四分律行事鈔資持記 1.1087

1.1087

初中。是前下，合云得受五利名賞。結者下，合云是後；上下相映，在文省約。二中，初明前不結有犯不犯。十六日下，明後不結皆犯。除難事者，示開緣也。尼同別者，簡通濫也。同謂同前，別即別後；以尼外化義少，不許遊涉，故重於僧。三中，初明前者。乃至後夏不結者，雖未暇加法，而身已在界，故並成前坐。是名下，謂結夏日異，受歲日同。前一月中，隨日可結，故云三十日安居也。問：難事不息都不結者，為得夏否？答：疏云：或五日三日乃至一月，雖不結之，不失前坐；以難不結，非是故心。若下，明後。以後安居人本是八月十五日夏滿，聽隨前安居人探前自恣。令由難阻隨息開作，故通一月；此即結夏日同，受歲日異。問：前中二種，有難開否？答：準理應通。若爾，律中有難開增自恣者？答：彼是外界鬪諍，此即王賊等阻障；俱號難緣，名同事別。上三前後，初賞罰，以前安一日為前，後三十日為後。次得罪中，以前三十日為前，後安一日為後。三難事中，即約安恣互明前後。疏有六種。三種同前。第四位約前後，初後兩夏各十六日，中間二十九日。五明行住（住謂舊住，行即外客。），對念二法，行住通用；忘成及界，以是行人，先有要故。（又云：必舊有要，例亦開之。）六據法不同，對念作法，以容預故。忘成及界，恐乖前後，直爾便得。（準疏後亦加法。）

In the first [topic]: from 'it is the prior' downward, it should properly state that obtaining the five benefits is called the 'reward'. From 'one who binds' downward, it should properly state that 'it is the later'. The clauses reflect one another above and below, being concise and abridged in the text. In the second [topic]: first, it clarifies that regarding not binding during the prior [period], there are [cases of] offense and no offense. From 'on the sixteenth day' downward, it clarifies that not binding during the later [period] is entirely an offense. 'Excepting obstructive circumstances' indicates the grounds for an exception. 'Whether the bhikṣuṇīs are the same or different' distinguishes general application from confusing overlap. 'The same' means identical to the prior; 'different' means different from the later; because bhikṣuṇīs have fewer occasions for external converting activity and are not permitted to wander abroad, it is more strictly prohibited for them than for monks. In the third [topic]: first, it clarifies the prior. Regarding 'even up to the later rains-retreat not having bound it': although one has not yet had leisure to perform the formal procedure, since one's person is already within the boundary, it all constitutes a prior retreat. 'This is called…' means that the day of binding the rains-retreat is different, but the day of receiving the rains-year is the same. Within the first one month, one may bind on any day; hence it says 'the thirty-day retreat'. Question: 'If obstructive circumstances do not cease and one does not bind it at all, does one obtain the rains-year or not?' Answer: The Commentary states: 'Whether for five days, three days, or even up to one month, although one does not bind it, one does not lose the prior retreat; because not binding it was due to obstructions and was not intentional.' From 'if' downward, it clarifies the later. Because for persons of the later rains-retreat the retreat was originally fulfilled on the fifteenth day of the eighth month, they are permitted to follow the persons of the prior rains-retreat and hold their pavāraṇā in advance. Now, due to obstructions, an exception is made allowing them to perform it according to when [the troubles] cease, and so it spans an entire month; in this case, the days of binding the rains-retreat are the same, but the days of receiving the rains-year differ. Question: 'Are there exceptions for obstructions in both kinds, prior and middle?' Answer: By principle, it should apply generally. 'If so, why is there an exception in the Vinaya where, upon obstructions, an intensified pavāraṇā is allowed?' Answer: That was external strife, whereas this refers to obstacles such as kings and bandits; both are called obstructive conditions, being the same in name but different in reality. In the three [cases of] prior and later above: first, in rewards and punishments, the single day of the prior retreat is taken as the prior, and the following thirty days as the later. Second, in incurring offenses, the first thirty days are taken as the prior, and the single day of the later retreat is taken as the later. Third, in obstructive circumstances, prior and later are mutually explained in terms of entering retreat and pavāraṇā. The Commentary has six varieties. Three varieties are identical to the above. The fourth position concerns prior and later: the two rains-retreats, early and late, each have sixteen days, with twenty-nine days in between. The fifth clarifies the itinerant and the resident ('resident' refers to long-term residents; 'itinerant' refers to external guests): the two methods of face-to-face and mindful [performance] apply generally to both itinerant and resident; 'attainment through forgetfulness' and 'attainment through boundary' are because they are itinerants and previously had an intention. (It also states: 'If a resident originally had an intention, by analogy an exception is also granted.') The sixth is based on differences in ritual: face-to-face and mindful procedures allow for advance preparation; 'attainment through forgetfulness' and 'attainment through boundary' are done directly to avoid conflicting with prior and later. (According to the Commentary, a ritual procedure is also added later.)