瑜伽師地論略纂 12.4

12.4

論解五濁中，法師云：言體，壽濁，大乘以阿賴耶識連持不死，假立命根，即以此命根為壽濁體。　二、有情濁，謂下解中云不識父母、沙門若婆羅門，以不信為性；不識家長等，以憍、慢為體；不畏今後世罪，以無明為體；不修善等，以懈怠為體。即以五法為有情濁體，謂不信、慢、憍、無明、懈怠也。若同時五蘊者，通五蘊為體。　三、煩惱濁，謂除見及前五，餘煩惱為此濁體。　見濁，謂五見，看下文意，實取內道妄見為體，即不正知也。　劫濁，謂飢饉、疫病，以觸中二數為體；刀兵，以四魔或五蘊為劫體。　三界分別，唯欲界，唯南閻浮。其飢饉等三，從三十、二十、十歲次第起也。若五濁能治道者。

In the treatise's explanation of the five defilements, the Dharma Master says: Regarding the substance, [as for] the defilement of life span, the Mahāyāna provisionally establishes the vital faculty based on the continuous sustaining non-death of the ālaya-vijñāna, and it is precisely this vital faculty that constitutes the substance of the defilement of life span. Second, regarding the defilement of sentient beings, the lower explanation says that failing to recognize parents, śramaṇas, or brāhmaṇas takes lack of faith as its nature; failing to recognize the heads of households and elders takes arrogance and conceit as its substance; lacking fear of the sins of this and future lives takes ignorance as its substance; and failing to cultivate wholesome [deeds] and the like takes indolence as its substance. Thus, five dharmas constitute the substance of the defilement of sentient beings—namely, lack of faith, conceit, arrogance, ignorance, and indolence. If [taken as] the simultaneous five aggregates, the five aggregates collectively constitute the substance. Third, regarding the defilement of affliction, excluding [wrong] views and the previous five, the remaining afflictions constitute the substance of this defilement. As for the defilement of view, this refers to the five views; examining the meaning of the lower text, it truly takes the false views within the inner teachings as its substance, which is incorrect knowledge. Regarding the defilement of the kalpa, it refers to famine and pestilence, which take two factors of touch as their substance; weapons [and warfare] take the four māras or the five aggregates as the substance of the kalpa. Distinguishing among the three realms, it is exclusively in the desire realm, and exclusively in Jambudvīpa. The three [calamities] of famine and the rest arise successively starting from [the human life span of] thirty, twenty, and ten years. As for the path that can remedy the five defilements: