釋門章服儀 1.2

1.2

法身無相，舍那御珍服。暨乎逗三乘根，應濁世之機，如來自以丈六形，著麁布僧伽梨，學佛之徒靡不遵則。焉洎澆代，盛談心性，儀相𥧲遺，幣魔乘便，大變聖制，所謂冬服綾羅，夏資紗縠，華蕩奢靡無不為。殊不知蠶衣之誡，出於如來，慈心之餘，而為世福田，緒脫劫奪，難也。負識高流，莫不為之痛心疾首。《南山章服儀》於是乎作也，則使有志之士，知有方而所自，豈謂之小補哉？然斯書雖存，而後世講者鮮矣。何居？蓋聖制之興廢者，時運之所繫也。當像季際，魔屬甚熾，則知者亦隨眾，所以雖廢亦興也。至于鬪諍堅固之運，則庸昏之徒含識而已。於是乎救世大士，直明佛性常住之旨，為續慧命。且後扶律之儀，救其所急。譬如見饑寒者，先與之食，而後與之衣，所謂為護法，故與共和光者也。人多不見大士之意，一飯之後將凍殺之，是聖制之所以不能興也。乃者省我比丘，欲刻《章服儀》，廣布于世，而併應法記自書，且請以余之言辯于編首。余改容而曰：「比丘以不肖，亦為釋氏之子乎？欲不以人廢言乎？呼余之言誰取焉？然而余亦蓋有所聞，有所聞者，非余之言，亦何辭為之敘？」

The Dharma-body is formless, yet Rocana wears precious robes. When it came to suiting the capacities of the three vehicles and responding to the conditions of the defiled world, the Tathāgata in his own person manifested a sixteen-foot form and wore a coarse cloth saṃghāṭī, a rule that no follower of the Buddha failed to observe. Yet down to this degenerate age, there is much talk of mind and nature, while outward forms and deportment are abandoned. Deceitful Māra takes advantage of this to drastically alter the holy regulations: wearing damask and silk in winter, using gauze and fine silk in summer, and leaving nothing undone in extravagant, decadent luxury. They are utterly unaware that the prohibition against silken garments originated with the Tathāgata; while the residue of compassionate intention serves as a field of merit for the world, once entangled, escaping the plundering [of karma] is difficult indeed. Men of understanding and elevated standing cannot but be deeply pained and troubled by this. The Nanshan Regulations on Monastic Robes was composed precisely for this reason, so that aspiring scholars would know the proper standard and whence it derived—how could this be called a minor contribution? Yet though this book remains, in later generations those who lecture on it are rare. Why is this? The flourishing and decline of the holy regulations are bound to the turns of the times. During the semblance age, when Māra's minions were exceedingly rampant, even the wise followed the multitude, and so though [the teachings] fell into desuetude, they also rose again. But coming to the era of intense strife, the base and benighted merely preserve consciousness. Thereupon, mahāsattvas who save the world directly elucidated the principle of the eternal presence of the Buddha-nature in order to sustain the life of wisdom. Furthermore, they subsequently supported the deportment of the Vinaya to rescue what was most urgent. This is like seeing someone starving and freezing: one first gives him food and only then gives him clothing; this is the so-called blending of light with others for the sake of protecting the Dharma. Most people do not perceive the intention of these mahāsattvas; after a single meal, they let [the starving person] freeze to death—this is why the holy regulations cannot flourish. Recently, Monk Xingwo, wishing to carve blocks for the Regulations on Monastic Robes and distribute it widely throughout the world, together with writing out by hand the Record of Accordance with the Dharma, also requested that my words serve as a preface at the head of the volume. Changing my expression, I said: 'Unworthy as I am, am I not also a son of the Śākya clan? Do you wish not to reject the words on account of the man? Whose attention could my words ever attract? Yet I too have heard something; and what I have heard are not my own words, so why should I refuse to compose a preface for it?'