廣弘明集 28.29

28.29

優婆塞沈君。敬白十方三世諸佛本師釋迦如來安養阿彌陀世尊云云。一切眾聖今日道俗諸大賢德。夫形非定質。眾緣所聚。四微不同風大亦異。析而離之本非一物。燕肝楚膽未足為譬。靜念求我無時可得。而積此淪昏生生不已。一念儻值曾未移時。障習相蕩旋迷厥路。橫指空呼。名之為有。豐己傷物日夜靡休。蓄身外之財。以充其欲。攘非已之分。用成其侈。豈直溫肌歉腹若此而已哉。至於積篋盈藏。未嘗登體。溢爼充庖既飫斯棄。曾不知粟帛所從事非因己。悠悠黔首。

The upāsaka, Lord Shen, respectfully speaks to the Buddhas of the ten directions and the three times, the original teacher Śākyamuni Tathāgata, the World-Honoured One Amitābha of Sukhāvatī, and so on, all holy ones, and today's great worthies and virtues of both the clergy and the laity: The physical form has no fixed essence; it is an aggregation of multiple conditions. The four subtleties are not the same, and the wind element is likewise different. When analyzed and separated, it is fundamentally not a single thing; the liver of Yan and the gallbladder of Chu are insufficient as an analogy. In quiet contemplation seeking the self, at no time can it be found. Yet we accumulate this sinking ignorance, birth after birth without end. If even for a single thought we encounter it, before an instant has elapsed, the agitation of habituated obstacles immediately misleads us on our path. We arbitrarily point to emptiness and call it out, naming it 'existence.' We enrich ourselves and harm others, without rest day or night, accumulating wealth outside the body to satisfy our desires, and seizing what is not our portion to accomplish our extravagance. How could it merely be warming the flesh and satisfying the belly like this? It goes as far as accumulating full chests and filling storehouses, yet never wearing the garments; overflowing the vessels and stuffing the kitchens, only to discard the excess after sating ourselves. We never consider where the grain and silk come from, nor that our affairs do not stem from ourselves alone. The drifting black-haired people