四分律刪繁補闕行事鈔 1.482

1.482

初中，《四分》不得在樹上。若樹下，起不礙頭，枝葉足蔭一坐；如是乃至小屋、山窟中，坐趣容膝，足障水雨。若依牧牛人、壓油人、船上人、斫材人、依聚落等，並成。若依牧牛人已下五處者，若安居中移徙，隨所去處，應去。文中不了。《五分》云：諸依如上人者，先謂作住意，得依安居；中間忽去，隨信樂衣食豐足處去（不言失夏）。若在無護處，劫賊、塚間、鬼神處、毒蟲窟、露地，若有命梵二難，並不成安居。《明了論》五種成安：一處所有覆。二夏初十六日，謂為成前後安居日故。三若東方已赤，謂十五日夜分盡，則東方赤者，是十六日限；為破《十誦》疏家，要令十五日及界宿故。四若在別住，起安居心。《疏》云：別住是布薩界。安居心三種：一為自行；二為利他；三為料理三寶，修治房舍。一脚蹋界，起安居心即成。五在處無五過：一太遠聚落，求須難得。二太近城市，妨修道業。三多蚊螘難，或噆齧人，踐傷彼命。四無可依人，其人具五德：謂未聞令聞、已聞令清淨、能為決疑、能令通達、除邪見得正見。五無施主施飲食湯藥。無此五過，乃可安居。《四分》、《摩得伽》中，大同此論。《十誦》云：無人深山，可畏處，不須住。《五分》云：若在無救處，必知無妨害，亦開。欲安居時，先思量有難無難，無難應住。《毘尼母》第六卷中，大明安居方便法用，文廣不錄。乃至安居上座，於一切僧集時、食時、粥時、槳時，應白言：「爾許時已過，餘有爾許時在。」若行此等行法者，是名僧父母，亦名僧師（云云）。

First, within [the suitability of the place]: according to the Dharmaguptaka, one must not stay in a tree. If under a tree, standing up must not obstruct the head, and the branches and leaves must suffice to shade one seat; and so forth up to a small hut or a mountain cave, where sitting merely accommodates the knees and suffices to shield against water and rain. If one relies upon cattle herders, oil pressers, people on boats, woodcutters, or relies on a village or the like, all are valid. As for the five places from relying upon cattle herders on down: if during the varṣā they move, wherever they go, one should go. The text is not clear. The Pañcavargika says: For all who rely upon the aforementioned people, if they initially formed the intention to dwell, they are permitted to rely on them for varṣā; if midway [those people] suddenly leave, one goes following wherever one trusts and enjoys, where robes and food are abundant (it does not speak of losing the varṣā). If in a place without protection—bandits, cemeteries, places of ghosts and spirits, dens of poisonous insects, in the open air, or where there are dangers to life or to brahma-practice—none constitute [a valid] varṣā. The Vinayavibhāṣā gives five kinds [of conditions] for successfully establishing varṣā: First, the place has an overhead covering. Second, the sixteenth day of the beginning of the summer, which means to establish the date for the earlier or later varṣā. Third, when the eastern horizon is already red; this means that when the watches of the night of the fifteenth day are exhausted, the eastern horizon reddening is the limit of the sixteenth day; this is to refute the commentators of the Daśādhyāya-vinaya who require the fifteenth day to be spent overnight within the boundary. Fourth, if in a separate dwelling, one gives rise to the intention for varṣā. The commentary says: A separate dwelling is the upoṣadha boundary. The mind of varṣā is threefold: 1. for one's own practice; 2. to benefit others; 3. to maintain the Three Jewels and repair rooms and huts. Stepping one foot into the boundary and giving rise to the intention for varṣā establishes it. Fifth, in a place without five faults: 1. Too far from a village, so that necessities are difficult to obtain. 2. Too close to a town, hindering cultivation of the path. 3. Plagued by many mosquitoes and ants, which bite people or whose lives are stepped upon and harmed. 4. No person to rely upon; that person must possess five virtues: causing what has not been heard to be heard, purifying what has been heard, resolving doubts, bringing about thorough comprehension, and removing wrong views to attain right view. 5. No donors to provide food, drink, and medicines. Without these five faults, one may then enter varṣā. The Dharmaguptaka and the Mātṛkā largely agree with this treatise. The Daśādhyāya says: In deep uninhabited mountains or fearsome places, one need not dwell. The Pañcavargika says: If in an unprotected place, but one certainly knows there will be no hindrance or harm, it is also permitted. When intending to enter varṣā, one first considers whether there are perils or no perils; if there are no perils, one should dwell. In the sixth fascicle of the Vinayamātṛkā, the expedient methods and procedures for varṣā are extensively explained; because the text is vast, it is not recorded here. Furthermore, at all times when the saṃgha gathers—at meal times, gruel times, and drink times—the varṣā elder should announce: "Such an amount of time has already passed; there remains such an amount of time." One who carries out these practices is called the father and mother of the saṃgha, and is also called the teacher of the saṃgha (and so forth).