四分律行事鈔資持記 3.91

3.91

In [item] eleven, the "Five Hundred Questions" has three passages. The first clarifies wearing [robes] interchangeably. "Lacking an intermediate robe" means being deficient in the seven-strip robe. The great robe originally is not for entering the assembly, but because of a deficiency, an exception is granted for it. The minor robe, which is the clean five-strip robe, is also exceptionally permitted for entering the assembly. By this standard, if one lacks the great robe, the lower two should be exceptionally permitted for entering settlements; if one lacks the lower robe, the great robe is not permitted for performing chores, but the seven-strip robe should be admissible. In the note, because on the road one mostly wears the lower robe, there may be some who see a stūpa and make obeisance. The treatise temporarily grants an exception when one has no robe; hence we know that by the standard route it is not permitted. Nowadays, when entering a stūpa to pay homage and recite, many do not change robes; this touches and steams upon the numinous likeness, further increasing the karma of arrogance, which those who know should warn against. Next, receiving food is clarified. It is prohibited, requiring a Dharma robe. Third, borrowing a robe is clarified. It is prohibited, requiring that it be within the boundary. Below, the Daśādhyāya-vinaya is cited to resolve the treatise passage above, which seems to prohibit wearing the three robes piled up when receiving food, or to restrict it to [robes kept by] formal determination. The term "kāṣāya" is general, encompassing any single article worn; or again, surplus robes entail no fault. The statement that one incurs an offense corresponds to committing a duṣkṛta. (Judging an offense by this standard does not use the former treatise.)