釋氏要覽 3.174

3.174

南山鈔云。形心靜攝。曰安。要期此住。曰居。律制三時偏約。夏月者。一無事遊行妨修出世業。二損物命違慈實深。三所為既非故招世謗。宣律師四分羯磨云。三安居。謂前中後也。律有比丘四月十六日欲安居不至所在。十七日方到。佛言聽後安居即五月十六日也○明了論云。無五過處得安居（一大）遠聚落求須難得。二太近城市。妨修出世道。三多虫蟻自他兩損。四無可依人（可依人者具五用一求聞令聞。二聞已令清淨。三能決斷是非。四通達無滯。五正見無曲）。五無施主供給衣藥。並不可安居。

Daoxuan's Nanshan Commentary says: 'Quietly restraining body and mind is called an (settling); resolving on this dwelling is called ju (residing). The Vinaya institutes rules for the three seasons, specifically concerning the summer months: 1. Wandering about without cause obstructs cultivating the supramundane undertaking; 2. Harming living beings genuinely violates compassion deeply; 3. Since the conduct is improper, it incurs worldly censure. The Vinaya Master Daoxuan's Dharmaguptaka Karman says: "The three retreats refer to the early, middle, and late." In the Vinaya, there was a bhikṣu who intended to enter the retreat on the sixteenth day of the fourth month, but did not reach the destination, arriving only on the seventeenth day. The Buddha said: "I allow the later retreat," which is the sixteenth day of the fifth month. ○ The Arthaviniścaya Śāstra says: "One may observe the retreat in a place free from five faults: 1. (Too) far from settlements, so that seeking necessities is difficult; 2. Too close to cities, obstructing cultivation of the supramundane path; 3. Many insects and ants, harming both oneself and others; 4. Lacking a person to rely upon (a person to rely upon possesses five utilities: (1) if one seeks to hear, he lets one hear; (2) having heard, he makes it pure; (3) he can resolve right and wrong; (4) he is thoroughly versed without obstruction; (5) he has right view without crookedness); 5. Lacking donors to supply robes and medicines. In all such places, one may not observe the retreat."'