四分律刪繁補闕行事鈔 1.497

1.497

初中，三種受日，有四不同：一對人不同。七日非僧，別人邊成；半月、一月，非別人法，唯僧得成；若互不得。《十誦》問：何處受七日？佛言：界內。從誰受？從五眾受。二對界者。七日通二界，羯磨局作法，可知。三先後者。若用羯磨受，後更受七日，得成，隨緣長短。不同古法唯前七日，後方羯磨。問：先得羯磨，後隨緣七日者，何故羯磨云受過七日？答：此言過者，道羯磨是過七日家法；非謂言已用七日竟，言過也。四明相攝。若受七日用竟，羯磨受者，隨得。若七日未用，或用未盡更有異緣，或是七日過緣；更受半月者，前法即謝。由羯磨法強攝故。不得一身二法相續用也。律云：不及七日還，聽受十五日。今七日法在己，必有餘緣，故知前法壞也。若前羯磨受日，要須用盡，方得受七日。比多有之，謂受一月不足，更請七日相貼，滿三十七日用之，良不可也。

First, among the three kinds of taking leave for days, there are four points of difference: First, difference regarding the person addressed. Taking leave for seven days is not a saṃgha matter; it is accomplished before an individual person. Half a month and one month are not the procedure for an individual person; they are accomplished only by the saṃgha. If interchanged, they are not accomplished. The Daśādhyāya-vinaya asks: 'Where does one take leave for seven days?' The Buddha said: 'Within the sīmā.' 'From whom does one receive it?' 'From [any member of] the five groups.' Second, regarding the sīmā: Taking leave for seven days extends through both sīmās, whereas the karman is restricted to a ceremonial sīmā, as may be understood. Third, regarding sequence: If one takes leave using a karman and later takes leave for another seven days, it is accomplished, depending on the length of the circumstances; this differs from the ancient interpretation where only the prior [leave was] seven days and only afterward could a karman be performed. Question: If one can perform a karman first and later take leave for seven days according to circumstances, why does the karman say 'taking leave for exceeding seven days'? Answer: The word 'exceeding' here means that a karman is the procedure for matters exceeding seven days; it does not mean that having already used up the seven days is what is meant by 'exceeding.' Fourth, explaining mutual subsumption: If one takes leave for seven days and has used them up, and then takes leave through a karman, it is valid as appropriate. If the seven days have not been used, or have not been exhausted and further different circumstances arise, or circumstances exceed seven days, and one additionally takes leave for half a month, the former procedure then lapses, because the procedure of the karman is strong and subsumes it; one cannot have two procedures continuously used by one person in succession. The Vinaya states: 'If one cannot return within seven days, he is permitted to take leave for fifteen days.' Now, if the seven-day procedure is already upon oneself and there are necessarily remaining circumstances, one knows that the former procedure is invalidated. If one previously took leave for days through a karman, it must be completely used up before one may take leave for seven days. Recently, many people think that taking leave for one month is insufficient and further request seven days to paste on top, using it to complete thirty-seven days; this is truly unacceptable.