---
title: "四部律并論要用抄 · 6 四部律明安居及受日法"
description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwshzmn1md0ie048acvqdf0"
---

### 四部律明安居及受日法第六

> Rules on Summer Retreat and Duration of Days, Part 6

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。

> There are four divisions \[of the Vinaya\]. There are five kinds of those who uphold the rules of conduct. First, one who recites the precept序 and up to the thirty cases—this is the initial level of upholding the rules. Second, one who recites the ninety cases. Third, one who broadly recites the great monastic precept text. Fourth, one who broadly recites both sections of the precepts. Fifth, one who recites the entire Vinaya. During the spring and winter seasons, one should rely on the first four kinds of precept-holders. If one does not rely on them, one commits a \*tuskṛta\* offense. During the summer retreat, one should rely on the fifth kind of precept-holder. If one does not, one commits a \*pāyantika\* offense. As for the retreat rules: if one arrives at the dwelling place before dawn on the sixteenth day of the fourth month, it counts as the earlier retreat. Arriving from the seventeenth day of the fourth month to the sixteenth day of the fifth month is called the later retreat. According to the \*Sarvāstivāda Vinaya\*: if one observes the uposatha by the fifteenth day, one gains the earlier retreat. If not, one gains the later retreat. In a year with an intercalary fourth month, those in the earlier retreat complete one hundred twenty days. In a year with an intercalary seventh month, those in the later retreat complete one hundred twenty days. In a year with an intercalary fifth month, both early and late retreatants complete one hundred twenty days. The \*Mahāsāṅghika\* says: If a monk traveling on the road does not enter the retreat on the earlier retreat date, he commits one \*vyatikrama\* offense. If, upon reaching his dwelling place, he does not enter the retreat on the later retreat date, he commits a second \*vyatikrama\*. Such a person breaks the retreat and does not receive the robe offering <note>Question: This person did not formally enter the retreat—why call it breaking? Answer: Because he should have entered but did not, hence it is called breaking.</note>. Next, it is called breaking the retreat but not breaking the retreat method. The \*Mahīśāsaka\* says: Causes of difficulty do not break the retreat. Difficulties include kings, thieves, water, fire, non-humans, wild beasts, venomous creatures, threats to life, and threats to celibate practice—even ants, bedbugs, and the like. One is permitted to break the retreat and leave without offense. At that time, a monk, during the retreat, had insufficient coarse food and did not know what to do. He reported this to the Buddha. The Buddha said: "Because of this cause, one may break the retreat without offense." The \*Dharmaguptaka\* says: At that time, a monk at his retreat dwelling could not obtain food and drink or medicine as he wished, nor could he obtain attendants as he wished. He reported this to the Buddha. The Buddha said: "If there are such unfavorable circumstances, one is permitted to break the retreat for this reason." At that time, a monk entered the retreat relying on cattle herders. The Buddha said: "Permitted. If during the retreat one moves following where the cattle herders go, one is permitted to go." Relying on boat travelers, travelers, oil pressers, and wood cutters in retreat is likewise. There was a monk who entered the retreat relying on a village. If during the retreat the village split into two parts, he may follow whichever provides what he needs in full. If it moves, he may go along. Next, explaining the method of receiving leave days. The \*Dharmaguptaka\* clearly explains the matter of receiving leave days. In broad and brief terms, there are twenty-five items. For the Three Jewels' affairs, lay donor invitations, uposatha, robes, dwellings, invitations from the five assemblies for confession, release from offenses, receiving full ordination, and so forth—for all these, receiving leave days is permitted. If an unbelieving minister invites one, wishing to meet, whether it would be beneficial or not, one may receive the method of leave days. If a faithful layman invites one, or if there are worries or troubles, or for the sake of offerings and support, one may receive leave days. If unbelieving parents invite one, wishing to meet, one may receive leave days and go to see them, and should teach them to give rise to faith and joy. If parents invite one because of illness, worry, trouble, or benefit, one may receive leave days. Brothers, sisters, relatives, acquaintances, former partners, and illicit lovers inviting one from a monastery—this is likewise. Monks reciting the sixteen kinds of scriptures may receive leave days to seek others who recite the same scriptures. When an unbeliever robs a monk of his robes and belongings, or causes various losses, one may receive leave days to go inform the king. At that time, there was a lay donor who invited a monk, saying, "I wish to give offerings and a dwelling." The monk thought, "That place is far—I cannot return the same day." The Buddha said: "One may receive seven days to go, and should return within seven days. One should not receive leave days solely to eat. Apart from that, other causes include robes, bowls, sitting mats, needle cases, and even medicinal herbs. One should return by the seventh day. In this way, for each such matter one may receive leave days. For other matters, it is likewise as receiving seven days. For fifteen days or one month, it is likewise." At that time, a monk received seven days and left the boundary. He was detained by his mother's will. He wished to return but did not return within seven days. He thought, "Have I lost my year \[of retreat\]?" Without asking the Buddha, the Buddha said: "The year is not lost." For brothers, sisters, former partners, illicit lovers, or water or land routes being cut off, the year is not lost likewise. Question: For the sake of visiting parents, one receives leave days. If on the road one hears that one's parents have died, should one go on? Answer: One should not go. Originally, one went to see them while alive. Now that there is no body, how can one go? If one goes, one breaks the retreat and incurs an offense. The \*Sarvāstivāda\* says: Upāli asked the Buddha: "A forest-dwelling monk in solitary seclusion—how should he alone observe the uposatha? How should he observe the pravāraṇā? How should he receive robes? How should he receive the seven-day rule? How should he receive the seven-day medicine? How should he respond to all invitations? How should he purify robes and belongings?" The Buddha said: "Permitted: a forest-dwelling monk may observe uposatha by mind, observe pravāraṇā by mind, receive robes by mind, receive the seven-day rule by mind, receive medicine by mind, respond to all invitations by mind, and purify all robes and belongings together by mind." He further asked: "Where should one receive the seven-day rule?" The Buddha said: "Within the boundary." He asked: "From whom should one receive it?" The Buddha said: "From the five assemblies." He further asked: "Can one receive the seven-day rule by mind?" The Buddha said: "One can, except for five kinds of people: first, the forest-dwelling meditator; second, the solitary dweller; third, the far traveler; fourth, the chronically ill; fifth, one who, in times of famine, relies on relatives to stay. For such people, when there is no other person, mental acts are permitted." He further asked: "If a female lay disciple wishes to become a nun, and sends a messenger to invite a monk, saying, 'Venerable, come—I wish to renounce.' Should that monk break the retreat and go?" Answer: "He should go." He asked: "If a monk should give the 'remembrance ruling' or the 'non-idiocy ruling,' and a messenger is sent to summon the monk—should that monk break the retreat and go?" Answer: "He should go." He further asked: "If, on the road, this monk hears that a nun has died, or has returned to lay life, or has entered an outside path, or any of the eight difficulties has arisen—should he go?" Answer: "He should not go." He asked: "If he goes, what offense does he incur?" Answer: "He incurs a \*tuskṛta\* offense." According to the \*Dharmaguptaka Vinaya\*, for the affairs of the Three Jewels, one does not wait for an invitation or summons, but may receive seven days, fifteen days, or one month. For other matters, there must be an invitation or summons for receiving leave days to be valid. Without an invitation or summons, even if received, it is not valid. The \*Sarvāstivāda\* allows receiving seven days and thirty-nine nights. The \*Mahāsāṅghika\* says: Only for the Three Jewels' affairs may one receive leave days and, when the matter is finished, should return. Question: Why do the three divisions differ in receiving leave days? Answer: These precepts were gradually opened. First, seven days were permitted. Next, fifteen days, up to one month. When matters were still unfinished, thirty-nine nights were permitted. When still unfinished, receiving until completion and then returning was permitted. This all comes from the Vinayas. People may follow the distance and nearness of affairs and divide the method of receiving leave days. Scattered across the three divisions, there seem to be differences, but in reality they are not different. Question: Why, only for the Three Jewels' affairs, does one receive until completion, and not for other matters? Answer: The Three Jewels' affairs are weighty, so it is permitted. Other matters are light or heavy, so it is not permitted. This rule is both lenient and strict. "Lenient" means: if one is managing affairs and does not finish, though the summer passes without returning, one still gains the summer and has no offense. "Strict" means: if in the middle of things the matter is completed, and then one privately engages in personal business, exceeding the limit and not returning, one breaks the summer and incurs an offense. Therefore it is called strict. Question: Some say: "If, at the beginning of the retreat, one does not receive seven days and goes outside the boundary, one breaks the summer." How is this? Answer: This person is not skilled in the precepts and speaks falsely. Why? The sages established the retreat requiring that one pass a night outside to break the summer. How could a temporary departure be called breaking? If at the beginning of the summer there is no karmic matter, though one receives seven days, it does not become a valid reception of leave days. Later, if there is a matter and, without again receiving leave days, one goes outside the boundary and passes a night, one breaks the summer. Question: For the sake of begging for the three robes, may one receive seven days? Answer: This is not a cause for receiving leave days. Though received, it is not valid, and one still breaks the summer. Question: Some say: "The \*Dharmaguptaka\* allows repeatedly receiving seven days." How is this? Answer: This person did not examine the text carefully. The \*Dharmaguptaka\* only says: "At the last seven days of the summer, if there is a karmic matter requiring travel, one may receive seven days and go." Coming by the fifteenth day of the seventh month or not determines whether one breaks the summer or not. This is not repeated reception of leave days. Question: If a person, for the sake of making a living, falsely claims to be working for the Saṅgha—either receiving seven days or until the matter is finished, then giving a small portion to the Saṅgha—does this count as valid reception of leave days? Answer: This person is truly acting for himself but falsely claiming to act for the Saṅgha. He commits an offense of false speech. Even if all the profits from his business were given to the Saṅgha, he would still break the summer—how much more so if he gives only a small portion and expects not to break it? Question: Can a nun receive leave days during the summer? Answer: The \*Mahāsāṅghika\* says: Nuns have no karmic method of receiving leave days. If, during the summer, the great monks they rely on die or leave the path, and within three \*yojanas\* there is a great monastery, they are permitted to jointly bind the boundary, and once every fifteen days go to request instruction. Question: Can a later-retreat person whose doubled days are not yet complete gain the summer? Answer: The \*Dharmaguptaka\* says: If the doubled days are not complete, one does not count a year. It also says: Two people in the same retreat—the junior enters the earlier retreat, the senior enters the later retreat. On the fifteenth day of the seventh month, after pravarāṇā, the junior gains the year in the Dharma. The senior, not yet complete, has not yet gained the summer. For one month, he should sit below the junior. When the doubled days are complete, he returns to the upper seat. Therefore, when wisdom is full but days are not complete, one does not gain the summer. Question: If one who has broken the summer, or whose doubled days are incomplete, sits in an upper seat, what offense? Answer: If he receives homage and prostrations, he incurs countless \*tuskṛta\* offenses. If, as an upper-seat, he separately receives offerings of goods, counting their value, he commits a heavy offense. In the \*Dharmaguptaka's\* "Three Kinds" \[section\], it says there are three kinds of retreats: from before dawn on the sixteenth day of the fourth month it is called the earlier retreat; from the seventeenth day of the fourth month to the fifteenth day of the fifth month it is called the middle retreat; from the sixteenth day of the fifth month to before dawn it is called the later retreat. At the beginning of the retreat, one should do four things <note>First, dissolve the boundary. Second, bind the boundary. Third, distribute rooms and bedding. Fourth, enter the retreat.</note>. At that time, a monk wished to enter the retreat at a dwelling place, but had no one to rely on, no place to declare \[the retreat\], and being careless, did not make the intention to retreat, and doubted whether he had entered the retreat. He went and told the Buddha. The Buddha said: "If one has come for the purpose of the retreat, one has entered the retreat." At the end of the retreat, one does five things <note>First, dissolve the boundary. Second, re-bind the boundary. Third, distribute rooms and bedding. Fourth, hold pravarāṇā. Fifth, receive the robe of merit.</note>. Question: What offense does one who breaks the retreat incur? Answer: The \*Dharmaguptaka\* says: Not entering the earlier retreat is a \*tuskṛta\* offense. Not entering the later retreat is a \*pāyantika\* offense. The \*Mahāsāṅghika\* says: There are five kinds who do not receive the retreat robe: first, one who has been "raised up" \[formally accused\]; second, one who has broken the retreat; third, one who does not practice the path; fourth, one who has died; fifth, one who did not leave instructions. The one who breaks the retreat has minor faults <note>First, rebuked by all Buddhas. Second, rebuked by gods and people of the world. Third, breaks the retreat. Fourth, incurs offense. Fifth, does not receive the robe of merit. Sixth, does not obtain the five advantages. Seventh, does not receive offerings. Eighth, does not receive retreat robes and goods. Ninth, a bad reputation spreads. Tenth, later gives rise to regret and falls into hell.</note>.