廣弘明集 27.106

27.106

上已檢校所行。多諸廢惰。由此四大招致懈怠。是故訶詰令其覺悟。夫三界遐曠六導繁滋。莫不依因四大相資成體。聚則為身散則歸空。然風火性殊地水質異。各稱其分皆欲求適。求適非一。所以乖忤易動。故一大不調四大俱疾。乍增乍損痾疹續生。風輕而地重。水冷而火熱。互相煎惱。無時得安。經喻四蛇。信哉可患。又此四大無慚無恥無恩無義。我今恐其不安。所以資給所須。然彼四大初無愧感。何以知之。至如悲風霜殞嚴冬雪零。便須綿纊衣裘臥褥溫室。若季夏欝蒸歊赫炎烈。復須輕絺廣室風扇牙簟。春秋改節氣候清爽。復須輕軟服御。乃至食則甘肥珍肴充滿。飲則瓜果溫漿冷水隨時資給。安苦求樂。此皆四大所須。而我供贍未曾拒逆。而此四大求索無慚。不知有無。有則充給不厭。無則恐迫令得。如飢須食不可暫闕。脫致乖違內愁外戰增發火大。不知我艱辛。不恕我空乏。惟欲貪求無有休息。是名無慚。云何無恥。汝之所須無窮。我隨給汝不少。雅然當受初無愧容。我既役智盡謀以相資贍。而汝初無矜念於我。於少日中不須衣食。云何無恩。今既得我如此供給。未甞為我造作善事。獲我衣食飽暖怡懌。反更思念作一切惡。少時禪誦禮拜即生懈怠。云何無義。此四大身。不可期懷。不可委信。我今為汝種種供須。反復橫起種種愛著。驅逼於我行殺盜婬。我既愚癡不能制革。還相隨順生諸疾病。或遭王法牢獄鞭杖。為汝所招。我既嬰苦。汝亦無利。猶復不知。更求更索。從今日去。不復隨汝流轉老病生死大海。汝當隨我行道。作諸善業。方可給汝隨分衣食。趣得支身以除飢渴。汝當善自驅策。令我早得五分法身。常化遊行自在無礙。

Above, an inspection has already been made of one's conduct, and much of it consists in neglect and indolence. It is through these four great elements that indolence is incurred. Therefore, I reproach them so as to bring about their awakening. Now, the three realms are vast and expansive, and the six ways of rebirth are bustling and proliferating; none of them fail to rely on and be conditioned by the four great elements, which support one another to form a bodily substance. When gathered together, they constitute a body; when dispersed, they return to emptiness. Yet the natures of wind and fire are distinct, and the substances of earth and water are different; each according to its own measure desires to seek comfort. Seeking comfort in not merely one way, their clashes and contradictions are easily provoked. Thus, if one great element is out of harmony, all four great elements fall ill together. Suddenly increasing and suddenly decreasing, ailments and afflictions continuously arise. Wind is light while earth is heavy; water is cold while fire is hot. Burning and troubling one another, there is never any time of peace. The sūtra compares them to four venomous snakes: how truly fearsome they are! Moreover, these four great elements have no shame, no sense of disgrace, no gratitude, and no righteousness. I now fear their discomfort, and so I supply them with what is needed. Yet those four great elements are entirely without any sense of shame or gratitude. How is this known? For instance, when sorrowful winds and frosts fall and the bitter winter snow drifts down, they immediately require padded cotton, fur robes, sleeping mats, and a warm chamber. If it is the end of summer with sultry steam and scorching, blazing heat, they again require light hemp garments, a spacious room, fans, and ivory mats. When the seasons shift in spring and autumn and the weather is crisp and refreshing, they again require light, soft clothing to wear. Down to matters of food, they are filled with sweet, rich, and precious delicacies; for drink, melons, fruits, warm syrups, and cold water are supplied to them at all times. Calming hardship and seeking pleasure—these are all what the four great elements require. And I have never refused or opposed them in my provisions. Yet these four great elements beg and demand without shame; they do not consider whether [I] have it or not. If I have it, they are provided to the full without satiety; if I have it not, they coerce and force me to obtain it. Just as hunger demands food and cannot be suspended for even a moment, if their desires are slightly thwarted, they fret within and tremble without, stoking the fire element to rage. They do not know my hardships; they do not pardon my poverty. They only wish to greedily seek without any rest. This is called 'having no shame.' Why are they 'without a sense of disgrace'? What you require is boundless, and I supply you not a little; you accept it complacently without the slightest look of shame. Since I have exhausted my wits and used up all my schemes to nourish and provide for you, yet you never show the slightest compassion for me, so that for even a few days you might not require food or clothing. Why are they 'without gratitude'? Now having received such provision from me, you have never once performed a good deed for me. Having obtained my food and clothing, full, warm, and joyful, you instead turn back to contemplate committing all kinds of evil. If you engage for a brief time in meditation, recitation, or prostrations, you immediately give rise to indolence. Why are they 'without righteousness'? This body of four great elements cannot be counted upon; it cannot be trusted. Now that I provide for your various needs, you perversely give rise to all kinds of attachment, driving and forcing me to commit killing, stealing, and sexual misconduct. Being foolish, I am unable to restrain and reform myself; I conform along with you, generating all kinds of diseases, or else incurring the king's law, prisons, and the rod—all brought upon me by you! Since I undergo suffering, you too obtain no benefit. Yet still you do not understand, but ask and demand even more! From this day forward, I will no longer follow you in drifting through the great ocean of old age, sickness, birth, and death. You must follow me in practicing the Path and performing all wholesome deeds. Only then can you be supplied with clothing and food according to your share, merely enough to support the body so as to eliminate hunger and thirst. You must urge yourselves on properly, so that I may swiftly attain the fivefold Dharma-body and constantly transform [beings] and wander about, autonomous and unimpeded.