[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) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 4.64 # 妙法蓮華經玄贊 4.64 妙法蓮華經玄贊 4.64 - **Language:** Classical Chinese ### [4.64](https://indike.org/pramana/in.bauddha.taisho.1723.4.64) 贊曰：下釋五濁佛出所由，牒指前標所說五濁，故言如是。「劫濁亂時」者，牒前劫濁，飢饉、疫病、刀兵起時，「眾生垢重」牒眾生濁。垢謂六垢，污染身心點染不淨名之為垢，增強難破名之為重，一害、二恨、三惱、四諂、五誑、六憍，於有情所樂為損惱名害。由忿為先結怨不捨名恨。已追往惡觸現違緣心便佷戾，多發囂暴凶鄙麁言䖧螫名惱。此三以瞋為體。為網\[曰/月\]他或藏已失，或取他意，矯設異儀險曲名諂。為獲利譽矯現有德詭詐名誑，謂矯誑者心懷異謀多現不實邪命事故。此二貪、癡二法為體。於自盛事深生染著醉傲名憍，以貪為體。由諸眾生六垢重故，不識沙門、不修善法故眾生濁。慳貪嫉妬即煩惱濁。耽著已得財法不能惠捨，秘吝名慳。於諸未得有及有具，希欲名貪。慳雖即貪，已得未得染希別故，分成二門。「嫉」音秦悉、秦血、辭栗三反，或作「愱」「𧪠」毒害也。殉自名利、不耐他榮、妬忌憂慼，名為嫉妬。嫉雖即妬，緣他正法名體稱嫉，緣他榮樂名利稱妬。《說文》、《玉篇》云「害賢曰嫉，害色曰妬。」「成就諸不善根」者，不善根有三：謂貪、瞋、癡。由具二義立不善根，一是根本煩惱能生他故，簡諸隨惑不得立之。二遍六識有過失深廣，餘慢見疑非不善根唯意有故。由具此二義唯三名不善根。根者出生義，生惡緣故，亦即煩惱濁。唯說三濁不說見命濁者，劫濁攝命，由飢、兵、疾命多短故；煩惱濁攝見，及舉不善根煩惱之本攝一切煩惱故。由於彼時人天減少、惡道增多，眾生難可卒以大乘而可教化故，以智方便於一佛乘分別說為三令漸入道，故下經云「但讚佛乘眾生沒苦不能信受」，故方便說。 > The Eulogy says: Below, he explains the reasons for a buddha's appearance in the five turbidities, restating and pointing back to the previously mentioned five turbidities; hence he says "so it is." "At the time of the confusion of the turbidity of the kalpa" restates the previously mentioned turbidity of the kalpa, when famine, pestilence, and warfare arise. "The defilements of sentient beings are heavy" restates the turbidity of sentient beings. "Defilements" refers to the six defilements: that which taints body and mind and stains them with impurity is called a defilement, and that which grows strong and difficult to break is called heavy. They are: (1) malice, (2) resentment, (3) affliction, (4) dissimulation, (5) deceit, and (6) pride. Taking pleasure in harming and afflicting sentient beings is called malice. Harboring enmity without letting go, preceded by anger, is called resentment. Having remembered past wrongs and encountering present contrary conditions, the mind becomes stubborn and perverse, frequently emitting turbulent, fierce, crude, and harsh words that sting and bite, which is called affliction. These three have anger as their essence. In order to ensnare others, conceal one's own faults, or pander to the intentions of others, putting on an artificial demeanor that is devious and crooked is called dissimulation. In order to gain profit and fame, pretending to possess virtues through deceit is called deceit; that is, the deceiver harbors covert schemes and frequently manifests false matters of wrong livelihood. These two have greed and ignorance as their essence. Deeply generating attachment to one's own prosperity, intoxicated and haughty, is called pride, which has greed as its essence. Because sentient beings' six defilements are heavy, they do not recognize śramaṇas and do not cultivate wholesome qualities; hence it is the turbidity of sentient beings. Parsimony, greed, and envy are the turbidity of afflictions. Clinging to wealth and Dharma already obtained and being unable to give them away, being secretive and stingy, is called parsimony. Harboring craving and desire for existence and the requisites of existence not yet obtained is called greed. Although parsimony is identical to greed, because the attachment and craving toward what has been obtained and what has not been obtained are distinct, they are divided into two aspects. Jí ("envy") is pronounced with the three fanqie spellings qín-xī, qín-xuè, or cí-lì; it is also written as 愱 or 𧪠, meaning malicious harm. Sacrificing oneself for fame and profit, being unable to bear another's glory, and being jealous and distressed is called envy. Although ji is identical to dù ("jealousy"), directing it toward another's correct Dharma, reputation, and substance is called ji, while directing it toward another's glory, pleasure, fame, and profit is called dù. The Shuowen and the Yupian say: "Harming the worthy is called ji; harming the beautiful is called dù." "Accomplishing all unwholesome roots": there are three unwholesome roots, namely greed, anger, and ignorance. Due to possessing two characteristics, they are established as unwholesome roots: first, they are fundamental afflictions capable of generating others, which excludes the secondary afflictions so that they cannot be established \[as roots\]; second, they pervade the six consciousnesses and their faults are deep and vast, whereas the remaining \[afflictions\]—arrogance, views, and doubt—are not unwholesome roots because they exist only in the mental consciousness. Possessing these two characteristics, only these three are called unwholesome roots. "Root" has the meaning of bringing forth, because it produces evil conditions; it also constitutes the turbidity of afflictions. The reason he mentions only three turbidities and does not mention the turbidities of views and lifespan is that the turbidity of the kalpa subsumes lifespan, because through famine, warfare, and pestilence life is mostly short; and the turbidity of afflictions subsumes views, and mentioning the unwholesome roots, which are the root of afflictions, subsumes all afflictions. Because at that time humans and devas decrease and the evil destinies increase, and sentient beings cannot suddenly be transformed by the Mahāyāna, by expedient means born of wisdom, within the single buddha vehicle, he discriminately expounds it as three to enable them gradually to enter the path. Thus a later passage in the sūtra states: "If I only praised the Buddha vehicle, sentient beings, submerged in suffering, would be unable to believe and accept it"; hence he speaks expedients. > — English (machine translation) (machine translation) - [Previous: 4.63](https://indike.org/pramana/in.bauddha.taisho.1723.4.63) - [Next: 4.65](https://indike.org/pramana/in.bauddha.taisho.1723.4.65) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1723.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.4.64) — English, machine translation ## Linked texts (1) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.6.199) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.4.64](https://indike.org/pramana/in.bauddha.taisho.1723.4.64) · Pramāṇa