緇門警訓 3.47

3.47

業疏云。但以邪心有涉貪染。為利賣法。禮佛讀經斷食諸業。所獲贜賄皆曰邪命物。正乖佛化故特制也。如經中說。比丘持糞掃衣。就河所洗。諸天取汁用洗自身。不辭穢也。外道持淨㲲。次後將洗。諸天遙遮勿污池也。由邪命得體不淨故。以此文證心清淨者。是正本也。雖求清淨財體應法。綾羅錦繡俱不合故。世多用絹細者。以體由害命特須制約。今五天及諸胡僧俱無用絹作袈裟者。親問彼云。以衣為梵服行四無量。審知行殺而故服之。義不應也。以法衣順道。錦色班綺耀動心神。青黃五綵真紫上色。流俗所貪故。齊削也。資持云。感通傳中天人云。佛法東傳六七百載。南北律師曾無此意。安用殺生之財。而為慈悲之服。師何獨拔此意。南山答曰。余因讀智論。見佛著粗布伽梨。因懷在心何得乖此。及聽律後便見蠶衣臥具。縱得已成並斬壞塗埵。由此重增景仰。又云。復見西來梵僧咸著布㲲。具問答云。五天竺國無著蠶衣。由此興念著章服儀等。義淨三藏內法傳中反加毀誹。彼學小乘有部故。多偏執。今宗大乘了義。非彼所知。

The Commentary on the Vinaya Deeds states: "Whenever, through an evil mind, there is craving and defilement, selling the Dharma for gain, then all the illicit gains obtained from bowing to the Buddha, reciting sūtras, fasting, and other deeds are called things of wrong livelihood. Because they run directly contrary to the Buddha's transforming guidance, they are specially prohibited. As taught in the sūtra: A bhikṣu took a rag robe to the river to wash it, and the devas took the runoff water to wash their own bodies, not shunning its filth. A heterodox practitioner took clean fine cotton and was next about to wash it, but the devas warned him from afar, 'Do not defile the pool!' Because it was obtained through wrong livelihood, its substance was impure. Corroborated by this text, purity of mind is the true foundation. Although one seeks purity, the material substance must also accord with Dharma; patterned silk, brocade, and embroidery are all improper. In the world, silk and fine fabrics are often used; because their substance stems from harming life, they must be specially restricted. Today in the five regions of India and among the Hu monks, none use silk to make kāṣāyas. When asked in person, they said: 'Because the robe is a brahma garment for practicing the four immeasurables, if one clearly knows it involves killing and yet intentionally wears it, in principle that is improper.' Because the Dharma robe conforms to the Way, brocade colors, patchwork patterns, and glitter disturb the mind. Blue, yellow, the five colors, true purple, and fine shades are craved by the common worldly crowd, and are therefore entirely rejected." The Zichi states: "In the Gantong zhuan, a deva says: 'The Buddha Dharma has flowed eastward for six or seven hundred years, yet Vinaya masters of the south and north have never had this intention. How could one use the wealth of killing living beings to make a garment of compassion? Why do you alone single out this principle?' Nanshan replied: 'Through reading the Zhidu lun, I saw that the Buddha wore a saṃghāṭī of coarse cloth, and kept this in mind: how could one act contrary to this? Later, after studying the Vinaya, I saw that as for silken robes and bedding, even if already made, they were all chopped up, ruined, and used to plaster the walls. From this, my admiration deepened.' It also states: 'Furthermore, I saw that the Indian monks who came from the west all wore cotton cloth. In detailed questioning, they said: 'In the five regions of India, none wear silken garments.' From this arose the thought of composing the Zhangfu yi and other works.' Tripiṭaka Master Yijing, in his Nanhai jigui neifa zhuan, on the contrary added disparagement and slander. He studied the Sarvāstivāda of the Hīnayāna, and so was mostly prejudiced and obstinate. Now we take the definitive meaning of the Mahāyāna as our authority, which is not something he could understand."