俱舍論疏 8.203

8.203

論「無上法王至實有極成」，論主傷歎。「無上法王久已滅度」者，造此論時佛涅槃後九百年也。「諸大法將亦般涅槃」者，迦延、法救等已般涅槃。「聖教支離已成多部」者，佛涅槃後一百年為初、四百年為後，本末分成二十部，廣如《宗輪論》說。「于今轉盛」者，至九百年轉更盛也。言「違理」者，謂前像實有不成非等故，故非喻也。言「拒教」者，即拒所引七部契經。餘文可解。

[On the] Śāstra's [words], "The unsurpassed King of the Dharma... is established as truly existent": the master of the treatise laments. "The unsurpassed King of the Dharma passed away long ago" refers to nine hundred years after the Buddha's nirvāṇa, when this treatise was composed. "The great generals of the Dharma have also entered parinirvāṇa" refers to Kātyāyana, Dharmatrāta, and others having already entered parinirvāṇa. "The noble teachings have splintered into many schools": beginning one hundred years after the Buddha's nirvāṇa and concluding after four hundred years, the root and branches divided into twenty schools, as explained at length in the Samayabhedoparacanacakra. "Becoming even more widespread today": by nine hundred years, this had become even more widespread. The words "contradicting reason" mean that, as explained before, [the reflection in] a mirror is not established as truly existent, etc., and so it is not a valid simile. The words "rejecting the scriptures" mean rejecting the seven sutras cited. The remaining text is easy to understand.