俱舍論疏 29.88

29.88

論「聖教總言至復過於此」，第三述住時分。就中有兩說：一說證、教二法唯住千年；二說證法唯住千年，教法復過千年。此中但說正法，不說像法、末法。廣如《婆沙》一百八十二說。此說同《涅槃經》第二十二云「無上佛法當久近幾時滅耶？答云：若我弟子有能受持、讀誦、書寫、演說其義，為諸眾生之所恭敬、尊重、讚歎、種種供養，當知爾時佛法未滅。乃至見受持等者，輕毀、誹謗，汝是六師，非佛弟子。當知佛法將滅不久。」三階云：「法律禪師同十三種惡外道六師」，當此記也。今詳兩說，後說為正。所以得知？今時有教法故。然說證法亦是從多。又准多經文說過千歲。然諸經所說，隨機不同，就別處別人以說法滅。《迦葉經》說五百年，《阿含經》說一千年，《大集經》說一千五百年，及說五重牢固，復說諸佛與欲說說法久住。又《菩薩處胎經．法住品》，此經留住或至二千年，或至三千年。又《仁王》第二云「吾滅度後八十年、八百年、八千年中，無佛、無法、無僧、無信男、無信女時，此經三寶付屬國王、四部弟子，受持、讀誦、解說其義，為三界眾生開空慧道，修七賢行、十善行，化一切眾生。」真諦法師釋云：「八十年者，正法末後八十年。八百年者，像法後八百年。八千年者，末法萬年後八千年。」准此文意，有末法也。又准《大乘同性經》下卷云「如來顯現從兜率下，乃至住持一切像法、一切滅法、善丈夫法。當知如是化事皆是應身。」准此經，滅法即是末法異名。又《法華經》第五〈安樂行〉中云「如來滅後末法中欲說是經，應住安樂行。」准此經文，有末法也。記聲聞中但云正法、像法者，略不說末法。《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《善見論》云「如來正法一千年，以度瞿夷出家滅五百年。以佛令行八敬，及所度五百釋女皆得阿羅漢，各增一年，所以正法還得千年。」准此論文，諸經、論中說正法五百年者是初度女人後說，一千年者是未度女人前及八敬後說。又《法住記》云「十六羅漢各將無量眷屬，於人壽漸增至七萬歲時，已本願力用其七寶為佛造窣都婆，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《蓮華面經》「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。」已上二教但據法在，不據行、學。雖化眾生，不言欣修出世行也。如結界羯磨止息不行，非無戒律教法在世。佛法陷滅非唯一處，所說不同，由斯教異。

On the treatise's statement, "The holy teaching collectively states ... exceeds even this": This is the third part, explaining the duration of the dwelling [of the Dharma]. Within this there are two explanations: one explanation says that both the teaching and realization Dharmas dwell for only one thousand years; the second explanation says that the Dharma of realization dwells for only one thousand years, while the Dharma of teaching exceeds one thousand years. Here it speaks only of the True Dharma (saddharma), not of the Semblance Dharma (pratirūpaka-dharma) or the Final Dharma (paścimakāla-dharma). This is explained in detail in the Vibhāṣā, scroll 182. This explanation agrees with the Nirvāṇa-sūtra, scroll 22, which says: "How long will it be until the unsurpassed Buddha-Dharma perishes? Answer: If among my disciples there are those who can uphold, read, recite, copy, and expound its meaning, and are revered, respected, praised, and variously provided for by all sentient beings, you should know that at that time the Buddha-Dharma has not yet perished. ... Even to the point that upon seeing those who uphold it and so forth, people slight, disparage, and slander them, [saying,] 'You belong to the six teachers and are not disciples of the Buddha'—you should know that the Buddha-Dharma will perish before long." The Three Stages school states: "The Vinaya and Dhyāna masters are the same as the thirteen kinds of evil non-Buddhists and the six teachers"; this corresponds to that prophecy. Examining the two explanations now, the latter explanation is correct. How is this known? Because at the present time the Dharma of teaching still exists. However, saying that the Dharma of realization [dwells for one thousand years] is also based on the majority. Furthermore, according to many sūtra passages, it is said to exceed a thousand years. However, what various sūtras state varies according to the capacities [of beings], and speaks of the disappearance of the Dharma with reference to particular places and particular persons. The Kāśyapa-sūtra speaks of five hundred years, the Āgama-sūtras speak of one thousand years, the Mahāsaṃnipāta-sūtra speaks of one thousand five hundred years and speaks of the five stages of firmness, and further speaks of the Buddhas giving their wish that the spoken Dharma remain for a long time. Furthermore, the Bodhisattva-garbhastha-sūtra, "Chapter on the Dwelling of the Dharma", states that this sūtra will remain for up to two thousand years or up to three thousand years. Furthermore, the second scroll of the Benevolent Kings [Sūtra] says: "Eighty years, eight hundred years, and eight thousand years after my parinirvāṇa, at a time when there is no Buddha, no Dharma, no Saṅgha, no faithful laymen, and no faithful laywomen, this sūtra and the Three Jewels are entrusted to the kings of nations and the fourfold assembly of disciples, to uphold, read, recite, and explain its meaning, opening the path of empty wisdom for the sentient beings of the three realms, practicing the deeds of the seven sages and the ten good deeds, and transforming all sentient beings." Dharma Master Paramārtha explains: "Eighty years refers to the final eighty years of the True Dharma. Eight hundred years refers to the final eight hundred years of the Semblance Dharma. Eight thousand years refers to the final eight thousand years of the ten thousand years of the Final Dharma." According to the meaning of this text, there is a Final Dharma. Furthermore, according to the lower fascicle of the Mahāyāna-samajātīya-sūtra, it says: "The Tathāgata's manifestation descending from Tuṣita, up to maintaining all Semblance Dharma, all Vanishing Dharma, and the Dharma of the good man: you should know that such transforming activities are all the nirmāṇakāya." According to this sūtra, "Vanishing Dharma" is another name for the Final Dharma. Furthermore, in the Lotus Sūtra, chapter five, "Sukhavihāra", it says: "After the Tathāgata's extinction, in the Final Dharma, whoever wishes to preach this sūtra should abide in peaceful practices." According to this sūtra passage, there is a Final Dharma. As for the prophecies among the Śrāvakas that mention only the True Dharma and the Semblance Dharma, they simply omit the Final Dharma. The Samantapāsādikā says: "In the first one thousand years, if all disciples practice with diligence, they attain the fruit of arhat; in the second one thousand years, they attain the third fruit; in the third one thousand years, they attain the second fruit; in the fourth one thousand years, they attain the first fruit. From then on is my Final Dharma." According to the above treatise text, during the time of the True Dharma, many attain the stage of the non-learner (aśaikṣa); during the time of the Semblance Dharma, they attain the prior three fruits; during the time of the Final Dharma, they do not attain the fruits of the path. Furthermore, the Samantapāsādikā says: "The Tathāgata's True Dharma was to last one thousand years; because of ordaining Gautamī, five hundred years were subtracted. Because the Buddha enjoined the practice of the eight guru-dharmas, and the five hundred Śākya women ordained all attained arhatship, each increased it by one year, and therefore the True Dharma regained one thousand years." According to this treatise text, what various sūtras and treatises say about the True Dharma lasting five hundred years was stated just after women were first ordained; that it lasts one thousand years was stated before women were ordained and after the eight guru-dharmas. Furthermore, the Nandimitrāvadāna states: "The sixteen arhats will each lead an immeasurable retinue, and when the human lifespan gradually increases to seventy thousand years, by the power of their fundamental vows they will use the seven jewels to build a stūpa for the Buddha, and the relics of Śākyamuni will naturally flow into the stūpa. Afterwards, the Buddha's relic stūpa will sink entirely into the earth down to the vajra-stratum; at that time the arhats will transform into fire, burn their bodies, and enter parinirvāṇa. Next, seven koṭis of pratyekabuddhas will appear in the world to transform sentient beings, and when the human lifespan gradually increases and decreases to eighty thousand years, they will all enter parinirvāṇa without remainder at one time. Next, after that, Maitreya Buddha will appear in the world." Furthermore, the Padmamukha-sūtra states: "At the very end, when the Buddha-Dharma is completely extinguished, the Tathāgata's relics will sink into the dragon palace; when the Dharma in the dragon palace is extinguished, they will sink down to the vajra-stratum. Thereafter, for seven days and seven nights, heaven and earth will become pitch black. A non-Buddhist will say in the sky: 'The Dharma of the ascetic Gautama is now completely extinguished. We shall now teach and transform all sentient beings of the dharmadhātu.' Having uttered these words, he will sink in his present body into Avīci Hell. Next, after that, Maitreya Buddha will appear in the world." The above two scriptures only take into account the presence of the Dharma, not practice and study. Although they transform sentient beings, they do not speak of delighting in cultivating transcendent practice. Just as when the delimitation of boundaries (sīmābandha) and karmans cease and are not practiced, it does not mean that the Vinaya teachings are not present in the world. The sinking and extinction of the Buddha-Dharma does not occur in merely one place; that what is stated differs is due to these scriptural variations.