俱舍論疏 29.94

29.94

自下有三頌，大文第三勸學流通分。就中有三意。論主造論之時，佛涅槃後九百年中，教、證正法並皆將滅，初一頌傷歎教法，次一頌傷歎證法，第三頌勸求證法。就第一頌中有四句，初一句明佛善說教能開世眼，名世眼也。大師涅槃向有千年，故言久閉。第二句明大弟子說教。「堪為證者多散滅」，「多」言顯有少分。第三句明世眼久閉，能為證者多散滅故，無見真理人也。無見真人，故無判教人也。第四句明不見理故鄙尋思，由鄙尋思妄制教故亂聖教，亂聖教故教法滅。第二頌有四句，第一句明無教授本師。「自覺」者，佛也。「已歸勝寂靜」者，歸涅槃也。諸寂靜中，涅槃最勝故言勝，明教授本師也。第二句明無弟子教授。「持彼教者」，謂聖弟子。「多隨滅」者，謂大弟子多隨佛涅槃也。「多」者顯亦有少，明傳教授人亦無也。第三句「世無依怙」者，明無上兩人也。「喪眾德」者，以無師故無定慧德也。第四句「無鉤制惑」者，定慧如鉤，惑如狂象。狂象無鉤制御，隨意東西。諸惑無定慧鉤，亦隨意流轉。由斯證法將滅。第三頌，四句。初句「既知如來」者，法主也。「正法」者，教證正法也。「壽」者，一千年也。第二句「漸次淪亡」者，謂初百年漸次至九百年也。「如至喉」者，喻也。如人將死，氣盡至喉，知死不久。正法漸次淪亡，至九百年，將滅不久。第三句「是諸煩惱力增時」者，明惡時也。二種正法將滅，眾生煩惱增時。第四句「應求解脫勿放逸」，勸學正法也。此中三頌總有十二句，第一四句傷歎教法滅，第二四句傷歎證法滅，次兩句雙傷歎二種正法滅，次一句傷歎煩惱力增，後一句勸求解脫也。

Below this are three verses, the third major section, encouraging study and dissemination. Within this there are three intentions. At the time the treatise master composed the treatise, in the nine-hundredth year after the Buddha's nirvāṇa, both the True Dharma of teaching and of realization were about to be extinguished. The first verse laments the Dharma of teaching, the next verse laments the Dharma of realization, and the third verse encourages the pursuit of the Dharma of realization. Within the first verse there are four lines: the first line clarifies that the Buddha's well-taught teaching can open the eye of the world, hence it is called the eye of the world. It has been nearly a thousand years since the Great Master entered nirvāṇa, hence it says "long closed". The second line clarifies the teachings spoken by the great disciples: "Those capable of being witnesses have mostly dispersed and perished." The word "mostly" indicates that a small portion remains. The third line clarifies that because the eye of the world has long been closed and those capable of being witnesses have mostly dispersed and perished, there are no persons who see the true reality. Because there are no persons who see the truth, there are no persons to judge the teaching. The fourth line clarifies that, because they do not see reality, there are base reflections; and because through base reflections they falsely fabricate teachings, they confuse the holy teaching; and because they confuse the holy teaching, the Dharma of teaching perishes. The second verse has four lines: the first line clarifies that there is no fundamental master to instruct. "The Self-Awakened" is the Buddha. "Has already returned to supreme tranquility" means having returned to nirvāṇa. Among all tranquilities, nirvāṇa is the supreme, hence called "supreme"; this clarifies the fundamental master of instruction. The second line clarifies that there are no disciples to instruct. "Those who uphold that teaching" refers to the noble disciples. "Have mostly perished following [him]" means that the great disciples have mostly followed the Buddha into nirvāṇa. "Mostly" indicates that there are still a few; this clarifies that those who transmit the instruction are also gone. The third line, "The world is without protector and reliance", clarifies the absence of the two aforementioned persons. "Has lost all virtues" means that because there are no masters, there are no virtues of samādhi and prajñā. The fourth line, "Without a hook to restrain afflictions": samādhi and prajñā are like a hook, and afflictions are like a mad elephant. When a mad elephant has no hook to restrain it, it wanders east and west at will. When all afflictions lack the hook of samādhi and prajñā, they likewise drift according to desire. Due to this, the Dharma of realization is about to perish. The third verse has four lines: the first line, "Having known that of the Tathāgata", refers to the master of the Dharma. "True Dharma" refers to the True Dharma of teaching and realization. "Lifespan" refers to the one thousand years. The second line, "Gradually perishes", refers to passing gradually from the first hundred years to the nine-hundredth year. "As if reaching the throat" is an analogy: like a dying person whose breath is exhausted and reaches the throat, one knows death is near. The True Dharma has gradually perished, and reaching nine hundred years, its extinction is not far off. The third line, "This is a time when the power of all afflictions increases", clarifies the evil age: when the two kinds of True Dharma are about to be extinguished, it is a time when the afflictions of sentient beings increase. The fourth line, "One should seek liberation and not be negligent", encourages the study of the True Dharma. Within these three verses there are twelve lines in total: the first four lines lament the extinction of the Dharma of teaching; the second four lines lament the extinction of the Dharma of realization; the next two lines together lament the extinction of the two kinds of True Dharma; the next one line laments the increase in the power of afflictions; and the final line encourages seeking liberation.