法苑珠林 35.13

35.13

又舍利弗問經云。摩訶僧祇部。勤學眾經宣講真義。以處本居中應著黃衣。曇無屈多迦部。通達理味開導利益。表發殊勝應著赤色衣。薩婆多部。博通敏達以導法化。應著皂衣。迦葉維部。精勤勇猛攝護眾生。應著木蘭衣。彌沙塞部。禪思入微究暢幽密。應著青衣。是故羅旬踰比丘分衛不能得食。後以五種律衣更互著之。便大得食。何以故。是其前世執性多嫉。見沙門來急閉戶云。大人不在。見他布施歡喜攝念。發心願作沙門。是故今身雖得出家窮弊如此。我法出家純服弊帛及死人衣。因羅旬踰故受種種衣也。又三千威儀云。有四事到他國不著袈裟無罪。一無塔寺。二無比丘僧。三有盜賊。四國君不樂道。

Furthermore, the Śāriputraparipṛcchā-sūtra says: 'The Mahāsāṃghika school diligently studies the various scriptures and expounds the true meaning; because they occupy the fundamental and dwell in the center, they should wear yellow robes. The Dharmaguptaka school thoroughly understands the taste of the truth, giving guidance and benefit; to manifest their preeminence, they should wear red robes. The Sarvāstivāda school possesses broad understanding and sharp intelligence to guide people with the Dharma's transformation; they should wear black robes. The Kāśyapīya school is energetic and courageous, gathering and protecting sentient beings; they should wear magnolia-bark-colored robes. The Mahīśāsaka school has subtle meditative contemplation, plumbing and clarifying the profound and secret; they should wear blue robes.' For this reason, when the bhikṣu Luo-xun-yu begged for food, he could get none. Later, by wearing the five kinds of Vinaya robes interchangeably, he obtained an abundance of food. Why was this? In his past life, his obstinate nature was full of jealousy. When he saw a śramaṇa coming, he would hurriedly close the door and say: 'The master is not home.' Seeing others give alms, he felt joyful and focused his thoughts, generating the wish to become a śramaṇa. Therefore, although he was able to leave home in this life, he was impoverished and destitute like this. In my Dharma, those who leave home wear purely ragged silks and the garments of corpses; it was on account of Luo-xun-yu that various kinds of robes were permitted. Furthermore, the Three Thousand Rules of Deportment says: 'In four situations, going to another country without wearing the kāṣāya incurs no offense: first, there are no stūpas or monasteries; second, there is no saṃgha of bhikṣus; third, there are thieves and bandits; fourth, the ruler of the country takes no pleasure in the Way.'