[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 16.49 # 起信論疏筆削記 16.49 起信論疏筆削記 16.49 - **Language:** Classical Chinese ### [16.49](https://indike.org/pramana/in.bauddha.taisho.1848.16.49) 然夫言法者，具教理行果。今之滅者，但於四中約教行滅，理果不滅。教滅者，且佛垂教，意在弘通，若沈廢不行，即是滅義。不必如始皇之煨燼、師子之焚燒，正如序中沈貝葉之義也。行滅者，無人修故，故《智論》云：法滅者，謂修行滅。今所護持亦唯教行，即書寫、讀誦、隨分解說、獎勸後學，使燈燈相續，明明無盡，是護教也。若剋己修進，勗勵有緣，令佛種不斷，是護行也。若復細詳，理果二法亦有滅義，然與上教行相因而滅，由無教故無行，無行故無證，無證故無果也。此四雖皆名滅，而滅義不同，謂教行唯斷滅，理法唯隱滅，果約性相兼於二義，故《涅槃》說，有二種因緣令正法久住：一者內有持戒比丘，二者外有篤信檀越。又說釋迦遺法最後滅時，諸比丘等不是闕乏供養令佛法滅，却因四事豐足，憍恣心生，天魔得便，釋迦遺法從是永滅。苟或發心趣求佛果，豈唯持戒？故其佛法無以見滅。今論中言或者，即不定義，於前三中隨當一事，即能發心也。 > However, as for "Dharma", it fully comprises teaching, principle, practice, and fruit. Its extinction at present is only in terms of the extinction of teaching and practice among the four; principle and fruit do not become extinct. Regarding the extinction of the teaching: when the Buddha condescends to teach, the intention is widespread propagation; if it falls into disuse and is not practiced, that is the meaning of extinction. It need not be like the First Emperor's burning to ashes or Puṣyamitra's incineration; it is just like the meaning of palm leaves sinking in the preface. Regarding the extinction of practice: because there is no one cultivating it. Thus the Mahāprajñāpāramitopadeśa says: "Extinction of the Dharma means extinction of cultivation." What is protected and preserved here is also only teaching and practice; that is, copying, reciting, explaining according to one's capacity, and encouraging later students so that the lamps continue one after another, shining limitlessly—this is protecting the teaching. Subduing oneself to cultivate and advance, encouraging those with karmic affinity so that the Buddha-seed is not severed—this is protecting practice. If examined in further detail, the two dharmas of principle and fruit also have a sense of extinction, but they become extinct in causal dependence on teaching and practice above: because there is no teaching, there is no practice; because there is no practice, there is no realization; because there is no realization, there is no fruit. Although all four are called extinction, their meanings of extinction differ: teaching and practice are only severed extinction; the dharma of principle is only concealed extinction; and the fruit, in terms of essence and marks, combines both meanings. Therefore the Mahāparinirvāṇa-sūtra says there are two kinds of causes and conditions that make the true Dharma abide long: first, internally having monks who uphold the precepts; second, externally having dānapatis with firm faith. It also says that when the bequeathed Dharma of Śākya is finally extinguished, the monks do not cause the Buddha-Dharma to become extinct through lack of offerings; rather, because the four requisites are abundant, arrogance and indulgence arise in their minds, Mara gains the advantage, and Śākya's bequeathed Dharma is forever extinguished from that. If one generates the mind to seek the fruit of Buddhahood, would it only be upholding the precepts? Therefore the Buddha-Dharma will have no way of facing extinction. Now, the treatise's word "or" indicates an unfixed meaning: encountering any one of the previous three allows one to generate the mind. > — English (machine translation) (machine translation) - [Previous: 16.48](https://indike.org/pramana/in.bauddha.taisho.1848.16.48) - [Next: 16.50](https://indike.org/pramana/in.bauddha.taisho.1848.16.50) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1848.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.16.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.16.49](https://indike.org/pramana/in.bauddha.taisho.1848.16.49) · Pramāṇa