---
title: "釋門章服儀 · 4 法色光俗篇"
description: "唐代律宗高僧道宣律师所著《釋門章服儀》是佛教戒律的重要文献。该书系统规定了僧侣的着装规范与威仪，涵盖三衣、袈裟等法衣的穿着场合、制作方式及象征意义，体现了戒律的严谨性与神圣性。其内容根植于印度佛教戒律并结合中土实践，对汉传佛教僧团制度建设影响深远，为后世确立了僧伽服饰的权威标准，是研究佛教礼仪与制度不可或缺的经典。"
url: "https://rushiwowen.co/en/r/cme5dyodz004eky04sqnkek3l"
---

### 法色光俗篇第四

> Chapter 4: Dharma, Form, Light, and the Mundane

問。上引大乘中。被服染衣。未知何色成於如法。答。如經律中。通云壞色。故文云。當以三種青黑木蘭。隨用。一壞成如法色。良以。習俗難改。貪愛叵除。戒律從緣。其相隨結。揲故在新。割廣歸狹等例是也。故五大上色。不成受持也。莫非隨事節心捨於俗習。如世朱紫非榮達。則無服之異等例也。不正壞色。唯釋門所懷。別邪正也。故九十六種外道。其徒不倫。或裸。或衣。或素。或染。莫有定者。釋門不爾。俱服染衣。色非純上。絕於奢靡。然上明青黑名。同五色。如論律中。似而非正。木蘭一染此方有之。赤多黑少若乾陀色。經云。見我弟子被服赤色。謂呼是血。論言我著赤衣。映珠似肉等是也。今有梵僧西來者。皆著此色。即其證也。然赤為正色。微有差殊。此土真緋僧祇所斷。明知。不正即袈裟色也。由色外顯容光易明。見色知人。是解脫者。如上已說。餘有雜染衣色非正。非上即得加持。但離俗習便成道相。故頭陀五納水浣為淨。新衣壞色。故揲為淨。坐具初成。亦以故揲。引多文證者。莫不抑貪競之奢華。割封滯之生情者也。

> Question: In the Mahayana texts cited earlier, what color should the dyed robes be to conform to the Dharma? Answer: According to the scriptures and monastic codes, the general rule is "soiled colors." The texts say: "Use the three colors—blue, black, and madder—whichever is suitable. One of these soiled colors constitutes a proper, Dharma-conforming color." The reason is that worldly habits are hard to change, and greed and attachment are difficult to eliminate. Monastic precepts adapt to circumstances, and their forms are established accordingly. Examples include patching new cloth onto old, or cutting broad fabric down to a narrow width. Therefore, the five primary bright colors cannot be used for robes that one receives, holds, and practices with. In every case, we must regulate the mind according to circumstances and abandon worldly habits. Just as in the secular world, being fond of bright reds and purples does not signify true honor, and wearing unadorned clothing is a different matter. It is the distinctive so-called "impure" or "soiled" colors that are uniquely embraced by the Buddhist community, serving to distinguish the correct path from wrong ones. Among the ninety-six types of non-Buddhist paths, their followers do not follow a uniform standard: some go naked, some wear clothes, some wear white, some dye their garments, with no fixed rule. Buddhism is not like that; all disciples wear dyed robes whose colors are not pure bright, cutting off extravagance and luxury. However, the names "blue" and "black" mentioned above are similar to the five primary colors, but as the treatises and monastic codes state, they are "like but not identical to." The color dyed from madder (tumeric or similar) exists in this land; it is reddish but with more black, like a "kāṣāya" color. The sutras say: "If you see my disciples dressed in reddish robes, do not proclaim it as blood." The treatises state: "When I wear a red robe, the beads it reflects look like flesh," and so on. Today, monks who come from the West all wear this color, which is clear evidence. Nevertheless, true red (vermilion) is considered a correct pure color, but it has slight differences. The deep crimson (true brilliant red) is rejected by the Vinaya as invalid. It is clearly understood that the correct color is the "impure" color, which is the kāṣāya color. Because the color is outwardly visible and its luminosity is easy to perceive, seeing the color allows one to recognize the person as one who has attained liberation, as already explained above. Other mixed, dyed robe colors that are not pure and bright are also permissible. As long as one departs from secular habits, they become a mark of the Path. Thus, the ascetic's patched robe of five-used cloth is considered clean after washing in water. New robes are made "soiled" by tearing or patching to be considered pure. Even the sitting mat, when first made, should be patched with old pieces. These numerous textual examples are all intended to suppress greed for luxury and to break through the attachments and stubbornness of the mind.