[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721) › 3.340 # 法華義疏 3.340 法華義疏 3.340 - **Language:** Classical Chinese ### [3.340](https://indike.org/pramana/in.bauddha.taisho.1721.3.340) 「劫濁亂時」者，釋五濁義而起三乘教。五濁之中偏言劫濁亂時者，以近三小劫時眾生煩惱並皆增盛，故言劫濁亂時眾生垢重。慳貪嫉妬者，出垢重事也。貪是三毒中一毒，慳嫉是十纏中二纏，所以別舉此三者，凡有二義：一者、此三既重但在欲界，故偏說重也。二者、慳貪是貧窮業，嫉妬是下賤因，貧窮業中惜自物故慳，引取他物故為貪；下賤業中忌他外財為嫉，忌他內正報為妬。貧窮下賤之因，尚不得人天乘，何況佛乘？以佛乘是富貴乘故也。於五乘中最上故為貴，具足萬德故為富，故下文云「豪貴如是有大勢力」，大富長者即是如來。「成就諸不善根」者，上別明一使兩纏，即是在家眾生，謂煩惱濁，即〈譬喻品〉云毒蟲也。今總明二不善根及諸纏垢，即出家外道，謂見濁，〈譬喻品〉中惡鬼也。「故諸佛於一佛乘分別說三」者，上明五濁增盛不堪受一，故今明方便說三也。 > Regarding 'at the time of the chaos of the kalpa turbidity': this explains the meaning of the five turbidities and gives rise to the teaching of the triyāna. Among the five turbidities, mentioning specifically the chaos of the kalpa turbidity is because, as the three small kalpas approach, the defilements of sentient beings all flare up and increase; therefore it says that 'at the time of the chaos of the kalpa turbidity, the defilements of sentient beings are heavy'. 'Greed, stinginess, and jealousy' brings out the specifics of heavy defilements. Greed is one of the three poisons; stinginess and jealousy are two among the ten entanglements. Singling out these three carries two meanings: First, since these three are heavy, they belong exclusively to the desire realm; hence they are specifically spoken of as heavy. Second, stinginess and greed are the karma of poverty, while jealousy and envy are the causes of baseness. Within the karma of poverty, grudging one's own possessions is stinginess, and drawing toward oneself the possessions of others is greed; within the karma of baseness, begrudging another's external wealth is jealousy, and begrudging another's internal primary retribution is envy. As the causes of poverty and baseness do not even yield the human or heavenly vehicles, how much less the Buddha vehicle? For the Buddha vehicle is the vehicle of wealth and nobility. Being supreme among the five vehicles, it is noble; being fully endowed with the myriad virtues, it is wealthy. Thus the text below says: 'So noble and with great authority'—the wealthy elder is none other than the Tathāgata. 'Forming all unwholesome roots': the above specifically explained one underlying affliction and two entanglements, which pertains to lay sentient beings, meaning the defilement turbidity—namely the poisonous insects in the 'Parable Chapter'. Here it generally explains the two unwholesome roots and the various entanglements and defilements, which pertains to ordained non-Buddhists, meaning the view turbidity—namely the evil demons in the 'Parable Chapter'. 'Therefore the Buddhas, with respect to the one Buddha vehicle, discriminately preach the three': the above explained that the five turbidities flare up so that beings cannot receive the one \[vehicle\]; thus it now explains that they expediently preach the three. > — English (machine translation) (machine translation) - [Previous: 3.339](https://indike.org/pramana/in.bauddha.taisho.1721.3.339) - [Next: 3.341](https://indike.org/pramana/in.bauddha.taisho.1721.3.341) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1721.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.3.340) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.3.340](https://indike.org/pramana/in.bauddha.taisho.1721.3.340) · Pramāṇa