四分戒本疏卷第一．第二．第三 2.88

2.88

若比丘先與比丘衣後瞋恚故若自奪若教人奪還我衣來不與汝彼應還衣若取者尼薩耆波逸提　此滿足本文有三句。一犯人。二先與衣。三後心奪而結罪。初句可知。第二句本規同行故與衣。後彼不肯因便劫取。故曰先與比丘衣。第三句奪者。律云。若嗔心自奪及教人奪而藏者犯。謂對面見在奪。若奪不藏者吉羅。事未分制未成犯藏而方犯。若著樹上枷上床上。及餘著處離處犯吉。故戒本云。取衣者尼薩耆波逸提。捨懺方軌如律所明。不犯者。律云。不嗔言。我悔不與。還我衣來。彼心悔可即還衣。若餘人言。此比丘欲悔還他衣。若借他衣著。無道理還奪不犯。若恐失恐壞。若人破戒破見破威儀。若被舉滅殯應殯。若為此事命梵難。一切不奪取不藏舉者。皆不犯。

"If a bhikṣu first gives a robe to a bhikṣu, and later, due to anger, either personally snatches it back or instructs someone to snatch it back, saying, 'Give me my robe back, I will not give it to you,' that [other bhikṣu] should return the robe, and if he takes it, it is a niḥsargika-prāyaścittika." / This complete text has three clauses: first, the offending person; second, previously giving the robe; third, snatching it with a subsequent mind, which defines the offense. The first clause is obvious. In the second clause, originally intending to travel together, he gave the robe; later, when the other was unwilling, he consequently plundered it; therefore it says, "first gives a robe to a bhikṣu." In the third clause on snatching, the Vinaya states: if with an angry mind one personally snatches it and instructs someone to snatch it and conceals it, one commits an offense—meaning snatching it face to face when present. If one snatches it but does not conceal it, it is a duṣkṛta; the matter not yet being divided and the formulation not yet fulfilled, only upon concealing it does one commit the offense. If it is placed on a tree, on a hanger, on a bed, or in other places of deposit or detached places, it incurs a duṣkṛta. Therefore the prātimokṣa text states: "if he takes the robe, it is a niḥsargika-prāyaścittika." The procedure for forfeiture and confession is as explained in the Vinaya. Regarding non-offenses, the Vinaya states: without anger, saying, "I regret it and will not give it; return my robe to me"—if his mind regrets it, one may immediately return the robe; if another person says, "This bhikṣu wishes to regret it, return his robe to him"; if borrowing another's robe to wear, and he takes it back without reasonable justification, it is not an offense; if out of fear of loss or damage; if the person has broken the precepts, broken views, or broken deportment; if subject to suspension, expulsion, or due to be expelled; if on account of this matter there is a danger to life or brahmacarya—in all such cases, if one does not snatch and take it and does not conceal and store it, none of these is an offense.