四分戒本疏卷第一．第二．第三 2.46

2.46

若比丘從非親里比丘尼取衣貿易尼薩耆波逸提　此滿足戒本文有五句。一犯人。二非親里尼。三取衣。四除貿易。五結犯。已下廣辯。若比丘者。義如上釋。非里者。非父母親及七世。反上是親。論云。所言親里者。父母七世骨血之親。了論明四種親。一父親。二父母親。三母父親。四母母親。此四親尼邊取之非犯。所言取衣者。衣有十種。如上所明多論比丘取一尼衣。多人犯。一比丘多尼邊取一衣。許尼多犯。故律中佛責尼言。婦人著上好衣。猶尚不能發前人敬心。何況弊故。隨聽畜五衣。故知衣本為資身。今以施人即得無衣立罪破戒行。檀事不應法故不取聽。若五衣外隨意施者得受。若僧得尼施時應檢問前人。知彼五衣不具即不得受。五衣具者得受無罪。十律若先請。若別房中住故與。若為說法故與不犯。五分若無心求自布施。知彼有長乃若不犯　問。尼取僧衣但得吉羅者何　答。大僧上尊與尼義。希尼受不數故但犯吉　問。若爾大僧與希能與應輕所以提罪　答。僧與尼衣譏過中制患義深故得提罪。所言除貿易者。律云。二部僧得衣共分。錯得餘衣。佛開互貿。言貿易者。以貿衣非衣貿衣。乃至一丸藥貿衣者是。所言尼薩耆波逸提是第五結罪句。於中有四。一必須捨衣。二應懺悔。三受者却還。四與得罪。不犯者。從親邊取。若貿易得。若為僧為佛圖取者不犯。

“If a bhikṣu takes a robe from an unrelated bhikṣuṇī, except by barter, it is a niḥsargika-prāyaścittika.” This full precept text contains five clauses: first, the offender; second, the unrelated bhikṣuṇī; third, taking the robe; fourth, excepting barter; fifth, concluding the offense. Below, they are explained in detail. “If a bhikṣu” has the meaning explained above. “Unrelated” means not related to one's father or mother up to seven generations; the opposite of this is related. The treatise states: “What is called 'related' means blood relations of the parents up to seven generations.” The *Vimuktimārga* [or *Clarification Treatise*] explains four types of relatives: 1. the father's relatives; 2. the parents' relatives; 3. the maternal father's relatives; 4. the maternal mother's relatives. Taking [a robe] from bhikṣuṇīs among these four types of relatives does not constitute an offense. Regarding “taking a robe,” there are ten types of robes, as explained above. The *Sarvāstivāda-vinaya-vibhāṣā* states: If a bhikṣu takes a robe from a single bhikṣuṇī, multiple bhikṣus [if participating] commit offenses; if one bhikṣu takes one robe from multiple bhikṣuṇīs, the bhikṣuṇīs commit multiple offenses. Therefore, in the Vinaya, the Buddha rebuked the bhikṣuṇīs, saying: “Even when women wear fine, superior garments, they are still unable to evoke reverence in others; how much less with worn and ragged ones!” He allowed them to keep five robes accordingly. Thus we know that robes were originally meant to sustain the body; if she gives them away to someone else, she is left without robes, and this causes offenses and damages the preceptual conduct. Because her act of donation does not accord with the Dharma, he does not allow [the bhikṣu] to accept it. If she gives freely beyond the five robes, it may be received. When the Saṅgha receives a donation from a bhikṣuṇī, they should inquire of the other person; knowing that her five robes are not complete, they must not accept it; if her five robes are complete, they may accept it without offense. The *Sarvāstivāda Vinaya* states: If she invited him beforehand, or if she gives it because they reside in separate rooms, or if she gives it because he expounded the Dharma for her, it is not an offense. The *Mahīśāsaka Vinaya* states: If he has no intention to seek it, she donates it voluntarily, and he knows that she has extra, it is not an offense. Question: Why is it that when a bhikṣuṇī takes a robe from a bhikṣu, she incurs only a duṣkṛta? Answer: The fully ordained monk is of superior status, and giving to a bhikṣuṇī is rare; because the bhikṣuṇī does not receive them frequently, she only commits a duṣkṛta. Question: If so, a fully ordained monk gives rarely, so being able to give should be light—why is it a prāyaścittika offense [when he takes from her]? Answer: The monk receiving a robe from a bhikṣuṇī incurs worldly derision and fault; the regulation targets the gravity of that trouble, and thus it incurs a prāyaścittika. Regarding “except by barter”: The Vinaya states that the two orders of the Saṅgha received robes and divided them together, but accidentally took each other's robes; the Buddha allowed them to barter mutually. “Barter” means bartering a robe for a non-robe, or bartering a robe for a robe, even down to bartering a single medicinal pill for a robe—all are [barter]. “Niḥsargika-prāyaścittika” is the fifth clause concluding the offense. Within it are four points: 1. he must forfeit the robe; 2. he should confess; 3. the recipient must return it; 4. if [the recipient] does not return it, he incurs an offense. Regarding non-offense: Taking from a relative, obtaining through barter, or taking for the sake of the Saṅgha or a stūpa does not constitute an offense.