法苑珠林 98.16

98.16

又大五濁經云。佛涅槃後當有五亂。一者當來比丘從白衣學法。世之一亂。二者白衣上坐比丘處下。世之二亂。三者比丘說法不行承受。白衣說法以為無上。世之三亂。四者魔家比丘自生現在。於世間以為真道諦。佛法正典自為不明。詐偽為信。世之四亂。五者當來比丘畜養妻子奴僕治生。但共諍訟不承佛教。世之五亂。今時屢見無識白衣。觸事不閑。詐為知法。房室不捨然為師範。愚癡俗人以用指南。虛棄功夫終勤無益。未來生世猶不免獄。故智度論云。有其盲人。自不見道妄言見道。引他五百盲人。並墮糞坑。自處長津焉能救溺。

Furthermore, the Great Sūtra on the Five Turbidities states: After the Buddha's nirvāṇa, there will be five disorders. First, future bhikṣus will study the Dharma from white-robed laymen; this is the first disorder in the world. Second, white-robed laymen will sit in the high seats while bhikṣus occupy lower seats; this is the second disorder in the world. Third, when bhikṣus preach the Dharma, people will not practice or receive it, but when white-robed laymen preach the Dharma, people will take it as unsurpassed; this is the third disorder in the world. Fourth, bhikṣus belonging to Māra's fold will arise of their own accord in the world and consider themselves as possessing the truth of the authentic Way, being ignorant of the authentic scriptures of the Buddha's Dharma, and feigning [virtue] to gain faith; this is the fourth disorder in the world. Fifth, future bhikṣus will keep wives, children, and slaves, engaged in livelihood, only wrangling together and not abiding by the Buddha's teachings; this is the fifth disorder in the world. Nowadays, one frequently sees ignorant laymen who understand nothing yet feign knowledge of the Dharma; they do not renounce their domestic households, yet act as teachers and models. Foolish commoners take them as their guides, vainly wasting their efforts so that in the end their strivings are of no benefit, and in future rebirths they still cannot escape hell. Therefore the Mahāprajñāpāramitā-śāstra states: 'There was a blind man who, not seeing the road himself, falsely claimed to see the road, and led five hundred other blind men along with him to fall into a cesspit. Standing oneself in a rushing torrent, how can one save those who are drowning?'