四分律刪繁補闕行事鈔 1.492

1.492

初中，《四分》云，二難：梵行者，本時婦、大童女、淫女、黃門、伏藏；皆因人來，欲誘調比丘，恐為淨行留難。二者鬼神、惡賊、毒蟲、惡獸，不得如意飲食醫藥及隨意使人；我若住此，必為我命作留難；佛言聽去。準此結成者，從初去日，即須勤覓安身處；若未得已來，雖經宿，不破夏，以非輕心故；反前不覓，即破安居。若得住處，夏法隨身，亦不得無緣出界，便破夏也；結成後去，本界無難，亦不得反來；由已結夏成故，須有緣及法也。《五分》：食不足，父母、親戚苦樂等，若住，恐失道意，聽破安居。《十誦》、《善見》：若安居中，有緣移去，無罪，不言得夏。《四分》亦爾。《明了論》：夏中有八難，棄去無犯。《疏》云：人難者，親情及知識等，誘引罷道或作惡也；梵行者，乃至住處多有博易往還，恐犯重罪。不云得夏，並云得去。《摩夷》云：移夏不破安居。《四分》衣法中：二處安居，二處隨半受衣。《十誦》、《僧祇》：命梵二難移夏，二處安居，乃至自恣處取衣。破安居人，不得衣分；準此，無夏不成受衣，有受理應得夏。問：遇緣出界，忘不受日，經宿，破夏不？答：諸部無文。《五百問》云：夏中忘不受七日，出界行，憶即悔者，得。一坐中不得過三悔，過三悔不成歲（悔謂苦憶悔本忘心，即應反界）。問：因事出界，水陸道斷等難，不得反界，失歲不？答：律部無文。昔高齊十統諸律師共評，並云得夏。問：界外宿，明相欲出，得會夏不？答：準《僧祇》衣界，準得；必須入頭手足等於界內；若外立，不得。若依大界安居，戒場及餘小界等，入中，明相出，破夏。若依大界外伽藍者，通往彼此二界，不失（謂結夏在前，結界在後者）。若依大界內伽藍者，出門破夏；小界亦爾。若相本通依大界，不知二界相別者，隨本行處不失。皆謂與本心相違故，義張兩失。並緩依法界，急隨房處，而不得越界分齊。《四分》云：若前後安居，見有二難，當白檀越求移去；若聽不聽，俱應自去。破僧和僧，律開去也，事希故不出。

Under the first, the Dharmaguptaka Vinaya states that there are two distresses: As for distress to celibate conduct: one's former wife, grown maidens, courtesans, paṇḍakas, and hidden treasures; these all arise from people coming to entice and seduce the bhikṣu, where it is feared they will cause obstacles to pure conduct. The second is spirits and deities, ferocious bandits, poisonous insects, and ferocious beasts, or failing to obtain desired food and medicine and attendants at will: “If I remain here, it will surely cause obstacles to my life”; the Buddha said he is permitted to leave. Accordingly, for one who has already validly bound varṣā, from the first day of leaving he must diligently search for a place to settle; until he finds one, even if he passes the night, he does not break varṣā, because it was not done with a careless mind. If, contrary to this, he does not search, he immediately breaks varṣā. If he finds a residence, the varṣā rules follow his person; he is also not allowed to leave the boundary without cause, which would then break varṣā. If he leaves after it has been bound, and there is no distress in the original boundary, he is also not allowed to return; because the varṣā has already been bound and established, there must be both cause and proper procedure. The Pañcavargika-vinaya states: If food is insufficient, or parents and relatives are suffering or joyful, etc., and if remaining one fears losing the aspiration for the Path, one is permitted to break varṣā. The Daśādhyāya-vinaya and Samantapāsādikā state: If during varṣā one moves away due to conditions, there is no offense, but they do not state that he obtains [credit for] the varṣā. The Dharmaguptaka Vinaya is also like this. The Vinayavibhāṣā states: If there are eight distresses during the summer, abandoning it incurs no offense. The Commentary says: Human distress means relatives, acquaintances, and the like enticing one to renounce the Path or commit evil; distress to celibate conduct means even frequent commercial dealings in the residence, fearing the violation of grave precepts. They do not say one obtains the varṣā, but all say one is permitted to leave. The Mātṛkā says: Moving varṣā does not break varṣā. In the Dharmaguptaka Vinaya's rules on robes: for varṣā in two places, one receives robes according to half in both places. The Daśādhyāya-vinaya and Mahāsāṃghika-vinaya state: When moving varṣā due to the two distresses of life and celibate conduct, one spends varṣā in two places, up to taking robes at the place of pravāraṇā. A person who breaks varṣā does not get a share of robes; accordingly, without varṣā one cannot receive robes; having receipt, in principle one should obtain [credit for] varṣā. Question: If one leaves the boundary due to conditions, forgets, and does not take a leave of absence, passing the night, is varṣā broken? Answer: There is no text in the various Vinayas. The Five Hundred Questions states: If during the summer one forgets and does not take seven days, travels outside the boundary, and upon remembering immediately repents, it is valid. Within a single retreat, one must not exceed three repentances; exceeding three repentances, the monastic year is not accomplished (repentance means bitterly remembering and regretting one's original forgetful mind, and one should immediately return to the boundary). Question: If one leaves the boundary on business and encounters distress such as severed water or land routes so that one cannot return to the boundary, is the monastic year lost? Answer: There is no text in the Vinaya texts. In the past, the ten superintendents and various Vinaya masters of Northern Qi evaluated this together, and all said that he obtains the varṣā. Question: If one spends the night outside the boundary and the light of dawn is about to appear, can he join the varṣā? Answer: By analogy with the robe boundary in the Mahāsāṃghika-vinaya, in principle he can; he must put his head, hands, feet, etc., inside the boundary; if he stands outside, it is not valid. If one observes varṣā relying on a great boundary, entering a precept platform or other small boundary when dawn appears breaks varṣā. If one relies on a saṅghārāma outside a great boundary, traveling between both boundaries does not lose it (this refers to when binding varṣā was earlier and demarcating the boundary was later). If one relies on a saṅghārāma within a great boundary, going out the gate breaks varṣā; the same applies to a small boundary. If the landmarks were originally shared relying on the great boundary and one did not know the distinction between the two boundaries, following the original place of practice does not lose it. These all mean that because it contradicts the original intention, theoretical analysis opens two losses. Both are relaxed regarding the Dharma boundary and strict regarding the room location, yet one must not exceed the limit of the boundary. The Dharmaguptaka Vinaya states: Whether in the earlier or later varṣā, if one sees the two distresses, one should inform the dānapati to request permission to move; whether he permits it or not, in both cases one should leave on one's own. For schism of the Saṅgha and harmonizing the Saṅgha, the Vinaya permits leaving; because such affairs are rare, they are not brought forth.