四分律刪繁補闕行事鈔 2.267

2.267

著新衣戒六十。四緣：一是三衣，二是己物，三不染壞，四無緣輒著犯。《善見》：若遭賊緣等，得權著五大色衣。《四分》：新衣者，若是新衣，若初從人得。《十誦》：得他故者，初得故，亦名新衣。《四分》云：壞色者，若青、黑、木欄也。彼得衣不作三種壞，著者墮。若重衣、若輕衣，不作淨而畜者吉羅。若非衣、鉢囊、革屣囊、針線囊、及諸巾，不作淨畜者吉羅。若未染衣，寄白衣家者吉羅（準此，言淨者，謂以成色衣，或以餘物貼，或以點著名淨，而並須染壞。非謂三衣須染，餘者但淨而已。若準文中，一切不染皆提，一切不淨皆吉羅）。《五分》：所以淨者，異外道故；令與俗別；三種記故，失則易覓。《多論》：五大色衣，不成受。黃者，欝金根、黃藍染；赤者，落沙染；青者，藍黛染。若自染吉羅，不成受。應量、不應量，一切不得著；若點著，吉羅（此律犯墮）。更改如法色則成受。若先如法色，後以五大色者，不成受。若以五大色點淨者吉，還用青黑木欄三種，更互作點。若衣先已作淨，後更染色，不須更點；先已作淨，後洗脫，不須更淨。故紫草、柰皮、柏皮、地黃、絳緋色、黃櫨木，皆不如法色；以如法色覆，即成受也。《僧祇》：憍奢耶衣、欽婆羅衣、細耎者，染汁麁澁，損壞。佛言：如是好衣，二種淨：一割縷淨，二點淨。餘衣三淨，加一染法。青者，銅器覆苦酒甕上，著器者是；藍澱青、石青、硿青，不持是等作淨。黑者，諸果汁合一鐵器中作泥，若池井泥亦爾。水欄者，用上果，生鐵上磨，作點淨。餘如衣法中分別。《十誦》：作淨色者，謂以別色相點，如青衣以泥棧淨，餘互淨亦爾（棧者，赤黑，猶同《四分》木欄皮）。《多論》：除靴履，一切並點淨。《十誦》：若衣不淨，試著吉羅。《五分》：得革屣，令本主著，下至五六步。《僧祇》：作淨者，極大齊四指，極小如豌豆（《善見》如麻子大）。不得並作，或一三五七九。不得如華形作。若浣褻有泥污、鳥足污，即名為淨。若新僧伽梨，趣一角作；乃至一切衣、新細揲亦爾。若眾多碎衣一處合補者，一處作；別者一一作淨。

The sixtieth precept: wearing new robes. There are four conditions: first, they are the three robes; second, they are one's own property; third, they are not discolored by dyeing; fourth, wearing them suddenly without reason constitutes the offense. The Samantapāsādikā states: "If one encounters difficulties such as robbers, one may temporarily wear robes of the five primary colors." The Dharmaguptaka Vinaya states: "Regarding 'new robes,' whether it is a freshly made robe or one newly obtained from another person." The Daśādhyāya-vinaya states: "If one obtains another's old robe, because it has been newly obtained, it is also called a 'new robe.'" The Dharmaguptaka Vinaya states: "Regarding 'discoloring,' it means blue-green, black, or magnolia bark color. If one obtains a robe and does not apply these three kinds of discoloring, wearing it incurs a pāyattika. If one keeps heavy robes or light robes without making them formally pure, it incurs a duṣkṛta. If one keeps non-robe requisites—bowl-bags, leather sandal-bags, needle-and-thread bags, and various towels—without making them formally pure, it incurs a duṣkṛta. If, before dyeing a robe, one deposits it at a layperson's house, it incurs a duṣkṛta." (Based on this, what is called "making pure" means using cloth of a proper color, or patching it with another material, or applying a mark to make it pure, and all must be discolored by dyeing. It does not mean that only the three robes must be dyed while others merely need to be marked pure. According to the text, failing to dye any [robe] is a pāyattika, and failing to mark any [non-robe item] pure is a duṣkṛta.) The Pañcavargika-vinaya states: "The reason for making it pure is to distinguish oneself from tīrthikas, to differentiate oneself from laypeople, and because the three marks make it easy to find if lost." The Sarvāstivāda-vinaya-vibhāṣā states: "Robes of the five primary colors cannot be formally received. Yellow is dyed with saffron root or safflower; red is dyed with madder; blue-green is dyed with indigo. If one dyes them oneself, it is a duṣkṛta, and the formal receipt is invalid. Whether conforming to standard measurements or not, one must not wear them at all; if one applies a mark and wears them, it is a duṣkṛta (under this Vinaya, it constitutes a pāyattika). If one changes them to an allowable color, the formal receipt is valid. If it was originally an allowable color and later dyed with one of the five primary colors, the formal receipt is invalid. If one uses the five primary colors to mark it pure, it is permissible, but one still uses the three colors—blue-green, black, and magnolia bark—to mark one another mutually. If a robe has already been made pure and is later dyed with another color, it does not need to be marked again; if it has already been made pure and is later washed and the color fades, it does not need to be made pure again. Therefore, gromwell, crabapple bark, cypress bark, rehmannia, crimson, and smoketree wood are all unallowable colors; if covered with an allowable color, the formal receipt is valid." The Mahāsāṃghika-vinaya states: "Silk cloth and woollen cloth are delicate and soft; thick and astringent dye liquids would damage them. The Buddha said: 'For such fine robes, there are two kinds of purification: first, purifying by cutting threads; second, purifying by applying a mark. For other robes, there are three purifications, adding the method of dyeing.' For blue-green, covering a vinegar vat with a copper vessel, the residue adhering to the vessel is it; indigo, azurite, and blue vitriol must not be used for making pure. For black, mixing various fruit juices in an iron vessel to make mud, or mud from pools and wells is also suitable. For magnolia bark color, one takes the above fruits and grinds them on pig iron to make the dot for purification. The rest is distinguished as in the robe regulations." The Daśādhyāya-vinaya states: "Making a pure color means marking with a different color; for example, marking a blue-green robe with mud-board color, and mutually marking others is also like this." ("Mud-board" is reddish-black, like the magnolia bark in the Dharmaguptaka Vinaya.) The Sarvāstivāda-vinaya-vibhāṣā states: "Except for boots and sandals, everything is to be marked pure." The Daśādhyāya-vinaya states: "If a robe is not made pure, trying it on incurs a duṣkṛta." The Pañcavargika-vinaya states: "When obtaining leather sandals, one must have the original owner wear them for at least five or six steps." The Mahāsāṃghika-vinaya states: "The mark made for purification is at most four finger-widths across, and at least the size of a pea." (The Samantapāsādikā says it is the size of a hemp seed.) "They must not be made side by side, but should be one, three, five, seven, or nine. They must not be made in the shape of a flower. If washed or worn clothes have mud stains or bird-foot stains, they are thereby considered pure. For a new saṃghāṭī, one does it in any corner; this also applies to all robes and new fine patches. If many small scraps of cloth are joined together to mend in one place, one does it in that one place; if they are separate, one makes each pure individually."