仁王經疏 3.501

3.501

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.