法華文句記 5.34

5.34

次釋五濁，故初文云秖為五濁等故，故云於一佛乘等。「尚無帶二」等者，欲明施權先以實況，今一實中尚無般若帶二、方等帶三，況有鹿苑單三單五，縱加人天仍屬鹿苑。有人云：單五三藏、單三通教。此不應理，通無別部，已在般若方等中明。有疏本云：無二者，無別教及別入通之二；無三者，無通教及別圓入通之三。後文自有此釋，不須安此，今且依此，若無下文此釋無妨。別圓入通亦在方等般若中明，秖緣彼有通別，故有相入之文，然單論之與相入不無小異，故不依之。「如是者體相也」者，濁體及相不可具頒，但略云「如是」。經雖不具，疏文略述，於中先明其體，故云「劫濁無別體」等，還指釋文，「共為體相」下所引文是也。云「慳貪」等，即見修二濁；又不善之言通於見修。唯有命濁經文不釋，既有眾生等三，命必有故。「劫是長時」等者，至八十也。劫者時也，諸釋甚廣，於今非要故但略論。言「短時」者，如《俱舍》中立三極少，謂色、名、時，色極少者，即極微是。論云：「極微微金水，兔羊牛隙塵，蟣蝨麥指節，後後增七倍，二十四指肘，四肘為弓量，五百俱盧舍，此八緰繕那。」名極少者，即一字是。論云：「一字為名者為名極少，二字為名亦名名身，三字已去為多名身，四字為句，四句為偈等。」時極少者，即一剎那。論云：「百二十剎那為怛剎那量，臘縛此六十，此三十須臾，此三十晝夜，三十晝夜月，十二月為年。」「眾生濁」至「假名」者，見慢是因、果報是果，由見慢故招生死果，攬因成果故云攬見慢等也。果上又起見慢二濁，見慢秖是略舉見修二道之體。

Next, explaining the five defilements, the initial text therefore says that it is merely for the sake of the five defilements and so forth, hence it says "in the one buddha vehicle" and so forth. In "there is not even carrying two" and so forth: wishing to clarify the deployment of the provisional, it first compares it with the real. Now, in the one real there is not even the Prajñā's carrying two or the Vaipulya's carrying three, how much less could there be the single three or single five of the Deer Park! Even if human and deva [vehicles] are added, they still belong to the Deer Park. Someone said: "The single five is the Tripiṭaka, and the single three is the common teaching." This is not reasonable; the common teaching has no separate division, but has already been clarified in the Prajñā and Vaipulya. A version of the commentary says: "Having no two means having no distinct teaching and no entry of the distinct into the common; having no three means having no common teaching and no entry of the distinct and perfect into the common." The later text naturally has this explanation, so there is no need to insert it here; for now we rely on this, but if there were no text below, this explanation would be unobjectionable. The entry of the distinct and perfect into the common is also clarified in the Vaipulya and Prajñā; precisely because those contain the common and distinct, there are passages on mutual entry. Yet discussing them singly is not without slight differences from mutual entry, so we do not follow it. In "'such' is the essence and characteristics": the essence and characteristics of the defilements cannot be fully detailed, so it merely says "such." Although the sūtra is not complete, the commentary briefly recounts them, first clarifying their essence therein; hence it says "the defilement of the kalpa has no distinct essence" and so forth, which refers back to the explanatory text, namely the passage cited below "together constituting the essence and characteristics." The mention of "miserliness and greed" and so forth refers to the two defilements of views and cultivation; furthermore, the word "unwholesome" extends to both views and cultivation. Only the defilement of life span is not explained in the sūtra text; since there are the other three such as sentient beings, life span must exist. In "a kalpa is a long time" and so forth: up to eighty. A kalpa is a period of time; the various explanations are very extensive, but are not essential now, so they are only briefly discussed. Regarding "a short time": as established in the Kośa, there are three minima, namely matter, name, and time. The minimum of matter is the paramāṇu. The treatise says: "Paramāṇu, aṇu, gold, water, hare, sheep, ox, crack dust, nit, louse, barley grain, and finger joint—each subsequent one increases sevenfold. Twenty-four fingers make a cubit, four cubits make a bow's measure, five hundred [bows] make a krośa, and eight of these make a yojana." The minimum of a name is a single syllable. The treatise says: "A single syllable as a name is the minimum of a name; two syllables as a name is also called a name-body; three syllables and above are called multiple name-bodies; four syllables make a phrase; four phrases make a gāthā, and so forth." The minimum of time is a single kṣaṇa. The treatise says: "One hundred and twenty kṣaṇas make the measure of a tatkṣaṇa; sixty of these make a lava; thirty of these make a muhūrta; thirty of these make a day and night; thirty days and nights make a month; twelve months make a year." In "the defilement of sentient beings" down to "conventional designation": views and arrogance are the cause, and the recompense is the result; due to views and arrogance, the results of birth and death are incurred. Assembling the causes to form the result, it therefore says "assembling views, arrogance, and so forth." Upon the result, the two defilements of views and arrogance arise again; views and arrogance merely briefly cite the essence of the two paths of seeing and cultivation.