量處輕重儀 1.43

1.43

已前諸器，謂銅鐵木瓦等所造。準《十誦》中，一切銅物不應分，除釜瓶二斗已下應分，乃至禪鎮等應分，餘不應分。此律但瓶瓫入重，不出斗量。致今傳習，俱斷重收。余謂瓶瓫機濟，要務所須，尼開說淨畜之，僧則任情儲捨。若通從輕攝，事則該含，宜從《十誦》明斷，則彼此雙會，餘如後解。其斗秤尺量並用姬周本制者，以通中邊同用，百王不改其式，故《大唐雜令》云，尺者用尺二寸為尺，斗秤二色三等成之。乃至律論兩明器量大小，並指秦斗三斗為定。故知古法難改，由楷式常然也。昔東晉何承天者，善明曆緯，廣分星紀，與慧嚴法師共評偏中，律曆分影所次。嚴師云，中國之中，剡洲之中心也。四方距海各十有餘萬，故彼夏至之日，方中無影，此方緣邊海隅，豈同日而語乎？故雒陽——赤縣之中也——至期猶有殘影，故《河圖》云，崑崙山東南方五千里，亦號神州，又稱赤縣。既曰東南，明非中矣。又尺寸分次，彼此通用，晷日漏刻，毫釐不差，至如星次度量，通國共行，若隨方尺分，則玄象交亂。（云云）。承天無以抗也。故考諸實錄，用擬今行，又如《薩婆多論》云「佛長丈六」，常人半之，此方書云「八尺身」也。故《戒本》云，佛衣長佛九搩手，廣六搩手。《五分》云，如來一搩手，此方則二尺也。即以此為率，乘之則長一丈二尺。今人衣長六尺，唐尺則五尺，若斯計會，指掌可平。昔隋煬帝博考經籍，制立斗秤，一準周時，余親見用，煥然符合。故古俗傳述，六尺為步，量之所起，圭抄在初。度之最始，忽絲為先；衡分在初，黍絫居首。並有明據，無宜逸縱。

The preceding utensils refer to those made of copper, iron, wood, earthenware, and so forth. According to the Sarvāstivāda, all copper items must not be distributed, except for caldrons and jars of two dou and below, which may be distributed, and up to meditation blocks and the like, which may be distributed; the rest must not be distributed. In this [Dharmaguptaka] Vinaya, jars and basins are simply classified as heavy property without specifying the dou capacity. Consequently, present-day tradition judges them all as classified as heavy property. In my view, jars and basins are practical necessities and essential requirements; nuns are permitted to keep them through vikalpanā, whereas monks may store or renounce them as they please. If all are gathered under light property, the matter becomes overly broad; it is better to follow the clear determination of the Sarvāstivāda, so that both positions are harmonized, as will be explained later. Standardizing dry measures, balances, and linear measures according to the original system of the Ji-Zhou dynasty allows for common use throughout both the central and peripheral realms, a standard left unchanged by a hundred kings. Therefore, the *Miscellaneous Ordinances of the Great Tang* states: "For the foot, one foot and two inches makes one foot; dry measures and balances are established across two forms and three grades." Even where the Vinayas and treatises clarify the capacity of utensils, both point to three Qin dou as standard. Thus we know that ancient standards are hard to alter because models remain constant. Formerly, He Chengtian of the Eastern Jin, well-versed in astronomical calendars and apocrypha, extensively categorized the constellations. He evaluated with Dharma Master Huiyan the distinction between central and peripheral positions and the gradations of solar shadows in the calendar. Master Yan said: "The center of the Middle Kingdom is the center of Jambudvīpa. It is more than one hundred thousand li from the sea in all four directions; therefore, on the day of the summer solstice there, the sun is directly overhead and casts no shadow. This land of ours lies along the fringe of the sea; how can it be spoken of in the same breath? Thus even in Luoyang—the center of the Red County—there is still a residual shadow on that date. Therefore the *Hetu* says: 'Five thousand li southeast of Mount Kunlun, it is named the Divine Land and also called the Red County.' Since it says 'southeast,' it is clearly not the center. Furthermore, feet and inches are used in common here and there, and the sundial and water clock do not differ by a hair's breadth. As for constellation degrees and measurements, they are practiced throughout the land; if one were to alter the foot according to region, the celestial phenomena would become confused." (And so forth.) Chengtian had no response to counter him. Therefore, examining the authentic records, we apply them to present practice. Moreover, the *Sarvāstivāda Treatise* says: "The Buddha was sixteen feet tall," and ordinary people are half that, which our local books call "an eight-foot body." Thus the *Prātimokṣa* states that the Buddha's robe was nine Buddha-spans long and six spans wide. The *Mahīśāsaka* says that one span of the Tathāgata equals two feet in this land. Taking this as the ratio and multiplying it, the length is twelve feet. A person's robe today is six feet long, which is five Tang feet; calculated in this way, it is as clear as pointing to one's palm. Formerly, Emperor Yang of the Sui extensively researched the classics and established weights and measures strictly in accordance with the Zhou era; I personally saw them in use, and they matched brilliantly. Therefore ancient custom records that six feet make a pace; in the origin of capacity, gui and chao come first; in the very beginning of length, hu and si take precedence; in the origin of weight, grains and leishu come first. All have clear evidence; one should not be lax or arbitrary.