佛藏經囑累品第十
Chapter 10: Entrustment
爾時阿難白佛言：「世尊！當爾世時諸比丘等，於善法中云何精進？」
At that time, Ananda said to the Buddha, "World-Honored One, in that future age, how should monks apply diligence in wholesome teachings?"
佛告阿難：「且置莫問。所以者何？佛無量智所說經典，爾時比丘尚不能信，況能勤行？阿難！如來於有為法中所有智慧，一切辟支佛、阿羅漢等不能解知。阿難！如來所知法，若為汝說，汝則迷悶，何況是人當能信之？如來於今說如是經，爾時癡人猶尚不信，何況能信所說罪報？阿難！法應當爾！自身是惡謂餘亦惡，如今第一懈怠比丘，爾時第一精進比丘所不能及，若所持戒威儀智慧，不得相比。如來若說此人所行一切過惡，轉身所受，是人不信，更起重罪。汝等若聞亦得憂怖，不能量其所受罪惡。阿難！如來深法受者難有。於意云何？好床茵褥，豚子樂不？」
The Buddha said to Ananda, "Let it be for now; do not ask further. Why is that? The sutras spoken by the Buddha's boundless wisdom—even the monks of that time could not believe them, let alone earnestly practice them. Ananda, all the wisdom the Tathagata has concerning conditioned phenomena cannot be fully understood by Pratyekabuddhas or Arhats. Ananda, if I were to explain the teachings that the Tathagata truly knows, you yourself would become bewildered—how much less could others believe them? Now that the Tathagata is expounding this sutra, the foolish people of that time will still not believe it. How could they possibly believe the karmic retribution that is described?
Ananda, this is only natural. Those who are evil themselves think others are also evil. At that time, even the most diligent monks could not compare to this most indolent monk now—in terms of moral conduct, deportment, or wisdom, they are beyond comparison. If the Tathagata were to reveal all the misdeeds of this person and the retribution he will undergo in his next life, this person would not believe it and would instead commit even heavier offenses. Even if you all heard it, you would become distressed and fearful, unable to fathom the gravity of his sins.
Ananda, it is rare to find those who can accept the profound teachings of the Tathagata. What do you think? Would a pig delight in a fine bed and soft cushions?"
「不也。世尊！」
"No, World-Honored One."
「阿難！我阿耨多羅三藐三菩提，此法深妙智者所樂，是人不能信解通達。得出家已自稱沙門，不能堪受如實教化，於此法中不能修心、不得滋味，振手而去墮在惡道，猶如豚子捨好床褥。何以故？阿難！是我阿耨多羅三藐三菩提甚深清淨，非難化者所能信解，難降伏者、無智慧者、難滿者、難養者、破戒者、難與語者、住邪法者、行邪行者、貴財利者、以衣食為上者、破威儀者、破戒德者、墮頂者、弊惡者、懈怠者、小欲者、小精進者、無羞者、耐羞者、怱怱營事業者，沙門中旃陀羅、沙門中白衣、沙門中敗壞、沙門中行邪道者、非沙門自言是沙門者、魔所吞者、與外道義合者、不如說行者、樂眾閙者、樂散亂語者、具有魔事者、魔所衰惱者、煩惱熾盛者，我見者、人見者、眾生見者、顛倒者，於我此法若能信解通達，無有是處。何以故？阿難！我阿耨多羅三藐三菩提清淨快大，與此惡人不相稱可。阿難！譬如百千億三千大千世界中間曠遠，此弊惡人遠沙門法，猶尚如是，況得順忍？況得涅槃？
"Ānanda, my supreme perfect enlightenment is profound, subtle, and delights the wise. But these types of people cannot believe in it, understand it, or penetrate it. After leaving home to become renunciants and calling themselves śramaṇas, they cannot endure or accept true guidance. In this teaching, they cannot train their minds or find any taste of it. They shake their hands and walk away, only to fall into bad destinations—like a pig that abandons a fine bed and bedding. Why is that? Ānanda, my supreme perfect enlightenment is extremely profound and pure. It cannot be believed or understood by those who are hard to guide, hard to tame, lacking wisdom, hard to satisfy, hard to support, who break the precepts, who are hard to talk to, who dwell in false doctrines, who practice wrong conduct, who value wealth and profit, who put food and clothing first, who destroy proper deportment, who destroy moral virtue, who have fallen from the summit, who are vile and evil, who are lazy, who have few desires, who have little diligence, who are shameless, who endure shame, who are always busy with worldly business, who are outcasts among the renunciants, who are laypeople among the renunciants, who are corrupt among the renunciants, who walk on wrong paths among the renunciants, who are not renunciants but claim to be, who are swallowed by Māra, who mix with non-Buddhist doctrines, who do not practice as they teach, who delight in crowds, who delight in idle talk, who are possessed by Māra's deeds, who are afflicted by Māra, whose afflictions burn fiercely, who hold views of self, views of a person, views of sentient beings, or who are perverse. For them to believe in, understand, and penetrate this teaching of mine—that is impossible. Why? Ānanda, my supreme perfect enlightenment is pure, vast, and good—it simply does not match these evil people.
Ānanda, it is like the vast, empty space between hundreds of billions of great trichiliocosms—so far apart are these evil people from the way of a śramaṇa. How much less could they attain patient acceptance of the truth, or even Nirvāṇa?
「阿難！如此事者說不可盡，當來沙門弊惡鄙賤，深懷慳貪、深懷瞋恚、深懷不信。三毒熾盛心行麁獷，難可制御。阿難！譬如良田善熟以火自燒，甘饍美食而自著毒，舍宅所有以火自焚，為應爾不？」
"Ananda, such matters cannot be fully described. In the future, there will be monks who are corrupt and base, deeply harboring greed, deep-seated hatred, and profound disbelief. The three poisons burn fiercely within them, their minds and actions are coarse and unruly, difficult to restrain. Ananda, it is like a fertile field, well-ripened, that burns itself with fire; like delicious food that is poisoned by its own doing; like a house and all its possessions consumed by its own flames—is that not what happens?"
「不也。世尊！」
"No, World-Honored One."
「阿難！如是未來世癡人，因以我法得受供養，而不信解如來功德，又不能信如是等經，不能堪忍如實說過，自知瘡疣而逆我語。如是癡人依佛自活，而逆是法。阿難！爾時閻浮提內，如是癡人充滿其中。阿難！且置。何用求此愚癡惡人，徒生徒老所行惡事？」
Ananda, in the future, there will be foolish people who, because they receive offerings through my teachings, yet do not believe in or understand the virtues of the Tathāgata. They will not be able to accept such scriptures as these, nor endure the truthful exposition of them. Knowing their own faults and flaws, they will still go against my words. Such foolish people rely on the Buddha for their livelihood, yet they oppose this Dharma. Ananda, at that time, the whole world of Jambudvīpa will be filled with such foolish people. Ananda, let it be. Why should we seek out these ignorant, evil people, who are merely born and grow old in vain, committing evil deeds all their lives?
爾時阿難白佛言：「世尊！當何名此經？云何奉持？」
At that time, Ananda said to the Buddha, "World-Honored One, what should this sutra be called, and how should we receive and uphold it?"
佛告阿難：「此經名為『佛藏』，亦名『發起精進』，亦名『降伏破戒』，亦名『選擇諸法』。當奉持之。
The Buddha told Ananda, "This sutra is called 'The Treasury of the Buddha,' also known as 'Initiating Diligence,' also known as 'Overcoming Broken Precepts,' and also known as 'Selecting Among All Things.' You should uphold and practice it."
「阿難！若人誦持是經，所得功德無量無邊。所以者何？破戒比丘尚不能信讀誦教人，況於是中得歡喜心？何以故？阿難！譬如惡賊於王大臣，不敢自現盜他物者，不自言賊。如是阿難！破戒比丘成就非沙門法，尚不自言是惡，況能向餘人說，自言罪人？阿難！如是經者，破戒比丘隨得聞時，能自降伏則有慚愧，持戒比丘得自增長。」
"Ānanda! If a person recites and upholds this sutra, the merits and virtues they attain are immeasurable and boundless. Why is this so? Even a monk who has broken the precepts cannot yet believe, recite, or teach others to recite it—how much less can they attain a joyful mind within it? Why is that? Ānanda! It is like a wicked thief who, before the king or his ministers, does not dare to reveal himself as one who steals others' belongings, nor does he call himself a thief. In the same way, Ānanda, a monk who has broken the precepts and accomplishes what is not the way of a renunciant does not even dare to call himself evil—how could he possibly speak to others, declaring himself a transgressor? Ānanda! For such a sutra as this, when a monk who has broken the precepts hears it, if he can subdue himself, then he will have a sense of shame. A monk who upholds the precepts will naturally grow in virtue."
說是經時，無數諸天於諸法中得法眼淨，惡魔及諸眷屬皆大憂惱，如墮十六種大坑，大啼哭言：「瞿曇沙門知我覺我，我常長夜願佛滅後，破持戒者、助破戒者，欲令諸惡比丘不知佛法，但知讀誦。我欲於佛法中破安隱心，語言此非佛法無有義趣。瞿曇於今在諸天人大眾之中，守護是法遮我所願。」魔說此已，懷憂愁惱忽然不現。
As this teaching was given, countless heavenly beings in the assembly attained the pure Dharma eye, seeing clearly for the first time. But Mara the Tempter and his followers were thrown into deep sorrow, as if cast into sixteen great pits. They cried aloud:
"Gautama the ascetic sees through us and knows our schemes! For ages untold, we have longed for the Buddha's passing so that we could break those who keep the precepts and support those who break them. We wanted to make wicked monks ignorant of the true Dharma, knowing only how to recite words by rote. We sought to undermine the peaceful confidence in his teachings, whispering that this is not the Dharma and has no real meaning. Yet now, Gautama, in the presence of gods and humans alike, protects this teaching and blocks our every wish!"
Having spoken these words, Mara, consumed by grief and despair, vanished without a trace.
爾時世尊欲明了此事，而說偈言：
At that time, the World-Honored One, wishing to clarify this matter, spoke these verses:
「我所說諸法， 隨順第一義；
有為不堅牢， 如夢之所見。
我今說此法， 呵責未來事；
隨順第一義， 防制諸惡人。
爾時惡世中， 比丘心嬈動；
諍訟生是非， 不能得涅槃。
沙門及白衣， 所說無有異；
爾時我此法， 與俗法無別。
為諸在家說： 『汝知我希有；
我得於佛法， 初道第一果。』
更有比丘言： 『我說不異是；
此人與我同， 我真見法者。』
見法不見者， 為致白衣故；
各於自法中， 而生其議論。
有言一切有， 有言一切空；
不住於正道， 性惡毀我法。
『汝勿近是人， 可來親附我；
為汝說真法， 如我疾得道。』
如是諸音聲， 流布於遠近；
同心相黨助， 破我所教法。
譬如諸惡賊， 同惡共為侶；
反逆破國土， 城邑及聚落。
爾時諸比丘， 難可得開化；
鈍根深貪著， 少智依我、人。
不解於如來， 隨宜所說法；
說有漏增上， 自言是得道。
在於大會中， 多有諸比丘；
皆言有智慧， 求智無一人。
若是大會中， 或有一比丘；
如實有智慧， 皆呵言無智。
諸天神等見， 法王道散壞；
咸皆懷憂惱， 相對而啼泣。
中有諸樹神， 從樹而墮地；
咸言：『釋師子 妙法今悉壞。
佛寶法僧寶， 在世猶未久；
如何於今日， 悉皆當散壞？
我等不復聞， 如來所說法；
癡冥無所知， 上道今將滅。』
爾時諸地神， 皆出大音聲：
『如來大法炬， 於今當滅盡。
諸天諸神等， 後莫有所悔，
而言不見聞， 佛道今已滅。』
如來無量劫， 自利亦利人；
忍受諸苦惱， 發願得成佛。
釋師子大聖， 度諸眾生者；
清淨微妙法， 今將欲滅盡。
癡惡諸賊等， 於今當得力；
無有慈愍心， 互相謗毀惱。
魔使及魔民， 鈍根難開化；
諂曲懈怠心， 瞋恚壞佛法。
但於空林中， 坐禪滿三月；
自言是羅漢， 無禪況得道？
不得言得道， 死言入涅槃；
眾人信起塔， 而自入地獄。
如是癡空者， 互共相輕恚；
我於無量劫， 所得今盡壞。
爾時虛空神， 共見釋師子；
妙法毀壞敗， 發聲皆啼泣。
四天王聞此， 皆共懷憂惱；
時與諸天神， 僉皆共來下。
阿羅迦槃城， 夜叉神眾來；
僉皆大啼哭， 出可畏音聲。
有諸七寶城， 嚴飾極微妙；
失色皆如土， 諸天不樂住。
悲號大啼哭， 處處皆來集；
各共懷憂惱， 相見不能言。
宛轉臥在地， 發如是音聲；
共行閻浮提， 見是大怖畏。
佛子共鬪諍， 破法而分散；
皆從天上來， 共詣我生處。
天神諸寶城， 七日無光色；
各共坐啼泣， 滿七日不起。
『如何大精進， 勇猛世間尊！
我等見住此， 今當不復見。』
咸共詣祇洹， 相對而啼泣：
『佛此說四諦， 我等此中聞。
世間將盲冥， 互相輕恚慢；
但起諸惡業， 還墮於惡道。
諸天妙宮殿， 可惜今將空；
我等諸天神， 無復救度者。』
爾時閻浮提， 毀壞無威色；
經行處樹下， 山窟無善人。
一切諸世間， 悉皆大嬈動；
諸天及大神， 音聲可怖畏。
爾時忉利天， 舉手大悲哭；
各於宮殿中， 發聲而號哭。
諸天宮殿中， 皆稱說我言；
永離大聖王， 為我說法者。
忉利天六月， 不食修陀食；
不聽伎樂音， 憂愁如喪子。
諸阿修羅眾， 聞有如此事；
皆共相命集， 欲攻忉利天。
時諸閻浮王， 皆共相征罰；
諸天阿修羅， 亦皆共戰鬪。
爾時諸比丘， 及諸比丘尼；
多墮惡道中， 少有得免者。
破戒諸白衣， 隨順惡比丘；
以是因緣故， 皆趣於惡道。
諸惡優婆夷， 隨順惡師故；
亦復入惡道， 世間皆嬈動。
有入城聚落， 有至山林中；
東西懷憂惱， 以損其壽命。
爾時多惡賊， 多有諸嶮道；
種五穀不生， 若生蟲所食。
爾時世人民， 飢饉多餓死；
死墮餓鬼中， 久受諸苦惱。
時人施佛物、 塔及四方僧；
輒皆共分食， 我後僧如是。
阿難汝等當， 勉力勤精進；
莫見後末世， 如是眾惡事。
一切諸凡夫， 愚癡無有智；
起諸凡夫業， 疾墮惡道中。
汝等勤讀誦， 是名智慧因；
若為智慧故， 疾得至勝處。
我學世正見， 汝亦如我學；
斷世障礙事， 疾得至勝處。
勤行八聖道， 當疾得涅槃；
思量求自利， 我所說如是。
是劫過去後， 六十劫無佛；
尚無佛音聲， 況有得道者？
時世諸人民， 飢餓所逼切；
無有孝慈心， 食母食兒肉。
時諸家生子， 常護恐他食；
誰聞是惡事， 復起生死業。
諸苦癡為本， 五陰貪為本；
若不樂五欲， 當斷諸貪著。
受福果報時， 深生貪著心；
貪著因緣故， 起惡墮惡道。
無漏法空寂， 世間無牢堅；
若知如是者， 汝等應疾行。
無心生心想， 而自大驚畏：
『我為作不作？ 是事為云何？』
如是諸凡夫， 思惟而籌量：
『我當云何作？』 如是常啼泣。
無陰生陰想， 無我生我想；
聞自相空法， 如是亦迷悶。
不知佛如實， 所說諸陰義；
聞則以為定， 畏處無畏想。
我說去來今， 諸陰皆空寂；
三世悉平等， 猶若如虛空。
所有過去佛， 亦說自相空；
未來世諸佛， 亦說自相空。
我今出於世， 亦說一切法；
自性自相空， 三世無有異。
當來人不知， 佛所說實義；
貪著我眾生， 常墮於惡道。
當來世如是， 大惡甚可畏；
汝等勤精進， 莫見是惡世。」
"The teachings I proclaim align with the ultimate truth; All conditioned things are unstable, like visions seen in dreams. I now speak this Dharma to warn of future events, Following the ultimate truth to restrain evil people.
In that evil age, monks will be restless at heart, Engaging in disputes and creating discord, unable to attain Nirvana. Monks and laypeople will speak without distinction, And at that time, my Dharma will be no different from worldly ways.
To laypeople, they will say: 'Know that I am extraordinary; I have attained the first fruit of the path in the Buddha's teachings.' Other monks will say: 'My words are no different; This person is just like me; I am the one who truly sees the Dharma.'
Those who see and do not see the Dharma, for the sake of attracting laypeople, Will each generate arguments within their own doctrines. Some will say all things exist, others will say all is empty; Not abiding in the right path, of evil nature, they will destroy my Dharma.
'Do not approach such people; come and follow me instead, And I will teach you the true Dharma, so you may quickly gain the path as I did.' Such voices will spread far and wide, Uniting with like minds to support each other, destroying the teachings I have given.
Just as gangs of evil thieves band together, Rebelling and destroying countries, cities, and villages, So too will the monks of that time be difficult to guide, Of dull faculties, deeply attached, with little wisdom, relying on selfish concerns.
They will not understand the Buddha's teachings given according to circumstances, Speaking of defilements as supreme, claiming themselves enlightened. In great assemblies, there will be many monks, All claiming to possess wisdom, yet not one truly seeking it.
If in such an assembly there should be one monk Who truly possesses wisdom, all will deride him as ignorant.
The gods and spirits, seeing the Dharma King's path scattered and ruined, Will all be filled with sorrow and grief, weeping to one another. Among them, tree spirits will fall from their trees to the ground, Crying out: 'The Lion of the Śākyas' sublime Dharma is now entirely destroyed.
The Buddha Jewel, Dharma Jewel, and Saṅgha Jewel, appearing in the world not long ago, How is it that today they are all to be scattered? We will no longer hear the teachings spoken by the Tathāgata; In our ignorance and blindness, the supreme path is now about to vanish.'
Then the earth spirits will raise a great cry: 'The great torch of the Tathāgata's Dharma is now about to be extinguished. Let not gods and spirits later regret, saying they did not see or hear That the Buddha's path has now come to an end.'
The Tathāgata, over countless eons, benefited himself and others, Enduring all kinds of suffering, making vows to attain Buddhahood. The great sage, the Lion of the Śākyas, who delivered all beings— His pure and subtle Dharma is now about to perish completely.
Foolish and evil thieves will then gain strength; Lacking compassion, they will slander and torment one another. Māra's envoys and followers, dull and difficult to guide, With flattering, lazy minds and anger, will destroy the Buddha's Dharma.
Merely sitting in meditation in empty groves for three months, They will claim to be arhats—without even meditative concentration, how much less attainment of the path? Without attainment, they will claim attainment; at death, they will claim entry into Nirvana. People will believe them and build stūpas, while they themselves fall into hell.
Such foolish advocates of emptiness will disparage and anger one another; What I acquired over countless eons is now entirely destroyed.
Then the space spirits, seeing the Lion of the Śākyas' Sublime Dharma ruined and destroyed, will raise their voices in weeping. The Four Great Kings, hearing of this, will all be filled with sorrow, And together with the heavenly spirits, they will all descend.
From the city of Alakāvati, yakṣa spirits will come, All weeping loudly with fearsome cries. There are cities of seven treasures, exquisitely adorned and supremely beautiful, But their radiance will fade like earth, and the gods will no longer delight to dwell there.
With mournful cries and great weeping, gathering from all directions, Each filled with sorrow, they will meet but be unable to speak. Rolling on the ground, they will utter such sounds, Wandering together through Jambudvīpa, witnessing this great terror: The Buddha's children quarreling, destroying the Dharma and scattering— They will all come from the heavens to the place of my birth.
The gods' precious cities will lose all radiance for seven days; Sitting together in tears, they will not rise for the full seven days. 'How can it be, O greatly diligent, brave Honored One of the world, Whom we behold dwelling here, that we shall see you no more?'
They will all gather at Jetavana, weeping to one another: 'The Buddha taught the Four Noble Truths here, and we heard them in this place. The world will become blind and dark, people insulting one another with pride; Committing all manner of evil deeds, they will fall back into the evil realms.
The magnificent celestial palaces—alas—will soon be empty; We gods and spirits will have no one left to save us.' Then Jambudvīpa will be ruined, bereft of all majesty; In walking paths, under trees, and mountain caves, there will be no good people.
All the worlds will be greatly disturbed; The voices of gods and great spirits will be fearsome to hear. Then the Trāyastriṃśa gods will raise their hands and weep bitterly, Each from their palace raising cries of lamentation. In the heavenly palaces, they will all speak of me: 'We are forever parted from the Great Sage King, who taught us the Dharma.'
The Trāyastriṃśa gods, for six months, will not partake of heavenly food, Nor listen to music, grieving as mothers who have lost their sons. The asuras, hearing of such events, Will all summon one another, wishing to attack Trāyastriṃśa. The kings of Jambudvīpa will punish one another; The gods and asuras will also be locked in battle.
Then the monks and nuns Will mostly fall into the evil realms, with few escaping. Laypeople who break the precepts, following evil monks, Will likewise, because of this, head toward the evil realms. Evil female lay followers, following evil teachers, Will also enter the evil realms—the whole world will be in turmoil.
Some will enter cities and villages, others will go to mountains and forests, Wandering east and west in sorrow, shortening their own lives. Then there will be many evil bandits and many dangerous roads; Grain planted will not grow, and if it grows, insects will devour it. The people of that time will suffer famine, with many dying of hunger; Dying, they will fall into the realm of hungry ghosts, suffering long hardships.
What people offer to the Buddha, to stūpas, and to the four-directional Saṅgha, They will immediately divide and eat—such will my later Saṅgha be. Ānanda, you and others should strive with diligence, So as not to witness such evil events in the final age.
All ordinary people, foolish and devoid of wisdom, Perform deeds of ordinary beings and quickly fall into the evil realms. You should diligently recite and study—this is called the cause of wisdom; If you seek wisdom for its own sake, you will quickly reach the supreme abode.
I studied right view in the world; you should learn as I did, Cutting off the hindrances of the world, quickly reaching the supreme abode. Diligently practice the Noble Eightfold Path, and quickly attain Nirvana; Reflect and seek your own benefit—this is what I have taught.
After this eon passes, there will be sixty eons without a Buddha; Without even the sound of a Buddha, how much less those who attain the path? The people of that time, pressed by hunger, Lacking filial piety and compassion, will eat their mothers' and their children's flesh. Parents of newborn children will constantly guard them, fearing others will eat them; Who, hearing of such evil, would again create deeds that lead to birth and death?
All suffering has ignorance as its root; the five aggregates have greed as their root. If one does not delight in the five sensual pleasures, one should cut off all attachments. When experiencing the fruits of blessings, a deep greedy mind arises; Because of such attachment, one commits evil and falls into the evil realms.
The unconditioned Dharma is empty and still; nothing in the world is firm or lasting. If you know this to be true, you should practice swiftly. Those without mind conjure thoughts of mind and frighten themselves greatly: 'Did I act or not act? What is this all about?' Thus ordinary people ponder and calculate: 'What should I do?'—and so they weep endlessly.
Without aggregates, they imagine aggregates; without a self, they imagine a self. Hearing the Dharma of self-nature emptiness, they become confused and dismayed. Not understanding the Tathāgata's true teaching on the aggregates, They hear it and take it as absolute, thinking of what is fearful as fearless.
I teach that past, future, and present—all aggregates—are empty and still; The three times are all equal, just like space itself. All Buddhas of the past also taught the emptiness of self-nature; All Buddhas of the future will also teach the emptiness of self-nature. I now appear in the world and also teach that all phenomena Are empty in their self-nature and characteristics—the three times are no different.
People of the future will not understand the true meaning spoken by the Buddha; Attached to self and to sentient beings, they will constantly fall into the evil realms. Such will the future age be—greatly evil and deeply fearsome. You should strive with diligence, so as not to witness that evil world."
佛說此經已，長老舍利弗及諸比丘，一切世間天人大眾，聞佛所說，皆大歡喜，信受佛語。
After the Buddha had spoken this sutra, the elder Shariputra and all the monks, along with the gods, humans, and all beings in the world, heard what the Buddha had said and were filled with great joy. They received it with faith and embraced his words.
佛藏經卷下
Buddhist Canon, Volume 2 (Lower)