四分律行事鈔資持記 1.1204

1.1204

詳定中，初定無難；若下，明有難。初中又二，初引文以定。初云律中者，即〈自恣犍度〉云：諸比丘欲十四十五自恣，佛言聽。次引急施者，初句通指一戒；次句別指戒中釋衣時應畜文，彼云：若自恣十日在（七月六日）得急施衣，受已，至一月（無衣）五月畜（有衣也，此即時前開十日，後無所增。）；乃至明日自恣應受（十五受衣，十六自恣，故言明日。），一月五月外，更增九日（謂初七得衣，前減一日，後增一日；乃至十五，前減九日，後增九日，故云次第增也。）；此明十六自恣，合上犍度三日明矣。引〈增三〉中，律云：有三種自恣，十四十五月初日（十六是黑月初）。律云下，正定。此亦犍度中文。雖通三日，前二非竟，不符文意，故取十六也。律又下，二釋妨，初引文。此出〈尼犍度〉中，恐人固執，故須釋通。此文且約處遠為言；準理，須云僧十五日，尼十六日。又尼近處，不勞隔日；如下文中，雙出二法是也。此下，正釋，初二句釋通。言相依者，疏云：僧須在前自恣，白眾治舉；既犯清淨，方合受尼故。及下，示通局。文既通三，今取十六；亦非專必，故云一期。克，猶約也。恐無知者，前自恣已，出界破夏。今世多然，為過斯久；封懷昧教，聞之不行，深可悲矣！

In [the section on] precise determination, first the absence of difficulties is determined; from "if [there are difficulties]" below, the presence of difficulties is clarified. The first part also has two [subdivisions]: first, citing texts to determine [the date]. As for the initial phrase "in the Vinaya," this refers to the "Pravāraṇā-khandhaka," which states: "The bhikṣus wished to hold pravāraṇā on the fourteenth or fifteenth; the Buddha said: 'I permit it.'" Next, citing the prompt robe-gift: the first clause generally refers to a single precept; the second clause specifically refers to the passage within the precept explaining the time when robes should be kept, which says: "If, with ten days remaining before pravāraṇā (the sixth day of the seventh month), one receives an emergency robe-gift, having accepted it, one may keep it for up to one month (without a robe) or five months (with a robe; this means ten days are granted before the time, with no increase afterward); up to 'one should receive it when pravāraṇā is on the next day' (receiving the robe on the fifteenth and holding pravāraṇā on the sixteenth, hence called 'the next day'), beyond the one month or five months, nine more days are added (meaning if one receives the robe on the seventh, one day is deducted before and one day is added after; up to the fifteenth, nine days are deducted before and nine days are added after; hence it says 'successively added')." This clarifies holding pravāraṇā on the sixteenth, which coincides with the three days clarified in the Khandhaka above. In citing the "Numerical Section on Threes," the Vinaya states: "There are three kinds of pravāraṇā: the fourteenth, the fifteenth, and the first day of the month (the sixteenth is the beginning of the dark fortnight)." From "the Vinaya states" below, it directly settles [the matter]. This is also a text from the Khandhaka. Although it covers three days, the first two do not conclude [the retreat] and do not accord with the textual intention; therefore the sixteenth is chosen. From "the Vinaya also" below, second, resolving an objection; first, citing the text. This comes from the "Bhikṣuṇī-khandhaka." Fearing people might cling obstinately, it must be resolved and harmonized. This passage speaks provisionally in terms of a distant location; by principle, it should say the fifteenth for monks and the sixteenth for nuns. Furthermore, if the nuns are nearby, there is no need to separate by a day; as in the text below, both methods are presented together. From "this" below, directly explaining: the first two clauses harmonize and resolve it. Regarding "mutual dependence," the Commentary states: "The monks must first hold pravāraṇā, making announcements to the assembly and dealing with suspensions; only when infractions are purified is it appropriate to receive the nuns." From "and" below, showing the general and the specific. Since the text covers three [days], now the sixteenth is adopted; yet it is not exclusively mandatory, hence it is called "a provisional period." "To delimit" (ke) is like "to restrict." Fearing that those without knowledge, having held pravāraṇā earlier, would leave the boundary and break the rains-retreat. In the present age, many do so, and the fault has lasted long; harboring fixed views and obscure to the teaching, hearing it but not practicing it—how deeply lamentable!