四分律刪繁補闕行事鈔 1.490

1.490

二明用法分齊。上四安居法，約時，通三位；約處，通二界；約人，通五眾。《十誦》：佛制五眾安居，乃至沙彌尼等；《四分》亦爾。約法者：對首、心念，始終三十一日結，有閏六十一日；忘成、及界，人云，唯得前後二日，中間二十九日不得用。以初二法，容預而作，故月一日結之。後二曲開，畏失前後，故局一日；中間之日，已不及前，何畏失後，故不開也。又云：唯在後夏一日。以佛開成有益；若不結者，一夏便失；餘隨憶作法，以時容預。並非聖言，以意用也。

Second, explaining the scope of applying the procedures. The four varṣā procedures above: regarding time, they apply to three periods; regarding place, they apply to two boundaries; regarding persons, they apply to the five assemblies. The Daśādhyāya-vinaya states: The Buddha instituted that the five assemblies observe varṣā, up to śrāmaṇerīs and so forth; the Dharmaguptaka Vinaya is also like this. Regarding the procedures: face-to-face and mental determination can be bound during the thirty-one days from beginning to end, or sixty-one days if there is an intercalary month. Regarding valid establishment through forgetting and reaching the boundary, some say they can only be used on the two days—the earlier and the later—and cannot be used during the twenty-nine intervening days. Because the first two procedures are performed leisurely, they are bound on the first day of the month. The latter two are special allowances out of fear of missing the earlier or later [limits], and are therefore restricted to a single day; on the intervening days, one has already failed to catch the earlier, so why fear missing the later? Thus it is not allowed. Others also say: It is only allowed on the single day of the later varṣā. Because the Buddha permitted it to be established for the sake of benefit; if one does not bind it, the entire varṣā would be lost; for the rest, one performs the procedure as one remembers, leisurely according to the time. Neither of these is the holy word; they are applied based on private opinion.