四分律刪繁補闕行事鈔 1.526

1.526

初中分二：前明時節，謂有閏月者，依閏安居，七月十五日自恣；不依閏者，依《摩得伽》中數滿九十日自恣。若閏七月者，取前月自恣；非前夏安居者，過閏已，數滿九十日自恣。二因諍增減自恣，如說戒中。三修道安樂，延日自恣，得至八月十五日。然律中但明十四日、十五日自恣；及至急施衣中，次第增中，十六日自恣；增三中三日自恣。律云：安居竟自恣，則七月十六日為定。律又云：僧十四日自恣，尼十五日自恣，此謂相依問罪，故制異日。及論作法，三日通用；克定一期，十六日定。若有難者，如《五百問》中，一月自恣。二明應人是非，若破夏、不安居人，雖不得歲，以舉罪義通，理必依眾，恣僧治舉。《四分》云：若後安居人，從前安居者自恣，住待日足。

In the first part, there are two divisions: First is explaining the seasonal period: that is, when there is an intercalary month, if one spends the varṣā according to the intercalary month, one holds pravāraṇā on the fifteenth day of the seventh month; if one does not follow the intercalary month, according to the Vinayamātṛkā, one holds pravāraṇā when the ninety days are full. If the intercalary month is the seventh month, one takes the preceding month to hold pravāraṇā; for those who did not spend the earlier varṣā, after the intercalary month has passed, they hold pravāraṇā when the ninety days are full. Second, increasing or reducing pravāraṇā due to dispute, as in the upoṣadha recitation chapter. Third, for peace and happiness in cultivating the Path, extending the days of pravāraṇā, which is permitted up to the fifteenth day of the eighth month. However, the Vinaya only explains holding pravāraṇā on the fourteenth and fifteenth days; when it comes to the urgent distribution of robes, through sequential increase, pravāraṇā is on the sixteenth day; in an increase of three, pravāraṇā is for three days. The Vinaya says: "Holding pravāraṇā when the varṣā is completed," then the sixteenth day of the seventh month is fixed. The Vinaya also says: "The monks hold pravāraṇā on the fourteenth day, and the nuns hold pravāraṇā on the fifteenth day." This refers to interrogating offenses in reliance on one another; hence different days were instituted. As for performing the rite, all three days are used interchangeably; to definitively fix a period, the sixteenth day is fixed. If there are adversities, as in the Five Hundred Questions, pravāraṇā may be held for one month. Second is explaining the correctness or incorrectness of the persons concerned: if someone has broken the varṣā or not spent the varṣā, although they do not obtain seniority (vassa), because the principle of pointing out offenses applies universally, they must logically rely on the saṃgha and invite the saṃgha to deal with and point out [their faults]. The Dharmaguptaka Vinaya says: "If a person of the later varṣā follows those of the earlier varṣā in holding pravāraṇā, they stay and wait until the days are complete."