俱舍論疏 29.87

29.87

論「有能受持至住爾所時」，第二述能持人也。由能受持持法不滅，由有正說傳法不滅。若唯持不能說，即闕傳燈之義；若唯說而不持，即廢忘而不行，故兼之也。有能依教而行者，即證法便住世間。若持法而不行，即無加行善。若依教而正行，即生菩提分法。故由受持、正說二人，教住於世。由修行一人，證法住世。故隨三人住世時量，應知正法爾所時住。

The treatise says, "As long as there are those who can uphold ... it will remain for that long": the second part explains the persons who can uphold it. Because there are those who can uphold it, the Dharma is maintained and not extinguished; because there are those who explain it correctly, the transmission of the Dharma is not extinguished. If one only upholds it but cannot explain it, then the transmission of the lamp is deficient; if one only explains it but does not uphold it, then it falls into disuse, is forgotten, and is not put into practice; therefore both are combined. If there are those who can practice in accordance with the teaching, then the Dharma of realization abides in the world. If one upholds the Dharma but does not practice it, there is no wholesome root of application. If one practices correctly in accordance with the teaching, then the factors of awakening arise. Therefore, through the two persons who uphold and correctly explain, the teaching abides in the world. Through the one person who cultivates practice, the Dharma of realization abides in the world. Therefore, in accordance with the duration of these three persons abiding in the world, one should know that the True Dharma abides for that long.