俱舍論記 15.80

15.80

「正法滅時至無有捨義」者，此破法密部。羯磨，此云業。若依《婆沙》一百一十七云「持律者說：法滅沒時為第五緣。彼作是說：法滅捨戒。正法滅時雖無一切結界羯磨及毘奈耶，未得律儀無新得理，以別解脫由他教故。而先得戒者，其法滅時無有捨義。」准下論文，正法有二：一教、二證。聖教總言唯住千載。有餘證法唯住千載，教法住時復過於此。又《婆沙》一百八十三亦說正法千年，同前說。若依前說，今時未滿千年，以說戒、羯磨未止息故。若依後說，容過千年，佛涅槃來于今久故。

"When the True Dharma perishes ... there is no sense of abandoning": This refutes the Dharmaguptakas. Karman is rendered here as "rite" (業). According to Mahāvibhāṣā 117: "Vinaya-masters say: The extinction of the Dharma is the fifth condition. They maintain: When the Dharma is extinguished, the precepts are abandoned. Even though when the True Dharma perishes there are no boundary-settling karmans or Vinaya whatsoever, and there is no principle for newly obtaining discipline that has not yet been obtained—because prātimokṣa depends upon instruction from another—for those who previously obtained the precepts, there is no sense of abandoning them when the Dharma perishes." Based on the treatise text below, the True Dharma has two aspects: first, the teachings; second, realization. The sacred teachings generally say that it abides for only a thousand years. Some say the Dharma of realization abides for only a thousand years, while the duration of the Dharma of teaching further exceeds this. Furthermore, Mahāvibhāṣā 183 also states that the True Dharma lasts a thousand years, in agreement with the previous statement. If one relies on the former statement, the thousand years are not yet full at present, because the recitation of the precepts and karmans have not yet ceased. If one relies on the latter statement, it may exceed a thousand years, since the Buddha's nirvāṇa occurred long ago up to the present.