量處輕重儀 2.69

2.69

所以愛道在俗，佛出家後戀慕無已，手自成一金縷貴價㲲衣，擬奉世尊。後以獻佛，令僧中行之，愛道不從。佛言，但僧中行具三寶，何者？其人隨順我語供養佛也；為解脫故供養法也；眾僧受用供養僧也。若供佛者失餘二歸，便依行之，並不敢受；次至彌勒取而服之，威儀具足。言金縷者，非用金也，縷色同金，光綵殊異，裝飾若金，豈有比丘服於金寶。據此法衣，理充在輕。自餘一切白衣外道之服，並不許服，俱入重攝，以斷惡法修出道標，何得仍懷於俗事也！如瓦屋綿衣斬壞打破，絕流俗故，息貪競故，順知足故。不同不淨財食，死後通分，食是非復畜煮，財即同諸三衣。今之僧服體狀全俗，著即滯情，故入重攝。若已改張，壞色失相，或異常俗如裙如襖，名雖含俗，然相有殊，並可從輕。故褊袒祇支方裙正背，俱非西梵所服，然異東華俗儀，故俯徒情事，理義可通，俱從輕限。餘並例之，以定二途。

For this reason, when Mahāprajāpatī Gautamid was in the secular life, after the Buddha went forth she longed for him endlessly, and with her own hands made a costly fine-cloth robe with gold thread, intending to offer it to the World-Honoured One. Later, when offering it to the Buddha, he bade her distribute it within the saṅgha, but Gautamid would not comply. The Buddha said: 'Only by distributing it within the saṅgha are the Three Jewels fully provided for. Why? That person, by following my word, makes an offering to the Buddha; for the sake of liberation, makes an offering to the Dharma; and by the saṅgha's receiving and using it, makes an offering to the saṅgha. If one offers it only to the Buddha, one loses the other two refuges.' Thereupon she distributed it accordingly, but none dared accept it; next it reached Maitreya, who took and wore it, his deportment fully dignified. Speaking of 'gold thread', it does not mean using gold; the color of the thread resembled gold, its radiant luster was extraordinary, and its ornamentation was like gold—how could a monk wear gold and jewels? Based on this Dharma robe, it is reasonable that it falls within light property. As for all other clothing of the laity and tīrthikas, wearing them is not permitted, and all are gathered into heavy property, in order to cut off unwholesome phenomena and cultivate the emblem of renunciation; how could one still harbour secular matters? Just as tiled roofs and cotton-padded robes are dismantled, torn up, or broken to sever worldly habits, end greed and competition, and conform to contentment. This is unlike impure wealth and food, which are distributed generally after death—food cannot be kept and cooked again, while wealth is treated the same as the three robes. Today's monastic clothing has a form entirely secular; wearing it creates emotional entanglement, so it is gathered into heavy property. If it has already been altered, destroying the color and appearance, or differs from ordinary secular garments, such as skirts or lined jackets—though the names contain secular terms, their forms are distinct, and all may follow light property. Thus, half-bare vests, qizhi robes, square skirts, and direct-backed vests were none of them worn in the Western Brahma land, yet they differ from the secular etiquette of the Eastern Land; hence, accommodating practical human feelings, in principle they are acceptable, and all follow the limit of light property. The rest should all be analogized to this, in order to determine the two paths.