妙法蓮華經文句 4.87

4.87

第二、廣釋迦章，於六義中，無歎法希有，初開權，次顯實，三舉五濁釋方便，四揀偽敦信一實，五無虛妄。「我今亦如是」，我即釋迦，現在先三後一，如四佛不異，故言亦復如是。「知諸眾生有種種欲」者，即是五乘根性欲也。過去名根，現在名欲，未來名性。「深心所著」者，即是根也。「方便」者，即是隨宜開三乘權法也。「如此皆為得一佛乘」者，即是顯實也。佛乘是教一，一切是行一，種智所知是理一。從「十方尚無二乘，何況有三」者，是第三、舉五濁釋開權也。將舉五濁，先標其意，上已說諸佛開權顯實，未明隱實施權，其法清淨湛一如空，尚無帶二、帶三之權，況有單三、單五之權？秖為五濁障重實不得宣，須施單五、單三之權，亦施帶二、帶三之權，故言「於一佛乘分別說三」，分別說於若帶二、帶三之三，若單五、單三之三也。「五濁」者，自有四別：初、唱數，二、列名，三、體相，四、釋結。唱數、列名如文。「如是」者，明體相也。劫濁無別體，劫是長時，剎那是短時，但約四濁立此假名，文云「劫濁亂時」，即此義也。眾生濁亦無別體，攬見慢，果報上立此假名，文云「眾生垢重」，即此義也。煩惱濁指五鈍使為體，見濁指五利使為體，命濁指連持色心為體（云云）。相者，四濁增劇聚在此時，瞋恚增劇刀兵起，貪欲增劇飢餓起，愚癡增劇疾疫起，三災起故煩惱倍隆、諸見轉熾，麁弊色心惡名穢稱，摧年減壽眾濁交湊，如水奔昏風波鼓努魚龍攪撓，無一憀賴時使之然。如劫初光音天墮地，地使有欲，如忉利天入麁澁園，園生鬪心，是名劫濁相。煩惱濁者，貪海納流未曾飽足，瞋虺吸毒撓諸世間，癡闇頑嚚過於漆墨，慢高下視陵忽無度，疑網無信不可告實，是為煩惱濁相。見濁者，無人謂有人，有道謂無道，十六知見、六十二等，猶如羅網又似稠林，纏縛屈曲不能得出，是見濁相。眾生濁者，攬於色心立一主宰，譬如黐膠無物不著，流宕六道處處受生，如貧如短，名長名富，是為眾生濁相。命濁者，朝生暮殞，晝出夕沒，波轉煙迴瞬息不住，是命濁相。濁相眾多不能具說。次第者，煩惱、見為根本，從此二濁成於眾生，從眾生有連持命，此四經時謂為劫濁也。料揀者，

Second, the section broadly explaining Śākyamuni. Among the six meanings, there is no praise of the rarity of the Dharma. First, opening the expedient; second, revealing the real; third, adducing the five turbidities to explain the expedient; fourth, selecting out the spurious and urging faith in the one real; fifth, the absence of falsity. "I now am also like this": "I" is Śākyamuni. In the present, first the three and then the one, just as with the four Buddhas, are not different; therefore it says, "also like this." "Knowing that sentient beings have various desires": these are the faculties, natures, and desires of the five vehicles. The past is called faculties, the present is called desires, and the future is called natures. "Deep in their hearts, that to which they are attached": this is the faculties. "Expedient means": this is opening the expedient teachings of the three vehicles according to what is fitting. "All these are in order to attain the One Buddha Vehicle": this clearly reveals the real. The Buddha Vehicle is the oneness of teaching; "all" is the oneness of practice; that which is known by the knowledge of all modes is the oneness of principle. From "in the ten directions there are not even two vehicles, how much less could there be three!": this is the third, adducing the five turbidities to explain opening the expedient. About to adduce the five turbidities, [the text] first indicates its intention: above it has already been said that all the Buddhas open the expedient and reveal the real, but it has not yet explained concealing the real and instituting the expedient. Their Dharma is pure, clear, and unified like space; there is not even the expedient that carries the two or carries the three, so how could there be the expedient of merely the three or merely the five? It is only because the obstacles of the five turbidities are heavy that the real cannot be proclaimed; one must institute the expedient of merely the five and merely the three, and also institute the expedient that carries the two and carries the three. Therefore it says, "Within the One Buddha Vehicle, he analytically speaks of three"—analytically speaking either of the three that carries the two and carries the three, or of the three that is merely the five and merely the three. As for the "five turbidities," there are four distinctions: first, declaring the number; second, listing the names; third, their essence and characteristics; fourth, explaining the conclusion. Declaring the number and listing the names are as in the text. "Such" explains their essence and characteristics. The turbidity of the kalpa has no separate essence. A kalpa is a long time, and a kṣaṇa is a short time; this conventional designation is established merely in reference to the [other] four turbidities. The text says, "At the time of the confusion of the turbidity of the kalpa"—this is precisely the meaning. The turbidity of sentient beings also has no separate essence; gathering together views and arrogance, this conventional designation is established upon the karmic fruition. The text says, "The defilements of sentient beings are heavy"—this is precisely the meaning. The turbidity of defilements takes the five dull afflictions as its essence; the turbidity of views takes the five sharp afflictions as its essence; the turbidity of lifespan takes the continuous maintenance of physical and mental forms as its essence (and so forth). As for their characteristics: the four turbidities increase dramatically and gather at this time. When hatred increases dramatically, weapons and warfare arise; when greed and desire increase dramatically, famine arises; when ignorance increases dramatically, pestilence arises. Because the three disasters arise, defilements multiply, various views become increasingly blazing, physical and mental forms are coarse and degenerate, evil and defiled names abound, years are broken and lifespan is reduced, and the various turbidities converge together, like rushing and turbid water where winds and waves surge violently and fish and dragons stir in commotion, with no reliance whatsoever—the time causes it to be so. Just as in the beginning of the kalpa when beings from the Ābhāsvara Heaven fell to the earth, the earth caused desire to arise; and just as when the Trāyastriṃśa gods enter the Rough and Harsh Garden, the garden gives rise to a combative mind—these are called the characteristics of the turbidity of the kalpa. As for the turbidity of defilements: the ocean of greed absorbs incoming streams without ever being satisfied; the serpent of anger inhales poison, disturbing all worlds; foolish darkness and stubborn obstinacy exceed lacquer and ink; haughty pride looks down upon others, disrespecting and disregarding them without measure; the net of doubt lacks faith and cannot be told the truth—these are the characteristics of the turbidity of defilements. As for the turbidity of views: where there is no person, one claims there is a person; where there is the Path, one claims there is no Path; the sixteen views, sixty-two [views], and so forth, are like a snare and also like a dense forest, entangling and contorting so that one cannot escape—these are the characteristics of the turbidity of views. As for the turbidity of sentient beings: gathering physical and mental forms to establish a single master, just like birdlime where nothing fails to stick, wandering through the six paths and taking birth everywhere, such as poor or short-lived, named long-lived or wealthy—these are the characteristics of the turbidity of sentient beings. As for the turbidity of lifespan: born in the morning and dying in the evening, appearing by day and vanishing by night, surging like waves and whirling like smoke, not staying for an instant—these are the characteristics of the turbidity of lifespan. The characteristics of the turbidities are numerous and cannot be fully spoken. As for their sequence: defilements and views are the root; from these two turbidities sentient beings are constituted; from sentient beings there is the continuous maintenance of life; and these four enduring over time are considered the turbidity of the kalpa. As for the critical selection: