四分戒本疏卷第一．第二．第三 3.55

3.55

與尼同道行戒第二十七　此過不異前。以行為別　別緣有六。一是尼二眾五分三眾俱犯。理亦應然。譏染不殊故爾。前戒亦同此例。二共期除遇相。逢者不離見聞處行。多論小罪故須除之。三同一道行。甄去異路為無其愆。四不離見聞處行。多論俱離無過。互離吉羅。俱不離犯提。五無因緣。除白衣大伴行有悕因緣等不犯故爾。六隨所度界一一提罪。多論水陸二路同行悉屬此戒。故比丘與尼各別乘船。同水路行越界得罪亦屬此戒。同乘一船落在後戒。已下正明此戒。此因六群比丘與六群尼人間遊行。居士譏弄。比丘舉過。佛便制戒。

The precept on traveling along the same road with a bhikṣuṇī, the twenty-seventh. This fault is no different from the preceding one, traveling being the distinction. There are six specific conditions: first, she is of the two assemblies of female renunciants (in the Mahīśāsaka Vinaya, traveling with any of the three assemblies incurs an offense, and the underlying principle should indeed be so, as criticism and defilement are no different; the preceding precept is also of this type); second, by mutual arrangement, excepting accidental encounters—those who meet by chance must travel without departing from sight or hearing (the Sarvāstivāda-vinaya-vibhāṣā states that since it is a minor offense, it must be excluded); third, traveling along the same road, excluding different routes as there is no fault; fourth, traveling without departing from sight or hearing (the Sarvāstivāda-vinaya-vibhāṣā says that if both depart there is no fault; if one departs and the other does not, a duṣkṛta; if neither departs, they incur a prāyaścittika); fifth, there is no justifying cause, excluding traveling with a large party of laypeople or having an urgent cause, which do not constitute an offense; sixth, with each boundary crossed, an individual prāyaścittika offense is incurred. The Sarvāstivāda-vinaya-vibhāṣā states that traveling together by both water and land routes falls under this precept; therefore, if a bhikṣu and a bhikṣuṇī board separate boats and travel along the same water route, incurring an offense upon crossing a boundary also falls under this precept, whereas boarding the same boat falls under the subsequent precept. Below is the proper explanation of this precept. This arose because the group of six bhikṣus wandered among the populace with the group of six bhikṣuṇīs; householders mocked them, the bhikṣus reported the fault, and the Buddha then promulgated the precept.