仁王護國般若波羅蜜多經疏 3.626

3.626

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.