量處輕重儀 2.68

2.68

右準斷云，諸律斷中並無已上衣，而入重者，今以義約。如律文中，王施大價衣，佛令應量者淨施。明知異俗王衣，可同此土山龍華蟲日月紛米之服也。余聞施於冥告云，西土諸王，多重佛教，外理國政則服俗衣，內遵法行便懷道服，咸著僧伽梨，同比丘所服者。其價極貴，或出萬金。故耆婆施佛一衣，價直十萬。而諸清信士女逮及菩薩在家，咸著三衣，乃至色有諸天亦同此服，不同於王。此土王臣士女依經亦有服者。如梁陳時俗士等咸著用。今以事用徵送教至，如梁高祖親依佛教，三衣錫杖而受持之。所以登座講說脫於帝服著於法衣。如《簡文帝集》中，高祖數賜納袈裟，表謝具明。又蕭瑀為大唐僕射，公事既了入靜院，著三法衣禮佛讀誦，以此為常。及薨後送衣入津梁寺，輕法羯磨。近貞觀中太宗以所著七條納施勝光寺僧珍法師，價直三萬，及終後還追入內，又以所著七條與恭宣二法師，令製詩，先成者與之；及作一時成，令學士評其勝劣，俱云一等，因令市估價直六萬，乃進衣出絹人付百段。又賜玄奘法師一納，今現在，有買者酬十萬猶不與之。以此諸證故知，王著貴價三衣不謬矣。

The above is determined by analogy: in the Vinaya rulings, none of the above garments enter heavy property, but we now establish this by principle. As in the Vinaya texts, when kings offered costly garments, the Buddha had them purified by donation if they conformed to the measure. This clearly shows that distinct secular royal garments can be equated in this land with robes adorned with mountains, dragons, variegated pheasants, sun, moon, and rice grains. I have heard from a revelation from the unseen realm that kings in the Western Regions mostly revere the Buddha's teaching; externally managing state governance they wear secular clothing, but internally adhering to Dharma practice they cherish monastic garments, all wearing saṃghāṭīs identical to those worn by monks. Their value is extremely high, sometimes exceeding ten thousand pieces of gold. Thus, the garment Jīvaka offered to the Buddha was worth a hundred thousand. Furthermore, devout laymen and laywomen, up to householder bodhisattvas, all wore the three robes, and even devas of the form realm shared this attire, unlike ordinary kings. In this land, kings, ministers, and laymen and laywomen have also worn them in accordance with the sūtras. For instance, in the Liang and Chen dynasties, secular scholars and others all wore them. Now, adducing practical use to corroborate the arrival of the teaching: Emperor Wu of Liang personally relied on the Buddha's teaching, receiving and upholding the three robes and the khakkhara. Therefore, when ascending the seat to deliver lectures, he cast off the imperial robes and donned Dharma robes. As recorded in the *Collected Works of Emperor Jianwen*, Emperor Gaozu [Wu of Liang] frequently bestowed patched kāṣāyas, as clearly evidenced by memorial letters of thanks. Furthermore, Xiao Yu, as Vice Director of the Right under the Great Tang, would enter a quiet courtyard after concluding public affairs, donning the three Dharma robes to pay homage to the Buddha and chant scriptures, making this his regular practice. When he died, his robes were sent to Jinliang Monastery to be treated by karman for light property. Recently, in the Zhenguan era, Emperor Taizong bestowed a seven-strip patched robe he had worn upon Dharma Master Sengzhen of Shengguang Monastery, valued at thirty thousand; after [Sengzhen's] death, it was recalled back to the palace. He also took a seven-strip robe he had worn and presented it to Dharma Masters Gong and Xuan, commanding them to compose poems, with the first to finish receiving it; when they finished at the same time, he ordered scholars to evaluate their merits, and all declared them equal; consequently, ordering the market appraisers, it was valued at sixty thousand, whereupon he brought forth the robe and paid each person one hundred bolts of silk. Furthermore, he bestowed a patched robe upon Dharma Master Xuanzang, which still exists today, and when someone offered to buy it for one hundred thousand, he still would not give it away. From these various proofs, we know that kings wearing costly three robes is not an error.