末法燈明記
A Prediction on the Lamp Light [During] the End [of the] Dharma [Age]
(JPN: Mappō Tōmyō Ki)
ATTRIBUTION:
Translated into English by Rev. Jikai 慈海 Tyler Dehn
©Translation by Jikai Tyler Dehn @ The Saichō Repository 最澄典藏 Project, licensed under CC BY-NC-ND 4.0. Available at: [insert URL of specific text page].
You may share this work freely with attribution (as above), but no modifications or commercial use is allowed without express permission from Jikai Tyler Dehn. See USE/ATTRIBUTION for more information.
Text Overview:
A text overview will be added here shortly...
For now, it is recommended that readers compare my translation of this work, with the translation of Dr Robert Rhodes included in the BDK English Tripitaka Series under the title “The Candle of the Latter Dharma“
TEXT:
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| Composed by the śramaṇa of This Land (i.e. Japan), Saichō. | 本朝沙門最澄撰。 | 本朝沙門最澄撰。 |
| He who teaches and transforms through the standard of the One Suchness (ekatathatā), is a Dharma King (dharmarāja); and he whose might spreads by extending peace (光=廣;宅=安 (堯典序)) [throughout] the four seas, is a Benevolent King (narendrarāja). This being so, Benevolent Kings and Dharma Kings reveal each other to awaken beings (lit. ‘open-up beings’); and the Ultimate Truth and the Conventional Truth produce each other to propagate The Teachings. This is why the profound texts [of the Buddhas] fill the cosmos, and the righteous counsel [of Benevolent Kings] overflow the heavens and the earth. | 夫範衞一如。以流化者法王。光宅四海。以垂風者仁王。然則。仁王法王。互顯而開物。眞諦俗諦。遞因而弘教。所以玄籍盈乎宇内。嘉猷溢乎天下。 | 夫範衞一如，以流化者法王; 光宅四海，以垂風者仁王。然則，仁王、法王，互顯而開物; 眞諦、俗諦，遞因而弘教。所以玄籍盈乎宇内，嘉猷溢乎天下! |
| [But, though we] the ignorant monks of the present, submit to the heavenly order (lit. ‘net of heaven’) and yield to the grave laws [of the land], it is no time to rest, [nor is this] grounds for complacency. | 爰愚僧等。率容天網。俯仰嚴科。未遑寧處。 | 爰愚僧等，率容天網，俯仰嚴科，未遑寧處。 |
| For just as the Dharma is constituted by three periods, there are also three kinds of individual. [And so,] the intentions of the guiding-proscriptions, is dependent upon the [respective] conducive-ness or unfavourable-ness of the period [in question]; and passages concerning the violation of, or extolling [of the precepts] are to be taken up or put aside in accordance with the individuals [in question]. The three eras of the past were not the same in their waxing and waning; [so too then,] the five capacities in the five [five hundred year periods,] are different in both their wisdom and awakening. How then [could we] take up [only] one method to rescue them [all]!? And consequently, [how could we endeavour to] regulate them with [merely] a single standard!? | 然法有三時。人亦三品。化制之旨。依時興替。毀讚之文。逐人取捨。夫三古之運。盛衰不同。五五之機。慧悟又異。豈據一途濟。復就一理整乎。 | 然，法有三時，人亦三品。化制之旨，依時興替; 毀、讚之文，逐人取捨。夫三古之運，盛衰不同; 五五之機，慧悟又異。豈據一途濟!? 復就一理整乎!? |
| This is why I will describe the ascents and descents of the True, Semblance and End of the [Dharma Ages]. And then I will make known the actions of monks who violate and uphold [the precepts, during these periods]. [To this end,] within the [present work] there will be three [sections]: – The first, will determine the True, Semblance and End of the [Dharma Ages]. –Next, [will come] clarifications as to the actions of monastics who violate or uphold [the precepts within each period respectively]. –And last, will be a selection of examples and comparisons [illustrating these from] the teachings. | 故詳正像末之階降。或彰破持僧之行事。於中有三。初決正像末。次定破持僧之事。後擧教比例。 | 故詳正、像、末之階降。或彰破、持僧之行事。 於中有三: 初，決正、像、末。次，定破、持僧之事。後，擧教比例。 |
| First, as for determining the True, Semblance, and End of the [Dharma Ages], the various explanations differ, but I will begin with one explanation. According to the Mahāyānika Kuiji, the Bhadrakalpa Sūtra is quoted as saying: “After the Buddha’s Nirvāṇa, the True Dharma [Age] will be five hundred years; and the Semblance of the Dharma [Age] will be one thousand years. Following these fifteen hundred years, the Dharma of the Śākyamuni will be completely extinguished.” [This] does not speak of the End of the Dharma Age. According to another explanation, it is because the nuns did not cultivate the eight reverences and were negligent, that the Dharma could not be further extended. And it is for these reasons that we will not rely on these [explanation]. | 初決正像末者。諸説不同。且述一説。大乘基。引賢劫經言。佛涅槃後。正法五百年。像法一千年。此一千五百年後。釋迦法滅盡。不言末法。準餘所説。尼不修八敬而懈怠故。法不更増。故不依彼。 | 初，決正、像、末者，諸説不同，且述一説。 大乘基，引《賢劫經》言: 「佛涅槃後，正法五百年; 像法一千年。此一千五百年後，釋迦法滅盡。」 不言末法。 準餘所説，尼不修八敬而懈怠故，法不更増。故不依彼。 |
| Alternatively, the Nirvāṇa Sūtra [says]: “During the End of the Dharma [Age], there will be an assembly of one hundred and twenty thousand Great Bodhisattvas, who will uphold the Dharma [ensuring that it is] not extinguished.” But this is evidence for the [actions of] the supreme [kind of practitioner], and therefore it also cannot be applied [generally]. | 又涅槃經。於末法中。有十二萬大菩薩衆。持法不滅。此據上位故亦不用。 | 又《涅槃經》: 「於末法中，有十二萬大菩薩衆，持法不滅。」 此據上位，故亦不用。 |
| QUESTION: If this is so, then how can [we determine] the actions and cultivations [of practitioners] during [those] fifteen hundred years? ANSWER: Taking up the Mahāmāyā Sūtra [we learn that]: “After the Buddha’s Nirvāṇa, Mahākāśyapa and the other seven worthy and noble ones will successively maintain and uphold [the teachings, so that] the True Dharma will not be extinguished. [During] the following five hundred years the True Dharma will be completely extinguished. At six hundred years, the ninety five kinds of tīrthika (i.e. non-buddhist thinkers) will rise and vie [with each other, but] Aśvaghoṣa will appear in the world and subdue all the tīrthikas. In the seven hundredth years, Nāgārjuna will appear in the world, and bring low the standards of wrong-views (mithyādṛṣṭi). At eight hundred years, the bhikṣus will be undisciplined, [and so] only one or two are able to attain the Fruits of the Path. [During] the nine hundredth years, [only] slaves will become bhikṣus, and maids will become bhikṣuṇīs. At a thousand years, [beings] will learn (lit. ‘hear’) the Contemplation on the Impure (aśubhā smṛti), and become enraged [by it], having no desire [to cultivate it]. At eleven hundred years, the monks and nuns will marry, and reject the Vinaya. At twelve hundred years, all of the monks and nuns will have children with each other. At thirteen hundred years, [monastics] will exchange their kāṣāya for the white robes [of the laity]. At fourteen hundred years, the four kinds of disciple will all be as hypocrites, selling the belongings of the Three Jewels. And at fifteen hundred years, there will be two monks in Kauśāmbī who will disagree with each other, and continue until they slay each other. Consequently the Dharmakośa (i.e. Dharma-treasury) of the Teachings will [exist only] in the Palace of the Dragons!” | 問云若爾者。千五百年之内行事如何。答按大術經。佛涅槃後。初五百年。大迦葉等七賢聖次第住持。正法不滅。五百年後。正法滅盡。至六百年。九十五種外道競起。馬鳴出世。伏諸外道。七百年中。龍樹出世。摧邪見幢。於八百年。比丘縱逸。僅一二人。有得道果。至九百年。奴爲比丘。亦婢爲尼。一千年中。聞不淨觀。瞋恚不欲。千一百年。僧尼嫁娶。毀謗毘尼。千二百年。諸僧尼等。倶有子息。千三百年。袈裟變白。千四百年。四部弟子。皆如獵師。賣三寶物。千五百年。倶腅彌國有二僧。互起是非。遂相殺害。仍教法藏於龍宮也。 | 問云: 若爾者，千五百年之内行事如何? 答: 按《大術經》。: 「佛涅槃後，初五百年，大迦葉等七賢聖次第住持，正法不滅。 五百年後，正法滅盡。 至六百年，九十五種外道競起，馬鳴出世，伏諸外道。 七百年中，龍樹出世，摧邪見幢。 於八百年，比丘縱逸，僅一、二人，有得道果。 至九百年，奴爲比丘，亦婢爲尼。 一千年中，聞不淨觀，瞋恚不欲。 千一百年，僧、尼嫁娶，毀謗毘尼。 千二百年，諸僧、尼等，倶有子息。 千三百年，袈裟變白。 千四百年，四部弟子，皆如獵師，賣三寶物。 千五百年，倶腅彌國有二僧，互起是、非，遂相殺害。仍教法藏於龍宮也!」 |
| There are also [such] passages as these [scattered throughout fascicle] eighteen of the Nirvāṇa [Sūtra], and the Benevolent Kings [Sūtra] and so forth. | 涅槃十八。及仁王等。復有此文。 | 《涅槃》十八，及《仁王》等，復有此文。 |
| According to these passages from the sūtras, after [these] fifteen hundred years śīla, samādhi and prajña will no [longer] exist! And this is why the fifty first [fascicle] of the Mahāsaṃnipāta Sūtra says: “Following the Liberation of My Extinction, during the first five hundred years all of the bhikṣus will by means of My True Dharma, [remain] firm in their liberation (i.e. mokṣa/pratimokṣa/śīla). {‘Liberation’ [here] is the initial attainment of the [first] fruit of the noble-ones.} In the next five hundred years, [they will remain] firm in the dhyāna-concentrations (i.e. samādhi). In the next five hundred years, [they will remain] firm in having heard much (i.e. prajña). In the next five hundred years, [they will remain] firm in constructing temples (i.e. the external edifice of the Path). And in the last five hundred years, they [will remain] firm [only in] their quarrelling and disputes. [At this,] the Pure Dharma will vanish and be no more.” etc. | 準此等經文。千五百年後。無有戒定慧也。故大集經五十一言。我滅度後。初五百年。諸比丘等。於我正法。解脱堅固（初得聖果名爲解脱）。次五百年。禪定堅固。次五百年。多聞堅固。次五百年。造寺堅固。後五百年。鬪諍堅固。白法隱沒（云云）。 | 準此等經文，千五百年後，無有戒、定、慧也! 故《大集經》五十一言: 「我滅度後，初五百年，諸比丘等，於我正法，解脱堅固（初得聖果名爲解脱）。 次五百年，禪定堅固。 次五百年，多聞堅固。 次五百年，造寺堅固。 後五百年，鬪諍堅固。 白法隱沒」云云。 |
| The implication of [all] this, is that during the first three lots of five hundred years, the three dharmas of śīla, samādhi and prajña will in these ways remain firm [respectively]. [The relevant parts of] the quote above [therefore,] correspond to the five hundred years of the True Dharma [Age], and the two periods of the Semblance of the Dharma [Age]. And the [two five hundred year periods] from constructing temples onwards, are both the End of the Dharma [Age]. | 此意。初三箇五百年。如次。戒定慧三法堅固得住。即上所引。正法五百。像法一千。二時是也。造寺以後。并是末法。 | 此意，初三箇五百年，如次，戒、定、慧三法，堅固得住。即上所引，正法五百，像法一千，二時是也。 造寺以後，并是末法。 |
| This is why Kuiji’s “Reconciling Interpretations on the Prajñā [of the Diamond Sūtra] ” (金剛般若論會釋 ) says: “The True Dharma [Age] is five hundred years, and the Semblance of the Dharma [Age] is one thousand years. After these fifteen hundred years, the True Dharma proceeds to its complete extinction.” And so it should be known that [the periods] from constructing temples onwards are both subsumed within the End of the Dharma [Age]. QUESTION: If this is so, when precisely, does the present fall? ANSWER: Though there are many explanations [for determining] the years since [The Buddha’s] extinction, I will for now take up two explanations: One, the Dharma Master Fashang (495 – 580) by relying on the Record of Rarities [during] the Zhou, says: the Buddha completed His entry into Extinction at the time of the fifty-third ren-shen year of the Fifth Lord [of Chu], King Mu. If we rely on this explanation, then from that ren-shen [year] until our twentieth xin-si year of Enryaku, is seventeen hundred and fifty years. And two, by relying on the “Lu [section of the] Spring and Autumn [Annals]”, Fei Changfang (562 – 598 A.D.) and others [suggest that]: the Buddha’s entry into Extinction was at the time of the fourth ren-zi year of the Twenty-first Lord [of Zhou], King Kuang, [whose given name was] Ban. If we rely on this explanation, then from that ren-zi [year] until our twentieth xin-si year of Enryaku, is fourteen hundred and ten years. It should therefore be known [that in either case,] the present time is at the very end of the Semblance of the Dharma [Age]! | 故基般若會釋云。正法五百年。像法一千年。此一千五百年後。行之正法滅盡。故知。造塔以後。并屬末法。問云若爾者。今世正當何時。答滅後年代。雖有多説。且擧兩説。一法上法師等。依周異記言。 佛當第五主穆王滿五十三年壬申入滅。若依此説。從其壬申至我延暦二十年辛巳。一千七百五十歳。二費長房等。依魯春秋。佛當周第二十一主匡王班四年壬子入滅。若依此説。從其壬子至我延暦二十年辛已。一千四百十歳。故知。今時是像法最末時也。 | 故基《般若會釋》云: 「正法五百年，像法一千年。此一千五百年後，行之正法滅盡。」 故知，造塔以後，并屬末法。 問云: 若爾者，今世正當何時? 答: 滅後年代，雖有多説，且擧兩説: 一、法上法師等，依《周異記》言: 佛當第五主穆王，滿五十三年壬申入滅。若依此説，從其壬申，至我延暦二十年辛巳，一千七百五十歳。 費長房等，依《魯春秋》佛當周第二十一主，匡王班四年壬子入滅。若依此説，從其壬子，至我延暦二十年辛已，一千四百十歳。 故知，今時是像法最末時也! |
| [So,] the actions [of the four assemblies during] this time, are already the same as during the End of the Dharma [Age]. And it is the case that during the End of the Dharma [Age], we have only the verbal teachings, and are without the cultivations and realisation. [Given this,] if the dharmas of the precepts [still] existed, then it would be possible to violate these precepts. But since we are without the dharmas of the precepts, what precepts could there be to violate!? And if there are no precepts to be violated, how much less could there be precepts to be upheld!? This is why the Mahāsaṃnipāta says: “After the Buddha’s nirvāṇa, there will be no precepts in all the land.” etc. | 彼時行事。既同末法。然則。於末法中。但有言教。而無行證。若有戒法。可有破戒。既無戒法。由破何戒。而有破戒。破戒尚無。何況持戒。 故大集云。佛涅槃後。無戒滿州（云云）。 | 彼時行事，既同末法。然則，於末法中，但有言教，而無行、證。若有戒法，可有破戒。既無戒法，由破何戒? 而有破戒? 破戒尚無，何況持戒!? 故《大集》云: 「佛涅槃後，無戒滿州」云云。 |
| QUESTION: In the various sūtras and vinayas, it widely mandates that [those who] break the precepts are not permitted to enter the [monastic] assembly. If this is the case even with [those who] break the precepts, how much more so would this be the case for [those who] do not take the precepts!? And yet here, [you] have repeatedly asserted that in the End of the Dharma [Age] there are no precepts [to be violated]. How is this not [akin to a man who is] without wounds, [but] who maims himself [for no reason]!? ANSWER: This position is incorrect. [In fact,] the actions of those during the True, Semblance and End of the Dharma [Ages,] are recorded in the various sūtras extensively. [On the contrary then,] among those within and without [The Way, and amid all] the monastics and laity, who would not unroll [these scrolls] and voice [their teachings as I have]!? [And consequently,] how could I [instead] conceal the True Dharma for preserving the nation, out of a greedy attachment to my own wretched life!? What is [actually] being asserted here is merely: that during the End of the Dharma [Age], there exist bhikṣu in name only. [And further,] that these nominal-[bhikṣus] are to be regarded as True Treasures of the World, for there are no other fields of merit [in that age]. Should there be upholders of the precepts during the End of the Dharma [Age], then these are precisely unusual exceptions, and like a lion in the marketplace- who could believe it!? | 問云。諸經律中。廣制破戒。不聽入衆。破戒尚爾。何況無戒。而今重論末法無戒。豈無瘡自以傷哉。 答此理不然。正像末法所有行事。廣載諸經。内外道俗。誰不披諷。 豈貪求自身之邪活。隱蔽持國之正法乎。但今所論。末法唯有名字比丘。此名字爲世眞寶。更無福田。設末法中。有持戒者。既是怪異。如市有虎。此誰可信。 | 問云: 諸經、律中，廣制破戒，不聽入衆。破戒尚爾，何況無戒!? 而今重論，末法無戒; 豈無瘡自以傷哉!? 答: 此理不然。正、像、末法所有行事，廣載諸經。内、外、道、俗，誰不披諷!? 豈貪求自身之邪活，隱蔽持國之正法乎!? 但今所論: 末法唯有名字比丘。此名字爲世眞寶，更無福田。設末法中，有持戒者，既是怪異，如市有虎; 此誰可信!? |
| QUESTION: [I have now] considered the actions [of practitioners during] the True, Semblance and End of the Dharma [Age]. [But in] what Noble Text [does the assertion that] nominal-[bhikṣus] are to be regarded as ‘true treasures’ appear? ANSWER: the ninth fascicle of the Mahāsaṃnipāta [Sūtra] says: “It is just like when there is real-gold, it is to be regarded as a ‘priceless treasure’. But when there is no real-gold, then silver is to be regarded as a ‘priceless treasure’. And when there is no silver, then brass or fake jewels are to be regarded as ‘priceless treasures’. But if there are no fake jewels, then red and white copper or iron, tin or lead, are to be regarded as ‘priceless treasures’. In this way, the jewel of the Buddha [is regarded as] ‘priceless’, by all the world. But if there were no Buddha, then the pratyekabuddhas would be regarded as ‘supreme’ (lit. ‘unsurpassed’). And if there were no pratyekabuddhas, then the Arhats would be regarded as ‘supreme’. But if there were no Arhats, then the other worthy and noble assemblies would be regarded as ‘supreme’. And if there were no other worthy or noble assemblies, then common-worldlings (pṛthagjana) who have attained the concentrations (samādhi) would be regarded as ‘supreme’. But if there were no common-worldlings (pṛthagjana) who have attained the concentrations (samādhi), then those who purely-uphold the precepts would be regarded as ‘supreme’. And if there were no one who purely-upheld the precepts, then those bhikṣu who [uphold] the precepts with outflows would be regarded as ‘supreme’. But if there were no [upholders of] the precepts with outflow, then those nominal-bhikṣu who shave their head and beard, and don the kāṣāya over their body, would be regarded as ‘supreme treasures’. [What’s more,] when compared to the ninety-five kinds of heterodox practitioner, [they are indeed] ‘foremost’; worthy of the offerings of the world; and to be regarded as the fields of merit for beings. Wherefore? Because they have destroyed the subjective-self [by renouncing], and this is something which is fearful to sentient beings. [And so,] if there are those who support, care for, and make arrangements [for them], then these individuals will before long attain and abide in the Stage of Receptivity (kṣānti). ” Here ends the section from the sūtra. | 問云。正像末事。已見衆經。末法名字。爲世眞寶。出何聖典。答大集第九云。譬如眞金爲無價寶。若無眞金者。銀爲無價寶。若無銀者。鍮石僞寶爲無價寶。若無僞寶。赤白銅鐵。白鑞鉛錫。爲無價寶。如是。一切世間。佛寶無價。若無佛寶。縁覺無上。若無縁覺。羅漢無上。若無羅漢。餘賢聖衆。以爲無上。若無餘賢聖衆。得定凡夫。以爲無上。若無得定凡夫。淨持戒。以爲無上。若無淨持戒。漏戒比丘。以爲無上。若無漏戒。剃除鬚髮。身著袈裟。名字 比丘。爲無上寶。比餘九十五種異道。最爲第一。應受世供。爲物福田。何以故。破能身。衆生所怖畏故。若有護持養育安置。是人不久。 得住忍地（已上經文）。 | 問云: 正、像、末事，已見衆經。末法名字，爲世眞寶，出何聖典? 答: 《大集》第九云: 「譬如眞金，爲無價寶。若無眞金者，銀爲無價寶。若無銀者，鍮石僞寶，爲無價寶。若無僞寶，赤白銅鐵、白鑞鉛錫，爲無價寶。 如是，一切世間，佛寶無價。若無佛寶，縁覺無上。若無縁覺，羅漢無上。若無羅漢，餘賢、聖衆，以爲無上。若無餘賢、聖衆，得定凡夫，以爲無上。若無得定凡夫，淨持戒，以爲無上。若無淨持戒，漏戒比丘，以爲無上。若無漏戒，剃除鬚髮、身著袈裟、名字 比丘，爲無上寶。 比餘九十五種異道，最爲第一，應受世供，爲物福田。何以故? 破能身，衆生所怖畏故。若有護持、養育、安置，是人不久，得住忍地。」 (已上經文)。 |
| In this section, there are eight kinds of ‘priceless’ [person and thing]. That is namely: 1the Tathāgata, 2Pratyekabuddhas, 3[the Arhats and the] 4three prior fruits of the Śrāvakas, 5the Common-worldlings who’ve attained the samādhis, 6the upholders of the precepts, 7the breakers of the precepts [who nonetheless receive them], and 8the nominal-[bhikṣus] who are without precepts. In sequence like this, [during] the True, Semblance and Ending [of the Dharma] Ages, each is a ‘priceless treasure’! [That is,] the first four [are ‘priceless treasures’] for the True Dharma Age; the following three [are ‘priceless treasures’] for the Semblance of the Dharma Age; and the final one [is a ‘priceless treasure’] for the Ending of the Dharma Age. Based on this, we can clearly understand that the precept breakers and the ones without precepts are all ‘true treasures’ [in their turn]. | 此文中。有八重無價。所謂。如來。縁覺。聲聞及前三果。得定凡夫。持戒。破戒。無戒名字。如其次第。各爲正像末之時無價寶也。初四正法時。次三像法時。後一末法時。由此明知。破戒無戒。咸是眞寶。 | 此文中，有八重無價。所謂: 如來、縁覺、聲聞及前三果、得定凡夫、持戒、破戒，無戒名字。如其次第，各爲正、像、末之時，無價寶也! 初四，正法時; 次三，像法時; 後一，末法時。由此明知，破戒、無戒，咸是眞寶。 |
| QUESTION: Sincerely analysing the aforementioned section, [it is evident that] precept breakers and nominal-[bhikṣu] are none other than ‘true treasures’. [But] what is the reason [then], for multiple sūtras [such as] the Nirvāṇa and Mahāsaṃnipāta [saying that if] Kings and Great Ministers make offerings to precept breaking monks, [then] the Three Calamities (i.e. war, pestilence & famine) will occur in the land, and thereafter they will be reborn in the Hells? If this is the case even for precept breakers, how much more so is this the case for those without precepts!? [If it were] as you say, then the Tathāgata would be simultaneously (lit. ‘in one’) censuring and commending precepts breakers; How could the words of the One Noble-one have the error of contradiction!? ANSWER: [Again,] this position is incorrect. The Nirvāṇa and other [sūtras] indeed prohibit the breaking of the precepts during the era of the True Dharma, [but they] do not do so for those generations of bhikṣus in the Semblance and End [of the Dharma Ages]. Though the terms [‘precept breaker’ and ‘nominal-bhikṣu’] are the same [in them,] the periods [to which they apply] are different. That prohibitions and permissions [are given] according to the time is [in fact,] the Great Noble One’s instruction. And therefore the World Honoured One is without the error of contradiction! | 問云。伏觀前文。破戒名字。莫不眞寶。何故。涅槃大集等經。國王大臣。供破戒僧。國起三災。遂生地獄。破戒尚爾。何況無戒。爾如來於一破戒。或毀或讚。豈一聖之文。有兩判之失。答此理不然。涅槃等經。且制正法之世破戒。非於像末代之比丘。其名雖同。而時有異。隨時制許。是大聖旨。故於世尊。無兩判失。 | 問云: 伏觀前文，破戒、名字，莫不眞寶。何故，《涅槃》、《大集》等經，國王、大臣，供破戒僧，國起三災，遂生地獄? 破戒尚爾，何況無戒!? 爾如來於一破戒，或毀、或讚; 豈一聖之文，有兩判之失!? 答: 此理不然。《涅槃》等經，且制正法之世破戒，非於像、末代之比丘。其名雖同，而時有異。隨時制許，是大聖旨。故於世尊，無兩判失! |
| QUESTION: If this is the case, how do we know that the Nirvāṇa and other [sūtras] exclusively forbids those breaking the precepts [during] the True Dharma [Age], and not [also] for the monastics of the Semblance and End [of the Dharma ages]? ANSWER: It is explanations such as the extract from the Mahāsaṃnipāta on the ‘Eight Kinds of True Treasure’ which are the proof of this! It is because they are all regarded as ‘priceless treasures’ in their respective times, [that we know] that it exclusively [forbids] precept breaking bhikṣu [during] the True Dharma Age. And it is because they sully a pure assembly, that the Buddha strictly bans them from entering that assembly. | 問云若爾。何知涅槃等經。但制止正法所有破戒。非像末僧。答如所引大集所説。八重眞寶。是其證也。皆爲當時無價寶故。但正法時。破戒比丘。穢清淨衆故。佛固禁制不入衆。 | 問云: 若爾，何知《涅槃》等經，但制止正法所有破戒，非像、末僧? 答: 如所引《大集》所説，「八重眞寶」，是其證也! 皆爲當時，無價寶故，但正法時，破戒比丘。穢清淨衆故，佛固禁制不入衆。 |
| This is why the third fascicle of the Nirvāṇa [Sūtra] says: “The Tathāgata now [instructs] with the Unsurpassed True Dharma, bestowing it upon all the Kings, Great Ministers, Prime Ministers, bhikṣu, bhikṣuṇī, upāsaka and upāsikā. All of these Kings of Nations, Great Ministers and the Four Groups of the Assembly, should encourage all students and so forth, and cause them to excel in śīla, samādhi and prajñā. If there are those who do not study these three dharmas, are indolent, break the precepts and defame those [who cultivate] the True Dharma, Kings, Great Ministers and the Four Groups of the assembly must persistently discipline them. In this way these Kings, Ministers and so forth, will attain infinite merit, and there will not be [even] the slightest infractions. After My Nirvāṇa, [if] in a particular place there is a bhikṣu who upholds the precepts and preserves the True Dharma, who sees one who taints the Dharma; if he is able to chase them off, rebuke and punish them, then he is My disciple, and a ‘true śrāvaka’! It should be known that the merit these individuals attain is infinite. If there are good bhikṣu who see those who taint the Dharma, but who stop, and do not rebuke or chase them off to another place; it should be known that these individuals are enemies of the Buddha-Dharma!” | 所以然者。涅槃第三云。如來今以無上正法。付屬諸王。大臣。宰相。比丘。比丘尼。優婆塞。優婆夷。是諸國王大臣及四部衆。應當勸勵諸學人等。令得増上戒定智慧。 若有不學是三品法懈怠破戒。毀正法者。王者大臣。四部之衆。應當苦治。如是王臣等。得無量功徳。當無有小罪。我涅槃後。隨其方面。有持戒比丘。護持正法。見壞法者。即能駈遣。呵責懲治。是我弟 子。眞聲聞也。當知。是人得福無量。若善比丘。見壞法者。置不呵責駈遣擧處。當知。是人佛法中怨。 | 所以然者，《涅槃》第三云: 「如來今以無上正法，付屬諸王、大臣、宰相、比丘、比丘尼、優婆塞，優婆夷。是諸國王、大臣、及四部衆，應當勸勵諸學人等，令得増上戒、定、智慧。 若有不學是三品法、懈怠、破戒、毀正法者，王者、大臣、四部之衆，應當苦治。如是王、臣等，得無量功徳，當無有小罪。 我涅槃後，隨其方面，有持戒比丘，護持正法、見壞法者，即能駈遣、呵責、懲治，是我弟子、眞聲聞也! 當知，是人得福無量。 若善比丘，見壞法者，置不呵責、駈遣擧處，當知，是人佛法中怨!」 |
| Furthermore, [It is the reason that] the twenty eighth [fascicle] of the Mahāsaṃnipāta Sūtra [says]: “If there is a King of a nation who observes the extinction of My Dharma [but] shirks [his obligation] and does not protect it, [then all the merit he has accumulated] in infinite time from cultivating giving (dāna), śīla and prajñā, will in its entirety be lost. In his land will appear the three kinds of misfortune, and at the end of his life, he will be reborn in the Great Hells (mahānaraka).” And additionally, [it is also why] the thirty first [fascicle] of the same sūtra says: “The Buddha said: “Great King (mahārāja)! Defend the single bhikṣu in accord with the Dharma, and do not defend all of the infinite evil bhikṣus! Here, I allow only for the preservation of two individuals: One, the Arhats who have completed the Eight Liberations (aṣṭāvimokṣa); And two, the srotāpannas” etc”. Prohibitory passages such as these [which occur] in great number in various places, are all prohibitory texts for the True Dharma Age, and are not teachings for the Semblance and End [of the Dharma ages]. | 又大集經二十八云。若有國王。見我法滅。捨不擁護。於無量世。修施戒慧。悉皆滅失。其國内出三種不祥事。乃至命終生大地獄。又同經三十一云。佛言。大王守護如法比丘一人。不護無量諸惡比丘。我今唯聽二人掌護。一羅漢具八解脱。二須陀洹人（云云）。如是制文。往往數多。皆是正法時之制文。 非像末教。 | 又《大集經》二十八云: 「若有國王，見我法滅，捨不擁護，於無量世，修施、戒、慧，悉皆滅失。其國内出三種不祥事，乃至命終，生大地獄。」 又同經三十一云: 「佛言: 大王! 守護如法比丘一人，不護無量諸惡比丘! 我今唯聽二人掌護: 羅漢具八解脱。 二，須陀洹人」云云。 如是制文，往往數多，皆是正法時之制文，非像、末教。 |
| The reason this is so, is that at the end of the Semblance of the Dharma, [and during] the End of the Dharma [Age], the True Dharma is not cultivated [by definition], and so there is no dharma which could be defamed. What could be referred to as ‘defaming the Dharma’ [when] there are no precepts which could be broken!? Who could [then] be referred to as ‘a precept breaker’!? What’s more, how could a Great King of those periods, preserve what is not cultivated!? [Consequently,] on what basis could the three calamities appear!? And how could he then lose [the merit attained from] giving (dāna), śīla and prajñā!? Additionally, [during the] Semblance and End [of the Dharma Ages] there are no individuals who have realised the Fruits [of the Path], so how would that [King] comprehend that he is permitted to protect [those] two āryas!? Therefore, it should be known that the aforementioned explanations are all from the perspective of the True Dharma era, because it is a time [when] there are those who uphold the precepts, and those who break the precepts. During the subsequent one thousand years of the Semblance of the Dharma [Age], in the first five hundred years those who uphold the precepts will gradually decrease, and those who break the precepts will gradually increase. And although they have the cultivation of the precepts, there are none who realise the Fruits [of them]. And this is why the seventh [fascicle] of the Nirvāṇa [Sūtra] says: “Kāśyapa Bodhisattva spoke to the Buddha saying: World Honoured One! Just as the Buddha has explained, there are Four Kinds of Māra. But how should I distinguish what has been exposited by a Buddha, from what has been exposited by a Māra? There are [moreover], numerous sentient beings who follow the practices of Māra, and also those who obey that which the Buddha has said. And so furthermore, how should I identify these groups of practitioners? The Buddha responded to Kāśyapa [saying]: seven hundred years after My Nirvāṇa, these Māra pāpīyāns will gradually increase and annihilate My True Dharma. Just as the hypocrites wear the Dharma-robe over their bodies, these Māra pāpīyāns will also be like this. They will make themselves resemble bhikṣu, resemble bhikṣuṇī, upāsaka, and resemble upāsikā; they will also transform themselves into srotāpannas, and even transform into Arhats and the Buddha’s physical-form (rūpakāya). Māra the [Deva]-rāja will with his with-outflow form, manufacture without-outflow bodies, [in order to] destroy My True Dharma. In order to destroy the True Dharma, these Māra pāpīyāns will say these words: The Buddha was in the Land of Śrāvastī at the Vihāra of Jetavana, and He allowed all the bhikṣus to receive and keep, male and female slaves, servants, cattle and sheep, elephants and horses, and on up to copper kettles and iron pots, and large and small copper bowls, as those things which they require. Tilling the fields, planting trees, selling goods, doing business, and storing up rice and grain; all such myriad things as these, out of the Buddha’s Great Mercy (mahāmaitrī), He took pity on sentient beings, and permitted them to keep [and do] all these! Such sūtras and vinayas as these, are all that which is spoken by Māra. ” etc. | 所以然者。像季末法。不行正法。無法可毀。何名毀法無戒可破。誰名破戒。又其時大王。無行而可護。由何出三災及失施戒慧。又像末時。無證果人。如何彼明聽護二聖。故知。上所説。皆約正法世。有持戒時。有破戒故。次像法千年中。初五百年。持戒漸減。 破戒漸増。雖有戒行。而無證果。故涅槃七云。迦葉菩薩。白佛言。世尊。如佛所説。有四種魔。若魔所説及佛所説。我當云何而得分別。有諸衆生隨逐魔行。復有隨順佛所説者。如是等輩。復云何知。佛告迦葉。我般涅槃。七百歳後。是魔波旬漸起。沮壞我之正法。譬如獵師。身服法衣。魔王波旬。亦復如是。作比丘像。比丘尼像。優婆塞優婆夷像。亦復化作須陀洹身。乃至化作阿羅漢身及佛色身。魔王以此有漏之形。作無漏身。壞我正法。是魔波旬。爲壞正法。當作是言。佛在舍衞國祇洹精舍。聽諸比丘。受畜奴婢僕從。牛羊象馬。乃至銅鐵釜鍑。大小銅盤。所須之物。耕田種植。販賣市易。儲積穀米。如是衆事。佛大慈故。憐愍衆生。皆聽畜之。如是經律。悉是魔説（云云）。 | 所以然者，像季末法，不行正法，無法可毀。 何名毀法、無戒可破!? 誰名破戒!? 又其時大王，無行而可護!? 由何出三災!? 及失施戒慧!? 又像、末時，無證果人，如何彼明聽護二聖!? 故知，上所説，皆約正法世，有持戒時，有破戒故。 次像法千年中，初五百年，持戒漸減，破戒漸増。雖有戒行，而無證果。 故《涅槃》七云: 「迦葉菩薩，白佛言: 世尊! 如佛所説，有四種魔。若魔所説，及佛所説，我當云何而得分別? 有諸衆生隨逐魔行，復有隨順佛所説者，如是等輩，復云何知? 佛告迦葉: 我般涅槃，七百歳後，是魔波旬漸起，沮壞我之正法。譬如獵師，身服法衣，魔王波旬，亦復如是。作比丘像、比丘尼像、優婆塞、優婆夷像、亦復化作須陀洹身、乃至化作阿羅漢身、及佛色身。 魔王以此有漏之形，作無漏身，壞我正法。 是魔波旬，爲壞正法，當作是言: 佛在舍衞國，祇洹精舍，聽諸比丘，受畜奴婢、僕從、牛羊、象馬、乃至銅鐵釜鍑、大小銅盤、所須之物。耕田種植、販賣市易、儲積穀米、如是衆事; 佛大慈故，憐愍衆生，皆聽畜之。」 如是經、律，悉是魔説云云。 |
| Since it said that after seven hundred years, the Pāpīyāns would gradually increase, it should therefore be known that the bhikṣus of that time will increasingly covet and keep these Eight Impure Things. [And those texts in which] these false expositions are made, are indeed none other than the expositions of Māra! Within these sūtras [used as examples,] are clear instructions on both the words and actions of those generations [of monastics in those] years, and so this cannot still be doubted! While we have offered [only] one quotation, all of the others can be understood based on this. Next, in the latter-half of the Semblance of the Dharma [Age], upholders of the precepts will gradually lessen, and breakers of the precepts will be a great many. This is why the sixth [fascicle] of the Nirvāṇa [Sūtra] says: “The Buddha spoke to the Bodhisattvas saying: Good sons! It is just like the case of the grove of kṛkāla [trees, where naturally] there were many such trees. Within this grove, there was only one tree [of another type,] called ‘tinduka’. The two fruits of the kṛkāla tree and the tinduka tree resemble each other, and cannot be told apart. When these fruits had ripened, there was a girl who picked and collected them all. Only one tenth of the fruits was of the [edible] tinduka [tree, while the other] nine tenths, were fruit of the [poisonous] kṛkāla. [But] this girl was unaware, and so she brought them and came to the market and sold them. Because naïve and ignorant children also could not distinguish them, they bought the kṛkāla, and having eaten them, they died. There was a group of wise men (jñānakovida) who on having heard of these events, asked this girl: “in what place did you pick up these fruits and come here?” At that time the girl then showed them the place. All the people then said: “In such a place as this, there are often an infinite [number] of kṛkāla trees, and merely one sprig of tinduka.” [And so,] all the people on becoming aware of this, scoffed and threw them [all] away. | 既云七百歳後。波旬漸起。故知。彼時比丘。漸貪畜八不淨物。作此妄説。即是魔説也。此等經中。明指年代。具説行事。不可更疑。且擧一文。餘皆準知。次像法後半。持戒減少。破戒巨多。故涅槃六云。佛告菩薩言。善男子。譬如迦羅迦林。其樹衆多。於是林中。唯有一樹。名鎭頭迦。是迦羅樹。與鎭頭迦樹。二果相似。不可分別。其果熟時。有一女人。悉皆拾取。鎭頭迦果。唯有一分。迦羅迦果。乃有九分。是女不識持來。詣市而衒賣之。凡愚小兒。復不別故。買迦羅迦。噉已命終。有智人輩。聞是事已。問是女人。汝於何處。持是果來。是時女人。即示方所。諸人即言。如是方所。多有無量迦羅迦樹。唯有一根鎭頭迦樹。諸人知已。笑而捨去。 | 既云七百歳後，波旬漸起，故知，彼時比丘，漸貪畜八不淨物。作此妄説，即是魔説也! 此等經中，明指年代，具説、行事，不可更疑! 且擧一文，餘皆準知。 次，像法後半，持戒減少、破戒巨多。故《涅槃》六云: 「佛告菩薩言: 善男子! 譬如迦羅迦林，其樹衆多。於是林中，唯有一樹，名鎭頭迦。是迦羅樹，與鎭頭迦樹，二果相似，不可分別。其果熟時，有一女人，悉皆拾取。鎭頭迦果，唯有一分，迦羅迦果，乃有九分。是女不識持來，詣市而衒賣之。凡愚小兒，復不別故，買迦羅迦，噉已命終。 有智人輩，聞是事已，問是女人: 汝於何處，持是果來? 是時女人，即示方所。諸人即言: 如是方所，多有無量迦羅迦樹，唯有一根鎭頭迦樹。 諸人知已，笑而捨去。 |
| Good sons! Within a Great Assembly, the Eight Impure Things are also like this! [That is to say,] amidst the assembly there are many who receive and use these eight things, and only one individual who purely upholds the precepts, and does not accept such things as these Eight Impure items. It is well known by all people that receiving and keeping [these things] is not the Dharma (adhārmika), and as [the good monk and the bad monks] are together, they cannot be told apart! And this is just like the one tinduka tree within that grove. ” | 善男子。大衆之中。八不淨法。亦復如是。於是衆中。多有受用如是八法。唯有一人清淨持戒。不受如是八不淨法。善知諸人受畜非法。然而同事。不相捨離。如彼林中一鎭頭迦樹。 | 善男子! 大衆之中，八不淨法，亦復如是! 於是衆中，多有受用如是八法，唯有一人清淨持戒，不受如是八不淨法。善知諸人，受畜非法，然而同事，不相捨離。如彼林中，一鎭頭迦樹。 」 |
| What’s more, the Daśacakra Sūtra (T. 410) says: “In My Dharma, if one leaves home [and yet] does evil actions, this [person] is not a śrāmaṇa (aśrāmaṇaka) though he calls himself a śrāmaṇa; and he is not a brahmacārin (abrahmacārin) though he calls himself a brahmacārin. [Nevertheless,] such bhikṣus as these are able to reveal the Hidden Treasury of all wholesome dharmas and merits, to all devas, nāgas and yakṣas, [and so] should be regarded by sentient beings as kalyāṇamitra. Even though they are not contented with little (lit. ‘few desires’), they shave their hair and beard, and wear the Dharma-robe. And it is because of these causes and conditions that they are able to develop the wholesome-roots (kuśalamūla) in sentient beings. They reveal the Wholesome Path for all devas and men, even though they are precept-breaking bhikṣus. Though this is a ‘dead person’ [within the Buddha-Dharma per se] (佛法死人), because the precepts still have [some] remaining force [in them], they are just like the yellow [bile in the stomach] of a bull. Though the bull may be dead, it is precisely because of this that people can make use of [the bile] (i.e. contained in a cow’s stomach). It is also like the musk-deer, [for it is] after its death that it can be utilised. ” etc. | 又十輪經云。若依我法。出家造作惡行。此非沙門。自稱沙門。亦非梵行。自稱梵行。如是比丘。能開示一切天龍夜叉。一切善法功徳伏藏。爲衆生善知識。雖不少欲知足。剃除鬚髮。被著法服。以是因縁故。能爲衆生。増長善根。於諸天人。開示善道。乃至破戒比丘。雖是死人。而戒餘勢。猶如牛黄。此牛雖死。而人故取之。亦如麝香死後有用（云云）。 | 又《十輪經》云: 「若依我法，出家造作惡行，此非沙門，自稱沙門; 亦非梵行，自稱梵行。如是比丘，能開示一切天、龍、夜叉，一切善法功徳伏藏，爲衆生善知識。雖不少欲知足，剃除鬚髮、被著法服。以是因縁故，能爲衆生，増長善根。於諸天、人，開示善道，乃至破戒比丘。雖是死人，而戒餘勢，猶如牛黄。此牛雖死，而人故取之; 亦如麝香，死後有用」云云。 |
| Given that it said: within the kṛkāla grove there is [still] one tinduka tree, this is an analogy for the epoch of the Semblance [of the Dharma] having already [entered its] decline. [This is because] breakers of the precepts fill the world, and there are scarcely one or two bhikṣu who uphold the precepts. It was further said: that though precept-breaking bhikṣus are ‘dead’, they are just like the musk-deer, which having died has its use. Having use though they are ‘dead’, they are to be regarded as the kalyāṇamitra of sentient beings. We can clearly recognise that [during] this period, there is increasing tolerance of [those who] break the precepts, for they are to be regarded as the fields of merit in that time, just as in the previous [excerpt from the] Mahāsaṃnipāta. | 既云迦羅林中。有一鎭頭迦樹。此喩像運已衰。破戒滿世。僅有一二持戒比丘。又云破戒比丘。雖是死人。 猶如麝香死而有用。死而有用。爲衆生善知識。明知。此時漸許破戒爲世福田。同前大集。 | 既云: 迦羅林中，有一鎭頭迦樹，此喩像運已衰，破戒滿世，僅有一、二持戒比丘。 又云: 破戒比丘，雖是死人， 猶如麝香，死而有用。死而有用，爲衆生善知識。明知，此時漸許破戒，爲世福田，同前《大集》。 |
| Subsequently, after the end of the Semblance [of the Dharma Age], there will be no precepts at all. The Buddha knowing the course of that period, in order to save the [the people of that] decadent age, praised ‘nominal-monks’ as being the field of merit of [that] time. | 次像季後。全是無戒。佛知時運。爲濟末俗。讚名字僧。爲世福田。 | 次像季後，全是無戒。佛知時運，爲濟末俗，讚名字僧，爲世福田。 |
| Moreover, the fifty second [fascicle of] the Mahāsaṃnipāta says: “Suppose that in the final End [of the Dharma] era, there is [someone who] shaves his head and beard, wears the kāṣāya on his body, and is referred to as a ‘nominal-bhikṣu. If there is a dānapati (i.e. an almsgiver) who faithfully makes offerings and supports him, then he will attain infinite asaṃkhyeya merit.” And the Damamūkanidāna Sūtra (T. 202) says: “If there are dānapati in the future End [of the Dharma] era when the Dharma declines towards its end; even if the bhikṣu keep wives and hold the hands of [their own] children, if there are four or more who are ‘nominal-monastics’, then they should be looked upon respectfully just as if they were Śāriputra or Mahāmaudgalyāyana etc [themselves]!” | 又大集五十二云。若後末世。於我法中。剃除鬚髮。身著袈裟名字比丘。若有檀越。信施供養。得無量阿僧祇福。又賢愚經云。若有檀越。將來末世。法埀欲盡。正使比丘。畜妻挾子。四人以上名字僧衆。應當敬視。如舍利弗。大目連等。 | 又《大集》五十二云: 「若後末世，於我法中，剃除鬚髮，身著袈裟，名字比丘。若有檀越，信施供養，得無量阿僧祇福。」 又《賢愚經》云: 「若有檀越，將來末世，法埀欲盡，正使比丘，畜妻挾子，四人以上，名字僧衆，應當敬視，如舍利弗，大目連等! 」 |
| Furthermore, the Mahāsaṃnipāta says: “If one commits the offense of beating or reviling a person who wears the kāṣāya, but breaks the precepts, or is without precepts; it is the same as shedding the blood of a trillion Buddhas! If there are sentient beings who, for the sake of My Dharma shave their heads and beards, and don the kāṣāya- even if they do not uphold the precepts, all of these ones have already been marked with the Seal of Nirvāṇa! These individuals are still able to reveal the Path to Nirvāṇa for all devas and men. And these individuals have already given rise to faith and reverence for the Three Jewels in their minds, and so surpass all of the ninety five kinds of tīrthika (i.e. non-buddhist practitioners). [What’s more,] these individuals will assuredly enter Nirvāṇa quickly, and so they surpass all householder laity, with the exception of only those who’ve attained the Receptivities (kṣānti). And this is why, devas and men should make offerings [even to] precept-breakers.” Additionally, the Mahākaruṇāpuṇḍarīka Sūtra says: “The Buddha told Ānanda: in the final End [of the Dharma] era when the Dharma heads towards its extinction, there will be bhikṣu and bhikṣuṇī who having left home in My Dharma, will lead [their own] children along by the arm, and go about together from tavern to tavern, doing [all manner] of abrahmacarya (i.e. ‘impure acts’) within My Dharma. Though these individuals create such connections with liquor, all of them will attain Parinirvāṇa within this bhadrakalpa (‘good aeon’). During this bhadrakalpa, there will be one thousand Buddhas who manifest in the world. I am the fourth, and following after Me is Maitreya, who will take My place, continuing all the way to the last, the Tathāgata Rudita. And proceeding in this way Ānanda, you should know that within My Dharma, [there will be] those śramaṇa whose natures are entirely defiled; those who taint the cultivation of the śramaṇa; those who call themselves ‘śramaṇa’; those who ‘resemble’ śramaṇa; and those who will [merely] put on the kāṣāya. During this bhadrakalpa with Maitreya at its start, and the Tathāgata Rudita at its end, all of these śramaṇa will in their turn enter Nirvāṇa in the presence of such Buddhas, [who are themselves] in the Nirvāṇa Without Remainder, and will [likewise] leave no trace. Wherefore? Amidst all the śramaṇa, if such ones as these have even once called out a Buddha’s name, or even once given rise to faith, then the merit thereby generated will in the end not be in vain. [This I see,] because I discern the Dharmadhātu with the Knowledge of the Buddhas (buddhajñāna).” etc.[And to this description of the power of merit], the Vimalakīrti Sūtra adds: “If the Buddha were to expound at length on the merit of [even] hearing the first three of a Buddha’s ten epithets, then a kalpa would pass and He would not be finished!” etc. | 又大集云。若打罵破戒無戒。身著袈裟罪。同出萬億佛身血。若有衆生。爲我法故。剃除鬚髮。被服袈裟。設不持戒。彼等悉已。爲涅槃印之所印也。是人猶能爲諸人天。示涅槃道。是人便已於三寶中。心生敬信。勝於一切九十五種外道。其人必能速入涅槃。勝於一切在家俗人。 唯除在家得忍辱人。是故。破戒天人應當供養。又大悲經云。佛告阿難。於後末世。法欲滅時。當有比丘比丘尼。於我法中。得出家已。手牽兒臂。而共遊行。從酒家至酒家。於我法中。作非梵行。彼等雖爲酒因縁。於此賢劫。一切皆當得般涅槃。斯賢劫中。當有千佛。興出世。我爲第四。次後彌勒。當補我處。乃至最後。盧遮如來。如是次第。汝應當知。阿難。於我法中。但使性是沙門。汚沙門行。自稱沙門。 形似沙門。當有被著袈裟者。於賢劫中。彌勒爲首。乃至盧遮如來。 彼諸沙門。如是佛所。於無餘涅槃。次第得入涅槃。無有遺餘。何以故。如是一切沙門中。乃至一稱佛名。一生信者。所作功徳。終不虚設。我以佛智。測知法界故（云云）。 維摩經云。佛十號中。聞初三福。佛若廣説。經劫不盡（云云）。 | 又《大集》云: 「若打罵破戒、無戒，身著袈裟罪，同出萬億佛身血! 若有衆生，爲我法故，剃除鬚髮，被服袈裟，設不持戒，彼等悉已，爲涅槃印之所印也!是人猶能爲諸人、天，示涅槃道。是人便已於三寶中，心生敬信，勝於一切九十五種外道。其人必能速入涅槃，勝於一切在家俗人，唯除在家得忍辱人。是故，破戒天、人，應當供養。」 又《大悲經》云: 「佛告阿難: 於後末世，法欲滅時，當有比丘、比丘尼，於我法中，得出家已，手牽兒臂，而共遊行，從酒家至酒家，於我法中，作非梵行。彼等雖爲酒因縁，於此賢劫，一切皆當得般涅槃。斯賢劫中，當有千佛，興出世。我爲第四，次後彌勒，當補我處，乃至最後，盧遮如來。如是次第，汝應當知，阿難，於我法中，但使性是沙門，汚沙門行，自稱沙門，形似沙門，當有被著袈裟者; 於賢劫中，彌勒爲首，乃至盧遮如來，彼諸沙門，如是佛所，於無餘涅槃，次第得入涅槃，無有遺餘。何以故? 如是一切沙門中，乃至一稱佛名，一生信者，所作功徳，終不虚設。我以佛智，測知法界故」云云。《維摩經》云: 「佛十號中，聞初三福，佛若廣説，經劫不盡! 」云云。 |
| All of these numerous sūtras, [describe the actions of the various] generations [of monastics, and their respective] times. [And they teach that] in the future End [of the Dharma] era, nominal-bhikṣu are to be regarded as the guiding-teachers of the world. [But if we] regulate the nominal-monastics of the End of the Dharma era with the regulatory passages of the True Dharma Age, then the teachings and capacities [of beings] will be in contradiction with each other, and the practitioners and the Dharma will be mismatched. It is for this reason, that the vinayas say: “if that which is not to be regulated is regulated, then these regulations will nullify what has been foretold (vyākaraṇa) by [the Buddha’s] three [penetrative]-insights (trividyā).” How could we commit such a transgression!? Here ends our provision of the afore quoted sūtras. | 此等諸經。皆指年代。將來末世名字比丘。爲世導師。若以正法時制文。而制末法世名字僧者。教機相乖。人法不合。由此律云。制非制者。是制斷三明所記。豈有罪。此上引經配當已訖。 | 此等諸經，皆指年代。將來末世，名字比丘，爲世導師。若以正法時制文，而制末法世名字僧者，教、機相乖，人、法不合。由此，律云:「 制、非制者，是制，斷三明所記。」 豈有罪!? 此上引經，配當已訖。 |
| Lastly, we will bring forward teachings to be compared with the examples [of monastics in the present age]. [During the Age of] the End of the Dharma, it is such that, the True Dharma has deteriorated [to the extent that even] the three karmas lack efficacy (無記= 羸劣), and the four deportments are rejected [outright]. For it is just as the Resolving Doubts [Concerning the] Semblance of the Dharma [Age] Sūtra says: “Furthermore, if there are individuals who, though they construct stūpas and temples, and make offerings to the Three Jewels, do not give rise to reverence; [or those who, though] requesting monastics to reside in the temple, do not offer them food, drink, clothing, or medicinal tinctures- and instead then impose upon, borrow and devour the food of the monastics; [or those who] do not consider right and wrong, and in all that they do, long to do injury, impede and upset the assembly of monastics; individuals of such sort will forever descend to the Three [Unwholesome] Destinies!” Presently, such things can be seen widely throughout the world. [And this is because] the course of [this] period is so, not because the people are so. If even the dānapati (i.e. almsgivers) do not have the resolve of a dānapati, then how could anyone ridicule the monastics for not doing the cultivations of monastics!? What’s more, the Bequeathed Teachings Sūtra says: “Riding upon a horse-drawn carriage for a single day, takes away [the merit from] five hundred days of [precept] observance [for a monastic].” Given the offenses of the present generation of practitioners, [if this applied now,] what limits must there then be on the virtue of their [precept] observance!? | 後擧教比例者。末法法爾正法毀壞。三業無記。四儀有乖。且如像法決疑經云。若復有人。雖造塔寺。供養三寶。而不生敬重。請僧在寺。不供養飮食衣服湯藥。返更乞貸。食噉僧食。不問貴賤。一切專欲於衆僧中。作不饒益。侵損惱亂。如此人輩。永墮三途。今見 俗間。盛行此事。時運自爾。非人故爾。檀越既無檀越志。誰得誹僧無僧行。又遺教經云。一日乘車馬。除五百日齋。當代行者之罪。何呈持齋之徳。 | 後擧教比例者。末法法爾，正法毀壞，三業無記，四儀有乖。且如《像法決疑經》云: 「 若復有人，雖造塔、寺，供養三寶，而不生敬重; 請僧在寺，不供養飮食、衣服、湯藥，返更乞貸，食噉僧食; 不問貴賤，一切專欲於衆僧中，作不饒益、侵損惱亂; 如此人輩，永墮三途!」 今見俗間，盛行此事。時運自爾，非人故爾。 檀越既無檀越志，誰得誹僧無僧行!? 又《遺教經》云: 「 一日乘車馬，除五百日齋。」 當代行者之罪，何呈持齋之徳!? |
| Additionally, the Cultivation of the Dharma Sūtra (佛說淸淨法行經) says: “My disciples! If you accept a ‘private invitation’, then you may not tread upon the lands of the king, and may not drink the waters of the king’s land! For five hundred Great Demons will [appear] before you and prevent it, while five thousand Great Demons will constantly follow and rebuke you saying: “You are a Great Enemy of the Buddha-Dharma!”” [And yet, by contrast the] Mṛgāramātṛ Sūtra says: “[If] even five hundred Arhats [together accept] a ‘private invitation’, they may not be called fields of merit. Yet if one gives [in the appropriate manner] to just one evil bhikṣu, the merit obtained is infinite.” Given that the present generation of practitioners are already fond of ‘private invitations’, [if this applied to the present age, then] in what place could merit be sown!? How can we even compare those who uphold the precepts to such ones as these!? And since they are not to tread upon the king’s ground, are not permitted to drink the waters of the king’s land, and will be rebuked as ‘great enemies’ by five thousand demons, alas! Where could an assembly of monastics who uphold the precepts be found, and to whom could they repent their transgressions!? Moreover, the Benevolent Kings Sūtra says: “If My disciples act as ministers of government, then all of them are not My disciples! When major and minor monastic-superintendents are established, then [monastics and the government] will be entwined with each other, and at that time the Buddha-Dharma will pass into extinction. This will be the destruction of the Buddha-Dharma, [and therefore] the cause and condition for the destruction of the land.” etc. [These offices have already been established]. | 又法行經云。我弟子。若受別請。不得國王地上行。不得飮國王地水。五百大鬼。常遮其前。五千大鬼。常從罵言佛法大賊。鹿子母經云。別請五百羅漢。猶不得名福田。若施一似像惡比丘。得無量福。當代道人。已好別請。何處植福。持戒之人。豈如之哉。 既不踐王地上。亦不許飮王地水。五千大鬼。當罵大賊。嗟呼持戒僧衆。何於其改過乎。又仁王經云。若我弟子。爲官所使。都非我弟子。立大小僧統。共相攝縛。當爾之時。佛法滅沒。是爲破佛法。破國因縁（云云）。 | 又《法行經》云: 「 我弟子! 若受別請，不得國王地上行，不得飮國王地水!五百大鬼，常遮其前，五千大鬼，常從罵言: 佛法大賊!」 《鹿子母經》云: 「 別請五百羅漢，猶不得名福田。若施一似像惡比丘，得無量福。」 當代道人，已好別請，何處植福!? 持戒之人，豈如之哉!? 既不踐王地上，亦不許飮王地水，五千大鬼，當罵大賊，嗟呼，持戒僧衆，何於其改過乎!? 又《仁王經》云: 「 若我弟子，爲官所使，都非我弟子! 立大、小僧統，共相攝縛，當爾之時，佛法滅沒。是爲破佛法，破國因縁」 云云。 |
| Taking the Benevolent Kings [Sūtra], installing monastic-superintendents will be the end of monastics and the secular [order]. Yet the Mahāsaṃnipāta proclaims that those without precepts are to be regarded as the treasured saviours of the world. And so how then, are we to put an end to those locusts who would destroy the nation, while leaving behind those treasured protectors!? We must not distinguish these two, for they together partake of the Single Flavour (ekarasa). [In this way,] the chain of monks and nuns will not be severed, and the sounding of the bells will not deviate in their times. Henceforth, the Teachings of the End of the Dharma [Age] are the appropriate ones, and should be made the Way of the Nation! | 推仁王等。拜僧統。以爲破僧之俗。彼大集等。稱無戒。以爲濟世之寶。豈留破國之蝗。還棄保家之寶。須不分二類。共喰一味。 僧尼不絶跡。鳴鐘不失時。然乃允末法之教。令有國之道。 | 推《仁王》等，拜僧統，以爲破僧之俗。彼《大集》等，稱無戒，以爲濟世之寶。 豈留破國之蝗，還棄保家之寶!? 須不分二類，共喰一味。僧、尼不絶跡，鳴鐘不失時。然乃允末法之教，令有國之道! |
原本： 伊勢松坂來迎寺所藏刊本全一卷刊時不詳。
對校本。
イ本 比叡山實藏坊所藏刊本全一卷刊時不詳。
ロ本 伊勢津寒松院所藏刊本全一卷刊時不詳。
ハ本 池田氏所藏刊本末法燈明記箋述全一卷刊時不詳。
對校本 龍谷大學所藏。「校訂末法燈明記」筧大行明治拾四年
四月刊本（今名二本）。