妙法蓮華經文句 4.120

4.120

「我知此眾生」下，第二，六行，別明五濁為五：初，二行，明眾生濁。「善本」者真如實相也，不依此種善根故不感大也。「堅著五欲」者，即諸惡之本。從癡、有愛，則我病生。從「受胎之微形」下，第二，一行，別明命濁。觀心釋者，一念心起即為未來作業，業即胎，胎業無窮世世不斷，不斷即是增長也。受胎之微形，形即五陰，陰名世，壽命連持諸陰入世，初從薄酪已至老死故，名「世世增長」，是命濁。《受陰身經》說：「凡夫受身，初七未轉異，二七有生相如薄酪，三七如厚酪，四七如凝酥，五七如坏，六七如肉摶，七七於肉摶生五疱，頭、手、脚等，八七又五疱，一頭、兩膊、兩腕，九七續生二十四疱，四疱作眼、耳、鼻、舌，二十疱為二十指，十七轉現腹相，漸漸皮骨分解作諸異相，生七百筋、七千脈，隨所須相用一風染之，須白相白風染，乃至餘風亦如是，香風故安隱端正，臭風故不安隱則醜陋邪戾，後出胎食五穀，則生八萬戶蟲也。」「入邪見稠林」下，第三，一行，是見濁。五見交加如稠林密茂，若有是常見，若無是斷見，因此二見生六十二，或云外道計我有四句：色即是我，離色是我，色大我小我住色中，我大色小色住我中，四陰亦爾是為二十。三世為六十，并根本為六十二，或如《大品》中所說。次「深著虛妄」下，第四，一行，頌煩惱濁，如文。「於千萬億」下，第五，一行，頌劫濁，長時無佛法即是劫濁。又上來四濁，集在時中故名劫濁。「如是人難度」者，五濁障故不信一乘，則不可度也。觀解者，念念惡覺永無正觀自覺，即不見佛，心無八正即不聞法，此心難度。

From "I know these sentient beings" down, the second [part], in six lines, specifically explains the five turbidities in five [points]: First, two lines explain the turbidity of sentient beings. "Roots of goodness" refers to true suchness and the real mark; not relying on these to plant roots of goodness, they do not resonate with the Great [Vehicle]. "Tenaciously clinging to the five desires" is the root of all evils. From delusion and craving for existence, my sickness is born. From "the minute forms of taking conception" down, the second [part], in one line, specifically explains the turbidity of lifespan. In the interpretation of the contemplation of mind: as soon as a single thought arises in the mind, karma is created for the future; karma is the embryo, and karmic conception is endless and uninterrupted life after life; being uninterrupted is precisely "increasing and growing." As for "the minute forms of taking conception," form refers to the five aggregates. Aggregates are called "the world." Lifespan connects and sustains the aggregates as they enter the world, from thin curd at the beginning through to old age and death; hence it is called "increasing and growing life after life," which is the turbidity of lifespan. The Sūtra on Receiving the Aggregate Body states: "When ordinary beings receive a body: during the first seven days it does not transform; in the second seven days there are marks of life like thin curd; in the third seven days it is like thick curd; in the fourth seven days it is like congealed ghee; in the fifth seven days it is like an unbaked vessel; in the sixth seven days it is like a lump of flesh; in the seventh seven days five blisters form on the lump of flesh, which are the head, hands, and feet; in the eighth seven days there are another five blisters: one head, two shoulders, and two wrists; in the ninth seven days twenty-four blisters successively form: four blisters become the eyes, ears, nose, and tongue, and twenty blisters become the twenty digits; in the seventeenth [seven days] the form of the belly gradually appears; gradually the skin and bones differentiate to produce all the various marks; seven hundred sinews and seven thousand vessels are generated; according to the required marks, one wind dyes them: if white marks are needed, a white wind dyes them, and down to the other winds it is also like this; by a fragrant wind it becomes tranquil and upright, while by a foul wind it becomes agitated, ugly, and perverse; later, when it emerges from the womb and consumes the five grains, eighty thousand families of worms are generated." From "entering the dense forest of wrong views" down, the third [part], in one line, is the turbidity of views. The five views are intertwined like a dense and overgrown forest: asserting existence is the eternalist view; asserting non-existence is the annihilationist view. Based on these two views, sixty-two arise. Alternatively, it is said that non-Buddhists posit four propositions regarding the self: form is the self, separate from form is the self, form is large and the self is small with the self dwelling within form, the self is large and form is small with form dwelling within the self; the [other] four aggregates are also like this, making twenty. Across the three periods of time these make sixty, and together with the roots they make sixty-two; or it is as explained in the Pañcaviṃśatisāhasrikā. Next, from "deeply attached to the false and unreal" down, the fourth [part], in one line, versifies the turbidity of afflictions, as in the text. From "for thousands of myriads of koṭis" down, the fifth [part], in one line, versifies the turbidity of the kalpa: an extended period lacking the Buddha's Dharma is precisely the turbidity of the kalpa. Furthermore, the four turbidities explained above congregate within time, and are therefore called the turbidity of the kalpa. "Such persons are difficult to cross over": being obstructed by the five turbidities, they do not believe in the One Vehicle, and thus cannot be crossed over. As for the contemplative interpretation: with bad awareness in thought after thought, they are forever devoid of correct contemplation and self-awakening, which means they do not see the Buddha; with a mind devoid of the eightfold correct path, they do not hear the Dharma. Such a mind is difficult to cross over.