四分律刪繁補闕行事鈔 2.134

2.134

十二道行界者。《十誦》：比丘與師持衣道中行，前後四十九尋內，不失。《多論》：縱廣亦得四十九尋，不失。《僧祇》：道中臥，持三衣枕頭；明相出，衣離者犯。準應身在樹界、蘭若也。《善見》：若使沙彌俗人持衣前入界，比丘後入不知，謂言界外，明相出，謂失；不失衣。依止亦爾。律云失想，界外為言。若弟子夏未滿，為師持衣，值人說法，貪聞法故，明相出不犯離師；和尚得離衣罪。《明了論》：小便等所偪事，由他加行難，所作憐愍。此義轉車界中廣說。解云：大小便病怖畏難偪，夜出界，未得還而曉，亦不失衣。又二人共宿，三衣同置一處，一人急事須夜行，不持自衣，誤持住人衣去；至曉，行人失衣。由行人誤取故失，不由住人，故不失衣。行人意晟，故言加行，猶此住人是難，許此難不失衣。

Twelfth is the road-travel boundary (mārga-sīmā). The Daśādhyāya-vinaya states: When a bhikṣu walks on a road carrying robes for his master, within forty-nine fathoms front and back, they are not forfeited. The Sarvāstivāda-vinaya-vibhāṣā states: Forty-nine fathoms in length and breadth is also acceptable without forfeiture. The Mahāsāṃghika states: If one sleeps on the road pillowed on the three robes: when dawn appears, if one is separated from the robes, it is a transgression. By analogy, one's body should be within the tree boundary or araṇya. The Samantapāsādikā states: If one sends a śrāmaṇera or a layperson carrying robes to enter a boundary ahead, and the bhikṣu enters later unaware, thinking he is outside the boundary, when dawn appears he thinks they are forfeited; they are not forfeited. The same applies to dependence (niśraya). The Vinaya speaks of the thought of forfeiture with reference to being outside the boundary. If a disciple has not completed his varṣā, carries robes for his master, and encounters someone expounding the Dharma, and because of his eagerness to hear the Dharma dawn appears, he does not commit the fault of separating from his master; the upādhyāya incurs the offense of separating from his robes. The Vinayavibhāṣā speaks of: Matters pressed by urination and the like, difficulties caused by the actions of others, and actions done out of compassion. This principle is expounded in detail under the turning-cart boundary. The explanation says: If pressed by the hardships of urination, defecation, illness, or dread, one leaves the boundary at night and is unable to return before dawn, one also does not forfeit the robes. Furthermore, if two people sleep together and place their three robes in the same spot, and one person has an urgent matter and must travel at night, but does not take his own robes and mistakenly takes the robes of the person remaining; when dawn arrives, the traveler forfeits his robes. Because the traveler mistakenly took them, they are forfeited; since it was not caused by the person remaining, he does not forfeit the robes. The traveler's intention was active, hence it is called 'action'; for the person remaining this was a difficulty, and on account of this difficulty, not forfeiting the robes is permitted.