T51n2090_釋迦牟尼如來像法滅盡之記
大正藏第 51 冊 No. 2090 釋迦牟尼如來像法滅盡之記
No. 2090
釋迦牟尼如來像法滅盡之記
國大德三藏法師沙門法成譯
有于闐國來。六代王已過至第七代王。名日毗左耶訖多。治國之時。彼國有寺。名薩迦般羅訶那。去此寺不遠有一山谷。名娑迦耶幾那。彼山谷中有一羅漢。彼有苾芻弟子。從其師所。以學律儀。后見月藏菩薩所問經。及聖教已。即問尊師羅漢曰。佛滅度后。于闐疏勒及與安息。如來像法窣睹波等。幾時住世。誰當毀滅。究竟至其何所。愿為解說。時羅漢即□□日□□□□□□□□□釋迦牟尼如來滅后。彼法影像及以塔廟。二千年在世。然後滅沒。于闐等此三之國。漢與赤面．蘇毗．突厥。回鶻等賊。動其干戈而來侵損。是故佛法以漸衰微。毀滅塔寺。眾僧資具亦皆斷絕。此三國中。安息疏勒不行法賊被侵。故擾塔寺。多分焚燒。毀滅皆悉。空棄諸寺。眾僧多分移從於闐國。于闐塔寺。五百菩薩常護持。故二百五十以出家儀。二百五十在於俗徒。受生護持。牛頭山寺。賢劫一千五佛常當履踐。以為宮殿。為諸賢聖威德慈悲加持于闐塔寺妙法。故行法人多於余國。久住於世。
爾時諸國王等。為欲取于于闐國故斗諍紛紜。何王得者。
【現代漢語翻譯】 現代漢語譯本： 《釋迦牟尼如來像法滅盡之記》
No. 2090
《釋迦牟尼如來像法滅盡之記》
國大德三藏法師沙門法成譯
有于闐國（Yutian，古代西域國名，位於今中國新疆和田地區）來的人說，于闐國已經經歷了六代國王，現在是第七代國王，名叫日毗左耶訖多（Rizpi-jayakrta）。在他統治期間，國內有一座寺廟，名叫薩迦般羅訶那（Sakyaparayana）。離這座寺廟不遠的地方有一山谷，名叫娑迦耶幾那（Sakyajina）。山谷中住著一位羅漢（Arhat，佛教修行者，已證得阿羅漢果位）。羅漢有一位苾芻（bhiksu，出家男眾）弟子，跟隨他學習律儀。後來，這位弟子看到了月藏菩薩所問經以及聖教，就問他的老師羅漢說：『佛陀滅度后，于闐、疏勒（Shule，古代西域國名，位於今中國新疆喀什地區）以及安息（Anxi，古代中亞地區的一個國家，大致位於今伊朗東北部）這些地方，如來的像法（佛教教法）、窣睹波（stupa，佛塔）等，還能住世多久？誰會來毀滅它們？最終會變成什麼樣子？希望您能為我解說。』
當時，羅漢就……釋迦牟尼如來滅度后，他的法像和塔廟還能在世間存在兩千年，然後才會滅沒。于闐等這三個國家，會受到漢人、赤麵人、蘇毗人（Supi，古代青藏高原的一個民族）、突厥人（Turk）和回鶻人（Uyghur）等賊寇的侵擾。他們會發動戰爭來侵略破壞，因此佛法會逐漸衰微，塔寺會被毀滅，僧眾的資生之具也會被斷絕。在這三個國家中，安息和疏勒因為沒有奉行佛法的緣故，會被賊寇侵擾，所以塔寺會被擾亂，大部分會被焚燒燬滅，所有的寺廟都會被遺棄，僧眾大部分會遷移到于闐國。于闐的塔寺，有五百位菩薩（Bodhisattva，發願成佛的修行者）常年護持，其中二百五十位以出家人的身份護持，另外二百五十位以在家人的身份受生護持。牛頭山寺，賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）中的一千五百位佛陀會常來此地，將其作為宮殿。爲了諸位賢聖的威德慈悲加持于闐的塔寺妙法，所以奉行佛法的人比其他國家多，佛法也能長久住世。
那時，各國王等爲了爭奪于闐國而爭鬥不休，最終哪個國王會得到它呢？
【English Translation】 English version: The Record of the Extinction of the Semblance Dharma of Shakyamuni Tathagata
No. 2090
The Record of the Extinction of the Semblance Dharma of Shakyamuni Tathagata
Translated by the Great Virtuous Tripitaka Master, the Shramana (Buddhist monk) Facheng of the Great Tang Dynasty
Someone from the Kingdom of Yutian (an ancient kingdom in the Western Regions, located in present-day Hotan area of Xinjiang, China) said that the Kingdom of Yutian had passed through six generations of kings, and now it is the seventh king, named Rizpi-jayakrta. During his reign, there was a temple in the country called Sakyaparayana. Not far from this temple was a valley called Sakyajina. In the valley lived an Arhat (a Buddhist practitioner who has attained the state of Arhat). The Arhat had a bhiksu (ordained male monastic) disciple who followed him to study the Vinaya (monastic rules). Later, this disciple saw the Sutra Questioned by Bodhisattva Moon-garbha and the Holy Teachings, and asked his teacher, the Arhat, 'After the Buddha's Parinirvana (death), how long will the Tathagata's Semblance Dharma (the imitation of the true Dharma), stupas, etc., last in these places of Yutian, Shule (an ancient kingdom in the Western Regions, located in present-day Kashgar area of Xinjiang, China), and Anxi (an ancient country in Central Asia, roughly located in present-day northeastern Iran)? Who will come to destroy them? What will they eventually become? I hope you can explain it to me.'
At that time, the Arhat then... After the Parinirvana of Shakyamuni Tathagata, his Dharma images and temples can still exist in the world for two thousand years, and then they will be extinguished. These three countries, including Yutian, will be invaded by bandits such as the Han people, the Red-faced people, the Supi people (an ancient ethnic group on the Qinghai-Tibet Plateau), the Turks, and the Uyghurs. They will launch wars to invade and destroy, so the Buddha-dharma will gradually decline, the stupas and temples will be destroyed, and the necessities of the Sangha (Buddhist monastic community) will also be cut off. Among these three countries, Anxi and Shule, because they did not practice the Dharma, will be invaded by bandits, so the stupas and temples will be disturbed, most of them will be burned and destroyed, all the temples will be abandoned, and most of the Sangha will move to the Kingdom of Yutian. The stupas and temples of Yutian are constantly protected by five hundred Bodhisattvas (practitioners who have vowed to become Buddhas), of which two hundred and fifty protect as ordained monks, and another two hundred and fifty protect by being born as lay people. The Niu Tou Shan Temple (Ox-Head Mountain Temple) will be frequently visited by the one thousand five hundred Buddhas of the Bhadrakalpa (the current cosmic age in Buddhist cosmology), who will use it as a palace. Because of the majestic virtue and compassion of all the sages who bless the wonderful Dharma of the stupas and temples of Yutian, there are more people practicing the Dharma than in other countries, and the Dharma can abide in the world for a long time.
At that time, the kings and others fought endlessly to seize the Kingdom of Yutian. Which king will eventually get it?
即與于闐作大施主。不毀不滅。常當供養。當爾之時。赤面國王有大威勢。多侵余國。以為自境。爾時有一菩薩。于赤面國受生。為王于自國內廣行妙法。從於他國。請其法師及經論。赤面國中。建立精舍。造窣堵波。度□□眾。國王大臣並諸國人。廣行正法。
爾時于闐屬彼赤面王。故廣行正法。建立塔寺。置其三寶人戶田園。興大供養。赤面國王。七代已來以行妙。此七代王。于余國中所有三寶及塔寺處。不起噁心。亦不損害。
爾時于闐眾僧。如月藏菩薩受記經中所說。多分信心漸薄。不于戒法。求世利譽。入于王臣謀密之事。令其正法漸漸衰秏。
爾時王臣及以子孫。退失凈信。常住所有一切諸物。苾芻秏己用。故於闐塔寺正法常住所屬諸物。不同往日。漸當衰秏。國王大臣。于出家眾不生歡喜。後於異時有一菩薩。為赤面國第七代王。彼王納漢菩薩公主以為妃。后將六百侍從至赤面國。時彼公主極信佛法。大具福德。赤面國王亦大凈信。過於先代。廣興正法。如是之時。于闐國王年少不行佛之正法。先諸苾芻曰。不然歸俗。不然隨意。出向他處。以逼逐故。一切眾僧集拶摩寺。評議是事。時寺內眾前。忽現七分金寶之食。五千苾芻王斷其食窘急之者。易彼金食為三月糧。當爾之時。或有
【現代漢語翻譯】 現代漢語譯本 即與于闐（Khotan，古代西域國名）作大施主。不毀不滅，常當供養。當爾之時，赤面國王有大威勢，多侵余國，以為自境。爾時有一菩薩，于赤面國受生，為王于自國內廣行妙法，從於他國，請其法師及經論。赤面國中，建立精舍，造窣堵波（stupa，即佛塔），度化眾多百姓，國王大臣並諸國人，廣行正法。 爾時于闐歸屬彼赤面王，故廣行正法，建立塔寺，設定三寶人戶田園，興大供養。赤面國王，七代以來以行妙法。此七代王，于余國中所有三寶及塔寺處，不起噁心，亦不損害。 爾時于闐眾僧，如《月藏菩薩受記經》中所說，多分信心漸薄，不于戒法，求世利譽，入于王臣謀密之事，令其正法漸漸衰秏。 爾時王臣及以子孫，退失凈信，常住所有一切諸物，苾芻（bhiksu，比丘，佛教出家男眾）耗己用。故於闐塔寺正法常住所屬諸物，不同往日，漸當衰秏。國王大臣，于出家眾不生歡喜。後於異時有一菩薩，為赤面國第七代王。彼王納漢菩薩公主以為妃，后將六百侍從至赤面國。時彼公主極信佛法，大具福德。赤面國王亦大凈信，過於先代，廣興正法。如是之時，于闐國王年少不行佛之正法。先諸苾芻曰：『不然歸俗，不然隨意，出向他處。』以逼逐故，一切眾僧集拶摩寺（Zamma Temple）。評議是事。時寺內眾前，忽現七分金寶之食。五千苾芻王斷其食窘急之者，易彼金食為三月糧。當爾之時，或有
【English Translation】 English version He then became a great benefactor to Khotan (an ancient kingdom in the Western Regions). He did not destroy or demolish, and constantly made offerings. At that time, the Red-Faced King had great power and often invaded other countries, making them his own territory. At that time, there was a Bodhisattva who was born in the Red-Faced country and became king. Within his own country, he widely practiced the wonderful Dharma, inviting Dharma masters and scriptures from other countries. In the Red-Faced country, he established monasteries, built stupas (Buddhist pagodas), and converted many people. The king, ministers, and people of all countries widely practiced the true Dharma. At that time, Khotan belonged to the Red-Faced King, so he widely practiced the true Dharma, established pagodas and temples, and set up the Three Jewels' (Buddha, Dharma, Sangha) households, fields, and gardens, making great offerings. The Red-Faced King had been practicing the wonderful Dharma for seven generations. These seven generations of kings did not have evil intentions towards the Three Jewels and pagodas and temples in other countries, nor did they harm them. At that time, the Sangha (Buddhist monastic community) of Khotan, as described in the Moon Store Bodhisattva Prophecy Sutra, gradually lost much of their faith, did not seek worldly gain and fame through the precepts, and became involved in the secret affairs of kings and ministers, causing the true Dharma to gradually decline. At that time, the kings, ministers, and their descendants lost their pure faith. The bhikshus (Buddhist monks) consumed all the permanent possessions for their own use. Therefore, the permanent possessions of the Khotan pagodas, temples, and true Dharma were not the same as before and gradually declined. The kings and ministers were not happy with the monastic community. Later, at another time, there was a Bodhisattva who became the seventh-generation king of the Red-Faced country. That king took a Han (Chinese) Bodhisattva princess as his consort, who then brought six hundred attendants to the Red-Faced country. At that time, the princess had great faith in the Buddha Dharma and possessed great merit and virtue. The Red-Faced King also had great pure faith, surpassing his predecessors, and widely promoted the true Dharma. At such a time, the young king of Khotan did not practice the true Dharma of the Buddha. The former bhikshus said, 'It is better to return to lay life, or freely go out to other places.' Because of this persecution, all the Sangha gathered at Zamma Temple to discuss this matter. At that time, seven portions of gold and jeweled food suddenly appeared before the assembly in the temple. Five thousand bhikshus whose food had been cut off by the king and were in dire straits exchanged that gold food for three months' worth of provisions. At that time, there were some
歸俗。有不歸俗。往他方者。別離父母親戚眷屬及本生國。極生憂惱。放奔大哭。僧徒眾會。進路往至牟吽寺中。彼處有一大窣堵波。有大凈信□伯神王。開折彼塔。出一金捥盛滿珍珠。以施眾僧。復更有餘凈信施主。辦眾資具。以施其僧。如是次第眾僧漸次至奴盧川。以彼珍珠為半月糧。爾時眾僧至奴盧川。在宋多紇恭娘寺。時多聞天王及功德天變為夫妻。住在彼處。敬白僧言。我等作福。愿垂納受。半月已來設大施會。恭養僧眾。功德天女出一衣袖金寶之錢。以施眾僧。是時僧眾俱從赤面大番之國行至破山。遇守關人留難不放。而作是言。余處有路。一任當往。爾時多聞天王自變其身為一白牦牛有其脊瘡並有棬纼。眾僧見之互相謂曰。此脊瘡牦牛是人之畜。此往何處。隨後當行。時彼牦牛以引直路於四五間一切眾僧至赤面國薩毗之境。時薩毗軍當道節度多聞眾僧從西來至。走白赤面王知。
爾時彼王夫人聞多眾僧失土波迸。白其王曰。我辦畜乘及以資具。愿請眾僧。來至赤面國。王亦許之。以辦畜乘。便迎眾僧。至赤面國。時赤面國王公主侍從供養禮拜。問眾僧中善解三藏諸大德曰。除汝更有波迸者不。諸三藏大德謹對之曰。安息．疏勒．勃律．加悉蜜國。有如是眾多僧眾。波迸流移現在彼處。即便發使迎
【現代漢語翻譯】 現代漢語譯本 還俗。有不還俗的。前往其他地方的人，遠離父母親戚眷屬以及自己的國家，極其憂愁苦惱，放聲大哭。僧侶們聚集在一起，一路前往牟吽寺。那裡有一座巨大的窣堵波（stupa，佛塔），有一位具有極大凈信的□伯神王（名稱待考），打開佛塔，取出一隻裝滿珍珠的金鐲，佈施給眾僧。又有其他具有凈信的施主，準備各種資具，用來佈施給僧眾。就這樣，僧眾逐漸到達奴盧川。用那些珍珠作為半個月的糧食。當時僧眾到達奴盧川，住在宋多紇恭娘寺。當時多聞天王（Vaiśravaṇa，佛教護法神）和功德天（Lakshmi，吉祥天女）化身為夫妻，住在那裡，恭敬地對僧眾說：『我們做些功德，希望你們接受。』半個月以來舉辦大型佈施法會，恭敬供養僧眾。功德天女從衣袖裡拿出一袖子的金銀財寶，佈施給眾僧。當時僧眾一起從赤面大番之國前往破山，遇到守關的人阻攔不放行，並且說：『其他地方有路，你們自己去吧。』當時多聞天王自己變化成一頭白色的牦牛，背上有瘡，並且有韁繩。眾僧看見后互相說：『這頭背上有瘡的牦牛是人養的，它要去哪裡，我們跟在後面走吧。』當時那頭牦牛帶領大家走了一條直路，在四五天的時間裡，所有僧眾到達了赤面國薩毗的境內。當時薩毗的軍隊正在道路上巡邏，發現眾多僧眾從西邊來，趕緊跑去稟告赤面王。 當時赤面王的夫人聽到眾多僧眾因為失去土地而四處流亡，對國王說：『我準備牲畜車輛以及各種資具，希望能夠迎請僧眾，來到赤面國。』國王也同意了。於是準備好牲畜車輛，便去迎接僧眾，來到赤面國。當時赤面國王的公主和侍從們供養禮拜，問僧眾中精通三藏的各位大德：『除了你們，還有其他流亡的人嗎？』各位三藏大德恭敬地回答說：『安息（Parthia）、疏勒（Khotan）、勃律（Gilgit）、加悉蜜國（Kashmir），有像我們這樣眾多的僧眾，因為流亡而流離失所，現在就在那些地方。』於是立即派遣使者去迎接。
【English Translation】 English version Returning to secular life. There are those who do not return to secular life. Those who go to other places, separated from their parents, relatives, and their native country, experience extreme sorrow and distress, weeping loudly. The Sangha (community of monks) gathered together, proceeding to the Mūhūṃ monastery. There, there was a large stupa (Buddhist monument), and a great and devout □伯 divine king (name to be researched) opened the stupa, taking out a golden bracelet filled with pearls, and gave it to the Sangha. Furthermore, other devout donors prepared various provisions to give to the Sangha. In this way, the Sangha gradually arrived at Nulu River. They used those pearls as food for half a month. At that time, the Sangha arrived at Nulu River, staying at the Songduo Ge Gongniang Temple. At that time, Vaiśravaṇa (the Guardian King of the North) and Lakshmi (the Goddess of Fortune) transformed into a couple, living there, respectfully saying to the Sangha, 'We will perform meritorious deeds, we hope you will accept them.' For half a month, they held a large almsgiving ceremony, respectfully offering to the Sangha. The Goddess of Fortune took out a sleeve full of gold and jewels from her sleeve, and gave it to the Sangha. At that time, the Sangha traveled from the land of the Red-Faced Great Tibetans to Broken Mountain, encountering guards who detained them and would not let them pass, saying, 'There are other roads elsewhere, you may go as you please.' At that time, Vaiśravaṇa transformed himself into a white yak with a sore on its back and a tether. The Sangha saw it and said to each other, 'This yak with a sore on its back is someone's livestock. Where is it going? Let's follow it.' At that time, that yak led them straight to the territory of Sapī in the Red-Faced country. At that time, the Sapī army was patrolling the road, and seeing many monks coming from the west, they ran to inform the Red-Faced King. At that time, the Red-Faced King's wife heard that many monks were scattered and fleeing because they had lost their land, and said to the King, 'I will prepare livestock and vehicles, as well as provisions, and I wish to invite the Sangha to come to the Red-Faced country.' The King also agreed. So, they prepared livestock and vehicles, and went to welcome the Sangha to the Red-Faced country. At that time, the Red-Faced King's princess and attendants made offerings and prostrated, asking the great scholars among the Sangha who were well-versed in the Tripiṭaka (the three baskets of Buddhist scriptures), 'Besides you, are there any other refugees?' The great Tripiṭaka scholars respectfully replied, 'In Parthia, Khotan, Gilgit, and Kashmir, there are many Sanghas like us who are displaced due to exile, and they are currently in those places.' Immediately, messengers were sent to welcome them.
請眾僧至赤面國。時赤面國置七所寺。辦諸供具。常住人戶倍勝往曰。安置眾僧住在七寺。后經三四年。公主心上有惡瘡出。病苦之時。公主白王。妾因此疾終不得免。所有僮僕及以財物。愿施三寶。王亦許之。六百侍從悉放出家。然後公主命將終盡。公主終后。赤面國王境界之內。豆瘡病起。大臣百官並諸子孫而死者眾。時彼群臣而集會之白其王曰。王國界內。先無如是瘡苦病惱。今諸波迸戎夷僧眾來到此處。公主崩逝。大臣百官多有死者。是故此諸出家之眾。不留王界。理合驅出。王先之日。合驅不驅。委細詳之。群臣同心。樂驅眾僧。以白王知。欲驅眾僧出於王界。是時赤面國王境內舊住苾芻瞋恚而言。若以驅逐此諸僧。我等亦皆不住於此。諸臣恚言。汝等亦當隨意而去。公主來至赤面國后。漢王興崇道士法。故一切漢僧悉皆來至赤面國界。如是之時。彼界眾僧。赤面國內所有舍利聖教經論供養諸具常住財物。盡皆赍持。往至於西大乾陀羅國。當爾之時。漢與赤面婆羅行國於闐國等直至恒河。像法滅沒更無有餘。恒河彼岸俱閃彌國像法三月住世。最後滅盡。一切僧眾至乾陀羅界伊羅葉龍王所住海岸。三寶威力。彼海騰波。龍王思惟。我所住處何故騰波。以天眼觀知釋迦牟尼如來聖教像法近滅末後見僧之期。自變
【現代漢語翻譯】 現代漢語譯本 請眾僧前往赤面國（一個國家的名字）。當時，赤面國建造了七座寺廟，準備了各種供養的器具。常住的人戶比過去增加了一倍。安置眾僧住在七座寺廟裡。過了三四年後，公主的心口上長了一個惡瘡。在病痛的時候，公主告訴國王：『我因為這個疾病最終無法避免死亡。我所有的僮僕以及財物，希望施捨給三寶（佛、法、僧）。』國王也答應了她。六百名侍從全部被放出家。然後公主的生命將要終結。公主去世后，赤面國王的境內，爆發了豆瘡疾病。大臣百官以及子孫死了很多人。當時那些大臣們一起稟告國王說：『我們的國家境內，先前沒有像這樣的瘡痛疾病。現在這些波迸戎夷（指外來的）僧眾來到這裡，公主崩逝，大臣百官死了很多人。因此，這些出家的人，不應該留在我們的國家境內，理應驅逐出去。』國王先前的時候，應該驅逐卻沒有驅逐，應該詳細地考慮。群臣同心，樂於驅逐眾僧，稟告國王，想要驅逐眾僧離開他們的國家境內。這時，赤面國王境內原先居住的苾芻（比丘，出家男子）生氣地說：『如果驅逐這些僧人，我們也都不會住在這裡。』那些大臣生氣地說：『你們也應當隨意離去。』自從公主來到赤面國后，漢王（中國的國王）興盛道士的法術。所以一切漢僧（中國的僧人）都來到赤面國的境內。在這個時候，那個地方的眾僧，把赤面國內所有的舍利（佛的遺骨），聖教（佛教的教義），經論（佛教的經典），供養的器具，常住的財物，全部都攜帶，前往西大乾陀羅國（一個國家的名字）。當那個時候，漢（中國）與赤面國、婆羅行國（一個國家的名字）、于闐國（一個國家的名字）等，直到恒河（一條河流的名字）一帶，佛法滅亡，不再有剩餘。恒河的彼岸，俱閃彌國（一個國家的名字）的佛法還能維持三個月。最後也滅盡了。一切僧眾到達乾陀羅（一個國家的名字）境內伊羅葉龍王（一個龍王的名字）所居住的海岸。三寶的威力，使那個海面騰起波浪。龍王心想，我所居住的地方為什麼會騰起波浪？用天眼觀察，知道釋迦牟尼如來（佛教的創始人）的聖教佛法將要滅亡，是最後見到僧人的時期。於是自己變化
【English Translation】 English version Please invite all the monks to the Red-Faced Country (a country's name). At that time, the Red-Faced Country built seven temples and prepared various offerings. The number of permanent residents was twice as many as before. The monks were settled in the seven temples. After three or four years, a malignant sore appeared on the princess's heart. In her suffering, the princess told the king: 'I will inevitably die from this disease. I wish to donate all my servants and possessions to the Triple Gem (Buddha, Dharma, Sangha).' The king agreed. All six hundred attendants were released to become monks. Then the princess's life was about to end. After the princess died, a smallpox epidemic broke out in the Red-Faced King's territory. Many ministers, officials, and descendants died. At that time, the ministers reported to the king together, saying: 'There has never been such a painful disease in our country before. Now that these Bo Beng Rong Yi (referring to foreign) monks have come here, the princess has passed away, and many ministers and officials have died. Therefore, these monks should not stay in our country and should be expelled.' The king should have expelled them earlier but did not, and should have considered it carefully. The ministers were of one mind and happy to expel the monks, reporting to the king that they wanted to expel the monks from their country. At this time, the Bhikshus (monks, ordained men) who originally lived in the Red-Faced King's territory said angrily: 'If these monks are expelled, we will not stay here either.' The ministers said angrily: 'You should also leave as you please.' Since the princess came to the Red-Faced Country, the Han King (Chinese king) promoted the Taoist practices. Therefore, all the Han monks (Chinese monks) came to the Red-Faced Country. At this time, the monks of that place carried all the Sharira (Buddha's relics), the Holy Teachings (Buddhist doctrines), the Sutras and Treatises (Buddhist scriptures), the offerings, and the permanent possessions in the Red-Faced Country, and went to the Western Great Gandhara Country (a country's name). At that time, the Dharma was destroyed in Han (China), the Red-Faced Country, the Bharo Xing Country (a country's name), the Yutian Country (a country's name), etc., all the way to the Ganges River (a river's name), and there was nothing left. On the other side of the Ganges River, the Dharma in the Ju Shan Mi Country (a country's name) could only last for three months. Finally, it was also destroyed. All the monks arrived at the coast in the Gandhara (a country's name) territory where the Ira葉 Dragon King (a dragon king's name) lived. The power of the Triple Gem caused waves to rise on the sea. The Dragon King thought, why are waves rising in the place where I live? Using his divine eye, he knew that the Holy Teachings of Shakyamuni Buddha (the founder of Buddhism) were about to be destroyed, and it was the last time to see the monks. So he transformed himself
其身為一老人。從海而出。禮彼眾僧。以問之曰。如是眾僧從於何來。往至何所。眾僧答曰。我等本居赤面國界。施主無信。毀滅常住及精舍。故我等往至大乾陀羅國。龍王問曰。眾僧極廣。有何糧食。大乾陀羅國繞海而去四十日餘。始達彼處。今現眾僧唯有二十日糧。云何達彼。眾僧聞已。皆大啼哭。龍王見已。極生憂惱。語僧眾曰。此有直路。有其蛇橋。能上往者速達彼處。作是語訖。老人不見。時彼龍王現一登山之路。自變其身為一大蛇。海上作橋。作是思惟。我今若度此諸僧眾。先作惡業。今受傍生之身。亦可得脫。發是愿矣。便置蛇橋十五日餘。眾多人畜于上而過。蛇橋之上人畜過時。或有墮水而命終者。如是人畜往來去故。其蛇脊背破裂毀壞。血流而雨。海變為血。眾多僧眾于蛇橋上而往過。時末後余殘赤面留難而不放過。然後大蛇墮于海中而命終已。得生兜率陀天。海亦枯竭。
爾時僧眾到乾陀羅國。彼國之王具辦供具。二年供養各令安樂。經二年已。彼王舍壽。王有二子。一信佛法。一行外道法。后爭王位。其時僧眾為信法王子作用儻。故彼得勝已而紹王位。彼王統治之時。加僧俸祿資緣具足。經半年已。有一苾芻。殺卻彼王。自紹王位。乾陀羅國一切人眾。一時而反殺苾芻王。諸餘僧眾盡皆
【現代漢語翻譯】 現代漢語譯本： 有一個老人，從海里出來，向眾僧頂禮，然後問道：『你們這些僧人從哪裡來？要到哪裡去？』眾僧回答說：『我們本來住在赤面國（Raktamukha，指紅臉人的國家），那裡的施主沒有信仰，毀壞寺廟和精舍，所以我們前往大乾陀羅國（Mahagandhara，古代印度的一個地區）。』龍王問道：『僧眾如此眾多，有什麼糧食呢？大乾陀羅國繞海而行，要四十多天才能到達。現在眾僧只有二十天的糧食，怎麼能到達那裡呢？』眾僧聽了，都大聲哭泣。龍王見了，非常憂愁，對僧眾說：『這裡有一條直路，有一座蛇橋，能走上去的人可以快速到達那裡。』說完這些話，老人就不見了。當時，龍王顯現出一條登山的路，自己變成一條大蛇，在海上搭起橋樑。他這樣思量：『我現在如果能渡過這些僧眾，即使先前造了惡業，現在受了傍生之身，也可以得到解脫。』發了這個愿之後，便用自己的身體做了十五天多的蛇橋，許多人和牲畜從上面走過。在蛇橋上，人和牲畜經過時，有的掉進水裡而喪命。由於這樣的人和牲畜來來往往，蛇的脊背破裂毀壞，血流如雨，海水都變成了血紅色。許多僧眾從蛇橋上走過。當時，最後剩下的赤面國的人不讓他們通過，然後大蛇掉進海里而死去，之後便轉生到兜率陀天（Tusita，佛教欲界六天之一）。海水也枯竭了。
當時，僧眾到達乾陀羅國。那裡的國王準備了充足的供養，供養了兩年，讓大家都安樂。兩年之後，國王去世。國王有兩個兒子，一個信奉佛法，一個信奉外道。後來他們爭奪王位。當時，僧眾幫助信奉佛法的王子，所以他獲勝並繼承了王位。這位國王統治期間，增加了僧人的俸祿，資助也充足。過了半年，有一個比丘（Bhikkhu，佛教出家男子）殺掉了這位國王，自己繼承了王位。乾陀羅國的所有人，一時反叛，殺掉了比丘王，其餘的僧眾都...
【English Translation】 English version: He appeared as an old man, emerging from the sea. He bowed to the assembly of monks and asked, 'Where do these monks come from? Where are they going?' The monks replied, 'We originally resided in the country of Raktamukha (Red-faced country), where the patrons lacked faith and destroyed monasteries and viharas (Buddhist monasteries). Therefore, we are going to Mahagandhara (an ancient region in India).' The Dragon King asked, 'The Sangha (monastic community) is so large, what provisions do you have? It takes more than forty days to reach Mahagandhara by sea. Now the Sangha only has twenty days' worth of food. How will you reach there?' Upon hearing this, the monks all wept loudly. The Dragon King, seeing this, became extremely worried and said to the Sangha, 'There is a direct route here, a snake bridge. Those who can ascend it can quickly reach that place.' After saying these words, the old man disappeared. At that time, the Dragon King manifested a path to climb the mountain, transforming himself into a large serpent, forming a bridge over the sea. He thought, 'If I can ferry these monks across, even if I have committed evil deeds in the past and am now in the form of an animal, I can still be liberated.' Having made this vow, he remained as a snake bridge for more than fifteen days. Many people and animals crossed over it. While people and animals were crossing the snake bridge, some fell into the water and died. Because of this constant traffic of people and animals, the serpent's spine cracked and broke, blood flowed like rain, and the sea turned blood-red. Many monks crossed over the snake bridge. At that time, the last remaining people of Raktamukha were not allowed to pass, and then the great serpent fell into the sea and died, after which he was reborn in Tusita Heaven (one of the six heavens of the desire realm in Buddhism). The sea also dried up.
At that time, the Sangha arrived in Mahagandhara. The king of that country prepared ample offerings and provided for them for two years, ensuring everyone's comfort. After two years, the king passed away. The king had two sons, one who believed in the Buddha's Dharma (teachings) and one who followed heterodox paths. Later, they fought for the throne. At that time, the Sangha supported the prince who believed in the Dharma, so he won and inherited the throne. During this king's reign, he increased the monks' stipends and provided ample resources. After half a year, a Bhikkhu (Buddhist monk) killed the king and usurped the throne. All the people of Mahagandhara rebelled at once and killed the Bhikkhu king, and all the remaining monks...
驅逐。出王界外。故乾陀羅國像法亦滅。一切僧眾波迸流離。向在余國。如是之時。西方國王．北方國王．葉婆那王等祿福勝前。此三國王會盟一家。時彼三王化治西方及北方等。時彼三王各將十萬兵攻俱閃彌國。王以滅三十萬兵及其王等一不餘殘。爾時俱閃彌王為欲懺除殺眾兵罪。召請閻浮界內一切眾僧。至俱閃彌國。后因眾像自內鬥諍。遂互相殺一無餘殘。故閻浮界佛之像法從茲滅盡。一一廣明如月藏菩薩受記經說。釋迦如來般涅槃后經五十七俱胝六兆年歲。慈氏世尊現娑婆界。化治有情。
釋迦牟尼如來像法滅盡因緣一卷
【現代漢語翻譯】 現代漢語譯本： 驅逐出境，趕出王國的邊界。因此，乾陀羅國（Gandhara，古印度地區名）的佛法也滅亡了，所有的僧侶四處逃散，流離失所，前往其他國家。在這個時候，西方國王、北方國王、葉婆那王（Yavana，古希臘人或印度-希臘人）等人的福報超過了以前。這三位國王結盟成為一家。當時，這三位國王統治著西方和北方等地。當時，這三位國王各自率領十萬軍隊攻打俱閃彌國（Kushinagar，佛陀涅槃之地）。國王消滅了三十萬軍隊，以及他們的國王等，沒有留下一個活口。當時，俱閃彌國王爲了懺悔殺害眾多士兵的罪過，召請閻浮界（Jambudvipa，地球）內所有的僧侶，來到俱閃彌國。後來，因為佛像之間發生內鬥，互相殘殺，一個也不剩下。因此，閻浮界的佛像和佛法從此滅絕。詳細的情況如同《月藏菩薩受記經》所說。釋迦如來（Shakyamuni Buddha）般涅槃（Parinirvana，圓寂）后，經過五十七俱胝（koti，千萬）六兆年，慈氏世尊（Maitreya，彌勒菩薩）將出現在娑婆界（Saha world，我們所居住的世界），教化治理眾生。
《釋迦牟尼如來像法滅盡因緣》一卷
【English Translation】 English version: They were expelled, driven out of the kingdom's borders. Consequently, the Dharma in Gandhara (ancient region in India) also perished, and all the monks scattered and fled to other countries. At that time, the kings of the West, the kings of the North, and the Yavana (ancient Greeks or Indo-Greeks) king, among others, surpassed their previous fortune. These three kings formed an alliance as one family. At that time, these three kings ruled over the West and the North, and other regions. At that time, each of these three kings led one hundred thousand troops to attack the Kushinagar (place of Buddha's Parinirvana) kingdom. The king annihilated three hundred thousand troops, along with their king and others, leaving no one alive. At that time, the Kushinagar king, in order to repent for the sin of killing so many soldiers, summoned all the monks within Jambudvipa (the Earth) to the Kushinagar kingdom. Later, because of internal strife among the Buddha images, they killed each other, leaving no one remaining. Therefore, the Buddha images and the Dharma in Jambudvipa were completely extinguished from then on. The details are extensively explained as described in the 'Moon Store Bodhisattva Prophecy Sutra'. After Shakyamuni Buddha's Parinirvana, after fifty-seven koti (ten million) six trillion years, Maitreya (the future Buddha) will appear in the Saha world (the world we live in), to transform and govern sentient beings.
'The Circumstances of the Extinction of Shakyamuni Buddha's Image and Dharma', one volume.