維摩經略疏垂裕記 7.42

7.42

Regarding "the five turbidities": Kumārajīva says: "In a major kalpa there are small kalpas with many evil occurrences; these are collectively termed the kalpa turbidity. When good people are gone and there are purely evil sentient beings, this is the sentient being turbidity. Afflictions other than wrong views, such as the three poisons when exceedingly heavy, which do not conform to principle and can obstruct the noble path, inevitably causing one to enter evil destinies—such fetters are the affliction turbidity. Excluding the four views, taking solely wrong view, slandering that there is no cause and effect, sin or merit, noble path or nirvāṇa—this is termed the view turbidity. Generally, when a declining kalpa decreases to one hundred twenty years or below, down to three years, all is called the life-span turbidity. When Śākyamuni appeared in the world, it was during a time when life span was one hundred twenty years." This relies on Kumārajīva's explanation. The Commentary on the Lotus Sūtra explains it fully. Regarding "in order to transform the brāhmaṇa": Jingxi says that this clarifies the intention of manifesting illness. In the Ruguang Jing (Sūtra of Milk Light), seven holy ones together transform the stingy brāhmaṇa: first, the mother cow; second, the calf; third, the milker; fourth, Ānanda; fifth, Jingming; sixth, the Tathāgata; and seventh, the voice in the air. This brāhmaṇa never gave throughout his life, and had iron netting around his house so that not even flying birds could pass. When Ānanda came to his gate, Jingming reproached him in order to manifest the Tathāgata's eternally abiding dharmakāya. As Ānanda was about to leave, encouraged by the voice in the air, this brāhmaṇa's mind of giving seemed to open up, yet he chose from the herd one that would not allow herself to be milked, telling him to milk her himself. Ānanda said, 'I am a great bhikṣu and should not touch milk.' The Buddha then transformed himself into a young brāhmaṇa who casually stood nearby; seeing him, the brāhmaṇa had him milk her. As soon as he touched the cow's body, she experienced immeasurable pleasure. Thereupon the mother cow spoke a verse: 'If you milk the two on the right, / You should leave the two on the left. / If you milk the two on the left, / You should leave the two on the right. / If you milk all to offer to the World-Honoured One, / The calf will have to be nourished.' Having heard this, the calf spoke another verse: 'I originally did not practice giving, / And have now come to the animal destiny. / Milk all to offer to the World-Honoured One; / I will feed on water and grass myself.' Thereupon the brāhmaṇa was astonished and filled with admiration: 'Even animals are like this; why should I be stingy?' Because of this, he generated the aspiration and gave up all his wealth in great charity; he then followed Ānanda to where the Tathāgata was. The Buddha expounded the Dharma for him and conferred a prediction that he would become a buddha named Milk Light (Ruguang). This encouragement by the voice in the air was replete with both the provisional and the real; thus a single comfort benefited two people. Regarding "there is no need for shame and remorse": those with faculties for the great will naturally know it as great; if those of lesser faculties hear of it, what harm is there in illness? They originally knew it was a body born of parents in a palace; since the cause is not permanent, how could the fruit differ? Furthermore, the real practitioners in this assembly did not yet know it; since it was grounded in transforming the stingy together, what shame could there be?