四分律刪補隨機羯磨 2.186

2.186

（時有佛、法、僧、塔事及父母、檀越召請，受戒、懺悔等緣，并瞻病、求藥、問疑、請法，如是諸事不知云何。佛言：「不及即日還，聽受七日去；不及七日還，聽受十五日去；不及十五日還，聽受一月日，及一月日應還。」其三種受日並不通夜，不同他律。又所為之緣，但是破戒、非法事者，並非正緣，不成受日，及破安居。《十誦》云：「應五眾安居，五眾受日。」若受日往赴在道，事盡即須返界，以無法故。《明了論》中有重受七日法。《僧祇律》云：「比丘尼無羯磨受日法。」若有緣，開七日。）

(At that time, there were matters concerning the Buddha, Dharma, Saṃgha, or stūpas, as well as invitations from parents or dānapatis, circumstances such as receiving the precepts or making repentance, nursing the sick, seeking medicines, inquiring about doubts, and requesting the Dharma. Not knowing what to do in such matters, the Buddha said: "If one cannot return on the same day, I permit taking seven days' leave and departing; if one cannot return within seven days, I permit taking fifteen days' leave and departing; if one cannot return within fifteen days, I permit taking one month's leave, and one must return by the end of that month." These three types of taking leave do not permit spending the night outside without formal leave, unlike other Vinayas. Moreover, if the cause of the journey involves breaking the precepts or unrighteous matters, it is not a proper cause; the leave is not validly taken, and the retreat is broken. The Daśādhyāya-vinaya says: "The five classes of disciples should observe the retreat, and the five classes of disciples may take days of leave." If one takes leave to go and fulfill business on the road, as soon as the business is concluded one must immediately return to the boundary, because there is no remaining justification. In the Mingliaolun there is a procedure for renewing seven days' leave. The Mahāsāṃghika-vinaya states: "Bhikṣuṇīs do not have a karman procedure for taking days of leave." If there is a legitimate cause, seven days are granted.)