翻譯名義集 4.101

4.101

【安居】《南山》云：「形心攝靜曰安，要期住此曰居。靜處思微，道之正軌，理須假日追功，策進心行，隨緣託處，志唯尚益，不許馳散，亂道妨業。故律通制三時，意存據道；文偏約夏月，情在三過：一、無事游行，妨修出業；二、損傷物命，違慈寔深；三、所為既非，故招世謗。以斯之過，教興在茲。然諸義不無，指歸護命，故夏中方尺之地，悉並有蟲。故《正法念經》云：『夏中除大小便，餘則加趺而坐。』」《事鈔》「問：『何為但結三月者？』一、生死待形，必假資養，故結前三月，開後一月，為成供身衣服故；二、若四月盡結，則四月十六日得成，若有差脫，便不得結。教法太急，用難常準。故如來順物，始從十六日，至後十六日，開其一月續結令成。今但就夏，亦有三時，初四月十六日，是前安居。十七日已去，至五月十五日，名中安居。五月十六日，名後安居。故律中有三種安居，謂前、中、後也。在處須無五過：一、太遠聚落，求須難得；二、太近城市，妨修道業；三、多蚊螘難，或噆（匝音）齧人，踐傷彼命；四、無可依人，其人具五德，謂：求聞令聞，已聞令清淨，能為訣疑，能令通達，除邪見，得正見；五、無施主施飲食湯藥。無此五過，乃可安居。」《鈔》云：「凡受日緣務，要是三寶請喚，生善滅惡者，聽往；若請喚為利，三寶非法，破戒有難，雖受不成。」《五百問》云：「受七日行，不滿七日還本界。後更行，不須更受。滿七日已，乃復重受。」《鈔》云：「縱令前事唯止一日，皆須七日法。律云：『不及即日還，聽受七日去，夏末一日在，亦作七日法。』對首受法應具儀，對比丘言：『大德一心念，我某甲比丘，今受七日法，出界外，為某事故，還來此中安居（三說）。』若事是半月、一月者，方應羯磨（上之四卷具羯磨法）。若受日者多，同緣受者二人、三人，應一時羯磨。」《西域記》云：「覩貨邏國，舊訛曰吐火羅國。東阨葱嶺，西接波剌斯，南大雪山，北據鐵門。氣序既溫，疾疫眾多，冬末春初，霖雨相繼。而諸徒僧，以十二月十六日入安居，三月十日解安居，斯乃據其多雨，亦是設教隨時也。」又云：「印度僧徒，依佛聖教，坐雨安居，或前三月，或後三月。前三月，當此從五月十六日，至八月十五日；後三月，當此從六月十六日，至九月十五日。前代譯經律者，或云坐夏，或云坐臘，斯皆邊裔殊俗，不達中國正音，或方言未融，而傳譯有謬。」又曰：「印度僧徒，依佛聖教，皆以室羅伐拏月，前半一日，入雨安居，當此五月十六日。以頞濕縛庾闍月，後半十五日，解雨安居，當此八月十五日。印度月名，依星而建，古今不易，諸部無差。良以方言未融，傳譯有謬。分時計月，致斯乖異。」故以四月十六日入安居，七月十五日解安居也。

Varṣā (Vassa / Rains Retreat): Nanshan says: "Restraining body and mind in stillness is called *an* (tranquility); pledging to remain here for a set period is called *ju* (dwelling). Contemplating subtleties in a quiet place is the proper path of the Way. In principle, one must borrow the season to pursue merit and encourage one's mental practice, entrusting oneself to a place according to conditions, with one's aspiration solely honoring spiritual benefit, not permitting running about and distraction to disrupt the Way and hinder spiritual work. Therefore, the Vinaya generally establishes [retreats in] three seasons with the intention of securing the Way; yet the text specifically emphasizes the summer months out of regard for three faults: 1. Traveling about without cause, which hinders the cultivation of renunciation; 2. Harming living beings, which deeply violates compassion; 3. Since the conduct is improper, it incurs worldly censure. Because of these faults, the teaching arose here. While various purposes exist, the central aim is protecting life, for in the summer every square foot of earth is filled with insects. Thus the *Saddharmasmṛtyupasthāna-sūtra* says: 'In the summer, except for urination and defecation, one otherwise sits cross-legged.'" The *Shichao* asks: "Why enter retreat for only three months? First, physical life depends on bodily form, which necessarily requires material support; thus the first three months are bound for retreat, and the subsequent month is opened to accomplish the provision of clothing for the body. Second, if all four months were bound, then retreat would only succeed on the sixteenth day of the fourth month, and if there were any failure or omission, one could not enter retreat. The teaching would be too rigid and difficult to apply consistently. Therefore, the Tathāgata accommodated beings: starting from the sixteenth day up to the subsequent sixteenth day, he opened that one month to allow them to continue entering and succeed. Now regarding the summer, there are also three periods: the sixteenth day of the fourth month is the early retreat; from the seventeenth day onward up to the fifteenth day of the fifth month is the middle retreat; the sixteenth day of the fifth month is the late retreat. Thus in the Vinaya there are three kinds of retreat: early, middle, and late. The location must be free from five faults: 1. Too far from settlements, making necessities hard to obtain; 2. Too close to cities, hindering the practice of the Way; 3. Excessive distress from mosquitoes and ants, which bite people or whose lives are trampled and harmed; 4. Having no person to rely upon—a person who possesses five virtues: causing what is sought to be heard to be heard, purifying what has already been heard, resolving doubts, bringing about comprehension, and eliminating wrong views to attain right view; 5. Having no donor to provide food, drink, and medicines. Only without these five faults may one enter retreat." The *Chao* says: "Whenever requesting leave for days due to business, it must be because of an invitation by the Three Jewels that produces good and extinguishes evil, for which going is permitted; if the invitation is for material gain, is un-Dharmic concerning the Three Jewels, or involves breaking precepts or dangers, then even if leave is granted, it is invalid." The *Five Hundred Questions* says: "Taking a seven-day leave, if one returns to the original boundary in less than seven days and later travels again, one does not need to take leave again; only after the seven days are full must one take leave anew." The *Chao* says: "Even if the preceding business lasts only one day, all require the seven-day procedure. The Vinaya says: 'If unable to return on the same day, one is permitted to take a seven-day leave and depart; if only one day remains at the end of summer, one also performs the seven-day procedure.' The procedure for receiving leave face-to-face should follow proper decorum; facing a monk, one says: 'Venerable one, single-mindedly pay heed. I, monk so-and-so, now receive the seven-day rule to go outside the boundary for such-and-such a matter, and will return here to dwell in retreat' (recited three times). If the matter takes half a month or one month, only then should a karmavācanā be performed (the fourth fascicle above details the karmavācanā procedures). If there are many receiving days who receive for the same cause, two or three persons should receive a single karmavācanā together." The *Records of the Western Regions* states: "The country of Tokhāra—formerly mistakenly called Tuohuoluo—is bounded on the east by the Congling Mountains, borders Persia on the west, abuts the Great Snow Mountains on the south, and holds the Iron Gate on the north. The climate is warm and epidemics are numerous; in late winter and early spring, continuous rains follow one another. Hence the monastic saṅgha enters retreat on the sixteenth day of the twelfth month and dissolves retreat on the tenth day of the third month. This is based on its heavy rainfall and also reflects adapting the teaching to the seasons." It also says: "Monastic disciples in India, following the Buddha's holy teaching, sit in rains retreat during either the early three months or the late three months. The early three months corresponds here to from the sixteenth day of the fifth month to the fifteenth day of the eighth month; the late three months corresponds here to from the sixteenth day of the sixth month to the fifteenth day of the ninth month. Translators of sūtras and vinayas in previous generations sometimes called it 'sitting the summer' (zuoxia) or 'sitting the year' (zuola); these were all distant border customs that failed to understand the standard pronunciation of the Central Country (Madhyadeśa), or regional dialects not being harmonized, resulting in erroneous transmission and translation." It further states: "Monastic disciples in India, following the Buddha's holy teaching, all enter rains retreat on the first day of the first half of the month of Śrāvaṇa, which corresponds here to the sixteenth day of the fifth month; they dissolve the rains retreat on the fifteenth day of the second half of the month of Āśvayuja, which corresponds here to the fifteenth day of the eighth month. In India, month names are established according to constellations; unchanged from ancient to modern times, they do not differ among the various schools. It was truly because regional dialects were not harmonized and translations were erroneous that, in dividing the seasons and counting the months, these discrepancies arose." Thus, retreat is entered on the sixteenth day of the fourth month and dissolved on the fifteenth day of the seventh month.