律戒本疏 1.133

1.133

八十過中入取落不白餘比丘墮除大因緣　中前乞食。道俗無怪。中後復出。妨業致譏。外道慊毀。佛已呵責。後迦留陀夷中後入村。逼闇彼害埋尸糞坻。事裹既露。受罪者眾非時默行。其過如此。凡僧往止要依聚落結大界。依聚落結大界內有三處。根本處。近聚落名聚落。僧房樂禪清者。幽遠空閑名阿練若處。食庫管事比丘所住。名為住處。若比丘趣從一處不白入聚落。一一犯墮所𨒬大小巷。一一犯突。若從僧坊白入聚落。入聚落已還歸僧坊。若至坐禪處及比官事處。即以先白復入聚落墮。所入一一所𨒬大小巷一一突。若從禪處比官事聚落亦如是。大界內三處中白入聚還歸三處。即以先白復入。而往返益。若善不白無罪。至異僧坊亦如是。後比丘寄衣他舍。他舍失火。比丘往取。中路自念。不白而來。還歸白僧。彼燒已盡。因是復開有急緣不白。若聚落火起。八難中隨一一而起默去不犯。若因有病為看他病。三寶諸緣非時宜行。白皆得去。若無比丘得語餘六眾。除禮三尊大小行用楊枝。餘一切皆應白師。無師白上坐。無上坐語下坐。不白悉犯突。若五十[萉-巴+(日/(句-口+匕))]者出界及大事皆應白。小事不須白語也。

Eighty: Entering a village past noon without informing another monk is a pāyattika, except for a great cause.
Before noon, one begs for food, and neither the monastic nor the lay community finds it strange. But going out again after noon impedes one's practice and incurs criticism, and non-Buddhists resent and slander it. The Buddha had already rebuked this. Later, Kālodayin entered a village after noon; as dusk encroached, he was murdered there and his corpse was buried in a dunghill. Once the matter came to light, those who suffered punishment were many. Such are the faults of moving about silently at the improper time. In general, when the saṃgha resides somewhere, it must delimit a great boundary in reliance upon a village. Within the great boundary established in reliance on a village, there are three places: the original locus, which is near the village and called "the village"; the pure monks' quarters where they delight in meditation, being secluded, remote, and unoccupied, called "an araṇya locus"; and where the monk who manages the storehouse and oversees affairs resides, called "the residence locus". If a monk goes straight from any one place and enters the village without informing [another monk], for each [occurrence] he incurs a pāyattika; and for each great or small lane he traverses, he incurs a duṣkṛta. If he informs [another] and enters the village from the monastery, and having entered the village returns to the monastery, or goes to the meditation place, or to the place of the official overseer, and then, relying on the prior informing, re-enters the village, he incurs a pāyattika; and for each [place] entered and each great or small lane traversed, each time a duṣkṛta. It is the same if he goes from the meditation place or the official overseer's place into the village. Within the three places inside the great boundary, if one informs [another] and enters the village, and then returns to the three places, to re-enter relying on the prior informing requires repeated informing for back-and-forth travel. If out of a good [motive] one does not inform, there is no offense. Going to a different monastery is also like this. Later, a monk left his robes in another's house. That house caught fire, and the monk went to retrieve them. Midway, he reflected: "I have come without informing [anyone]," and went back to inform the saṃgha. By then, the place had burned down completely. Because of this, it was further permitted that when there is an urgent cause, one may go without informing. If a fire breaks out in the village, or if any of the eight perils arises, to depart silently is not an offense. If due to illness, or to care for another's illness, or for various causes pertaining to the Three Jewels, it is fitting to go at the improper time; upon informing [someone], one may go in all such cases. If no monk is present, one may inform any of the remaining six assemblies. Except for paying homage to the Three Honoured Ones, major and minor bodily functions, and using a tooth-stick, in all other matters one should inform one's master. If one has no master, one informs a senior; if there is no senior, one informs a junior. To fail to inform is in all cases a duṣkṛta. If one is fifty [years of age], departing the boundary or engaging in major affairs must both be announced; minor matters need not be announced.