法華文句記 5.35

5.35

次相中先釋劫相。云「四濁」等者，空成壞三而無劫濁，於住劫中準《悲華經》八萬至三萬亦未有濁，至二萬歲為五濁始，廣明劫義淺近易知，出經論文不繁具錄，僅須知耳。四濁增聚故小劫名濁。此總標也。由四濁聚小三災起。次「瞋恚」下明小災由，由煩惱盛。次「三災起」下明由三小故四濁增。「煩惱倍隆」明由劫濁煩惱隆熾。次「諸見」下明由劫煩惱故，見濁熾盛。次「麁弊」下明由前三故眾生濁。「麁弊色心」，惡五陰也，攬此惡陰成惡眾生。眾生，假名也，故云「惡名穢稱」。表質示德曰名，美響外彰曰稱，今攬麁惡為質惡響外彰，是故唯表惡名穢稱。「摧年」去，由四濁故命濁，積年成壽年摧壽減，年壽相逼故曰命濁。「眾濁」下總結。「如水」下舉譬。由奔故昏，昏秖是濁，總譬劫濁。劫濁在故餘四即濁，故以風等譬餘四濁。故「風波」等以譬見慢。「魚龍」者，以譬眾生。「無憀賴」者，眾生不安正是濁相。由三濁故令命短促，如由風鼓令水奔昏，龍魚不泰。「時使之然」者，重以劫濁結也。「如劫初」等者，更出四濁。在劫濁時亦是有濁之由，雖復四濁同在濁時，四與濁時更互相濁。「光音」等者，且寄火後，火災但壞初禪故也。故初成時此天初下，即第二禪初天，故初下人間身有光明，猶能飛行，無男女根、無所食噉，如是乃至林藤地膚至粳米等，男女根生，具如《阿泥樓馱》中說、《俱舍》劫章中明。地是惡緣，從緣而說，故云使然。「如忉利等」者，亦是舉例，更顯地生欲惡故也。帝釋城外有四園苑，謂眾車、麁、雜、喜，諸天欲戰從麁澁園出諸戰具，須車出車苑，若歡喜園入中生喜，欲界生欲亦復如是。

Next, within the characteristics, the characteristics of the kalpa are explained first. When it says 'four defilements' and so forth: during the three [kalpas of] emptiness, formation, and destruction, there is no kalpa defilement; based on the Karuṇāpuṇḍarīka Sūtra, during the kalpa of abiding, from [a human life span of] eighty thousand down to thirty thousand years, there are also not yet defilements; when it reaches twenty thousand years, that is the beginning of the five defilements. Explanations of the meaning of kalpas are detailed, obvious, and easy to know; citing sūtras and treatises would be excessively verbose, so one need only know this much. Because the four defilements gather and increase, the small kalpa is called defiled. This is the general designation. Because the four defilements gather, the three lesser disasters arise. Next, from 'anger' onward, it clarifies the cause of the lesser disasters, which is that afflictions are rampant. Next, from 'the three disasters arise' onward, it clarifies that because of the three lesser [disasters], the four defilements increase. 'Afflictions double and surge' clarifies that due to the kalpa defilement, afflictions surge and blaze. Next, from 'all views' onward, it clarifies that due to the kalpa's afflictions, the view defilement is ablaze. Next, from 'coarse and base' onward, it clarifies that due to the preceding three, there is the sentient-being defilement. 'Coarse and base physical form and mind' are the unwholesome five aggregates; gathering these unwholesome aggregates constitutes unwholesome sentient beings. 'Sentient beings' are provisional designations; hence it says 'evil designations and defiled names.' Marking substance and showing virtue is called a 'designation' (míng); fine resonance displayed outwardly is called a 'name' (chēng). Here, gathering what is coarse and evil serves as the substance, and evil resonance is displayed outwardly; therefore it solely denotes evil designations and defiled names. From 'cutting short one's years' onward, it means that due to the four defilements, there is the life defilement; accumulating years constitutes a lifespan, and as years are cut short, the lifespan diminishes; years and lifespan mutually press upon each other, hence it is called the life defilement. From 'all the defilements' onward is the general conclusion. From 'like water' onward, an analogy is raised. Because it surges, it becomes turbid; turbidity is simply defilement, which generally analogizes the kalpa defilement. Because the kalpa defilement is present, the remaining four are defiled; hence wind and so forth are used to analogize the other four defilements. Thus 'wind and waves' and so forth analogize views and arrogance. 'Fish and dragons' analogize sentient beings. 'Deprived of reliance' means that sentient beings being ill at ease is precisely the characteristic of defilement. Due to the three defilements, lifespan is made short and fleeting, just as stirred by the wind, water surges and turns turbid, and the dragons and fish find no peace. 'Caused to be so by the times' concludes again with the kalpa defilement. When it says 'like at the beginning of the kalpa' and so forth, it further brings out the four defilements. Being in the time of the kalpa defilement is also the cause of there being defilements; although the four defilements exist together in a defiled time, the four and the defiled time mutually defile one another. When it mentions 'Ābhāsvara' and so forth, it provisionally refers to after the fire [disaster], because the fire disaster destroys only the first dhyāna. Therefore, at the time of initial formation, this deva first descends—it is the first heaven of the second dhyāna. Thus, when they first descended to the human realm, their bodies possessed radiance, they could still fly, had neither male nor female faculties, and did not eat food. In this manner, reaching down to forest vines, earth essence, and up to non-glutinous rice, male and female faculties arose, fully explained as in the Aniruddha [sūtra] and clarified in the kalpa chapter of the Kośa. The earth is an unwholesome condition; speaking in terms of conditions, it says 'caused to be so.' 'Like Trāyastriṃśa and so forth' also raises an example to further reveal that desires and evils arise from the ground. Outside the city of Śakra there are four parks: Many Chariots, Coarse, Variegated, and Joy. When the devas wish to fight, weapons are produced from the Coarse and Rough Park; when chariots are needed, they are produced from the Chariot Park; if entering the Delight Park, joy arises within them. The arising of desire in the desire realm is also like this.