量處輕重儀 2.121

2.121

幸以天人交迹，意存據道，云余所斷迷，故非違白衣諸服，佛制嚴明，何得雷同。如王衣例，且王衣邊服，本是三衣迷名，同於臥具，悟則更張琴瑟。又云，諸佛大聖，尚有後制過前，或復前開賒後，及論行事，並以後教廢前，故稱智人，名大覺也。昔雖立儀，大存比擬，然非目驗，故有小違可改。白衣見成之服非輕，已壞色相全乖非重。故積念成佛，初念似是而非第二，反觀初則全非後是，如是前後沓觀，皆前昧而後明。始自三賢，終于十住，乃至彌勒大士，猶有一觀未融，及至龍華道成方等十方妙覺。況今沈俗凡僧，動恒相結，結既封執，見結彌繁。然則凡力所資，堪耐在此，至於不存心用，何可而論。故知王衣邊服，並是三衣，諸俗恒服，宜從重攝。

Fortunately, with divine and human paths converging, with my mind intent on relying on the Way, I say that what I judged to be confused does not violate the Buddha's strict and clear prohibitions regarding various worldly garments: how could they be treated as identical? Consider the precedent of royal garments: royal garments and border robes were originally the three robes, but their names were misunderstood and they were identified with bedding; once one realizes this, the instruments must be retuned. Furthermore, among the Buddhas, the Great Sages, there are later regulations that supersede earlier ones, or earlier allowances that were broadened later; and when discussing the performance of affairs, earlier teachings are all annulled by later ones. Thus they are called Men of Wisdom, named the Greatly Awakened. In the past, although rituals were established and largely preserved through analogy, they were not based on eyewitness experience, so minor deviations may be corrected. Worldly garments that are already made are not light property; yet if their color and appearance have already been destroyed so that they completely diverge [from worldly clothes], they are not heavy property. Therefore, as one accumulates thought to achieve Buddhahood, the initial thought seems right but is wrong, and the second thought, looking back at the first, finds it entirely wrong and the later right: observing before and after in this alternating way, the earlier is always obscure and the later clear. Beginning from the three ranks of worthies down to the ten dwellings, and even up to the Great Being Maitreya, there is still one contemplation not yet fully integrated; only when achieving the Way under the Nāgapuṣpa tree will he equal the wondrous enlightenment of the ten directions. How much more so for ordinary monks submerged in the mundane world, who are constantly bound by defilements in their actions! Being bound, they cling rigidly, and their bonds of views multiply. Nevertheless, the power of ordinary mortals to support themselves is capable of endurance only here; as for those who do not maintain mindful practice, how could they even be discussed? Therefore, we know that royal garments and border robes are all the three robes, whereas various everyday worldly garments should be subsumed under heavy property.