法華玄論 5.159

5.159

次論名。五濁者，若通而為言，凡是眾生有此五皆名為濁。所以然者，有眾生即眾生濁，有時即劫濁，有生死涅槃凡聖等見皆名見濁，有所得生心動念勞役觀心皆煩惱濁，未得法身慧命即是命濁。以有此五，皆不得一乘淨觀，障翳正道豈非濁耶？要須洗之，觀心乃淨。故《波若》云「眾生不生故波若生耳，若眾生生者則波若不生。」餘四亦爾。欲得一乘實觀生者，須了五無生也。

Next, discussing their names. As for the 'five defilements', generally speaking, wherever sentient beings possess these five, all are termed 'defilement'. Why is this? Where there are sentient beings, there is the sentient being defilement; where there is time, there is the kalpa defilement; possessing views of saṃsāra, nirvāṇa, ordinary beings, sages, and the like are all termed the view defilement; possessing apprehension that gives rise to mental movements and thoughts, wearying the contemplating mind, is the affliction defilement; not yet having attained the dharmakāya and the life of wisdom is the life defilement. Because one has these five, none attains the pure contemplation of the one vehicle; obscuring and veiling the correct path, how could they not be defilements? One must wash them away, and only then is the contemplating mind purified. Therefore the Prajñā[-sūtra] says: 'Because sentient beings are unproduced, prajñā is produced; if sentient beings are produced, prajñā is not produced.' The other four are also like this. If one wishes to produce the real contemplation of the one vehicle, one must understand that the five are unproduced.