法苑珠林 98.19

98.19

又摩耶經云。摩耶問阿難言。汝於往昔已來聞世尊說。如來正法幾時當滅。阿難垂淚而便答言我於往昔曾聞世尊說於當來法滅之後事。云佛涅槃後摩訶迦葉共阿難結集法藏。事悉畢已。摩訶迦葉於狼迹山中入滅盡定。我亦當得果證。次第隨後入般涅槃。當以正法付囑憂波掬多。憂波掬多善說法要。如富樓那。廣說度人。又復勸化阿輸迦王。令於佛法堅固正信。以舍利廣起八萬四千諸塔。更經二百歲已。有尸羅難陀比丘。善說法要。於閻浮提度十二億人。三百歲已有青蓮華眼比丘。善說法要度得半億人。四百歲已。有牛口比丘。善說法要度得二萬人。五百歲已有寶天比丘。善說法要度得二萬人。八部眾生發阿耨菩提心。正法於此便就滅盡。六百歲已九十六種外道等。邪見競興破滅佛法。有一比丘。名曰馬鳴。善說法要。降伏一切諸外道輩。七百歲已有一比丘。名曰龍樹。善說法要。滅邪見幢。然正法燈。八百歲後。諸比丘等。樂好衣服。縱逸嬉戲。百千萬人中有一兩得道果者。九百歲已奴為比丘。婢為比丘尼。一千歲已。諸比丘等聞不淨觀阿那波那。瞋恚不欲。無量比丘。若一若兩。思惟正受。千一百歲已。諸比丘等。如世俗人媒嫁行媒。於大眾中毀謗毘尼。千二百歲已。是諸比丘及比丘尼。作非梵行。若有子息。男為比丘。女為比丘尼。千三百歲已。袈裟變白不受染色。千四百歲已時諸四眾猶如獵師。樂好殺生。貪賣三寶物。千五百歲已。俱睒彌國有三藏比丘。善說法要。從於十五日布薩已時。羅漢比丘昇於高座說清淨戒。云此所應作。此不應作。彼三藏比丘弟子答羅漢言。汝今身口不清淨。云何而乃說是麁言。羅漢答言。我久清淨身口意業無諸過患。三藏弟子聞此語已。倍更怨忿。即於座上殺彼羅漢。時羅漢弟子而作是言。我師所說合於法理。云何汝等殺我和上。即以利刀殺彼三藏。天龍八部莫不憂惱。惡魔波旬及外道眾。踊躍歡喜。競破塔寺。殺害比丘。一切經藏皆悉流移至鳩尸那。阿耨達龍王悉持入海。於是佛法而滅盡也。時摩訶摩耶聞此語已。號哭懊惱。即向阿難。而說偈言。

Furthermore, the Māyā-sūtra states: Māyā asked Ānanda: 'Have you in the past heard the World-Honoured One explain when the Tathāgata's true Dharma will come to an end?' Ānanda wept and answered: 'In the past, I heard the World-Honoured One speak of the events that would occur when the Dharma comes to an end in the future. He said that after the Buddha's nirvāṇa, Mahākāśyapa and Ānanda would compile the Dharma treasury. Once that matter was completed, Mahākāśyapa would enter the concentration of cessation (nirodhasamāpatti) on Mount Kukkuṭapāda. I too shall attain the realization of the fruit, and subsequently enter parinirvāṇa in due order. The true Dharma will be entrusted to Upagupta. Upagupta will be skilled in explaining the essentials of the Dharma, like Pūrṇa, extensively expounding it to deliver people. Furthermore, he will exhort and convert King Aśoka, causing him to have firm and right faith in the Buddha's Dharma, and to erect eighty-four thousand stupas with the relics (śarīra). After another two hundred years have passed, there will be a bhikṣu named Śīlananda, skilled in explaining the essentials of the Dharma, who will deliver one billion two hundred million people in Jambudvīpa. After three hundred years, there will be a bhikṣu named Nīlotpalākṣa, skilled in explaining the essentials of the Dharma, who will deliver fifty million people. After four hundred years, there will be a bhikṣu named Gomukha, skilled in explaining the essentials of the Dharma, who will deliver twenty thousand people. After five hundred years, there will be a bhikṣu named Ratnadeva, skilled in explaining the essentials of the Dharma, who will deliver twenty thousand people; and beings of the eight classes will arouse the aspiration for anuttarā-saṃbodhi. The true Dharma will come to an end here. After six hundred years, the ninety-six kinds of non-Buddhist paths and the like, with wrong views competing to arise, will destroy and extinguish the Buddha's Dharma. There will be a bhikṣu named Aśvaghoṣa, skilled in explaining the essentials of the Dharma, who will subdue all these non-Buddhists. After seven hundred years, there will be a bhikṣu named Nāgārjuna, skilled in explaining the essentials of the Dharma, who will tear down the banner of wrong views and light the lamp of the true Dharma. After eight hundred years, bhikṣus will take delight in fine clothing, indulging themselves in play and merrymaking; among hundreds of thousands or tens of millions of people, only one or two will attain the fruit of the Way. After nine hundred years, male slaves will become bhikṣus and female slaves will become bhikṣuṇīs. After one thousand years, when bhikṣus hear of the contemplation of impurity and ānāpānasmṛti, they will become angry and unwilling [to practice them]; among countless bhikṣus, only one or two will contemplate in right absorption. After one thousand one hundred years, bhikṣus will act as matchmakers and arrange marriages like secular people, and slander the Vinaya among the great assembly. After one thousand two hundred years, these bhikṣus and bhikṣuṇīs will engage in non-brahmacarya; if they have children, the boys will become bhikṣus and the girls will become bhikṣuṇīs. After one thousand three hundred years, the kāṣāya will turn white and no longer accept dye. After one thousand four hundred years, the four assemblies of that time will be like hunters, delighting in taking life and greedily selling the property of the Three Jewels. After one thousand five hundred years, in the country of Kauśāmbī, there will be a Tripiṭaka bhikṣu skilled in explaining the essentials of the Dharma. When the poṣadha is concluded on the fifteenth day, an arhat bhikṣu will ascend the high seat and proclaim the pure precepts, saying, 'This should be done, and this should not be done.' The disciples of that Tripiṭaka bhikṣu will reply to the arhat, saying, 'Your bodily and verbal actions are impure now; how can you utter such coarse words?' The arhat will reply, 'For a long time my bodily, verbal, and mental karma has been pure and free from all faults.' Having heard these words, the Tripiṭaka's disciples will become doubly resentful and furious, and will slay that arhat right on his seat. Then the disciples of the arhat will say, 'What our master said conformed with the principle of the Dharma; why did you kill our preceptor?' And they will forthwith kill that Tripiṭaka [master] with sharp knives. None among the devas, nāgas, and eight classes will not be grieved and distressed. The evil Māra Pāpīyas and the hosts of non-Buddhists will leap with joy, vying to destroy stupas and monasteries and slaughter bhikṣus. All the collections of sūtras will drift away to Kuśinagara, and the dragon king Anavatapta will take them all into the ocean. Thereupon the Buddha's Dharma will be completely extinguished.' When Mahāmāyā heard these words, she wept and lamented, and spoke this verse to Ānanda: