Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena sambahulā bhikkhū ca paribbājakā ca sāketā sāvatthiṁ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā te acchindiṁsu.
addhānamaggappaṭipannā → addhānamaggapaṭinnā (sya-all)a number of monks and wanderers were robbed while traveling from Sāketa to Sāvatthī. Sāvatthiyā rājabhaṭā nikkhamitvā te core sabhaṇḍe gahetvā bhikkhūnaṁ santike dūtaṁ pāhesuṁ—
sabhaṇḍe → sahabhaṇḍe C. (pts note)The king’s men set out from Sāvatthī and caught the thieves and their loot. They then sent a message to the monks: “āgacchantu, bhadantā, sakaṁ sakaṁ cīvaraṁ sañjānitvā gaṇhantū”ti.“Venerables, please come and pick out your own robes.” Bhikkhū na sañjānanti.
bhikkhū → bhikkhū cīvaraṁ (sya-all)But the monks did not recognize them. Te ujjhāyanti khiyyanti vipācenti—
khiyyanti → khīyanti (bj, sya-all, pts) | te → manussā (sya-all)The people complained and criticized them, “kathañhi nāma bhadantā attano attano cīvaraṁ na sañjānissantī”ti.
sañjānissantīti → sañjānantīti (bj)“How can they not recognize their own robes?”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
khiyyantānaṁ → khīyantānaṁ (bj, sya-all) | ujjhāyantānaṁ khiyyantānaṁ → (pts)The monks heard the complaints of those people, Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—He had the Sangha gathered, gave a teaching on what is right and proper, and then addressed the monks: “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—
paññapessāmi → paññāpessāmi (bj, sya-all, pts)“Well then, monks, I will lay down a training rule for the following ten reasons: saṅghasuṭṭhutāya, saṅghaphāsutāya …pe…for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, saddhammaṭṭhitiyā, vinayānuggahāya.for the longevity of the true Teaching, and for supporting the training. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And, monks, this training rule should be recited like this:

“Navaṁ pana bhikkhunā cīvaralābhena tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ ādātabbaṁ—nīlaṁ vā kaddamaṁ vā kāḷasāmaṁ vā. Anādā ce bhikkhu tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjeyya, pācittiyan”ti.
kāḷasāmaṁ → kālasāmaṁ (bj)‘When a monk gets a new robe, he should apply one of three kinds of stains: blue-green, mud-color, or dark brown. If a monk uses a new robe without applying any of the three kinds of stains, he commits an offense entailing confession.’”

Navaṁ nāmaNew:

akatakappaṁ vuccati.a mark has not been made is what is meant.

Cīvaraṁ nāmaA robe:

channaṁ cīvarānaṁ aññataraṁ cīvaraṁ.one of the six kinds of robes.

Tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ ādātabbantiHe should apply one of three kinds of stains:

antamaso kusaggenapi ādātabbaṁ.even if he just applies what fits on the tip of a blade of grass.

Nīlaṁ nāmaBlue-green:

dve nīlāni— kaṁsanīlaṁ, palāsanīlaṁ.there are two kinds of blue-green: the color of copper sulfate and the color of leaves.

Kaddamo nāmaMud-color:

odako vuccati.watery is what is meant.

Kāḷasāmaṁ nāmaDark brown:

yaṁ kiñci kāḷasāmakaṁ.
kāḷasāmakaṁ → kāḷakaṁ (bj, sya-all) | yaṁ kiñci kāḷasāmakaṁ → yaṅkiñci kāḷakaṁ (sya-all) | kāḷasāmakaṁ → kāḷakaṁ (cck: sī. syā.) | kāḷakaṁ → kāḷasāmakaṁ (sya-all: yu. ma.)whatever is dark brownish.

Anādā ce bhikkhu tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇantiIf a monk … without applying any of the three kinds of stains:

antamaso kusaggenapi anādiyitvā tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjati, āpatti pācittiyassa.if he uses a new robe without first applying one of the three kinds of stains, even just the amount on the tip of a blade of grass, he commits an offense entailing confession.

Anādinne anādinnasaññī paribhuñjati, āpatti pācittiyassa.If it has not been applied, and he perceives that it has not, and he uses the robe, he commits an offense entailing confession. Anādinne vematiko paribhuñjati, āpatti pācittiyassa.
paribhuñjati āpatti pācittiyassa → (pts)If it has not been applied, but he is unsure of it, and he uses the robe, he commits an offense entailing confession. Anādinne ādinnasaññī paribhuñjati, āpatti pācittiyassa.If it has not been applied, but he perceives that it has, and he uses the robe, he commits an offense entailing confession.

Ādinne anādinnasaññī, āpatti dukkaṭassa.If it has been applied, but he perceives that it has not, he commits an offense of wrong conduct. Ādinne vematiko, āpatti dukkaṭassa.If it has been applied, but he is unsure of it, he commits an offense of wrong conduct. Ādinne ādinnasaññī, anāpatti.If it has been applied, and he perceives that it has, there is no offense.

Anāpatti—There is no offense: ādiyitvā paribhuñjati,if he applies the stain and then uses it; kappo naṭṭho hoti,if the mark has disappeared; kappakatokāso jiṇṇo hoti,if the area where the mark was applied is worn; kappakatena akappakataṁ saṁsibbitaṁ hoti,if what had been marked is sewn together with what has not been marked; aggaḷe,
aggaḷe → aggale (bj) | aggale → agga ḷe (bj: machasaṁ)if it is a patch; anuvāte,if it is a lengthwise border; paribhaṇḍe,if it is a crosswise border; ummattakassa,if he is insane; ādikammikassāti.if he is the first offender.

Dubbaṇṇakaraṇasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.
aṭṭhamaṁ → (sya-all)The training rule on not making stains on a new robe, the eighth, is finished.