阿彌陀經通贊疏 3.86

3.86

二、出體者，《地持論》云：謂今世人多皆短壽，極長百歲，是名命濁。此以本識名言種子，由業所引功能差別命根為體，善業力弱命根漸短，由殺生業之所感故。若諸眾生不識父母、不識沙門及宗族尊長，不修義理、不怖不畏今世後世惡業果報，不修惠施不作功德、不修齊法不持禁戒，是名有情濁。雖第八識名為有情，今說由近惡外緣故，五蘊假者作惡無善名有情濁，合以第八識及五為性。若此眾生增非法貪，或惠刀劍或施器仗，諍訟鬪亂諂曲妄語，攝受邪法及餘惡不善法，是名煩惱濁。除五見外，所餘一切煩惱隨煩惱皆煩惱濁體，此非法貪、惠刀劍等令行殺害，或慳好財但捨刀劍，因非法貪諍等竟起，乃至諸餘惡不善法通攝一切煩惱隨煩惱盡，由性數習逢惡境牽煩惱尤重。若於今世法壞法沒，像法漸起邪法轉生，是名見濁。此以五見而為體性，多近外道惡見數生。若飢饉劫起、疾病劫起、刀兵劫起，是名劫濁。此以色蘊四塵為體，或通五蘊，仍是不相應時為其體，依四五蘊而建立故，煩惱增多惡業尤重，便招惡果三災遂生。

Second, revealing the essential nature. The Bodhisattvabhūmi states: It means that people of this present world mostly have short lifespans, at most lasting one hundred years; this is termed the defilement of lifespan. This takes as its essential nature the distinctive functional capacity of the life-faculty drawn by karma from the name-and-concept seeds in the fundamental consciousness. Because the power of wholesome karma is weak, the life-faculty gradually shortens, induced by the karma of killing living beings. If sentient beings do not recognize their parents, do not recognize śramaṇas or their clan elders and superiors, do not cultivate righteousness and principle, do not dread or fear the retributions of evil karma in this life or future lives, do not cultivate generous giving or perform meritorious deeds, do not observe the purification practices and do not uphold the prohibitive precepts—this is termed the defilement of sentient beings. Although the eighth consciousness is designated 'sentient being', it is spoken of here because, due to proximity to evil external conditions, the nominal person made of the five aggregates commits evil without goodness; thus it is called the defilement of sentient beings, taking the eighth consciousness combined with the five aggregates as its nature. If these sentient beings increase unlawful greed, or bestow knives and swords, or give weapons, engage in litigations, brawls, and disturbances, are flattery-prone, crooked, and mendacious, adopt false dharmas and other bad, unwholesome dharmas—this is termed the defilement of afflictions. Excluding the five views, all remaining afflictions and secondary afflictions are the essential nature of the defilement of afflictions. This unlawful greed, bestowing knives and swords, and so on, causing killing to be carried out, or stingily hoarding fine wealth while giving only knives and swords, with disputes arising from unlawful greed, and extending to all other bad and unwholesome dharmas, comprehensively subsumes all afflictions and secondary afflictions completely; because of habitual practice by nature, when encountering evil objects, one is dragged along, and the afflictions become particularly heavy. If in this present world the True Dharma is ruined and the Dharma sinks, the Counterfeit Dharma gradually arises, and false doctrines are increasingly produced—this is termed the defilement of views. This takes the five views as its essential nature; by mostly associating with non-Buddhists, evil views frequently arise. If kalpas of famine arise, kalpas of epidemics arise, and kalpas of weaponry arise—this is termed the defilement of the kalpa. This takes the four sensory objects of the form aggregate as its essential nature, or generally includes the five aggregates; it still has the unassociated [conditioned factor of] time as its essential nature, because it is established on the basis of the four or five aggregates. As afflictions multiply and evil karma grows particularly heavy, evil results are incurred, and the three calamities consequently arise.