[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 3.626 # 仁王護國般若波羅蜜多經疏 3.626 仁王護國般若波羅蜜多經疏 3.626 - **Language:** Classical Chinese ### [3.626](https://indike.org/pramana/in.bauddha.taisho.1709.3.626) 解曰：今誡汝等者，誡謂教誡，約勅義故。此與諸戒有差別者，隨心轉戒，由定道故；不隨心戒，勝思願故。此中誡者，佛大悲故，恐滅度後正法隱沒，諸有情等十惡轉增，長劫輪迴，無救護者，誡諸王等令建立故。又誡凡聖任持守護，則諸國境永無災難故。經等言，無不攝故。後五等者，是正法、像法、末法時也。如《大乘同性經》下卷云「如來顯現從兜率下，乃至住持一切正法、一切像法、一切滅法，如是化事皆是應身」也。又《善見論》云「初一千年，若諸弟子勤行精進，得阿羅漢果。第二千年，得第三果。第三千年，得第二果。第四千年，得於初果。從此已後是我末法。」准上論文，正法之時多得無學，像法之時得前三果，末法之時不得道果。又如《別記》，正法一千年、像法一千年、末法一萬年。此三別者，有教有行有得果證，名為正法；有教有行而無果證，名為像法；唯有其教無行無證，名為末法。然《法花》、《金剛》俱言五百，此言五十，其意者何？如《記法住經》以百分配也，取後五十舉其衰位。如人百齡，以後五十漸就衰退以喻法也。由前好世弘建非難，後惡時故皆囑矣。又如《婆沙》，一切有宗說正法五百年，雖說八敬，由不行故。大眾部說正法千年，非全不行，亦有行故。雖有二文，多依後說。又《法住記》云「十六阿羅漢各將無量眷屬，於人壽漸增至七萬歲時，已本願力用其七寶為佛造窣堵波，釋迦舍利自然流入塔中。後佛舍利塔總陷入地，至金剛際時，諸羅漢化火燒身入般涅槃。次有七俱胝獨覺出世，化諸眾生。至人壽漸增減八萬歲時，一時各般無餘涅槃。次後彌勒佛出世也。」又《蓮花面經》，最後佛法滅盡時，如來舍利陷入龍宮，龍宮法滅陷入金剛際。次後七日七夜天地大黑，有外道空中聲言：「沙門瞿曇法今滅盡。我等當得教化一切法界眾生。」發此語已，現身陷入阿鼻地獄。次後彌勒佛出世也。無佛法僧者，如河少水亦得稱無，故就前三以經付囑。若全無者，何所付焉？從此第二宣說修行。 > Explanation: "I now admonish you all": "admonish" (jiè) means to instruct and admonish, bearing the sense of an order or injunction. How this differs from the various precepts (jiè) is that precepts that evolve along with the mind arise from concentration and the Path, whereas precepts that do not evolve along with the mind arise from superior volition and vows. The "admonition" here is because of the Buddha's great compassion: fearing that after his parinirvāṇa the true Dharma would disappear, that sentient beings would increasingly multiply the ten unwholesome actions, transmigrating through long kalpas with none to rescue or protect them, he admonishes the kings and others, causing them to establish it. Furthermore, by admonishing both ordinary beings and nobles to uphold and protect it, the domains of all states will forever be free from calamities. In the sūtra, the word "all" is used because it leaves nothing unincluded. "After fifty \[years\]" and so forth refer to the periods of the true Dharma, the semblance Dharma, and the final Dharma. As the lower fascicle of the Da cheng tong xing jing says: "From the Tathāgata's manifestation descending from Tuṣita up to his upholding of all true Dharma, all semblance Dharma, and all extinguished Dharma—such activities of transformation are all the nirmāṇakāya." Also, the Shan jian lun says: "In the first thousand years, if the disciples cultivate with diligent vigor, they attain the fruit of an arhat. In the second thousand years, they attain the third fruit. In the third thousand years, they attain the second fruit. In the fourth thousand years, they attain the first fruit. From then on is my final Dharma." According to the above treatise text, in the era of the true Dharma many attain the stage of non-learning; in the era of the semblance Dharma they attain the first three fruits; and in the era of the final Dharma they do not attain the fruits of the Path. Furthermore, according to a separate record, the true Dharma lasts one thousand years, the semblance Dharma one thousand years, and the final Dharma ten thousand years. The distinction among these three is: where there is teaching, practice, and attainment of fruitional realization, it is called the true Dharma; where there is teaching and practice but no fruitional realization, it is called the semblance Dharma; where there is only teaching, but no practice and no realization, it is called the final Dharma. However, while both the Lotus Sūtra and the Diamond Sūtra speak of "five hundred," why does this text say "fifty"? As the Ji fa zhu jing allocates by centuries, it takes the last fifty to indicate its declining phase. Just as with a person's lifespan of a hundred years, the latter fifty gradually decline into decrepitude, so it serves as an analogy for the Dharma. Because in earlier, good ages propagation and establishment were not difficult, it is precisely because of the later, evil times that it is entrusted. Furthermore, according to the Mahāvibhāṣā, the Sarvāstivāda school states that the true Dharma lasts five hundred years, for although the eight garudharmas were taught, they were not practiced. The Mahāsāṃghika school states that the true Dharma lasts one thousand years, for it was not completely unpracticed, but practiced to some degree. Although there are two texts, most follow the latter account. Also, the Fazhu ji says: "The sixteen arhats each lead an immeasurable retinue, and when the human lifespan gradually increases to seventy thousand years, by the power of their original vows they use the seven jewels to construct stūpas for the Buddha, and the relics of Śākyamuni naturally flow into the stūpas. Later, the stūpas of the Buddha's relics completely sink into the earth down to the vajra-stratum, at which time the arhats manifest fire to burn their bodies and enter parinirvāṇa. Next, seven koṭis of pratyekabuddhas appear in the world to transform sentient beings. When the human lifespan, gradually increasing and decreasing, reaches eighty thousand years, they all simultaneously enter parinirvāṇa without remainder. Following this, Maitreya Buddha appears in the world." Also, the Lianhuamian jing states that at the final time when the Buddha's Dharma is completely extinguished, the Tathāgata's relics sink into the dragon palace, and when the Dharma in the dragon palace is extinguished, they sink down to the vajra-stratum. Afterward, for seven days and seven nights the heaven and earth are pitch-black, and an outsider in the sky calls out: "The Dharma of the Śramaṇa Gautama is now completely extinguished! We shall now teach and transform all sentient beings throughout the dharmadhātu!" Having spoken these words, he falls in his present body into the Avīci Hell. Following this, Maitreya Buddha appears in the world. As for "there will be no Buddha, Dharma, or Saṅgha," just as a river with little water may also be called devoid \[of water\], it is with regard to the former three that the sūtra is entrusted. If it were entirely non-existent, to what could it be entrusted? Next is the second \[section\], which expounds cultivation and practice. > — English (machine translation) (machine translation) - [Previous: 3.625](https://indike.org/pramana/in.bauddha.taisho.1709.3.625) - [Next: 3.627](https://indike.org/pramana/in.bauddha.taisho.1709.3.627) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1709.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.3.626) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.3.626](https://indike.org/pramana/in.bauddha.taisho.1709.3.626) · Pramāṇa