仁王經疏 3.501

3.501

釋曰：自下第二廣辨七誡。文別有二：初廣辨七誡、後「爾時十六」下依教奉持。此即第一廣辨七誡，即分為七：一誡諸滅法過、二誡壞四部行、三誡約因禁不依法、四誡自毀、五誡使役、六誡自咎、七誡謬信。此即第一誡諸滅法過。文別有三：初明滅法人、次「明作」下辨滅法過、後「當知」下結成過。此即初也。文有三節：初五濁世者、滅法時分即五濁時。此五濁義，略以三門分別：一別釋名、二出體、三立五所由。第一釋名，略有二種：一者總名、二者別名。言五濁者，即是總名。五是標數，濁是滓穢義。故《俱舍論》第十二云「劫減時將末，壽等鄙下，如滓穢故，說名為濁。」又《順正理》三十二云「云何濁義？極鄙下故、應辨捨故、如滓穢故。」總言五濁者，帶數釋也。言別名者，一者壽濁、二者劫濁、三煩惱濁、四者見濁、五有情濁。《瑜伽》三十四云「如於今時，人壽短促，極長壽者不過百年。昔時不爾，是名壽濁（《文殊問經》云：十歲而生，二十三十乃至千年有長短故，此謂命濁也）。如於今時，漸次趣入三災中劫，現有眾多飢饉、疫病、刀兵可得。昔時不爾，是名劫濁。如於今時，有情多分習非法貪、不平等貪，執持刀劍、執持器杖、鬪訟諍競，多行諂誑詐偽妄語、攝受邪法，有無量種惡，下不善法，現可了知。昔時不爾，是名煩惱濁（經云：多貪嗔痴，名煩惱濁）。如於今時，有情多分為壞正法、為滅正法，造立眾多像似正法，靈推求邪法邪義以為先故。昔時不爾，是名見濁（經云：邪見、戒見取、見取，常見、斷見、有見、無見、我見、眾生見，是名見濁也）。如於今時，有情多分不識父母沙門婆羅門、不識家長可尊敬者、作義利者、作所作者，今後世罪不見怖畏，不修惠施、不作福業、不受齋法、不受淨戒。昔時不爾，是名有情濁。」《地持》五濁亦同《瑜伽》（經云：善惡眾生、下中上眾生、勝劣眾生、第一不第一眾生，是名眾生濁）。第二出體。壽濁，即以命根為性。劫濁、眾生濁，謂以五蘊為性。煩惱濁，除五見，一切煩惱為性。見濁，即用五見為性。第三立五所由者，如《順正理》云「豈不壽、劫、有情濁三互不相離，見濁即用煩惱為性，五應不成。理實應然，但為次第顯五衰損極增盛時。何等名為五種衰損？壽命衰損，時極短故；二資具衰損，少光澤故；三善品衰損，欣惡行故；四寂靜衰損，展轉相違，來諠諍故；五自體衰損，非出世間功德器故。為欲次第顯此五種衰損不同，故分五濁。顯宗亦同。」又《俱舍論》第十二云「由前二濁，如其次第，壽命資具極致衰損。由次二濁，善品衰損，以耽欲樂自在行故，或損在家出家善故。由後一濁，衰損自身，身量色力、念智勤勇及無病故。」廣如別章。次比丘等者，辨滅法人。有其四類：一四部眾，言比丘比丘尼四部弟子者，標別顯總。二天龍八部者，即八部眾，此亦標別顯總。三鬼神眾，四王等貴眾。後自恃齊高貴（或有本云「自是高貴」者，謬也）滅破吾法者，滅法勝緣，由高貴故能成諸過也。

Explanation: From here below is the second, the detailed differentiation of the seven admonitions. The text specifically has two parts: first, the detailed differentiation of the seven admonitions; and second, from "at that time the sixteen" onward, complying with the teaching and practicing it. This is the first, the detailed differentiation of the seven admonitions, which is divided into seven: first, admonishing against the fault of the various people destroying the Dharma; second, admonishing against ruining the practices of the four classes; third, admonishing against not relying on the Dharma by imposing prohibitions on the basis of conditions; fourth, admonishing against self-destruction; fifth, admonishing against servitude; sixth, admonishing against self-reproach; and seventh, admonishing against erroneous faith.
This is the first: admonishing against the fault of the various people destroying the Dharma. The text specifically has three parts: first, identifying the persons destroying the Dharma; next, from "openly making" onward, differentiating the faults in destroying the Dharma; and later, from "you should know" onward, concluding with the faults. This is the first.
The text has three sections. First, "the age of the five turbidities": the time period of destroying the Dharma is the time of the five turbidities. The meaning of these five turbidities is briefly distinguished through three gates: first, separately explaining the names; second, identifying the essence; and third, the rationale for establishing the five. First, explaining the names: briefly there are two kinds: first, the general name; and second, the specific names. The "five turbidities" is the general name. "Five" indicates the number, and "turbidity" means dregs and defilement. Therefore, the Kośa, fascicle 12, says: "When the era of decline nears its end, lifespan and so on become debased; because they are like dregs and defilement, they are called turbidities." Also, the Nyāyānusāra, fascicle 32, says: "What is the meaning of turbidity? Because it is extremely debased, because it should be eliminated, and because it is like dregs and defilement." The general phrase "five turbidities" is a dvigu compound. Regarding the specific names: first, the turbidity of lifespan; second, the turbidity of the kalpa; third, the turbidity of defilements; fourth, the turbidity of views; and fifth, the turbidity of sentient beings. The Yogācāra, fascicle 34, says: "As in the present time, human lifespan is short and brief, and the longest-lived does not exceed one hundred years—in former times it was not so: this is called the turbidity of lifespan (the Mañjuśrīparipṛcchā Sūtra says: being born at ten years of age, or twenty, thirty, up to one thousand years, because there is length and shortness, this refers to the turbidity of life). As in the present time, beings gradually enter into the intermediate kalpas of the three calamities, and there are presently many famines, epidemics, and weapons that can be found—in former times it was not so: this is called the turbidity of the kalpa. As in the present time, sentient beings mostly practice illegitimate greed and unequal greed, wielding knives and swords, grasping weapons and staves, quarreling, litigating, and contending, mostly engaging in flattery, deceit, falsehood, and lying, taking up heterodox dharmas, having boundless varieties of evil, low, and unwholesome dharmas that are currently discernable—in former times it was not so: this is called the turbidity of defilements (a sūtra says: having much greed, anger, and delusion is called the turbidity of defilements). As in the present time, sentient beings mostly, in order to ruin the correct Dharma and destroy the correct Dharma, fabricate numerous semblances of the correct Dharma, having an inclination to seek out heterodox dharmas and heterodox meanings as foremost—in former times it was not so: this is called the turbidity of views (a sūtra says: wrong views, attachment to precepts and practices, attachment to views, eternalist view, annihilationist view, view of existence, view of non-existence, view of self, view of sentient beings—these are called the turbidity of views). As in the present time, sentient beings mostly do not recognize parents, śramaṇas, or brāhmaṇas, do not recognize elders worthy of respect, those who create benefit, or what is to be done, do not see or fear the sins of this or future lives, do not practice charitable giving, do not perform meritorious deeds, do not observe the rules of fasting, and do not receive pure precepts—in former times it was not so: this is called the turbidity of sentient beings." The Bodhisattvabhūmi's five turbidities are also the same as the Yogācāra (a sūtra says: good and evil sentient beings, inferior, intermediate, and superior sentient beings, better and worse sentient beings, foremost and non-foremost sentient beings—these are called the turbidity of sentient beings).
Second, identifying the essence: The turbidity of lifespan has the life faculty as its nature. The turbidity of the kalpa and the turbidity of sentient beings have the five aggregates as their nature. The turbidity of defilements has all defilements, excluding the five views, as its nature. The turbidity of views has the five views as its nature.
Third, the rationale for establishing five: As the Nyāyānusāra says: "Do not the three turbidities of lifespan, kalpa, and sentient beings mutually not separate from one another, and does not the turbidity of views take defilements as its nature? Thus, five should not be established. In principle, it should indeed be so; but it is only in order to successively reveal the times when the five kinds of decline are extremely rampant. What are called the five kinds of decline? Decline of lifespan, because the time is extremely brief; second, decline of requisites, because they have little luster; third, decline of the wholesome qualities, because beings rejoice in evil conduct; fourth, decline of tranquility, because mutually conflicting, they engage in loud contention; fifth, decline of the bodily entity, because they are not receptacles for supramundane qualities. In order to successively reveal the differences among these five kinds of decline, the five turbidities are divided. The Samayapradīpikā is also the same." Also, the Kośa, fascicle 12, says: "Due to the first two turbidities, in their respective order, lifespan and requisites reach extreme decline. Due to the next two turbidities, the wholesome qualities decline, because beings indulge in sensual pleasure and unbridled conduct, or because they impair the wholesome qualities of lay and ordained life. Due to the last one turbidity, one's own body declines, in bodily size, complexion and strength, mindfulness, wisdom, diligence, and freedom from disease." Detailed as in the separate chapter.
Next, "the bhikṣus," etc.: differentiating the persons who destroy the Dharma. There are four categories: first, the four classes of the assembly: saying "bhikṣus, bhikṣuṇīs, the four classes of disciples" indicates the specific to reveal the general; second, the gods, dragons, and the eight classes, which are the eightfold assembly—this also indicates the specific to reveal the general; third, the assembly of ghosts and spirits; fourth, the noble assembly of kings, etc. Finally, "relying on their equal nobility (or some editions say 'relying on being noble', which is an error) to destroy and break my Dharma": the predominant condition for destroying the Dharma is that, by virtue of being high and noble, they are able to consummate all these faults.