English
English version: ‘The teaching of using purity to restore purity, being detached and without clinging, is Buddhism three; the teaching of using an upright mind to achieve equality and brightness is Buddhism four; the teaching of not being angry and establishing oneself in goodness is Buddhism five; the teaching of respecting and respecting again, accumulating all roots of goodness, is Buddhism six; the teaching of already being liberated and then further liberating is Buddhism seven; the teaching of transforming various heretical paths is Buddhism eight; the teaching that all beings' desires are not possessed by the wise, this teaching is Buddhism nine; the teaching of no beginning and no end, no birth and death, is Buddhism twenty.’ ‘The teaching of focusing on meditation is Buddhism (one Dharma is missing here); the teaching of stopping wandering thoughts is Buddhism three; the teaching of equally cutting off afflictions is Buddhism four; the teaching of not creating any evils and cultivating supernatural powers (Abhijñā) is Buddhism five; the teaching of body and mind being tranquil, without the root of duality, is Buddhism six; the teaching of striving for the faith of the masses is Buddhism seven; the teaching of awakening to all worldly toils, whether manifest or not, is Buddhism eight; the teaching of universally knowing the essence of enlightenment and understanding the path is Buddhism nine; the teaching of actions without deviation, being quiet and inactive, is Buddhism thirty.’ ‘The teaching of being tranquil and without contention is Buddhism one; the teaching of bringing all kinds of liberation and carefully examining the truth is Buddhism two; the teaching of no anger, being skilled in debate and possessing wisdom is Buddhism three; the teaching of the Dharma's meaning not being separate, recognizing impermanence, suffering, emptiness, and eliminating sorrow and distress is Buddhism four; the teaching that even if there are praises or insults, there is no attachment to ‘self’ is Buddhism five; the teaching of subduing various heretical paths, causing them to attain peace and tranquility is Buddhism six; the teaching of reaching the state of non-action and liberating beings with an infinite mind is Buddhism seven; the teaching of crossing the shore of birth and death, reaching the other shore of Nirvana, and initiating skillful means is Buddhism eight; the teaching of protecting beings with compassion is Buddhism nine; the teaching of having no intention to harm and treating beings with compassion is Buddhism forty.’ ‘The teaching of abandoning all attachments and donning the armor of merit is Buddhism one; the teaching of having nothing to crave, nothing to create, nothing to say, and maintaining keen awareness is Buddhism two; the teaching of tasks already completed and arising wisdom is Buddhism three; the teaching of having no arrogant thoughts and not cutting off faith in the Three Jewels (Triratna) is Buddhism four; the teaching of initiating the Bodhisattva's intention and bringing peace and purity to all beings is Buddhism five; because of not arising various attachments.’ ‘When these words were spoken, among the Devas (gods) who came from Māra Pāpīyas (the Evil One), five hundred Devas aroused the mind of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), and together said: ‘Yes, Bhagavan (Blessed One, an epithet of the Buddha)! We also should follow the Buddha's teachings in this way.’ --------------------------------------------------------------------------------
Chinese
时便笑。贤者阿难问佛言：‘何因缘笑？既笑当有意。’佛告阿难：‘汝为见此诸化比丘不乎？’阿难答佛：‘已见。’佛言：‘后五浊弊恶世，临法欲尽时，当有是辈比丘，不知厌足，所行不善，衣服不能自正，其性卒暴而不安祥。所以者何？如是，阿难！彼时比丘，食饮无恭敬，作种种诽谤，欲得奉事舍律犯禁沙门，以袈裟挂掖，现在不敬诸尊长比丘，所从往来所为迷乱，为人多病，便作沙门求安名闻，但索恭敬不念志法。彼时之世，于我法中当有此辈，无所见人行不清净，诸天皆当愁忧，弊魔悉当欢喜。’ “阿难问佛：‘魔何故喜？’佛言：‘是诸正士自起魔事，非魔波旬所娆得便也。所以者何？弊魔不求懈怠者便。其有比丘，精进修行如救头然，波旬求此精勤者便。以故，阿难！当勤力精进莫有懈怠，当得未得，当成未成，当得明谛除诸不审，降魔官属兴如来教，奉受正法供养经义，是我所教也。’ “说是语时，五千比丘皆放身命而般泥洹：‘我等不欲见法乱坏时。’坐于虚空身中放火还自阇维，数千天子共供养其骨。二百比丘远尘离垢诸法眼生，二百比丘得无起余漏尽意解，三万二千诸天得柔顺法忍，释梵四天王及诸眷属皆叉手往白佛言：‘唯，世尊！愿佛久住而广教授，莫令我等见法乱 时，佛便笑了。贤者阿难（Ananda，佛陀的十大弟子之一）问佛说：‘是什么因缘让您发笑？既然笑了，一定有原因。’佛告诉阿难：‘你看见这些变化出来的比丘了吗？’阿难回答佛说：‘已经看见了。’佛说：‘在后世五浊（kalpa-kasaya，指劫浊、见浊、烦恼浊、众生浊、命浊）弊端邪恶的时代，临近佛法将要灭尽的时候，将会有这样一类比丘，不知满足，行为不善，衣服不能自己整理好，他们的性情急躁暴烈而不安详。这是什么原因呢？像这样，阿难！那时的比丘，饮食没有恭敬心，作出种种诽谤，想要奉事那些违背戒律的沙门（sramana，指出家修道者），用袈裟（kasaya，佛教僧侣所穿的法衣）挂在腋下，现在不尊敬各位尊长比丘，他们所去的地方和所做的事情都很迷惑混乱，因为自身多病，便做沙门来求得安稳和名声，只索取别人的恭敬而不念及修道的志向。在那个时代的佛法中，将会有这样一类人，他们没有见识，行为不清净，诸天（deva，指天神）都会因此感到忧愁，弊魔（mara，指恶魔）都会因此感到欢喜。’ 阿难问佛：‘魔为什么欢喜？’佛说：‘这些所谓的正人君子自己制造魔事，不是魔波旬（Mara Papiyas，佛教中的欲界第六天之魔王）能够轻易扰乱得逞的。这是什么原因呢？弊魔不会去寻找那些懈怠的人下手。如果有比丘，精进修行如同救火一样急迫，波旬才会寻找这些精勤修行的人下手。因此，阿难！应当努力精进，不要懈怠，应当得到那些尚未得到的，应当成就那些尚未成就的，应当获得明智的真理，去除各种疑惑，降伏魔的眷属，兴盛如来的教导，奉行接受正法，供养经书的意义，这就是我所教导的。’ 说完这些话的时候，五千比丘都放弃了生命而进入涅槃（nirvana，佛教术语，指解脱生死轮回的状态）：‘我们不希望看见佛法衰败混乱的时候。’他们坐在虚空中，身体放出火焰，自己焚烧自己，数千天子（deva，指天神）共同供养他们的骨灰。二百比丘远离尘垢，生出清净的法眼（dharma-caksu，指能看清真理的智慧之眼），二百比丘证得无生，断尽烦恼，心意解脱，三万二千诸天（deva，指天神）获得柔顺法忍（ksanti，指安忍于佛法真理的智慧），释（Sakra，帝释天）、梵（Brahma，大梵天）四天王（四大天王）以及他们的眷属都合掌向佛禀告说：‘世尊！愿佛陀长久住世，广泛地教授佛法，不要让我们看见佛法衰败混乱的景象。
English
Then the Buddha smiled. The worthy Ananda (one of the ten principal disciples of the Buddha) asked the Buddha: 'What is the cause and condition for your smile? Since you smile, there must be a reason.' The Buddha told Ananda: 'Have you seen these transformed Bhikkhus (Buddhist monks)?' Ananda replied to the Buddha: 'I have seen them.' The Buddha said: 'In the future, during the evil age of the Five Turbidities (kalpa-kasaya, referring to the turbidity of the age, views, afflictions, beings, and life), when the Dharma is about to perish, there will be such Bhikkhus who are never satisfied, whose conduct is not good, who cannot straighten their own clothes, and whose nature is rash and unpeaceful. Why is this so? Like this, Ananda! At that time, the Bhikkhus will eat and drink without reverence, make all kinds of slanders, and desire to serve those Sramanas (sramana, ascetics or wanderers) who violate the precepts. They will hang their Kasaya (kasaya, the robe worn by Buddhist monks) under their arms, disrespect the senior Bhikkhus, and their comings and goings will be confused and disordered. Because they are often sick, they become Sramanas to seek peace and fame, only demanding respect from others without thinking about the aspiration to cultivate the Dharma. In that age, there will be such people in my Dharma who have no insight and whose conduct is impure. All the Devas (deva, gods) will be sad because of this, and the evil Mara (mara, demon) will be happy.' Ananda asked the Buddha: 'Why is Mara happy?' The Buddha said: 'These so-called righteous people create demonic affairs themselves, and it is not easy for Mara Papiyas (the king of the desire realm) to disturb and succeed. Why is this so? The evil Mara does not seek out those who are lazy. If there are Bhikkhus who diligently cultivate like putting out a fire, then Mara will seek out these diligent cultivators. Therefore, Ananda! You should strive diligently and not be lazy. You should attain what has not yet been attained, accomplish what has not yet been accomplished, obtain the wisdom of truth, remove all doubts, subdue the retinue of Mara, promote the teachings of the Tathagata, uphold and receive the true Dharma, and make offerings to the meaning of the scriptures. This is what I teach.' When these words were spoken, five thousand Bhikkhus gave up their lives and entered Nirvana (nirvana, the state of liberation from the cycle of birth and death): 'We do not wish to see the time when the Dharma is decaying and chaotic.' They sat in the sky, their bodies emitting flames, burning themselves. Thousands of Devas (deva, gods) together made offerings to their ashes. Two hundred Bhikkhus were far from dust and defilement, and the pure Dharma-caksu (dharma-caksu, the eye of wisdom that can see the truth) arose. Two hundred Bhikkhus attained non-arising, exhausted all defilements, and their minds were liberated. Thirty-two thousand Devas (deva, gods) obtained the forbearance of gentleness and compliance with the Dharma (ksanti, patience and acceptance of the truth of the Dharma). Sakra (the lord of the devas), Brahma (the creator god), the Four Heavenly Kings (the Four Great Kings), and their retinues all folded their hands and reported to the Buddha: 'World Honored One! May the Buddha dwell long in the world and widely teach the Dharma, lest we see the scene of the Dharma decaying and chaotic.' --------------------------------------------------------------------------------
Chinese
坏灭尽时。若有逮闻说是经法者，终不懈怠亦无众垢，不着诸受意行无所住，亦不起诸魔事，亦无有我无所求，如贤者舍利弗、文殊师利童子所现神通变化讲说经法。’其乃如是我尔时自所睹见也。” 尔时，贤者大迦叶谓舍利弗言：“我亦见文殊师利神通变化，仁者且听。佛得正觉未久，我初下须发时，文殊师利来诣此世界，从宝英如来佛国而来，欲见世尊稽首作礼。 “时，佛在舍卫祇树之园给饭孤独精舍，文殊师利尽夏三月初，不现佛边，亦不见在众僧，亦不见在请会，亦不在说戒中。于是，文殊师利竟夏三月已，说戒尚新时来在众中现，我即问文殊师利：‘仁者！三月为所在耶？周旋所奏乎？’文殊师利曰：‘唯，迦叶！吾在此舍卫城，于和悦王宫采女中，及诸淫女小儿之中三月。’我心念言：‘何缘如此等人，与吾清净众僧共为腊佛。’吾即从讲堂而出，挝揵[木*迟]，欲逐出文殊师利。 “时，佛告文殊师利：‘仁宁见摩诃迦叶挝揵[木*迟]不乎？’文殊师利白佛：‘已见，世尊！欲逐出我故耳。’佛言：‘文殊师利！仁自现境界神通变化，无令迦叶起乱意向仁。’于是，文殊师利有三昧名曰现一切佛及国土，应时以是定意正受。文殊师利适三昧已，寻见十方恒沙世界，各各悉有 现代汉语译本：当坏灭完全消失时。如果有人能够听闻这部经法，最终不会懈怠，也不会有各种污垢，不会执着于各种感受，意念行为不会停留在任何地方，也不会产生各种魔事，也不会有‘我’的观念，不会有所求，就像贤者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）、文殊师利童子（Mañjuśrīkumārabhūta，象征智慧的菩萨）所展现的神通变化来讲解经法一样。’这就像我当时亲眼所见的一样。 当时，贤者大迦叶（Mahākāśyapa，佛陀十大弟子之一，以头陀行著称）对舍利弗说：‘我也见过文殊师利的神通变化，请你听我说。佛陀证得正觉后不久，我第一次剃除须发时，文殊师利来到这个世界，从宝英如来佛国而来，想要拜见世尊，行稽首礼。 ‘当时，佛陀在舍卫城（Śrāvastī）的祇树给孤独园（Jetavana-anāthapiṇḍada-ārāma），文殊师利整个夏季三个月，没有出现在佛陀身边，也没有出现在僧众中，也没有参加斋会，也没有参加说戒。于是，文殊师利在夏季三个月结束后，说戒仪式刚结束时才出现在僧众中，我便问文殊师利：‘仁者！这三个月你在哪里？周旋忙碌些什么呢？’文殊师利说：‘是的，迦叶！我在这舍卫城，在和悦王宫的采女中，以及各种**小儿之中度过了三个月。’我心里想：‘为什么这样的人，能和我们清净的僧众一起参加腊佛仪式呢？’我便从讲堂出来，敲击揵[木*迟]（ghanta，法器），想要赶走文殊师利。 ‘当时，佛陀告诉文殊师利：‘你看见摩诃迦叶敲击揵[木*迟]了吗？’文殊师利对佛陀说：‘已经看见了，世尊！他想要赶走我。’佛陀说：‘文殊师利！你自己展现境界神通变化，不要让迦叶对你产生混乱的念头。’于是，文殊师利有一种三昧（samādhi，禅定）名叫现一切佛及国土，立刻以这种定意进入正受。文殊师利进入三昧后，随即看见十方恒河沙数的世界，每个世界都有