量處輕重儀 1.86

1.86

氍𣯫（此土本無其物，皆從西北塞外而來，若叢毛編織而出毛頭，兼有文像人獸等狀者，名曰「𣰽𣯫」，《字書》總云「罽屬」，若以經緯班毛如此綿者名曰𮗥𣰆。用為地敷壁障也）。律本云，氍氀毛長三指，長五肘，廣三肘者應分。余昔以為量同三衣，故入輕收。氈被之屬，例此分量。而開輕重，律文不了，隨文則失。近以乾封二年季春，冥感天人，厥姓費氏蜀人也，夏桀之時生於南天王下為使者，親樂律相，躳受佛累，弘護為懷。謂余所撰鈔疏儀錄，其失蓋微，然於重輕，隨濫則有，雖隨律斷，文非明了，是翻譯過。豈是學人，可改前迷，宜從後悟。如氍氀體量，乃逼三衣，中國不開，偏被寒土（謂西北近海冬則極寒，冬風裂竹，衣服重厚，有諸比丘，住在斯土服三法衣，無由取濟。佛慈愍之，為開教本，若在此諸寒嚴國者，多用布疊，複貯著之。若無此者，彼有軟草，織為成衣而服之。又無草者，可有樹皮，槌打令軟而服之。又復無者，可以毛罽如𣰽氀法，割截成三衣，毛在於內披之。又復無者，可用諸皮，亦同𣰽氀，作三衣而服之。如此次第，漸漸而開，若至中方，自有法衣，則樹皮等，並入重也。如律所制，安得俗中𣰽氀依而修服，無此事也。律不云乎，邊方開於五事，諸羊皮等作臥具畜。臥具，即三衣也。《薩婆多論》具解之，但以三衣名相東土本無，準如此方之臥具也，即以名之。坐具彼此俱有，依名便會其體。故律中，寒雪國比丘頁安居竟，南往佛所，既出雪山，地平時熱，衣服厚重，負持困苦。余問，重可幾何？答云，可重三石。彼土諸人例皆長一丈已下，故勝此衣。佛開為令修道，不為養形，故至南方請開為道。開聽一月五月權離此衣。余撿《十誦》迦葉僧伽梨重三百斤，冥符靈旨也）。錦綺斑紗（此方有之，文繡結纈織衣，或布有班，雲霞眾綵間錯，無問士女，用以成衣，例準重收也）。

Woolen carpets (qūshū) (This land originally lacked such items, which all come from beyond the northwest borders; those woven from thick wool with woolly ends protruding, and featuring designs and patterns of humans, animals, and the like, are called qūshū; character dictionaries collectively call them 'a kind of woolen fabric'; if woven with warp and weft of patterned wool like this floss, they are called tābēng; they are used as floor coverings and wall screens). The root Vinaya states: 'A woolen carpet with wool three finger-breadths long, five cubits long, and three cubits wide should be distributed.' Formerly, I thought that because its dimensions matched the three robes, it was classified as light property. Felt quilts and the like were distributed by analogy with this measurement. Yet as to allowing them as light or heavy, the Vinaya text was unclear, and adhering literally to the text resulted in error. Recently, in the late spring of the second year of the Qianfeng era (667 CE), I had an unseen resonance with a heavenly being whose surname was Fei, a man of Shu. In the time of King Jie of Xia, he was born beneath the Southern Heavenly King as an emissary; he personally delighted in the Vinaya marks and had personally received the Buddha's entrustment, holding propagation and protection in his heart. He said to me that the errors in the commentaries, subcommentaries, ritual procedures, and catalogs I had composed were quite slight, but regarding heavy and light property, there were confusions following standard lapses; although judged according to the Vinaya, because the texts were not clear, this was the fault of translation. How could it be that a student cannot change earlier confusion and should follow later awakening? For example, the physical dimensions of the woolen carpet are close to the three robes; the Central Country does not permit it, but it was granted specifically for cold lands (meaning the northwest near the sea, where winter is extremely cold, winter winds split bamboo, and garments are thick and heavy; there were bhikṣus living in this land who wore the three Dharma robes and had no means to survive. The Buddha had compassion for them and laid down the teaching allowing them: if one is in these severely cold countries, one mostly uses cotton cloth, storing it double-layered and wearing it. If this is lacking, there is soft grass there, which is woven into garments and worn. If there is also no grass, there may be tree bark, which is pounded soft and worn. If there is still none, one may use wool fabric according to the method of woolen carpets, cut into the three robes and worn with the wool on the inside. If there is still none, one may use various skins, also like the woolen carpet, making three robes and wearing them. In this order, permissions were gradually granted. If one goes to the central region, where one naturally has Dharma robes, then tree bark and the like are all classified as heavy property. As prescribed by the Vinaya, how could one rely on secular woolen carpets to make and wear robes? There is no such thing! Does not the Vinaya say: 'In border regions five things are permitted; various sheepskins and the like are kept as bedding'? 'Bedding' means the three robes. The Sarvāstivāda-vibhāṣā explains this in full; it is simply because the names and forms of the three robes originally did not exist in the Eastern Land, they were compared to the bedding of this land and thus named after it. Sitting cloths existed in both places, so relying on the name, one directly understands the object. Therefore, in the Vinaya, after the bhikṣus of the snowy, cold lands finished their rains retreat, they traveled south to the Buddha's place; once they emerged from the Snow Mountains, the ground was flat and the season was hot, and their clothing was heavy and thick, making carrying it an ordeal. I asked, 'How heavy could it be?' The reply was, 'It could weigh three piculs.' The people of that land were all generally one zhang or less in height, which is why they could bear these clothes. The Buddha granted permission in order that they could cultivate the Way, not to pamper the body; therefore, when they arrived in the south, they requested permission for the sake of the Way. He granted permission to be temporarily parted from these robes for one month or five months. I checked the Sarvāstivāda Vinaya, where Kāśyapa's saṅghāṭī weighed three hundred catties, which secretly accords with the spiritual meaning). Brocade, patterned gauze, and variegated silk (These exist in this land: embroidered, tie-dyed, and woven clothing, or cloth with variegation, variegated with clouds, mist, and multiple colors mixed together; whether for men or women, used to make garments, they are uniformly judged to be classified as heavy property).