四分律刪繁補闕行事鈔 2.143

2.143

取非親尼衣戒四。具五緣：一是比丘尼。簡下二眾，取得吉羅。二非親里。律云：親里者，父母親里七世有親也。《善見》：父親者，伯叔兄弟兒孫；母親者，舅姨乃至兒孫。皆謂同氣義親，不雜異姓。又云：出家婦者，非親里也。伯叔之婦例同。《十誦》云：若是親里，少尚持與，何況不足而取。《五分》：若親里尼犯戒，取衣者吉羅。三應量衣。律中，五衣中取一衣，故為犯緣。《僧祇》：若取鉢及餘小小物，得無犯。四虛心送與，除乞得，無犯。《僧祇》：尼借比丘衣，得著破還，無犯。若尼與下二眾及俗人衣，云汝持此衣與某甲比丘，可得福德；取者，無犯。五領受已。《伽論》：尼放衣置地，寄大德，隨意用！便捨去；比丘作同意用，無犯。《僧祇》：使人受同犯。《十誦》、《多論》：十僧取尼一衣，十僧皆墮；十尼持一衣與一僧，得十墮。《十誦》：若尼先請，若為說法故與，一切無犯。《五分》：諸尼以衣鉢施比丘，若先無心求，彼自布施者，當觀，有長者得取。準此，犯戒止在貪心，制戒之意可見。《四分》亦云：佛告尼言，當畜五衣完堅者，餘衣隨意淨施，若與人。既云與人，則何簡於道俗。律不犯中，若從親里比丘尼邊取衣（準律，七世父母為親里。且據父親，有七世不同：一高祖，二曾祖，三禰祖，四父，五己身，六兒，七孫是也），若貿易，為佛圖及僧取者，皆不犯。

Precept four on taking a robe from an unrelated nun: It possesses five conditions: 1. It is a bhikṣuṇī. This excludes the lower two assemblies; taking from them incurs a duṣkṛta. 2. Not a relative. The Vinaya states: 'Relatives means blood relatives through parents up to seven generations.' The *Samantapāsādikā* says: 'Paternal relatives are paternal uncles, brothers, sons, and grandsons; maternal relatives are maternal uncles, maternal aunts, and down to sons and grandsons.' These all mean relatives of the same qi [lineage], not mixed with other surnames. It also says: 'A wife who has left household life is not a relative.' The same applies by extension to the wives of paternal uncles. The *Daśādhyāya-vinaya* says: 'If she is a relative, even if she has little she will still take it and give it, how much more so when one is in need and takes it.' The *Pañcavargika-vinaya* says: 'If a related nun violates the precepts and one takes her robe, it is a duṣkṛta.' 3. A robe of proper measure. In the Vinaya, taking one robe from among the five robes constitutes a condition for an offense. The *Mahāsāṃghika-vinaya* says: 'If one takes an almsbowl and other small items, one does so without offense.' 4. She gives it with an open heart; except when obtained by begging, there is no offense. The *Mahāsāṃghika-vinaya* says: 'If a nun borrows a bhikṣu's robe, wears it until it is torn, and returns it, there is no offense.' If a nun gives a robe to the lower two assemblies or a layperson, saying: 'Take this robe and give it to bhikṣu so-and-so, you can gain merit'; if one takes it, there is no offense. 5. Having received it. The *Abhidharma-vinaya-vibhāṣā* (*Mātṛkā*) says: 'If a nun places a robe on the ground and entrusts it to the Venerable One, saying: "Use it as you wish!" and then abandons it and leaves; if the bhikṣu uses it with shared intent, there is no offense.' The *Mahāsāṃghika-vinaya* says: 'Sending someone to receive it incurs the same offense.' The *Daśādhyāya-vinaya* and *Sarvāstivāda-vinaya-vibhāṣā* say: 'If ten monks take one robe from a nun, all ten monks incur pāyattika; if ten nuns hold one robe and give it to one monk, he incurs ten pāyattikas.' The *Daśādhyāya-vinaya* says: 'If the nun invited beforehand, or gives it because he expounded the Dharma, in all such cases there is no offense.' The *Pañcavargika-vinaya* says: 'If nuns give robes and bowls to a bhikṣu, if he previously had no thought to seek it and she gives it of her own accord, he should observe: if she has an extra one, he may take it.' According to this, committing an offense lies solely in greedy thoughts, and the intention behind formulating the precept can be seen. The *Dharmaguptaka Vinaya* also states: 'The Buddha told the nuns: You should keep five robes that are complete and durable; other robes may be purified and given at will, or given to people.' Since it says 'given to people,' what distinction is there between monastic and lay? In the Vinaya's non-offenses, if one takes a robe from a related bhikṣuṇī (according to the Vinaya, parents of seven generations are relatives; taking paternal relatives for example, there are seven distinct generations: 1. Great-great-grandfather, 2. Great-grandfather, 3. Grandfather, 4. Father, 5. Oneself, 6. Son, 7. Grandson), or if one trades, or takes it for a stūpa or the saṃgha, in all such cases there is no offense.