent, he opens the path to the Dharma for them with verses. His heart is constantly filled with sorrow and regret, contemplating sorrowful matters. He is always diligent and zealous, concerned about the future, and feels great fear. The True Dharma (Saddharma, the genuine teachings of the Buddha) is about to perish, and people's lifespans are only a hundred years. The light emitted by the True Dharma will not last long in the world; it will soon disappear. The True Dharma has already been exhausted, and the community of bhiksus (bhiksu, Buddhist monks) is confused. They will abandon the sutras, that is, the teachings spoken by the enlightened one (the Buddha). Instead, they will accept miscellaneous writings, abandoning the teachings spoken by the Buddha. Seeing the shallow sutras of instruction, their hearts are filled with joy. They will often argue with each other, violating the teachings and scriptures. They will slander each other in turn, each being arrogant and looking down on others. Foolish people are difficult to teach, and without wisdom, they are like tree stumps. You have no ability to discern, and you do not study the True Dharma of the Buddha. Abandoning the meaning of the sutras, they instead seek each other's faults. What I have heard and transmitted is unique, without companions. Putting the middling below, and putting the lower in the middle. No longer recognizing the order, their words pursue novelty. Even if the cited places have errors, they instead speak without beginning or end. What is heard and accepted is all superficial and boundless, and the discussions have no clear words. These monks harbor malicious intentions, slandering and defaming their upadhyaya (upadhyaya, teacher). Seeing the venerable ones and teachers, they are arrogant and disrespectful. These people argue and quarrel with each other, feeling very distressed in their hearts. They are greedy for the world, admiring wealth and honor, falling into bondage without awakening. I have awakened to the profound truth; you truly know nothing. What you speak is very upside down and wrong; my words accord with the meaning of the scriptures. They argue with each other, using it to generate malicious and harmful intentions. Greedy for gain and offerings, they sink and float along with the world. Accustomed to living comfortably in houses, they are unable to extricate and liberate themselves. They always talk about greed, only saying...
世間務 時諸比丘舍 樹間及閑暇 行止於聚落 兩中立精舍 喜樂於憒擾 不慕處靜默 展轉相侵欺 以自養妻息 或有時比丘 客從遠方來 寺主先自安 閑居乃聽之 妒其所止居 嫉其有德名 亦嫉于族姓 又復希法經 見遠方比丘 顏色不悅和 得其舍之去 於心乃為快 貪著于供養 用興毒惡嫉 矜莊相貢高 由是成忿失 常念瞋恚惡 憍慢為自大 所求無厭足 恣意隨塵穢 毒事不應行 不欲誦受經 終日笑歌舞 冥暮寢不醒 斯等共聚會 言不及經理 但說縣官賊 流俗行來事 假使有學者 眾人所供養 羨者求出家 言學比丘法 假使有學者 白衣所崇敬 務于雜碎事 因是得名聞 所行不如教 自從利養起 其年既幼少 多畜眾弟子 其心懷諍亂 不能究所學 沙門二三年 廣畜諸眷屬 莫能謹慎戒 墮落於邪見 或有說斷滅 或有講有人 已住如是學 墮惡人鬚髮 門徒多鄙猥 少年相圍繞 或時甚枯旱 或時復大水 雀鼠及蝗蟲 災害並輻至 五穀普罄匱 民庶咸饑饉 窮逼于餬口 出家求安隱 便行作沙門 不調越軌度 不解于禁戒
【現代漢語翻譯】 現代漢語譯本 世間事務 當時，各位比丘們居住在樹林間或僻靜處，往來於村落，在兩個村落之間建立精舍。 他們喜歡喧鬧，不向往清靜，互相侵擾欺騙，爲了養活妻子兒女。 有時有比丘從遠方來，寺廟的主人先安排自己住下，清閑了才聽取來訪比丘的訴求。 他們嫉妒別人居住的地方，嫉妒別人有德行和名聲，也嫉妒別人的家族和姓氏，還嫉妒別人希望學習佛法經典。 看到遠方的比丘，臉色不高興，等到他們離開，心裡才覺得痛快。 他們貪戀供養，用以滋生惡毒的嫉妒，莊重自持，互相貢高，因此產生憤怒和過失。 他們常常想著嗔恚和邪惡，驕傲自大，所求沒有厭足的時候，放縱自己的心意，追逐世俗的污穢。 不應該做惡毒的事情，不想誦讀和接受佛經，整天嬉笑歌舞，直到深夜才入睡，醒不過來。 這些人聚在一起，言語不涉及佛法的義理，只說縣官、盜賊以及世俗的來往之事。 假如有人學習佛法，受到眾人供養，羨慕的人就想出家，說是要學習比丘的戒律。 假如有人學習佛法，受到在家人的崇敬，就致力於瑣碎雜事，因此得到名聲。 他們的行為不如佛陀的教導，一切都從利益和供養出發，年紀輕輕，就蓄養很多弟子。 他們的內心充滿爭鬥和混亂，不能徹底研究佛法，出家兩三年，就廣泛蓄養眷屬。 不能謹慎地遵守戒律，墮落於邪見之中。 有的人說一切斷滅，有的人說靈魂存在，已經安住于這樣的邪見，墮落到惡道，剃掉鬚髮。 他們的門徒大多鄙陋低下，被少年圍繞。 有時非常乾旱，有時又發大水，麻雀、老鼠和蝗蟲等災害一齊到來。 五穀普遍空乏，百姓都飢餓困頓，爲了勉強餬口，就出家尋求安穩。 於是就去做沙門（shā mén，指出家修道者），不調伏自己，越出常規，不瞭解禁戒。
【English Translation】 English version Worldly Affairs At that time, the various Bhikshus (bǐ qiū, Buddhist monks) dwelt in the forests and secluded places, traveling between villages, establishing monasteries between two villages. They delighted in commotion and did not yearn for tranquility, encroaching upon and deceiving each other, in order to support their wives and children. Sometimes when a Bhikshu (bǐ qiū, Buddhist monks) came from afar, the master of the monastery would first settle himself in, and only when he was free would he listen to the visiting Bhikshu's (bǐ qiū, Buddhist monks) requests. They were jealous of others' dwelling places, jealous of others' virtues and reputations, also jealous of others' families and surnames, and also jealous of others' desire to study the Dharma scriptures. Seeing a Bhikshu (bǐ qiū, Buddhist monks) from afar with an unhappy countenance, they would feel relieved when he left. They were greedy for offerings, using them to breed poisonous jealousy, maintaining a dignified facade, and being arrogant towards each other, thus giving rise to anger and faults. They constantly thought of anger and evil, being arrogant and self-important, their desires never satisfied, indulging their minds and pursuing worldly defilements. They should not engage in poisonous deeds, unwilling to recite and receive the scriptures, laughing, singing, and dancing all day long, falling asleep late at night and unable to wake up. When these people gathered together, their words did not concern the principles of the Dharma, but only spoke of county officials, thieves, and worldly affairs. If someone studied the Dharma and was supported by the people, those who envied him would want to renounce the world, saying they wanted to study the Bhikshu's (bǐ qiū, Buddhist monks) precepts. If someone studied the Dharma and was revered by laypeople, they would devote themselves to trivial matters, thus gaining fame. Their actions were not in accordance with the Buddha's teachings, everything arising from profit and offerings, and at a young age, they would accumulate many disciples. Their hearts were filled with strife and confusion, unable to thoroughly study the Dharma, and after two or three years of being a Shramana (shā mén, a wandering ascetic or religious mendicant), they would extensively accumulate dependents. Unable to carefully observe the precepts, they would fall into wrong views. Some would say that everything is annihilated, while others would say that the soul exists, having already settled in such wrong views, falling into evil paths, and shaving their beards and hair. Their disciples were mostly base and lowly, surrounded by young people. Sometimes there was severe drought, and sometimes there was great flood, with disasters such as sparrows, rats, and locusts all arriving together. The five grains were universally exhausted, and the people were all hungry and destitute, and in order to barely make a living, they would renounce the world to seek peace and stability. Thus, they would become Shramanas (shā mén, a wandering ascetic or religious mendicant), not taming themselves, exceeding the norm, and not understanding the precepts.
眾會無救護 茍且無羞恥 不能修慎行 亦不樂法會 汲汲著財養 以非法為法 所說違道義 舉罪反輕重 亂經背賢規 眾會至夜半 斗諍事彌滋 然後乃說經 粗略不周備 希簡說禁戒 具足斗諍事 處處失義理 故正法滅盡 適共鬥諍已 遂乃結仇怨 諸魔及官屬 用斯得人便 諸天龍鬼神 來欲聽經教 傾企遲聞戒 但更聞諍訟 諸天人懷恨 不可比丘行 行來共講言 佛法欲滅盡 吾等舍天樂 故來欲受法 不得聞正法 不如棄之去 其有尊鬼神 心樂佛法者 不念諸比丘 不復行擁護 於時弊鬼神 兇暴行毒害 取比丘精氣 令命無有餘 比丘多疾病 羸劣無氣力 失神顏色變 勤苦遭眾厄 展轉相憎嫉 疾病不相瞻 或有至死亡 無護橫夭終 貪著利財寶 衣食無限節 曉知習俗法 邪業以自活 販賣規賈利 出入求生息 志尚在總務 孜孜無解極 樂於雜碎事 求利慾救命 棄捐度世業 細務自嬰累 衣服不整齊 儀節不閑修 不能將順行 如野馬獼猴 遙見賢比丘 分衛知止足 遠遠罵詈之 言不順禁戒 如今日比丘 澹然無過失 彼
【現代漢語翻譯】 現代漢語譯本 大眾集會無人救助，茍且偷生毫無羞恥之心，不能修習謹慎的行為，也不喜歡聽聞佛法集會。他們急切地追求財富供養，以不符合佛法的行為當作佛法，所說的話違背正道和義理，對罪行的判決顛倒輕重。他們擾亂經典，違背聖賢的規範，大眾集會直到半夜，爭鬥的事情更加滋長，然後才開始講經，內容粗略而不完備，希望簡略地說完禁戒，完全是爭鬥的事情，處處失去義理，因此正法逐漸滅盡。 剛爭鬥完畢，就結下仇怨。各種魔和他們的眷屬，利用這種情況來使人墮落。諸天、龍、鬼神，本來想要來聽聞佛經教誨，滿懷期望地等待聽聞戒律，但聽到的卻是爭訟。諸天人心懷怨恨，認為這些比丘的行為不值得效仿。他們來來往往地議論說，佛法將要滅盡了。『我們捨棄天上的快樂，特意前來想要接受佛法，卻不能聽聞正法，不如捨棄這裡離開。』那些尊敬鬼神，內心喜愛佛法的人，不再思念這些比丘，也不再進行擁護。 在這個時候，邪惡的鬼神，兇暴地施行毒害，奪取比丘的精氣，使他們的生命沒有剩餘。比丘們多生疾病，身體虛弱沒有力氣，精神恍惚臉色改變，勤苦修行卻遭遇各種災難。他們輾轉互相憎恨嫉妒，生病了也不互相照顧，甚至有人因此死亡，無人保護而橫遭夭折。 他們貪戀財物，衣食沒有節制，精通世俗的法律，用不正當的行業來維持生活。他們進行買賣，謀求商業利益，資金出入都爲了求得利息，心思都放在各種事務上，辛勤忙碌沒有停止的時候。他們喜歡瑣碎的事情，爲了求得利益來維持生命，拋棄了度化世人的事業，被細小的事物所牽累。 他們的衣服不整齊，儀容舉止不注意修飾，不能夠隨順戒律而行，就像野馬和獼猴一樣。遠遠地看見賢善的比丘，托缽乞食知足少欲，就遠遠地謾罵他們，說他們不遵守禁戒。 如果今天的比丘，淡泊名利沒有過失，那些人也會誹謗。
【English Translation】 English version In gatherings, there is no protection; living carelessly without shame, unable to cultivate cautious conduct, nor delighting in Dharma assemblies. They eagerly pursue wealth and offerings, treating what is not Dharma as Dharma, their words deviating from the path and righteousness, reversing the severity of offenses. They disrupt the scriptures, betraying the norms of the wise, gatherings lasting until midnight, disputes increasingly rampant, only then reciting scriptures, roughly and incompletely, hoping to briefly recite the precepts, filled with matters of contention, losing the meaning of righteousness everywhere, thus the true Dharma gradually declines. Having just finished contending, they form grudges. Various demons and their retinues take advantage of this to lead people astray. Gods, dragons, and spirits, originally wanting to hear the teachings of the Buddha's scriptures, eagerly await to hear the precepts, but hear only disputes. The gods harbor resentment, considering the conduct of these monks unworthy of emulation. They come and go, discussing that the Buddha's Dharma is about to perish. 'We abandon heavenly bliss, specifically coming to receive the Dharma, but cannot hear the true Dharma, better to abandon this place and leave.' Those who respect spirits, whose hearts delight in the Buddha's Dharma, no longer think of these monks, nor do they continue to protect them. At this time, wicked spirits, violently inflict harm, seizing the monks' essence, leaving them with no life remaining. Monks suffer from many illnesses, their bodies weak and without strength, their minds distracted and their complexions changed, diligently practicing but encountering various calamities. They turn to mutual hatred and jealousy, not caring for each other when sick, some even dying as a result, perishing prematurely without protection. They are greedy for wealth and possessions, their clothing and food without restraint, well-versed in worldly laws, using improper occupations to sustain their lives. They engage in buying and selling, seeking commercial profit, their funds going in and out to seek interest, their minds focused on various affairs, diligently busy without ceasing. They delight in trivial matters, seeking profit to sustain their lives, abandoning the work of saving the world, entangled in petty affairs. Their clothes are untidy, their demeanor and conduct not carefully cultivated, unable to follow the precepts, like wild horses and monkeys. Seeing virtuous monks from afar, begging for alms and content with little, they scold them from afar, saying they do not follow the precepts. If today's monks are detached from fame and profit and have no faults, those people will also slander them.
時諸比丘 默聲犯眾惡 偷茍無羞慚 懈怠懷毒意 斯等將來世 反當見敬事 有仁賢比丘 具足知廉恥 于彼失法時 乃更不見待 譬如師子王 處在林樹間 豺狼及犬狐 不敢食其肉 命過身出蟲 還自啖其肉 晝夜共啖食 毀滅其形體 能仁大聖人 泥洹滅度后 諸地水火風 不能毀佛法 世間珍奇寶 不妄忽自亡 蒼金出於世 紫金乃不彰 正法在於世 終不自沒盡 因有象法故 正法則滅盡 譬如海中船 貪重故沉沒 佛法斯亦然 利養故滅盡 背經及聖典 以此為正法 以法違于律 以非作法義 諸邪見異學 五通諸學士 不能毀法義 及所興佈施 其從釋迦文 因佛作沙門 當毀於正法 令法至滅盡 計劣諸男子 除發被袈裟 皆當敗正法 令典沒不現 不肯順禁教 戮力存法務 恣心從所樂 猶如塵蔽驢 於時諸學人 受取妄保任 改定其券別 令錯所寄信 畏於縣官吏 怨賊及債主 戰戰相惡難 恐怖衣毛豎 耕種及治生 遭值諸吏卒 朝夕習穢欲 眾患所見惱 將有三惡王 大秦在於前 撥羅在於后 安息在中央 由於是之故 正法有棄
【現代漢語翻譯】 現代漢語譯本 當時那些比丘（bhikkhu，佛教僧侶）們，沉默不語，犯下種種惡行。 他們偷偷摸摸，貪圖利益，毫無羞恥之心，懈怠懶惰，心懷惡毒之意。 這些人在未來的世代，反而會受到尊敬和供養。 而那些有仁德賢良的比丘（bhikkhu），具備知廉恥之心的人， 在佛法衰敗的時候，反而不被重視和期待。 譬如獅子王，身處在森林樹木之間， 豺狼和狐貍，不敢吃它的肉。 但當獅子王壽命終結，身體生出蟲子時，蟲子反而會自己啃食它的肉。 日夜不停地啃食，最終毀滅它的形體。 能仁大聖人，釋迦牟尼佛（Sakyamuni Buddha）涅槃（nirvana，佛教術語，指解脫）滅度后， 地、水、火、風這四大元素，不能夠摧毀佛法。 世間的珍奇寶物，不會無緣無故地自行消失。 當純金出現於世時，紫金的光芒反而不顯現。 正法存在於世間，最終也不會自行消亡。 因為有了相似的象法（指外表相似但本質不同的法），正法才會滅盡。 譬如海中的船隻，因為貪圖裝載過重的貨物而沉沒。 佛法也是這樣，因為貪圖利養的緣故而滅盡。 他們背離佛經和聖典，卻以此為正法。 用佛法來違背戒律，把不正當的當成佛法的真義。 那些邪見異端，以及擁有五神通的學者們， 不能夠摧毀佛法的真義，以及所興辦的佈施。 那些從釋迦文佛（Sakyamuni）那裡，因為佛陀的緣故而出家的沙門（sramana，佛教出家修行者）， 將會摧毀正法，使佛法走向滅亡。 那些資質低劣的男子，剃除頭髮，披上袈裟， 都將會敗壞正法，使經典隱沒而不顯現。 他們不肯順從禁戒教誨，努力儲存佛法的事務， 放縱自己的心意，隨心所欲，就像被塵土遮蔽的驢子一樣。 這時，那些學法之人，接受虛妄的擔保和承諾， 更改和修訂契約文書，使所寄託的信任發生錯誤。 他們畏懼縣官的官吏，怨家仇敵以及債主， 戰戰兢兢，互相憎惡為難，恐懼得汗毛倒豎。 他們從事耕種和謀生，遭遇官吏和差役， 早晚沉溺於污穢的慾望之中，被各種憂患所困擾。 將會有三個邪惡的國王，大秦（Da Qin，古代對羅馬帝國或中國的稱謂）在前面， 撥羅（Bolo，可能是指某個地區或國家）在後面，安息（Anxi，古代中亞的一個國家）在中央。 由於這些緣故，正法會被拋棄。
【English Translation】 English version At that time, those bhikkhus (bhikkhu, Buddhist monks) were silent, committing various evil deeds. They were secretive, greedy for gain, without shame, lazy, and harboring malicious intentions. These people, in future generations, will instead be respected and venerated. While those virtuous and wise bhikkhus (bhikkhu), those with a sense of shame and integrity, In times when the Dharma declines, they will not be valued or expected. It is like the lion king, dwelling in the forest among the trees, Jackals and foxes dare not eat its flesh. But when the lion king's life ends and worms emerge from its body, the worms will instead devour its flesh. They devour it day and night, ultimately destroying its form. The Able Sage, Sakyamuni Buddha (Sakyamuni Buddha), after nirvana (nirvana, Buddhist term for liberation) and passing away, The four great elements of earth, water, fire, and wind cannot destroy the Dharma. The rare and precious treasures of the world will not disappear on their own without cause. When pure gold appears in the world, the brilliance of purple gold is no longer apparent. The True Dharma exists in the world and will not ultimately vanish on its own. Because of the existence of similar semblance Dharma (referring to Dharma that is similar in appearance but different in essence), the True Dharma will be extinguished. It is like a ship in the sea, sinking because of greedily loading too much cargo. The Buddha's Dharma is also like this, extinguished because of greed for gain. They turn their backs on the sutras and sacred texts, yet take this as the True Dharma. They use the Dharma to violate the precepts, and regard what is improper as the true meaning of the Dharma. Those heretics with wrong views, and scholars with the five supernormal powers, Cannot destroy the true meaning of the Dharma, and the almsgiving that is undertaken. Those who, from Sakyamuni (Sakyamuni), become sramanas (sramana, Buddhist renunciates) because of the Buddha, Will destroy the True Dharma, causing the Dharma to reach extinction. Those men of inferior quality, shaving their heads and donning the kasaya (robe), Will all corrupt the True Dharma, causing the scriptures to be hidden and not appear. They are unwilling to follow the precepts and teachings, striving to preserve the affairs of the Dharma, Indulging their own minds, doing as they please, like a donkey covered in dust. At this time, those who study the Dharma accept false guarantees and promises, Altering and revising the documents of agreement, causing errors in the trust placed. They fear the officials of the county government, enemies and creditors, Trembling, hating and making things difficult for each other, terrified with their hair standing on end. They engage in farming and making a living, encountering officials and servants, Morning and evening, they indulge in defiled desires, troubled by various worries. There will be three evil kings, Da Qin (Da Qin, ancient name for the Roman Empire or China) in front, Bolo (Bolo, possibly referring to a region or country) in the back, and Anxi (Anxi, an ancient country in Central Asia) in the center. Because of these reasons, the True Dharma will be abandoned.
亡 夷王大兇惡 處在於北方 興師伐惡國 傷害諸萬民 輕毀諸沙門 多犯于眾惡 毀壞佛塔寺 破敗學精廬 當於爾時世 郡國皆丘墟 是等皆恐懼 愁憂而懊惱 舍其北方土 奔趣于中國 病瘦目不明 尪瘵無氣力 不能捨北方 當爲其所賊 時少年比丘 不務沙門者 便當脫衣服 恐怖欲自全 於是中國君 當來伐夷王 既已誅夷王 來還居監尼 彼有尊比丘 名號曰尸師 博聞靡不達 能悅諸國王 王聞尸師言 心意懷欣躍 愿欲請眾僧 興設大布施 遣使詣十方 宣命于諸國 諸人來詣此 今當大布施 諸僧皆集至 其數有百千 遭難皆憔悴 愿樂見大施 諸比丘已會 百千裝置足 展轉相推求 各各相問訊 仁和上所在 阿阇梨所至 常所從沙彌 惡師今所師 或傷或死亡 或亦見驅逐 比丘既相見 啼哭不自勝 彼時諸會者 其數百千眾 懷惱失顏色 樂見大布施 四面並雲集 同會十五日 講說佛典戒 尋復相忿懟 斯等既忿懟 展轉不共和 尊比丘教告 諸比丘默然 吾當說卿等 示有佛法律 聽我之所說 無得亂語言 計此閻浮地
【現代漢語翻譯】 現代漢語譯本 夷王（barbarian king）非常兇殘邪惡，居住在北方。 他發動軍隊攻打邪惡的國家，傷害了無數百姓。 他輕視並詆譭僧侶（沙門，Shramana），做了很多壞事。 他毀壞佛塔和寺廟，破壞僧侶修行的精舍。 在那個時候，各個郡縣都變成了廢墟。 人們都感到恐懼，憂愁煩惱。 他們離開北方的家園，逃往中原地區。 他們因疾病而身體虛弱，視力模糊，形容枯槁，沒有力氣。 那些無法離開北方的人，將會被夷王所殺害。 當時，有些不務正業的年輕比丘（bhiksu）， 便會脫下僧袍，因為害怕而想保全性命。 這時，中原的君主將會出兵討伐夷王。 誅殺夷王之後，君主返回監尼（Jianni）。 在那裡有一位德高望重的比丘（bhiksu），名叫尸師（Shishi）。 他博學多聞，無所不通，能讓各國王侯都感到高興。 國王聽到尸師（Shishi）的話，內心感到欣喜。 希望邀請眾僧，舉辦盛大的佈施法會。 於是派遣使者前往四面八方，向各國宣告： 『各位請到這裡來，現在將要舉行盛大的佈施法會。』 眾僧都聚集到這裡，人數有成百上千。 他們因為遭受災難而憔悴不堪，渴望見到盛大的佈施法會。 眾比丘（bhiksu）已經聚集，成百上千的人，裝置充足。 他們互相推讓，各自問候。 『仁和上（Renhe Shang）在哪裡？阿阇梨（Acharya）到哪裡去了？』 『平時跟隨的沙彌（shramanera），惡師（evil teacher）現在在哪裡？』 『有人受傷或死亡，也有人被驅逐。』 比丘（bhiksu）們相見，哭泣不止。 那時，參加法會的人，有成百上千。 他們內心煩惱，面容失色，卻又渴望見到盛大的佈施法會。 四面八方的人都聚集在一起，在十五日這一天共同集會。 講說佛經和戒律，不久又互相爭吵。 這些人互相爭吵，不能和睦相處。 德高望重的比丘（bhiksu）教導他們，眾比丘（bhiksu）都沉默不語。 『我將為你們講述，佛陀的法律。』 『聽我說，不要亂說話。』 計算這閻浮提（Jambudvipa），
【English Translation】 English version The barbarian king (Yi Wang) is extremely fierce and evil, residing in the north. He launches troops to attack evil countries, harming countless people. He despises and slanders monks (Shramana), committing many evil deeds. He destroys pagodas and temples, ruining the monasteries where monks practice. At that time, counties and states are turned into ruins. People are all terrified, worried, and annoyed. They leave their northern homeland and flee to the central plains. They are weakened by illness, their vision is blurred, they are emaciated, and have no strength. Those who cannot leave the north will be killed by the barbarian king. At that time, some young bhiksus who do not focus on their practice, will take off their robes, wanting to save their lives out of fear. At this time, the ruler of the central plains will send troops to attack the barbarian king. After killing the barbarian king, the ruler returns to Jianni. There, there is a highly respected bhiksu named Shishi. He is learned and knowledgeable, pleasing to all kings and lords. The king hears Shishi's words and feels joyful in his heart. He wishes to invite the sangha and hold a grand almsgiving ceremony. So he sends messengers in all directions, proclaiming to all countries: 'Please come here, now a grand almsgiving ceremony will be held.' The sangha gathers here, numbering hundreds of thousands. They are haggard from suffering disasters, eager to see the grand almsgiving ceremony. The bhiksus have gathered, hundreds of thousands of people, with sufficient equipment. They defer to each other and greet each other. 'Where is Renhe Shang? Where has Acharya gone?' 'Where is the shramanera who usually follows, where is the evil teacher now?' 'Some are injured or dead, and some have been expelled.' The bhiksus meet and weep uncontrollably. At that time, the participants in the assembly number hundreds of thousands. They are troubled and pale, but eager to see the grand almsgiving ceremony. People from all directions gather together, convening on the fifteenth day. They lecture on Buddhist scriptures and precepts, and soon quarrel with each other again. These people quarrel with each other and cannot get along. The highly respected bhiksu teaches them, and the bhiksus are silent. 'I will tell you about the Buddha's laws.' 'Listen to what I say, do not speak out of turn.' Calculating this Jambudvipa,
沙門佛門徒 會同當共和 不宜長嫌故 有大比丘眾 其數有百千 欲得學道義 往會十五日 有大比丘眾 雖有百千數 我學設明達 卿等不能知 設有一比丘 學能達悟者 便可說本末 我學知其經 時有一比丘 所學普通達 有德名須賴 如是師子吼 即時從坐起 叉手而住立 稽首耆年足 便當師子吼 吾不懷狐疑 其心無猶豫 身所學經戒 今設為通利 吾亦無眾難 心亦不進退 吾所前學者 法律無所疑 通暢于經典 明達于道義 吾所學如此 諸賢宜奉持 卿不達眾經 亦不解法律 云何尊者前 而多自稱歎 尊師惡弟子 性兇懷毒害 其名曰阿斯 即便害須賴 時有大鬼神 信樂於佛法 手自執金剛 遂打殺阿斯 當於爾時世 地六反震動 四方自然響 非人擊靈鼓 至爾時四方 當有四大煙 又復四大火 上方四面墮 于爾之世時 世間為幽冥 從是往不反 生民沒愚癡 黎庶無央數 悲哀懷懊惱 今日最末世 佛正法未盡 曾見佛鬼神 信樂於道義 縱身自投地 號躄不自堪 諸比丘遭惡 如人喪二親 今日最末世 佛正法滅盡 從今日
【現代漢語翻譯】 現代漢語譯本 沙門佛門徒 會同當共和，不宜長嫌故 有大比丘眾，其數有百千 欲得學道義，往會十五日 有大比丘眾，雖有百千數 我學設明達，卿等不能知 設有一比丘（bhikkhu，佛教僧侶），學能達悟者 便可說本末，我學知其經 時有一比丘（bhikkhu，佛教僧侶），所學普通達 有德名須賴（Susena），如是師子吼 即時從坐起，叉手而住立 稽首耆年足，便當師子吼 吾不懷狐疑，其心無猶豫 身所學經戒，今設為通利 吾亦無眾難，心亦不進退 吾所前學者，法律無所疑 通暢于經典，明達于道義 吾所學如此，諸賢宜奉持 卿不達眾經，亦不解法律 云何尊者前，而多自稱歎 尊師惡弟子，性兇懷毒害 其名曰阿斯（Asi），即便害須賴（Susena） 時有大鬼神，信樂於佛法 手自執金剛，遂打殺阿斯（Asi） 當於爾時世，地六反震動 四方自然響，非人擊靈鼓 至爾時四方，當有四大煙 又復四大火，上方四面墮 于爾之世時，世間為幽冥 從是往不反，生民沒愚癡 黎庶無央數，悲哀懷懊惱 今日最末世，佛正法未盡 曾見佛鬼神，信樂於道義 縱身自投地，號躄不自堪 諸比丘（bhikkhu，佛教僧侶）遭惡，如人喪二親 今日最末世，佛正法滅盡 從今日
【English Translation】 English version Shramana Buddha's disciples 'Let's assemble in harmony, and not harbor long-standing grudges.' 'There is a great assembly of bhikkhus (Buddhist monks), numbering in the hundreds of thousands.' 'Desiring to learn the Dharma, they come together on the fifteenth day.' 'There is a great assembly of bhikkhus (Buddhist monks), though numbering in the hundreds of thousands,' 'My learning is profound and clear, but you are unable to understand it.' 'If there is a bhikkhu (Buddhist monk) who can understand and realize the Dharma,' 'Then he can explain the beginning and the end; I study to know the scriptures.' 'At that time, there was a bhikkhu (Buddhist monk) whose learning was universally understood,' 'Virtuous, named Susena, he roared like a lion.' 'Immediately he rose from his seat, folded his hands, and stood upright.' 'Bowing to the feet of the elders, he then roared like a lion.' 'I harbor no doubts, my heart is without hesitation.' 'The precepts and scriptures I have learned, I now set forth for understanding.' 'I also have no difficulties, my mind neither advances nor retreats.' 'What I have learned before, I have no doubts about the law.' 'Fluent in the scriptures, clear in the meaning of the Dharma.' 'My learning is like this; may all the wise ones uphold it.' 'You do not understand the scriptures, nor do you comprehend the law.' 'How can you, before the venerable ones, praise yourself so much?' 'The venerable teacher has an evil disciple, with a fierce nature and harboring poison,' 'His name is Asi, and he immediately harmed Susena.' 'At that time, there was a great spirit who believed in the Buddha's Dharma,' 'Holding a vajra (thunderbolt) in his hand, he struck and killed Asi.' 'At that time, the earth shook six times.' 'The four directions resounded naturally, and non-humans struck spiritual drums.' 'At that time, in the four directions, there were four great smokes,' 'And also four great fires, falling from above on all sides.' 'In that age, the world was in darkness.' 'From then on, without return, the people were submerged in ignorance.' 'The common people were countless, grieving and filled with sorrow.' 'Today is the last age, the Buddha's true Dharma is not yet exhausted.' 'I have seen the Buddha's spirits, believing in the Dharma,' 'Throwing themselves to the ground, crying and unable to bear it.' 'The bhikkhus (Buddhist monks) encountered evil, like losing both parents.' 'Today is the last age, the Buddha's true Dharma is about to perish.' 'From today'
以往 無復說經典 法律及禁戒 當何從聞聽 諸天樹木鬼 曠野居神明 悲感心憂惱 宛轉不自寧 法燈為已沒 正典已毀滅 今世最崩頹 法鼓不復鳴 諸魔設歡喜 聚會相慶賀 舉手而贊言 今是佛末世 卻後將來世 當有是患難 益當加精進 勉力求度脫 譬如有賈客 失時心懷惱 故宜加慕屬 無得復後悔 聞時道法興 經典普流佈 說法者常存 勤心修佛教 今日四輩人 展轉相恭敬 聞佛法尚在 夙宵加精進 身體自康強 未遭老病死 以故當慇勤 念后大危懼 及時諸國安 無有眾患難 豐熟乞易得 奉修佛教禁 沙門解羅剎 聞是法教戒 前稽首作禮 耆年迦旃子 惟吾身戰慄 毛豎心為寒 失志不知法 不復識方面 今我聞此言 心生大恐懼 將來世見此 安能心不碎 尊者迦旃子 興此悲哀已 則為諸弟子 說正法未盡 三百歲多解脫 三百歲聞戒定 三百歲修佛寺 入千年青苑說 說比丘樂無樂 習獨處牀蓆居 在於彼行無方 當降伏諸愛慾
佛使比丘迦旃延說法沒盡偈百二十章
【現代漢語翻譯】 現代漢語譯本 以往的事情，不必再提經典的事情了。 （如果）法律以及禁戒，應當從何處聽聞呢？ 諸天（devas），樹木之神，鬼（ghosts），曠野居住的神明（spirits） 悲傷、感嘆、內心憂愁煩惱，輾轉反側不能自安。 佛法的燈火已經熄滅，正統的經典已經毀滅。 現今的世道最為崩壞頹廢，佛法的鼓聲不再鳴響。 眾魔（maras）設定歡喜的場面，聚會在一起互相慶賀。 舉起手來讚歎說，現在是佛法的末世了。 在將來的世道，應當有這樣的患難。 更加應當增加精進，勉力尋求度脫。 譬如有一個商人（merchant），錯過時機內心懷有惱恨。 所以應該更加愛慕歸屬（佛法），不要再後悔。 聽聞佛法之時，道法興盛，經典普遍流佈。 說法的人常常存在，勤奮用心修習佛教。 今日的出家四眾弟子（bhikshus, bhikshunis, upasakas, upasikas），輾轉互相恭敬。 聽聞佛法尚且存在，早晚更加精進。 身體自然康健強壯，尚未遭遇衰老疾病死亡。 因此應當慇勤，念及以後的巨大危懼。 及時諸國安寧，沒有各種患難。 豐收容易獲得，奉行修習佛教的戒律。 沙門（shramana）解羅剎（rakshasa），聽聞這些佛法的教誨和戒律。 上前稽首作禮，年老的迦旃延（Katyayana）。 我自身戰慄，毛髮豎立內心寒冷。 喪失意志不知道佛法，不再認識方向。 現在我聽聞這些話，內心產生巨大的恐懼。 將來的世道見到這些，怎麼能夠內心不破碎？ 尊者迦旃延（Katyayana），興起這些悲哀之後。 就為眾弟子，宣說正法還沒有說完。 三百年多數人解脫，三百年聽聞戒律禪定。 三百年修建佛寺，進入千年青苑宣說。 宣說比丘（bhikshu）的快樂與不快樂，習慣獨自居住在牀蓆之上。 在那裡行為沒有方向，應當降伏各種愛慾。 佛使比丘迦旃延（Katyayana）說法沒盡偈百二十章
【English Translation】 English version In the past, there is no need to speak of the scriptures anymore. From where shall we hear the laws and precepts? The devas (gods), the spirits of trees, the ghosts, the spirits dwelling in the wilderness, Are filled with sorrow, lamentation, worry, and vexation, tossing and turning, unable to find peace. The lamp of the Dharma has been extinguished, the orthodox scriptures have been destroyed. The present age is most collapsed and decadent, the drum of the Dharma no longer sounds. The maras (demons) set up scenes of joy, gathering together to congratulate each other. Raising their hands, they praise and say, 'Now is the end of the Dharma age.' In the future age, there shall be such calamities. One should increase diligence and strive to seek liberation. It is like a merchant who misses the opportunity and harbors resentment in his heart. Therefore, one should cherish and belong to (the Dharma), and not regret it again. When the Dharma is heard, the Way flourishes, and the scriptures are widely spread. Those who preach the Dharma are always present, diligently practicing Buddhism. Today, the fourfold assembly of disciples (bhikshus, bhikshunis, upasakas, upasikas) mutually respect each other. Hearing that the Dharma still exists, they increase their diligence day and night. The body is naturally healthy and strong, not yet encountering old age, sickness, and death. Therefore, one should be diligent and mindful of the great dangers to come. In time, all countries will be peaceful, without various calamities. Harvests will be abundant and easy to obtain, and the precepts of Buddhism will be practiced. The shramana (ascetic) understands the rakshasa (demon), hearing these teachings and precepts of the Buddha. He steps forward, bows, and pays homage to the aged Katyayana (Katyayana). 'My body trembles, my hair stands on end, and my heart is cold. I have lost my will and do not know the Dharma, and I no longer recognize directions. Now that I hear these words, great fear arises in my heart. Seeing these things in the future age, how can my heart not be broken?' The venerable Katyayana (Katyayana), after expressing this sorrow, Then, for the disciples, he speaks of the Dharma that has not yet been exhausted. For three hundred years, many will be liberated; for three hundred years, they will hear of precepts and meditation. For three hundred years, they will build Buddhist temples, entering the Green Garden for a thousand years to preach. Preaching the joy and sorrow of the bhikshu (monk), accustomed to dwelling alone on the bed and mat. There, actions have no direction; one should subdue all desires. The Buddha caused the bhikshu Katyayana (Katyayana) to preach the inexhaustible verses, one hundred and twenty chapters.