Chinese
大正藏第 49 册 No. 2029 佛使比丘迦旃延说法没尽偈百二十章 No. 2029 佛使比丘迦旃延说法没尽偈百二十章 失译人名今附西晋录 尊者迦旃子 体道修律护 见诸卒暴者 以偈开法路 心常怀怆恨 思惟悲感事 常勤务精进 顾后大恐惧 正法垂欲灭 人年才寿百 正法之光明 在世不久没 正法已灭尽 比丘众迷惑 当舍诸经法 圣觉之所讲 反受杂文章 废捐佛所说 见训诸浅经 心意为欣悦 常当共诤讼 违教背典经 展转兴诽谤 各各相慢轻 愚痴课难化 无智如株杌 卿无所别知 不学佛正法 释置经义理 更互相求短 吾身所闻传 独步无俦伴 持中以着下 举下著于中 不复识次第 所说贵不穷 证处设乖谬 反说无本末 闻受皆浮漫 讲论无清话 斯徒众恶意 谤讪于和上 见尊睹师父 傲慢不崇敬 是等共辩诤 心念甚愁毒 着世慕豪贵 堕缚不自觉 我觉甚真谛 卿诚无所知 卿讲殊倒错 我言顺典义 各各共诤讼 用生毒害心 贪得利供养 随俗共浮沉 习乐于居屋 不能自拔度 从贪共谈语 但说 现代汉语译本 《佛使比丘迦旃延说法没尽偈百二十章》 （失译人名，今附西晋录） 尊者迦旃延（Kātyāyana，佛陀的弟子）身体力行佛道，守护戒律。 看到那些行为粗暴的人，用偈颂开启他们通往佛法的道路。 心中常常怀着悲伤和遗憾，思索着令人悲痛的事情。 常常勤奋精进，顾虑着未来，感到极大的恐惧。 正法（Saddharma，真正的佛法）即将灭亡，人的寿命只有一百年。 正法所发出的光明，在世间存在的时间不会太长，很快就会消失。 正法已经灭尽，比丘（bhiksu，佛教僧侣）大众感到迷惑。 他们将舍弃诸经法，也就是圣者觉悟者（佛陀）所讲的教法。 反而接受杂乱的文章，废弃佛陀所说的教诲。 看到训诫浅显的经文，内心感到欣喜。 常常会互相争论，违背教义和经典。 辗转互相诽谤，各自傲慢轻视他人。 愚痴的人难以教化，没有智慧就像树桩一样。 你没有什么分辨能力，不学习佛陀的正法。 舍弃经文的义理，反而互相寻找缺点。 我所听闻和传承的，是独一无二的，没有同伴。 把中等的放在下面，把下面的放在中间。 不再认识次第，所说的话追求标新立异。 即使引证的地方有谬误，反而说得没有头绪。 听闻和接受的都是浮夸和漫无边际的，讲论没有清晰的话语。 这些僧众心怀恶意，诽谤和诋毁他们的和尚（upadhyaya，老师）。 看到尊者和师父，傲慢而不崇敬。 这些人互相辩论争吵，心中感到非常愁苦。 贪恋世俗，羡慕荣华富贵，堕入束缚而不自觉醒。 我觉悟到甚深的真谛，你确实一无所知。 你所讲的非常颠倒错乱，我的话语顺应经典义理。 各自互相争论，用以产生恶毒的害人之心。 贪图获得利益和供养，随着世俗一起沉浮。 习惯于安乐地居住在房屋里，不能够自我拔脱和解脱。 总是谈论贪欲的事情，只说......
English
English version The One Hundred and Twenty Chapters of Verses on the Exhaustion of the Dharma, Spoken by the Bhiksu Katyayana, an Emissary of the Buddha (Name of the translator lost, now appended to the Western Jin Dynasty record) The venerable Katyayana (Kātyāyana, a disciple of the Buddha) embodies the path, cultivates the precepts, and protects the law. Seeing those who are rash and violent, he opens the path to the Dharma for them with verses. His heart is constantly filled with sorrow and regret, contemplating sorrowful matters. He is always diligent and zealous, concerned about the future, and feels great fear. The True Dharma (Saddharma, the genuine teachings of the Buddha) is about to perish, and people's lifespans are only a hundred years. The light emitted by the True Dharma will not last long in the world; it will soon disappear. The True Dharma has already been exhausted, and the community of bhiksus (bhiksu, Buddhist monks) is confused. They will abandon the sutras, that is, the teachings spoken by the enlightened one (the Buddha). Instead, they will accept miscellaneous writings, abandoning the teachings spoken by the Buddha. Seeing the shallow sutras of instruction, their hearts are filled with joy. They will often argue with each other, violating the teachings and scriptures. They will slander each other in turn, each being arrogant and looking down on others. Foolish people are difficult to teach, and without wisdom, they are like tree stumps. You have no ability to discern, and you do not study the True Dharma of the Buddha. Abandoning the meaning of the sutras, they instead seek each other's faults. What I have heard and transmitted is unique, without companions. Putting the middling below, and putting the lower in the middle. No longer recognizing the order, their words pursue novelty. Even if the cited places have errors, they instead speak without beginning or end. What is heard and accepted is all superficial and boundless, and the discussions have no clear words. These monks harbor malicious intentions, slandering and defaming their upadhyaya (upadhyaya, teacher). Seeing the venerable ones and teachers, they are arrogant and disrespectful. These people argue and quarrel with each other, feeling very distressed in their hearts. They are greedy for the world, admiring wealth and honor, falling into bondage without awakening. I have awakened to the profound truth; you truly know nothing. What you speak is very upside down and wrong; my words accord with the meaning of the scriptures. They argue with each other, using it to generate malicious and harmful intentions. Greedy for gain and offerings, they sink and float along with the world. Accustomed to living comfortably in houses, they are unable to extricate and liberate themselves. They always talk about greed, only saying...
Chinese
世间务 时诸比丘舍 树间及闲暇 行止于聚落 两中立精舍 喜乐于愦扰 不慕处静默 展转相侵欺 以自养妻息 或有时比丘 客从远方来 寺主先自安 闲居乃听之 妒其所止居 嫉其有德名 亦嫉于族姓 又复希法经 见远方比丘 颜色不悦和 得其舍之去 于心乃为快 贪著于供养 用兴毒恶嫉 矜庄相贡高 由是成忿失 常念瞋恚恶 憍慢为自大 所求无厌足 恣意随尘秽 毒事不应行 不欲诵受经 终日笑歌舞 冥暮寝不醒 斯等共聚会 言不及经理 但说县官贼 流俗行来事 假使有学者 众人所供养 羡者求出家 言学比丘法 假使有学者 白衣所崇敬 务于杂碎事 因是得名闻 所行不如教 自从利养起 其年既幼少 多畜众弟子 其心怀诤乱 不能究所学 沙门二三年 广畜诸眷属 莫能谨慎戒 堕落于邪见 或有说断灭 或有讲有人 已住如是学 堕恶人须发 门徒多鄙猥 少年相围绕 或时甚枯旱 或时复大水 雀鼠及蝗虫 灾害并辐至 五谷普罄匮 民庶咸饥馑 穷逼于糊口 出家求安隐 便行作沙门 不调越轨度 不解于禁戒 现代汉语译本 世间事务 当时，各位比丘们居住在树林间或僻静处，往来于村落，在两个村落之间建立精舍。 他们喜欢喧闹，不向往清静，互相侵扰欺骗，为了养活妻子儿女。 有时有比丘从远方来，寺庙的主人先安排自己住下，清闲了才听取来访比丘的诉求。 他们嫉妒别人居住的地方，嫉妒别人有德行和名声，也嫉妒别人的家族和姓氏，还嫉妒别人希望学习佛法经典。 看到远方的比丘，脸色不高兴，等到他们离开，心里才觉得痛快。 他们贪恋供养，用以滋生恶毒的嫉妒，庄重自持，互相贡高，因此产生愤怒和过失。 他们常常想着嗔恚和邪恶，骄傲自大，所求没有厌足的时候，放纵自己的心意，追逐世俗的污秽。 不应该做恶毒的事情，不想诵读和接受佛经，整天嬉笑歌舞，直到深夜才入睡，醒不过来。 这些人聚在一起，言语不涉及佛法的义理，只说县官、盗贼以及世俗的来往之事。 假如有人学习佛法，受到众人供养，羡慕的人就想出家，说是要学习比丘的戒律。 假如有人学习佛法，受到在家人的崇敬，就致力于琐碎杂事，因此得到名声。 他们的行为不如佛陀的教导，一切都从利益和供养出发，年纪轻轻，就蓄养很多弟子。 他们的内心充满争斗和混乱，不能彻底研究佛法，出家两三年，就广泛蓄养眷属。 不能谨慎地遵守戒律，堕落于邪见之中。 有的人说一切断灭，有的人说灵魂存在，已经安住于这样的邪见，堕落到恶道，剃掉须发。 他们的门徒大多鄙陋低下，被少年围绕。 有时非常干旱，有时又发大水，麻雀、老鼠和蝗虫等灾害一齐到来。 五谷普遍空乏，百姓都饥饿困顿，为了勉强糊口，就出家寻求安稳。 于是就去做沙门（shā mén，指出家修道者），不调伏自己，越出常规，不了解禁戒。
English
English version Worldly Affairs At that time, the various Bhikshus (bǐ qiū, Buddhist monks) dwelt in the forests and secluded places, traveling between villages, establishing monasteries between two villages. They delighted in commotion and did not yearn for tranquility, encroaching upon and deceiving each other, in order to support their wives and children. Sometimes when a Bhikshu (bǐ qiū, Buddhist monks) came from afar, the master of the monastery would first settle himself in, and only when he was free would he listen to the visiting Bhikshu's (bǐ qiū, Buddhist monks) requests. They were jealous of others' dwelling places, jealous of others' virtues and reputations, also jealous of others' families and surnames, and also jealous of others' desire to study the Dharma scriptures. Seeing a Bhikshu (bǐ qiū, Buddhist monks) from afar with an unhappy countenance, they would feel relieved when he left. They were greedy for offerings, using them to breed poisonous jealousy, maintaining a dignified facade, and being arrogant towards each other, thus giving rise to anger and faults. They constantly thought of anger and evil, being arrogant and self-important, their desires never satisfied, indulging their minds and pursuing worldly defilements. They should not engage in poisonous deeds, unwilling to recite and receive the scriptures, laughing, singing, and dancing all day long, falling asleep late at night and unable to wake up. When these people gathered together, their words did not concern the principles of the Dharma, but only spoke of county officials, thieves, and worldly affairs. If someone studied the Dharma and was supported by the people, those who envied him would want to renounce the world, saying they wanted to study the Bhikshu's (bǐ qiū, Buddhist monks) precepts. If someone studied the Dharma and was revered by laypeople, they would devote themselves to trivial matters, thus gaining fame. Their actions were not in accordance with the Buddha's teachings, everything arising from profit and offerings, and at a young age, they would accumulate many disciples. Their hearts were filled with strife and confusion, unable to thoroughly study the Dharma, and after two or three years of being a Shramana (shā mén, a wandering ascetic or religious mendicant), they would extensively accumulate dependents. Unable to carefully observe the precepts, they would fall into wrong views. Some would say that everything is annihilated, while others would say that the soul exists, having already settled in such wrong views, falling into evil paths, and shaving their beards and hair. Their disciples were mostly base and lowly, surrounded by young people. Sometimes there was severe drought, and sometimes there was great flood, with disasters such as sparrows, rats, and locusts all arriving together. The five grains were universally exhausted, and the people were all hungry and destitute, and in order to barely make a living, they would renounce the world to seek peace and stability. Thus, they would become Shramanas (shā mén, a wandering ascetic or religious mendicant), not taming themselves, exceeding the norm, and not understanding the precepts.
Chinese
众会无救护 苟且无羞耻 不能修慎行 亦不乐法会 汲汲着财养 以非法为法 所说违道义 举罪反轻重 乱经背贤规 众会至夜半 斗诤事弥滋 然后乃说经 粗略不周备 希简说禁戒 具足斗诤事 处处失义理 故正法灭尽 适共斗诤已 遂乃结仇怨 诸魔及官属 用斯得人便 诸天龙鬼神 来欲听经教 倾企迟闻戒 但更闻诤讼 诸天人怀恨 不可比丘行 行来共讲言 佛法欲灭尽 吾等舍天乐 故来欲受法 不得闻正法 不如弃之去 其有尊鬼神 心乐佛法者 不念诸比丘 不复行拥护 于时弊鬼神 凶暴行毒害 取比丘精气 令命无有余 比丘多疾病 羸劣无气力 失神颜色变 勤苦遭众厄 展转相憎嫉 疾病不相瞻 或有至死亡 无护横夭终 贪着利财宝 衣食无限节 晓知习俗法 邪业以自活 贩卖规贾利 出入求生息 志尚在总务 孜孜无解极 乐于杂碎事 求利欲救命 弃捐度世业 细务自婴累 衣服不整齐 仪节不闲修 不能将顺行 如野马猕猴 遥见贤比丘 分卫知止足 远远骂詈之 言不顺禁戒 如今日比丘 澹然无过失 彼 现代汉语译本 大众集会无人救助，苟且偷生毫无羞耻之心，不能修习谨慎的行为，也不喜欢听闻佛法集会。他们急切地追求财富供养，以不符合佛法的行为当作佛法，所说的话违背正道和义理，对罪行的判决颠倒轻重。他们扰乱经典，违背圣贤的规范，大众集会直到半夜，争斗的事情更加滋长，然后才开始讲经，内容粗略而不完备，希望简略地说完禁戒，完全是争斗的事情，处处失去义理，因此正法逐渐灭尽。 刚争斗完毕，就结下仇怨。各种魔和他们的眷属，利用这种情况来使人堕落。诸天、龙、鬼神，本来想要来听闻佛经教诲，满怀期望地等待听闻戒律，但听到的却是争讼。诸天人心怀怨恨，认为这些比丘的行为不值得效仿。他们来来往往地议论说，佛法将要灭尽了。‘我们舍弃天上的快乐，特意前来想要接受佛法，却不能听闻正法，不如舍弃这里离开。’那些尊敬鬼神，内心喜爱佛法的人，不再思念这些比丘，也不再进行拥护。 在这个时候，邪恶的鬼神，凶暴地施行毒害，夺取比丘的精气，使他们的生命没有剩余。比丘们多生疾病，身体虚弱没有力气，精神恍惚脸色改变，勤苦修行却遭遇各种灾难。他们辗转互相憎恨嫉妒，生病了也不互相照顾，甚至有人因此死亡，无人保护而横遭夭折。 他们贪恋财物，衣食没有节制，精通世俗的法律，用不正当的行业来维持生活。他们进行买卖，谋求商业利益，资金出入都为了求得利息，心思都放在各种事务上，辛勤忙碌没有停止的时候。他们喜欢琐碎的事情，为了求得利益来维持生命，抛弃了度化世人的事业，被细小的事物所牵累。 他们的衣服不整齐，仪容举止不注意修饰，不能够随顺戒律而行，就像野马和猕猴一样。远远地看见贤善的比丘，托钵乞食知足少欲，就远远地谩骂他们，说他们不遵守禁戒。 如果今天的比丘，淡泊名利没有过失，那些人也会诽谤。