四分律刪繁補闕行事鈔 1.522

1.522

三料簡雜相。若夏中熱極，受日者多，同緣受者，二人三人，應一時羯磨。《十誦》開之。若依大界安居，戒場及餘小界內不成受日，以非本要心處故。若先無大界，依伽藍結者；若後結二界，隨界受日，並成，莫非所要地故。縱入戒場，不破夏而離衣。若本結大界，小於伽藍，便依伽藍而坐者；由佛制依界，故有者不成，受日不得。止得却縮取於界相。餘廣如《疏》。上是義決，非文有之。

Third is examining miscellaneous aspects. If the heat during the varṣā is extreme and many receive the days, those who receive them for the same reason—two or three persons—should perform the karman simultaneously. The Daśādhyāya-vinaya permits this. If one spends the varṣā based on a great boundary (mahāsīmā), receiving the days within a platform boundary or other minor boundaries does not constitute valid receipt, because it is not the place of one's original resolution. If there was no great boundary previously and it was demarcated based on the saṅghārāma: if the two boundaries are demarcated later, receiving the days according to either boundary is valid in both cases, as neither is not the designated site. Even if one enters the platform boundary, one does not break the varṣā and separate from the robes. If a great boundary was originally demarcated smaller than the saṅghārāma and one then sits [for the varṣā] based on the saṅghārāma: because the Buddha instituted that one must rely on the boundary, in such a case it is invalid, and one cannot receive the days. One can only shrink back and adopt the boundary marks. The rest is extensively detailed in the Commentary. The above is a doctrinal determination, not something explicitly in the text.