俱舍論頌疏論本 12.26

12.26

釋曰：從此州人壽八萬歲漸減乃至壽極百年，於此中間諸佛出現。問：「何緣增位無佛出耶？」答：「有情樂增，難教厭故。」問：「何緣減百年無佛出耶？」答：「五濁極增，難可化故。言五濁者，一壽濁、二劫濁、三煩惱濁、四見濁、五有情濁。劫減將末，壽等鄙下如滓穢故，說名為濁，謂壽濁損命也。劫濁損資具，煩惱與見衰損善品也。由煩惱濁耽欲樂故，由其見濁自苦行故。或煩惱濁損在家善，或由見濁損出家善，若有情濁衰損自身身量色力，念智勤勇及無病故，多病損無病也。」

The commentary says: From the time when the lifespan of the humans of this continent is eighty thousand years, gradually decreasing down to a maximum lifespan of a hundred years, Buddhas appear within this interval. Question: "For what reason do no Buddhas appear during the phase of increase?" Answer: "Because sentient beings' pleasure increases, making it difficult to teach renunciation." Question: "For what reason do no Buddhas appear when lifespan decreases below a hundred years?" Answer: "Because the five turbidities intensely increase, making beings difficult to transform. The five turbidities are: first, the turbidity of lifespan; second, the turbidity of the kalpa; third, the turbidity of afflictions; fourth, the turbidity of views; fifth, the turbidity of sentient beings. When the kalpa of decrease approaches its end, lifespan and the rest become base and degraded like sediment and filth; therefore, they are called 'turbidities'. The turbidity of lifespan impairs life. The turbidity of the kalpa impairs material requisites. Afflictions and views impair wholesome qualities: through the turbidity of afflictions because beings indulge in sensual pleasure, and through the turbidity of views because they practice self-mortification. Alternatively, the turbidity of afflictions impairs the wholesomeness of householders, or the turbidity of views impairs the wholesomeness of renunciants. The turbidity of sentient beings impairs their own physical stature, color and strength, mindfulness, wisdom, energetic diligence, and freedom from illness, for abundant illness impairs freedom from illness."