English
English version: Fourth is to encourage rebirth [in the Pure Land]. If you believe my words, vow to be reborn in that land. Next is the fifth section, describing the four rare qualities praised by other Buddhas regarding Amitabha (Amitabha): 1. Mutual praise; 2. Amazement at being able to endure; 3. Wonder at attaining supreme fruition; 4. Praise for transmitting secret methods. The sutra says: 'Sariputra (Sariputra)! Just as I now praise the inconceivable merits of all the Buddhas, those Buddhas also speak of my inconceivable merits,' this explains the first point, mutual praise. I praise the Buddhas of the six directions for being able to provide true testimony for sentient beings, so that sentient beings no longer have doubts in their minds. Furthermore, because of the great compassion and guidance of Amitabha (Amitabha) Tathagata (Tathagata), I especially praise him, and those Buddhas in turn praise me. The sutra says: 'And say this, Sakyamuni Buddha (Sakyamuni Buddha, the capable and silent one) is able to do very difficult and rare things, able to be in the Saha (Saha) land, the evil world of the five turbidities, which are the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of life,' this explains the second point, amazement at being able to endure. The *Self-Vow Samadhi Sutra* says: Sakya (Sakya) means capable and benevolent. The *Sutra of Twelve Causes and Conditions* says: Muni (Muni) means tranquility and extinction, also called non-discrimination. The *Sutra of Past Causes and Effects* says: It refers to the perfection of body, speech, and mind. That is, being able to attain tranquil extinction Nirvana (Nirvana), being able to attain non-discriminating wisdom, being able to perfect the merits of body, speech, and mind, therefore it is called Sakyamuni. Being able to do very difficult and rare things is amazement at the Buddha being able to endure the evil world of the five turbidities. The Saha world (Saha world) is now translated as mixed evil, the *Self-Vow Samadhi Sutra* says: It is called the world of endurance. Paramārtha (Paramārtha) says: Endurance is the name of the Brahma (Brahma) king of the world, because he is able to endure others surpassing him without giving rise to jealousy, so the world is named after the lord as the world of endurance. Furthermore, the *Karunapundarika Sutra* says: The sentient beings of this world endure the three poisons and various afflictions, therefore it is called the land of endurance. The evil world of the five turbidities, five is a number, turbidity is filth. The *Ten Bhumi Sutra* says: Having ignorance mixed with wisdom is called turbidity. Turbidity is the lowest filth, like wine, water, ghee, etc., the pure is on top, the turbid is below. If sentient beings are born at the beginning of the kalpa, people are able to live long lives, clothing and food are good, and afflictions are slight. --------------------------------------------------------------------------------
Chinese
见薄劣，身色端正孝顺慈敬，无五滓秽，名之为清。劫将欲末，时恶寿短烦恼厚重，诸见深固反逆不慈，有兹五滓，名之为浊。今此浊义广如别章，此略释名。一、劫浊者，劫谓时也。《菩萨善戒经》云：由众生内有恶故，外有三恶时，谓饥馑、疾疫、刀兵，此三劫起时名之为劫浊。饥经七年，病经七月，刀经七日，时虽长短不等，但众生死者一种，逢一一劫死者过半。若今众生施僧一抟食者不逢饥馑劫，施僧一丸药及与贫病者不逢疾病劫，行不杀戒起慈悲心不逢刀兵劫。而此三劫，先饥后刀中间有病，然非相继而有，但次第有，谓一樚栌劫下时有饥馑劫，次樚栌劫下时有疾病，后樚栌劫下时有刀兵也。此三灾劫起时，必其人寿十岁之时，故言劫浊。二见浊者，见谓五见，邪智推求、邪心作解故名之为见浊。《善戒经》云：如今众生非法见法、法见非法，非法说法、法说非法，以不正见妄生分别，破坏正法、增长邪法，令他修习故名见浊。三烦恼浊者，谓三毒在心，能令心生烦恼造诸恶业。即《善戒经》云：令诸众生因烦恼故造诸恶业及畜恶具，谓刀兵仗等损害众生，俱名烦恼浊。四众生浊者，揽假名色而生，名色非一，即多法假和合成说名众生。而诸众生忘恩背义傲慢欺诳，不修三学及十善业，多造十恶五逆。即《 现代汉语译本 见到卑劣的人，他们的身形相貌端正，孝顺，慈爱恭敬，没有五种污秽，这叫做‘清’。劫难将要到来的时候，时代邪恶，寿命短促，烦恼深重，各种邪见根深蒂固，忤逆不孝，没有慈悲之心，具有这五种污秽，这叫做‘浊’。现在关于‘浊’的意义，详细的在其他章节中有说明，这里只是简略地解释名称。 一、劫浊：劫，指的是时代。《菩萨善戒经》中说：由于众生内心有恶念，外在有三种恶劣的时代，即饥荒、瘟疫、刀兵。这三种劫难发生的时候，就叫做劫浊。饥荒持续七年，瘟疫持续七个月，刀兵持续七天，时间虽然长短不一，但是众生的死亡方式却是一样的，每一次劫难中死亡的人数都超过一半。如果现在的众生布施给僧人一团食物，就不会遭遇饥荒劫；布施给僧人一丸药或者给贫穷生病的人，就不会遭遇疾病劫；奉行不杀生戒，生起慈悲心，就不会遭遇刀兵劫。而这三种劫难，先是饥荒，然后是刀兵，中间有瘟疫，但不是相继发生，而是依次发生，即一个樚栌劫（Lúlú jié）衰败的时候有饥荒劫，下一个樚栌劫衰败的时候有疾病，再下一个樚栌劫衰败的时候有刀兵。这三种灾劫发生的时候，必定是人的寿命只有十岁的时候，所以说劫浊。 二、见浊：见，指的是五种邪见，用邪恶的智慧去推求，用邪恶的心去理解，所以叫做见浊。《善戒经》中说：现在的众生，把不是佛法的当成佛法，把佛法当成不是佛法，把不是佛法的说成是佛法，把佛法说成不是佛法，用不正当的见解妄加分别，破坏正法，增长邪法，让别人也去修习，所以叫做见浊。 三、烦恼浊：指的是贪嗔痴三毒在心中，能够使内心产生烦恼，造作各种恶业。也就是《善戒经》中说的：使众生因为烦恼的缘故，造作各种恶业，以及畜养凶器，比如刀枪等，用来损害众生，都叫做烦恼浊。 四、众生浊：众生是聚合虚假的色、受、想、行、识五蕴而产生的，名和色不是单一的，而是多种法假和合而成，所以叫做众生。而这些众生忘恩负义，傲慢欺骗，不修习戒定慧三学以及十善业，多造作十恶业和五逆罪。也就是《
English
English version Seeing inferior beings, whose bodies and appearances are upright, who are filial and respectful, kind and reverent, without the five defilements, this is called 'pure'. When a kalpa (jié, eon) is about to end, the times are evil, lifespans are short, afflictions are heavy, various views are deeply entrenched, rebellious and unkind, possessing these five defilements, this is called 'turbid'. Now, the meaning of 'turbid' is explained in detail in other chapters; here, only the names are briefly explained. 1. Kalpa Turbidity (Jié Zhuó): Kalpa refers to time. The *Bodhisattva Good Precepts Sutra* says: 'Because beings have evil within, there are three evil times without, namely famine, pestilence, and war. When these three calamities arise, it is called Kalpa Turbidity.' Famine lasts for seven years, pestilence for seven months, and war for seven days. Although the times are of different lengths, the way beings die is the same; in each calamity, more than half of the beings die. If beings now offer a handful of food to monks, they will not encounter the famine kalpa; if they offer a pill of medicine to monks or give to the poor and sick, they will not encounter the disease kalpa; if they practice the precept of non-killing and generate compassion, they will not encounter the war kalpa. These three calamities occur in the order of famine, then war, with pestilence in between, but they do not occur consecutively, but sequentially. That is, when one Lūlú kalpa (Lúlú jié) declines, there is a famine kalpa; when the next Lūlú kalpa declines, there is disease; and when the following Lūlú kalpa declines, there is war. When these three calamities arise, it is when people's lifespans are only ten years, hence the term Kalpa Turbidity. 2. View Turbidity (Jiàn Zhuó): View refers to the five perverse views, using perverse wisdom to seek and perverse minds to interpret, hence it is called View Turbidity. The *Good Precepts Sutra* says: 'Now, beings regard what is not Dharma as Dharma, and Dharma as not Dharma; they speak of what is not Dharma as Dharma, and Dharma as not Dharma; they use incorrect views to make false distinctions, destroying the true Dharma, increasing perverse Dharma, and causing others to practice it, hence it is called View Turbidity.' 3. Affliction Turbidity (Fánnǎo Zhuó): This refers to the three poisons (greed, hatred, and delusion) in the mind, which can cause the mind to generate afflictions and create various evil deeds. That is, the *Good Precepts Sutra* says: 'Causing beings to create various evil deeds because of afflictions, and to keep evil implements, such as knives and weapons, to harm beings, all are called Affliction Turbidity.' 4. Being Turbidity (Zhòngshēng Zhuó): Beings arise from the aggregation of false name and form (the five skandhas), and name and form are not singular, but are formed by the false aggregation of many dharmas, hence they are called beings. These beings are ungrateful, arrogant, deceitful, and do not cultivate the three studies (morality, concentration, and wisdom) and the ten wholesome deeds, but create the ten unwholesome deeds and the five rebellious acts. That is, the * --------------------------------------------------------------------------------
Chinese
善戒经》云：令诸众生不能孝养、不敬师长、不造善业名众生浊。五命浊者，谓报得非色非心一期命根名为命浊。若修善业，所得命根长远或八万岁；由诸众生多行杀盗损命，缘业不满百年。即《文殊问经》云：人命渐减短下，至十岁即老即无，名为命浊。故名五浊。所言中者，谓释迦出五浊之内。 经曰：“得阿耨多罗三藐三菩提”，次释第三释怪登胜果也。怪能于此恶时、恶处、恶众生中，能忍诸恶、能得菩提。 经曰：“为诸众生说是一切世间难信之法”，次第四释赞授秘法也。一切世间难信之法者，谓一日乃至七日念佛，即拔尘滓高升净境，微因着果俗情难信，人恐如来引接之语，故言难信之法。 自下大门第六自叙甚难。文分有四：一、显难行之因；二、显难得之果；三、说难信之法；四、结成甚难。 经曰：“舍利弗！当知我于五浊恶世行此难事乃至是为甚难”，释此自叙甚难中分有四句：一、我于五浊等者，叙出秽方；二、得阿耨多罗三藐三菩提者，叙证胜果；三、为诸众生说等者，叙授秘术；是为甚难者，结上三事难作能作也。 自下第三明流通分，即依教奉行分也。文有三：初能说已周、次所闻已备、后欢喜顶受。 经曰：“佛说是经已，长老舍利弗及诸比 现代汉语译本 《善戒经》中说：使众生不能孝顺父母、不尊敬师长、不造作善业，这叫做众生浊。五浊中的命浊，是指众生因果报应所得的非物质非精神的寿命，这一个时期的命根就叫做命浊。如果修习善业，所得到的命根可以长远，或者达到八万岁；由于众生大多行杀生、偷盗等损害生命的恶行，因此寿命往往不满百年。正如《文殊问经》所说：人的寿命逐渐减少变短，到十岁时就衰老死亡，这就叫做命浊。所以叫做五浊。这里所说的‘中’，是指释迦牟尼佛出现在五浊恶世之中。 经文说：‘得阿耨多罗三藐三菩提（无上正等正觉）’，这是第三重解释，说明证得殊胜的果位。令人惊异的是，能够在这样的恶时、恶处、恶众生之中，忍受各种恶行，并且证得菩提（觉悟）。 经文说：‘为诸众生说是一切世间难信之法’，这是第四重解释，赞叹传授秘密法门。一切世间难以相信的法，是指仅仅用一天乃至七天的时间念佛，就能从尘世的污垢中解脱出来，高升到清净的境界，这种微小的因能结出如此大的果，世俗之人难以相信，人们恐怕如来佛的接引之语是虚假的，所以说是难以相信的法。 下面第六大段，是佛陀亲自叙述甚为艰难。内容分为四个部分：一、显示难行的原因；二、显示难得的果报；三、说明难以置信的法；四、总结确实非常困难。 经文说：‘舍利弗（佛陀十大弟子之一）！当知我于五浊恶世行此难事乃至是为甚难’，解释这段自述甚难的内容，可以分为四句：一、‘我于五浊等者’，叙述所处的污秽之处；二、‘得阿耨多罗三藐三菩提者’，叙述证得殊胜的果位；三、‘为诸众生说等者’，叙述传授秘密法术；‘是为甚难者’，总结以上三件事，难以做到而能够做到。 下面第三部分，说明流通分，也就是依教奉行分。内容分为三个部分：首先是能说者已经说完，其次是所闻者已经具备，最后是欢喜地接受奉行。 经文说：‘佛说是经已，长老舍利弗（佛陀十大弟子之一）及诸比丘（出家受具足戒的男子）’