四分律刪繁補闕行事鈔 2.144

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使非親尼浣故衣戒五。浣、染、打，實是三戒，同由一衣生。此戒業重。律云：語使浣染打，若作者，三尼薩耆波逸提。五緣成：一是比丘尼。若是下二眾，律結小罪。二非親里。《善見》：令出家婦浣染亦犯；若使尼煖水覓樵鑽火，一切吉羅。《五分》：令非親尼浣，而親里浣；如是互作，五句皆墮。《僧祇》：若使尼為師浣者，吉羅。今或有人畜尼弟子，多令浣縫；以非俗親，皆犯捨墮；亦誤弟子因交致染，遂犯重罪，深須慎哉。三是己故衣。律云：乃至一經身著者。《僧祇》云：乃至一枕頭。《善見》：若革屣囊，無犯。《伽》中，乃至尼師壇，亦犯捨墮。四自使浣打。《僧祇》：自與使與等四句皆犯。若使親尼浣，而弟子為浣，不犯；若云，遣汝弟子為我浣者，犯。若著垢膩衣入尼寺，為浣者，不犯；若先有方便心者，犯捨。《十誦》：若犯捨衣與浣，犯小罪。準此無重犯。一衣無過有重犯。《僧祇》：若為車馬灒污，使尼湔，亦犯捨；不可截故，全捨。五浣染打竟，便犯。《四分》：使浣打新衣，及使尼家二眾，俱吉羅。《善見》云：若浣竟，比丘言未淨，重使尼浣，比丘尼薩耆、吉羅。不犯中，律云：若病，若為佛僧，若借他衣而尼浣等，不犯。

Precept five on having an unrelated nun wash an old robe: Washing, dyeing, and beating are actually three precepts, which are all produced on the basis of a single robe. The karma of this precept is heavy. The Vinaya states: 'If one tells her to wash, dye, and beat it, and if she does so, there are three naiḥsargika-pāyattikas.' It is established by five conditions: 1. It is a bhikṣuṇī. If it is the lower two assemblies, the Vinaya establishes a minor offense. 2. Not a relative. The *Samantapāsādikā* says: 'Ordering a wife who has left household life to wash and dye also incurs an offense; if one makes a nun warm water, fetch firewood, or drill for fire, it is all duṣkṛta.' The *Pañcavargika-vinaya* says: 'Ordering an unrelated nun to wash it, but a related one washes it; in such alternating actions, all five propositions incur pāyattika.' The *Mahāsāṃghika-vinaya* says: 'If one makes a nun wash for her teacher, it is a duṣkṛta.' Nowadays, some people keep nun disciples and often have them wash and sew; because they are not secular relatives, all commit offenses of forfeiture; they also lead the disciples astray through interaction that produces attachment, consequently committing grave offenses—one must be deeply cautious! 3. It is one's own old robe. The Vinaya states: 'Down to what has been worn on the body once.' The *Mahāsāṃghika-vinaya* says: 'Down to a single pillow.' The *Samantapāsādikā* says: 'If it is a leather shoe bag, there is no offense.' In the *Mātṛkā*, down to a niṣīdāna also incurs forfeiture. 4. Personally ordering the washing and beating. The *Mahāsāṃghika-vinaya* says: 'Giving it oneself, having someone give it, etc., all four propositions are offenses.' If one has a related nun wash it, but her disciple washes it for her, there is no offense; if one says, 'Send your disciple to wash it for me,' it is an offense. If one enters a nunnery wearing greasy, soiled robes and she washes them for one, there is no offense; if one beforehand had an expedient intention, one commits forfeiture. The *Daśādhyāya-vinaya* says: 'If one gives a robe that incurs forfeiture to be washed, one commits a minor offense.' According to this, there is no repeated offense. For a single robe, there is no multiple repeated offense. The *Mahāsāṃghika-vinaya* says: 'If it is spattered and soiled by carts or horses and one makes a nun wash it, one also commits forfeiture; because it cannot be cut off, it must be entirely forfeited.' 5. Once the washing, dyeing, or beating is completed, one commits the offense. The *Dharmaguptaka Vinaya* says: 'Having her wash and beat a new robe, and having the two assemblies belonging to a nun's household do so, are both duṣkṛtas.' The *Samantapāsādikā* says: 'If after washing is completed, the bhikṣu says it is not yet clean and again makes the nun wash it, the bhikṣu incurs a naiḥsargika and a duṣkṛta.' Among the non-offenses, the Vinaya states: 'If one is sick, if it is for the Buddha or the saṃgha, or if one borrows another's robe and a nun washes it, etc., there is no offense.'