四分戒本疏卷第一．第二．第三 2.46

2.46

“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.