[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋門章服儀](https://indike.org/pramana/in.bauddha.taisho.1894) › 1.25 # 釋門章服儀 1.25 釋門章服儀 1.25 - **Language:** Classical Chinese ### [1.25](https://indike.org/pramana/in.bauddha.taisho.1894.1.25) 答：「夫萬化在於一心，行成而終果剋，如影響矣。義須厭斯胎報，誓竭貪源，則受生依化矣。身既化生，則飢渴寒熱，絕於心矣，形服所資，不傷含識。既安柔忍，則所服無外矣。故有梁沈約，碩學英才，位處權衡，情安仁恕，立《究竟慈悲論》，曰：『外典云「六十者可以衣帛」，則此年已前宜布矣；「七十者可以食肉」，則此年已前宜菜矣。』夫聖道隆深，無思不洽，仁被群生，理無偏漏。禁肉之旨，載現于言；黜繒之義，斷可知矣。然禁淨之始，猶通蠶革，蓋是敷說之儀，隨機未已。豈非一朝裂帛，可以終年，烹牢待膳，亘時引日。拯危濟苦，先其所急，敷說次序，義在於斯。自《涅槃》東度，三肉罷緣，服膺至訓，長蔬靡倦，而蠶衣繒服，曾不惟疑。此蓋慮窮於文字，思迷於弘旨，文多不載。觀隱侯此論，得其大歸。律制嚴明，非可詳覽，故興宏致耳。竝如上所引，可用鏡諸。」 > I answer: "Now, all myriad transformations reside in the single mind; when practice is fulfilled, the final fruit is attained, just like an echo or a shadow. In principle, one must loathe this womb retribution and vow to exhaust the source of greed; then one's reception of birth will rely on apparitional birth. Once the body is born apparition-like, hunger, thirst, cold, and heat will be cut off from the mind; what sustains the physical clothing will not harm sentient beings. Once one rests securely in gentle forbearance, what one wears will have nothing external to it. Thus, under the Liang dynasty, Shen Yue, a scholar of vast learning and brilliant talent, held the scales of high office, yet his heart rested in benevolence and forbearance. He wrote the Treatise on Ultimate Compassion, which states: 'The external scriptures say: "At sixty, one may wear silk"; thus before this age one ought to wear hemp. "At seventy, one may eat meat"; thus before this age one ought to eat vegetables.' Now, the holy Way is noble and profound, leaving no thought unreached; benevolence covers all living beings, and in principle there are no partial omissions. The import of prohibiting meat is explicitly set forth in his words; the principle of banishing silk can definitely be known. However, at the beginning of prohibitions and purifications, silk and leather were still permitted; this was merely a procedure of expounding teachings, following the capacities of beings before they were ready. Is it not that tearing silk cloth once can last for the entire year, while slaughtering domestic animals to prepare meals extends day after day? In rescuing beings from danger and relieving them from suffering, one prioritizes what is most urgent; the sequence of expounding teachings finds its meaning here. Ever since the Nirvāṇa-sūtra crossed to the east, the conditions for eating the three kinds of meat were brought to an end; taking the supreme admonition to heart, people have long eaten vegetables without wearying, yet regarding silken garments and satin robes, they have never had any doubts. This is because their thoughts were exhausted in the mere words, and their thinking was confused about the great purport; the text is vast and will not be recorded here. Looking at this treatise by the Marquis of Dongyin, he grasped the ultimate direction. The Vinaya's regulations are strict and clear, not to be perused lightly; therefore he raised this magnificent principle. All of this, as cited above, may serve as a mirror for us." > — English (machine translation) (machine translation) - [Previous: 1.24](https://indike.org/pramana/in.bauddha.taisho.1894.1.24) - [Next: 1.26](https://indike.org/pramana/in.bauddha.taisho.1894.1.26) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1894.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1894~en-mt.1.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1894.1.25](https://indike.org/pramana/in.bauddha.taisho.1894.1.25) · Pramāṇa