仁王護國般若波羅蜜多經疏 3.630

3.630

解曰：言五濁者，依《俱舍論》第十二云，所謂命濁、劫濁、煩惱濁、見濁、眾生濁也。所言濁者，如《俱舍》云「劫滅將末，壽等鄙下，猶如滓穢，說為濁故。」《正理》三十二云「極鄙下故、應棄捨故、如滓穢故，故名濁也。」總言五者，帶數釋也。釋別名者，如《瑜伽論》四十四云「一者命濁，如於今時壽短促故。二者劫濁，漸次趣入三災中劫，損資具故。三煩惱濁，有情多分習近非法，貪嗔癡等所擾惱故。四者見濁，有情多分壞滅正法，虛妄推求五見增故。五有情濁，有情多分不識父母、不見怖畏，諸惡增故。」此次第者，壽及資具鈍利作業，果緣因等依苦集故。或有處說，利鈍作業感內外果，依治斷故。出五體者，壽依命根，依識為性。劫濁有情以蘊為性。煩惱與見，心所為性。一種四現，五蘊為體。立所以者，如《正理》云「豈不壽、劫、有情三濁互不相離，見濁即用煩惱為體。五應不成，理實應然，但為次第顯五衰損極增盛故。何等為五？一壽衰損，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，展轉相違成諠諍故。五自體衰損，非出世間功德器故。」又《俱舍》云「由前二濁，壽命資具極衰損故。由次二濁，善品衰損，樂自苦故，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。」此對治者，由三善根起諸正見，修十善行果勝妙故，如常分別。一切國王者，贍部洲中一切國王也。王子大臣者，如文悉也。謂此三人力用自在，遙承付囑建立正法而不建立，自恃高貴乃破滅矣。從此第二明其非法。

Explanation: "The five corruptions": according to the twelfth fascicle of the Abhidharmakośa-bhāṣya, they are the corruption of lifespan, the corruption of the kalpa, the corruption of defilements, the corruption of views, and the corruption of sentient beings. As for the term "corruption" (kaṣāya): as the Kośa says, "When the kalpa's destruction approaches its end, lifespan and the like become base and vile, just like dregs and filth; hence they are called corruptions." The Nyāyānusāra, fascicle thirty-two, says: "Because they are extremely base, because they ought to be discarded, and because they are like dregs and filth, they are called corruptions." Stating "five" as a whole is an appositional compound with a numeral. Explaining their specific names: as the Yogācārabhūmi, fascicle forty-four, says: "First, the corruption of lifespan, because in modern times lifespan is short. Second, the corruption of the kalpa, because one gradually enters the intermediate kalpas of the three calamities, depleting resources. Third, the corruption of defilements, because sentient beings mostly practice and associate with non-Dharma, troubled and agitated by greed, anger, ignorance, and so on. Fourth, the corruption of views, because sentient beings mostly destroy the true Dharma, falsely speculating as the five [wrong] views multiply. Fifth, the corruption of sentient beings, because sentient beings mostly fail to recognize father and mother, see no dread, and multiply all kinds of evils." As for their sequence, lifespan and resources pertain to dull and sharp karma, while results, conditions, causes, and so forth are based on suffering and origin. Or, as some places state, sharp and dull karma induce internal and external results, which are categorized according to remedies and abandoning. Identifying the five substances: lifespan relies on the life-faculty, having consciousness as its nature. The corruption of the kalpa and sentient beings have the aggregates as their nature. Defilements and views have mental factors as their nature. One is seed and four are manifestations, having the five aggregates as their essence. As for the reason for positing them: as the Nyāyānusāra says, "Is it not that the three corruptions of lifespan, kalpa, and sentient beings are mutually inseparable, and the corruption of views simply takes defilements as its essence? Then five would not be established. In principle it should indeed be so, but it is only to show in proper sequence that the five forms of decline and damage become extremely rampant. What are the five? First, the decline of lifespan, because its span is extremely short. Second, the decline of resources, because they lack luster. Third, the decline of wholesome states, because beings rejoice in evil conduct. Fourth, the decline of tranquility, because mutually conflicting they turn to quarreling. Fifth, the decline of the self-entity, because they are not vessels for supramundane qualities." Furthermore, the Kośa says: "Due to the first two corruptions, lifespan and resources are utterly ruined. Due to the next two corruptions, wholesome states are ruined, because they take pleasure in self-torment or because they damage the wholesome roots of lay and monastic people. Due to the last corruption, their own bodies are ruined—in physical stature, complexion, strength, mindfulness, wisdom, diligence, and freedom from disease." As for their antidote: because through the three wholesome roots one gives rise to right views and cultivates the ten wholesome actions, the results are supremely wonderful, as is usually distinguished. "All kings" means all the kings in Jambudvīpa. "Princes and high ministers" is clear from the text. This means that these three kinds of persons possess sovereign power and influence; receiving from afar the entrustment to establish the true Dharma, they fail to establish it, and relying on their high and noble status, they instead destroy it. Next is the second [part], clarifying their illegal actions.