△六曰不著香華鬘不香塗身
Sixth: Do not adorn oneself with garlands or perfumes.
遠離香觸二塵。故曰不著不塗。
They stay away from the scents and sensations of the world. That is why they do not adorn themselves with perfumes or cosmetics.
解曰。華鬘者。西域人。貫華作鬘。以嚴其首。
Explanation: In the Western Regions, people string flowers together to make garlands, which they wear on their heads as adornment.
梵語磨羅。此云鬘。天竺多用蘇摩那花。行列貫串。結之為鬘。無問男女。皆此莊嚴身首。以為飾好。
In Sanskrit, it is called "Mālā." In Chinese, it is translated as "garland." In India, people often use Sumanā flowers, stringing them together in rows to form garlands. Regardless of gender, they adorn their heads and bodies with these as ornaments.
此土則繒絨金寶。製飾巾冠之類是也。
In this land, we use silk, wool, gold, and precious gems to craft ornaments like headscarves and crowns.
繒。帛也。絨。練熟絲也。製飾。謂以金銀七寶。製造纓絡環釧。併飾巾冠等。大經云。在額上名鬘。在頸名纓。在臂名釧。在指名環。是知七寶製造。皆曰華鬘。故經云。無服飾珍玩。衣趣蔽形。無以文彩。是也。
Silk. That is, fine silk cloth. Velvet. That is, silk that has been boiled and processed. Decorative accessories. Refers to ornaments such as necklaces, bracelets, and rings made of gold, silver, or the seven precious substances, as well as decorated headscarves and crowns. The Great Sutra says: On the forehead, it is called a headdress; on the neck, it is called a necklace; on the arm, it is called a bracelet; on the finger, it is called a ring. From this, we know that all ornaments made of the seven precious substances are called "flower garlands." Therefore, the sutra states: "Do not wear luxurious clothing or adornments; clothing should merely cover the body, without elaborate patterns or colors."
香塗身者。西域貴人。用名香為末。令青衣摩身。
When applying fragrant powder to the body, the nobles of the Western Regions would use finely ground precious incense and have attendants rub it over their skin.
名香。謂沉。檀。速。麝。龍腦。酥合。熏陸。白膠等。青衣。即童子。謂以末香使童子塗揩其軆。故曰摩身。
Fragrant Incense. This refers to sandalwood, aloeswood, cloves, musk, borneol, storax, frankincense, and pine resin, among others.
"Blue-robed" refers to a young attendant. It means having the attendant apply powdered incense to anoint the body. Hence it is called "anointing the body."
此土則佩香。熏香。脂粉之類是也。
In this world, people adorn themselves with perfumes, incense, and cosmetics.
佩是佩帶。熏即烟熏。脂即臙脂。粉即水粉。斯皆塗香裝飾之屬也。
To wear is to adorn oneself. To perfume is to scent with smoke. Rouge is cosmetic color. Powder is cosmetic base. These are all forms of aromatic adornment and decoration.
出家之人。豈宜用此。
A person who has left home—how could they use such things?
如上七寶製飾香花等。皆俗士所用。出俗為僧。已捨樂欲。剃髮染衣。修出世道。詎可同俗憍奢。迷心放逸。故云豈宜用此。
These seven treasures, ornaments, incense, and flowers are all used by laypeople. Having left the household life to become monastics, we have already renounced worldly pleasures and desires. We shave our heads, don monastic robes, and cultivate the path beyond the world. How could we indulge in the same arrogance and extravagance as laypeople, deluding our minds and indulging in heedlessness? Therefore, it is said, "How could these be appropriate for us?"
佛制三衣。俱用麤疎麻布。獸毛蠶口。害物傷慈。非所應也。
The Buddha established the three robes. All were to be made of coarse, simple hemp cloth. Using animal fur or silk, which harms living beings and violates compassion, is not appropriate.
三衣。如後威儀中出。麤疎麻布者。麤以禦風寒。疎以却蚊虻。足為安身進道矣。獸毛即裘褐等。蠶口即綢絹等。此皆從殺生而得。故曰害物。有虧菩薩之心。故曰傷慈。違佛本制。復傷仁慈。故曰非所應也。按小乘十種衣。隨施得受。染以壞色。割截成衣。菩薩利生。以大慈為本。故非所應。若據楞嚴。大小皆遮。故經云。不服東方絲綿絹帛。及此土靴履裘毳。乳酪醍醐。如是比丘。於世真脫。酬還宿債。不遊三界。唐乾封二年二月。四天王白宣律師曰。釋迦如來初成道時。乃至涅槃。唯服麤布僧伽棃。及白㲲三衣。未曾著蠶衣繒帛(云云)。
The Three Robes. As explained later in the section on dignified conduct. Coarse and loosely woven hemp cloth—coarse to shield against wind and cold, loosely woven to fend off mosquitoes and horseflies—is sufficient to settle the body and advance on the path. Animal hair refers to furs and coarse woolen garments. Silk from silkworms refers to fine silks and satins. These are all obtained through harming life, thus called harmful to beings. They violate the compassionate heart of a bodhisattva, thus called injurious to kindness. They go against the Buddha's original precepts and also harm benevolence and compassion, thus they are not appropriate. According to the Hinayana, there are ten kinds of cloth; one may accept whatever is offered, dye it to break its bright color, and cut and sew it into robes. A bodhisattva, whose fundamental aim is to benefit beings through great compassion, should not use such materials. According to the Śūraṅgama Sūtra, both major and minor [garments of this kind] are prohibited. Thus the sutra states: "They do not wear silks, satins, or fine fabrics from the East, nor boots, shoes, furs, or woolen cloth from this land, nor milk, cheese, or ghee. Such bhikkhus are truly liberated in the world, repay their past karmic debts, and do not wander in the three realms." In the second month of the second year of the Qianfeng era of the Tang dynasty, the Four Heavenly Kings informed Vinaya Master Xuan: "From the time Śākyamuni Tathāgata first attained enlightenment until his parinirvāṇa, he wore only coarse cloth saṅghāṭī robes and the three robes of white cotton cloth. He never wore silks or fine fabrics(and so on)."
除年及七十。衰頺之甚。非帛不暖者。或可為之。餘俱不可。
Unless one is over seventy years old, so frail and weak that they cannot stay warm without silk, then it may be permissible. For all others, it is not allowed.
謂年至七十。四大衰朽。力弱形頺。若不著絲帛。則體凍寒生。或可用之。其餘四大不衰。年非七十。皆不應為。故云餘俱不可。
It is said that when one reaches seventy years of age, the four great elements decline and decay. One's strength weakens and one's form becomes frail. If one does not wear silk or cotton, the body will grow cold and chilled. Perhaps it may be used then. For all others whose four great elements are not in decline, and who are not yet seventy, it should not be done. Therefore it is said: for all others, it is not permissible.
夏禹惡衣。
King Yu of Xia wore coarse clothing.
惡衣者。非精細之服。乃麤布也。禹姓姒。名文命。字密身。按諡法。受禪成功曰禹。乃黃帝之玄孫。禹父名。堯時洪水滔天。治水無功。舜乃舉禹續父業。居外十三年。以開九州。水害遂息。受舜禪位。都於安邑。國號曰夏。禹為人敏給克勤。其德不違。其仁可親。其言可信。其聲應鐘律。身有法度。故孔子稱曰。菲飲食而致孝乎鬼神。惡衣服而致美乎黻冕。卑宮室而盡力乎溝洫。禹吾無間然矣。昔帝堯。布衣掩形。鹿裘禦寒。衣履不敝不更換。漢文帝亦身衣弋綈。幃帳無文。晉武帝焚雉頭裘。猶敕不許貢獻奇技異服。斯等聖君非一。不能盡舉。
Coarse clothing refers not to fine garments, but to rough cloth. Yu's surname was Si, his given name Wenming, and his courtesy name Mishen. According to posthumous naming conventions, "Yu" means "one who succeeded through receiving the throne." He was the great-great-grandson of the Yellow Emperor. Yu's father was named Gun. During Yao's reign, floods overwhelmed the heavens. Gun failed in his efforts to control the waters, so Shun appointed Yu to continue his father's work. Yu remained outside for thirteen years, opening up the nine provinces, and the flood disaster was thus quelled. He received the throne from Shun and established his capital at Anyi, naming the state Xia.
Yu was quick-witted, diligent, and virtuous without transgression. His kindness made him approachable, his words trustworthy, and his voice resonated like bells and pitch pipes. He embodied the principles of proper conduct. Thus, Confucius praised him, saying: "He ate and drank simply, yet showed utmost reverence to spirits and gods. He wore coarse clothing, yet adorned himself splendidly for ceremonial robes and crowns. He lived in humble dwellings, yet exerted all his efforts on ditches and waterways. As for Yu, I find nothing to criticize."
In ancient times, Emperor Yao wore plain cloth to cover his body and deerskin to ward off the cold. His clothes and shoes were not replaced until worn out. Emperor Wen of Han also wore coarse silk garments, and his curtains and canopies bore no patterns. Emperor Wu of Jin burned a pheasant-head fur robe and issued decrees forbidding the tribute of exotic crafts and unusual attire. Such sage rulers were many; they cannot all be listed here.
公孫布被。
Gongsun's cotton quilt.
公孫姓也。名弘。漢武帝徵為博士。天子察其敦厚。遂以為御史大夫。食不重肉。脫粟之飯。而為布被。俸祿皆給與仰食之賓。家無所餘。時汲黯奏曰。弘位在三公。然為布被。此詐也。帝問弘。弘謝曰。有之。誠中弘病。夫以三公為布被。實飾詐以釣名。且無汲黯忠。陛下安得聞此言。天子以為謙讓。愈益厚之。以弘為丞相。封平津侯。年八十而終。弘既無怨汲言。而且善其中已病。可謂寬仁雅量之至矣。
His surname was Gongsun, and his given name was Hong. Emperor Wu of Han appointed him as an Erudite Scholar. The emperor observed his honesty and integrity, and thus made him the Grand Censor. He did not eat more than one kind of meat at a meal, and his staple food was unpolished millet. He used cotton quilts, and his entire salary was given to support his dependents. His family had no surplus wealth.
At that time, Ji An submitted a memorial, saying: "Gongsun Hong holds the position of one of the Three Excellencies, yet he uses cotton quilts. This is deceitful." The emperor questioned Hong, who humbly replied: "It is true. This indeed reveals my flaw. For one of the Three Excellencies to use cotton quilts is indeed an act of ostentatious simplicity to fish for fame. Moreover, if not for Ji An's loyalty, how would Your Majesty have heard such words?" The emperor considered him modest and yielding, and treated him with even greater favor, appointing him as Chancellor and enfeoffing him as Marquis of Pingjin. He passed away at the age of eighty.
Hong harbored no resentment toward Ji An's words, and moreover, he acknowledged his own fault with grace. This can truly be said to be the utmost in magnanimity and noble character.
王臣之貴。宜為不為。豈得道人。反貪華飾。壞色為服。糞掃蔽形。固其宜矣。
Even kings and ministers, despite their high status, should not indulge in such things. How then can a practitioner of the Way be drawn to lavish adornments? Wearing simple, unadorned robes and covering oneself with humble garments is the proper way.
壞色。謂以草木根葉泥等。染為緇色。以別五大色也。糞掃。是他所棄之物。拾取納之為衣。以遮蔽身形。息馳求心。斷憍恣念。而進修道業。如經所說。比丘持糞掃衣。就河而洗。諸天取汁用洗自身。不辭穢也。外道持淨㲲。次後將洗。諸天遙遮。勿污池水。是知重德。不重物也。王謂禹帝。臣謂公孫。貴是尊貴。位高之稱也。獸毛繒帛。是王臣所應宜為而不為。而為惡衣布被。壞色為服。糞掃蔽形。固本出家學道人。所當宜為而不為。而反貪世間華香繒絨裝飾之欲樂。深非所宜也。記云。今時禪講。自謂大乘不拘事相。綾羅鬬美。紫碧爭鮮。肆恣貪情。皆違聖教。豈不聞衡岳。但服艾絮。以禦風霜。天台四十餘年。唯披一衲。永嘉服不蠶口。荊溪大布而衣。良由深解大乘。方乃專崇苦行。請觀祖德。勿染邪風。稟教修身。真佛子矣。
"Bad color" refers to dyeing cloth with plant roots, leaves, or mud to produce a dark, earthy hue, distinct from the five primary colors. "Dust-rag robes" are garments made from discarded materials, gathered and sewn together to cover the body. This practice helps curb the restless seeking of worldly comforts and cuts off prideful indulgence, thus advancing one’s spiritual practice. As the scriptures say: A monk washing his dust-rag robe in the river— Devas take the water to cleanse themselves, not shunning its impurity. An ascetic later comes with a clean white cloth to wash, but devas stop him from afar, saying: "Do not pollute the waters." This shows virtue is honored, not the object itself.
"Kings" refers to rulers like Emperor Yu; "ministers" to high officials like Gongsun. These are titles of honor and high status. Fine silks and furs are fitting for kings and ministers—yet they are not worn. Instead, coarse cloth and patched robes are chosen; bad-colored garments and dust-rag robes cover the body. These are rightly the practice of those who have left home to follow the Way.
Yet now, some who call themselves Chan practitioners or lecturers claim to follow the Great Vehicle and disregard outward forms. They compete in beauty with silks and brocades, vie in brilliance with purples and blues, indulging greedy desires—all contrary to the sacred teachings. Have they not heard: At Mount Heng, robes were only of mugwort fiber, worn to ward off wind and frost. Tiantai, for over forty years, wore but one patched robe. Yongjia did not use silk woven by silkworms; Jingxi dressed in coarse hemp cloth. It is precisely because they deeply understood the Great Vehicle that they earnestly honored ascetic practice.
Look to the virtue of the ancestors; do not be stained by corrupt customs. Receive the teachings and cultivate yourself— then you are a true child of the Buddha.
古有高僧。三十年著一緉鞋。況凡輩乎。
In ancient times, there was a great monk who wore the same pair of shoes for thirty years. How much more should ordinary people do the same?
緉音兩。雙履也。高僧即唐慧休法師。十六歲出家。學通經論。尤善華嚴。唯有律部未遑精閱。意以為戒可事求。按讀即曉。未勞師授。後忽披一卷。性遮茫然。方悔前議。乃負律提瓶。從洪律師聽四分律。三十餘遍。而顧諸學徒曰。余往聽經論。一遍入神。今聽律部。逾增逾暗。豈非理可虗求。事難通會。甞聽礪公講律。礪曰。法師大德暮年。如何猶勤律部。休曰。余憶出家之始。從虎口中來。豈以老朽而可斯須離耶。吾恨不得甞聞耳。今之後學。薄知文句。宗致渺然。即預師範。所以終夜長慨矣。休敬慎三業。懷課六時。奉禁守道。逾衰逾篤。衣服趣得葢體。襆懸壁上。著一麻鞋。經三十餘年。遇軟地則赤足。人問之故。答曰。信施難消。帝屢召入京。固以疾辭。春秋八十有八。又唐通慧禪師。大悟後。晚年唯一裙一被一麻鞋。二十載。布衲重縫。冬夏不易。左溪尊者。一條七衣。四十餘年。一尼師壇。終身不易。洗鉢則羣猴爭捧。誦經則眾鳥交翔。如此高德。非聖則賢。檢身崇樸乃爾。我等凡輩。不謹約身心積德可乎。
Two sounds make a pair. A pair of shoes. The eminent monk refers to Master Huixiu of the Tang Dynasty. He left home at sixteen, mastered the sutras and treatises, and excelled particularly in the Avatamsaka Sutra. Only the Vinaya section he had not yet thoroughly studied. He thought that precepts could be grasped through study alone—that reading would bring understanding without needing a teacher. Later, when he opened a volume, he found himself utterly confused about the nature and prohibitions of the precepts. Only then did he regret his earlier view. So he carried the Vinaya texts and a water bottle, going to listen to the Four-Part Vinaya from Master Hong over thirty times. Looking at his fellow students, he said, "In the past, when I listened to sutras and treatises, once was enough to grasp the essence. Now, listening to the Vinaya, the more I hear, the more confused I become. Isn't this because principles can be grasped abstractly, but practical matters are hard to fully comprehend?"
Once, while listening to Master Li expound the Vinaya, Li asked, "Venerable Master, you are already advanced in years. Why do you still diligently study the Vinaya?" Huixiu replied, "I recall that when I first left home, it was like escaping from the mouth of a tiger. How could I, even in old age, neglect it for even a moment? I only regret not having heard it earlier." He sighed deeply, "Students today barely understand the words, yet the profound meaning remains distant. They presume to be teachers—this is why I lament day and night."
Huixiu revered and carefully guarded his three karmas of body, speech, and mind. He maintained his practice throughout the six periods of the day, upholding the precepts and following the path, growing more earnest as he aged. His clothing was just enough to cover his body; his robe hung on the wall. He wore a single pair of hemp shoes for over thirty years, walking barefoot on soft ground. When asked why, he answered, "The offerings of the faithful are hard to fully repay."
The emperor repeatedly summoned him to the capital, but he firmly declined due to illness. He passed away at the age of eighty-eight.
Also, Master Tonghui of the Tang Dynasty, after his great awakening, in his later years possessed only one robe, one quilt, and one pair of hemp shoes for twenty years. His patched cloth robe remained unchanged through winter and summer. The Venerable Zuoxi wore a single set of seven-piece robes for over forty years and used the same sitting mat his entire life. When he washed his bowl, monkeys would eagerly hold it for him; when he chanted sutras, flocks of birds would soar around him.
Such lofty virtue—these were no ordinary people but sages or worthies. They examined themselves and upheld simplicity to such an extent. How can we ordinary beings not carefully restrain our body and mind and accumulate virtue?
噫。可不戒歟。
Alas. Can we not be vigilant?
大菩薩藏經云。若有味著花鬘塗香。即是味著熱鐵花鬘。亦是味著屎尿塗身。又昔有比丘。在蓮池邊經行。聞蓮華香。鼻受心著。池神言。比丘何以捨靜坐。而偷我香。時有一人。入池取花。掘根而去。比丘言。此人破汝池花。汝都無言。我但經行。訶我偷香。神言。世間惡人。罪糞沒頭。我不共言。汝是禪行好人。而著此香。破汝好事。是故訶汝。譬如白氎有點。人皆見之。惡人如黑衣。縱有墨點。人皆不見。誰問之者。如經所說。齅花尚被神責有點。況身塗著污德。可不戒哉。
The Great Bodhisattva Treasury Sutra states: If one becomes attached to the fragrance of flower garlands and perfumes, it is like being attached to garlands of red-hot iron, or like smearing oneself with excrement and urine.
Once, a monk was walking in meditation beside a lotus pond. He smelled the fragrance of the lotus flowers, inhaled it with his nose, and his mind became attached to it. The pond deity said, “Monk, why have you abandoned quiet meditation to steal my fragrance?”
At that time, a man entered the pond, plucked the flowers, dug up the roots, and left. The monk said, “This man destroyed your pond flowers, yet you said nothing. I merely walked in meditation, and you accuse me of stealing fragrance.”
The deity replied, “Worldly evil people are already submerged in a heap of sins—I do not speak with them. But you are a practitioner of meditation, a good person, yet you cling to this fragrance. It ruins your virtuous practice. That is why I rebuke you. It is like a white cloth with a stain—everyone sees it. Evil people are like black clothing—even if there is ink on it, no one notices. Who would question them?”
As the sutra says, even smelling flowers drew the deity’s rebuke as a stain. How much more so for those who smear their bodies with such fragrances, defiling their virtue—should they not be warned?