妙法蓮華經文句 4.87

4.87

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: