English
English version: 'Because of abandoning, breaking, repairing.' Thus, it is said three times. Those observing the early rainy season retreat (pūrvavāsa) perform the pravāraṇā (end of rainy season retreat ceremony) on the 15th day of the seventh month. Those observing the later rainy season retreat (paścimavāsa) perform the pravāraṇā on the 15th day of the eighth month. If there is an intercalary fourth month, those observing the early rainy season retreat complete one hundred and twenty days. If there is an intercalary fifth month, those observing the later rainy season retreat both complete one hundred and twenty days. If there is an intercalary seventh month, those observing the later rainy season retreat complete one hundred and twenty days. The Sarvāstivāda Vinaya (Ten Recitations Vinaya) says: 'Those who must perform the poṣadha (fortnightly recitation of precepts) on the full moon of the fifteenth day of the month are considered to have observed the early rainy season retreat.' Those who do not make it in time are considered to have observed the later rainy season retreat. The Dharmaguptaka Vinaya (Four-Part Vinaya) says: 'As long as one arrives at the dwelling place before the dawn of the fifteenth day of the fourth month, it is considered to be the completion of the early rainy season retreat.' The Dharmaguptaka Vinaya says: 'If it is for the sake of the Three Jewels (Buddha, Dharma, Sangha), one may accept a period of seven days, fifteen days, or one month without needing to be invited.' For other matters, one must be invited to accept the period. If there is no invitation, even if one accepts, it is not valid. The Sarvāstivāda Vinaya says: 'For the sake of the Three Jewels and due to the cause of an invitation, one may accept a period of seven days and thirty-nine nights.' The Mahāsāṃghika Vinaya says: 'One must accept the period for three matters. When the matter is finished, one should return. When the matter is finished, one should return, whether it is urgent or not. 'Not urgent' means that if the matter is not finished, even if the summer retreat has passed, one is not considered to have broken the retreat and is without fault. 'Urgent' means that if the matter is finished in one day, one should return on the same day. If one does not return due to personal reasons, one violates the limit and breaks the retreat, hence the term 'urgent.' Question: Why do the three Vinayas (referring to different Vinaya collections) have different regulations regarding accepting periods? Answer: This is the order of gradually relaxing the precepts. Initially, seven days were allowed, then fifteen days, and then one month. If the matter is not finished, one is allowed to accept a period of thirty-nine nights. If it is still not finished, one is allowed to accept the period, and one should return when the matter is finished. These all depend on the distance of the matter. It is just that the people who initially compiled the Vinayas placed the method of accepting periods in the three Vinayas, so they appear to be different. Question: Why must one accept the period for the sake of the Three Jewels, and return when the matter is finished, and other matters are not allowed? Answer: Because the affairs of the Three Jewels are important, one may accept the period, and one should return when the matter is finished. Other matters are minor, so they are not allowed. Question: Someone says, 'If one does not accept the seven-day period at the beginning of the rainy season retreat and mistakenly goes out of bounds, what about the matter of breaking the retreat?' Answer: This person is not well-versed in the Vinaya. Why? The Holy Ones established the rainy season retreat, and it is necessary to spend the night outside the boundary to break the retreat. How can temporarily going out be considered breaking the retreat? If there is no cause at the beginning of the rainy season retreat, even if one accepts the seven-day period, it is not valid. Later, if there is a cause and one goes out of bounds without accepting a period, spending the night outside the boundary is considered breaking the retreat. --------------------------------------------------------------------------------
Chinese
问曰。有言为三衣故得七日出界乞索。成受日不 答曰。此非受日因缘。虽受不成。犹故破夏 问曰。有人言。四分云。得重受七日。此法何 答曰。此人思文不审。所以者何。四分但言最后受七日者。夏将欲满正有七日。在有缘复行听受七日出界。至七月十五日。若来若来明不破夏。非谓重受也问曰。若人为治生言为僧。或七日乃至事讫当还。复与僧少物成受日不 答曰。不成。所以者何。此人实为私已治。假言僧交犯忘语罪。假令治生所得物尽同与僧。犹故破夏。况复少物 问曰。比丘尼安居中得受七日。过受七日不 答曰。僧祇言。比丘尼无羯磨受日。四分明比丘尼为三宝事得受七日法 问曰。比丘尼云何依大僧安居 答曰。僧祇明。初依大僧安居。后大僧若死若罢道尽不得移夏。若百二十里有大僧寺。应通结界。十五日一往请教授也 问曰。有言破安居者得夏但无福。此事云何 答曰。此人不善思量。所以者何。若人恶心夏坐未舍要心来。虽未得夏此人得福。自违要心之后破夏得罪 问曰。后安居人倍日不满。为得夏不 答曰。不。所以者何。四分云。倍日不满不得数夏 问曰。更以何义知破夏人不得夏 答曰。四分明。二同夏。小者前安居。大者后安居。七月十五日自恣竟。小者得腊。先大者倍日未满。故 现代汉语译本： 问：有人说，为了缝制三衣（kāsāya，佛教僧侣所穿的三件袈裟），可以获得七日出界乞食的许可。这样是否构成受日（sattāha-kāraka，七日作法）？ 答：这不是受日的因缘。即使进行了受日，也不成立，仍然算是破夏（vassa-bhaṅga，破坏雨季安居）。 问：有人说，《四分律》（Dharmaguptaka-vinaya）中说，可以重新接受七日。这是什么意思？ 答：这个人思考经文不够仔细。为什么呢？《四分律》只是说最后接受七日的人，如果夏天将要结束，只剩下七天，又有因缘需要出行，可以听受七日出界。到七月十五日，如果回来或能够回来，就不算破夏。而不是说可以重新接受七日。 问：如果有人为了谋生而假装为僧，或者说七日乃至事情结束后就会回来，又给僧团少量财物，这样是否构成受日？ 答：不构成。为什么呢？这个人实际上是为了自己的私事，假借僧团的名义，犯了妄语罪。即使谋生所得的财物全部都给了僧团，仍然算是破夏。更何况只是少量财物。 问：比丘尼（bhikkhunī，女性佛教僧侣）在安居（vassa，雨季安居）期间可以接受七日吗？超过七日可以接受吗？ 答：《僧祇律》（Mahāsaṃghika-vinaya）说，比丘尼没有羯磨（kamma，业）受日。《四分律》明确说明比丘尼为了三宝（triratna，佛、法、僧）之事可以接受七日法。 问：比丘尼应该如何依靠大僧（bhikkhu-saṃgha，比丘僧团）安居？ 答：《僧祇律》说明，最初依靠大僧安居，后来大僧如果去世或者还俗，都不能转移安居地点。如果一百二十里内有大僧寺，应该共同结界（sīmā-bandha，划定结界范围），每十五日前往请教。 问：有人说，破安居的人可以算作度过了一个夏天，但是没有功德。这件事是怎样的？ 答：这个人不善于思考。为什么呢？如果有人以善良的心意开始安居，没有舍弃安居的决心，即使没有真正得到安居，这个人也能获得功德。自从违背了最初的决心之后，破夏就会得到罪过。 问：后安居（pacchimikā vassa，晚期雨季安居）的人，倍日（double days）不满，是否算作度过了一个夏天？ 答：不算。为什么呢？《四分律》说，倍日不满，不能算作度过了一个夏天。 问：还可以用什么道理来知道破夏的人不能算作度过了一个夏天？ 答：《四分律》明确说明，有两个一起安居的人，年幼的先安居，年长的后安居。七月十五日自恣（pavāraṇā，解夏）结束后，年幼的得到了腊（vassa，僧侣的年龄），而年长的倍日未满，所以不算。
English
English version: Question: It is said that for the sake of making the three robes (kāsāya, the three robes worn by Buddhist monks), one may obtain permission to go beyond the boundary for seven days to beg for alms. Does this constitute Sattāha-kāraka (seven-day practice)? Answer: This is not the cause for Sattāha-kāraka. Even if Sattāha-kāraka is performed, it is not valid, and it is still considered Vassa-bhaṅga (breaking the rainy season retreat). Question: Someone says that the Dharmaguptaka-vinaya states that one can re-accept seven days. What does this mean? Answer: This person does not think carefully about the text. Why? The Dharmaguptaka-vinaya only says that the person who accepts seven days at the end, if the summer is about to end and there are only seven days left, and there is a reason to travel, can listen to and accept seven days outside the boundary. By the fifteenth day of the seventh month, if they return or are able to return, it does not count as breaking the summer retreat. It does not mean that one can re-accept seven days. Question: If someone pretends to be a monk for the sake of making a living, or says that they will return in seven days or after the matter is finished, and gives the Sangha (Buddhist monastic community) a small amount of property, does this constitute Sattāha-kāraka? Answer: It does not constitute. Why? This person is actually for their own private affairs, falsely using the name of the Sangha, committing the offense of false speech. Even if all the property obtained from making a living is given to the Sangha, it is still considered Vassa-bhaṅga. Moreover, it is only a small amount of property. Question: Can a Bhikkhunī (female Buddhist monastic) accept seven days during the Vassa (rainy season retreat)? Can more than seven days be accepted? Answer: The Mahāsaṃghika-vinaya says that Bhikkhunīs do not have Kamma (action, ritual) to accept days. The Dharmaguptaka-vinaya clearly states that Bhikkhunīs can accept the seven-day practice for the sake of the Three Jewels (triratna, Buddha, Dharma, Sangha). Question: How should a Bhikkhunī rely on the Bhikkhu-saṃgha (monk community) for the Vassa? Answer: The Mahāsaṃghika-vinaya states that initially relying on the Bhikkhu-saṃgha for the Vassa, later if the Bhikkhu-saṃgha dies or disrobes, the Vassa location cannot be moved. If there is a Bhikkhu temple within one hundred and twenty li, the boundary (sīmā-bandha, boundary binding) should be jointly established, and they should go to ask for instruction every fifteen days. Question: Someone says that a person who breaks the Vassa can be counted as having spent a summer, but has no merit. What is the matter with this? Answer: This person is not good at thinking. Why? If a person starts the Vassa with a good intention and does not abandon the determination to stay in the Vassa, even if they have not truly obtained the Vassa, this person can obtain merit. Since violating the initial determination, breaking the summer will result in demerit. Question: If a person in Pacchimikā Vassa (late rainy season retreat) does not fulfill the double days (double days), is it counted as having spent a summer? Answer: It is not counted. Why? The Dharmaguptaka-vinaya says that if the double days are not fulfilled, it cannot be counted as having spent a summer. Question: What other reason can be used to know that a person who breaks the summer cannot be counted as having spent a summer? Answer: The Dharmaguptaka-vinaya clearly states that there are two people who spend the summer together, the younger one spends the summer first, and the older one spends the summer later. After the Pavāraṇā (end of rainy season retreat) on the fifteenth day of the seventh month, the younger one obtains Vassa (monastic age), while the older one has not fulfilled the double days, so it is not counted. --------------------------------------------------------------------------------
Chinese
不得夏。应一月在小者下坐。倍日满还得在上。倍日未满不数夏。何况故破而得夏也 问曰。若人破夏。倍夏不满。及不坐夏。人为得何罪 答曰。此人破夏义同。若人自破夏而坐他上。受他礼拜。得罪无量。若檀越持物施与上坐时。此人独受计钱犯重。破夏人有过失。一为诸佛所呵啧。三破夏。四得罪无量。五不得受功德衣。六不得放舍五事。七不得摄施。八不得安居衣物。九恶名流布。十者后生悔死入地狱。 三部律自恣品第六 四分明。前安居人应七月十五日自恣。后安居人八月十五日自恣。中间安居人从后安居人自恣竟倍日满去。比丘十四日自恣。比丘尼十五日自恣。五人应广自恣。四人三人二人对手自恣。一人心念自恣。自恣时应二人。不得一人三人。不得行行头。安自恣人如益食。当差内备五德人为僧。自恣五德。不随受。不随瞋。不痴。应知自恣。不应自恣。是名五德人。应作单白羯磨。和众已然后自恣。一人在上坐前胡跪合掌。上坐前自恣竟复坐应说。汝是次第乃至下头 四分比丘尼于七月十五日应差二人解法。比丘尼为僧作伴往大僧中。请应曲身低头合掌。作如是说。比丘尼僧夏安居竟。比丘尼说三事自恣。见闻疑。大德慈愍语我。我若见罪。当如法忏悔。如是三说竟。往尼寺内僧即 现代汉语译本 不得夏（Vassa，雨季安居）。应在一个月中小月时结束安居，安居时间要坐满。如果安居时间加倍后仍未满一个月，则不算完成安居。更何况是故意破戒而获得的安居呢？ 问：如果有人破了安居，即使将安居时间加倍也不满一个月，或者根本没有参加安居，这个人会犯什么罪？ 答：此人破安居的意义相同。如果有人自己破了安居，却坐在其他僧人之上，接受他们的礼拜，所得的罪过是无法估量的。如果檀越（Dānapati，施主）拿着物品供养上座时，此人独自接受，计算钱财，就犯了重罪。破安居的人有过失：一是被诸佛所呵责；二是破了安居；三是得到无量的罪过；四是不得接受功德衣（Kathina，功德衣）；五是不得放弃五事（关于僧团生活的五种规定）；六是不得摄取施舍；七是不得使用安居的衣物；八是恶名流布；九是死后会后悔，堕入地狱。 三部律自恣品第六 《四分律》中明确规定，前安居的人应该在七月十五日自恣（Pravāraṇā，解夏）；后安居的人在八月十五日自恣。中间安居的人从后安居的人自恣结束后，安居时间加倍满一个月后离开。比丘（Bhiksu，男性出家人）在十四日自恣，比丘尼（Bhiksuni，女性出家人）在十五日自恣。五个人应该举行广自恣。四人、三人、二人可以面对面自恣。一个人可以心念自恣。自恣时应该有两个人，不能一个人或三个人。不能走在队伍的前面。安排自恣的人就像增加食物一样。应当选择具备五德的人作为僧团的代表。自恣的五德是：不随顺喜爱，不随顺嗔恨，不愚痴，应该知道什么应该自恣，什么不应该自恣。这叫做五德人。应该进行单白羯磨（Ekākṣarī-karma，一种僧团仪式）。在僧团同意后，然后才能自恣。一个人在上座前胡跪合掌。在上座前自恣完毕后，复坐，应该说：‘你是次第，乃至下头。’ 《四分律》中，比丘尼在七月十五日应该选择两个人来解释佛法。比丘尼作为僧团的代表前往大僧（比丘僧团）中，请求时应该弯腰低头合掌，这样说：‘比丘尼僧团夏安居结束。比丘尼说三事自恣：见、闻、疑。大德慈悲怜悯我，告诉我我的罪过。我如果见到罪过，应当如法忏悔。’这样说三遍后，回到尼寺内，僧团即...