四分律行事鈔資持記 2.1046

2.1046

不犯有四。一不共期者，疏云：除偶相值，或期不許；而不離見聞，皆不犯。二大伴者，律緣眾多比丘與眾多尼皆欲從舍衛至毘舍離；以佛制戒，不與同行；尼眾在後，為賊所劫，白佛故開；兩眾多人，故云大伴；今一比丘多尼亦開；又疏云：行途逈遠，招譏過大；縱多比丘，一尼亦犯，要得多尼方開；坐處譏輕，有兩比丘，即不犯位。（前戒開通僧多尼少不犯。）三若往安隱者，如病等別緣，必須前詣。四命梵難緣，文略力勢被繫，故云等也。下，引《十誦》過險，開意同前，但加負衣耳。

Regarding non-offense, there are four cases. First, when they have not agreed together: The Commentary states, except when meeting by chance or when one agrees but the other does not permit it; if they do not leave the range of sight and hearing, neither constitutes an offense. Second, with a large traveling party: The origin story in the Vinaya relates that many bhikṣus and many bhikṣuṇīs all wished to travel from Śrāvastī to Vaiśālī; because the Buddha had laid down a precept, they did not travel together; the community of bhikṣuṇīs trailed behind and was robbed by bandits, so upon reporting this to the Buddha, he granted an exception; because both groups were numerous, it is termed a 'large traveling party'; now, one bhikṣu with many bhikṣuṇīs is also permitted an exception; furthermore, the Commentary states: 'The travel route being distant, it invites exceedingly great criticism; even with many bhikṣus, travelling with a single bhikṣuṇī is still an offense, and one must have many bhikṣuṇīs for an exception to be granted; when sitting together, the criticism is lighter, so if there are two bhikṣus, it already enters the non-offense status.' (The preceding precept permits an exception where many saṃgha members and few bhikṣuṇīs do not constitute an offense.) Third, if going toward security: such as special circumstances like illness, where one must proceed ahead. Fourth, circumstances of difficulties concerning life or brahmacarya: the text omits being bound by force, hence it says 'and so forth'. Below, citing the Daśādhyāya-vinaya on traversing dangerous terrain, the intention of the exception is identical to the preceding, merely adding the carrying of robes.