妙法蓮華經文句 4.103

4.103

眾生濁重，妄計五陰為四德，若聞常我即執非為是，舊醫頑騃不知乳之好惡，不知病起根源，不知藥餌開遮，無所知曉故濁障大也。文云：「我若讚佛乘，眾生沒在苦」，即此義也。若聞無常、苦、空，即厭生死、欣涅槃，破其邪計執，故五濁不障小，文云：「作是思惟時，十方佛皆現，梵音慰喻我」，即此義也。約五濁論四悉檀者，劫、命是世界，眾生、見是為人，煩惱是對治，用三悉檀除其五濁，後為說大第一義悉檀也。若論因果則二因三果，一人四法，四法一時，二報障、二煩惱障，業在其間，眾生是因成假，命是相續假，相待假可知。眾生是受假，四是法假，名假通兩處，煩惱、見在凡夫，餘三通凡聖。命短、劫長，餘三通長短。劫但是時，命帶法論時。劫通內外，命但在內。三小害人、不害物，三大害物、不害人。小劫但在人，大劫通色界，命通五道、三界。劫是共濁，四各各濁，小劫是劫濁，大劫通濁不濁，從八萬至十歲為小劫，八十反為大劫也。

"Sentient beings' turbidities are heavy, falsely conceiving the five aggregates to be the four virtues. If they hear of the permanent and the self, they then cling to what is wrong as right. Like an old physician who is foolish and ignorant, not knowing whether milk is good or bad, not knowing the root cause from which illness arises, and not knowing the permissions and prohibitions of medicinal remedies—knowing nothing at all, the turbidities therefore obstruct the Great. The text says, 'If I were to praise the Buddha Vehicle, sentient beings would sink in suffering'—this is precisely the meaning. If they hear of impermanence, suffering, and emptiness, they immediately detest saṃsāra and delight in nirvāṇa, breaking their deviant conceptions and attachments; therefore the five turbidities do not obstruct the Small. The text says, 'When I engaged in this reflection, the Buddhas of the ten directions all appeared, and with brahma-voices consoled and encouraged me'—this is precisely the meaning. Discussing the four siddhāntas in terms of the five turbidities: kalpa and lifespan are the worldly; sentient beings and views are the individual adaptation; defilement is the counteractive. One uses the three siddhāntas to eliminate their five turbidities, and afterwards expounds the great paramārtha-satya siddhānta for them. If one discusses cause and effect, then there are two causes and three effects, one person and four dharmas, the four dharmas existing simultaneously, two retribution obstacles and two defilement obstacles, with karma between them. Sentient beings are conventionality by causal composition; lifespan is conventionality by continuity; conventionality by relativity can be known [by implication]. Sentient beings are conventionality of reception; the four are conventionality of dharmas; conventionality of names runs through both. Defilement and views are in ordinary persons; the remaining three run through ordinary persons and sages. Lifespan is short and kalpa is long; the remaining three run through long and short. Kalpa is merely time; lifespan carries dharmas in discussing time. Kalpa runs through the internal and the external; lifespan is only internal. The three minor [disasters] harm persons but do not harm material things; the three major [disasters] harm material things but do not harm persons. The small kalpa is only among humans; the great kalpa extends through the form realm. Lifespan extends through the five destinies and the three realms. Kalpa is a shared turbidity; the four are each individual turbidities. The small kalpa is the turbidity of the kalpa; the great kalpa runs through the turbid and non-turbid. From eighty thousand [years] down to ten years is a small kalpa; eighty turns make a great kalpa."