法華義疏 3.305

3.305

《法華論》云「正為釋疑。疑云：諸佛於何時中說三乘是方便？為斷彼疑，諸佛出五濁惡世，謂劫濁等，故初明劫濁也」。又劫濁通，於劫濁中分五濁耳。若以法辨時，應言濁劫；今以時目法，故云劫濁耳。次、「煩惱濁」者，成前劫濁及眾生濁也。次眾生濁，後明見濁者，眾生必起煩惱、不必起見，欲明前是在家起愛眾生、今是出家起見外道，故明見濁。故下偈中皆先明愛後辨見。具起愛見者，去三小劫近，是短命眾生，故後辨命濁。經列此五，則次第也。煩惱與見正是濁體，此二成眾生，故名眾生濁。故經云「心垢故眾生垢」也。

The Fahua lun states: 'It is precisely to resolve doubts. The doubt was: In what time do the buddhas preach that the three vehicles are upāya? To sever that doubt, [it says that] the buddhas appear in an evil world of five turbidities, namely kalpa turbidity and so on; hence kalpa turbidity is explained first.' Furthermore, kalpa turbidity is general, and within kalpa turbidity the five turbidities are simply differentiated. If distinguishing the time by means of dharmas, one should say 'turbid kalpa'; now, designating the dharmas by means of time, it is simply called 'kalpa turbidity.' Next, 'affliction turbidity' completes the preceding kalpa turbidity as well as sentient being turbidity. Next is sentient being turbidity, and view turbidity is explained afterwards, because sentient beings necessarily give rise to afflictions, but do not necessarily give rise to views. Wishing to show that the former are householders who give rise to craving while the latter are renunciants and non-Buddhists who give rise to views, view turbidity is therefore explained. Hence in the verses below, craving is always explained first, and views are distinguished afterwards. Those who fully give rise to craving and views are close to the three minor kalpas and are short-lived sentient beings; therefore lifespan turbidity is distinguished afterwards. When the sūtra lists these five, it is sequential. Affliction and view are precisely the substance of turbidity; these two consummate sentient beings, hence it is called sentient being turbidity. Therefore a sūtra states: 'Because the mind is defiled, sentient beings are defiled.'