Chinese
云娑婆，此云堪忍，堪可忍受苦恼之事故也。五浊恶世者，略以五门：一、释名；二、出体；三、对治；四、废立；五、相摄。初、释名者，浊是滓秽义，如食滓秽下恶可污，名之为浊。此言意说劫增之时，三灾渐轻、烦恼转薄，众生向好、恶见渐微，命根转长渐渐向胜。已上好可忻名之为清，众生无苦化佛不出世。诸化佛出世必向劫减，小三灾渐起烦恼转厚，众生向恶染见渐增，命根转短渐渐向劣，下恶可厌故立浊名。五者是数，带数释也。次望别名，皆持业释也。或以别拣总，亦依主释。 二、出体者，《地持论》云：谓今世人多皆短寿，极长百岁，是名命浊。此以本识名言种子，由业所引功能差别命根为体，善业力弱命根渐短，由杀生业之所感故。若诸众生不识父母、不识沙门及宗族尊长，不修义理、不怖不畏今世后世恶业果报，不修惠施不作功德、不修齐法不持禁戒，是名有情浊。虽第八识名为有情，今说由近恶外缘故，五蕴假者作恶无善名有情浊，合以第八识及五为性。若此众生增非法贪，或惠刀剑或施器仗，诤讼斗乱谄曲妄语，摄受邪法及余恶不善法，是名烦恼浊。除五见外，所余一切烦恼随烦恼皆烦恼浊体，此非法贪、惠刀剑等令行杀害，或悭好财但舍刀剑，因非法贪诤等竟起，乃至诸余恶不善 现代汉语译本：云娑婆（Saha），此云堪忍，意为能够忍受苦恼的地方。五浊恶世，略以五个方面来说明：一、解释名称；二、指出本体；三、对治方法；四、废除与建立；五、相互包含。首先，解释名称，浊是污秽的意思，就像食物中的糟粕一样，下劣恶浊可以被污染，所以称为浊。这里的意思是说劫增的时候，三灾逐渐减轻，烦恼逐渐减少，众生向善，恶见逐渐减少，寿命逐渐增长，渐渐向好的方向发展。以上这些美好可喜的称为清，众生没有痛苦，化佛（Nirmanakaya Buddha）就不会出世。诸化佛出世必定是在劫减的时候，小三灾逐渐兴起，烦恼逐渐加重，众生向恶，染污的见解逐渐增加，寿命逐渐缩短，渐渐向坏的方向发展，下劣恶浊令人厌恶，所以立名为浊。五是数字，是带数字的解释。其次，从不同的名称来看，都是持业释。或者用不同的来选择总的，也是依主释。 二、指出本体。《地持论》中说：‘现在世上的人大多短寿，最长不过百岁，这叫做命浊。’这是以本识（alaya-vijñana）的名言种子，由业力所引导的功能差别，以命根为本体，善业的力量弱，命根就逐渐缩短，这是由于杀生业所感召的缘故。如果众生不认识父母，不认识沙门（shramana，出家修行者）以及宗族尊长，不修习义理，不害怕今生后世的恶业果报，不修习布施，不作功德，不修习斋法，不持守禁戒，这叫做有情浊。虽然第八识（阿赖耶识）名为有情，现在说的是由于接近恶的外缘的缘故，五蕴（skandha）假合的人作恶而不行善，叫做有情浊，合以第八识和五蕴为体性。如果这些众生增长非法的贪欲，或者赠送刀剑，或者施舍武器，争讼斗乱，谄媚虚妄，摄取邪法以及其他恶的不善法，这叫做烦恼浊。除了五见（five kinds of false views）之外，其余一切烦恼随烦恼都是烦恼浊的本体，这种非法的贪欲、赠送刀剑等行为导致杀害，或者吝惜好的财物而只舍弃刀剑，因为非法的贪欲而引起争斗等，乃至各种恶的不善。
English
English version: The Saha (Saha) world, also called 'Kham-ren' in Chinese, means 'able to endure,' because it is a place where one can endure suffering and affliction. The Five Defilements of the Evil Age can be explained in five aspects: 1. Explaining the name; 2. Identifying the substance; 3. Counteracting methods; 4. Abolishing and establishing; 5. Mutual inclusion. First, explaining the name, 'defilement' means impurity, like dregs in food, inferior and foul, easily contaminated, hence called 'defilement.' This means that during the period of increasing kalpas, the three calamities gradually lessen, afflictions become thinner, sentient beings turn towards goodness, evil views gradually diminish, lifespans gradually lengthen, and gradually move towards the superior. The above good and desirable things are called 'purity,' and if sentient beings have no suffering, the Nirmanakaya Buddha (Nirmanakaya Buddha) will not appear in the world. The appearance of all Nirmanakaya Buddhas must be during the period of decreasing kalpas, when the minor three calamities gradually arise, afflictions gradually thicken, sentient beings turn towards evil, defiled views gradually increase, lifespans gradually shorten, and gradually move towards the inferior. Inferior and foul things are repulsive, hence the name 'defilement.' 'Five' is a number, an explanation with a number. Secondly, looking at the different names, they are all possessive compounds. Or using the different to select the general, it is also a dependent compound. 2. Identifying the substance. The *Yogacarabhumi-sastra* says: 'Nowadays, most people in the world have short lifespans, with the longest being only a hundred years, this is called the Defilement of Life.' This uses the seed of names and words in the fundamental consciousness (alaya-vijñana), the functional differences guided by karma, with the root of life as its substance. The power of good karma is weak, and the root of life gradually shortens, due to the influence of the karma of killing. If sentient beings do not recognize their parents, do not recognize shramanas (shramana, monastic practitioners) and respected elders of their clan, do not cultivate righteousness, do not fear the karmic consequences of evil deeds in this life and the next, do not cultivate generosity, do not perform meritorious deeds, do not cultivate fasting, and do not uphold precepts, this is called the Defilement of Sentient Beings. Although the eighth consciousness (alaya-vijñana) is called sentient being, it is now said that due to proximity to evil external conditions, the aggregation of the five skandhas (skandha) does evil and does not do good, called the Defilement of Sentient Beings, combining the eighth consciousness and the five skandhas as its nature. If these sentient beings increase illegal greed, or give knives and swords, or donate weapons, engage in disputes and fights, flattery and lies, embrace evil teachings and other evil unwholesome dharmas, this is called the Defilement of Afflictions. Apart from the five false views (five kinds of false views), all other afflictions and secondary afflictions are the substance of the Defilement of Afflictions. This illegal greed, giving knives and swords, etc., leads to killing, or being stingy with good wealth but only giving away knives and swords, because illegal greed causes disputes, etc., to arise, and even various evil unwholesome things. --------------------------------------------------------------------------------
Chinese
法通摄一切烦恼随烦恼尽，由性数习逢恶境牵烦恼尤重。若于今世法坏法没，像法渐起邪法转生，是名见浊。此以五见而为体性，多近外道恶见数生。若饥馑劫起、疾病劫起、刀兵劫起，是名劫浊。此以色蕴四尘为体，或通五蕴，仍是不相应时为其体，依四五蕴而建立故，烦恼增多恶业尤重，便招恶果三灾遂生。 三、对治者，《智度论》中立四悉檀，悉檀宗也：一、世界悉檀；二、为人悉檀；三、对治悉檀；四、第一义谛悉檀。劫浊、众生浊，世界悉檀治之。识器世间、众生世间悉皆虚幻，厌怖修道即永离故。命浊以各各为人悉檀治之。识知人由善业所得，修持净戒行不杀等，命自长故，或为三乘之人各说自乘涅槃之果，便除生死所有命浊。烦恼浊、见浊，对治悉檀治之。修习随应对治之道令不起故。由三悉檀破五浊故，入第一义证会真宗。 四、废立者，何故唯立五浊不增减耶？答：众生有二：一、恶行，谓在家白衣；二、邪行，谓出家外道，白衣无慧烦恼增时名烦恼浊，外道邪解浪推求时立为见浊；又诸钝惑名烦恼浊，诸余利惑名为见浊。由此二因得当果时，离合不同，复分二浊，合二内果名众生浊，恶众生故；合二外果总名劫浊，恶器具故。劫谓时分，时无别时，依法辨故。劫浊故，以恶器为体 现代汉语译本：法通能摄持一切烦恼和随烦恼，由于本性、习气以及遭遇恶劣环境的牵引，烦恼会变得尤为严重。如果在当今时代，正法被破坏、隐没，像法逐渐兴起，邪法不断产生，这就叫做见浊（Dṛṣṭi-kaṣāya，五浊之一，指错误的见解）。它以五见（五种错误的见解，即身见、边见、邪见、见取见、戒禁取见）为本体，常常接近外道，产生各种恶见。如果发生饥馑的灾难、疾病的灾难、刀兵的灾难，这就叫做劫浊（Kalpa-kaṣāya，五浊之一，指时运不佳的时代）。它以色蕴（Rūpa-skandha，五蕴之一，指物质）的四尘（色、声、香、味）为本体，或者包括五蕴（Pañca-skandha，构成个体存在的五种要素，即色、受、想、行、识），但仍然以不相应的状态作为它的本体，因为它依附于四蕴或五蕴而建立。烦恼增多，恶业尤为严重，就会招致恶果，导致水、火、风三种灾难的发生。 三、对治的方法。《智度论》（Mahāprajñāpāramitopadeśa）中提出了四悉檀（Catursiddhānta，四种成就），悉檀是宗旨的意思：一、世界悉檀（Lokasiddhānta，随顺世间的道理）；二、为人悉檀（Puruṣasiddhānta，针对不同根性的人说法）；三、对治悉檀（Pratipakṣasiddhānta，用以对治烦恼的方法）；四、第一义谛悉檀（Paramārthasiddhānta，究竟真理）。劫浊、众生浊（Sattva-kaṣāya，五浊之一，指众生自身的污浊），用世界悉檀来对治。认识到器世间（Bhājana-loka，众生所居住的物质世界）、众生世间（Sattva-loka，众生本身）都是虚幻的，产生厌离和恐惧，修习佛道，就能永远脱离它们。命浊（Āyu-kaṣāya，五浊之一，指寿命短促）用各各为人悉檀来对治。认识到人的寿命是由善业所得来的，修持清净的戒律，奉行不杀生等善行，寿命自然会增长。或者为声闻乘（Śrāvakayāna）、缘觉乘（Pratyekabuddhayāna）、菩萨乘（Bodhisattvayāna）的人分别宣说各自乘的涅槃（Nirvāṇa，解脱）之果，就能去除生死轮回中的命浊。烦恼浊（Kleśa-kaṣāya，五浊之一，指烦恼炽盛）、见浊，用对治悉檀来对治。修习相应的对治之道，使烦恼和恶见不再生起。通过这三种悉檀破除五浊，就能进入第一义谛，证悟真实的宗旨。 四、关于设立和废除。为什么只设立五浊，不多也不少呢？回答：众生有两种：一、恶行，指在家的白衣；二、邪行，指出家的外道。白衣没有智慧，烦恼增多的时候，就叫做烦恼浊；外道邪恶的理解像波浪一样推求的时候，就立为见浊。另外，各种迟钝的迷惑叫做烦恼浊，各种敏锐的迷惑叫做见浊。由于这两种原因得到相应的果报时，离合的情况不同，又分为两种浊，合并两种内在的果报叫做众生浊，因为是恶劣的众生；合并两种外在的果报总称为劫浊，因为是恶劣的器具。劫是指时间，时间没有单独的实体，依靠法来辨别。劫浊，以恶劣的器具为本体。
English
English version: Dharma-penetration encompasses all afflictions and secondary afflictions. Due to inherent nature, habitual tendencies, and the influence of adverse environments, afflictions become particularly severe. If, in the present age, the true Dharma is destroyed and disappears, the semblance Dharma gradually arises, and heretical Dharma increasingly emerges, this is called Dṛṣṭi-kaṣāya (the turbidity of views, one of the five turbidities, referring to incorrect views). It has the five views (the five incorrect views: self-view, extreme view, distorted view, view of holding to views, and view of holding to precepts) as its essence, often associating with external paths and generating various evil views. If famines arise, diseases arise, and wars arise, this is called Kalpa-kaṣāya (the turbidity of time, one of the five turbidities, referring to inauspicious times). It has the four elements of the form aggregate (Rūpa-skandha, one of the five aggregates, referring to matter) as its essence, or encompasses the five aggregates (Pañca-skandha, the five elements constituting individual existence: form, feeling, perception, volition, and consciousness), but still takes the state of non-correspondence as its essence, because it is established based on the four or five aggregates. When afflictions increase and evil karma becomes particularly severe, it leads to evil consequences, resulting in the three calamities of water, fire, and wind. Three, the methods of counteracting. The *Mahāprajñāpāramitopadeśa* presents the four *Catursiddhānta* (four kinds of attainments), *siddhānta* meaning the principle: 1. Lokasiddhānta (worldly attainment); 2. Puruṣasiddhānta (attainment according to individual capacity); 3. Pratipakṣasiddhānta (attainment through counteracting); 4. Paramārthasiddhānta (attainment of ultimate truth). Kalpa-kaṣāya and Sattva-kaṣāya (the turbidity of beings, one of the five turbidities, referring to the impurity of beings themselves) are counteracted by Lokasiddhānta. Recognizing that the vessel world (Bhājana-loka, the material world where beings live) and the sentient world (Sattva-loka, beings themselves) are illusory, generating aversion and fear, and cultivating the path, one can permanently escape them. Āyu-kaṣāya (the turbidity of life, one of the five turbidities, referring to short lifespans) is counteracted by each Puruṣasiddhānta. Knowing that human lifespan is obtained through good karma, upholding pure precepts, practicing non-killing, etc., lifespan will naturally increase. Or, for those of the Śrāvakayāna (vehicle of hearers), Pratyekabuddhayāna (vehicle of solitary realizers), and Bodhisattvayāna (Bodhisattva vehicle), respectively explaining the fruit of Nirvāṇa (liberation) of their respective vehicles, one can remove the turbidity of life in the cycle of birth and death. Kleśa-kaṣāya (the turbidity of afflictions, one of the five turbidities, referring to the intensity of afflictions) and Dṛṣṭi-kaṣāya are counteracted by Pratipakṣasiddhānta. Cultivating corresponding counteracting methods prevents afflictions and evil views from arising. By breaking through the five turbidities through these three siddhāntas, one can enter the Paramārthasiddhānta and realize the true principle. Four, regarding establishment and abolishment. Why are only five turbidities established, neither more nor less? Answer: There are two types of beings: 1. Evil conduct, referring to lay white-robed individuals; 2. Heretical conduct, referring to renunciate externalists. When laypeople lack wisdom and afflictions increase, it is called Kleśa-kaṣāya; when externalists' evil understanding seeks like waves, it is established as Dṛṣṭi-kaṣāya. Furthermore, various dull confusions are called Kleśa-kaṣāya, and various sharp confusions are called Dṛṣṭi-kaṣāya. When obtaining corresponding retributions due to these two causes, the situations of separation and combination differ, and they are further divided into two turbidities. Combining the two internal retributions is called Sattva-kaṣāya, because they are evil beings; combining the two external retributions is generally called Kalpa-kaṣāya, because they are evil vessels. Kalpa refers to time, and time has no separate entity, relying on Dharma to distinguish it. Kalpa-kaṣāya takes evil vessels as its essence. --------------------------------------------------------------------------------