四分律刪繁補闕行事鈔 2.126

2.126

三衣人異礙，《四分》他部相成有四，即染、隔、情、界也。上之三礙，通界並有；若論界礙，彼此不通。故文云：失衣者，僧伽藍裏有若干界（謂上三礙在伽藍院內故，衣則有多界）；不失衣者，僧伽藍裏有一界（謂無上三礙也）。初明染礙者。律云：比丘脫衣，在俗人處形露，佛令除村。村有五義，謂誹謗、生疑、為護梵行等。即此女人與比丘同處，性相乖忤，多致譏迹。佛不許同室同坐同行同住，並生染故。若取衣持，恐壞梵行；必與同處，衣須隨身。二者隔礙。律云：若水陸道斷澁難等，離衣開無有過。《僧祇》：寺門外不捉戶鑰，無十二桄梯，是名離衣。三者情礙。律云：若奪想、失想，若賊、惡獸、命梵等緣。《僧祇》：兄弟分齊之處。《多論》：王來界內，大小行處，近王左右，並非衣界；及以作幻作樂人等入界，亦如王法。以情隔故，妨於來往，故名失衣。四者界礙。界有兩種，自然、作法。上之三礙，入此二界，通界失衣，並非衣界；若無三礙，二界各別，通得護衣。《五分》云：若作法衣界，及自然衣界，比丘於中不得自在往反，是名別界；反上同界。

Third, the obstruction between the robe and person: through the mutual complementation of the Dharmaguptaka and other schools, there are four kinds: defilement, physical barrier, affective barrier, and boundary. The above three obstructions apply throughout the boundary; but regarding the boundary obstruction, the two do not communicate with each other. Therefore the text states: "Regarding losing the robe, there are several boundaries within the saṅghārāma (meaning that because the above three obstructions exist within the saṅghārāma compound, the robes then have multiple boundaries); regarding not losing the robe, there is one boundary within the saṅghārāma (meaning the absence of the above three obstructions)." First, explaining the defilement obstruction: The Vinaya states: "When a monk takes off his robes and his body is exposed in a layperson's place, the Buddha commanded that he leave the village." A village has five meanings, namely slander, generating doubt, protecting the pure life (brahmacarya), and so forth. That is to say, when this woman and the monk share the same place, their natures mutually clash, mostly leading to censure and suspicion. The Buddha did not permit sharing a room, sitting together, walking together, or dwelling together, because all give rise to defilement. If he takes the robe and carries it, he fears it will ruin his pure life; if he must share the place with her, the robe must remain on his person. Second, the physical barrier. The Vinaya states: "If water or land routes are blocked or difficult, staying separated from the robe is allowed without fault." The Mahāsāṃghika-vinaya: "Outside the monastery gate, without holding the door-key, or without a twelve-rung ladder, this is called being separated from the robe." Third, the affective barrier. The Vinaya states: "If there is the thought of being seized or lost, or circumstances of thieves, ferocious beasts, life, or brahmacarya, etc." The Mahāsāṃghika-vinaya: "The demarcated area of brethren." The Sarvāstivāda-vinaya-vibhāṣā: "When a king enters within the boundary, the places where he relieves himself or the immediate vicinity of the king are not within the robe boundary; also, when illusionists or musicians enter the boundary, it is treated like the royal regulation." Because of affective barriers obstructing movement back and forth, it is called losing the robe. Fourth, the boundary obstruction. Boundaries are of two kinds: natural and formally enacted. When the above three obstructions enter these two boundaries, throughout the boundary the robe is lost, and they are not robe boundaries; if the three obstructions are absent, the two boundaries remain distinct, and throughout one may protect the robes. The Pañcavargika-vinaya states: "If in a formally enacted robe boundary or a natural robe boundary, a monk cannot move back and forth at will, this is called a separate boundary; the opposite of this is the same boundary."