Chinese
大正藏第 51 册 No. 2090 释迦牟尼如来像法灭尽之记 No. 2090 释迦牟尼如来像法灭尽之记 国大德三藏法师沙门法成译 有于阗国来。六代王已过至第七代王。名日毗左耶讫多。治国之时。彼国有寺。名萨迦般罗诃那。去此寺不远有一山谷。名娑迦耶几那。彼山谷中有一罗汉。彼有苾刍弟子。从其师所。以学律仪。后见月藏菩萨所问经。及圣教已。即问尊师罗汉曰。佛灭度后。于阗疏勒及与安息。如来像法窣睹波等。几时住世。谁当毁灭。究竟至其何所。愿为解说。时罗汉即□□日□□□□□□□□□释迦牟尼如来灭后。彼法影像及以塔庙。二千年在世。然后灭没。于阗等此三之国。汉与赤面．苏毗．突厥。回鹘等贼。动其干戈而来侵损。是故佛法以渐衰微。毁灭塔寺。众僧资具亦皆断绝。此三国中。安息疏勒不行法贼被侵。故扰塔寺。多分焚烧。毁灭皆悉。空弃诸寺。众僧多分移从于阗国。于阗塔寺。五百菩萨常护持。故二百五十以出家仪。二百五十在于俗徒。受生护持。牛头山寺。贤劫一千五佛常当履践。以为宫殿。为诸贤圣威德慈悲加持于阗塔寺妙法。故行法人多于余国。久住于世。 尔时诸国王等。为欲取于于阗国故斗诤纷纭。何王得者。 现代汉语译本： 《释迦牟尼如来像法灭尽之记》 No. 2090 《释迦牟尼如来像法灭尽之记》 国大德三藏法师沙门法成译 有于阗国（Yutian，古代西域国名，位于今中国新疆和田地区）来的人说，于阗国已经经历了六代国王，现在是第七代国王，名叫日毗左耶讫多（Rizpi-jayakrta）。在他统治期间，国内有一座寺庙，名叫萨迦般罗诃那（Sakyaparayana）。离这座寺庙不远的地方有一山谷，名叫娑迦耶几那（Sakyajina）。山谷中住着一位罗汉（Arhat，佛教修行者，已证得阿罗汉果位）。罗汉有一位苾刍（bhiksu，出家男众）弟子，跟随他学习律仪。后来，这位弟子看到了月藏菩萨所问经以及圣教，就问他的老师罗汉说：‘佛陀灭度后，于阗、疏勒（Shule，古代西域国名，位于今中国新疆喀什地区）以及安息（Anxi，古代中亚地区的一个国家，大致位于今伊朗东北部）这些地方，如来的像法（佛教教法）、窣睹波（stupa，佛塔）等，还能住世多久？谁会来毁灭它们？最终会变成什么样子？希望您能为我解说。’ 当时，罗汉就……释迦牟尼如来灭度后，他的法像和塔庙还能在世间存在两千年，然后才会灭没。于阗等这三个国家，会受到汉人、赤面人、苏毗人（Supi，古代青藏高原的一个民族）、突厥人（Turk）和回鹘人（Uyghur）等贼寇的侵扰。他们会发动战争来侵略破坏，因此佛法会逐渐衰微，塔寺会被毁灭，僧众的资生之具也会被断绝。在这三个国家中，安息和疏勒因为没有奉行佛法的缘故，会被贼寇侵扰，所以塔寺会被扰乱，大部分会被焚烧毁灭，所有的寺庙都会被遗弃，僧众大部分会迁移到于阗国。于阗的塔寺，有五百位菩萨（Bodhisattva，发愿成佛的修行者）常年护持，其中二百五十位以出家人的身份护持，另外二百五十位以在家人的身份受生护持。牛头山寺，贤劫（Bhadrakalpa，佛教宇宙观中的一个时期）中的一千五百位佛陀会常来此地，将其作为宫殿。为了诸位贤圣的威德慈悲加持于阗的塔寺妙法，所以奉行佛法的人比其他国家多，佛法也能长久住世。 那时，各国王等为了争夺于阗国而争斗不休，最终哪个国王会得到它呢？
English
English version: The Record of the Extinction of the Semblance Dharma of Shakyamuni Tathagata No. 2090 The Record of the Extinction of the Semblance Dharma of Shakyamuni Tathagata Translated by the Great Virtuous Tripitaka Master, the Shramana (Buddhist monk) Facheng of the Great Tang Dynasty Someone from the Kingdom of Yutian (an ancient kingdom in the Western Regions, located in present-day Hotan area of Xinjiang, China) said that the Kingdom of Yutian had passed through six generations of kings, and now it is the seventh king, named Rizpi-jayakrta. During his reign, there was a temple in the country called Sakyaparayana. Not far from this temple was a valley called Sakyajina. In the valley lived an Arhat (a Buddhist practitioner who has attained the state of Arhat). The Arhat had a bhiksu (ordained male monastic) disciple who followed him to study the Vinaya (monastic rules). Later, this disciple saw the Sutra Questioned by Bodhisattva Moon-garbha and the Holy Teachings, and asked his teacher, the Arhat, 'After the Buddha's Parinirvana (death), how long will the Tathagata's Semblance Dharma (the imitation of the true Dharma), stupas, etc., last in these places of Yutian, Shule (an ancient kingdom in the Western Regions, located in present-day Kashgar area of Xinjiang, China), and Anxi (an ancient country in Central Asia, roughly located in present-day northeastern Iran)? Who will come to destroy them? What will they eventually become? I hope you can explain it to me.' At that time, the Arhat then... After the Parinirvana of Shakyamuni Tathagata, his Dharma images and temples can still exist in the world for two thousand years, and then they will be extinguished. These three countries, including Yutian, will be invaded by bandits such as the Han people, the Red-faced people, the Supi people (an ancient ethnic group on the Qinghai-Tibet Plateau), the Turks, and the Uyghurs. They will launch wars to invade and destroy, so the Buddha-dharma will gradually decline, the stupas and temples will be destroyed, and the necessities of the Sangha (Buddhist monastic community) will also be cut off. Among these three countries, Anxi and Shule, because they did not practice the Dharma, will be invaded by bandits, so the stupas and temples will be disturbed, most of them will be burned and destroyed, all the temples will be abandoned, and most of the Sangha will move to the Kingdom of Yutian. The stupas and temples of Yutian are constantly protected by five hundred Bodhisattvas (practitioners who have vowed to become Buddhas), of which two hundred and fifty protect as ordained monks, and another two hundred and fifty protect by being born as lay people. The Niu Tou Shan Temple (Ox-Head Mountain Temple) will be frequently visited by the one thousand five hundred Buddhas of the Bhadrakalpa (the current cosmic age in Buddhist cosmology), who will use it as a palace. Because of the majestic virtue and compassion of all the sages who bless the wonderful Dharma of the stupas and temples of Yutian, there are more people practicing the Dharma than in other countries, and the Dharma can abide in the world for a long time. At that time, the kings and others fought endlessly to seize the Kingdom of Yutian. Which king will eventually get it? --------------------------------------------------------------------------------
Chinese
即与于阗作大施主。不毁不灭。常当供养。当尔之时。赤面国王有大威势。多侵余国。以为自境。尔时有一菩萨。于赤面国受生。为王于自国内广行妙法。从于他国。请其法师及经论。赤面国中。建立精舍。造窣堵波。度□□众。国王大臣并诸国人。广行正法。 尔时于阗属彼赤面王。故广行正法。建立塔寺。置其三宝人户田园。兴大供养。赤面国王。七代已来以行妙。此七代王。于余国中所有三宝及塔寺处。不起恶心。亦不损害。 尔时于阗众僧。如月藏菩萨受记经中所说。多分信心渐薄。不于戒法。求世利誉。入于王臣谋密之事。令其正法渐渐衰秏。 尔时王臣及以子孙。退失净信。常住所有一切诸物。苾刍秏己用。故于阗塔寺正法常住所属诸物。不同往日。渐当衰秏。国王大臣。于出家众不生欢喜。后于异时有一菩萨。为赤面国第七代王。彼王纳汉菩萨公主以为妃。后将六百侍从至赤面国。时彼公主极信佛法。大具福德。赤面国王亦大净信。过于先代。广兴正法。如是之时。于阗国王年少不行佛之正法。先诸苾刍曰。不然归俗。不然随意。出向他处。以逼逐故。一切众僧集拶摩寺。评议是事。时寺内众前。忽现七分金宝之食。五千苾刍王断其食窘急之者。易彼金食为三月粮。当尔之时。或有 现代汉语译本 即与于阗（Khotan，古代西域国名）作大施主。不毁不灭，常当供养。当尔之时，赤面国王有大威势，多侵余国，以为自境。尔时有一菩萨，于赤面国受生，为王于自国内广行妙法，从于他国，请其法师及经论。赤面国中，建立精舍，造窣堵波（stupa，即佛塔），度化众多百姓，国王大臣并诸国人，广行正法。 尔时于阗归属彼赤面王，故广行正法，建立塔寺，设置三宝人户田园，兴大供养。赤面国王，七代以来以行妙法。此七代王，于余国中所有三宝及塔寺处，不起恶心，亦不损害。 尔时于阗众僧，如《月藏菩萨受记经》中所说，多分信心渐薄，不于戒法，求世利誉，入于王臣谋密之事，令其正法渐渐衰秏。 尔时王臣及以子孙，退失净信，常住所有一切诸物，苾刍（bhiksu，比丘，佛教出家男众）耗己用。故于阗塔寺正法常住所属诸物，不同往日，渐当衰秏。国王大臣，于出家众不生欢喜。后于异时有一菩萨，为赤面国第七代王。彼王纳汉菩萨公主以为妃，后将六百侍从至赤面国。时彼公主极信佛法，大具福德。赤面国王亦大净信，过于先代，广兴正法。如是之时，于阗国王年少不行佛之正法。先诸苾刍曰：‘不然归俗，不然随意，出向他处。’以逼逐故，一切众僧集拶摩寺（Zamma Temple）。评议是事。时寺内众前，忽现七分金宝之食。五千苾刍王断其食窘急之者，易彼金食为三月粮。当尔之时，或有
English
English version He then became a great benefactor to Khotan (an ancient kingdom in the Western Regions). He did not destroy or demolish, and constantly made offerings. At that time, the Red-Faced King had great power and often invaded other countries, making them his own territory. At that time, there was a Bodhisattva who was born in the Red-Faced country and became king. Within his own country, he widely practiced the wonderful Dharma, inviting Dharma masters and scriptures from other countries. In the Red-Faced country, he established monasteries, built stupas (Buddhist pagodas), and converted many people. The king, ministers, and people of all countries widely practiced the true Dharma. At that time, Khotan belonged to the Red-Faced King, so he widely practiced the true Dharma, established pagodas and temples, and set up the Three Jewels' (Buddha, Dharma, Sangha) households, fields, and gardens, making great offerings. The Red-Faced King had been practicing the wonderful Dharma for seven generations. These seven generations of kings did not have evil intentions towards the Three Jewels and pagodas and temples in other countries, nor did they harm them. At that time, the Sangha (Buddhist monastic community) of Khotan, as described in the *Moon Store Bodhisattva Prophecy Sutra*, gradually lost much of their faith, did not seek worldly gain and fame through the precepts, and became involved in the secret affairs of kings and ministers, causing the true Dharma to gradually decline. At that time, the kings, ministers, and their descendants lost their pure faith. The bhikshus (Buddhist monks) consumed all the permanent possessions for their own use. Therefore, the permanent possessions of the Khotan pagodas, temples, and true Dharma were not the same as before and gradually declined. The kings and ministers were not happy with the monastic community. Later, at another time, there was a Bodhisattva who became the seventh-generation king of the Red-Faced country. That king took a Han (Chinese) Bodhisattva princess as his consort, who then brought six hundred attendants to the Red-Faced country. At that time, the princess had great faith in the Buddha Dharma and possessed great merit and virtue. The Red-Faced King also had great pure faith, surpassing his predecessors, and widely promoted the true Dharma. At such a time, the young king of Khotan did not practice the true Dharma of the Buddha. The former bhikshus said, 'It is better to return to lay life, or freely go out to other places.' Because of this persecution, all the Sangha gathered at Zamma Temple to discuss this matter. At that time, seven portions of gold and jeweled food suddenly appeared before the assembly in the temple. Five thousand bhikshus whose food had been cut off by the king and were in dire straits exchanged that gold food for three months' worth of provisions. At that time, there were some --------------------------------------------------------------------------------
Chinese
归俗。有不归俗。往他方者。别离父母亲戚眷属及本生国。极生忧恼。放奔大哭。僧徒众会。进路往至牟吽寺中。彼处有一大窣堵波。有大净信□伯神王。开折彼塔。出一金捥盛满珍珠。以施众僧。复更有余净信施主。办众资具。以施其僧。如是次第众僧渐次至奴卢川。以彼珍珠为半月粮。尔时众僧至奴卢川。在宋多纥恭娘寺。时多闻天王及功德天变为夫妻。住在彼处。敬白僧言。我等作福。愿垂纳受。半月已来设大施会。恭养僧众。功德天女出一衣袖金宝之钱。以施众僧。是时僧众俱从赤面大番之国行至破山。遇守关人留难不放。而作是言。余处有路。一任当往。尔时多闻天王自变其身为一白牦牛有其脊疮并有棬纼。众僧见之互相谓曰。此脊疮牦牛是人之畜。此往何处。随后当行。时彼牦牛以引直路于四五间一切众僧至赤面国萨毗之境。时萨毗军当道节度多闻众僧从西来至。走白赤面王知。 尔时彼王夫人闻多众僧失土波迸。白其王曰。我办畜乘及以资具。愿请众僧。来至赤面国。王亦许之。以办畜乘。便迎众僧。至赤面国。时赤面国王公主侍从供养礼拜。问众僧中善解三藏诸大德曰。除汝更有波迸者不。诸三藏大德谨对之曰。安息．疏勒．勃律．加悉蜜国。有如是众多僧众。波迸流移现在彼处。即便发使迎 现代汉语译本 还俗。有不还俗的。前往其他地方的人，远离父母亲戚眷属以及自己的国家，极其忧愁苦恼，放声大哭。僧侣们聚集在一起，一路前往牟吽寺。那里有一座巨大的窣堵波（stupa，佛塔），有一位具有极大净信的□伯神王（名称待考），打开佛塔，取出一只装满珍珠的金镯，布施给众僧。又有其他具有净信的施主，准备各种资具，用来布施给僧众。就这样，僧众逐渐到达奴卢川。用那些珍珠作为半个月的粮食。当时僧众到达奴卢川，住在宋多纥恭娘寺。当时多闻天王（Vaiśravaṇa，佛教护法神）和功德天（Lakshmi，吉祥天女）化身为夫妻，住在那里，恭敬地对僧众说：‘我们做些功德，希望你们接受。’半个月以来举办大型布施法会，恭敬供养僧众。功德天女从衣袖里拿出一袖子的金银财宝，布施给众僧。当时僧众一起从赤面大番之国前往破山，遇到守关的人阻拦不放行，并且说：‘其他地方有路，你们自己去吧。’当时多闻天王自己变化成一头白色的牦牛，背上有疮，并且有缰绳。众僧看见后互相说：‘这头背上有疮的牦牛是人养的，它要去哪里，我们跟在后面走吧。’当时那头牦牛带领大家走了一条直路，在四五天的时间里，所有僧众到达了赤面国萨毗的境内。当时萨毗的军队正在道路上巡逻，发现众多僧众从西边来，赶紧跑去禀告赤面王。 当时赤面王的夫人听到众多僧众因为失去土地而四处流亡，对国王说：‘我准备牲畜车辆以及各种资具，希望能够迎请僧众，来到赤面国。’国王也同意了。于是准备好牲畜车辆，便去迎接僧众，来到赤面国。当时赤面国王的公主和侍从们供养礼拜，问僧众中精通三藏的各位大德：‘除了你们，还有其他流亡的人吗？’各位三藏大德恭敬地回答说：‘安息（Parthia）、疏勒（Khotan）、勃律（Gilgit）、加悉蜜国（Kashmir），有像我们这样众多的僧众，因为流亡而流离失所，现在就在那些地方。’于是立即派遣使者去迎接。