道宣律師感通錄 1.31

1.31

次後復有一天人來云。弟子黃瓊。致敬已云。向述坐具。殊有可觀。憑准經論。無差違者。然終始不備。故重却論。元佛初度五人。爰及迦葉兄弟。並製袈裟左臂。坐具在袈裟下。西方王臣披白㲲搭左肩上。故佛制衣左臂異俗。頞鞞比丘威儀度物。爾時法服猶未搭肩。後度諸眾。徒侶漸多。年少比丘儀容端美。入城乞食多為人愛。由是佛制衣角在肩。後為風飄。聽以重物鎮上。比丘不達佛意。自造鎮衣之物。種種莊嚴。諸俗譏論。比丘以事白佛。佛言。我前聽安重物。即是尼師檀。餘者不合。後王舍城外道名達摩多。稱一切智。所著衣服並皆鮮白。日易一衣。日三十浴。所食皆以香薪香炭作之。所住皆以香材。塗泥皆以香汁。園林皆植香樹。所種花藥皆是香者。流泉池水皆聚牛頭香。內中水為香潔。雖帝釋歡喜之園。未能加也。世尊爾時將諸比丘入城乞食。執持衣鉢。坐具在肩。有諸外道語達多言。今瞿曇沙門入城乞食。可往言論降從大師。時達摩多領徒眾。披一領㲲價直千兩紫磨黃金。將至佛所。時大梵王請佛上天。外道來唯見比丘。便問比丘。肩上片布持作何用。答曰。擬將坐之。又問。汝所被衣名何等耶。答云。忍辱鎧也。

Afterward, another deva came and said: "Your disciple is Huang Qiong." Having paid homage, he said: "The explanation of the sitting mat just given was exceptionally admirable, based upon the sūtras and treatises, without contradiction. Yet from beginning to end it was incomplete, and so I discuss it again. Originally, when the Buddha first delivered the five men and then the Kāśyapa brothers, he instituted the rule that the kaṣāya be on the left arm and the sitting mat beneath the kaṣāya. In the Western Regions, kings and ministers wore white fine cotton draped over their left shoulders. Therefore, the Buddha regulated that the robe be placed on the left arm to differ from the laity. When the monk Assaji converts beings through his deportment, the Dharma robes at that time were still not draped over the shoulder. Later, as more assemblies were delivered, the disciples gradually grew numerous. Young monks were dignified and handsome; entering the city to beg for food, they were widely admired by people. On this account, the Buddha instituted that the corner of the robe rest on the shoulder. Afterward, it was blown by the wind, so he permitted placing a heavy object on top to weigh it down. The monks did not grasp the Buddha's intention, and made things themselves to weigh down the robes, ornamenting them in various ways. The laity ridiculed them. The monks reported the matter to the Buddha. The Buddha said: 'What I previously permitted to be placed as a heavy object was precisely the sitting mat (niṣīdana); other things are impermissible.' Later, in Rājagṛha, there was a non-Buddhist named Dharmata who claimed omniscience. The clothes he wore were all fresh and white. He changed his clothes once a day and bathed thirty times a day. What he ate was all prepared with fragrant firewood and fragrant charcoal. The places where he dwelt were made of fragrant timbers, and the plaster was mixed with fragrant juices. In his gardens he planted only fragrant trees, and the flowers and medicinal herbs he cultivated were all fragrant. The flowing springs and pond waters were filled with gośīrṣa sandalwood to make the water within clean and fragrant. Even Śakra's Garden of Joy could not surpass it. At that time, the World-Honoured One was leading the monks into the city to beg for food, holding robes and bowls, with their sitting mats upon their shoulders. Some non-Buddhists said to Dharmata: 'Now the recluse Gautama has entered the city to beg for food. You may go debate with him and subdue him to follow you, the great master.' Then Dharmata led his disciples, wearing a fine cotton cloth worth a thousand liang of purple-sheen refined gold, and approached the Buddha's place. At that time, the great Brahmā King invited the Buddha to ascend to heaven. When the non-Buddhists arrived, they saw only the monks. He then asked the monks: 'What is the piece of cloth on your shoulders used for?' They replied: 'It is intended for sitting upon.' He also asked: 'What is the robe you wear called?' They replied: 'The armor of forbearance.'