俱舍論記 12.43

12.43

「五濁極增至及無病故」者，答。義便明五濁。壽濁，以命為體。言劫濁者，劫謂時，時無別體，約法以明，以五蘊為體。又解：若泛出劫體，以五蘊為體。此中劫濁以色為體，故論云「資具衰損」。煩惱濁，以五鈍惑為體。見濁，以五見為體。有情濁者，有情離法無有別性，以五蘊為體。又解：以惡業為體。劫減將末，壽等鄙下，如滓穢故，說名為濁。由前壽濁起故，壽命極被衰損，乃至十歲。由前劫濁起故，衣食等資具極被衰損，以此故知劫濁以色為體。由次煩惱濁、見濁起故，善品衰損。以煩惱濁耽欲樂故，起貪損善。以見濁自苦行故，起戒取損善。或煩惱濁損在家善，見濁損出家善。由後有情濁起，衰損自身，身量短小，色白令黑，力強令劣，正念正智令邪念邪智，勤勇令懈怠，無病令有病。以此故知有情濁以五蘊為體。問：如《婆沙》一百一十三云「有情衰損者，謂劫初時此贍部洲廣博嚴淨，多諸淳善福德有情，城邑次比人民充滿，至劫末時唯餘萬人。」准彼《婆沙》損諸有情令其漸少，何故此論說損自身？解云：《婆沙》據損多令少，此論據損自身。以實而言皆通兩種，俱有情故。

"The five defilements extremely increase [...] and freedom from disease" is the answer. As an opportune point of doctrine, this clarifies the five defilements (kaṣāya). The lifespan defilement takes life-vitality (jīvitendriya) as its entity. As for the kalpa defilement: a kalpa refers to time; time has no separate entity, but is clarified in reference to conditioned phenomena, taking the five skandhas as its entity. Another explanation is: if one generally sets forth the entity of a kalpa, it takes the five skandhas as its entity. Here, the kalpa defilement takes matter (rūpa) as its entity; hence the treatise says "decline of necessities". The defilement of afflictions takes the five dull defilements as its entity. The defilement of views takes the five views as its entity. As for the defilement of sentient beings: sentient beings have no separate nature apart from phenomena, taking the five skandhas as their entity. Another explanation is: it takes bad karma as its entity. When the decrease of the kalpa approaches its end, lifespan and so forth become degraded and base, like dregs and impurities; therefore they are called "defilements". Due to the arising of the preceding lifespan defilement, lifespan is extremely depleted and reduced, down to ten years. Due to the arising of the preceding kalpa defilement, necessities such as clothing and food are extremely depleted and reduced; from this, one knows that the kalpa defilement takes matter as its entity. Due to the arising of the subsequent defilements of afflictions and views, wholesome dharmas decline: because through the defilement of afflictions one indulges in sensual pleasures, one generates greed which damages the wholesome; because through the defilement of views one undergoes self-mortification, one generates clinging to precepts and vows which damages the wholesome. Alternatively, the defilement of afflictions damages the wholesome dharmas of householders, while the defilement of views damages the wholesome dharmas of renunciants. Due to the arising of the subsequent defilement of sentient beings, one's own person is damaged and depleted: bodily stature becomes short and small, white complexion turns black, strength shifts from strong to weak, correct mindfulness and correct awareness turn into wrong mindfulness and wrong awareness, diligence shifts to indolence, and freedom from disease shifts to having disease. From this, one knows that the defilement of sentient beings takes the five skandhas as its entity. Question: Fascicle 113 of the Vibhāṣā says: "The decline of sentient beings means that at the beginning of the kalpa this Jambudvīpa was vast, magnificent, and pure, with many pure, good, and virtuous sentient beings, where cities and hamlets were contiguous and filled with people, but by the end of the kalpa only ten thousand people remain." According to that Vibhāṣā, it depletes sentient beings by making them gradually fewer; why does this treatise speak of damaging one's own person? The explanation is: the Vibhāṣā speaks in terms of reducing many to few; this treatise speaks in terms of damaging one's own person. In truth, both are encompassed, as both concern sentient beings.