辯正論 6.85

6.85

內喻曰。玉佩金貂莫施於藮野。荷衣蕙帶弗踐於王庭。故應器非靈廟所陳。染衣異朝宗之服。故乘於道者或順機而軌物。據於德者或矯時而訓世。是以剪髮文身。仲尼稱太伯之善。反常合道。時人美棠棣之花。況將反性澄神隔凡踐聖。而不異其容服。未之有也。故使衣象福田器量如法。絲桐弗惑於耳。朱紫無眩於目。輕肥罔狎其體。勢競莫駭其心。故經云。羅漢者真人也。聲色不能污。榮位不能動。何必鶡冠雀弁反拘自縛磕齒噓氣而稱道哉。登木求魚。去之彌遠。挈船待鉤。何其鄙夫。爾道之劣九也。

The Buddhist response says: Jade pendants and golden sables are not worn in the wilderness; lotus clothing and thoroughwort sashes do not tread upon the royal court. Therefore, the alms bowl is not what is laid out in ancestral temples, and dyed robes are different from the attire for imperial audiences. Thus those who align with the Dao may accord with capacities to guide beings, and those who take their stand upon virtue may correct the times to instruct the world. Hence, for cutting his hair and tattooing his body, Taibo was praised for his virtue by Confucius; acting contrary to convention to accord with the Dao, people of the time extolled the cherry blossom. How much more so when one is about to return to one's true nature, purify the spirit, separate from the ordinary, and tread upon sainthood—that one would not alter one's attire and dress has never been heard of! Therefore, their robes resemble the field of merit and their utensils conform to the Dharma. Silk strings and paulownia zithers do not bewitch their ears; vermilion and purple do not dazzle their eyes. Light furs and fat horses do not pamper their bodies; power struggles do not alarm their minds. Therefore, the scripture says: 'The arhat is a true person; sound and form cannot defile him, honor and position cannot move him.' Why must one wear pheasant caps and sparrow bonnets, binding and restraining oneself, chattering the teeth and exhaling breath to claim the Dao? Climbing a tree to seek fish departs ever further from it; lifting a boat and waiting for a hook, how vulgar! This is the ninth inferiority of your Dao.