釋迦譜 5.32

5.32

相師答言。王今生子。當王閻浮提多殺害人。即因為名難當。年漸長大。時四惡王從四方來。王大憂怖。有天神告言。大王且立難當為王。足能降伏彼四惡王。便依神言捨位與子。以髻中明珠冠其子首。集五百大臣香水灌頂。令往征伐。諸臣之子身被甲冑從王俱征。與四惡王共戰。殺之都盡王閻浮提。治在拘睒彌鞞國。佛告四大天王。巴連弗國當有婆羅門。名曰阿耆尼達多。通達比陀經論。彼婆羅門當納妻。其妻有身便欲與人。論議即問諸相師。答云是胎中兒。當了達一切經論。故令母如是。月滿生子。了達一切經論及醫方。教授五百弟子。有眾多弟子故名曰弟子。於我法中出家學道。通達三藏善能說法。辯才巧妙攝多眷屬。又復世尊告四大天王。即此巴連弗邑。當有大𮚘主。名曰須陀那。其妻有身便質直柔和。無諸邪想諸根寂靜。時彼𮚘主即問相師。相師答曰。胎中兒極為良善。故令母如是。月滿生童子。名曰修羅陀。年紀漸長。於我法中出家學道勤行精進。便得漏盡證羅漢果。然其寡聞少欲知足。及少知舊居在揵陀摩羅山恒來為難當王說法。難當見父王過世兩手抱父尸。悲號啼哭憂惱傷心。時彼三藏將多眷屬為王說法王聞法已。憂惱即止。於佛法中生大敬信。而發聲唱言。自今以後我施諸比丘。無恐畏適意為樂。而問比丘。前四惡王毀滅佛法。有幾年歲。諸比丘答云。經十二年。王心念言作師子吼。我當十二年中。供養五眾種種豐足。供施之日天當降香澤之雨遍閻浮提。一切實種皆得增長。諸方人眾。皆持供具來詣拘睒彌國。供養眾僧時。諸比丘大得供養諸比丘輩不修三業。戲論過日貪著利養。好自嚴飾身著妙服。離出家法形類比丘。是法中大賊。壞正法幢建惡魔幡。滅正法炬然煩惱火。消正法海壞正法山。破正法船拔正法樹。時天龍鬼神等。於諸比丘皆生惡意。厭惡遠離不復衛護。而同聲唱言。却後七日佛法滅盡。號咷悲泣共相謂言。至說戒日比丘鬪諍。如來正法於此而滅。諸優婆塞聞諸天言。共詣眾中諫諸比丘。鬪諍至十五日說戒時。揵陀摩羅山。阿羅漢修羅他。觀閻浮提今日何處有眾僧。欲往說戒。即詣拘睒彌。時彼僧眾乃有百千人。唯有此阿羅漢修羅他來。又復有一三藏名曰弟子。此是如來最後大眾聚集。爾時維那行舍羅籌。白三藏言眾僧已集。今為說波羅提木叉。時上坐答言。閻浮提如來弟子皆來集此。數有百千。如是眾中我為上首。了達三藏尚不學戒律。況復餘者而有所學。今當為誰而說戒律。爾時彼阿羅漢修羅他。立上坐前合掌白上坐言。上坐但說波羅提木叉。如佛在世時。舍利弗目揵連等大比丘眾。所學法我今已悉學。如來雖滅度。今已出千歲。彼所制律威儀。我悉已備足。上坐弟子聞修羅他比丘自言。如來所制戒律我悉備持。起不忍心。有一弟子名曰安伽陀。極生忿恨。從座起罵辱彼聖。汝是下座比丘。愚癡無智而毀辱我師。即持利刀殺彼聖人。爾時有一鬼名曰大提木佉。作是念言。世間唯有此一羅漢。而為惡比丘弟子所害。執持金剛杵。以打破彼頭即便命終。爾時阿羅漢弟子見殺其師。忿恨不忍即殺三藏。爾時諸天世人。悲哀啼泣嗚呼苦哉。如來正法今便都盡。即此大地六種震動。無量眾生號咷啼泣。各各離散。爾時拘睒彌王。聞諸比丘殺阿羅漢及三藏法師。心生惱惋。諸邪見輩競破塔廟及害比丘。從是佛法索然頓滅。爾時人天聞佛所說。莫不揮淚。

"The physiognomist will reply, 'The son now born to Your Majesty will rule over Jambudvīpa and kill many people.' Therefore, he will be named Nandang (Durmarṣaṇa). As he gradually grows older, the four wicked kings will invade from the four quarters. The king will be greatly distressed and terrified. A heavenly deity will tell him, 'Great King, if you establish Nandang as king, he will fully suffice to subdue those four wicked kings.' Thereupon, relying on the deity's words, the king will yield the throne to his son, crown his son's head with the bright jewel from his own topknot, assemble the five hundred ministers, and anoint his head with scented water, ordering him to go on an expedition. The sons of the ministers, clad in armor, will all accompany the king on the campaign. They will battle the four wicked kings, slaughter them completely, and Nandang will rule over Jambudvīpa, with his capital in the realm of Kauśāmbī. The Buddha told the four great heavenly kings: 'In the country of Pāṭaliputra, there will be a brāhmaṇa named Agnidatta who will be well-versed in the Vedic scriptures and treatises. That brāhmaṇa will take a wife. When his wife becomes pregnant, she will immediately desire to engage in debate with others. He will then ask the physiognomists, who will reply, "Because the child in her womb will be thoroughly versed in all scriptures and treatises, he causes the mother to be like this." When her months are fulfilled, she will give birth to a son who will be thoroughly versed in all scriptures, treatises, and medical arts. He will instruct five hundred disciples; because he has numerous disciples, he will be named Śiṣya (Dizi, Disciples). In my Dharma, he will leave home to study the Way, become well-versed in the Tripiṭaka, be skilled in expounding the Dharma, and with ingenious eloquence gather many followers.' Again, the World-Honoured One told the four great heavenly kings: 'In this very city of Pāṭaliputra, there will be a great caravan leader named Sudhana. When his wife becomes pregnant, she will be upright, gentle, and free from erroneous thoughts, with all her faculties tranquil. At that time, the caravan leader will ask a physiognomist, who will reply, "Because the child in her womb is extremely virtuous, he causes the mother to be like this." When her months are fulfilled, she will give birth to a boy named Sūrata. As he gradually grows older, he will leave home to study the Way in my Dharma, diligently practice energetic striving, exhaust all defilements, and realize the fruit of arhatship. However, he will have heard little, have few desires, know contentment, and have few acquaintances. Residing on Mount Gandhamādana, he will constantly come to expound the Dharma for King Nandang. When Nandang sees his father the king pass away, he will embrace his father's corpse with both hands, wailing, weeping, and grieving with a broken heart. At that time, that master of the Tripiṭaka, leading his numerous followers, will expound the Dharma for the king. When the king hears the Dharma, his grief and distress will immediately cease. He will give rise to great reverence and faith in the Buddha's Dharma and loudly proclaim, "From this day forward, I grant to all bhikṣus freedom from fear and whatever comfort they desire!" He will then ask the bhikṣus, "For how many years did the former four wicked kings destroy the Buddha's Dharma?" The bhikṣus will reply, "It lasted twelve years." The king will think to himself and make a lion's roar: "For twelve years, I shall provide offerings to the five assemblies in abundant variety." On the day of making these offerings, the heavens will rain down fragrant moisture throughout all of Jambudvīpa, and all seed-bearing crops will flourish and increase. People from all directions, carrying offering implements, will come to the country of Kauśāmbī to make offerings to the sangha. At that time, the bhikṣus will receive abundant offerings. These bhikṣus will not cultivate the three karmas, but will spend their days in frivolous talk, greedily clinging to gains and offerings. Fond of adorning themselves, their bodies will wear fine garments. Having abandoned the Dharma of renunciation, their appearance will resemble bhikṣus, but they will be great thieves within the Dharma. They will tear down the banner of the true Dharma and hoist the standard of the evil Māra; they will extinguish the torch of the true Dharma and ignite the fire of afflictions; they will dry up the ocean of the true Dharma and shatter the mountain of the true Dharma; they will wreck the ship of the true Dharma and uproot the tree of the true Dharma. At that time, the devas, dragons, ghosts, and spirits will all give rise to evil thoughts toward these bhikṣus; filled with disgust, they will distance themselves and no longer protect them, proclaiming with one voice, "Seven days from now, the Buddha's Dharma will be completely extinguished!" Weeping and lamenting, they will say to one another, "On the day of the recitation of the precepts, the bhikṣus will quarrel, and the Tathāgata's true Dharma will be extinguished right here!" Hearing the words of the devas, the upāsakas will go together among the assembly to admonish the bhikṣus. The quarreling will continue until the fifteenth day, the time for reciting the precepts. On Mount Gandhamādana, the arhat Sūrata will observe where in Jambudvīpa the sangha is gathered today, wishing to go there to recite the precepts, and he will proceed to Kauśāmbī. At that time, that sangha will number one hundred thousand, but only this arhat Sūrata will arrive [from elsewhere]. There will also be a master of the Tripiṭaka named Śiṣya. This will be the Tathāgata's final assembly of the great congregation. At that time, the karmadāna will distribute the salākā tallies and address the Tripiṭaka master, saying, "The sangha has assembled; now recite the Prātimokṣa for them." Then the elder monk (sthavira) will reply, "The Tathāgata's disciples in Jambudvīpa have all gathered here, numbering one hundred thousand. In such an assembly, I am the head. Even I, who am well-versed in the Tripiṭaka, do not study the vinaya precepts, so how much less do the others study anything! For whom should the vinaya precepts be recited now?" At that time, the arhat Sūrata will stand before the elder monk, join his palms, and say to him, "Elder, simply recite the Prātimokṣa. The teachings studied by the assembly of great bhikṣus such as Śāriputra and Maudgalyāyana when the Buddha was in the world, I have now studied them all. Although the Tathāgata has passed into extinction and a thousand years have now passed, the vinaya and deportment enacted by him, I possess them all in full." When the elder monk's disciples hear the bhikṣu Sūrata declare that he fully upholds the vinaya precepts enacted by the Tathāgata, intolerant thoughts will arise in them. There will be a disciple named Aṅgada who will become extremely furious. Rising from his seat, he will revile that holy one, saying, "You are a junior bhikṣu, foolish and devoid of wisdom, yet you insult my master!" He will immediately take a sharp knife and kill that holy one. At that time, there will be a ghost named Mahātimukha who will think, "In the world there was only this single arhat, yet he has been murdered by an evil bhikṣu's disciple." Holding a vajra pestle, he will shatter that [disciple's] head, and he will die on the spot. At that time, the arhat's disciples, seeing their master killed, will be overwhelmed with anger and indignation, and will immediately kill the Tripiṭaka master. At that time, the devas and people of the world will weep and wail in sorrow, "Alas, what misery! The Tathāgata's true Dharma is now completely ended!" Thereupon, this great earth will shake in six ways. Countless sentient beings will wail and weep, and each will scatter. At that time, the King of Kauśāmbī, hearing that the bhikṣus have killed both the arhat and the Tripiṭaka master, will feel deep anguish and regret. People with wrong views will vie with one another to destroy the stupas and shrines and harm the bhikṣus. From this point on, the Buddha's Dharma will be utterly and abruptly extinguished. At that time, when humans and devas heard what the Buddha had spoken, there was none who did not shed tears.'"}, switch: