法苑珠林 98.47

98.47

又當來變經云。爾時世尊告諸比丘。將來之世當有比丘。因有一法不從法化。令法毀滅不得長益。何謂為一。謂不護禁戒。不能守心。不修智慧。放逸其意。唯求善名。不順道教。不肯勤慕度世之業。是為一事令法毀滅。復有二事令法毀滅。何謂為二。一不護禁戒。不攝其心。不修智慧。畜妻養子放心恣意。賈作治生以共相活。二伴黨相著。憎奉法者。欲令陷墮。故為言義。謂之諛諂。私記惡行外揚清白。是為二事令法毀滅。復有三事令法毀滅。何謂為三。一既不護禁戒。不能攝心。不修智慧。二自讀文字不諦句讀。以上著下。以下著上。頭尾顛倒不能解了義之所歸自以為是。三明者呵之不從其教。反懷瞋恨謂相嫉姤。議識者少多不別理。咸云為是。是為三事令法毀滅。復有四事令法毀滅。何謂為四。一將來比丘捨空閑處修道之業。二喜游人間憒鬧之中行來。比丘談言求好袈裟五色之服。三高望遠視以為奇雅。自以高德無能及者。雜碎之智比日月之明而已。四不攝三事。不護根門。行婦女間宣文飾詞。多言合偶以動人心。使清變濁。身行荒亂。正法廢遲。是為四事令法毀滅。若有比丘欲諦學道。棄捐綺飾。不求名聞。質朴守真。宣傳正經。佛之雅典。深法之化。不用多言。案本說經。不捨正句。希言屢中不失佛意。麁衣趣食。得美不甘。得麁不惡。衣食好醜。隨施者意。守諸根門。不違佛教。勤修佛法猶救頭然。雖不值佛出世。出家為道學不唐捐。平其本心愍念一切。

The Sūtra on Future Calamities also says: At that time, the World-Honoured One said to the bhikṣus: “In the future world, there will be bhikṣus who, because of a single practice, will not follow the transformation of the Dharma, causing the Dharma to be destroyed and preventing it from growing and benefiting [beings]. What is the one? It is not guarding the prohibitions and precepts, being unable to restrain the mind, not cultivating wisdom, giving free rein to one's thoughts, seeking only a good reputation, not following the teachings of the Way, and being unwilling to diligently aspire to the task of transcending the world. This is the one matter that causes the Dharma to be destroyed.

“Furthermore, there are two matters that cause the Dharma to be destroyed. What are the two? First, not guarding the prohibitions and precepts, not restraining one's mind, not cultivating wisdom, keeping a wife and raising children, indulging one's desires, and engaging in trade and business to support one another. Second, forming cliques with one another, hating those who uphold the Dharma, wishing to bring about their downfall and thus speaking maliciously against them, which is called flattery and sycophancy, while secretly recording evil deeds and outwardly displaying purity. These are the two matters that cause the Dharma to be destroyed.

“Furthermore, there are three matters that cause the Dharma to be destroyed. What are the three? First, neither guarding the prohibitions and precepts, nor being able to restrain the mind, nor cultivating wisdom. Second, reading the written words by oneself without examining the clauses and sentences, putting what is above below, and putting what is below above, inverting the beginning and the end, unable to understand where the meaning leads, yet considering oneself to be correct. Third, when the wise admonish them, they do not follow their instruction, but conversely harbor anger and resentment, regarding it as jealousy; while those with understanding are few, the majority do not distinguish the principles, all claiming that they are correct. These are the three matters that cause the Dharma to be destroyed.

“Furthermore, there are four matters that cause the Dharma to be destroyed. What are the four? First, future bhikṣus will abandon the practice of cultivating the Way in secluded places. Second, they will delight in roaming about amid the clamor of the human world, coming and going, talking and seeking fine kāṣāyas and five-colored garments. Third, they will look far and high, regarding themselves as extraordinary and refined, believing their own high virtue to be unmatched, comparing their fragmented wisdom to the brightness of the sun and moon. Fourth, they will not restrain the three actions, will not guard the sense doors, and will move among women, broadcasting refined words and ornate phrases, speaking much in matching couplets to stir people’s hearts, turning what is clear into turbid, their personal conduct becoming unruly and chaotic, and the saddharma falling into neglect and decline. These are the four matters that cause the Dharma to be destroyed.

“If there is a bhikṣu who wishes to study the Way genuinely, he will cast aside ornate adornments, will not seek fame and renown, will be simple and guard what is authentic, and will propagate the true sūtras, the refined scriptures of the Buddha, and the transformation of the profound Dharma. Without using many words, he will expound the sūtras according to the original text, not abandoning the correct phrases; speaking seldom yet hitting the mark, not losing the Buddha’s intent. He will wear coarse clothing and take simple food; obtaining delicious food, he will not find it overly sweet, and obtaining coarse food, he will not dislike it. Whether his clothing and food are fine or ugly, he will comply with the intentions of the donor. He will guard the sense doors, will not violate the Buddha's teachings, and will cultivate the Buddha-Dharma diligently as if extinguishing a fire on his head. Even if he does not encounter a Buddha appearing in the world, his leaving home to study the Way will not be in vain. He will maintain an impartial base of mind and have pity and compassion for all.”