四分律刪繁補闕行事鈔 1.494

1.494

五明迦提利法。因明解結界法。初中，若四月十六日結者，至七月十五日夜分盡訖，名夏竟。至明相出十六日後，至八月十五日已來，名迦提月。《明了論》云：本言迦絺那，為存略故，但云迦提，此翻為功德（以坐夏有功，五利賞德也）。廣如〈自恣〉後法。次明夏中解界法。人解有言：破夏者，以佛令夏竟解結也。此妄引聖言。律云：安居竟，應解界結界者，為諸界同受功德衣也。各捨通結，同受；共解別結。廣文如《十誦》。又《疏》中亦明，本非為夏進不。古人云：安居不竟解界破夏者，亦可安居不竟自恣破夏。文兼二會，須兩相通。若夏內解界，今言無妨。但結夏情限不同，故須分別：若本依大界安居，後解，更結大者，無難依本處，有難準《僧祇》開之；若本依自然，後結作法，若狹還依本，若寬同前二緣。

Fifth, explaining the *kāthina* procedure. By extension, explaining the procedure for annulling and demarcating boundaries. In the first part, if bound on the sixteenth day of the fourth month, reaching the end of the night period on the fifteenth day of the seventh month is called the completion of varṣā. From when the light of dawn appears after the sixteenth day until the fifteenth day of the eighth month is called the *kāthina* month. The Vinayavibhāṣā says: Originally it was called *kaṭhina*; for the sake of brevity it is merely called *kātī*; this is translated as “merit” (because observing the retreat yields merit, and five privileges reward this virtue). This is extensively explained as in the procedures following [the chapter on] Pravāraṇā. Next, explaining the procedure for annulling boundaries during varṣā: In human explanations, some say that breaking varṣā occurs because the Buddha ordered that the boundary be annulled and demarcated when varṣā is ended. This is an erroneous quotation of the holy word. The Vinaya states: When the varṣā ends, one should annul the boundary and demarcate the boundary, which is so that various boundaries can together receive the robes of merit. Each relinquishes its separate boundary and jointly demarcates, receiving together; they mutually annul and individually demarcate. The extensive text is as in the Daśādhyāya-vinaya. Furthermore, the Commentary also clarifies that originally this was not about the progression of varṣā. The ancients said: If annulling boundaries before varṣā ends breaks varṣā, then pravāraṇā before varṣā ends should also break varṣā. The text encompasses both assemblies, and the two must be mutually consistent. If one annuls boundaries within the summer, we now say there is no obstruction. However, because the intentions and limits when binding varṣā differ, one must make distinctions: If one originally entered varṣā relying on a great boundary and later annuls it and demarcates a great one again, without distress one relies on the original place, while with distress it is permitted according to the Mahāsāṃghika-vinaya; if one originally relied on a natural boundary and later demarcated a ritual boundary, if it is narrower one returns to rely on the original, and if wider it follows the two conditions as above.