(Mishnah - R. Akiva): A distant road is anywhere from Modi'is outwards or equivalent in any direction (from Yerushalayim).

R. Eliezer: Even from the threshold of the Temple courtyard outwards.

R. Yosi: There is a dot on top of the letter 'ה' of the word 'רחוקה' (distant), to teach that the distant road is not actually distant; even from the threshold of the Temple courtyard outwards is considered a distant road.

(Gemara - R. Simon): R. Chiya Rabah and Bar Kafra had a disagreement - one said that if he able to come and eat from the Korban [on the night of Pesach he is not considered to be on a distant road] and one said that if he able to come a throw [the blood of the Korban in the afternoon of the 14th he is not considered to be on a distant road].

Even according to the opinion that it is if he is able to come and eat, it is only when he is within the Techum of 2000 Amos before nightfall (otherwise he is considered to be on a distant road).

R. Zeira: The Beraisa teaches -

If he was closer to Yerushalayim than Modi'is and he had a sickness in his legs (and was unable to reach Yerushalayim), I might have thought that he would be liable for Kares - the Pasuk states (Bamidbar 9, 13), "...and he refrained'' - this excludes one who did not refrain, he just could not come.

If he was further from Yerushalayim than Modi'is and he had a horse to ride, I might have thought that he would be liable for Kares - the Pasuk states (ibid), "...and he was not on the road'' - this excludes one who was on the road (and did not reach the Temple as he went by foot).

If he was closer to Yerushalayim than Modi'is before the sixth hour and before the sixth hour he travelled away past Modi'is, , I might have thought that he would be liable - the Pasuk states (ibid), "...and he refrained from performing'' - refraining at the time of its performance is liable but not if it is not at the time of performance.

R. Abahu quoting R. Yochanan: Both R. Akiva and R. Eliezer (in our Mishnah) expound the same Pesukim - (the Pasuk about the Korban Pesach states) "on a distant road''; (and the Pasuk about Maaser Sheni states) "if the place will be distant''. R. Eliezer learned that just as Maaser Sheni refers to where it is outside of its valid place, i.e. Yerushalayim; so Pesach refers to outside of its valid place i.e. the Temple courtyard. R. Akiva learned that just as Maaser Sheni refers to outside of the place that it can eaten, i.e. Yerushalayim; so Pesach refers to outside of the place that can be eaten, i.e. Yerushalayim.

Chevraya quoting R. Yochanan: (R. Eliezer's source is) (Ibid) "And a man who is Tahor and was not on the road'' - this excludes a person who was on the road.

R. Zeira quoting R. Yochanan: (R. Eliezer's source is that) when the Pasuk warns, it mentions "distant''; when it refers to someone who is liable, it does not mention "distant''.

Rabbanan: When the letters outnumber the dots (like here), one should expound the letters (and remove the letters with the dots on them); when the dots outnumber the letters, one should expound the dots (and remove the letters without dots).

Rebbi: Even if there is only one dot on top of a letter, one expounds the dot and removes the letter (meaning that it negates the simple meaning of the entire word).

(Rabbanan): The "ה'' of the word "רחוקה'' is dotted to teach that the man is distant rather than the road (as we ignore the final letter and read it as "רחוק''), i.e. even outside the Temple courtyard.