四分律刪繁補闕行事鈔 1.484

1.484

三夏閏延促者。依閏安居，無有正文。比於《薩婆多》云：夏中有閏，受雨衣得百二十日。彼衣開法，尚依夏閏而受；夏是制教，理宜通護。又本結安居，要心三月不出；今夏未滿，閏中出界，即非相續而滿，是以破也。若不依閏者，數滿九十日便自恣。《摩得伽》云：安居已，王作閏月；數安居日滿，自恣已，受迦絺那衣。即此衣成受不成受，謂依閏不依閏。既二文兼具，至時隨緣。夏初要心取閏，不得依《伽論》；若反前者，通二論兩文。

Third, the extension or shortening of an intercalary summer. Concerning entering varṣā according to an intercalary month, there is no direct canonical text. Comparing it to the Sarvāstivāda, it says: If there is an intercalary month during the summer, receiving rain-robes lasts for one hundred and twenty days. Even that rule allowing robes is received according to the summer's intercalary month; varṣā is a mandatory teaching, so in principle it should comprehensively protect [the period]. Moreover, when originally binding varṣā, one resolved in mind not to leave for three months; now, when the summer is not yet complete, leaving the boundary during an intercalary month means it is not continuous and complete, hence it is broken. If one does not follow the intercalary month, when the count reaches ninety full days, one immediately holds pravāraṇā. The Mātṛkā says: After entering varṣā, the king made an intercalary month; when the count of varṣā days was complete and pravāraṇā had been held, they received the kaṭhina robes. Whether these robes are validly received or not depends on whether one followed the intercalary month or did not follow the intercalary month. Since both texts are provided, when the time comes, one follows the circumstances. If at the beginning of the summer one resolved in mind to observe the intercalary month, one cannot rely on the Mātṛkā treatise; if the reverse of the former, it accommodates both treatises and both texts.