四分律刪繁補闕行事鈔 1.482

1.482

First, within [the suitability of the place]: according to the Dharmaguptaka, one must not stay in a tree. If under a tree, standing up must not obstruct the head, and the branches and leaves must suffice to shade one seat; and so forth up to a small hut or a mountain cave, where sitting merely accommodates the knees and suffices to shield against water and rain. If one relies upon cattle herders, oil pressers, people on boats, woodcutters, or relies on a village or the like, all are valid. As for the five places from relying upon cattle herders on down: if during the varṣā they move, wherever they go, one should go. The text is not clear. The Pañcavargika says: For all who rely upon the aforementioned people, if they initially formed the intention to dwell, they are permitted to rely on them for varṣā; if midway [those people] suddenly leave, one goes following wherever one trusts and enjoys, where robes and food are abundant (it does not speak of losing the varṣā). If in a place without protection—bandits, cemeteries, places of ghosts and spirits, dens of poisonous insects, in the open air, or where there are dangers to life or to brahma-practice—none constitute [a valid] varṣā. The Vinayavibhāṣā gives five kinds [of conditions] for successfully establishing varṣā: First, the place has an overhead covering. Second, the sixteenth day of the beginning of the summer, which means to establish the date for the earlier or later varṣā. Third, when the eastern horizon is already red; this means that when the watches of the night of the fifteenth day are exhausted, the eastern horizon reddening is the limit of the sixteenth day; this is to refute the commentators of the Daśādhyāya-vinaya who require the fifteenth day to be spent overnight within the boundary. Fourth, if in a separate dwelling, one gives rise to the intention for varṣā. The commentary says: A separate dwelling is the upoṣadha boundary. The mind of varṣā is threefold: 1. for one's own practice; 2. to benefit others; 3. to maintain the Three Jewels and repair rooms and huts. Stepping one foot into the boundary and giving rise to the intention for varṣā establishes it. Fifth, in a place without five faults: 1. Too far from a village, so that necessities are difficult to obtain. 2. Too close to a town, hindering cultivation of the path. 3. Plagued by many mosquitoes and ants, which bite people or whose lives are stepped upon and harmed. 4. No person to rely upon; that person must possess five virtues: causing what has not been heard to be heard, purifying what has been heard, resolving doubts, bringing about thorough comprehension, and removing wrong views to attain right view. 5. No donors to provide food, drink, and medicines. Without these five faults, one may then enter varṣā. The Dharmaguptaka and the Mātṛkā largely agree with this treatise. The Daśādhyāya says: In deep uninhabited mountains or fearsome places, one need not dwell. The Pañcavargika says: If in an unprotected place, but one certainly knows there will be no hindrance or harm, it is also permitted. When intending to enter varṣā, one first considers whether there are perils or no perils; if there are no perils, one should dwell. In the sixth fascicle of the Vinayamātṛkā, the expedient methods and procedures for varṣā are extensively explained; because the text is vast, it is not recorded here. Furthermore, at all times when the saṃgha gathers—at meal times, gruel times, and drink times—the varṣā elder should announce: "Such an amount of time has already passed; there remains such an amount of time." One who carries out these practices is called the father and mother of the saṃgha, and is also called the teacher of the saṃgha (and so forth).