律戒本疏 1.112

1.112

五十九得新衣應三種壞色　跋難陀著衣服。與彼兒諍利。令彼嫌限。因是呵責。而未結戒。後諸比丘與商人共行。俱共被劫傷。蕩失衣服。賊信佛法欲還比丘求衣不可分別。裸還白佛。乃至結戒。若得新衣三種壞色。異梵志故。去貪好故。若得他故衣初得故名新衣。應三種壞色。若青若埿義。隨得一種應二種淨。若得清衣淨以埿義。若得埿衣淨以青義。若得義衣淨以青埿。若得黃衣淨以青埿義。得赤白衣亦復如是。凡比丘衣服敷具坐具。一切應如是淨。不淨而用犯墮。暫試著犯突。得淨衣以不淨物補。若却刺一針作淨。若直摓補處處作淨。若得染衣二種壞色。却刺摓即是淨。刺為堅固。異梵志故。大衣得入聚落。二衣不得入。入者犯突。界內大衣不得禮佛犯墮。大衣必應割截却刺摓成。不割截成不得受持。二衣不割截而刺無犯。貧無大衣。得著五拈衣。若刺合受持之若不刺拈者淨捨之。命欲終時令人摘去還眾衣。三衣中以一中者與看病人。若不受持亦取中者與看病人也。

Fifty-nine: When obtaining a new robe, one should disfigure its color with three kinds [of dye]. Upananda wore robes and disputed with a youth over gain, causing him to harbor resentment and grudge. Because of this, [the Buddha] reproved him, but had not yet instituted the precept. Later, several monks were traveling with merchants, and together they were robbed and injured, losing all their robes. The thieves had faith in the Buddhadharma and wished to return [the robes], but when the monks sought their robes, they could not distinguish them. They returned naked and reported to the Buddha, leading up to the institution of the precept. When obtaining a new robe, one disfigures its color with three kinds [of dye], in order to be distinct from brahmacārins and to get rid of greed and fine appearance. If one obtains someone else's old robe, it is called a 'new robe' because it is newly obtained. One should disfigure its color with three kinds [of dye]: either blue-green, or mud color, or bark dye. Depending on what one obtains, one should make it pure with the other two kinds. If one obtains a blue-green robe, make it pure with mud color and bark dye. If one obtains a mud-colored robe, make it pure with blue-green and bark dye. If one obtains a bark-dyed robe, make it pure with blue-green and mud color. If one obtains a yellow robe, make it pure with blue-green, mud color, and bark dye. Obtaining red or white robes is also like this. In all cases, a monk's robes, spreads, and sitting mats should all be made pure like this. Using them without making them pure is a pāyattika; trying them on temporarily is a duṣkṛta. If one obtains a pure robe and patches it with impure material: if one pierces one stitch in reverse, it is made pure; or if one sews directly, one makes each patched place pure. If one obtains a dyed robe, disfigure its color with two kinds [of dye]; sewing with reverse stitching is itself making it pure. Stitching is for durability and to be distinct from brahmacārins. The saṃghāṭī may be worn into a village; the other two robes must not be worn [into a village]. Entering [with them] is a duṣkṛta. Inside the boundary, failing to pay homage to the Buddha in the saṃghāṭī is a pāyattika. The saṃghāṭī must be cut into patches and sewn with reverse stitching; if it is not made by cutting into patches, one must not formally adopt and maintain it. If the other two robes are not cut into patches but are stitched, there is no offense. If one is poor and lacks a saṃghāṭī, one may wear a robe of five strips: if stitched together, one may formally adopt and maintain it; if not stitched together as strips, one must surrender it through vikalpanā. When one's life is about to end, have someone rip it apart and return it to the assembly's robes. Among the three robes, one of medium quality is given to the caregiver of the sick; even if it was not formally maintained, one also takes one of medium quality and gives it to the caregiver of the sick.