法華文句記 5.60

5.60

次「約五濁論四悉」中劫命對世界者，劫命秖是依正二報即世界也。眾生即是所為之人。見是能計見者，與眾生同。由此二故有所為機，則見滅善生。煩惱是對治者，如五停中具治三毒，正用小乘能治濁，故屬第三悉。亦準論意以第一義用對衍門。此四悉門通酬五濁障大不障小之問也。以四悉文所被多，故著料簡門首。從「若論因果」下，更以多門分別五濁。初是因果門也。二因謂煩惱及見，餘三是果義兼依正。次「一人」下人法門，人謂眾生，法即餘四，與生相對故皆成法，並是生家之所計。「四法」下法時門，應云四法一時，文闕略也。時即劫也，餘四屬法，若對時說生亦屬法。「二報障」下三障門。二報者，即眾生、命。「二煩惱」者，見亦通得名煩惱故。「業在其間」者，煩惱潤業、業能招報，故云其間。「眾生」下《中論》三假門。「相待可知」者，即劫、煩惱、見也。劫即長短相待，煩惱違順等相待，見即有無等相待。若通論者，各具三假，依正二報莫不皆從三假而成，今從分別且別說也，故別對之。「眾生」下《大論》三假施設門，眾生和合受眾生名，命等並是眾生計法。又有所計假名對眾生名，故云「名通兩處」，委釋具如《止觀》第五記。「煩惱」下凡聖門，煩惱在凡者，謂諸凡夫定有故耳。然見必在凡，煩惱通聖，如具縛聖者及羅漢向。言「三通」者，劫減有佛、劫增唯凡。又減則有佛、增通餘聖。又增與減各通有無，以大小乘不同故也。豈華藏淨滿待劫減耶？常在靈山此之謂也。眾生之名具通凡聖，命有凡聖報命不同。「命短」下長短門，一劫之中數數生故，故長短別，此乃約人及以欲天見佛處說，若論初禪即劫命等，二禪已去劫短命長，乃至無色準說可知。「三通長短」者，煩惱在凡故長、在聖故短，諸見在餘凡夫故長、在利根外道故短，亦可在餘凡夫故短、在鈍根外道故長，亦可在小故短一生斷故、在大故長留惑潤生入生死故。又見前盡為短、煩惱後盡為長。今分別濁入生死者，不名為濁，眾生準說。「劫但」下帶不帶門，命是不相應行法，須帶陰法論長短時，餘並屬法非不帶時，非親帶故但在於法。「劫通」下內外門，大劫害器故名為外，小劫害人故名為內；或可四濁聚時時通內外。「三小」下害不害門，物即外器，大劫起時人已上生，隨三不同生三禪處。「小劫」下五道三界門，準應別論，三五相參，故合明之。通色如前。言「命通」者，亦應云餘四通於三界五道，命通具如《俱舍》中明。五道壽別，人間五十年等，亦應云通於四生，四生各有長短故也。「劫是」下共別門。次「小劫」下通別門。「從八萬」下釋大小劫。

Next, in "treating the four siddhāntas with respect to the five defilements," when the defilements of the kalpa and lifespan are paired with the mundane [siddhānta]: the kalpa and lifespan are simply the environmental and primary rewards, which are the world itself. Sentient beings are the persons for whose sake [teaching is undertaken]. Views are what are capable of conceptualizing views, which are identical with sentient beings. Because of these two, there are capacities for whose sake [teachings are given]; then views are extinguished and good arises. Afflictions correspond to the therapeutic [siddhānta]: as in the five meditations for stopping the mind, where the three poisons are fully remedied, it directly employs the Hīnayāna as able to remedy the defilements, hence it belongs to the third siddhānta. Also, in accordance with the intent of the treatises, the supreme truth [siddhānta] is used to match the Mahāyāna teaching. This gate of the four siddhāntas collectively answers the question of how the five defilements obstruct the Mahāyāna without obstructing the Hīnayāna. Because the text of the four siddhāntas covers many cases, it is placed at the head of the analytical categories. From "If one treats them in terms of cause and effect" onward, it further distinguishes the five defilements through multiple approaches. The first is the gate of cause and effect: the two causes refer to afflictions and views; the remaining three are effects, which synthetically involve environmental and primary [rewards]. Next, from "One person" onward is the gate of person and dharma: "person" refers to sentient beings, while "dharma" refers to the remaining four; because they are paired with sentient beings, they all constitute dharmas, all being what are conceptualized by sentient beings. From "Four dharmas" onward is the gate of dharma and time; it should say "four dharmas and one time"—the text is abbreviated. "Time" refers to the kalpa, while the remaining four belong to dharma; if spoken of in contrast to time, sentient beings also belong to dharma. From "Two are reward hindrances" onward is the gate of the three hindrances: the two rewards are sentient beings and lifespan; "two afflictions" is said because views also broadly receive the name of afflictions; "karma is in between them" means that afflictions moisten karma, and karma is able to incur reward, hence it is said to be "in between." From "Sentient beings" onward is the gate of the three designations of the *Mūlamadhyamakakārikā*. "Mutual dependence can be known": this refers to the kalpa, afflictions, and views; the kalpa is mutual dependence of long and short, afflictions are mutual dependence of defiance and compliance, etc., and views are mutual dependence of existence and non-existence, etc. If treated comprehensively, each possesses the three designations; neither environmental nor primary reward is ever anything other than formed through the three designations; now, proceeding from analytical differentiation, they are temporarily explained separately, and therefore correlated separately. From "Sentient beings" onward is the gate of the three designations and establishments of the *Mahāprajñāpāramitopadeśa*: sentient beings are aggregated and receive the name "sentient being"; lifespan and the rest are all dharmas conceptualized by sentient beings. Furthermore, the designated names that are conceptualized correspond to the names of sentient beings, hence it says "the name pertains to both"; a detailed explanation is fully set out in the fifth fascicle of the *Notes on Cessation and Contemplation*. From "Afflictions" onward is the gate of ordinary beings and noble ones: that afflictions reside in ordinary beings means that they are definitely present in ordinary beings. However, views must reside in ordinary beings, while afflictions pertain to noble ones as well, such as noble ones bound [by defilements] and those on the path to becoming an arhat. As for "three pertain to both": in the decremental kalpa there are buddhas, while in the incremental kalpa there are only ordinary beings. Furthermore, in the decremental [kalpa] there are buddhas, while the incremental pertains to other noble ones. Moreover, both the incremental and decremental pertain to presence and absence, because the Mahāyāna and Hīnayāna differ. How could the pure and full Lotus Store Realm wait for a decremental kalpa? This is what is meant by "always dwelling on Vulture Peak." The name "sentient being" fully pertains to both ordinary beings and noble ones; lifespan has the difference between the rewarded lifespans of ordinary beings and noble ones. From "Lifespan is short" onward is the gate of long and short: because one is born repeatedly within a single kalpa, there is a distinction between long and short; this is explained with respect to humans and the desire heavens where the Buddha is seen; if discussed in terms of the first dhyāna, the kalpa and lifespan are equal; from the second dhyāna onward, the kalpa is short and the lifespan long, and up to the formless realm it may be known by analogy. "Three pertain to both long and short": afflictions are long because they reside in ordinary beings, and short because they reside in noble ones; views are long because they reside in ordinary commoners, and short because they reside in sharp-rooted non-Buddhists; they can also be short because they reside in ordinary commoners, and long because they reside in dull-rooted non-Buddhists; they can also be short in the Hīnayāna because they are severed in a single lifetime, and long in the Mahāyāna because [bodhisattvas] retain afflictions to moisten rebirth in order to enter birth and death. Furthermore, views being exhausted first is "short," while afflictions being exhausted later is "long." When now distinguishing defilements, those who enter birth and death are not termed "defiled"; sentient beings should be understood accordingly. From "The kalpa merely" onward is the gate of accompanying and not accompanying: lifespan is an unconditioned association-free conditioned factor (citta-viprayukta-saṃskāra), which must accompany the aggregate factors when discussing the duration of time; the rest all belong to dharmas, and are not without accompanying time, but because they do not directly accompany it, they reside solely in dharmas. From "The kalpa pertains" onward is the gate of internal and external: the great kalpa destroys the vessel world, hence it is called "external"; the small kalpa harms human beings, hence it is called "internal"; or it may be that when the four defilements gather, the time pertains to both internal and external. From "The three small" onward is the gate of harming and not harming: "things" means the external vessel; when the great kalpa arises, humans have already ascended and been reborn, taking rebirth in the three dhyāna realms according to their three different affinities. From "Small kalpa" onward is the gate of the five destinies and three realms: by rights they should be discussed separately, but because the three and the five interpenetrate, they are explained together. Its pervading the form realm is as before. Saying "lifespan pertains to both" also means that the other four pertain to the three realms and five destinies; lifespan's pervasion is fully explained in the *Abhidharmakośa*. The lifespans in the five destinies differ, such as fifty years in the human world, etc.; it should also be said that it pervades the four modes of birth, because each of the four modes of birth has long and short [lifespans]. From "The kalpa is" onward is the gate of shared and distinct. Next, from "Small kalpa" onward is the gate of general and particular. From "From eighty thousand" onward, it explains the great and small kalpas.