四分律行事鈔資持記 1.1073

1.1073

次科，初敘通意。律因諸比丘一切時遊行，蹋生草木，斷眾生命；世人譏訶：蟲鳥猶有巢窟；佛因制曰：不應一切時遊行。文下，明偏意。三過中，初是自損，二即損他，三損自他。招世譏者，如上緣起。問：三時情過多少，在文可明；制有重輕，如何以辨？答：春冬有緣則聽，夏月有無俱制。又夏有結法，春冬則無。又春冬不結，但犯一吉；夏中不結，至後安居，日日吉羅。又夏時不坐，則失一歲。又夏中制依第五律師，春冬依餘四位。若論違制，三時並吉。約上諸緣，緩急可見。

In the next heading, it first relates the general intention. The Vinaya states that because the bhikṣus wandered about at all times, trampling on living grass and trees and cutting off the lives of sentient beings, worldly people ridiculed and criticized them, saying: "Even insects and birds have their nests and caves." The Buddha on this account instituted the rule, saying: "One should not wander about at all times." Below this in the text, it clarifies the specific intention. Among the three faults, the first harms oneself, the second harms others, and the third harms both oneself and others. Incurring worldly ridicule is as related in the origin story above. Question: "The faults of mental disposition during the three seasons are clear in the text; how is the gravity and lightness of the prohibitions to be distinguished?" Answer: "In spring and winter, if there is a reason, traveling is permitted; in the summer months, whether with or without a reason, it is prohibited in both cases. Furthermore, summer entails the procedure of formal determination (jie), whereas spring and winter do not. In addition, if one does not determine the retreat in spring or winter, one commits only a single duṣkṛta; if one does not determine it during the summer, then until the later retreat, one commits a duṣkṛta day after day. Furthermore, if one does not sit for the summer retreat, one loses a [monastic] year (varṣa). Moreover, during the summer one is bound by rule to rely on a fifth-rank Vinaya master, whereas in spring and winter one may rely on the other four ranks. If we speak strictly of violating the prohibition, in all three seasons it is equally a duṣkṛta. In view of the above various conditions, the strictness and leniency can be seen."