廣弘明集 13.70

13.70

開士曰。昔丹陽余玖興。撰明真論以駁道士。出其偽妄。詳彼論焉言。巾褐之服正是古日儒墨之所服也。在昔五帝鹿巾許由皮冠。並俗者之服耳。褐身長三丈六尺。有三百六十寸。言法一歲三十六旬。或象一年三百六十日也。褐前有二帶。言法陰陽兩判。巾之兩角又法二儀。余氏又云。若周秦二世。即以夏之十月為年。至於分度盈縮曆運折除。復焉得三百六十數耶。考堯舜周孔不為此服。尋黃帝之遇皇人九真之靈。又降帝嚳。至夏禹。開塗鍾二山之藏。窮此等服曾無據焉。案周有赤雀之徵。且感丹書之瑞。既符火德世服朱衣。老是周人兼陪末吏。冠履拜伏自奉恒儀。即曰治頭本名鬼卒。黃巾赤籙不効伯陽。祝水行符親師張氏。非道非俗祖習誰風。

The Bodhisattva says: Long ago, Yu Jiuxing of Danyang composed the Mingzhen lun to refute the Daoists and expose their falsity and deceit. Examining that treatise, it says that the cap and coarse cloth robe are precisely the attire worn in ancient days by Confucians and Mohists. In the past, the deer-hide cap of the Five Thearchs and the leather cap of Xu You were both the attire of common people. The coarse robe had a body three zhang and six chi long, with three hundred and sixty inches, said to model the thirty-six decans of a year or symbolize the three hundred and sixty days of a year. The coarse robe had two sashes in front, said to model the division of yin and yang. The two corners of the cap likewise modeled the Two Modes. Mr. Yu also said: during the Zhou and Qin, the tenth month of the Xia was taken as the beginning of the year; when it comes to the degrees of the celestial divisions, the additions and subtractions, and the calculations of calendar cycles, how could one obtain the number three hundred and sixty? If one investigates Yao, Shun, Zhou, and Confucius, they did not wear this attire. Inquiring into the Yellow Emperor's encounter with the August Person and the spirits of the Nine Realized Ones, which then descended to Emperor Ku and down to Yu of the Xia, who opened the repositories of Mount Tu and Mount Zhong, examining all these garments there is not a single piece of evidence for them. According to the Zhou, they had the omen of the red sparrow and experienced the auspicious sign of the cinnabar writing; since this corresponded to the virtue of Fire, the world wore red robes. Lao was a man of the Zhou and furthermore a petty official; in cap and shoes he prostrated himself, naturally adhering to the constant rituals. Those who are called 'parish heads' were originally named 'ghost soldiers'; their yellow turbans and red registers did not follow Boyang. In consecrating water and executing talismans, they took the Zhang clan as their direct master. Being neither Daoist nor mundane, whose tradition did they emulate?