佛制比丘六物圖 1.98

1.98

四、明著用。世多紛諍，今為明之。此方往古，並服祇支。至後魏時，始加右袖，兩邊縫合，謂之偏衫，截領開裾，猶存本相。故知偏衫左肩即本祇支，右邊即覆肩也。今人迷此，又於偏衫之上復加覆肩，謂學律者必須服著。但西土人多袒膊，恐生譏過，故須掩之。此方襖褶重重，仍加偏袖，又覆何為？縱說多途，終成無據。（若云生善者，是僧應著，何獨律宗？餘宗不著，豈不生善？況輕紗紫染，體色俱非，佛判俗服，全乖道相，何善之有？或云「分宗途」者，佛教但以三學分宗，而謂形服異者，未之聞矣。）且三衣，大聖嚴制，曾未霑身；覆肩，祖師累斥，堅持不捨。良以弊風一扇，歷代共迷。復由於教無知，遂使聞義不徙。更引明證，請試詳之。《章服儀》云：「元制所興，木唯尼眾。今僧服者，僣通下位。」又《住法圖贊》云：「阿難報力休壯，圓滿具足。士女咸興愛著，乃至目悅淨色，心醉神昏，繫子頸而沈殺者，由此曲制，令著覆肩之衣。今則僥倖而妄服者，濫矣！」（據此乃斥內無偏衫，單覆者耳。若今重覆，彼時既無，不涉言限。且單覆猶為僥倖，況今重覆，非法何疑？廣如別辨。）

Fourth, explaining their wearing and use. In the world there are many disputes; now I shall clarify it. In this land in ancient times, all wore the saṅkakṣikā. In the Later Wei dynasty, they first added a right sleeve and stitched the two sides together, calling it the piānshān (half-jacket); cutting the collar and opening the hem, it still preserved the original form. Thus we know that the left shoulder of the piānshān is the original saṅkakṣikā, and the right side is the shoulder-covering robe. People today are confused about this, and over the piānshān they further add a shoulder-covering robe, claiming that those who study the Vinaya must wear it. However, people in the Western lands mostly bared their shoulders, and fearing this might incur ridicule and fault, it had to be veiled. In this land padded jackets are worn in multiple layers, and with the half-sleeve added besides, what purpose is served by covering it again? Even though various reasons are given, they remain entirely groundless. (If one claims it engenders goodness, then all monks ought to wear it; why only the Vinaya school? Do other schools not engender goodness by not wearing it? Moreover, light gauze dyed purple is improper in both substance and colour; the Buddha designated it as lay clothing, entirely contradicting the monastic appearance, so what goodness is there in it? Or if one says it 'distinguishes the lineages of the schools,' the Buddhist teaching distinguishes schools solely by the three trainings; that one would distinguish them by physical clothing is something unheard of.) Furthermore, the three robes were strictly prescribed by the Great Sage, yet they have scarcely touched their bodies; the shoulder-covering robe was repeatedly denounced by the Patriarch, yet they stubbornly retain it and do not let it go. This is truly because once a corrupt custom stirs, successive generations share in the delusion. Moreover, because they are ignorant of the teaching, they fail to change upon hearing what is right. Adducing further clear evidence, let us examine it closely. The Zhangfu yi says: "The original prescription arose solely for the assembly of nuns. For monks to wear it today is an usurpation extending to a lower status." Also the Zhufa tuzan says: "Ānanda's retributive strength was magnificent, complete, and fully endowed. Men and women all gave rise to attachment and love, to the extent that when their eyes delighted in his pure appearance, their minds became enraptured and bewildered, even tying their children by the neck and drowning them; on account of this, an exceptional prescription was made ordering him to wear the shoulder-covering robe. Today, those who presumptuously wear it by mere chance are acting inappropriately!" (According to this, it denounces wearing the single shoulder-covering robe without a piānshān underneath. As for the modern double covering, since it did not exist at that time, it was not within the scope of those words. If single covering is already considered presumptuous, how much more is modern double covering undoubtedly contrary to the Dharma? It is explained extensively elsewhere.)