English
English version In gatherings, there is no protection; living carelessly without shame, unable to cultivate cautious conduct, nor delighting in Dharma assemblies. They eagerly pursue wealth and offerings, treating what is not Dharma as Dharma, their words deviating from the path and righteousness, reversing the severity of offenses. They disrupt the scriptures, betraying the norms of the wise, gatherings lasting until midnight, disputes increasingly rampant, only then reciting scriptures, roughly and incompletely, hoping to briefly recite the precepts, filled with matters of contention, losing the meaning of righteousness everywhere, thus the true Dharma gradually declines. Having just finished contending, they form grudges. Various demons and their retinues take advantage of this to lead people astray. Gods, dragons, and spirits, originally wanting to hear the teachings of the Buddha's scriptures, eagerly await to hear the precepts, but hear only disputes. The gods harbor resentment, considering the conduct of these monks unworthy of emulation. They come and go, discussing that the Buddha's Dharma is about to perish. 'We abandon heavenly bliss, specifically coming to receive the Dharma, but cannot hear the true Dharma, better to abandon this place and leave.' Those who respect spirits, whose hearts delight in the Buddha's Dharma, no longer think of these monks, nor do they continue to protect them. At this time, wicked spirits, violently inflict harm, seizing the monks' essence, leaving them with no life remaining. Monks suffer from many illnesses, their bodies weak and without strength, their minds distracted and their complexions changed, diligently practicing but encountering various calamities. They turn to mutual hatred and jealousy, not caring for each other when sick, some even dying as a result, perishing prematurely without protection. They are greedy for wealth and possessions, their clothing and food without restraint, well-versed in worldly laws, using improper occupations to sustain their lives. They engage in buying and selling, seeking commercial profit, their funds going in and out to seek interest, their minds focused on various affairs, diligently busy without ceasing. They delight in trivial matters, seeking profit to sustain their lives, abandoning the work of saving the world, entangled in petty affairs. Their clothes are untidy, their demeanor and conduct not carefully cultivated, unable to follow the precepts, like wild horses and monkeys. Seeing virtuous monks from afar, begging for alms and content with little, they scold them from afar, saying they do not follow the precepts. If today's monks are detached from fame and profit and have no faults, those people will also slander them.
Chinese
时诸比丘 默声犯众恶 偷苟无羞惭 懈怠怀毒意 斯等将来世 反当见敬事 有仁贤比丘 具足知廉耻 于彼失法时 乃更不见待 譬如师子王 处在林树间 豺狼及犬狐 不敢食其肉 命过身出虫 还自啖其肉 昼夜共啖食 毁灭其形体 能仁大圣人 泥洹灭度后 诸地水火风 不能毁佛法 世间珍奇宝 不妄忽自亡 苍金出于世 紫金乃不彰 正法在于世 终不自没尽 因有象法故 正法则灭尽 譬如海中船 贪重故沉没 佛法斯亦然 利养故灭尽 背经及圣典 以此为正法 以法违于律 以非作法义 诸邪见异学 五通诸学士 不能毁法义 及所兴布施 其从释迦文 因佛作沙门 当毁于正法 令法至灭尽 计劣诸男子 除发被袈裟 皆当败正法 令典没不现 不肯顺禁教 戮力存法务 恣心从所乐 犹如尘蔽驴 于时诸学人 受取妄保任 改定其券别 令错所寄信 畏于县官吏 怨贼及债主 战战相恶难 恐怖衣毛竖 耕种及治生 遭值诸吏卒 朝夕习秽欲 众患所见恼 将有三恶王 大秦在于前 拨罗在于后 安息在中央 由于是之故 正法有弃 现代汉语译本 当时那些比丘（bhikkhu，佛教僧侣）们，沉默不语，犯下种种恶行。 他们偷偷摸摸，贪图利益，毫无羞耻之心，懈怠懒惰，心怀恶毒之意。 这些人在未来的世代，反而会受到尊敬和供养。 而那些有仁德贤良的比丘（bhikkhu），具备知廉耻之心的人， 在佛法衰败的时候，反而不被重视和期待。 譬如狮子王，身处在森林树木之间， 豺狼和狐狸，不敢吃它的肉。 但当狮子王寿命终结，身体生出虫子时，虫子反而会自己啃食它的肉。 日夜不停地啃食，最终毁灭它的形体。 能仁大圣人，释迦牟尼佛（Sakyamuni Buddha）涅槃（nirvana，佛教术语，指解脱）灭度后， 地、水、火、风这四大元素，不能够摧毁佛法。 世间的珍奇宝物，不会无缘无故地自行消失。 当纯金出现于世时，紫金的光芒反而不显现。 正法存在于世间，最终也不会自行消亡。 因为有了相似的象法（指外表相似但本质不同的法），正法才会灭尽。 譬如海中的船只，因为贪图装载过重的货物而沉没。 佛法也是这样，因为贪图利养的缘故而灭尽。 他们背离佛经和圣典，却以此为正法。 用佛法来违背戒律，把不正当的当成佛法的真义。 那些邪见异端，以及拥有五神通的学者们， 不能够摧毁佛法的真义，以及所兴办的布施。 那些从释迦文佛（Sakyamuni）那里，因为佛陀的缘故而出家的沙门（sramana，佛教出家修行者）， 将会摧毁正法，使佛法走向灭亡。 那些资质低劣的男子，剃除头发，披上袈裟， 都将会败坏正法，使经典隐没而不显现。 他们不肯顺从禁戒教诲，努力保存佛法的事务， 放纵自己的心意，随心所欲，就像被尘土遮蔽的驴子一样。 这时，那些学法之人，接受虚妄的担保和承诺， 更改和修订契约文书，使所寄托的信任发生错误。 他们畏惧县官的官吏，怨家仇敌以及债主， 战战兢兢，互相憎恶为难，恐惧得汗毛倒竖。 他们从事耕种和谋生，遭遇官吏和差役， 早晚沉溺于污秽的欲望之中，被各种忧患所困扰。 将会有三个邪恶的国王，大秦（Da Qin，古代对罗马帝国或中国的称谓）在前面， 拨罗（Bolo，可能是指某个地区或国家）在后面，安息（Anxi，古代中亚的一个国家）在中央。 由于这些缘故，正法会被抛弃。
English
English version At that time, those bhikkhus (bhikkhu, Buddhist monks) were silent, committing various evil deeds. They were secretive, greedy for gain, without shame, lazy, and harboring malicious intentions. These people, in future generations, will instead be respected and venerated. While those virtuous and wise bhikkhus (bhikkhu), those with a sense of shame and integrity, In times when the Dharma declines, they will not be valued or expected. It is like the lion king, dwelling in the forest among the trees, Jackals and foxes dare not eat its flesh. But when the lion king's life ends and worms emerge from its body, the worms will instead devour its flesh. They devour it day and night, ultimately destroying its form. The Able Sage, Sakyamuni Buddha (Sakyamuni Buddha), after nirvana (nirvana, Buddhist term for liberation) and passing away, The four great elements of earth, water, fire, and wind cannot destroy the Dharma. The rare and precious treasures of the world will not disappear on their own without cause. When pure gold appears in the world, the brilliance of purple gold is no longer apparent. The True Dharma exists in the world and will not ultimately vanish on its own. Because of the existence of similar semblance Dharma (referring to Dharma that is similar in appearance but different in essence), the True Dharma will be extinguished. It is like a ship in the sea, sinking because of greedily loading too much cargo. The Buddha's Dharma is also like this, extinguished because of greed for gain. They turn their backs on the sutras and sacred texts, yet take this as the True Dharma. They use the Dharma to violate the precepts, and regard what is improper as the true meaning of the Dharma. Those heretics with wrong views, and scholars with the five supernormal powers, Cannot destroy the true meaning of the Dharma, and the almsgiving that is undertaken. Those who, from Sakyamuni (Sakyamuni), become sramanas (sramana, Buddhist renunciates) because of the Buddha, Will destroy the True Dharma, causing the Dharma to reach extinction. Those men of inferior quality, shaving their heads and donning the kasaya (robe), Will all corrupt the True Dharma, causing the scriptures to be hidden and not appear. They are unwilling to follow the precepts and teachings, striving to preserve the affairs of the Dharma, Indulging their own minds, doing as they please, like a donkey covered in dust. At this time, those who study the Dharma accept false guarantees and promises, Altering and revising the documents of agreement, causing errors in the trust placed. They fear the officials of the county government, enemies and creditors, Trembling, hating and making things difficult for each other, terrified with their hair standing on end. They engage in farming and making a living, encountering officials and servants, Morning and evening, they indulge in defiled desires, troubled by various worries. There will be three evil kings, Da Qin (Da Qin, ancient name for the Roman Empire or China) in front, Bolo (Bolo, possibly referring to a region or country) in the back, and Anxi (Anxi, an ancient country in Central Asia) in the center. Because of these reasons, the True Dharma will be abandoned.
Chinese
亡 夷王大凶恶 处在于北方 兴师伐恶国 伤害诸万民 轻毁诸沙门 多犯于众恶 毁坏佛塔寺 破败学精庐 当于尔时世 郡国皆丘墟 是等皆恐惧 愁忧而懊恼 舍其北方土 奔趣于中国 病瘦目不明 尪瘵无气力 不能舍北方 当为其所贼 时少年比丘 不务沙门者 便当脱衣服 恐怖欲自全 于是中国君 当来伐夷王 既已诛夷王 来还居监尼 彼有尊比丘 名号曰尸师 博闻靡不达 能悦诸国王 王闻尸师言 心意怀欣跃 愿欲请众僧 兴设大布施 遣使诣十方 宣命于诸国 诸人来诣此 今当大布施 诸僧皆集至 其数有百千 遭难皆憔悴 愿乐见大施 诸比丘已会 百千设备足 展转相推求 各各相问讯 仁和上所在 阿阇梨所至 常所从沙弥 恶师今所师 或伤或死亡 或亦见驱逐 比丘既相见 啼哭不自胜 彼时诸会者 其数百千众 怀恼失颜色 乐见大布施 四面并云集 同会十五日 讲说佛典戒 寻复相忿怼 斯等既忿怼 展转不共和 尊比丘教告 诸比丘默然 吾当说卿等 示有佛法律 听我之所说 无得乱语言 计此阎浮地 现代汉语译本 夷王（barbarian king）非常凶残邪恶，居住在北方。 他发动军队攻打邪恶的国家，伤害了无数百姓。 他轻视并诋毁僧侣（沙门，Shramana），做了很多坏事。 他毁坏佛塔和寺庙，破坏僧侣修行的精舍。 在那个时候，各个郡县都变成了废墟。 人们都感到恐惧，忧愁烦恼。 他们离开北方的家园，逃往中原地区。 他们因疾病而身体虚弱，视力模糊，形容枯槁，没有力气。 那些无法离开北方的人，将会被夷王所杀害。 当时，有些不务正业的年轻比丘（bhiksu）， 便会脱下僧袍，因为害怕而想保全性命。 这时，中原的君主将会出兵讨伐夷王。 诛杀夷王之后，君主返回监尼（Jianni）。 在那里有一位德高望重的比丘（bhiksu），名叫尸师（Shishi）。 他博学多闻，无所不通，能让各国王侯都感到高兴。 国王听到尸师（Shishi）的话，内心感到欣喜。 希望邀请众僧，举办盛大的布施法会。 于是派遣使者前往四面八方，向各国宣告： ‘各位请到这里来，现在将要举行盛大的布施法会。’ 众僧都聚集到这里，人数有成百上千。 他们因为遭受灾难而憔悴不堪，渴望见到盛大的布施法会。 众比丘（bhiksu）已经聚集，成百上千的人，设备充足。 他们互相推让，各自问候。 ‘仁和上（Renhe Shang）在哪里？阿阇梨（Acharya）到哪里去了？’ ‘平时跟随的沙弥（shramanera），恶师（evil teacher）现在在哪里？’ ‘有人受伤或死亡，也有人被驱逐。’ 比丘（bhiksu）们相见，哭泣不止。 那时，参加法会的人，有成百上千。 他们内心烦恼，面容失色，却又渴望见到盛大的布施法会。 四面八方的人都聚集在一起，在十五日这一天共同集会。 讲说佛经和戒律，不久又互相争吵。 这些人互相争吵，不能和睦相处。 德高望重的比丘（bhiksu）教导他们，众比丘（bhiksu）都沉默不语。 ‘我将为你们讲述，佛陀的法律。’ ‘听我说，不要乱说话。’ 计算这阎浮提（Jambudvipa），
English
English version The barbarian king (Yi Wang) is extremely fierce and evil, residing in the north. He launches troops to attack evil countries, harming countless people. He despises and slanders monks (Shramana), committing many evil deeds. He destroys pagodas and temples, ruining the monasteries where monks practice. At that time, counties and states are turned into ruins. People are all terrified, worried, and annoyed. They leave their northern homeland and flee to the central plains. They are weakened by illness, their vision is blurred, they are emaciated, and have no strength. Those who cannot leave the north will be killed by the barbarian king. At that time, some young bhiksus who do not focus on their practice, will take off their robes, wanting to save their lives out of fear. At this time, the ruler of the central plains will send troops to attack the barbarian king. After killing the barbarian king, the ruler returns to Jianni. There, there is a highly respected bhiksu named Shishi. He is learned and knowledgeable, pleasing to all kings and lords. The king hears Shishi's words and feels joyful in his heart. He wishes to invite the sangha and hold a grand almsgiving ceremony. So he sends messengers in all directions, proclaiming to all countries: 'Please come here, now a grand almsgiving ceremony will be held.' The sangha gathers here, numbering hundreds of thousands. They are haggard from suffering disasters, eager to see the grand almsgiving ceremony. The bhiksus have gathered, hundreds of thousands of people, with sufficient equipment. They defer to each other and greet each other. 'Where is Renhe Shang? Where has Acharya gone?' 'Where is the shramanera who usually follows, where is the evil teacher now?' 'Some are injured or dead, and some have been expelled.' The bhiksus meet and weep uncontrollably. At that time, the participants in the assembly number hundreds of thousands. They are troubled and pale, but eager to see the grand almsgiving ceremony. People from all directions gather together, convening on the fifteenth day. They lecture on Buddhist scriptures and precepts, and soon quarrel with each other again. These people quarrel with each other and cannot get along. The highly respected bhiksu teaches them, and the bhiksus are silent. 'I will tell you about the Buddha's laws.' 'Listen to what I say, do not speak out of turn.' Calculating this Jambudvipa,