法苑珠林 35.6

35.6

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!