[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 1.483 # 四分律刪繁補闕行事鈔 1.483 四分律刪繁補闕行事鈔 1.483 - **Language:** Classical Chinese ### [1.483](https://indike.org/pramana/in.bauddha.taisho.1804.1.483) 二結時前後。由夏中壞行義多，招譏復重，故文云：自今已去，聽三月夏安居。春冬過少，必無事不依，同結吉羅。問：何為但結三月者？一生死待形，必假資養；故結前三月，開後一月，為成供身衣服故。二若四月盡結，則四月十六日得成；若有差脫，便不得結；教法太急，用難常準。故如來順物，始從十六日，至後十六日；開其一月，續結令成。上總三時分別。今但就夏，亦有三時：初四月十六日是前安居；十七日已去，至五月十五日，名中安居；五月十六日名後安居。故律中有三種安居，謂前中後也。前安居者住前三月，後安居者住後三月；雖不云中三月，然文中具明前後日數，中間不辨，於理自明。結文各別，如後法中。因汎明前後：一賞罰前後。四月十六日是前；十七日已去結者，並不得五利，故名罰也。二得罪前後。五月十五日已前，名前；以有緣如法，不結無犯；無緣，吉羅。十六日者，緣與無緣，皆結一罪，唯除難事。尼同僧犯，唯有墮別。三難事先後。《五百問》云：從夏初日，有難事不得結，而不出本界；至後夏來，並名前坐；是名三十日安居，同至七月十五日受歲。若五月十六日安居，唯得一日結；後七月半已，有難者，可隨無難日自恣；是名一日安居，三十日受歲。 > Second, the earlier and later times for binding \[the varṣā\]. Because during the summer there are many ways conduct may be spoiled, provoking grave censure, the text states: "From this day forth, I allow a three-month summer varṣā." In spring and winter, faults are few; if without reason one does not comply, both incur a duṣkṛta. Question: Why bind it for only three months? Answer: First, birth-and-death depends on the physical form, which must rely upon support and nourishment; therefore, the first three months are bound, and the subsequent one month is opened to accomplish providing robes for the body. Second, if the entire four months were bound, it could only be accomplished on the sixteenth day of the fourth month; if there were a slip or omission, one could not bind it; the teaching would be too rigid, making it difficult to maintain as a constant standard. Therefore, the Tathāgata conformed to beings, beginning from the sixteenth day up to the subsequent sixteenth day, opening that one month so that one may successively bind and accomplish it. The above distinguishes the three seasons in general. Now, with respect solely to the summer, there are also three periods: The sixteenth day of the initial fourth month is the earlier varṣā; from the seventeenth day onward up to the fifteenth day of the fifth month is called the middle varṣā; the sixteenth day of the fifth month is called the later varṣā. Therefore, the Vinaya has three kinds of varṣā, namely earlier, middle, and later. The one who enters the earlier varṣā dwells for the earlier three months; the one who enters the later varṣā dwells for the later three months. Although it does not speak of the middle three months, the text fully clarifies the counts of days for earlier and later, and leaves the intermediate unstated, which is naturally clear in principle. The formulas for binding are distinct, as in the procedures below. We now generally clarify the earlier and later: 1. Reward and punishment regarding earlier and later. The sixteenth day of the fourth month is earlier; those who bind from the seventeenth day onward do not obtain the five benefits, hence it is called punishment. 2. Incurring offenses regarding earlier and later. Before the fifteenth day of the fifth month is called earlier; if there are circumstances and it accords with the Dharma, not binding is not an offense; without circumstances, it is a duṣkṛta. On the sixteenth day, whether with or without circumstances, both incur an offense, except only in cases of peril. Nuns share the same offense as monks, differing only in that it is a pāyattika. 3. Prior and subsequent in cases of peril. The Five Hundred Questions says: If from the initial day of the summer there is a peril and one cannot bind, yet does not leave one's original boundary; when coming to the later summer, all are called the earlier sitting; this is called a thirty-day varṣā, reaching together to the fifteenth day of the seventh month to receive the year. If one enters varṣā on the sixteenth day of the fifth month, one obtains only a single day to bind; if after the middle of the seventh month there is a peril, one may hold pravāraṇā on whatever day is without peril; this is called a one-day varṣā and thirty-day receiving of the year. > — English (machine translation) (machine translation) - [Previous: 1.482](https://indike.org/pramana/in.bauddha.taisho.1804.1.482) - [Next: 1.484](https://indike.org/pramana/in.bauddha.taisho.1804.1.484) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1804.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.483) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.1.483](https://indike.org/pramana/in.bauddha.taisho.1804.1.483) · Pramāṇa