法華經義記 3.33

3.33

「舍利弗諸佛出於五濁惡世」，此下是第三出五濁，釋釋迦先三後一之意，只為此五濁惡世故不能發初明一。就此明五濁中自有四段：第一總唱五濁，二者列五濁之名，三者明濁義，四者正釋結也。今言「舍利弗諸佛出於五濁惡世」，此是第一總唱有五濁也。「所謂劫濁煩惱濁」此下，是第二次第列五濁之名也。「如是舍利弗劫濁亂時」下，第三明濁義。「諸佛以方便力於一佛乘」下，是第四正釋先三後一之意也。釋五濁義，五濁者：劫濁、煩惱濁、眾生濁、見濁、命濁，濁者濁亂為義。此五濁大判只應有煩惱濁、見濁，十使之中五鈍使是煩惱濁，五利使是見濁，此二是濁之正體，餘者相從為論也。見濁、煩惱濁此是因濁，命濁是果報濁，眾生濁是行因得果人，濁劫得名為時節濁，此劫更無別體，只以時節中有此四種仍詺劫濁，如此年無食名為飢年，年非是飢，劫濁亦爾。言五鈍使為煩惱濁，此五鈍使縱橫競起惛迷行人謂之為濁。眾生由煩惱為因，於中亂受生不定，輪迴三界、往還六道，交亂受生，但眾生是濁主也。五見為見濁，五見以身為本，若身見一生，諸見競起，迷真亂正詺之為濁。命濁復是果報濁。《成實論》言：六人六識得相續生名之為命，由有煩惱為因生在三界，牽命感長感短雜亂無窮，名為命濁。此五濁既障一乘機，大判凡有三種五濁：若上品五濁即是見諦五濁；中品即是思惟五濁；下品即是習氣五濁也。此三種五濁皆障一乘機。

"Śāriputra, the Buddhas appear in the evil world of the five turbidities": below this is the third [part], setting forth the five turbidities to explain Śākya's intention behind [teaching] the three first and the one afterward—solely because of this evil world of the five turbidities, he could not reveal the one from the very beginning. Within this explanation of the five turbidities, there are four sub-sections: first, a general proclamation of the five turbidities; second, listing the names of the five turbidities; third, explaining the meaning of "turbidity"; fourth, directly explaining and concluding. Here, saying "Śāriputra, the Buddhas appear in the evil world of the five turbidities" is the first, generally proclaiming the existence of the five turbidities. From "namely, the turbidity of the kalpa, the turbidity of afflictions" below is the second, listing the names of the five turbidities in sequence. From "Thus, Śāriputra, when the kalpa is in chaos and turbidity" below is the third, explaining the meaning of "turbidity". From "the Buddhas, by the power of skilful means, within the One Buddha Vehicle" below is the fourth, directly explaining the intention behind [teaching] the three first and the one afterward. Explaining the meaning of the five turbidities: the five turbidities are the turbidity of the kalpa, the turbidity of afflictions, the turbidity of sentient beings, the turbidity of views, and the turbidity of lifespan. "Turbidity" takes being turbid and disordered as its meaning. Broadly judging these five turbidities, there should only be the turbidity of afflictions and the turbidity of views. Among the ten fetters, the five dull fetters are the turbidity of afflictions, and the five sharp fetters are the turbidity of views. These two are the primary substance of turbidity; the rest are discussed as accompanying them. The turbidity of views and the turbidity of afflictions are turbidities of cause; the turbidity of lifespan is the turbidity of retributive fruition; the turbidity of sentient beings is the turbidity of the persons who practice the causes and obtain the fruits; the kalpa gets its name as the turbidity of the time period. This kalpa has no distinct substance of its own; it is simply named the turbidity of the kalpa because these four kinds exist within the time period. Just as a year without food is called a year of famine, yet the year itself is not famine, the turbidity of the kalpa is also like this. In saying that the five dull fetters are the turbidity of afflictions, it is because these five dull fetters arise in conflict, crisscrossing and confusing practitioners, that it is called turbidity. Sentient beings, taking afflictions as their cause, undergo birth amidst them in a disorderly and unfixed manner, transmigrating through the three realms, coming and going in the six paths, and undergoing birth in mutual confusion; thus sentient beings are the masters of turbidity. The five views are the turbidity of views; the five views take the self-view as their root. If the self-view once arises, the various views arise in contention, confusing the real and confounding the correct, which is designated as turbidity. The turbidity of lifespan is again the turbidity of retributive fruition. The *Tattvasiddhi-śāstra* says: "The six persons and six consciousnesses obtaining continuous arising is called lifespan." Because they have afflictions as cause and are born in the three realms, lifespan is drawn forth, eliciting long or eliciting short in endless confusion; this is called the turbidity of lifespan. Since these five turbidities obstruct the capacity for the One Vehicle, broadly speaking there are three grades of the five turbidities: the superior five turbidities are the five turbidities of seeing the truths; the middling are the five turbidities of reflection; the inferior are the five turbidities of residual traces. These three grades of the five turbidities all obstruct the capacity for the One Vehicle.