律戒本疏 1.49

1.49

二十八春一月殘求而衣半月應畜　往昔一時八月有功德雨。能消眾病。聽諸比丘露地而浴。有見諦女人。名鹿子母。遣人請佛及僧。過見露浴。使即捨還。以所見白母。母更遣使。佛即受請。供飯以訖白佛求願。願聽七事。佛即許之。雨浴即其所願之一也。前坐人應三月十六日求。入四月受畜。安居日得用。七月半應捨。後坐人四月十六日求。入五月應受畜。後安居日得用。過一月求悉突。過半月畜捨墮。自恣竟不捨亦墮捨。天竺法觀天文而立閏也。若夏節未應便潤四月。冬節未應便閏八月。若一國中潤四月。比丘隨國法而結安居。因四月十六日結坐。七月半自恣。潤處七月半。於無潤處則是八月半。若無潤處比丘待彼有潤處比丘自恣。則是八月半自恣。待彼故未捨雨浴衣。是故過不在後而返在前。故言從求作來犯突。受待未捨捨墮。三月十六日求。四月初畜。雖於潤月十六日安居者。則長得一月。長得一月故求畜皆長也。又云。凡自恣竟餘夏分一月。未過得一月。時衣不犯長財。今潤比丘來自恣。未得時衣。無潤比丘待有潤比丘自恣。則與彼俱得。得時於無潤者已入冬分。冬分得時衣無救於先犯。夏後一月犯長財捨墮。坐前時犯過一月求突。過半月畜捨墮也。

Twenty-eight: Seeking a rain-cloak when one month of spring remains, and keeping it for half a month. Once in the past, in the eighth month, there was a meritorious rain that could cure various illnesses. The Buddha permitted the monks to bathe in the open air. A woman who had seen the truth named Mṛgāramātṛ sent a messenger to invite the Buddha and the saṃgha. Passing by, the messenger saw them bathing naked; he immediately left and returned, reporting what he had seen to the mother. The mother sent the messenger again, and the Buddha accepted the invitation. After the meal offering was finished, she spoke to the Buddha to ask for a boon, requesting permission for seven things. The Buddha immediately granted them. The rain-bathing [cloth] was one of her requests. Those in the earlier retreat should seek it on the sixteenth day of the third month, receive and keep it upon entering the fourth month, use it on the day of the rains retreat, and forfeit it in the middle of the seventh month. Those in the later retreat should seek it on the sixteenth day of the fourth month, receive and keep it upon entering the fifth month, and use it on the day of the later rains retreat. Seeking it beyond one month incurs a duṣkṛta; keeping it beyond half a month is a forfeiture and pāyattika. Not forfeiting it when the pavāraṇā is finished is also a forfeiture and pāyattika. In India, intercalation is established by observing astronomical signs. If the summer season has not yet arrived, the fourth month is intercalated; if the winter season has not yet arrived, the eighth month is intercalated. If the fourth month is intercalated in a country, the monks tie the rains retreat according to that country's law: thus tying the retreat on the sixteenth day of the fourth month and holding the pavāraṇā in the middle of the seventh month. The middle of the seventh month in an intercalated place is the middle of the eighth month in a non-intercalated place. If monks from a non-intercalated place wait for monks from that intercalated place to hold the pavāraṇā, they hold the pavāraṇā in the middle of the eighth month. Because of waiting for them, they have not yet forfeited the rain-bathing cloth; therefore, the fault lies not at the end but back at the beginning. Thus it is said: from seeking and making it onward, one commits a duṣkṛta; receiving it, waiting, and not forfeiting it is a forfeiture and pāyattika. Seeking it on the sixteenth day of the third month and keeping it at the beginning of the fourth month: although for one who enters retreat on the sixteenth day of the intercalated month there is an extra month, because there is an extra month, both seeking and keeping are prolonged. It is also said: whenever the pavāraṇā is finished, if one month of the summer portion remains unexpired, one gets one month of robe-time without committing the offense of extra property. Now, when the intercalated monks come to hold the pavāraṇā, they have not yet obtained the robe-time; when non-intercalated monks wait for the intercalated monks to hold the pavāraṇā, they obtain it together with them. When obtained, for those without intercalation, it has already entered the winter portion. Obtaining the robe-time in the winter portion provides no remedy for the prior offense: one month after the summer, one commits the forfeiture and pāyattika of extra property; prior to the retreat, one commits a duṣkṛta for seeking it more than a month in advance, and a forfeiture and pāyattika for keeping it more than half a month in advance.