法苑珠林 95.5

95.5

夫三界遐曠六道繁興。莫不皆依四大相資五根成體。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。求適之理既難。所以調和之乖為易。忽一大不調四大俱損。如地大增則形體𪒠黑。肌肉青瘀癥瘕結聚。如鐵如石。若地大虧則四支損弱。或失半體。或偏枯殘戾。或毀明失聰。若水大增則膚肉虛滿體無華色。舉身萎黃神顏常喪。手脚潢腫膀胱脹急。若水大損則瘦削骨立筋現脈沈。脣舌乾燥耳鼻焦閉。五藏內煎津液外竭。六腑消耗不能自立。若火大增則舉體煩𤐰焦熱如燒。癰癤疽腫瘡痍潰瀾。膿血流溢臭穢競充。若火大損則四體羸瘠腑藏如氷。瞧隔凝寒口若含霜。夏暑重裘未甞溫慰。食不消化患常嘔逆。若風大增則氣滿胸塞腑胃否隔。手足緩弱四體疼痺。若風大損則身形羸瘠氣裁如線。動轉疲乏引息如抽。咳嗽噫噦咽舌難急。腹厭背軁心內若氷。頸筋喉脈奮作鼓脹。如是種種皆是四大乍增乍損致有痾疾。既一大嬰羸則三大皆苦。展轉皆病。俱生煎惱。四大交反良由苦報。無愧無恥。無恩無義。常隨四時資給所須。晝夜將養未曾荷恩。片失供承便招病苦。既知無恩徒勞養育。縱加美食華服終成糞穢。但趣得支身以除飢寒。終不為汝踵前蓄積。以勞我心。廢求修道。良由身為苦器陰是坏瓶。易損難持。四大浮虛。亟相乖反。五陰緣假。多生惱患。所以稟形人世。逢穢濁之時。受質偽身。居悑畏之境。幽冥無量神鬼河沙。種族尤多。草籌未辯。或依房依廟。附岳附丘。凡有含靈並皆祇響。致使神爽冥昧識慮昏茫。至於寤寐多有恐悑。庶得臨危攝念。無俟三稱。在嶮逢安。寧勞千遍。願增益神道加足威光。以善利生無相惱害。誠言可錄信驗有徵矣。

Now, the tridhātu is vast and expansive, and the six destinies flourish in profusion. None fail to rely on the mutual sustenance of the four great elements and the five sense faculties to constitute their physical form. When gathered, they make a body; when dispersed, they return to emptiness. However, wind and fire differ in nature, and earth and water are distinct in substance. Each according to its share seeks comfort and harmony. Since the principle of seeking comfort is difficult, the occurrence of disharmony is easy. If suddenly one great element falls out of harmony, all four great elements are impaired. If the earth element increases, the physical form becomes sallow and black; the flesh develops livid contusions, and abdominal masses congeal and aggregate like iron and stone. If the earth element declines, the four limbs become impaired and weak, or one loses half one's body, or suffers hemiplegia, lameness, and deformities, or has one's sight ruined and hearing lost. If the water element increases, the flesh becomes dropsical and swollen, the body devoid of radiance, the entire frame sallow and withered, the vitality of the countenance habitually vanished, the hands and feet dropsical and swollen, and the bladder tight and distended. If the water element severely declines, one emaciates to skin and bones, sinews show and pulses sink, lips and tongue dry up, ears and nose become parched and blocked, the five viscera burn within, bodily fluids exhaust without, and the six entrails deteriorate so that one cannot stand on one's own. If the fire element increases, the whole body suffers vexing heat, scorched as if burning; ulcers, carbuncles, abscesses, and swellings break out in purulent sores, with pus and blood overflowing and foul filth competing to abound. If the fire element severely declines, the four limbs become emaciated and frail, the viscera and entrails turn cold as ice, the chest and diaphragm congeal in chill, the mouth feels as though holding frost, heavy furs in summer heat bring no warmth or relief, food does not digest, and one habitually suffers nausea and vomiting. If the wind element increases, qi fills and obstructs the chest, the entrails and stomach suffer blockage and indigestion, the hands and feet become slack and weak, and the four limbs ache and go numb. If the wind element severely declines, the bodily form becomes emaciated and frail, breathing is thin as a thread, movement brings exhaustion, inhalation is labored like drawing rope, coughing, belching, and hiccuping cause tightness in the throat and tongue, the abdomen feels sunken and the back hunched, the heart feels frozen like ice, and the tendons of the neck and vessels of the throat throb and swell. Such various kinds are all caused by the four great elements abruptly increasing or decreasing, resulting in diseases. Once one great element becomes afflicted, the other three great elements all suffer; revolving in turn, all fall ill, together producing burning distress. The mutual discord of the four great elements is truly due to the retribution of suffering. Shameless and unconscionable, ungrateful and unjust, one constantly provides what it needs according to the four seasons, nourishing it day and night, yet it has never felt gratitude; if the slightest provision is neglected, it immediately incurs illness and suffering. Knowing that it has no gratitude, nurturing it is in vain. Even if provided with delicious foods and splendid garments, it ultimately becomes excrement and filth. One should only seek to sustain the body to avert hunger and cold, and never follow past habits of hoarding on its behalf, fatiguing one's mind and abandoning the pursuit of cultivating the Path. This is truly because the body is a vessel of suffering, and the aggregates are an unfired earthenware jar—easily broken and difficult to maintain. The four great elements are fleeting and vacuous, repeatedly clashing with one another; the five aggregates are conditionally produced and false, engendering many afflictions and worries. Therefore, receiving form in the human world, one encounters an age of defilement and turbidity; taking substance in a spurious body, one dwells in a realm of fear and dread. The unseen realm is limitless, with spirits and ghosts numerous as the sands of the Ganges, their kinds especially plentiful, beyond counting. Some rely on rooms or temples; some cling to mountains or mounds. All living beings reverently revere them, causing their spiritual consciousness to grow dim and dark, their discernment and thoughts confused and bewildered, so that waking and sleeping they suffer much dread. May they, in times of peril, collect their thoughts without waiting for three recitations; encountering safety amid danger, why labor over a thousand repetitions? May the spiritual realms increase their majestic light, benefiting living beings with goodness, and cease afflicting and harming one another. True words may be recorded, and faithful verifications indeed have proof.