經律異相 15.25

15.25

佛在祇樹。阿難於異處夢見七事。尋驚毛竪。我昨夜夢凡見七事。一者川流河海悉皆火然。二者日將欲沒閻浮提冥。自見我身頂戴須彌。三者比丘宛轉在于溷中。又見一人登比丘頭度出淨地。四者見有比丘法衣不具但結袈裟。手捉炬火樂入邪徑。處荊棘中裂破衣裳。五者見栴檀樹甚大茂好。猪從穢出揩栴檀樹。六者見三品象子。齀觸𮯏齧搪突大象。踏踐好草攪濁清水。大象患之避逃而去。至大清水好草之中。象子遨戲都不覺知。故在本處水草乏絕。飢渴苦極咬齧樹木遂皆餓死。七者見死師子王。名曰企薩。頭生白毛如繫傅飾。飛鳥百獸不敢摩近。師子內身自有蟲出還食其肉。用此夢緣故晨詣佛。佛言。夢水中火然者。當來比丘違犯佛教。是非違戒用得供養。復起諍鬪。夢日將欲冥頂戴須彌者。世尊却至九十日。當般泥洹。後眾比丘諸天龍人民。當從阿難啟受經教。夢見比丘身著法衣不如常制。但結袈裟宛轉溷中。有人登頭出住淨地者。佛泥曰後法向欲盡。當有比丘大會說經。時佛深法而不奉行。結近白衣尋隨財色。居士諫呵而不信從。比丘受殃居士得福。夢見比丘結被袈裟。手持炬火樂入邪徑。處荊棘中破裂衣裳者。佛泥曰後當有比丘。無有法衣著俗人服。但一袈裟結以絡腋。棄戒樂俗育養妻子。分衛供給有則歡樂無則愁苦。夢栴檀樹甚大茂好。猪從穢中出揩突樹者。佛泥曰後當有比丘。不承用法飲酒迷亂食無期度。有明智士善意曉喻。更興誹謗并罵羅漢。夢三品象子齀突大象。踏踐好草攪濁清水。大象患之避逃而去。往至清水美草之間。小象遨戲都不覺知。水草乏絕遂便飢死者。佛泥曰後當有長老明經比丘。教誡年少示其罪福。不肯從受死墮地獄。夢見死師子王名曰企薩。頭生白毛如繫傅飾。蜚蟲鳥獸不敢侵食。身內蟲出還噉其肉者。佛在世間廣說經法。佛泥曰後無有外道能壞此法。但由弟子當自壞我法。汝之所夢但為將來現斯怪耳（出七夢十善經）。

When the Buddha was at Jeta Grove, Ānanda had a dream elsewhere in which he saw seven events, immediately causing his hair to stand on end in shock. [He said:] “Last night I had a dream seeing seven events: first, rivers, streams, and oceans were all ablaze with fire; second, the sun was about to set, leaving Jambudvīpa in darkness, while I saw myself carrying Mount Sumeru upon my head; third, monks were rolling about in a cesspit, and I also saw a person step upon a monk’s head to cross over to pure ground; fourth, I saw monks lacking proper Dharma robes, merely tying kāṣāyas around themselves, holding torches in their hands and delighting in entering wrongful paths, standing among thorns with their robes torn to shreds; fifth, I saw a sandalwood tree that was huge, lush, and fine, while pigs coming out of filth rubbed themselves against it; sixth, I saw three grades of young elephants butting, biting, and colliding with a large elephant, trampling the fine grass and muddying the clear water; the large elephant, distressed by this, fled far away to where there was abundant clear water and fine grass, while the young elephants played about completely unaware, remaining in that place until water and grass were exhausted, suffering extreme hunger and thirst, gnawing on trees until they all starved to death; seventh, I saw a dead lion king named Qisa, with white hair growing on its head like an ornamental binding, which flying birds and the hundred beasts did not dare approach; yet from within the lion's own body worms emerged and fed back on its flesh. Because of these dream omens, I have come early this morning to the Buddha.” The Buddha said: “Dreaming of fire burning in water means that in the future, monks will violate the Buddha's teachings, using disputes and transgressions of precepts to obtain offerings, and further raising quarrels and conflicts. Dreaming of the sun about to set and carrying Mount Sumeru upon your head means that after ninety days, the World-Honoured One will enter parinirvāṇa; thereafter, the assembly of monks, the devas, dragons, and humans will request and receive the scriptures and teachings from Ānanda. Dreaming of monks wearing Dharma robes not according to standard rules, merely tying kāṣāyas around themselves while rolling about in a cesspit, with someone stepping on a head to cross over and stand on pure ground, means that after the Buddha’s nirvāṇa, when the Dharma is nearing its end, there will be monks who hold great assemblies to preach the scriptures; at that time, they will not practice the Buddha’s profound Dharma, but will associate closely with white-robed laymen, pursuing wealth and sex; householders will admonish and scold them, but they will not believe or obey; the monks will suffer calamity while the householders gain merit. Dreaming of monks tying on kāṣāyas, holding torches, delighting in entering wrongful paths, and having their robes torn among thorns, means that after the Buddha’s nirvāṇa, there will be monks who have no Dharma robes and wear secular clothes, merely tying a single kāṣāya under their armpits; abandoning the precepts, they will delight in worldly life, raising wives and children, and begging for alms to provide for them—rejoicing when they have food and grieving when they have none. Dreaming of a sandalwood tree that is huge, lush, and fine, with pigs emerging from filth to rub and thrust against it, means that after the Buddha’s nirvāṇa, there will be monks who do not follow the rules, who drink wine, become confused, and eat without measure; when clear-sighted, wise persons give them well-intentioned explanations, they will instead raise slander and even revile the arhats. Dreaming of three grades of young elephants butting the large elephant, trampling the fine grass, muddying the clear water, while the large elephant, distressed, flees away to clear water and fine grass, and the young elephants play without noticing, until water and grass are exhausted and they starve to death, means that after the Buddha’s nirvāṇa, there will be senior, scripture-understanding monks who admonish the young and show them transgression and merit; but the young will refuse to accept it, and upon death will fall into hell. Dreaming of the dead lion king named Qisa, with white hair on its head like an ornamental binding, which flying insects, birds, and beasts dare not approach to eat, while worms emerging from within its body feed back upon its flesh, means that while the Buddha was in the world, he expounded the Dharma and scriptures extensively; after the Buddha’s nirvāṇa, no outsiders will be able to destroy this Dharma—it is only through disciples that my Dharma will destroy itself. What you dreamt merely manifested these portents for the sake of the future.” (Drawn from the *Sūtra on the Seven Dreams and the Ten Wholesome Deeds*)