法苑珠林 35.6

35.6

夫袈裟為福田之服。如敬佛塔。泥洹僧為儭身之衣尊之如法。衣名銷瘦。取能銷瘦煩惱。鎧名忍辱。取能降伏眾魔。亦喻蓮華。不為污泥所染。亦名幢相不為邪眾所傾。亦名田文之相。不為見者生惡。亦名救龍之服。不為金鳥所食。亦名降邪之衣。不為外道所壞。亦名不正之色。不為俗染所貪是以教有內外之別。人有道俗之異。在家則依乎外教。服先王之法服。順先王之法言。上有敬親事君之禮。下有妻子官榮之變。此則恭孝之躅理叶儒律。出家則依乎內教。服諸佛之法服。行諸佛之法行。上捨君親愛敬之重。下割妻子官榮之好。以禮誦之善自資父母。行道之福以報國恩之重。既許不以毀形易服為過。豈宜責以敬親事君之禮。是故。𩮜髮之辰。天魔聞而遙悑。染衣之日。帝釋見而遠歡戲女聊被無漏遂滿。醉人暫剪惡緣即捨。龍子賴而息驚。象王見而止怯。故知三領法衣蔽身儉用。三種壞色伏我愛情。既倣稻田。自成應供之德。遠同先佛。寔遵和敬之道。出塵反俗所貴如斯者乎。

Now, the kāṣāya is the robe of the field of merit; it is revered as a stūpa of the Buddha. The nivāsana is the inner robe close to the body; it is honored like the Dharma. The robe is called 'emaciating', meaning it can emaciate afflictions. The armor is named 'forbearance', meaning it can subdue the hordes of māras. It is also compared to a lotus flower, not soiled by muddy filth. It is also called the 'banner mark', not overthrown by heretical multitudes. It is also called the 'patterned mark of fields', so that those who see it do not give rise to evil. It is also called the 'garment that rescues nāgas', so that they are not eaten by golden birds. It is also called the 'robe that subdues heterodoxy', not destroyed by non-Buddhists. It is also called the 'subdued color', not coveted by worldly defilement. Therefore, teachings differ between the internal and external; people differ between the religious and secular. Laypeople rely on the external teachings: they wear the ritual vestments of former kings and follow the lawful words of former kings. Above, there are the rites of revering parents and serving the ruler; below, there are the responsibilities of wives, children, office, and glory. These traces of respect and filial piety accord in principle with the Confucian statutes. Those who have gone forth rely on the internal teachings: they wear the robes of the Buddhas and practice the Dharma-conduct of the Buddhas. Above, they abandon the heavy ties of loving respect toward rulers and parents; below, they sever their fondness for wives, children, office, and glory. With the good of rituals and chanting, they support their parents; with the merit of walking the Path, they repay the heavy grace of the state. Since they are permitted not to consider shaving the body and altering their clothes an offense, how could they properly be reproached with the rites of revering parents and serving rulers? Therefore, on the day one shaves the head, the celestial māras hear of it and tremble from afar; on the day one dyes the robes, Śakra sees it and rejoices from a distance. An actress who merely draped it achieved the culmination of non-outflow; a drunkard who momentarily had [his hair] shorn instantly cast aside evil conditions. The nāga's offspring relied on it to cease their terror; the elephant king saw it and stopped his fear. Thus we know: the three Dharma-robes cover the body with frugality; the three subdued colors subdue our defiling attachments. Modeling after the rice fields, they naturally possess the virtue of being worthy of offerings; distantly conforming to the former Buddhas, they truly observe the way of harmony and reverence. How could transcending the dust and turning away from the world be valued as anything other than this!