四分律行事鈔資持記 1.1080

1.1080

白法中，初指廣。今撮引之，彼云：比丘夏安居處，先往看之，有敷具否？無音聲惱亂否？無師子虎狼賊蚊蟲等難否？可得安居竟否？又云：應自思惟，此處安居，飲食如意否？若病時，隨病醫藥可得否？復觀共住者如法否？乃至病時不捨去否？復觀大眾中無有健鬪諍者否？不生我惡心惡語否？更思惟眾中有知法解三藏否？不使我夏中有犯欲滅無所否？又思此眾中有僧如父母教訓子者否？又思眾中無健鬪者，夏中不起破僧因緣事否？先受安居竟，後受房舍敷具，應一一料理等；若有三寶緣，聽受七日；又云：眾中上座應問大界標處、失衣不失衣處、淨地處、布薩處等；又云：安居上座法，如鈔備引。乃至下，示法。今準義加。於小食上，維那打槌告云：白大眾，安居已過一日，餘有八十九日在，當勤精進，謹慎莫放逸。（餘日準此加減。）若下，勸依。僧父母者，道因彼生故；言僧師者，行從彼範故。彼文猶廣，故注云云。彼續云：安居比丘自恣時，得作一事，謂說見聞疑罪；後作四事，一解界；二還結大界；有二因緣須解界：一為水漂相壞，不知處所；二為賊難，僧皆捨去，故須解結（無緣不須，下斥古計夏中解界破夏，亦恐古執此文。），三受迦絺那衣（亦隨有無），四受敷具。

Under the wholesome dharmas: first, an extensive text is pointed to. Now citing it in summary, it says: The place where a bhikṣu enters the summer retreat should first be inspected: Are there sleeping mats? Is there no disruptive noise? Are there no dangers such as lions, tigers, wolves, bandits, or mosquitoes? Can the retreat be completed? It also says: One should contemplate for oneself: In this retreat place, are food and drink as desired? If one falls ill, can appropriate medicine be obtained according to the illness? One should also observe whether those dwelling together act according to the Dharma, down to whether they will not abandon one when sick. One should further observe whether there are no contentious persons prone to quarrels among the saṃgha. Will they not give rise to bad thoughts and harsh speech toward me? One should further contemplate whether there is anyone in the saṃgha who knows the Dharma and understands the Tripiṭaka. Will they prevent me from having an offense during the summer that leads to nullification and eradication? Furthermore, contemplate whether there is anyone in this saṃgha who, like parents, instructs and disciplines their children. Also contemplate whether there are no contentious persons in the saṃgha, so that causes and conditions for schism will not arise during the summer. First receive the rains retreat, and afterward receive rooms and sleeping mats, which should be arranged one by one; if there are conditions concerning the Triratna, one is permitted to accept a seven-day absence. It also says: The senior sthavira in the community should inquire about the boundary markers of the great boundary, the place where robes are not lost or lost, the pure ground, the poṣadha place, and so forth. It also says: The protocol for the senior sthavira of the retreat is fully cited in the Manual. From "down to..." below, it shows the procedure. Now, according to the principle, an addition is made. Over the minor meal, the karmadāna strikes the mallet and announces: "I announce to the great assembly: One day of the retreat has already passed, and eighty-nine days remain. You should strive with diligent vigor, and be cautious not to be indolent." (For the remaining days, additions and subtractions are made accordingly.) From "if..." below, it exhorts reliance. They are called the "parents of the saṃgha" because the path is born from them; they are called the "teachers of the saṃgha" because practice takes their standard as its model. That text is still extensive, so the note says "and so on." It continues: At the pravāraṇā of the retreat bhikṣus, one matter may be performed, namely, declaring offenses seen, heard, or suspected; afterward, four matters are performed: first, revoking the boundary; second, redetermining the great boundary—there are two causes and conditions for revoking the boundary: first, because water has washed away the markers and the place is unknown; second, because of the danger of bandits the saṃgha has completely abandoned the place, hence revoking and re-establishing are required. (Without such conditions it is unnecessary; below, the ancient opinion that revoking the boundary mid-summer breaks the retreat is criticized, also fearing that ancients clung to this passage); third, receiving the kaṭhina robe (also depending on whether it is available); fourth, receiving bedding and mats.