釋門章服儀 1.2

1.2

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?'