四部律并論要用抄 2.36

2.36

離衣宿戒　十誦云。優波離問。若比丘受僧衣離宿。是應捨不。答。不應。是比丘但應如法滅罪　僧祇云。六十家聚落界有村。各別起屋。比丘安衣在第一屋。人在第三屋宿。日光未滅去。至明相出時還者犯。若日光滅已去。至明相出時還無罪。日光未滅去。明相未出還無犯。一切屋中皆比丘住無犯。若結界或周匝有渠水。共一門出入無犯。或夜與一衣會無犯。又暫宿界。或寄宿處多人雜住。畏有賊故。安衣閣上。在閣下宿犯。不犯如上。若其中安梯橙道通者不犯。若在道行寄天寺中宿　問。守寺人何處牢不畏賤　若或內或外比丘安衣。舍內在外宿向戶臥犯。不犯如上。若戶鉤在比丘邊者不犯。若比丘浣衣在船上。曬風吹衣盡向外。逕宿者犯。若夜中風吹衣暫入船內者不犯。若衣半在內半在船外。外者犯。以不可截故盡捨也。若比丘於處內中宿。是家內兄弟二人。於一家中別作分齊。兄不聽弟。弟不聽兄入。若比丘兄分齊內。日光未沒至明相出時者犯。若兄弟語比丘言。俗人自相違。於法不礙任意。住止者爾時隨意置衣無罪。若聚落界相接。比丘衣枕臥。比丘手足及頭各在一界。衣在頭下。離頭者犯。若夜中手足暫到衣所者不犯。車前後兩輪各一界亦爾。井堪中犯。不犯亦然。以繩連著身。身宿不犯。若比丘在道行。弟子持在前在。或兩邊去衣二十五肘。外相出犯。若二十五肘內暫與衣合不犯　十誦云。弟子與師持衣道中行。四十九尋外至地了時犯。若比丘在二界內宿衣離身半隨地界中者突吉羅。若衣一角在身上不犯。有諸比丘。持衣鉢著一處。在衣四邊臥。是中一比丘起去。雖可得還取處至地了時犯　捨。若樹界枝葉相接乃至枸盧舍。是中墮所著衣至地了不犯　四分云。阿蘭若處八樹間。一樹七弓弓長四肘。齊是不失衣　五分云。十種界各有同界異界。同者羯磨結不失衣界。於得自在往返。異界者不結衣界。雖結而於中不得自在往返。名為異也。露地同界者跏趺坐四面各七尺。異界七尺之外行道。同界者面去身七弓。異界者七弓之外至明相出時還到。界分一足入界不失衣。若口言我捨是衣。亦不失衣　又僧祇聚落界中云。若比丘著上下衣。至白衣家。值白衣營福。留連比丘佐助。是比丘不持衣去。至日暮時辭白衣還寺。白衣苦留比丘宿者。若彼住處諸比丘有衣者。應暫借受持。若無者隨近有比丘住者從借。若比丘有尼住處從借。若復無俗人有被衣從借。作淨安紐受持。若無是事後夜分城門開。當病還寺。若到寺門者當喚開。不開者應在門屋底住。若無門屋應手或內脚門孔中水瀆孔中令與衣。若無孔應踰牆入莫令內人疑怪若不得入當疾捨衣。寧無衣犯越毘尼。以輕易重也。

The precept on spending the night separated from one's robes.
The Daśādhyāya-vinaya states: Upāli asked, “If a monk receives a robe belonging to the Saṃgha and spends the night separated from it, should it be forfeited?” Answer: “It should not. This monk should merely clear the offense according to the Dharma.” The Mahāsāṃghika-vinaya states: Within the boundary of a settlement of sixty households there is a village, and they each build separate houses. A monk leaves his robe in the first house, while he spends the night in the third house. If he leaves before the sunlight has faded and returns when the sign of dawn appears, he commits an offense. If he leaves after the sunlight has faded and returns when the sign of dawn appears, there is no offense. If he leaves before the sunlight has faded and returns before the sign of dawn has appeared, there is no offense. If monks dwell in all the houses, there is no offense. If a sīmā has been bound, or if there is a canal of water encircling it with a single shared gate for entry and exit, there is no offense. Or if during the night he meets with a single robe, there is no offense. Furthermore, in a boundary for temporary overnight stay, or in a lodging where many people reside together: out of fear of thieves, he places his robe up in a loft and spends the night beneath the loft; this is an offense; exceptions are as above. If a ladder or stairway is placed therein so that the passage is open, there is no offense. If when traveling on the road he lodges overnight in a shrine for devas, he asks the temple guardian, “Which place is secure without fear of danger?” If a monk places his robe inside or outside, such that the robe is inside the room and he sleeps outside facing the door, it is an offense; exceptions are as above. If the door latch is beside the monk, there is no offense. If a monk washes his robe aboard a boat and hangs it to dry, and the wind blows the robe entirely outward, if he passes the night, it is an offense. If during the night the wind blows the robe temporarily back into the boat, there is no offense. If the robe is half inside and half outside the boat, what is outside constitutes an offense; because it cannot be cut apart, the whole must be forfeited. If a monk stays overnight inside a dwelling where two brothers within the family have marked separate divisions within a single house, such that the elder brother does not permit the younger to enter, nor does the younger permit the elder to enter: if the monk is within the elder brother's division from before sunset until the sign of dawn appears, it is an offense. If the brothers tell the monk, “We laypeople are in conflict with one another, but this does not obstruct the Dharma; reside and stop at will,” then at that time leaving the robe at will entails no offense. If boundaries of settlements touch each other, and a monk sleeps using his robe as a pillow: the monk’s hands, feet, and head are each in a different boundary, and the robe is under his head; if it becomes separated from his head, it is an offense. If during the night his hands or feet temporarily reach the place where the robe is, there is no offense. So it is likewise if the front and back wheels of a cart are each in a different boundary. The conditions for offense or non-offense inside a well niche are also like this. If he ties it to his body with a rope and spends the night, there is no offense. If a monk is traveling on the road and a disciple carries [the robe] in front of him, or at his side: if it is twenty-five cubits away from the robe and dawn appears, it is an offense. If within twenty-five cubits he temporarily unites with the robe, there is no offense. The Daśādhyāya-vinaya states: When a disciple carries robes for his master while traveling on the road, if they are beyond forty-nine fathoms at the time the ground becomes visible, it is an offense. If a monk stays overnight within two boundaries, and the robe is separated from his body so that half lies within the ground boundary, it is a duṣkṛta. If one corner of the robe is on his body, there is no offense. If several monks place their robes and bowls in one location and lie down on the four sides of the robes, and one monk among them gets up and leaves, even though he might return to the place to retrieve it, if it reaches the time the ground becomes visible, it is an offense requiring forfeiture. If in a forest boundary branches and leaves touch one another for up to a krośa, and within it he drops the robe he is wearing, when the ground becomes visible there is no offense. The Caturvargika-vinaya states: In an araṇya dwelling, between eight trees, each tree separated by seven bows—a bow being four cubits long—within this limit, he does not lose his robe. The Mahīśāsaka-vinaya states: Among the ten kinds of boundaries, each has a shared boundary and a distinct boundary. The shared one is where a boundary is bound by karman such that robes are not lost; therein one may freely come and go. The distinct boundary is where a robe boundary is not bound; or even if bound, one cannot freely come and go within it, hence it is called distinct. The shared boundary in the open air is within seven feet on all four sides of a cross-legged seat; the distinct boundary is walking on the path beyond seven feet. For walking, the shared boundary is seven bows away from the body; the distinct boundary is beyond seven bows. If when the sign of dawn appears he returns, and reaches the boundary limit so that one foot enters the boundary, he does not lose the robe. If he states orally, “I forfeit this robe,” he also does not lose the robe. Furthermore, in the Mahāsāṃghika-vinaya under the settlement boundary, it states: If a monk wears his upper and lower robes and goes to a layperson’s house, and happens upon the layperson engaging in meritorious works who detains the monk to assist; this monk does not take his robes along; when evening comes, he takes leave of the layperson to return to the monastery; if the layperson persistently detains the monk to stay overnight: if there are monks at that residence who have robes, he should temporarily borrow and maintain them. If there are none, he should borrow from any monk residing nearby. If there is a nun’s residence nearby, he should borrow from there. If furthermore there are none, and a layperson has a coverlet or garment, he should borrow it, make it pure, attach ties, and maintain it. If there is no such thing, when the city gates open in the final watch of the night, he should return to the monastery as if ill. If he arrives at the monastery gate, he should call to have it opened. If it is not opened, he should remain beneath the gatehouse. If there is no gatehouse, he should thrust his hand or foot into a hole in the door or a drain-hole to make contact with the robe. If there is no hole, he should climb over the wall to enter, without causing the people inside to suspect him. If he cannot enter, he should quickly forfeit the robe; he would rather commit a duṣkṛta for being without robes, thus exchanging the heavy [offense] for the light.