TEXT 18

正像末文

A Tract on the True, Semblance and End [of the Dharma Ages]

(JPN: Shō Zō Matsu Mon)

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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].

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ENGLISH	UNPUNCTUATED TEXT	PUNCTUATED TEXT
The [beings of the] Triple Sphere endowed with consciousness, should all turn back to the fundament, and return to the source. [To this end,] the sentient beings of the Six Destinies [should] both transform the deviant, [and] enter the correct!   Even though [when it comes to] transforming deviant notions, one proceeds to differentiate the Three Reverences {i.e. the Buddha, Dharma and Sangha}, [in] turning back to the Fundamental Refuge, all is then alike in being of single essence! {i.e. The Principle}.	原夫。三界禀識。皆應反本還源。六道含情。並飜邪入正。 但飜邪所趣。則流別三尊（佛法僧也）。反本所歸。則同會一體也（理也）	原夫，三界禀識，皆應反本、還源。六道含情，並飜邪、入正!    但飜邪所趣，則流別三尊{佛法僧也 }，反本所歸，則同會一體也{理也}。
This is the treasure of treasures! [For it] perfects the Three Virtues as the consummation of its essence; completes the Five Components (i.e. pañca-dharma-skandhāḥ/dharmakāya) as its form (body); incorporates the provisional and the real to transform [beings]; and responds according to the truth, in order to liberate the living. The Equality of its Great Compassion is that it is fundamentally without love or hatred. [It looks equally upon those who] wound [it] with the sword, [and those who] anoint [it] with incense; [namely,] as if they were [its] only son! The merit of such a thing as this, is infinite and boundless.	其寶之爲寶也。圓三徳以成體。具五分以爲身。帶權實以化人。隨眞應以度物。大慈平等。本無憎愛。刀創香塗。猶如一子。如斯功徳。無量無邊。	其寶之爲寶也! 圓三徳以成體; 具五分以爲身; 帶權、實以化人; 隨眞應以度物。大慈平等，本無憎愛; 刀創香塗，猶如一子! 如斯功徳，無量無邊。
The Three Bodies [are in aggregate, what] is referred to as the ‘Treasure of the Buddha’ (Buddha-ratna): the Dharma Body (dharmakāya) of the Śākyan is called Vairocana [Buddha]; the Enjoyment Body (saṃbhogakāya) of the Śākyan is called Rocana [Buddha]; and the Transformational Body (nirmāṇakāya) of the Śākyan is called Śākyamuni Buddha.	三身名佛寶。釋迦法身。名毘盧舍那。釋迦受用身。名盧舍那。釋迦化身。名釋迦牟尼佛。	三身名佛寶: 釋迦法身，名毘盧舍那;  釋迦受用身，名盧舍那; 釋迦化身，名釋迦牟尼佛。
The doctrines of the teachings, the practices, [and their] fruits, [are in aggregate, what] is referred to as the Treasure of the Dharma (Dharma-ratna). The Dharma-gates [of the doctrine] are immeasurably profound, and the Path and its stages is vast and deep; their sublimity does away with a hundred objections, and their inherent-qualities transcend ten thousands affirmations. The [fires] of the Three Hindrances are extinguished [when] the Dharma-rain comes down and drenches them; the clouds of the Five Heinous [Acts] are blown away [when] even a couple of words [of Dharma] are heard. Having already transcended the Three [Lower] Paths, [if one] even briefly recites half a line, they will then ascend to the Four Virtues [of Nirvāṇa].	教理行果名法寶也。法門幽邃。道品弘深。妙絶百非。情超萬是。三障消滅。法雨傍沾。五逆雲卷。纔聞兩字。已超三途。暫頌半行。便登四徳。	教理、行果，名法寶也。法門幽邃，道品弘深; 妙絶百非，情超萬是。三障消滅，法雨傍沾; 五逆雲卷，纔聞兩字。已超三途，暫頌半行，便登四徳。
Subsequently, [should one] draw close to and become intimate with wholesome friends (i.e. kalyāṇamitra), [from whom they will] hear and receive the Correct Dharma; [and should they then] expound it in accord with [what they] heard; and cultivate it in accord with [what it] expounds; [then they will be] forever protected from the concepts of wrong views, [and will] well remove the roots of greed and anger.  Through this, the Three Knowledges and the Six Penetrations are brought to fruition. And by this, the Four Virtues and the Eight Liberations are all discerned.	加以。親近親近善友。聽受正法。如聞而説。如説而行。永祐邪見之門。長拔貪瞋之本。三明六通。由此圓備。四徳八解。於此悉見。	加以，親近親近善友，聽受正法，如聞而説，如説而行，永祐邪見之門，長拔貪瞋之本。三明、六通，由此圓備，四徳、八解，於此悉見。
Having fully attained the fruits, they will soar through the sky flying far [and wide], and generating emanations and freeing beings. Their merits [will] be without limit, [for] the supranormal-merits of the Mahāyāna would be difficult to estimate [even] unto the end of an aeon!	得果既周。凌空遠飛。放化濟物。其功無限。大乘神功。窮劫難測。	得果既周，凌空遠飛，放化濟物。 其功無限，大乘神功，窮劫難測!
[Those on the stages of] the Three Worthies and Ten Noble Ones, [are in aggregate, what] is referred to as the Treasure of the Sangha (Sangha-ratna). The Dharma relies on individuals to propagate it, and it is owing to [one’s possessing] the Dharma, that an individual is ‘precious’. The merit of the home-leaver rises to the highest of the Ten Stages, and the virtue of the field of merit generates myriad wholesome [causes] far [and wide]; externally, it smashes the Palace of Māra, and internally, it rends asunder the Net of Deviance… {and so forth}.	三賢十聖名僧寶。法藉人弘。人由法貴。出家之功。高極十地。福田之徳。遠生萬善。外振魔宮。内裂邪網（云云）。	三賢、十聖，名僧寶。法藉人弘，人由法貴。 出家之功，高極十地，福田之徳，遠生萬善; 外振魔宮，内裂邪網云云。
[The practitioner from] the generation of the Thought [of Liberation] onwards [through] the repaying of former [karmic debts, and on through the] Four Approaches (pratipannāḥ) and Four Fruits (phalā); such noble ones (āryagaṇa) as these [are in aggregate, who] are referred to as [this] Treasure of the Sangha (Sangha-ratna).    [When it comes specifically to the] Three Treasures which are to be firmly upheld [after the passing of the Śākyamuni]1: The painted images, metal statues and so forth, [are in aggregate, what] is to be referred to as the Treasure of the Buddha (Buddha-ratna); the writings on paper and silk [constituting] the Dharma-texts of the Tripiṭaka, [are in aggregate, what] are to be referred to as the Treasure of the Dharma (Dharma-ratna); and the [Noble Ones of] the Two Vehicles and the common monastics, [are those who’re in aggregate,] to be referred to as the Treasure of the Sangha (Sangha-ratna).	發心以上。補所已還。四向四果。如是聖衆名僧寶。住持三寶者。繪像金像等名佛寶。紙帛等書。三藏法文名法寶。二乘凡夫僧名僧寶。	發心以上，補所已還，四向、四果，如是聖衆名僧寶。   住持三寶者: 繪像、金像等名佛寶;  紙帛等書、三藏法文名法寶; 二乘、凡夫僧名僧寶。
Presently, [I] calculate that the years since the Extinction of the Śākyamuni on up until [this] esteemed third year of Kōnin (i.e. 812 A.D.), have been one thousand seven hundred and forty years [in total]. The first five hundred years [in which] the doctrines, cultivations and realisations were all [present, is] referred to as the True Dharma [Age]. The one thousand years of the Semblance of the Dharma [in which] only the doctrines and cultivations existed [but] the fruits of realisation did not, [is] referred to as the Semblance of the Dharma [Age]. And the ten thousand years of the End of the Dharma [in which] only the Buddha’s doctrines exist [while] the cultivations and realisations do not, [is] referred to as the End of the Dharma [Age].	今校年歳。釋迦滅來。迄弘仁三年聖辰。千七百四十歳。正五百歳。教行證具名正法。像法千歳。唯有教行。無有果證名像法。末法萬歳。唯有佛教。無行證者名末法。	今校年歳，釋迦滅來，迄弘仁三年聖辰，千七百四十歳。正五百歳，教、行、證，具; 名正法。像法千歳，唯有教、行，無有果證; 名像法。末法萬歳，唯有佛教，無行、證者; 名末法。
[Therefore, we are] now two hundred and forty years into the End of the Dharma [Age].    [The ages] after the Buddha’s Extinction are [also] divisible into five five-hundred-year [periods, like so]:   The first five-hundred [year period in which] Liberation is steadfast and secure; The next five-hundred [year period in which] the Dhyāna-concentrations are [still] steadfast and secure; The third five-hundred [year period in which] extensive-learning is [still] steadfast and secure; The fourth five-hundred [year period in which the] construction of stūpas is [still] steadfast and secure; And the fifth five-hundred [year period in which only] bickering and quarrelling are steadfast and secure.	今入末法。二百四十歳。佛滅以後。分五五百。初五百解脱堅固。次五百禪定堅固。第三五百。多聞堅固。第四五百造塔堅固。第五五百。鬪諍堅固。	今入末法，二百四十歳。   佛滅以後，分五五百: 初五百，解脱堅固;  次五百，禪定堅固;  第三五百，多聞堅固;  第四五百，造塔堅固;  第五五百，鬪諍堅固。
[For it is as the] “Destruction of the Dharma Chapter”(Fascicle 56) in the Mahāsaṃnipāta Sūtra says:   “After I the Buddha, [have entered] Nirvāṇa, The True Dharma [will] for five hundred years, Remain in the world; The afflictions of sentient beings will be destroyed; All the diligent Bodhisattvas, Will attain the consummation of the Six Perfections, And practitioners will be able to speedily enter, The Tranquil City that is Without Outflows. The Semblance of the Dharma will abide in the world, For a full one thousand years, [During which monastics] will shave their heads, don the kāṣāya, And taking up the precepts, they will violate the prohibitions; Gods and men may make offerings [to them], Always ensuring that they want for nothing, And in this way by making offerings to them, This will be regarded as making offerings to Me. If there are those within My Dharma, Who take refuge, shave their heads, And don the kāṣāya over their body, Remember that these are My children; Even if they break the prohibitory precepts, They will all abide in the Stage of Non-retrogression. If there are those who beat and hit them, Then this is to be regarded as beating and hitting My children; And to abuse and revile them, Is to be contemptuous of Me; [For] the minds of these persons seek for Extinction, And they are the Great Luminous Beacons of the True Dharma. Therefore [whether they] are a vessel or not a vessel [of the Dharma], They cast aside the third part of their life [like the Buddha], And in order to bring the joy of peace to the multitude, Bring benefit to all gods and men.”	大集經法滅盡品云。佛我涅槃後。正法五百年。住在世間。衆生煩惱盡。精進諸菩薩。得滿六度。行者速能入無漏安穩城。像法住世。限滿千歳。剃頭着袈裟。持戒及毀禁。天人可供養。常令無所乏。如是供養彼。則爲供養我。若有爲我法。歸依而剃頭。身着袈裟。記彼是我子。假使破禁戒。悉住不退地。若有撾朾彼。則爲朾我子。若罵辱彼。則爲毀辱我。是人心欲滅正法大明燈。故爲器非器。捨壽第三分。爲衆得安樂。餞益諸天人。	《大集經》法滅盡品云:   「佛我涅槃後，正法五百年，住在世間，衆生煩惱盡， 精進諸菩薩，得滿六度， 行者速能入，無漏安穩城。 像法住世，限滿(一)千歳， 剃頭着袈裟，持戒及毀禁， 天人可供養，常令無所乏， 如是供養彼，則爲供養我。 若有爲我法，歸依而剃頭， 身着袈裟，記彼是我子， 假使破禁戒，悉住不退地。 若有撾朾彼，則爲朾我子， 若罵辱彼，則爲毀辱我， 是人心欲滅，正法大明燈。 故爲器非器，捨壽第三分， 爲衆得安樂，餞益諸天人。」
We are [consequently,] now two hundred and fourty years into the fourth [five-hundred year period] of constructing stūpas, [and so] two hundred and sixty years [of this period] remains. After this, [will come the] bickering and turmoil.	今入第四造塔。二百四十歳。遺二百六十歳。從此以後鬪諍。	今入第四造塔，二百四十歳，遺二百六十歳。從此以後鬪諍。
[The Mahāsaṃnipāta] Sūtra [further] says:   “Wicked bhikṣus will adulterate their explanations of the texts, desiring that kings, great ministers, state and county officials will praise them, and in making them pleased, [they will] thereby obtain offerings [from them]. {[These] ‘wicked bhikṣus’ are the Senior Ministerial Monastics [today].}   Kings and great ministers will despise those who uphold the precepts. And because of this resentment [towards] upholders of the precepts, they will bring about the anger of all the gods [who will then] abandon those lands [and their] kings and ministers. After all the gods have abandoned [them], those lands [will be] greatly endangered by wicked nāgas, wicked yakṣas, rākṣasas, and kumbhāṇḍas, [who will] enter the land and snatch away [their] life-force, and consume their blood and flesh.   [These] wicked kings, great ministers, state and county officials who together protect the nation, [will find] the cities, as well as the various villages, palaces, and the land’s groves, filled everywhere with wicked demons who will constantly snatch away their life-forces 2    Further turning their hearts to the wicked, they will quarrel and dispute with each other. Because they quarrel and dispute [amongst themselves, their observance of the] poṣadha and their cultivation of dāna will be brought to an end 3, [and so] their land’s waters will dry up 4, the winds and rains will start up at the wrong times, famine and want [will create] extreme scarcity, there will be severe shortages on life’s neccessities 5, and fruits and sprouts, will be insufficient.   The sustenance of the earth, sustenance of sentient beings, sustenance of the Dharma, as well as the life-force [of those beings], will all diminish. [And so, they will] take up all manner of weapons and steal and plunder from each other. And from such miserly lands as these, wicked bhikṣu will come and go. {[These] ‘wicked bhikṣus’ are the Ministerial Monastics [today].}”	經云。惡比丘雜以解文。欲稱讚彼王大臣國郡司令喜。以是得供養（惡比丘者上官僧也）。王大臣。嫌恨持戒者。嫌恨持戒故。致使諸天瞋棄捨彼國土王臣。諸天捨後。其國大畏惡龍。惡夜叉。羅刹。鳩槃荼。入國奪精氣及食其肉血。惡王大臣。國郡司等。共護國城邑及以諸村落。宮舍。國園林惡鬼遍滿。當奪彼精氣。觸惱諸王大臣國郡司男女等。共皆瞋。復令變心惡。互共相鬪諍。彼等鬪諍故。布薩行檀施。其國水枯涸。非時風雨起。飢饉極儉。短命資生具。果苗不成就。地味。衆生味。法味及精氣。一切皆損減。興動諸兵杖。互共相劫奪。如是慳貪國。惡比丘往返。惡比丘者（官僧也）。	經云: 「惡比丘雜以解文，欲稱讚彼王、大臣、國郡司令喜，以是得供養（惡比丘者上官僧也）。   王、大臣，嫌恨持戒者，嫌恨持戒故，致使諸天瞋，棄捨彼國土王臣。諸天捨後，其國大畏惡龍、惡夜叉、羅刹、鳩槃荼，入國奪精氣及食其肉血。   惡王、大臣、國郡司等共護國，城邑及以諸村落、宮舍、國園林惡鬼遍滿，常奪彼精氣，觸惱諸王大臣國郡司男女等，共皆瞋。   復令變心惡，互共相鬪諍。彼等鬪諍故，布薩行檀絕，其國水枯涸，非時風雨起，飢饉極儉，短乏少資生具，果苗不成就。   地味、衆生味、法味及精氣，一切皆損減。興動諸兵杖，互共相劫奪。如是慳貪國，惡比丘往返。（惡比丘者官僧也）。
Furthermore, [they] will give the belongings of the Buddha and Sangha [such as] the food, drink and all of the fruits and medicines, to laypeople. By doing this, these ‘unwholesome bhikṣus’ will receive [their own] offerings. [These] ‘unwholesome bhikṣus’{are the Ministerial Monastics [today].} They [will] be regarded as respected elders [even though] they know little, and lie about having heard much. [These] individuals who’re not fond of meditation or the precepts, [will] later quarrel with each other over wealth.   Hearing [of this], the kings of [those] lands will become enraged, [and they] will beat and kill the wicked bhikṣus, [forcing others] to return to lay-life, giving up the Dharma-robe 6, or [will] chain them up in gaols. As a result of this, all the gods will [in turn] become enraged, and will speak about it amongst themselves.   In such nations and lands as these, Candāla Kings [will] rule in league with wicked bhikṣus {i.e. the Ministerial Monastics}, who will bring ruin and disrepute to the kāṣāya robes and destroy their own nations and lands. Before long they will lose [their] lives, and descending to the Avīci Hell, they will undergo sufferings extensive in the extreme and far-reaching. Thus, [for them], there will be no release from the hells for [an entire] bhadrakalpa.   These wicked nations will be the ones detested [and held] in low esteem by the myriad Noble Ones 7, and since they will perish rapidly, [those] nation’s crops will not ripen; they will have [both] droughts and torrential waters; locusts, rats, and ferocious elephants will run amok; armies will arise [to come for these] nations internally and externally; the planets will go into unusual stations; the Great Earth will quake and move in all places; and fog-bows and inauspicious comets will descend [upon them from above]; there will be ill-humours and rampant disease; fires will burn down all the hamlets; and the nation’s cities will be swiftly destroyed.   [One who] shaves his head and dons the kāṣāya is protected by all the Buddhas, and each individual who leaves home is given offerings by gods and men. With the exception of all the Tathāgatas [themselves,] there are none who have [such] autonomy. [And yet] those Candāla Kings [will] censure and punish the wicked bhikṣus, [let alone good ones], and [will] revile the Two Kinds of Pure Dharmakāyas of the Buddhas of the Three Times etc…   On observing those who abide in the araṇyas, [they] will announce all of their faults [saying that they] do not take joy in reading and reciting the sūtras, [but rather,] are fond of sleep and take great delight in disputing; such śramaṇas as these detest and disdain the Meditative Araṇyas etc…	復以佛僧物。飮食諸果藥。用與俗人。因此得供養。不善比丘等。不善比丘者（官僧也）。以之爲尊長。少知詐多聞。不喜禪戒者。去後爲財共鬪諍。國王聞生瞋。打害。惡比丘。還俗捨法眼。繋閉於牢獄。以是。諸天瞋迭共相告語。如是國土。旃陀羅王治。朋黨惡比丘（官僧也）。毀破袈裟服。自壊己國土。不久當敗亡。墮在阿鼻獄。受苦極長遠。於是賢劫中。無脱地獄時。是惡國。衆聖所厭賊。速滅已國苗稼不熟。亢旱水潦。螽鼠惡象暴。自他國兵起。曜入非常宿。大地普震動。白虹妖星墮。時氣多疾病。焚燒諸聚落。速壊國城邑。剃頭着袈裟。諸佛所加護。一人出家者。天人所供養。唯除諸如來。無有自在者。彼旃陀羅王。謫罸惡比丘。毀壞三世 佛。二種淨法身（云云）。見住蘭若者。説其諸過惡。不樂讀誦經。嗜睡多喜鬪。如是等沙門。厭賤禪蘭若（云云）。	復以佛、僧物，飮食諸果藥，用與俗人。因此得供養，不善比丘等。不善比丘者（官僧也）。以之爲尊長，少知、詐多聞。不喜禪戒者，去後爲財，共鬪諍。   國王聞生瞋，打害，惡比丘，還俗捨法服，繋閉於牢獄。以是，諸天瞋迭共相告語。   如是國土，旃陀羅王治，朋黨惡比丘（官僧也），毀破袈裟服，自壊己國土。不久當敗亡，墮在阿鼻獄，受苦極長遠。於是賢劫中，無脱地獄時。   是惡國，衆聖所厭賤，速滅已，國苗稼不熟; 亢旱水潦; 螽鼠惡象暴; 自他國兵起; 曜入非常宿; 大地普震動; 白虹妖星墮; 時氣多疾病; 焚燒諸聚落; 速壊國城邑。   剃頭、着袈裟，諸佛所加護，一人出家者，天人所供養。唯除諸如來，無有自在者。彼旃陀羅王，謫罸惡比丘，毀壞三世佛二種淨法身（云云）。   見住蘭若者，説其諸過惡：不樂讀誦經，嗜睡多喜鬪; 如是等沙門，厭賤禪蘭若（云云）。
[They will] even go as far as to steal and plunder from each other in angry contention 8, [and will thereby] commit the Ten Unwholesome Actions.  [They will] kill and maim without mercy or pity, will not be filial to their fathers and mothers, and they will not make offerings to their elders. [They will be] unwaveringly ‘adharmic’; {[here, to be] ‘adharmic’ is to go against the Three Treasures.} In these ways the kings of nations, Ministerial Monastics, great ministers, state and county officials, [will] delight in disputing, despise upholders of the precepts, and slander and accuse each other.   South and west, the kings of frontier barbarian nations, and all of their armies [will therefore] surround them 9. And in the east, [will be] a king of the nation of Kauśāmbī, named ‘Mahāsenāpati’ (lit. [Commander of a]‘Great Army’), and the king Mahāsenāpati’s son [will be] named ‘Durdarśa’ (lit. Difficult to be Seen’). At birth he [will emerge] clad in armour, brandishing a sword, and smeared with blood. [He will] emerge from his mother’s womb [replete] with a body firm in great strength. At that time, five hundred elders and great ministers will all have their sons born at the same time, and their bodies will be clad in armour, grasping swords and smeared with blood; they will all emerge from their mother’s womb [like this]. [From] the heavens [will pour down] rains of blood, nations [will be destroyed] and people slaughtered. 10	乃至眞靜相侵奪。造十不善業。殺害無慈愍。不孝父母。亦不供尊長。非法（非法者翻三寶也）。無厭。如是國王。官僧。大臣國郡司。樂鬪憎持戒。互共相謗毀。   南西比夷國王。諸軍家圍繞。東睒旃國王名大軍。大軍王子名難看。生時身着鎧。把刀血塗身。大力身堅固。而從母胎生。是時長者。大臣五百人。同時倶生子。身亦着鎧甲。執刀血塗身。皆從母胎生。天降血雨。破國殺人。	乃至瞋諍相侵奪，造十不善業。殺害無慈愍，不孝父母，亦不供尊長。非法（非法者翻三寶也），無厭。如是國王、官僧、大臣、國郡司，樂鬪憎持戒，互共相謗毀。   南、西邊夷，國王，諸軍家圍繞。東睒彌國王名大軍，大軍王子名難看。生時，身着鎧，把刀，血塗身; 大力身堅固，而從母胎生。是時，長者、大臣五百人，同時倶生子;身亦着鎧甲，執刀，血塗身，皆從母胎生。天降血雨，破國，殺人。
Frontier barbarian kings will come and destroy the temples and stūpas of the Buddha; they will slay the entire assembly of monks, and will plunder the belongings of the Three Treasures 11. For twelve years [they will engage in] conflict, and after the twelve years, a Pañcavārṣika assembly (i.e. an assembly for the giving of dāna) will be organised, and the Poṣadha 12 [will once again be observed] on the fifteenth day of the lunar-month.13 [At these observances,] there will be a Tripiṭakācārya (i.e. a master of the Tripiṭaka), and also a great assembly of Arhats [who will] listen to the Poṣadha. 14[However,] the voices of the assembly of bhikṣus will be out of sync, [and so] the Tripiṭakācārya will raise up his voice in censure of them.15 The Tripiṭakācārya’s disciple, named Aṅgada, will then become enraged and abuse them.16 Grasping a large club in both hands, he will beat and kill an Arhat.17 [Thereupon,] a great Yakṣa named Mukhadantī will immediately kill that Aṅgada with a vajra. 18 And a wicked bhikṣu named Kuttara [will again] grasp a club with both hands and slay that Tripiṭakācārya. 19 [In this way,] each and every one of them will kill each other, [until] the survivors [among] the hundreds of thousands of myriad bhikṣus will not be many! 20	邊夷王等。來毀破佛塔寺。害諸衆僧。奪三寶物。十二年鬪。十二年後。設般遮會。月十五日布薩。有三藏。又有羅漢大衆。聽布薩。比丘衆聲亂。三藏起高聲制。三藏弟子。名鴦伽多。即瞋罵。兩手執大棒。打殺阿羅漢。大夜叉。名曰法檀提。即以金剛杵。殺害彼鴦伽。惡比丘。名鷄多羅。兩手執棒。殺彼三藏。皆悉各各共相殺。百千諸比丘。存活者無幾。	邊夷王等，來毀破佛塔寺、害諸衆僧，奪三寶物。十二年鬪，十二年後，設般遮會，月十五日布薩。有三藏，又有羅漢大衆，聽布薩。比丘衆聲亂，三藏起高聲制。三藏弟子，名鴦伽多，即瞋罵。兩手執大棒，打殺阿羅漢。大夜叉，名目佉檀提，即以金剛杵，殺害彼鴦伽。惡比丘，名鷄多羅，兩手執棒，殺彼三藏。皆悉各各共相殺，百千諸比丘，存活者無幾!
In an instant, the great earth will quake everywhere at that time, and a great and terrible sound will manifest in the sky. 21 In the four directions will rise terrible and great banners, and manifest in the sky will be evil stars, and calamitous asteroids which will stream down and fall in the four directions. The thousands of koṭīs of myriad devas will then speak words such as these: “The Dharmas accumulated by the Śākyan, Will be no more this day!” 22   The many devas of the Rūpadhātu, and all those of the Kāmadhātu, will cry bitterly with loud wails, for the Saddharma having disappeared. 23 The Dharma Banner will be rent usunder, the Dharma Drum’s [skin] split; the Amṛta’s [flow] stopped; the Dharma Masters dead and gone;  the Dharma Lamp extinguished; the Dharma Wheel unturning; the Dharma Bridge destroyed; the Dharma River forevermore dry; the Dharma Mountain crushed up; and the Dharma Ocean henceforth drained away. 24 The kāṣāyas of the bhikṣus will [become] white, their dyed hues no more apparent; and their hair, beard, and nails will all [grow] long, for all the Dharmas have been lost and forgotten. 25	是時須臾。大地普震。虚空中出大惡音。四方起惡大幢。現空惡星妖星。四方流墮。千億諸天。作如是言。釋迦所集法。今日當隱沒。色界諸天。一切欲天。正法沒已。大聲悲哭。法幢摧折。法皷亦絶。甘露塞。法師喪亡。法炬茯滅。法輪不轉。法橋破壞。法河永淍。法山崩頽。法海復竭。比丘袈裟白。染色不現。鬚髮瓜皆長。諸法忘失。	是時，須臾，大地普震，虚空中出大惡音。四方起惡大幢，現空惡星、妖星，四方流墮。千億諸天，作如是言 :   「釋迦所集法， 今日當隱沒。」   色界諸天、一切欲天，正法沒已，大聲悲哭。法幢摧折，法皷亦絶，甘露塞，法師喪亡，法炬茯滅，法輪不轉，法橋破壞，法河永涸，法山崩頽，法海復竭。比丘袈裟白，染色不現；鬚髮瓜皆長，諸法忘失。
While the great [and terrible] sound [resounds] through the sky, and the earth quakes and moves in every place like the [churning] of the Wheel of Water, city walls will crumble and fall down; the foundations of buildings and houses will crack open; the branches, leaves, flowers, blossoms, fruits and herbs of the forest groves will be used up; with the exception of the Śuddhāvāsa Heaven, the seven nutrients and three vital energies of all other domains [within] the Kāmadhātu, will be decrease [until] nothing is left; the wholesome treatises on liberation will thence entirely disappear; the flavours of the fruits and flowers which arise will become rare and unpleasant; all the wells, springs and lakes will completely dry up; the soil of the ground will become completely barren, and splitting and cracking, it will become uneven; 26 all of the mountains will everywhere burn and smoulder; the devas and nāgas will not send down the rains; the seedlings of crops will all wither and die; sugarcane will die off entirely; all other grasses will no more sprout; the earth will be completely [shrouded] in darkness; the light of the sun and moon will not manifest; every place in the four directions [will face] severe drought; and myriad and numerous [other] malevolent portents will appear.   The Ten Unwholesome Actions and greed, anger and ignorance will increase twofold. And sentient beings will look at their mothers and fathers as if they were [nothing more than a] deer and a roebuck. 27 The lifespans, forms, strengths, dignity and joy of sentient beings will vanish, and far from the bliss of gods and men, they will all descend to the Unwholesome Paths. 28   With unwholesome acts such as those [mentioned], wicked kings and wicked bhikṣus will destroy My Saddharma.   And the wicked bhikṣus are the ministerial monastics [of the present, who will] oppress others until mankind is no more.	當時空中。大聲震地。一切遍動。猶如水輪。城壁破落。屋宇地坼。樹林枝葉。花果藥盡。唯除淨居天。欲界一切處。七味三精氣。損減無餘。解脱善論。時一切盡。所生花果味。希少不美。諸井泉池。一切盡涸。土地悉鹹鹵。剖裂成丘澗。諸山皆燋燃。天龍不降雨。苗稼皆枯死。甘蔗皆死盡。餘草更不生。土皆昏闇。日月不現明。四方皆亢旱。數現諸惡瑞。十不善業道。貪瞋癡倍増。衆生於父母。視之如獐鹿。衆生及壽命。色力威樂滅。遠離人天樂。皆悉墮惡道。如是不善業。惡王惡比丘。毀壞我正法。惡比丘者宦僧。制他損減無人道。	當時，空中大聲，震地一切遍動，猶如水輪，城壁破落；屋宇地坼；樹林、枝、葉、花、果、藥，盡；唯除淨居天，欲界一切處，七味三精氣，損減無餘；解脱善論，時一切盡；所生花果味，希少不美；諸井、泉、池，一切盡涸；土地悉鹹鹵，剖裂成丘㵎；諸山皆燋燃；天龍不降雨；苗稼皆枯死；甘蔗皆死盡；餘草更不生；土皆昏闇；日月不現明；四方皆亢旱；數現諸惡瑞。   十不善業道，貪瞋癡倍増。衆生於父母，視之如麞鹿。衆生及壽命、色、力、威、樂滅，遠離人天樂，皆悉墮惡道。   如是不善業，惡王、惡比丘，毀壞我正法。   惡比丘者、宦僧，制他損減無人道。
And all of the kings of the devas and benevolent deities will abandon these degenerate and wicked nations, and each and every one will go to other regions. 29  I reckon the years since the Buddha’s extinction until now, to be 1740 years. Others say that it is 1800 years etc. But if it were [indeed] 1800 years, then we should now be [amidst] bickering and turmoil. Wherefore? In the first five hundred year [period], Liberation is [still] steadfast and secure; in the next five hundred year [period], the Dhyāna-concentrations are [still] steadfast and secure; in the next five hundred year [period], extensive-learning is [still] steadfast and secure; in the fourth five hundred [year period], the construction of stūpas is [still] steadfast and secure; and in the fifth five hundred [year period], [only] bickering and turmoil [are still] steadfast and secure. Five fives being twenty five, it is only for the next [couple of] hundred years that the present clique of ministerial monastics will disdain the śrāmaṇeras, by issuing numerous restrictive edicts [on the Buddha-Dharma]. How is this not [as I have suggested]!?   Regarding this kalpa [specifically,] in the West (i.e. India) there are two explanations:   The first says: during the ninth vivartasthāyi kalpa of this [present] bhadra kalpa, the Śākyamuni appears in the world; and during the tenth vivartasthāyi kalpa, Maitreya appears in the world.   The second explanation: is that during the first  vivartasthāyi kalpa of this [present] bhadra kalpa, when [human lifespans] first decrease to one hundred years, the Śākyamuni appears in the world; and from this, [when human lifespans then] gradually increase and become eight thousand years, Maitreya begins to appear in the world.   In the West (i.e. India), they take this latter explanation as best. With what do they prove this? It is because the Āgama Sūtra states: human lifespans were infinite years [in length, but] gradually decreased to eighty thousand years; [from this,] when it gradually decreased to forty thousand years , Krakucchanda Buddha appeared in the world; [then] when it gradually decreased until it was thirty thousand years, Kanakamuni Buddha appeared in the world; [then] when it gradually decreased until it was twenty thousand years, Kāśyapa Buddha appeared in the world;  [and then] when it gradually decreased until it was one hundred and twenty years, Śākyamuni Buddha appeared and so forth…   QUESTION: There is a text that says: after the Śākyamuni Buddha had cultivated for a mahākalpa, then for one hundred kaplas [further] He cultivated the wholesome actions, and then only after that was He able to become a Buddha. Nevertheless, [if one] relies upon the praises [given] by Tiṣya Buddha, He skipped over nine kalpas, and then after ninety one kalpas [more], He finally became a Buddha. Are these correct doctrines or not?   ANSWER: They are [correct as] Hīnayāna doctrines only. Within three asaṃkhyeya kalpa, a bodhisattva cultivates the conduct [necessary to] gather the Major and Minor Characteristics [of a Buddha], and so [for the Mahāyāna,] how could there be a doctrine of further cultivation after that!? And that is why the Mahāyāna Upāsakaśīla Sūtra it states: “In the presence of Kāśyapa Buddha, [Śākyamuni] completed the third asaṃkhyeya…”	諸天善神玉。棄濁惡國。皆悉向餘方。余計年歳。佛滅後以來。千七百四十歳。或云。一千八百歳（云云）。若一千八百歳。今當鬪諍。何故。初互百歳。解脱堅固。次五百歳。禪定堅固。次五百歳。多聞堅固。第四五百。造塔堅固。第五五百。鬪諍堅固。五五二十五。唯次百今官僧輩。嫌沙彌類。數放制法。豈非是乎。約此劫西方有二説。一云。於此之賢劫第九住劫中。釋迦出世。於第十住劫中。彌勒出世。二説。於此賢劫第一住劫中。初減減百歳時。釋迦出世。從此漸増。而成八萬歳時。始彌勒出世也。西方以此後説爲善。以何爲證者。阿含經説人壽無量歳。漸減至八萬歳。漸減至四萬歳時。拘留孫佛出世。漸減至三萬歳時。𤘽那含牟尼佛出世。漸減至二萬歳時。迦葉佛出世。漸減至百二十歳時。釋迦佛出等故也。問有文云。釋迦佛修大劫已後。更百劫修於好業。而後方可成佛。然依讚弗沙佛。超九劫而九十一劫方成佛。此正義耶不。答小乘之義耳。菩薩者三僧祇内。修集相好之業。而云何更過後。有修之義也。然大乘優婆塞戒經云。迦葉佛所。滿第三僧祇也。	諸天善神王，棄濁惡國，皆悉向餘方。   余計年歳，佛滅後以來，千七百四十歳。或云一千八百歳（云云）。若一千八百歳，今當鬪諍。何故? 初五百歳，解脱堅固；次五百歳，禪定堅固；次五百歳，多聞堅固；第四五百，造塔堅固；第五，五百，鬪諍堅固。五五，二十五，唯次百今官僧輩，嫌沙彌類，數放制法。豈非是乎!?   約此劫，西方有二説: 一云:於此之賢劫第九住劫中，釋迦出世；於第十住劫中，彌勒出世。 二説:於此賢劫第一住劫中，初減減百歳時，釋迦出世；從此漸増，而成八萬歳時，始彌勒出世也。   西方以此後説爲善。以何爲證者!? 阿含經説: 人壽無量歳，漸減至八萬歳；漸減至四萬歳時，拘留孫佛出世；漸減至三萬歳時，𤘽那含牟尼佛出世；漸減至二萬歳時，迦葉佛出世；漸減至百二十歳時，釋迦佛出等故也。   問:有文云:釋迦佛修大劫已後，更百劫修於好業，而後方可成佛。然依讚弗沙佛，超九劫，而九十一劫方成佛。此正義耶不?   答:小乘之義耳。菩薩者三僧祇内，修集相好之業，而云何更過後，有修之義也!? 然大乘優婆塞戒經云:迦葉佛所，滿第三僧祇也。
[EDITOR’S NOTE]: In the Mongu Shiki (2.8) it states: “The Record of Sange [Daishi’s] Tract on the True, Semblance and End [of the Dharma Ages] (Shō Zō Matsu Mon) says: “In the West there are two explanations for this kalpa…and so forth”” [This is] the above Tract on the True, Semblance and End [of the Dharma Ages], and it was copied based on the manuscript at the Western Pagoda of the Senyō’In [Temple]. [However,] there are many incorrect characters, and the errors and omissions are very numerous. At another date when a superior manuscript is acquired, I will restore it.	文句私記（二之八）云。山家正像末記云。此劫西方有二説（云云）。 　　右正像末文。依西塔千葉院本寫之。錯字脱誤甚多。他日獲善本補之。	文句私記（二之八）云:  山家正像末記云:  「此劫西方有二説…（云云）」。 右正像末文，依西塔千葉院本寫之。錯字脱誤甚多。他日獲善本補之。

1. One of the three types of ‘three treasures’ 三寶(三種三寶); the others being the ‘single-essence three treasures’ 一體三寶 and the ‘manifest three treasures’ 現前三寶. These particular three treasures are to be abided by and maintained after the passing of the Śākyamuni 釋迦牟尼, until the days of the latter age 末代.
2. From here on, the extant copy of Saichō’s text contains many textual corruptions; the editor’s remark at the end of the work confirms this. These corruptions had to be corrected, by looking to the sources passages in the Mahāvaipulya Mahāsaṃnipāta Sūtra 大方等大集經. In order to maintain the mistakes in the received text, while also making the needed ammendations, the unpunctuated text will retain the errors, and the punctuated Chinese will have only the corrected character. The error and the correction will also be highlighted in grey for ease of reference, and the source passages for the corrections will be included in the footnotes (see below). The English will represent the corrections. See source passage for current correction:
   《大方等大集經》卷56〈20法滅盡品〉：「惡王婆羅門，
    毘舍首陀等，
    共護國城邑，
   及以諸村落，
   宮舍國園林，
   惡鬼遍充滿，
   常奪彼精氣，
   觸惱諸剎利，
   婆羅毘舍陀，
   男女等皆瞋。」
   (CBETA 2025.R3, T13, no. 397, p. 376a9-13) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
   Wicked kings (i.e. Kṣatriyas), brāhmaṇas,
   Vaiśyas, and śūdras,
   Will together [be responsible for] protecting the nation, its cities, hamlets,
   And its villages and settlements.
   [But] the Palace residences, royal parks and groves,
   Will be filled everywhere with wicked demons,
   Who will constantly snatch away their life-forces,
   And torment the kṣatriyas,
    Brāhmaṇas, Vaiśyas, and śūdras,
   [Such that] every man and woman [will become enraged]. , [and will] torment all [of those] kings, great ministers, state and county officials, [to the extent that] both men and women will all [become filled with] rage.
3. 《大方等大集經》卷56〈20法滅盡品〉：
   「復令心變惡，
   互共相鬪諍，
   彼等鬪諍故，
   布薩行檀絕。」(CBETA 2025.R3, T13, no. 397, p. 376a14-15) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
   Further turning their hearts to the wicked,
   they will quarrel and dispute with each other.
   Because they quarrel and dispute [amongst themselves,
   Their observance of the] poṣadha and their cultivation of dāna will be brought to an end.
    The water’s of their lands will dry up,
   The winds and rains will start up at the wrong times,
    Famine and want [will create] extreme scarcity,
   There will be severe shortages on life’s neccessities,
   And the fruits and sprouts, will become insufficient.
4. 《大方等大集經》卷56〈20法滅盡品〉：
   「以是天不雨，  
   潤澤悉枯涸，
   飢饉遍世間，
   果實無滋味，
   乏少於飲食，
   瞋諍相侵奪。」
   (CBETA 2025.R3, T13, no. 397, p. 377b11-13) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
   Due to the rains of the heavens no [longer falling],
   And the sustaining moisture drying up entirely,
   Famine will spread throughout the world,
   The fruits will be without their flavours,
   There will be severe shortages of food and drink,
   [And so beings will] steal and plunder from each other in angry contention.
5. 《大方等大集經》卷56〈20
   法滅盡品〉：
   「以是天不雨，
   潤澤悉枯涸，
   飢饉遍世間，
   果實無滋味， 
   乏少於飲食， 
   瞋諍相侵奪。」(CBETA 2025.R3, T13, no. 397, p. 377b11-13) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
   Due to the rains of the heavens no [longer falling],
   And the sustaining moisture drying up entirely,
   Famine will spread throughout the world,
   The fruits will be without their flavours,
   There will be severe shortages of food and drink,
   [And so beings will] steal and plunder from each other in angry contention.
6. 《大方等大集經》卷56〈20法滅盡品〉：
   「剎利聞生瞋，
    打害惡比丘，
    還俗捨法服，
     繫閉於牢獄。」
   (CBETA 2025.R3, T13, no. 397, p. 376a28-29) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
   Hearing [of this], the Kṣatriyas will become enraged,
   [And they] will beat and kill the wicked bhikṣus,
   [Forcing others] to return to lay-life, giving up the Dharma-robe,
   Or [will] chain them up in gaols.
7. 《大方等大集經》卷56〈20
   法滅盡品〉：
   「是旃陀羅王，
   眾聖所厭賤，
   聽讀檀尸法，
   諂曲虛詐現。」
   (CBETA 2025.R3, T13, no. 397, p. 376b7-8) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
   These Candāla Kings,
   [Will be held in] low esteem and contempt by the myriad Noble Ones,
   Who will listen to, and then recite the Dharmas on Dāna,
   [But] displays deception, falsity and and crookedness.
8. 《大方等大集經》卷56〈20法滅盡品〉：
   「以是天不雨，
   潤澤悉枯涸，
   飢饉遍世間，
   果實無滋味，
   乏少於飲食，
   瞋諍相侵奪。」(CBETA 2025.R3, T13, no. 397, p. 377b11-13) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
   Due to the rains of the heavens no [longer falling],
   And the sustaining moisture drying up entirely,
   Famine will spread throughout the world,
   The fruits will be without their flavours,
   There will be severe shortages of food and drink,
   [And so beings will] steal and plunder from each other in angry contention.
9. 《大方等大集經》卷56〈20法滅盡品〉：
   「南方邊夷國，
    王名波羅帝，
    百千諸軍眾，
   士將共圍繞。
    西方邊夷國，
   有王名百祀，
   亦將百千軍，
   前後共圍繞。」
   (CBETA 2025.R3, T13, no. 397, p. 377b24-27) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
   The frontier barbarian nation in the South,
   Will have a king named Parādī (??),
   With a multitude of hundreds of thousands of myriad solders,
   As well as generals which all surround him.
   The frontier barbarian nation in the West,
   Will have a king named Śatayajña (??),
   Who will also have generals and hundreds of thousands of soldiers,
   Surrounding him both in front and behind.
10. 《大方等大集經》卷56〈20法滅盡品〉：
    「東方睒彌國，
    王名為大軍，
    眷屬百千眾，
    圍繞而侍衛。
    大軍王有子，
    名之為難看，
    生時身著鎧，
    把刀血塗身，
    大力身堅固，
    而從母胎生。
    是時長者等，  
    大臣五百人，
    同時俱生子，
    身亦著鎧甲，
    執刀血塗身，
    皆從母胎生。 
    是日於其國，
    天龍降血雨， 
    五百長者子，
    難看同處養。
    難看年七歲，
    父王授其位，
    邊夷三惡王，
    又至北天竺，
    破國殺害人，  
    怨讐妬女色，
    積財以火燒，
     瞋怒向中國。」(CBETA 2025.R3, T13, no. 397, p. 377c1-14) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    The nation of Kauśāmbī in the East,
    Will have a king named ‘Mahāsenāpati’ (lit. [Commander of a]‘Great Army’),
    And his retinue will be a multitude of hundreds and thousands,
    Who will surround, attend upon and guard him.
    King Mahāsenāpati will have a son,
    Named ‘Durdarśa’ (lit. Difficult to be Seen’),
    And at the time of his birth he [will emerge] clad in armour,
    Brandishing a sword, and smeared with blood.
    With a body firm in great strength,
    [He will] emerge from his mother’s womb.
    At that time, elders,
    And great ministers, five hundred in number,
    Will all have their sons born at the same time,
    And their bodies will also be clad in armour.
    Brandishing swords and smeared with blood,
    They too will emerge from their mother’s wombs.
    On that day and in that nation,
    The devas and nāgas will send down rains of blood.
    The five hundred sons of the elders,
    Will be raised in the same place as Durdarśa,
    And when Durdarśa is seven years old,
    His father the king will entrone him.
    These three wicked kings on the barbarian frontiers,
    Will once more come to Northern India,
    And will destroy nations,
    Slaughter and maim the people,
    Harbouring hatred and lusting after the women.
    The wealth amassed will be burned up in the fires,
    And hatred and enmity will be directed towards the central nations.
11. 《大方等大集經》卷56〈20法滅盡品〉：
    「邊夷王等來，
    毀破佛塔寺，
    殺害諸眾僧，
    劫奪佛僧物。」(CBETA 2025.R3, T13, no. 397, p. 377c15-16) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    The frontier barbarian kings will come,
    And destroy the temples and stūpas of the Buddha;
     They will slay the entire assembly of monks,
    And will plunder the belongings of the Three Treasures.
12. 《大方等大集經》卷56〈20法滅盡品〉：
    「我亦十二年，
    具設般遮會， 
    普告閻浮提，
    釋子皆來集。」
    (CBETA 2025.R3, T13, no. 397, p. 378a8-9) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    After twelve years I will also,
    Organise a Pañcavārṣika assembly,
    And announce throughout Jambudvīpa,
    That the sons of the Śākyan are all to come and gather.
13. It should be remembered that earlier we were told: “Because they quarrel and dispute [amongst themselves, their observance of the] poṣadha and their cultivation of dāna will be brought to an end…”. This therefore represents an attempt to bring back such observances. 
14.  《大方等大集經》卷56〈20法滅盡品〉：
    「中有一三藏，
    復有阿羅漢，
    于時諸天眾，
    皆來聽布薩。」(CBETA 2025.R3, T13, no. 397, p. 378b7-8) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    Amidst them will be a Tripiṭakācārya,
    As well as Arhats;
    Thereupon the assembly of Devas,
    Will all come to listen to the poṣadha.
15. 《大方等大集經》卷56〈20法滅盡品〉：
    「比丘眾聲亂，
    三藏于時起，
    高聲言寂靜，  
    諦聽戒律儀。」
    (CBETA 2025.R3, T13, no. 397, p. 378b13-14) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    [However,] the voices of the assembly of bhikṣus will be out of sync,
    [And so] the Tripiṭakācārya will rise,
    And in a loud voice, will tell them to be silent,
    And to listen carefully to the prohibitions of the precepts.
16. 《大方等大集經》卷56〈20法滅盡品〉：
    「三藏有弟子，
    名曰鴦伽多，
    懆惡即瞋罵，」(CBETA 2025.R3, T13, no. 397, p. 378b27-29) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    The Tripiṭakācārya will have a disciple,
    Named Aṅgada,
    In a fit of rage, he will angrily abuse them…
17. 《大方等大集經》卷56〈20法滅盡品〉：
    「鴦伽瞋極盛，
    兩手執大棒，
    打殺阿羅漢，  
    淨戒可敬者。」
    (CBETA 2025.R3, T13, no. 397, p. 378c2-3) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    Aṅgada will become filled with extreme anger,
    With both hands he will clasp a large club,
    And will beat and kill an Arhat,
    Who will be respectable [for his] pure [maintenance] of the precepts. 
18. 《大方等大集經》卷56〈20法滅盡品〉：
    「時有大夜叉，
    名目佉檀提， 
    於佛深生信，
    敬重佛正法，
    即以金剛杵，
    殺害彼鴦伽， 
    由殺阿羅漢，
    無著涑羅多。」
    (CBETA 2025.R3, T13, no. 397, p. 378c6-9) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    At that time there will be a great Yakṣa,
    Named Mukhadantī,
    Who will have deeply generated faith in the Buddha,
    Respecting anf honouring the Saddharma of the Buddhas;
    With a vajra,
    He will kill that Aṅgada,
    Because he had killed the Arhat,
    The unattached Surata.
19. 《大方等大集經》卷56〈20法滅盡品〉：
    「復有惡比丘，
    名曰鷄多羅，
    兩手亦執棒，
     復殺彼三藏。」(CBETA 2025.R3, T13, no. 397, p. 378c10-11) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    There will again be a wicked bhikṣu,
    Named Kuttara,
    Who will also grasp a club in both hands,
    And further kill that Tripiṭakācārya.
20. 《大方等大集經》卷56〈20法滅盡品〉：「比丘皆悉起，  
    各各共相殺， 
    百千諸比丘，  
    存活者無幾。」(CBETA 2025.R3, T13, no. 397, p. 378c12-13) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    The bhikṣus will all rise up [in this way],
    And each and every one of them will kill each other,
    [Until among those] hundreds of thousands of myriad bhikṣus,
    The survivors will not be many!
21. 《大方等大集經》卷56〈20法滅盡品〉：
    「是時須臾頃，
    大地普震動，
    於其虛空中，
    出大惡音聲， 
    四方起大惡，
    火爨數百千，
    火幢大可畏，  
    現住在空中。」(CBETA 2025.R3, T13, no. 397, p. 378c14-17) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    In an instance at that time,
    The great earth will quake everywhere,
    And in the sky,
    Will manifest a great and terrible sound.
    In the four directions will rise great and terrible,
    Fires and conflagrations numbering in the hundreds and thousands,
    And flaming banners to be greatly feared,
    Which will manifest and remain in the skies.
22. 大方等大集經》卷56〈20法滅盡品〉：
    「彗星及妖星，
    四方而流墮， 
    千億諸天神，
    皆作如是言：
    釋迦所集法，
    今日當隱沒。」(CBETA 2025.R3, T13, no. 397, p. 378c18-20) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    Ominous stars and calamitous asteroids,
    Will stream down and fall in the four directions.
    And the thousands of koṭīs of devas and spirits,
    Will all say these words:
    “The Dharmas accumulated by the Śākyan,
    Will be no more this day!”
23. 《大方等大集經》卷56〈20法滅盡品〉：
    「色界諸天子，
    一切欲界天，
    正法隱沒已，
    大聲悲嘷哭。」(CBETA 2025.R3, T13, no. 397, p. 378c21-22) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    The many devaputras of the Rūpadhātu,
    And all those of the Kāmadhātu,
    [Because] the Saddharma has already disappeared,
    Will cry bitterly with loud wails.
24. 大方等大集經》卷56〈20法滅盡品〉：
    「法幢當摧折，
    法鼓聲亦絕，
    甘露門閉塞，
    法師亦喪亡，
    法炬當散滅，
    法輪更不轉。
    正法橋破壞，
    法足不復行，
    法水止不流，  
    法河永枯涸，
    法山欲崩頹，
    法海當復竭。」(CBETA 2025.R3, T13, no. 397, pp. 378c28-379a4) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    The Dharma Banner will be rent usunder; 
    The Dharma Drum’s [skin] split;
    The Amṛta’s slipway blocked and stopped [from flowing];
    The Dharma Masters dead and gone;
    The Dharma Lamp extinguished;
    The Dharma Wheel no more turn;
     the Dharma Bridge destroyed;
    The Dharma Feet never again walking;
    The flowing of the Dharma waters ceased;
    The Dharma River forevermore dry;
    The Dharma Mountain crushed up;
     And the Dharma Ocean henceforth drained away.
25. 《大方等大集經》卷56〈20
    法滅盡品〉：
    「咸皆稱佛言，
     佛法寶隱沒， 
    鬚髮爪皆長，  
    諸法亦忘失。」(CBETA 2025.R3, T13, no. 397, p. 379b3-4) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    They will all invoke the Buddha, saying:
    “The Treasure of the Buddha-Dharma is no more!”
    [To wit,] their hair, beard, and nails will all [grow] long,
    For all the Dharmas have been lost and forgotten.
26. 《大方等大集經》卷56〈20
    法滅盡品〉：
    「解脫諸善論，
    當時一切盡，
    所生花果味，
    希少亦不美，
    諸有井泉池，
    一切盡枯涸，
    土地悉鹹鹵，
    剖裂成丘㵎。」(CBETA 2025.R3, T13, no. 397, p. 379b11-14) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    The wholesome treatises on liberation,
    Will thence entirely disappear;
    The flavours of the fruits and flowers which arise,
    Will become rare and yet unpleasant;
    All the wells, springs and lakes,
    Will completely dry up;
    The soil of the ground will become completely barren,
    And splitting and cracking, it will become uneven;
27. 《大方等大集經》卷56〈20法滅盡品〉：
    「十不善業道，
    貪瞋癡倍增，
    眾生於父母，
    視之如麞鹿。」(CBETA 2025.R3, T13, no. 397, p. 379b20-21) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    The Ten Unwholesome Actions,
    And greed, anger and ignorance will increase twofold.
    Sentient beings will look at their mothers and fathers,
    As if they were [nothing more than a] deer and a roebuck.
28. 《大方等大集經》卷56〈20法滅盡品〉：「眾生及壽命，
    色力威樂減，
    遠離人天樂，
    皆悉墮惡道。」(CBETA 2025.R3, T13, no. 397, p. 379b22-23) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    The lifespans of sentient beings,
    Their forms, strengths, dignity and joy  will vanish,
    And far from the bliss of gods and men,
    They will all descend to the Unwholesome Paths.
29. 《大方等大集經》卷56〈20法滅盡品〉「諸天善神王，
     悲愍眾生者，
     棄此濁惡國，
     皆悉向餘方。」(CBETA 2025.R3, T13, no. 397, p. 379b26-27) Mahāvaipulya Mahāsaṃnipāta Sūtra (fasc. 56):
    All of the kings of the devas and benevolent deities,
    Lamenting for sentient beings,
    Will abandon these degenerate and wicked nations,
    And each and every one will go to other directions.