四分律行事鈔資持記 1.1071

1.1071

形心攝靜曰安，要期在住曰居（此依疏解），隨時警勵曰策，三業[這-言+(血/(豕-一))]善曰修。上通人處，下局行業。就此一門，總有四別：初約法有四，對首、心念、忘成、及界；又及界中，園界兩所，足有雙隻，則為七矣。時有三種，前中後也。處通兩界，自然、作法。人該五眾，並通一制。問：安居別法，那為眾行？答有三意。一受說安恣，次第相由故。二夏安居竟，其必自恣，以後攝故。三本篇雖是別法，分房受日，皆眾法故。

Holding body and mind in tranquility is called an ("peaceful/settled"); making a resolve to abide is called ju ("residing") (this follows the explanation in the Commentary). Vigilantly spurring oneself according to the time is called ce ("urging"); accumulating goodness through the three karmic modes is called xiu ("cultivating"). The former pair applies comprehensively to persons and places, while the latter pair is restricted to actions and practices. Regarding this single topic, there are four distinctions in all: First, regarding the procedures there are four: face-to-face, mental, completion through forgetting, and boundary; and within boundary, there are the two places of park and boundary, which, whether paired or single, amount to seven. As for time, there are three kinds: early, middle, and late. As for place, it extends across two kinds of boundaries: natural and instituted. As for persons, it encompasses the five assemblies, all uniformly subject to the single rule. Question: Since the rains retreat is an individual procedure, why is it considered a communal practice? Answer: There are three reasons: 1. Because ordination, poṣadha, rains retreat, and pravāraṇā follow upon one another in sequence. 2. Because when the summer rains retreat concludes, one must inevitably perform pravāraṇā, so it is subsumed under what follows. 3. Because although this chapter is an individual procedure, distributing rooms and receiving days are all Saṅgha procedures.