阿彌陀經疏 1.245

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經曰：「而作是言，釋迦牟尼佛能為甚難希有之事，能於娑婆國土五濁惡世劫濁、見濁、煩惱濁、眾生濁、命濁中」，次釋第二訝能堪處也。《自誓三昧經》云：釋迦者此云能仁。《十二因緣論》曰：牟尼者名為寂滅，亦名無分別。《過去因果經》云：謂身口意滿足。即能證寂滅涅槃，能證無分別智，能令身口意功德滿足，故言釋迦牟尼。能為甚難希有之事者，訝佛堪忍五濁惡中。娑婆世界者，今翻雜惡，《自誓三昧經》云：名忍世界。真諦云：忍是世界梵王之名，由能忍他勝事不生妬忌，故更從主立名為忍界。又《悲華經》云：此界眾生忍受三毒及諸煩惱，是名忍土。五濁惡世者，五者是數，濁者是滓。《十地論》云：有無明雜智，名之為濁。濁是最下滓穢，譬如酒水蘇油等，淳清在上滓濁在下。若眾生劫初生時，人能長壽衣食精好，煩惱輕微諸見薄劣，身色端正孝順慈敬，無五滓穢，名之為清。劫將欲末，時惡壽短煩惱厚重，諸見深固反逆不慈，有茲五滓，名之為濁。今此濁義廣如別章，此略釋名。一、劫濁者，劫謂時也。《菩薩善戒經》云：由眾生內有惡故，外有三惡時，謂飢饉、疾疫、刀兵，此三劫起時名之為劫濁。飢經七年，病經七月，刀經七日，時雖長短不等，但眾生死者一種，逢一一劫死者過半。若今眾生施僧一摶食者不逢飢饉劫，施僧一丸藥及與貧病者不逢疾病劫，行不殺戒起慈悲心不逢刀兵劫。而此三劫，先飢後刀中間有病，然非相繼而有，但次第有，謂一樚櫨劫下時有飢饉劫，次樚櫨劫下時有疾病，後樚櫨劫下時有刀兵也。此三災劫起時，必其人壽十歲之時，故言劫濁。二見濁者，見謂五見，邪智推求、邪心作解故名之為見濁。《善戒經》云：如今眾生非法見法、法見非法，非法說法、法說非法，以不正見妄生分別，破壞正法、增長邪法，令他修習故名見濁。三煩惱濁者，謂三毒在心，能令心生煩惱造諸惡業。即《善戒經》云：令諸眾生因煩惱故造諸惡業及畜惡具，謂刀兵仗等損害眾生，俱名煩惱濁。四眾生濁者，攬假名色而生，名色非一，即多法假和合成說名眾生。而諸眾生忘恩背義傲慢欺誑，不修三學及十善業，多造十惡五逆。即《善戒經》云：令諸眾生不能孝養、不敬師長、不造善業名眾生濁。五命濁者，謂報得非色非心一期命根名為命濁。若修善業，所得命根長遠或八萬歲；由諸眾生多行殺盜損命，緣業不滿百年。即《文殊問經》云：人命漸減短下，至十歲即老即無，名為命濁。故名五濁。所言中者，謂釋迦出五濁之內。

The sūtra says: '...and speak these words: "Śākyamuni Buddha can accomplish extremely difficult and rare deeds, being able, within the Sahā world, this evil world of the five turbidities—the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of lifespan..."' Next, this is the second part of the commentary, marveling at the realm he can endure. The Zishi Sanmei Jing says: 'Śākya' is translated here as 'capable of benevolence' (nengren). The Commentary on the Twelve Causes and Conditions says: 'Muni' means quiescence (śānta), and also means non-conceptual. The Sūtra of Past Causes and Effects says: it means the fulfillment of body, speech, and mind. That is, being able to realize quiescent nirvāṇa, being able to realize non-conceptual cognition, and being able to fulfill the merits of body, speech, and mind, he is called Śākyamuni. 'Can accomplish extremely difficult and rare deeds' expresses marvel at the Buddha's ability to endure within the evils of the five turbidities. The 'Sahā world' is currently translated as 'mixed evils'. The Zishi Sanmei Jing says: It is called the 'World of Endurance' (ren shijie). Paramārtha said: Endurance (ren) is the name of the Brahmā king of this world; because he can endure others' superior deeds without giving rise to jealousy, it is additionally named the 'Endurance Realm' after its lord. Furthermore, the Karuṇāpuṇḍarīka Sūtra says: The sentient beings of this realm endure the three poisons and all afflictions; hence it is called the 'Endurance Land'. 'Evil world of the five turbidities': five is the count; turbidity (zhuo) means sediment. The Daśabhūmika-śāstra says: When there is ignorance intermixed with intellect, it is called turbidity. Turbidity is the lowest sediment and dregs. For example, in alcoholic liquor, water, ghee, or oil, the pure essence is on top, and the dregs and turbidity are below. When sentient beings are born at the beginning of a kalpa, people can live long lives, their clothing and food are fine and good, their afflictions are slight and subtle, their views are weak and inferior, their physical appearance is upright, and they are filial, obedient, compassionate, and respectful; having no five dregs, it is called 'pure'. When the kalpa nears its end, the times are evil and lifespans short, afflictions are dense and heavy, views are deeply entrenched, and people are rebellious and devoid of compassion; having these five dregs, it is called 'turbid'. The meaning of these turbidities is explained at length elsewhere; here their names are briefly explained. First, the turbidity of the kalpa: 'kalpa' means time. The Bodhisattva-bhadraśīla Sūtra says: Because sentient beings have evil internally, externally there are three evil periods, namely famine, epidemics, and warfare. When these three kalpas arise, it is called the turbidity of the kalpa. Famine lasts seven years, illness lasts seven months, and warfare lasts seven days; although the times are unequal in length, the deaths of sentient beings are of one kind: when each kalpa is encountered, more than half of them die. If sentient beings now give a single morsel of food to the Sangha, they will not encounter the kalpa of famine; if they give a single pill of medicine to the Sangha and to the poor and sick, they will not encounter the kalpa of illness; if they practice the precept against killing and give rise to a compassionate mind, they will not encounter the kalpa of warfare. Among these three kalpas, famine comes first and warfare comes last, with illness in between; however, they do not occur continuously, but arise successively. That is, when one windlass-kalpa decreases, there is a kalpa of famine; when the next windlass-kalpa decreases, there is illness; and when the following windlass-kalpa decreases, there is warfare. When these three kalpas of calamity arise, human lifespan must be at ten years; hence it is called the turbidity of the kalpa. Second, the turbidity of views: 'views' refers to the five views; seeking with erroneous cognition and explaining with erroneous mind, it is therefore called the turbidity of views. The Bhadraśīla Sūtra says: Sentient beings nowadays see non-Dharma as Dharma, see Dharma as non-Dharma, preach non-Dharma as Dharma, and preach Dharma as non-Dharma; with improper views, they falsely produce discriminations, destroying the true Dharma and increasing erroneous dharmas, causing others to practice them; hence it is called the turbidity of views. Third, the turbidity of afflictions: this means that the three poisons are in the mind, capable of causing the mind to produce afflictions and create evil karmas. As the Bhadraśīla Sūtra says: Causing sentient beings, on account of afflictions, to create evil karmas and keep evil implements, namely weapons and arms to harm sentient beings—all are called the turbidity of afflictions. Fourth, the turbidity of sentient beings: being born by gathering together conventional name and form (nāmarūpa); name and form are not singular, but are a provisional combination of many dharmas, which is called 'sentient beings'. Yet sentient beings forget kindness and turn their backs on righteousness, are arrogant and deceitful, do not cultivate the three trainings and the ten virtuous actions, and mostly commit the ten unvirtuous actions and the five heinous crimes. As the Bhadraśīla Sūtra says: Causing sentient beings to be unable to be filial, disrespectful to teachers and elders, and not to perform good actions is called the turbidity of sentient beings. Fifth, the turbidity of lifespan: this refers to the one-period life-faculty, which is retribution that is neither form nor mind, called the turbidity of lifespan. If one cultivates good karma, the life-faculty obtained is long-lasting, even up to eighty thousand years; because sentient beings mostly practice killing and stealing, destroying life, due to this karma it does not reach one hundred years. As the Mañjuśrīparipṛcchā Sūtra says: Human lifespan gradually decreases until, reaching ten years, they grow old and die; this is called the turbidity of lifespan. Hence they are called the five turbidities. What is meant by 'within' is that Śākyamuni appeared within the five turbidities.