法華經義記 3.45

3.45

「若我遇眾生」此下九行半，是第三義頌總諸佛門五濁，上長行所無者。就此五濁中自有三段：第一「若我遇眾生盡教以佛道」一偈，正明佛為五濁眾生故出世，不得即說大意。第二六行偈出五濁體。第三從「是故舍利弗」有兩行半，結佛為五濁眾生出世說小之意。此三段之中前一後一不開，第二出五濁便成五重，「我知此眾生」兩行偈出眾生濁。「受胎之微形」一偈明命濁，「入邪見稠林」下一偈出見濁，六十二見者我見作本，外道計我，即色是我、離色是我，我住色中、色住我中，乃至行陰上亦如是。五陰上各有四五，便成二十見。現在有二十見，此可見由因生故，故過去五陰上亦有二十見，復感未來種數，故未來世五陰復計二十見，合三世各二十見便成六十見。見雖有六十，不出斷常二見。何故如此？若使計色即是我者，後時便成斷見，即是無見也。自餘三見皆離色計我便成常見，即是有見也。是知總而論之，是有無二見，別而談之有六十見，若總若別故有六十二見也。「深著虛妄法」出煩惱濁，「於千萬億劫」一偈出劫濁。「是故舍利弗」此下兩行半，是第三結諸佛為化五濁眾生故施三乘方便之意也。

"If I were to meet sentient beings": the nine and a half stanzas from here down are the third section, which verses the five turbidities in the gate of all Buddhas collectively, which was absent in the prose above. Within these five turbidities there are naturally three sections: First, the one stanza "If I were to meet sentient beings, I would teach them entirely with the Buddha-path" directly explains that because the Buddha appears in the world on account of sentient beings in the five turbidities, he cannot immediately expound the great intention. Second, the six stanzas bring out the substance of the five turbidities. Third, from "Therefore, Śāriputra," there are two and a half stanzas concluding the intention that the Buddha appears in the world on account of sentient beings in the five turbidities to speak the lesser. Among these three sections, the first and the last are not subdivided; the second, which brings out the five turbidities, then forms five tiers. The two stanzas "I know that these sentient beings" bring out the turbidity of sentient beings. The one stanza "Taking on the subtle form in the womb" clarifies the turbidity of lifespan. The stanza beginning "Entering the dense forest of wrong views" brings out the turbidity of views. The sixty-two views have the view of self as their basis. Non-Buddhists impute a self: either form is the self, or [the self] is apart from form, or the self resides within form, or form resides within the self; up to the aggregate of formations, it is also like this. On each of the five aggregates there are four [views], and five [times four] thus makes twenty views. In the present there are twenty views; since these views are produced from causes, on the past five aggregates there are also twenty views; furthermore, they project the types of future [existences], so with respect to the future five aggregates they again impute twenty views. Totaling the twenty views in each of the three times, this makes sixty views. Although there are sixty views, they do not go beyond the two views of annihilation and permanence. Why is this so? If one imputes that form is the self, this subsequently becomes a view of annihilation, which is the view of non-existence. The remaining three views all impute a self apart from form, which becomes a view of permanence, which is the view of existence. From this we know that when discussed collectively, there are the two views of existence and non-existence, and when discussed separately, there are sixty views; whether taken collectively or separately, there are therefore sixty-two views. "Deeply attached to vain and false dharmas" brings out the turbidity of defilements. The one stanza "Throughout thousands of myriads of koṭis of kalpas" brings out the turbidity of the kalpa. The two and a half stanzas from "Therefore, Śāriputra" downward are the third [part], concluding the intention that all Buddhas deploy the skilful means of the three vehicles in order to transform sentient beings in the five turbidities.