四分戒本疏卷第一．第二．第三 2.47

2.47

使尼浣故衣戒五　一制意。上尊使下事順。而數下惰敬上裁抑是難。多不籌量有無客致惱。廢業損處不輕喜生染患。跡涉世譏致招誹謗。清白難分。莫知自拔以利諸過。是故聖制　問。浣染打等所以合制者何　答。一使尼處同。二俱由故衣。三容一衣相由致犯。垢污須浣失色。即染申舒故污　二釋名可知　三具緣通緣如上。別緣有六。一是比丘尼。二非親里。三是故衣。四使浣染打。多論若使書信吉羅。祇有四句。自與使受等二互二俱浣等並犯。五無因緣故律中開。若病浣染打。若借他衣浣染打不犯。除此等緣故。六浣染打竟即犯　四闕緣比說。已下正戒本。此戒因迦留陀夷使偷蘭難陀比丘尼從安多會衣。故佛制此戒。

The precept against having a bhikṣuṇī wash an old robe, the fifth: 1. The intention behind the enactment: The superior employing the inferior accords with order, but frequent [employment causes] the inferior to grow slack in reverence toward the superior, and restraint is difficult. Often they do not consider whether [the bhikṣuṇī] has the means, and visitors bring distress. Abandoning their spiritual practice causes harm that is not light, and affectionate defilement easily arises. The trace of it invites worldly derision and brings about slander; purity and guilt become difficult to distinguish, and neither can extricate themselves, leading to manifold faults. Therefore the Sage enacted the precept. Question: Why are washing, dyeing, and beating regulated together? Answer: First, the place where the bhikṣuṇī is employed is the same; second, both arise from an old robe; third, one single robe may sequentially cause the offense: when soiled, it must be washed; when it loses color, it must be dyed; and stretching it out results in beating. 2. Explaining the terms is evident. 3. Specific conditions: General conditions are as above; specific conditions are six: 1. she is a bhikṣuṇī; 2. she is unrelated; 3. it is an old robe; 4. he has her wash, dye, or beat it (the *Sarvāstivāda-vinaya-vibhāṣā* states that if he has her write a letter, it is a duṣkṛta; the *Mahāsāṃghika Vinaya* has four permutations: giving it personally, having another receive it, etc., whether mutually or both washing, all constitute offenses); 5. lack of specific circumstances (thus the Vinaya provides exceptions: if one is ill and has her wash, dye, or beat it, or if one borrows another's robe and has her wash, dye, or beat it, it is not an offense; this means in the absence of such circumstances); 6. when the washing, dyeing, or beating is completed, he commits the offense. 4. Deficient conditions can be understood by analogy. Below is the precept text proper. This precept was enacted because Udāyin had the bhikṣuṇī Sthūlanandā wash his antarvāsaka robe, and therefore the Buddha enacted this precept.