四分律刪繁補闕行事鈔 2.122

2.122

不犯者，十日內若轉淨施，若遣與人。若賊奪等想者，此物實在，謂賊持去等，雖經多日，無心故畜，無犯。《十誦》更得十日開之。若作失想，亦同上解。律云奪衣、失衣、燒衣、漂衣者（謂衣財實失，後還得者；更得十日說淨，更受持之）。取著者（謂前奪失三衣，然有犯長之衣；以三衣體無，即正衣所攝，斷相續心，直懺先罪）。《伽論》云：頗有過十日衣，即一夜離宿耶？答：謂取過十日衣，作三衣受；出界外，明相出者是也。故知得作。何故前云犯捨不得作三衣？答：此據有本三衣；今此且充衣色，罪仍須懺；如《善見》遭賊得著五大色衣，及以《僧祇》中借俗衣受持等。律云：若他與作被，不犯（以是重物，不應輕財，不合說淨故。而未見正文開也）。《十誦》：施僧被褥，僧及一人亦得受。律云：付衣者遠行（謂隔礙不得說也），或水陸道斷等，不淨施、不與人，皆不犯。

Those who do not commit an offense: if within ten days one transfers it by formal assignment, or sends it to give to someone. If one conceives of it as taken by thieves, etc., while this item actually exists—meaning that thieves carried it off, etc.—even though many days have passed, because there was no intention to store it, there is no offense. The Daśādhyāya-vinaya grants an additional ten days of allowance. If one conceives of it as lost, it is also explained in the same way as above. When the Vinaya speaks of "deprived of robes, lost robes, burnt robes, swept-away robes" (meaning that the cloth material was truly lost, and later recovered; one obtains another ten days to perform formal assignment, and receives and maintains it again). Regarding "taking and wearing them" (meaning that previously one was deprived of or lost the three robes, but possesses cloth that committed the offense of an extra robe; because the essence of the three robes is absent, it is subsumed under the principal robes, cutting off the continuous intent, and one directly confesses the prior offense). The Saṃghabhedavastu states: "Is there any robe exceeding ten days that is immediately kept overnight separated from the monk?" Answer: "It means taking a robe exceeding ten days, formally receiving it as one of the three robes; when one goes outside the boundary and the appearance of dawn arises, that is it." Thus we know one may make it. Why did it state earlier that cloth committing relinquishment cannot be made into the three robes? Answer: "This is based on having the original three robes; here, this temporarily serves as the material form of the robe, yet the offense must still be confessed; just as in the Samantapāsādikā, when encountering thieves one may wear garments of the five primary colors, and in the Mahāsāṃghika-vinaya, borrowing lay clothing to receive and maintain it, etc." The Vinaya states: "If another person makes a quilt for him, there is no offense (because it is a heavy article, not a light article, and does not admit of formal assignment. Yet we have not seen an explicit text of allowance)." The Daśādhyāya-vinaya: "If one donates quilts and mattresses to the saṃgha, both the saṃgha and a single individual may also receive them." The Vinaya states: "If the person to whom the cloth was entrusted undertakes a distant journey (meaning obstructed so that one cannot perform the formula), or if the water or land routes are severed, etc., if one does not perform formal assignment and does not give it to another, none constitute an offense."