四部律并論要用抄 1.14

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四分云。有五種持律。一者誦戒序乃至三十事是初持律。二者誦九十事。三者廣誦大僧戒本。四者廣誦二部戒。五者都誦一切毘尼。是中春冬二時當依上四種律師住。不依得突吉羅罪。夏安居時當依第五律師住。不依得波逸提罪。安居法使及四月十六日明相未出到住處皆成前安居。四月十七日至五月十六日來名後安居　十誦律。要及十五日布薩者。得前安居。不及者後安居。閏四月者前安居人百二十日滿。閏七月者後安居人百二十日滿。閏五月者前後安居人俱百二十日滿　僧祇云。若比丘道行前安居日不受安居。一越毘尼。到所住處。後安居日不受安居。二越毘尼。是人破安居不得衣施（問。此人不結安居。以何言破。答。應結不結故名破也）次名破安居不破安居法　五分云。難事因緣皆不破安居。難者謂王賊水火非人惡狩毒虫命難梵行難。乃至蟻子壁虱等。皆聽破安居而去。無罪。時有比丘。於安居中麁食不足。不知當云何。以事白佛。佛言。聽此因緣故破安居。無罪　四分云。時有比丘。於安居處不得隨意飲食隨意醫藥。不得隨意使人。以事白佛。佛言。若有如是不如意事者。聽以此事故云。時有比丘。依牧牛羊人安居。佛言。聽。若安居中移從隨牧牛人所去處聽去。依船行人客押油人斫木人安居亦如是。有比丘。依聚落安居。若安居中聚落分為二部。隨所供給所須具足處。若移徒遂去。次明受曰法　四分明受日事。廣略凡有二十五條。三寶事檀越請。布薩依物房舍。五眾請為懺悔出罪受大戒等事。不信大臣請。欲得相見。若有益若無益聽受日法。信樂優婆塞請。或有優惱事。若為利養事得受日。不信父母請。欲得相見。得受日看應教令生信樂也。父母請。若為病若憂惱若利益事得受日。兄弟姊妹親里知識故二本私通寺請亦如是。比丘誦十六種經求同誦人故聽受日去。有不信人奪比丘衣物。或作諸衰損。欲往白王。得受日去。時有檀越。請比丘言。我欲布施及房舍。比丘念。彼處遠近不及即日還。佛言。聽受七日去。及七日還不應。專為欲食故受日。除餘因緣名為衣鉢坐具針筒及至藥草。至第七日應還。如是一事得受日。餘事亦如受七日。十五日一月日亦如是。時有比丘。受七日出界外。為母至意所留至意欲還不反七日。自念為失歲不白佛。佛言。不失歲。兄弟姉妹本二本私通。或水陸道斷等不失歲亦如是　問。為看父母故受日。若道聞父母死。應去不　答。不應去。本為生存故看。今既無身。云何得去。若去者破夏得罪　十誦云。優波離問佛言。阿蘭若比丘在於獨處。一身當云何說戒。云何受自恣。云何受衣。云何受七日法。云何受七日藥。云何與一切請。云何衣物淨施。佛言。聽阿蘭若比丘心念布薩。心念自恣。心念受衣。心念受七日。心念受藥。心念與一切請。心念衣總淨施　又問。何處受七日。佛言。界內受　問。從誰受。佛言。從五眾受　又問。心念得受七日不。佛言。得。除五種人。一者阿蘭若坐禪。二者獨住人。三者遠行人。四者長病人。五者飢儉時依親里住人。如是人更無餘人聽心念作法　又問。若優婆夷欲出家。遣使請比丘。大德來。我欲出家。是比丘破安居去。應去不。答。應去　問。比丘應與憶念毘尼不癡毘尼。遣使喚比丘。是比丘應破安居去不。答。應去　又問。是比丘中道聞比丘尼死。若返戒。若入外道。若八難中一一難起。應去不。答。不應去　問。若去得何罪。答。得突吉羅罪　四分律為三寶事不待請喚得受七日十五日一月日。餘事要有請喚得成受日。若無請喚雖受不成　十誦。得受七日三十九夜　僧祇。要為三寶得受事訖當還　問曰。何故三部受日不同　答。此制戒法漸次而開。初聽七日。次聽十五日乃至一月日。事猶不訖。聽受三十九夜。猶故不訖聽受訖當還。此皆出律。人隨事近遠分遠受日法。散在三部。似有差別如實不異也　問。何故唯三寶事得受事訖。而不通餘事　答。三寶事重故聽。餘事輕重故不聽。此事法亦緩亦急。言緩者營事不訖。雖逕夏不還得夏。無罪。言急者若中間事訖。更為私營違限不還。破夏得罪。故言急也　問。有人言。初安居時不受七日出界行者破夏。此事云何　答。此人不善戒律。妄作是說。何以故。聖者制安居。要逕宿破夏。云何暫出便言破也。若初夏未有緣事。雖受七日不成受日。後若有事更不受日出界外。逕宿破夏　問。若為乞三衣故得受七日不　答。此非受日因緣。雖受不成。猶故破夏　問。有人言。四分得重受七日。此復云何　答。此人思文不審。四分但云最後受七日者。夏七日在有緣須行聽受七日去。至七月十五日來以不來明不破夏安居。非是重受日　問。若人為治生故假言為僧。或受七日乃至事訖後與僧少物。成受日不　答。此人實為私已。假言為僧。交犯語罪。設使治生所得盡與眾僧。猶故破夏。況與少物望不破也　問。比丘尼夏中得受日以不　答。僧祇云。尼無羯磨受日法。若夏中所依大僧若死若休道。三由旬內有大僧寺。聽通結界。十五日一往請教戒　問。後安居人倍日未滿。得夏以不　答。四分云。倍日未滿。不得數歲。又云。二人同夏。小者前安居。大者後安居。至七月十五日自恣竟。小者得臘。大者未滿故未得夏。應一月在小者下坐。倍日滿竟還在上坐。故智滿日未滿不得夏　問。若破夏人及倍日不滿人在他上坐。得何罪　答。若受他禮拜得無量突吉羅罪。若作上坐別受施物。計錢犯重　四分增三中云有三種安居。四月十六日明相未出來名在前安居。從四月十七日至五月十五日來名中間安居。五月十六日至明相未出名後安居。安居初應作四事（一解界。二結界。三分房臥具。四結安居也）時有比丘。於住處欲安居。無所依人。無白處。妄不作心安居疑。不知成安居不。往白佛。佛言。若為安居故來便成安居。安居竟作五事（一解界。二還結界。三分房臥具。四自恣。五受功德衣）問。破安居人得何罪　答。四分云。不前安居突吉羅。不後安居波逸提　僧祇云。有五種不得安居衣。一被舉人。二破夏人。三不用道人。四者死。五不囑授。破夏人小過失（一為諸佛呵責。二為諸天世人所呵。三破夏。四得罪。五不得受功德衣。六不得五事利。七不得攝施。八不得安居衣物。九惡名流布。十後生悔入地獄）。

The Dharmaguptaka-vinaya says: There are five kinds of Vinaya masters. The first Vinaya master recites the preface of the precepts up through the thirty [naiḥsargika-pāyattika] matters. The second recites the ninety [pāyattika] matters. The third broadly recites the prātimokṣa of the monks (bhikṣus). The fourth broadly recites the precepts of both divisions [of monks and nuns]. The fifth recites the entire Vinaya altogether. Among these, during the two seasons of spring and winter, one must live depending upon the upper four kinds of Vinaya masters; if one does not depend on them, one incurs a duṣkṛta offense. During the summer varṣā, one must live depending upon the fifth Vinaya master; if one does not depend on him, one incurs a pāyattika offense. As for the procedure for varṣā: if one arrives at the dwelling place by the sixteenth day of the fourth month before dawn breaks, it all constitutes the earlier varṣā. Arriving from the seventeenth day of the fourth month up to the sixteenth day of the fifth month is called the later varṣā. The Sarvāstivāda-vinaya says: Those who arrive in time for the poṣadha of the fifteenth day obtain the earlier varṣā; those who do not arrive in time have the later varṣā. When there is an intercalary fourth month, those in the earlier varṣā complete one hundred and twenty days. When there is an intercalary seventh month, those in the later varṣā complete one hundred and twenty days. When there is an intercalary fifth month, both those in the earlier and later varṣā complete one hundred and twenty days. The Mahāsāṃghika-vinaya says: If a monk is traveling on the road and does not undertake varṣā on the day of the earlier varṣā, it is one transgression of the Vinaya; when he arrives at his dwelling place, if he does not undertake varṣā on the day of the later varṣā, it is a second transgression of the Vinaya. This person has broken the varṣā and does not obtain the robe offering. (Question: This person did not enter varṣā; why is it said that he 'broke' it? Answer: He ought to have entered it but did not; therefore it is called 'breaking' it.) Next, it explains breaking varṣā and not breaking the rules of varṣā. The Mahīśāsaka-vinaya says: Due to dangerous events and circumstances, none break the varṣā. 'Dangerous events' means kings, bandits, fire, water, non-humans, savage beasts, venomous vermin, danger to life, and danger to the brahmacarya, up to ants, bedbugs, and the like; in all such cases, they are permitted to break the varṣā and leave without offense. At that time, there was a monk who did not have enough coarse food during the varṣā and did not know what to do. He reported this matter to the Buddha. The Buddha said: 'I permit that due to this circumstance, one may break the varṣā without offense.' The Dharmaguptaka-vinaya says: At that time, there was a monk who, at the place of varṣā, could not obtain food and drink as desired, could not obtain medicines as desired, and could not obtain attendants as desired. He reported this matter to the Buddha. The Buddha said: 'If there are such undesirable things, I permit one to leave for this reason.' At that time, there was a monk who took up varṣā depending on cowherds and shepherds. The Buddha said: 'I permit it. If during the varṣā they move, one is permitted to leave following where the cowherds go.' Taking up varṣā depending on boat travelers, travelers, oil pressers, or woodcutters is also like this. There was a monk who took up varṣā depending on a village. If during the varṣā the village divides into two sections, he may follow to the place where his requisites are fully supplied; or if they relocate, he may consequently leave. Next, the procedure for receiving a leave of absence is explained. The Dharmaguptaka-vinaya explains the matters of receiving a leave of absence: in detail and summary, there are twenty-five items altogether. Matters of the Three Jewels, an invitation by a donor, poṣadha, depending on material goods, rooms and lodgings; an invitation by the fivefold assembly to confess offenses, clear transgressions, receive the upasampadā, and other such matters; an invitation by an unbelieving minister who wishes to meet, whether it is beneficial or not, taking a leave of absence is permitted; an invitation by a faithful and joyful upāsaka, or if there is grief and distress, or for the sake of material sustenance, one may take a leave of absence; an invitation by unbelieving parents who wish to meet, one may take a leave of absence to visit them and should instruct them to give rise to faith and joy; an invitation by parents, whether on account of illness, grief and distress, or beneficial matters, one may take a leave of absence; an invitation from brothers, sisters, relatives, acquaintances, former [wives], both origins [parents], secret connections, or temples is also like this. If a monk recites the sixteen kinds of sūtras and seeks someone who recites the same text, he is permitted to take a leave of absence and go. If an unbeliever robs a monk of his robes and belongings or causes various damages, and [the monk] wishes to go report it to the king, he may take a leave of absence and go. At that time, there was a donor who invited a monk, saying: 'I wish to make an offering [of food] and lodgings.' The monk thought: 'The distance to that place is such that I cannot return on the same day.' The Buddha said: 'I permit taking a leave of seven days to go and returning within seven days.' One should not take a leave solely for the desire of food, except for other causes such as robes, bowls, sitting mats, needle cases, and up to medicinal herbs. On the seventh day, one should return. For one such matter, one may take a leave of absence; for other matters, taking seven days, fifteen days, or one month is also like this. At that time, there was a monk who took a leave of seven days and went outside the boundary. He was detained by his mother with deep affection; though he earnestly wished to return, he did not return within seven days. Thinking to himself, 'Have I lost my rains-retreat year?', he reported this to the Buddha. The Buddha said: 'You have not lost your rains-retreat year.' Brothers, sisters, former [wives], both origins [parents], secret connections, or if the water or land routes are cut off, etc., likewise do not cause one to lose the rains-retreat year. Question: If one takes a leave of absence to visit one's parents, but on the way hears that one's parents have died, should one go? Answer: One should not go. Originally, one was to visit them because they were alive. Now that their bodies are no more, how could one go? If one goes, one breaks the summer varṣā and incurs an offense. The Sarvāstivāda-vinaya says: Upāli asked the Buddha: 'When an āraṇyaka monk lives alone in solitude, how should he perform the poṣadha recitation alone? How should he receive pravāraṇā? How should he receive robes? How should he undertake the procedure for seven days? How should he receive the seven-day medicine? How should he accept all invitations? How should he make pure donations of robes and belongings?' The Buddha said: 'I permit the āraṇyaka monk to mentally perform poṣadha, mentally perform pravāraṇā, mentally receive robes, mentally receive seven days, mentally receive medicine, mentally accept all invitations, and mentally make pure donations of all robes.' He further asked: 'In what place does one receive seven days?' The Buddha said: 'Within the boundary.' He asked: 'From whom does one receive it?' The Buddha said: 'From the fivefold assembly.' He further asked: 'Can one receive seven days mentally?' The Buddha said: 'One may, except for five kinds of persons: first, an āraṇyaka meditating monk; second, a solitary dweller; third, a long-distance traveler; fourth, a chronically ill person; fifth, one who lives depending on relatives during a famine. For such persons, when there is no other person, I permit performing the procedure mentally.' He further asked: 'If an upāsikā wishes to go forth and sends a messenger to invite a monk, saying: "Venerable One, come, I wish to go forth," should this monk break his varṣā and go?' Answer: 'He should go.' Question: 'If a monk should be given smṛti-vinaya or amūḍha-vinaya, and sends a messenger to summon a monk, should this monk break his varṣā and go?' Answer: 'He should go.' He further asked: 'If this monk, midway on the road, hears that the bhikṣuṇī has died, or has returned her precepts, or has entered an external path, or if any one of the eight dangers arises, should he go?' Answer: 'He should not go.' Question: 'If he goes, what offense does he incur?' Answer: 'He incurs a duṣkṛta offense.' The Dharmaguptaka-vinaya states that for the sake of the Three Jewels, one may receive seven days, fifteen days, or one month without waiting for an invitation; for other matters, one must have an invitation for the leave of absence to be valid; if there is no invitation, even if one takes leave, it is not valid. The Sarvāstivāda-vinaya allows taking leave for seven days or thirty-nine nights. The Mahāsāṃghika-vinaya requires that it be for the sake of the Three Jewels, and one must return when the matter is finished. Question: Why are the leaves of absence different among the three divisions? Answer: The formulation of this precept was opened gradually: first, seven days were permitted; next, fifteen days up to one month were permitted; if the matter was still not finished, thirty-nine nights were permitted; if it was still not finished, one was permitted to return when the matter was finished. These are all from the Vinaya. Depending on whether the matter is near or far, individuals divide and take leaves of absence of varying lengths; these are scattered in the three divisions, appearing to have differences, but in reality they are not different. Question: Why is it that only for the sake of the Three Jewels may one take leave until the matter is finished, while this does not apply to other matters? Answer: Matters of the Three Jewels are grave, so it is permitted; other matters are minor, so it is not permitted. This rule is both lax and strict: 'lax' means that if one has not finished managing the business, even if one passes the summer without returning, one still obtains the varṣā and is without offense; 'strict' means that if midway the business is finished, but one engages in personal pursuits, transgresses the limit, and does not return, one breaks the varṣā and incurs an offense; hence it is called 'strict'. Question: Someone says: 'If at the beginning of varṣā one does not take seven days' leave and travels outside the boundary, one breaks the varṣā.' What about this matter? Answer: This person does not understand the precepts and falsely makes this statement. Why? When the Sages instituted the varṣā, passing the night away was required to break the varṣā; how could leaving temporarily be called breaking it? If at the beginning of the summer there is no business, even if one takes seven days' leave, it does not constitute a leave of absence; if later there is business and one goes outside the boundary without taking leave again, passing the night away breaks the varṣā. Question: Can one take seven days' leave for the sake of begging for the three robes? Answer: This is not a cause for taking leave of absence; even if taken, it is not valid, and one still breaks the varṣā. Question: Someone says: 'In the Dharmaguptaka-vinaya, one may take seven days' leave again.' What about this? Answer: This person has not examined the text carefully. The Dharmaguptaka-vinaya only says regarding taking the final seven days' leave: 'When seven days remain in the summer, if there is a circumstance requiring travel, one is permitted to take seven days' leave and go; whether one comes or does not come by the fifteenth day of the seventh month, it clarifies that one does not break the summer varṣā.' It is not taking a leave of absence again. Question: If a person, for the sake of doing business, falsely claims it is for the Saṃgha, or takes seven days up to the completion of the business, and later gives a little thing to the Saṃgha, does it constitute a valid leave of absence? Answer: This person is truly acting for himself and falsely claims it is for the Saṃgha, directly committing an offense of speech. Even if he were to give all the profits from his business to the Saṃgha, he would still break the varṣā, much less giving a small thing and hoping not to break it. Question: Can a bhikṣuṇī take a leave of absence during the summer? Answer: The Mahāsāṃghika-vinaya says: 'A bhikṣuṇī has no karman procedure for receiving a leave of absence. If during the summer the monk on whom she depends dies or leaves the path, and there is a monks' monastery within three yojanas, she is permitted to connect the boundary and go once every fifteen days to request instruction in the precepts.' Question: Does a person in the later varṣā obtain the varṣā before his doubled days are completed? Answer: The Dharmaguptaka-vinaya says: 'Before the doubled days are completed, one cannot count the rains-retreat year.' It also says: 'Two persons share the same summer: the junior is in the earlier varṣā, and the senior is in the later varṣā. When pravāraṇā is finished on the fifteenth day of the seventh month, the junior obtains his rains-retreat seniority, while the senior has not completed it and thus has not yet obtained the varṣā. For one month, he should sit below the junior; after his doubled days are completed, he returns to the upper seat.' Therefore, know that when the full days are not yet completed, one does not obtain the varṣā. Question: If a person who has broken the varṣā or a person whose doubled days are not complete sits above others, what offense does he incur? Answer: If he receives others' prostrations, he incurs boundless duṣkṛta offenses. If, acting as a senior, he separately receives offerings, calculating the value makes it a grave offense. The Dharmaguptaka Ekottarika-dharma says that there are three kinds of varṣā: arriving before dawn breaks on the sixteenth day of the fourth month is called being in the earlier varṣā; arriving from the seventeenth day of the fourth month to the fifteenth day of the fifth month is called the middle varṣā; arriving from the sixteenth day of the fifth month until before dawn breaks is called the later varṣā. At the beginning of varṣā, one should perform four matters: first, dissolution of the boundary; second, establishment of the boundary; third, distribution of rooms and bedding; fourth, entering the varṣā. At that time, there was a monk who wished to enter varṣā at a dwelling place, but had no one to depend on and no place to announce it; he falsely failed to make a mental resolution for varṣā and had doubts, not knowing whether he had accomplished varṣā or not. He went to report it to the Buddha. The Buddha said: 'If you came for the sake of varṣā, you thereby accomplish varṣā.' When the varṣā is finished, one performs five matters: first, dissolution of the boundary; second, re-establishment of the boundary; third, distribution of rooms and bedding; fourth, pravāraṇā; fifth, receiving the kaṭhina robe. Question: What offense does a person incur who breaks the varṣā? Answer: The Dharmaguptaka-vinaya says: 'Not entering the earlier varṣā is a duṣkṛta; not entering the later varṣā is a pāyattika.' The Mahāsāṃghika-vinaya says: There are five kinds [of persons] who do not obtain the varṣā robes: first, a suspended person; second, a person who has broken the summer varṣā; third, a person who does not follow the path; fourth, one who has died; fifth, one who did not make an entrustment. A person who breaks the summer varṣā has minor faults: first, being rebuked by the Buddhas; second, being rebuked by devas and worldly people; third, breaking the summer varṣā; fourth, incurring an offense; fifth, not obtaining the reception of the kaṭhina robe; sixth, not obtaining the advantages of the five matters; seventh, not obtaining gathered offerings; eighth, not obtaining the varṣā robes and goods; ninth, bad reputation spreading abroad; tenth, giving rise to remorse later and falling into hell.