T23n1445_根本說一切有部毗奈耶安居事

大正藏第 23 冊 No. 1445 根本說一切有部毗奈耶安居事

No. 1445

根本說一切有部毗奈耶安居事一卷

大唐三藏義凈奉　制譯

佛在室羅伐城逝多林給孤獨園。爾時世尊與諸苾芻，於此住處三月雨安居。時有眾多苾芻，于其夏中，遂向余處人間遊行，不善護身，傷殺蟲蟻。時諸外道，咸起譏嫌，作如是語：「此沙門釋子，無有慈悲，夏中游行，殺諸蟲類，不異俗流。然諸禽獸，於四月中，尚居巢穴，不遠出外。然此禿頭沙門，不作安居，不知收攝，安在一處。既無軌式，誰復於斯以衣食施？」時諸苾芻以緣白佛，佛言：「我緣此事，今制苾芻作安居法，於三月中，住在一處。」時諸苾芻聞此語已，不知云何作安居法？佛言：「先於五月十五日，可於住處灑掃清凈牛糞塗地，所有臥具聚在一處，乃至洗足盆。眾既集已，應差一苾芻為掌臥具人。若有五法者，即不應差。云何為五？謂有愛、恚、怖、癡，不知臥具分與不分。翻前五法，是即應差。應如是差：敷坐席、鳴揵椎，言白眾集，先問苾芻某甲：『頗能為夏安居僧伽分臥具不？』彼答言：『能。』次一苾芻應先作白已，次為羯磨。

「『大德僧伽聽！此苾芻某甲，樂與夏安居僧伽分臥具。若僧伽時至

【現代漢語翻譯】現代漢語譯本大正藏第 23 冊 No. 1445 根本說一切有部毗奈耶安居事

No. 1445

根本說一切有部毗奈耶安居事一卷

大唐三藏義凈奉制譯

佛在室羅伐城（Śrāvastī，古印度城市，意為『聞者城』）逝多林（Jetavana，祇陀林）給孤獨園（Anāthapiṇḍada-ārāma，意為『無依者之園』）。爾時世尊與諸苾芻（bhikṣu，比丘），於此住處三月雨安居。時有眾多苾芻，于其夏中，遂向余處人間遊行，不善護身，傷殺蟲蟻。時諸外道，咸起譏嫌，作如是語：『此沙門（śrāmaṇa，出家修行者）釋子（釋迦牟尼佛的弟子），無有慈悲，夏中游行，殺諸蟲類，不異俗流。然諸禽獸，於四月中，尚居巢穴，不遠出外。然此禿頭沙門，不作安居，不知收攝，安在一處。既無軌式，誰復於斯以衣食施？』時諸苾芻以緣白佛，佛言：『我緣此事，今制苾芻作安居法，於三月中，住在一處。』時諸苾芻聞此語已，不知云何作安居法？佛言：『先於五月十五日，可於住處灑掃清凈牛糞塗地，所有臥具聚在一處，乃至洗足盆。眾既集已，應差一苾芻為掌臥具人。若有五法者，即不應差。云何為五？謂有愛、恚、怖、癡，不知臥具分與不分。翻前五法，是即應差。應如是差：敷坐席、鳴揵椎，言白眾集，先問苾芻某甲：『頗能為夏安居僧伽（saṃgha，僧團）分臥具不？』彼答言：『能。』次一苾芻應先作白已，次為羯磨（karma，業）。』『大德僧伽聽！此苾芻某甲，樂與夏安居僧伽分臥具。若僧伽時至，

【English Translation】 English version T23 No. 1445 The Vinaya-vastu on the Vassa Residence from the Mūlasarvāstivāda School

No. 1445

The Vinaya-vastu on the Vassa Residence from the Mūlasarvāstivāda School, One fascicle

Translated under imperial order by the Tripiṭaka Master Yijing of the Great Tang Dynasty

The Buddha was in Śrāvastī (city in ancient India, meaning 'City of those who hear') at the Jetavana (Jetavana) in Anāthapiṇḍada-ārāma (meaning 'The Park of the Supporter of the Helpless'). At that time, the World-Honored One, together with the bhikṣus (monks), observed the three-month rainy season retreat at this residence. There were many bhikṣus who, during that summer, traveled to other human realms, not taking good care of themselves, harming and killing insects and ants. At that time, the non-Buddhists all arose with criticism, saying such words: 'These śrāmaṇas (wandering ascetics), disciples of the Śākya (Shakyamuni Buddha), have no compassion, traveling during the summer, killing all kinds of insects, no different from the laity. Even birds and beasts, during the four months, still reside in nests, not going far outside. Yet these bald-headed śrāmaṇas do not observe the vassa (rain retreat), not knowing how to restrain themselves, staying in one place. Since there are no rules, who will again give them clothing and food?' At that time, the bhikṣus reported the matter to the Buddha, and the Buddha said: 'Because of this matter, I now establish the rule for bhikṣus to observe the vassa, staying in one place for three months.' When the bhikṣus heard these words, they did not know how to observe the vassa. The Buddha said: 'First, on the fifteenth day of the fifth month, the residence should be swept clean, the ground plastered with cow dung, and all bedding should be gathered in one place, even the foot-washing basin. Once the assembly has gathered, a bhikṣu should be appointed to manage the bedding. If one has five qualities, then one should not be appointed. What are the five? They are: having attachment, hatred, fear, delusion, and not knowing whether the bedding should be distributed or not. Reversing the previous five qualities, then one should be appointed. The appointment should be done as follows: spread out a seat, strike the ghaṇṭā (gong), announce to the assembly, first ask the bhikṣu so-and-so: 'Are you able to distribute the bedding for the sangha (community) during the summer retreat?' If he answers: 'Yes,' then another bhikṣu should first make a formal announcement, then perform the karma (action).' 'May the venerable Sangha listen! This bhikṣu so-and-so is willing to distribute the bedding for the Sangha during the summer retreat. If it is the Sangha's time,

聽者，僧伽應許僧伽今差苾芻某甲，為夏安居僧伽作分臥具苾芻。白如是。』『大德僧伽聽！此苾芻某甲，樂與夏安居僧伽分臥具。僧伽今差某甲苾芻，為夏安居僧伽分臥具。若諸具壽聽某甲苾芻為夏安居僧伽分臥具者默然，若不許者說。』『僧伽已許某甲為夏安居僧伽作分臥具苾芻竟，僧伽已聽許，由其默然故，我今如是持。』」

佛言：「我今為諸苾芻，制分臥具法。其授事之人，應先為僧料理籌已，次於明日敷坐席，鳴揵椎，言白復周。其籌悉應兩頭系花，香泥拭飾，安竹箱中，名香普熏，白㲲覆上，籌長一肘，置上坐前。次宣制令：『大德僧伽聽！於此住處，所有制法，若諸大德樂此安居無違背者，當可受籌。諸苾芻眾，於此夏中不應更相詰責，云破見、破戒、破正行、破正命。如其仁等知有犯者，即於今時可論其事，無宜夏中更相舉發，惱諸苾芻不安樂住。』作是告已，次分臥具。令一苾芻擎籌盤在前，其收籌者持空盤隨後，大師教主先置一籌，次向上座前住，上座亦應少離本座，蹲踞合掌，受取其籌。然後安詳，置空盤上。如是次第，乃至行末。若有求寂身既不來，阿遮利耶、鄔波馱耶代取其籌。次取護寺天神籌。既總行已，應數其籌。白大眾言：『於此住處，現受籌者，苾芻有爾許、求寂若干。

【現代漢語翻譯】現代漢語譯本：聽者，僧團應允僧團現在委派比丘某甲（比丘的名字），作為夏季安居僧團分配臥具的比丘。告知如下：『尊敬的僧團請聽！這位比丘某甲（比丘的名字），樂意為夏季安居的僧團分配臥具。僧團現在委派某甲比丘（比丘的名字），作為夏季安居僧團分配臥具的比丘。如果各位長老同意某甲比丘（比丘的名字）作為夏季安居僧團分配臥具的比丘，請保持沉默；如果不同意，請提出。』『僧團已經同意某甲（比丘的名字）作為夏季安居僧團分配臥具的比丘完畢，僧團已經聽取並允許，因為大家保持沉默，我現在就這樣遵循。』

佛陀說：『我現在為各位比丘，制定分配臥具的方法。負責此事的人，應該先為僧團準備好籌碼，然後在第二天鋪設座位，敲擊犍椎（寺廟中使用的響器），宣告並重復。這些籌碼都應該在兩頭繫上花，用香泥擦拭裝飾，安放在竹箱中，用名貴的香料普遍薰香，用白色細布覆蓋在上面，籌碼的長度為一肘（古代長度單位），放置在上座（資歷高的僧人）的前面。然後宣佈制定的規矩：『尊敬的僧團請聽！在這個住處，所有的規定，如果各位長老樂意在此安居並且沒有違背的，就可以領取籌碼。各位比丘眾，在這個夏季安居期間不應該互相指責，說破見（錯誤的見解）、破戒（違反戒律）、破正行（違背正確的行為）、破正命（違背正當的謀生方式）。如果各位知道有人犯戒，就在現在可以討論此事，不應該在夏季安居期間互相揭發，擾亂各位比丘不安樂地居住。』這樣宣告完畢后，開始分配臥具。讓一位比丘拿著籌碼盤在前面，收籌碼的人拿著空盤在後面，大師教主（佛陀）首先放置一個籌碼，然後走到上座（資歷高的僧人）前站立，上座也應該稍微離開自己的座位，蹲下合掌，接受籌碼。然後安詳地放在空盤上。像這樣依次進行，直到最後。如果有沙彌（佛教出家男子）因為身體原因沒有來，阿遮利耶（規範師）、鄔波馱耶（親教師）代替他領取籌碼。然後領取護寺天神（保護寺廟的神祇）的籌碼。全部結束后，應該清點籌碼。告知大眾說：『在這個住處，現在領取籌碼的人，比丘有這麼多，沙彌有若干。』

【English Translation】 English version: 'Listeners, the Sangha now authorizes Bhikshu (monk's name) so-and-so to be the Bhikshu who distributes bedding for the Sangha during the summer retreat. Announce thus: 'Venerable Sangha, listen! This Bhikshu (monk's name) so-and-so is willing to distribute bedding for the Sangha during the summer retreat. The Sangha now authorizes Bhikshu (monk's name) so-and-so to be the Bhikshu who distributes bedding for the Sangha during the summer retreat. If the venerable ones agree to Bhikshu (monk's name) so-and-so being the Bhikshu who distributes bedding for the Sangha during the summer retreat, remain silent; if you do not agree, speak up.' 'The Sangha has completed authorizing so-and-so (monk's name) to be the Bhikshu who distributes bedding for the Sangha during the summer retreat. The Sangha has listened and permitted it, because everyone remains silent, I now uphold it thus.'

The Buddha said: 'I now establish the method for distributing bedding for all Bhikshus. The person in charge of this matter should first prepare the tokens for the Sangha, then lay out the seats the next day, strike the ghanta (a bell-like instrument used in temples), announce and repeat. These tokens should all have flowers tied to both ends, be wiped and decorated with fragrant mud, placed in a bamboo box, be universally薰香ed with precious incense, and covered with white fine cloth. The tokens should be one cubit (an ancient unit of length) long and placed in front of the senior monk (monk with high seniority). Then announce the established rules: 'Venerable Sangha, listen! Regarding all the rules in this dwelling place, if the venerable ones are willing to reside here and do not violate them, then they may receive a token. All Bhikshus, during this summer retreat, should not accuse each other of holding broken views (wrong views), breaking precepts (violating rules), breaking right conduct (violating correct behavior), or breaking right livelihood (violating proper means of earning a living). If you know that someone has violated the precepts, you may discuss the matter now, but you should not expose each other during the summer retreat, disturbing the Bhikshus and preventing them from residing peacefully.' After making this announcement, begin distributing the bedding. Have one Bhikshu hold the token tray in front, and the person collecting the tokens hold an empty tray behind. The Great Teacher (Buddha) first places a token, then stands in front of the senior monk (monk with high seniority), who should also slightly leave his seat, squat down, join his palms, and receive the token. Then place it calmly on the empty tray. Proceed in this order until the end. If a Shramanera (Buddhist novice) is unable to come due to physical reasons, the Acharya (preceptor) and Upadhyaya (teacher) will receive the token on his behalf. Then collect the token for the temple guardian deity (deity protecting the temple). After everything is completed, the tokens should be counted. Announce to the assembly: 'In this dwelling place, those who have received tokens now include this many Bhikshus and this many Shramaneras.'

』又分臥具苾芻，持諸鎖鑰，安上座前，白言：『大德！某房有衣有利，如其樂者取之。』若上座不取此房，應與第二上座。若第二上座取此房者，其舊住房應與第三上座。如是展轉，乃至僧伽眾末。第一上座見與第二上座之時，便更索者，初索之時，不應即與；第二索時，亦不須與；第三索時應與，然上座得惡作罪。如是展轉乃至眾末，如前次第得越法罪，準上應知。」

然于住處，所有房舍悉皆分盡。客苾芻來，無房可與。世尊告曰：「應留一房並其臥具，擬客苾芻。」時諸苾芻遂留門屋下廊檐前，及以踏道與客苾芻，佛言：「不應留門屋下乃至踏道與客苾芻。此之處所，乃是眾鳥所居，非人住處。」佛言：「應令一苾芻知僧伽利養，別留一房安置臥具。然彼苾芻，應自守護所有諸物，復應撿看蟲及蜂窠。蜂若出窠，即應除去；兒若未出，應以線懸系置余處，長成自去。其有客苾芻來，應給臥具。若其人少，人各與一。必若人多，二人共一，或三共一。」

有諸耆宿苾芻，既得重大氈褥，移動致難，不知云何？佛言：「若耆宿苾芻不能移動，有小苾芻，應令依止。分臥具已，即應告曰：『若無儭物，不應輒臥，亦不應以小物垢膩破碎疏薄之類，用替僧祇臥具。』其受事人巡房觀察，見非理者準事治罰

【現代漢語翻譯】現代漢語譯本又分配臥具的比丘，拿著所有的鎖和鑰匙，放在上座（僧團中地位最高的僧人）面前，稟告說：『大德！某房間里有衣服和財物，如果喜歡就拿去。』如果上座不接受這個房間，應該給第二上座。如果第二上座接受這個房間，他原來的房間應該給第三上座。就這樣依次傳遞，直到僧團的最後一位成員。第一上座在給了第二上座之後，又想索要，第一次索要的時候，不應該立即給他；第二次索要的時候，也不需要給他；第三次索要的時候應該給他，但是上座會因此犯下惡作罪（一種輕微的罪過）。像這樣依次傳遞直到僧團的最後一位成員，像前面一樣依次犯下越法罪（違背佛法的罪過），按照上面的原則應該知道如何處理。

然而，如果住處所有的房舍都分配完了，有新來的比丘，沒有房間可以給。世尊（釋迦牟尼佛的尊稱）說：『應該留下一間房和裡面的臥具，用來接待新來的比丘。』當時，各位比丘就留下門屋下、廊檐前，以及踏道給新來的比丘，佛說：『不應該留下門屋下，乃至踏道給新來的比丘。這些地方，是鳥類居住的地方，不是人居住的地方。』佛說：『應該讓一位比丘負責僧團的供養，另外留下一間房安置臥具。這位比丘，應該自己守護所有的物品，還要檢查蟲子和蜂巢。蜜蜂如果飛出蜂巢，就應該除去；小蜜蜂如果還沒有出來，應該用線懸掛起來放在其他地方，等它們長大后自己飛走。如果有新來的比丘，應該提供臥具。如果人少，每人給一套。如果人多，兩人共用一套，或者三人共用一套。』

有些年長的比丘，已經得到很重的毛氈褥子，移動起來很困難，不知道怎麼辦？佛說：『如果年長的比丘不能移動，有年輕的比丘，應該讓他依止。分配完臥具后，就應該告訴他們：『如果沒有襯墊的物品，不應該隨便躺臥，也不應該用小的、髒的、破損的、稀薄之類的東西，代替僧團的臥具。』負責管理的人巡視房間觀察，看到不合理的情況，按照規定進行懲罰。

【English Translation】 English version Furthermore, the Bhikshu (Buddhist monk) in charge of bedding, holding all the locks and keys, presents them before the senior monk (the most senior monk in the Sangha), and reports: 'Venerable Sir! In such-and-such room there are clothes and belongings; whoever likes them may take them.' If the senior monk does not take this room, it should be given to the second senior monk. If the second senior monk takes this room, his old room should be given to the third senior monk. Thus, it is passed on in turn, until the end of the Sangha (Buddhist monastic community). If the first senior monk, after giving it to the second senior monk, then asks for it back, he should not be given it immediately the first time he asks; he need not be given it the second time he asks; he should be given it the third time he asks, but the senior monk will then commit a Dukkritta (a minor offense). Thus, it is passed on in turn until the end of the community, and the offense of violating the Dharma (Buddhist teachings) is committed in sequence as before, as should be known according to the above principles.

However, if all the rooms in the dwelling place have been distributed, and a guest Bhikshu arrives with no room to give him, the World-Honored One (a title for the Buddha, Shakyamuni) said: 'One room and its bedding should be reserved for guest Bhikshus.' At that time, the Bhikshus then reserved the space under the gatehouse, in front of the corridor eaves, and the stepping stones for guest Bhikshus. The Buddha said: 'One should not reserve the space under the gatehouse, or even the stepping stones, for guest Bhikshus. These places are where birds live, not where people live.' The Buddha said: 'One Bhikshu should be made aware of the Sangha's offerings, and another room should be reserved to place bedding. That Bhikshu should protect all the belongings himself, and also inspect for insects and beehives. If bees leave the hive, it should be removed; if the young bees have not yet left, it should be suspended with a thread and placed elsewhere, and they will leave on their own when they grow up. If a guest Bhikshu arrives, bedding should be provided. If there are few people, each person should be given one set. If there are many people, two people should share one set, or three people should share one set.'

Some elderly Bhikshus, having obtained heavy felt mattresses, find it difficult to move them and do not know what to do. The Buddha said: 'If an elderly Bhikshu cannot move it, a young Bhikshu should be allowed to rely on him. After the bedding has been distributed, they should be told: 'If you do not have any lining, you should not lie down casually, nor should you use small, dirty, broken, or thin things to replace the Sangha's bedding.' The person in charge should inspect the rooms and observe, and if he sees anything unreasonable, he should punish them according to the rules.

。若小年者，應告二師，令其呵責。其撿行房舍苾芻，每月十五日，巡房觀察。若受用臥具不如法者，白大眾知，奪取臥具，仍為治罰。若依止門人，應告其師，收取臥具。

「大眾和集時，應告白曰：『諸具壽！今此住處，有爾許人，當依某甲為施主，依某村坊為乞食處。以某甲為營事人，某甲為瞻病者，於此住處，應作安居。』時諸苾芻等，應撿行鄰近村坊乞食之處。既觀察已，情愛樂者，各自念言：『我於此處，堪作安居。乃至同梵行者，不生憂惱。設復生時，速能除滅。所有安樂未生者令生，其已生者勸令增進。村坊乞食之處，不生勞苦。若我病患，有供侍人，給我醫藥，飲食所須，皆悉充濟。』作是念已，應入屏處，對一苾芻，具修威儀，隨年致禮，蹲踞合掌，作如是說：『具壽存念！今僧伽五月十六日，作夏安居。我苾芻某甲，亦於五月十六日，作夏安居。我苾芻某甲，於此住處界內，前三月夏安居。以某甲為施主，某甲為營事人，某甲為瞻病人，於此住處，乃至若有圮裂穿壞，當修補之。我於今夏，在此安居。』第二、第三亦如是說。所對苾芻，應云：『奧算迦。』答云：『娑度。』若有因緣，不及前安居者，聽作后安居，準前應作。既安居已，不應出界宿。若有因緣，須出去者，不應經宿。」

【現代漢語翻譯】現代漢語譯本：如果年齡較小的比丘違規，應該告知兩位戒師，讓他們進行呵斥。負責檢查僧房的比丘，每月十五日巡視僧房進行觀察。如果使用的臥具不如法，告知大眾，沒收臥具，並進行懲罰。如果是依止的門人，應該告知他的師父，收回臥具。

大眾集會時，應該宣告說：『諸位具壽（對有德長老的尊稱）！現在這個住處，有這麼多人，應當依靠某甲（指特定施主）作為施主，依靠某村坊作為乞食的地方。以某甲（指特定人員）為營事人，某甲（指特定人員）為照顧病人的人，在這個住處，應當進行安居。』這時各位比丘等，應該考察鄰近村坊乞食的地方。考察完畢后，如果心生喜愛，各自心中想：『我在這裡，可以進行安居。乃至與同梵行者（指一起修行的同伴），不產生憂愁煩惱。即使產生，也能迅速消除。所有未產生的安樂令其產生，已經產生的安樂勸其增長。在村坊乞食的地方，不產生勞苦。如果我生病，有侍奉的人，給我醫藥，飲食所需，都能充分供給。』這樣想完后，應該進入隱蔽的地方，面對一位比丘，具足威儀，按照年齡大小行禮，蹲下合掌，這樣說：『具壽（對有德長老的尊稱）請記住！現在僧伽（指出家僧團）五月十六日，作夏安居。我比丘某甲（指自己），也在五月十六日，作夏安居。我比丘某甲（指自己），在這個住處界內，前三月夏安居。以某甲（指特定施主）為施主，某甲（指特定人員）為營事人，某甲（指特定人員）為照顧病人的人，在這個住處，乃至如果有倒塌破裂損壞的地方，應當修補它。我於今年夏天，在此安居。』第二次、第三次也這樣說。所面對的比丘，應該說：『奧算迦（表示同意）。』回答說：『娑度（表示很好）。』如果有因緣，來不及參加前安居的，允許參加后安居，按照前面的方法去做。已經安居后，不應該出界過夜。如果有因緣，必須出去的，不應該在外過夜。

【English Translation】 English version: If a junior Bhikshu (monk) violates the rules, two preceptors should be informed to reprimand him. The Bhikshu (monk) responsible for inspecting the monastic residences should conduct a room inspection on the fifteenth of each month. If the bedding used is not in accordance with the Dharma (teachings), the Sangha (monastic community) should be informed, the bedding confiscated, and punishment administered. If he is a dependent disciple, his teacher should be informed to retrieve the bedding.

When the Sangha (monastic community) gathers, it should be announced: 'Venerable Bhikshus (monks)! In this dwelling, there are so many people. We should rely on so-and-so (specific donor) as the benefactor, and rely on such-and-such village as the place for alms. With so-and-so (specific person) as the manager, and so-and-so (specific person) as the caretaker of the sick, we should observe the Vassa (rain retreat) in this dwelling.' At this time, the Bhikshus (monks) should inspect the nearby villages for alms. After observing, if they feel inclined, they should each think: 'I can observe the Vassa (rain retreat) here. I will not cause worry or distress to my fellow Brahmacharis (those practicing the holy life). Even if it arises, I can quickly eliminate it. I will bring forth happiness that has not yet arisen, and encourage the increase of happiness that has already arisen. There will be no hardship in the village for alms. If I am sick, there will be someone to attend to me, providing me with medicine, food, and all necessities.' After thinking this, they should go to a secluded place, face a Bhikshu (monk), conduct themselves with proper decorum, pay respects according to age, squat down, join their palms, and say: 'Venerable Sir, please remember! Now the Sangha (monastic community) will observe the summer Vassa (rain retreat) on the sixteenth day of the fifth month. I, Bhikshu (monk) so-and-so (oneself), will also observe the summer Vassa (rain retreat) on the sixteenth day of the fifth month. I, Bhikshu (monk) so-and-so (oneself), will observe the first three months of the summer Vassa (rain retreat) within the boundaries of this dwelling. With so-and-so (specific donor) as the benefactor, so-and-so (specific person) as the manager, and so-and-so (specific person) as the caretaker of the sick, in this dwelling, if there are any collapses, cracks, or damages, I will repair them. I will observe the Vassa (rain retreat) here this summer.' The second and third times should be said in the same way. The Bhikshu (monk) being addressed should say: 'Oksanka (approval).' The response should be: 'Sadhu (well done).' If there is a reason for not being able to attend the first Vassa (rain retreat), it is permissible to attend the later Vassa (rain retreat), following the previous procedure. After observing the Vassa (rain retreat), one should not leave the boundary overnight. If there is a reason to leave, one should not stay out overnight.

時眾村中，有一長者名曰憂陀延，其家大富，多有財物及以衣裳。是時長者于其家內，多出衣食，別為一庫，擬欲供養苾芻僧伽。即時遣信，往詣室羅伐城，請諸苾芻僧伽曰：「于某村中，長者某甲作如是言：『於我家中，多有衣服飲食。今欲供養大德！愿垂哀受。』」時諸苾芻報使人曰：「其長者家，去此遠近？」答曰：「去此強三逾繕那。」諸苾芻等即作是念：「去此甚遠，我等欲去，齊暮得回還不？」各作是言：「去此既遠，至暮不及回來。」「世尊制我等安居，不得出界外宿，不知如何？」即便不去。時彼象村側近，別有苾芻于彼安居，即便受請。既受請已，多獲衣食，三月夏安居滿已，著衣持缽，往室羅伐城。漸漸遊行，遂到彼城，詣一寺所。時有苾芻，即前迎接，代收衣缽，安置房內。主人問曰：「從何而來？何處安居？」客便答曰：「我等比在象村之側，三月安居滿已，從彼而來。」主人問言：「汝等安居和合、乞食不以此為苦耶？」答曰：「我等於彼安居，甚為安樂衣食豐足，不以為苦。」即便問曰：「汝等云何于彼安居、衣食豐足，而不乏耶？」報言：「在彼側近，有一聚落名曰象村，村有長者名憂陀延，其家巨富，以深信心，作其福業，多持飲食及以衣服而來惠施，為此豐足。」時彼苾

【現代漢語翻譯】現代漢語譯本當時，村莊里有一位名叫憂陀延（Udayana，人名）的長者，他家非常富有，擁有大量的財物和衣服。這位長者在他的家中，拿出大量的食物和衣服，專門設立一個倉庫，打算用來供養比丘僧團（Bhiksu Sangha，佛教僧侶團體）。他立即派遣使者前往室羅伐城（Sravasti，古印度城市名），邀請各位比丘僧團說：『在某村莊中，長者某甲這樣說：『在我家中，有很多衣服和食物。現在想要供養各位大德！希望你們能夠慈悲接受。』』當時各位比丘對比丘僧團的使者說：『那位長者的家，距離這裡遠嗎？』使者回答說：『距離這裡大約有三逾繕那（Yojana，古印度長度單位）。』各位比丘們就想：『距離這裡非常遙遠，我們如果去的話，到傍晚能夠趕回來嗎？』各自都說：『距離這裡既然遙遠，到傍晚來不及趕回來。』『世尊（釋迦牟尼佛）規定我們安居（Vassa，雨季期間僧侶的集中修行）期間，不得出界外住宿，不知道該怎麼辦？』於是就沒有去。當時在象村（Hastigrama，地名）附近，另有一些比丘在那裡安居，就接受了邀請。接受邀請后，獲得了大量的衣物和食物，三個月的夏季安居結束后，穿上衣服，拿著缽，前往室羅伐城。漸漸地行走，就到達了那座城市，去了一座寺廟。當時有一位比丘，立刻上前迎接，代為收取衣缽，安置在房間內。主人問道：『從哪裡來？在哪裡安居？』客人回答說：『我們比丘在象村旁邊，三個月的安居結束后，從那裡來。』主人問道：『你們在那裡安居和合，乞食不覺得辛苦嗎？』回答說：『我們在那裡安居，非常安樂，衣食豐足，不覺得辛苦。』就問道：『你們怎麼樣在那裡安居、衣食豐足，而不缺乏呢？』回答說：『在那附近，有一個村落名叫象村，村裡有一位長者名叫憂陀延，他家非常富有，以深厚的信心，做這樣的福業，拿出大量的飲食和衣服來惠施，因此我們衣食豐足。』當時那些比丘

【English Translation】 English version At that time, in a certain village, there was an elder named Udayana, whose family was very wealthy, possessing abundant riches and clothing. This elder, in his home, set aside a large amount of food and clothing, creating a separate storehouse, intending to offer it to the Bhiksu Sangha (community of monks). Immediately, he dispatched a messenger to Sravasti, inviting the Bhiksu Sangha, saying: 'In such and such village, the elder so-and-so says: 'In my home, there is much clothing and food. Now I wish to offer it to you, virtuous ones! May you kindly accept it.'' At that time, the Bhiksus said to the messenger of the Bhiksu Sangha: 'How far is that elder's house from here?' The messenger replied: 'It is about three Yojanas (ancient Indian unit of distance) from here.' The Bhiksus then thought: 'It is very far from here; if we go, will we be able to return by evening?' They each said: 'Since it is so far, we will not be able to return by evening.' 'The World-Honored One (Buddha) has instructed us to observe Vassa (rain retreat), and not to stay overnight outside the boundary; what should we do?' So they did not go. At that time, near the village of Hastigrama, there were other Bhiksus observing Vassa, and they accepted the invitation. Having accepted the invitation, they obtained abundant clothing and food. After the three months of the summer retreat were completed, they put on their robes, carried their bowls, and went to Sravasti. Gradually traveling, they arrived at that city and went to a monastery. At that time, a Bhiksu came forward to greet them, took their robes and bowls, and placed them in a room. The host asked: 'Where have you come from? Where did you observe Vassa?' The guest replied: 'We Bhiksus were near the village of Hastigrama, and after the three months of Vassa, we came from there.' The host asked: 'Did you observe Vassa harmoniously there, and did you not find begging for food difficult?' They replied: 'We observed Vassa there very happily, with abundant clothing and food, and we did not find it difficult.' Then he asked: 'How did you observe Vassa there, with abundant clothing and food, and without lacking anything?' They replied: 'Near there, there is a village called Hastigrama, and in the village, there is an elder named Udayana, whose family is very wealthy. With deep faith, he performs such meritorious deeds, bringing abundant food and clothing to give as charity, and therefore we are abundant.'

芻即作是言：「然彼長者亦曾來請。又問彼云：『去此幾許？』答曰：『三逾[跳-兆+善]那。』作是念言：『若去至彼，恐夜不來。世尊不聽於安居內界外而宿。』即便不去。」時諸苾芻以緣白佛，佛作是念：「我之聲聞弟子，雖于衣食無貪著心，然欲令彼得安樂住故，復令施主得受用福，應開七日赴其請喚。」因集僧伽，告諸苾芻曰：「于安居中，有事須去出界外者，應請七日乃至一日當去。」佛令去者，苾芻不知何事應去？以緣白佛，佛言：「謂是鄔波索迦、鄔波斯迦、苾芻、苾芻尼、式叉摩拏、求寂男、求寂女等事。」不知何者是鄔波索迦等事？佛言：「若鄔波索迦家中有事，便以身所著衣並辦飲食，即令使者請諸苾芻：『唯愿聖者來受供養。』此則名為鄔波索迦事。應對一苾芻蹲踞合掌受持七日法去。是謂鄔波索迦緣。

「若鄔波索迦，欲與苾芻臥具等物，並種種衣食，喚苾芻曰：『唯愿聖眾哀受我施衣食。』」佛言：「苾芻應守持七日法出界外。是名鄔波索迦緣。

「若有鄔波索迦，為諸苾芻無飲食故，多造上味美好飲食，來喚苾芻。」佛言：「應受持七日法出界外。是名鄔波索迦事。

「復有鄔波索迦，造窣睹波，欲安馱都，並辦種種香花。來請苾芻曰：『唯愿大德助我功德。』

【現代漢語翻譯】現代漢語譯本芻（Chú）即這樣說：『那位長者也曾來邀請。又問他：『距離這裡有多遠？』回答說：『三逾繕那（sān yú shàn nà，距離單位）。』（我）心想：『如果去到那裡，恐怕晚上回不來。世尊不允許在安居期間住在界外。』就沒去。』當時，眾比丘將此事稟告佛陀，佛陀心想：『我的聲聞弟子，雖然對衣食沒有貪戀之心，但爲了讓他們能夠安樂地居住，又讓施主能夠獲得福報，應該允許他們接受七日的邀請。』於是召集僧伽，告訴眾比丘說：『在安居期間，如果有事需要出界外，應該請七日乃至一日的時間再去。』佛陀允許去，但比丘們不知道什麼事情應該去？將此事稟告佛陀，佛陀說：『是指優婆塞（yōu pó sāi，近事男）、優婆夷（yōu pó yí，近事女）、比丘（bǐ qiū，出家男眾）、比丘尼（bǐ qiū ní，出家女眾）、式叉摩那（shì chā mó nà，學戒女）、求寂男（qiú jì nán，沙彌）、求寂女（qiú jì nǚ，沙彌尼）等的事情。』不知道什麼是優婆塞等的事情？佛陀說：『如果優婆塞家中有事，就用自己所穿的衣服並準備飲食，然後派使者邀請眾比丘：『希望聖者們來接受供養。』這就叫做優婆塞的事情。應該對一位比丘蹲踞合掌，接受並遵守七日法而去。這就是所謂的優婆塞的因緣。『如果優婆塞，想要給比丘臥具等物品，以及各種衣食，呼喚比丘說：『希望聖眾慈悲接受我所施捨的衣食。』』佛陀說：『比丘應該遵守七日法出界外。這叫做優婆塞的因緣。『如果有的優婆塞，因為眾比丘沒有飲食，就製作許多上等美味的飲食，來呼喚比丘。』佛陀說：『應該接受並遵守七日法出界外。這叫做優婆塞的事情。『又有優婆塞，建造窣堵波（sū dǔ bō，佛塔），想要安放馱都（tuó dōu，舍利），並準備各種香花。來邀請比丘說：『希望大德幫助我完成功德。』

【English Translation】 English version Chou (Chú) then said: 'That elder also came to invite me. And I asked him: 'How far is it from here?' He replied: 'Three Yojanas (sān yú shàn nà, a unit of distance).' I thought: 'If I go there, I'm afraid I won't be able to return at night. The World-Honored One does not allow staying outside the boundary during the Rainy Season Retreat.' So I didn't go.' At that time, the Bhikshus (bǐ qiū, monks) reported this matter to the Buddha, and the Buddha thought: 'My Shravaka (śrāvaka, disciple) disciples, although they have no greed for clothing and food, but in order to let them live in peace and let the donors receive blessings, they should be allowed to accept seven-day invitations.' So he gathered the Sangha (saṃgha, monastic community) and told the Bhikshus: 'During the Rainy Season Retreat, if there is something that requires going outside the boundary, you should ask for seven days or even one day before going.' The Buddha allowed them to go, but the Bhikshus did not know what matters they should go for? They reported this matter to the Buddha, and the Buddha said: 'It refers to the affairs of Upasakas (yōu pó sāi, lay male devotees), Upasikas (yōu pó yí, lay female devotees), Bhikshus (bǐ qiū, monks), Bhikshunis (bǐ qiū ní, nuns), Shikshamanas (śì chā mó nà, female trainees), Shramaneras (qiú jì nán, novice monks), and Shramanerikas (qiú jì nǚ, novice nuns).' They didn't know what the affairs of Upasakas, etc., were? The Buddha said: 'If there is something in the Upasaka's house, they will use the clothes they wear and prepare food and drink, and then send messengers to invite the Bhikshus: 'May the Venerable Ones come and receive offerings.' This is called the affair of the Upasaka. One Bhikshu should squat down, put his palms together, accept and abide by the seven-day rule before going. This is the so-called condition of the Upasaka. 'If an Upasaka wants to give Bhikshus bedding and other items, as well as various clothes and food, and calls out to the Bhikshus: 'May the Venerable Sangha compassionately accept my offering of clothes and food.'' The Buddha said: 'The Bhikshu should abide by the seven-day rule and go outside the boundary. This is called the condition of the Upasaka. 'If there is an Upasaka who, because the Bhikshus have no food and drink, makes a lot of high-quality and delicious food and calls out to the Bhikshus.' The Buddha said: 'You should accept and abide by the seven-day rule before going outside the boundary. This is called the affair of the Upasaka. 'Again, there is an Upasaka who builds a Stupa (sū dǔ bō, pagoda), wants to enshrine a Dhatu (tuó dōu, relic), and prepares various incense and flowers. He invites the Bhikshus and says: 'May the Great Virtues help me complete this merit.'

」佛言：「苾芻應受持七日法去。是名鄔波索迦及以佛事。

「更有餘鄔波索迦等，造塔安其相輪、或幢幡蓋、或著檀香，及鬱金等種種諸香，供養于塔，並將飲食衣服供養。來請苾芻。」

佛言：「應受持七日法去。是名鄔波索迦事。

「若有鄔波索迦，或書寫蘇呾啰，及以修學，或寫摩㗌里迦，及以修學，並諸佛語。既寫了，欲設供，來請苾芻。」佛言：「應受持七日法去。是名鄔波索迦事。

「若鄔波索迦，于略詮中並諸有疑，不能決了，欲問苾芻解其義句，設其飲食來請苾芻，為除疑故，得受持七日出界。是名鄔波索迦並及法事。

「若鄔波索迦，忽然邪見，不信因果，來請苾芻為除邪見。」佛言：「苾芻應受持七日法出界，為除邪見。是名鄔波索迦事。

「若鄔波索迦，為妻有娠，恐生災難，欲令母子平安，來請僧伽覆缽供養。」佛言：「苾芻應受持七日法去。是名鄔波索迦事。

「若鄔波索迦，為病患事，設諸飲食，並施衣服，來請苾芻，白言：『我病恐畏命盡，供養僧伽。』有如是事。」佛言：「得受持七日法去。是名鄔波索迦事。

「云何鄔波斯迦事？廣如鄔婆索迦事。

「云何苾芻事？如有苾芻，創造住處及園林，施四方僧伽。因為慶贊

【現代漢語翻譯】現代漢語譯本：佛說：『比丘應當接受為期七日的法事請求前往。這稱為優婆索迦（Upasaka，男居士）以及佛事。』

『如果有其他優婆索迦等，建造佛塔，安裝塔的相輪（象徵佛法的輪），或者幢幡蓋，或者塗抹檀香，以及鬱金等各種香，供養佛塔，並且準備飲食衣服供養，前來邀請比丘。』

佛說：『應當接受為期七日的法事請求前往。這稱為優婆索迦的事。』

『如果有優婆索迦，或者書寫蘇呾啰（Sutra，經），以及學習，或者書寫摩㗌里迦（Matrika，論），以及學習，以及各種佛語。書寫完畢后，想要設供，前來邀請比丘。』佛說：『應當接受為期七日的法事請求前往。這稱為優婆索迦的事。』

『如果優婆索迦，對於略詮中的內容以及各種疑問，不能決斷了悟，想要請問比丘解釋其中的義句，準備飲食前來邀請比丘，爲了消除疑惑的緣故，可以接受為期七日出界的請求。這稱為優婆索迦以及法事。』

『如果優婆索迦，忽然產生邪見，不相信因果，前來邀請比丘爲了消除邪見。』佛說：『比丘應當接受為期七日的法事出界，爲了消除邪見。這稱為優婆索迦的事。』

『如果優婆索迦，因為妻子懷孕，擔心發生災難，想要讓母子平安，前來請求僧伽進行覆缽供養。』佛說：『比丘應當接受為期七日的法事請求前往。這稱為優婆索迦的事。』

『如果優婆索迦，因為生病的事情，準備各種飲食，並且佈施衣服，前來邀請比丘，稟告說：『我生病恐怕壽命將盡，供養僧伽。』有這樣的事情。』佛說：『可以接受為期七日的法事請求前往。這稱為優婆索迦的事。』

『什麼是優婆斯迦（Upasika，女居士）的事？廣泛地如同優婆索迦的事。』

『什麼是比丘的事？如果有個比丘，創造住處以及園林，佈施給四方僧伽。因此進行慶贊

【English Translation】 English version: The Buddha said: 'A Bhikshu (monk) should accept the request to go for a seven-day Dharma (teachings) practice. This is called the affair of an Upasaka (male lay devotee) and a Buddha event.'

'If there are other Upasakas, etc., who build pagodas, install the finial (symbolizing the wheel of Dharma) of the pagoda, or banners and canopies, or apply sandalwood, and turmeric, and various other incense to offer to the pagoda, and also prepare food and clothing for offering, and come to invite Bhikshus.'

The Buddha said: 'One should accept the request to go for a seven-day Dharma practice. This is called the affair of an Upasaka.'

'If there is an Upasaka who writes Sutras (discourses), and studies them, or writes Matrikas (treatises), and studies them, as well as various Buddha teachings. After finishing writing, if they want to make offerings and come to invite Bhikshus.' The Buddha said: 'One should accept the request to go for a seven-day Dharma practice. This is called the affair of an Upasaka.'

'If an Upasaka has doubts about the content in the concise explanations and cannot resolve them, and wants to ask Bhikshus to explain the meaning of the sentences, and prepares food to invite Bhikshus, for the sake of removing doubts, one may accept the request to go beyond the boundary for seven days. This is called the affair of an Upasaka and a Dharma event.'

'If an Upasaka suddenly develops wrong views and does not believe in cause and effect, and comes to invite Bhikshus to remove the wrong views.' The Buddha said: 'A Bhikshu should accept the request to go beyond the boundary for a seven-day Dharma practice in order to remove the wrong views. This is called the affair of an Upasaka.'

'If an Upasaka's wife is pregnant and they fear disasters, and they want the mother and child to be safe, and they come to request the Sangha (monastic community) to perform a covered-bowl offering.' The Buddha said: 'A Bhikshu should accept the request to go for a seven-day Dharma practice. This is called the affair of an Upasaka.'

'If an Upasaka has a sick person, prepares various foods, and donates clothing, and comes to invite Bhikshus, saying: 'I am sick and fear that my life is ending, so I am making offerings to the Sangha.' If there is such a matter.' The Buddha said: 'One may accept the request to go for a seven-day Dharma practice. This is called the affair of an Upasaka.'

'What is the affair of an Upasika (female lay devotee)? It is broadly like the affair of an Upasaka.'

'What is the affair of a Bhikshu? If a Bhikshu creates a dwelling place and gardens, and donates them to the Sangha of the four directions. Therefore, to celebrate and praise

，設諸飲食，並施衣服，供養僧伽。令使請喚苾芻就時，諸苾芻應受持七日法去。是名苾芻緣。

「又苾芻緣，施諸苾芻園已，復更施臥具，並與常請供養、或為設利羅造塔、或復涂檀及鬱金等諸香、或安相輪，及幢幡蓋等，並設供養四部眾等，書寫經等。如上諸緣來請，苾芻應受七日法去。是名苾芻緣。

「若有苾芻，欲治罰惡人，作諸羯磨等，來請苾芻僧伽，共為佐助，苾芻僧伽應受七日法去。是名苾芻緣。

「若苾芻僧伽，欲治罰惡人作諸羯磨，來請苾芻：『汝來助我。』苾芻應受持七日法去。是名苾芻僧伽緣。

「若有苾芻。病重困苦。遣使來請苾芻：『為我說法。』及請相看。」佛言：「苾芻應受持七日法去。是名苾芻緣。

「云何苾芻尼等緣？一同苾芻，于中別者，供養苾芻僧伽，或供養法、或時施物，並學佛法及式叉麾拏女欲受近圓，來請苾芻及苾芻尼：『愿來與我授其近圓。』是時二眾應受持七日法去。是名苾芻尼、式叉摩拏等緣。

「云何名求寂緣？一同前法。

「云何求寂女緣？余同前說，于中別者，十二童女至年十八歲，請苾芻僧伽：『愿為我授六法六隨法。』苾芻應去。是名求寂女緣。」

若苾芻作安居已，或作是念：「我於此安居，無

【現代漢語翻譯】現代漢語譯本：

'如果有人準備各種飲食，並佈施衣服，供養僧伽（僧團）。讓他們派人請比丘（出家男眾）按時前往，各位比丘應該接受七日法（七日內可以離開僧團的權利）前往。這叫做比丘緣。'

'又一種比丘緣，佈施給各位比丘園林之後，又佈施臥具，並且給予長期的邀請供養，或者爲了舍利羅（佛陀或高僧的遺骨）建造佛塔，或者塗抹檀香以及鬱金等各種香料，或者安裝相輪（塔頂的裝飾），以及幢幡蓋等，並且設定供養四部眾（比丘、比丘尼、優婆塞、優婆夷）等，書寫佛經等。如以上各種因緣來邀請，比丘應該接受七日法前往。這叫做比丘緣。'

'如果有比丘，想要懲治惡人，進行各種羯磨（僧團的議事和決議）等，來邀請比丘僧伽（比丘僧團），共同作為輔助，比丘僧伽應該接受七日法前往。這叫做比丘緣。'

'如果比丘僧伽，想要懲治惡人，進行各種羯磨，來邀請比丘：『你來幫助我。』比丘應該接受七日法前往。這叫做比丘僧伽緣。'

'如果有比丘，病重困苦，派遣使者來請比丘：『為我說法。』以及請來探望。'佛說：『比丘應該接受七日法前往。這叫做比丘緣。'

'什麼是比丘尼（出家女眾）等的因緣呢？與比丘的情況相同，其中不同的是，供養比丘僧伽，或者供養佛法，或者佈施物品，並且學習佛法以及式叉摩拏女（預備出家的女子）想要受近圓戒（正式出家戒），來請比丘以及比丘尼：『希望來為我授近圓戒。』這時比丘和比丘尼二眾應該接受七日法前往。這叫做比丘尼、式叉摩拏等緣。'

'什麼叫做求寂緣（沙彌的因緣）？與前面的情況相同。'

'什麼叫做求寂女緣（沙彌尼的因緣）？其餘與前面所說相同，其中不同的是，十二歲的童女到十八歲，請比丘僧伽：『希望為我傳授六法六隨法（沙彌尼應遵守的戒律）。』比丘應該前往。這叫做求寂女緣。'

'如果比丘已經安居（雨季的閉關修行），或者產生這樣的想法：『我在這裡安居，沒有……』

【English Translation】 English version:

'If someone prepares various foods and offers clothes to support the Sangha (community of monks), and instructs someone to invite the Bhikshus (ordained male monks) at the appropriate time, the Bhikshus should accept the seven-day rule (the right to leave the Sangha within seven days) to go. This is called Bhikshu condition.'

'Another Bhikshu condition is, after donating gardens to the Bhikshus, they further donate bedding, and provide long-term invitations for offerings, or build stupas for the Sharira (relics of the Buddha or eminent monks), or apply sandalwood and turmeric and other fragrances, or install a Sōrincakra (ornament on top of a stupa), as well as banners, canopies, etc., and set up offerings for the fourfold assembly (Bhikshus, Bhikshunis, Upasakas, Upasikas), write scriptures, etc. If invited due to the above conditions, the Bhikshus should accept the seven-day rule to go. This is called Bhikshu condition.'

'If there are Bhikshus who want to punish evildoers and perform various Karmas (proceedings and resolutions of the Sangha), and invite the Bhikshu Sangha (community of Bhikshus) to assist, the Bhikshu Sangha should accept the seven-day rule to go. This is called Bhikshu condition.'

'If the Bhikshu Sangha wants to punish evildoers and perform various Karmas, and invites a Bhikshu: 『Come and help me.』 The Bhikshu should accept the seven-day rule to go. This is called Bhikshu Sangha condition.'

'If there is a Bhikshu who is seriously ill and suffering, and sends a messenger to invite a Bhikshu: 『Preach the Dharma for me,』 and invites them to visit.' The Buddha said: 『The Bhikshu should accept the seven-day rule to go. This is called Bhikshu condition.』

'What are the conditions for Bhikshunis (ordained female monks), etc.? Similar to the Bhikshus, the difference is that they offer to the Bhikshu Sangha, or offer the Dharma, or donate items, and study the Dharma, and the Shikshamana women (women preparing to be ordained) want to receive full ordination (formal ordination vows), and invite Bhikshus and Bhikshunis: 『Please come and give me full ordination.』 At this time, the two assemblies of Bhikshus and Bhikshunis should accept the seven-day rule to go. This is called Bhikshuni, Shikshamana, etc. condition.'

'What is called Shramanera condition (novice monk's condition)? It is the same as the previous situation.'

'What is called Shramanerika condition (novice nun's condition)? The rest is the same as mentioned before, the difference is that girls from twelve to eighteen years old invite the Bhikshu Sangha: 『Please transmit to me the six Dharmas and six following Dharmas (precepts that Shramanerikas should observe).』 The Bhikshu should go. This is called Shramanerika condition.'

'If a Bhikshu has already entered the rainy season retreat (Varshavasana), or has the thought: 『I am in this retreat, without...』

人供給我食，或當置死。」或有曾未學經，應須學者；曾來習定，應思惟者；或有未證應證者、未見求見者、未得求得者。若有是緣，欲離住處去者，佛言：「無犯！亦不破安居。」

若作安居竟，忽有病生，知無醫藥。若其便住，恐命不全，如是命難等緣出去，佛言：「無犯，亦不破安居。」

若苾芻安居已竟，若有病生，雖有湯藥，無人看病，恐有失命，佛言：「聽去，不破安居。」

若苾芻作安居竟，有女人來至苾芻所，而作是言：「我有女新婦及婢，欲遣供養大德。」苾芻作念：「我若不去，恐失梵行，並有命難等起。」是謂梵行等緣，佛言：「移去者無犯，亦不破安居。若有男子黃門等緣，準上應去。」

若苾芻作安居竟，若見女人而生欲想，不能禁止煩惱，恐失梵行，亦應離去。

若苾芻作安居竟，見有伏藏，即作是念：「我住於此，恐當不能禁止其心，而便取物。」佛言：「移去無罪。」

若苾芻于安居內，忽有親里眷屬來諫苾芻住止。苾芻嫌賤，移向余處者，同前無過。

又復苾芻，若有女、男、半擇迦等來請安居。既受彼請，然斯施主，或負他物、或復殺害他人、或劫奪他人財物、或於住處若有虎狼師子等惡獸諸難來怖施主、或時走去、或時身死。時

【現代漢語翻譯】現代漢語譯本：『如果有人供養我食物，或者要置我于死地。』或者有曾經沒有學習過佛經，應該需要學習的人；曾經來修習禪定，應該思維的人；或者有尚未證悟應該證悟的人、尚未見到（真理）而尋求見到的人、尚未得到（解脫）而尋求得到的人。如果存在這些因緣，想要離開住所離去的，佛說：『沒有犯戒！也不破安居。』

如果已經做了安居，忽然生病，知道沒有醫藥。如果繼續住下去，恐怕性命不保全，像這樣性命攸關等因緣而離開，佛說：『沒有犯戒，也不破安居。』

如果比丘（Bhiksu，佛教出家男眾）安居完畢，如果生病，即使有湯藥，沒有人照顧，恐怕會喪命，佛說：『允許離去，不破安居。』

如果比丘（Bhiksu，佛教出家男眾）安居完畢，有女人來到比丘（Bhiksu，佛教出家男眾）處，這樣說：『我有兒媳婦和婢女，想要派遣她們來供養大德。』比丘（Bhiksu，佛教出家男眾）心想：『我如果不去，恐怕會失去梵行（Brahmacarya，清凈的行為），並且有性命危險等發生。』這是所謂的梵行（Brahmacarya，清凈的行為）等因緣，佛說：『遷移離去沒有犯戒，也不破安居。如果有男子、黃門（Eunuch，太監）等因緣，參照上面應該離去。』

如果比丘（Bhiksu，佛教出家男眾）安居完畢，如果見到女人而產生慾望，不能夠禁止煩惱，恐怕會失去梵行（Brahmacarya，清凈的行為），也應該離去。

如果比丘（Bhiksu，佛教出家男眾）安居完畢，見到有伏藏，就心想：『我住在這裡，恐怕不能夠禁止我的心，而就拿取財物。』佛說：『遷移離去沒有罪過。』

如果比丘（Bhiksu，佛教出家男眾）在安居期間，忽然有親戚眷屬來勸諫比丘（Bhiksu，佛教出家男眾）停止。比丘（Bhiksu，佛教出家男眾）嫌棄厭惡，遷移到其他地方的，和前面一樣沒有過失。

又，如果比丘（Bhiksu，佛教出家男眾），如果有女、男、半擇迦（Hermaphrodite，陰陽人）等人來請求安居。已經接受他們的請求，然而這些施主，或者欠他人財物、或者殺害他人、或者搶劫他人財物、或者在住處有虎狼獅子等惡獸的各種災難來恐嚇施主、或者（施主）逃走、或者（施主）身亡。這時

【English Translation】 English version: 'If someone provides me with food, or intends to put me to death.' Or there are those who have never studied the Sutras and need to learn; those who have come to practice meditation and should contemplate; or those who have not yet attained enlightenment and should attain it, those who have not seen (the truth) and seek to see it, those who have not obtained (liberation) and seek to obtain it. If these conditions exist, and one wishes to leave the dwelling, the Buddha said: 'There is no offense! Nor is the Rainy Season Retreat broken.'

If, after having entered the Rainy Season Retreat, one suddenly becomes ill and knows there is no medicine. If one continues to stay, one fears for one's life. If one leaves due to such life-threatening circumstances, the Buddha said: 'There is no offense, nor is the Rainy Season Retreat broken.'

If a Bhiksu (Buddhist monk) has completed the Rainy Season Retreat, and if illness arises, even if there is medicine, there is no one to care for the illness, and one fears for one's life, the Buddha said: 'Departure is permitted, and the Rainy Season Retreat is not broken.'

If a Bhiksu (Buddhist monk) has completed the Rainy Season Retreat, and a woman comes to the Bhiksu (Buddhist monk) and says: 'I have a daughter-in-law and a maidservant, and I wish to send them to make offerings to the Venerable One.' The Bhiksu (Buddhist monk) thinks: 'If I do not leave, I fear I will lose my Brahmacarya (celibate conduct), and there may be life-threatening situations.' This is said to be a condition related to Brahmacarya (celibate conduct). The Buddha said: 'Moving away is not an offense, nor is the Rainy Season Retreat broken. If there are conditions involving men or eunuchs (Eunuch, castrated man), one should leave accordingly.'

If a Bhiksu (Buddhist monk) has completed the Rainy Season Retreat, and if he sees a woman and lust arises, and he cannot restrain his afflictions, he should also leave.

If a Bhiksu (Buddhist monk) has completed the Rainy Season Retreat, and sees hidden treasure, he thinks: 'If I stay here, I fear I will not be able to restrain my mind, and I will take the object.' The Buddha said: 'Moving away is not a transgression.'

If, during the Rainy Season Retreat, a Bhiksu (Buddhist monk)'s relatives come to advise the Bhiksu (Buddhist monk) to stop. If the Bhiksu (Buddhist monk) dislikes and despises this, and moves to another place, it is the same as before, there is no fault.

Furthermore, if a Bhiksu (Buddhist monk), if women, men, or hermaphrodites (Hermaphrodite, having both male and female sex organs) come to request the Rainy Season Retreat. Having accepted their request, if these donors either owe others money, or have killed others, or have robbed others of their property, or if there are various calamities such as tigers, wolves, lions, and other fierce beasts that frighten the donors at the dwelling place, or if (the donors) flee, or if (the donors) die. At that time

彼苾芻作是念曰：「此之施主，請我安居，復有如前諸難事起，我今住此或失梵行、或失命等緣來。」移向余處安居者，同前無犯。

若時住處，多有病苦緣生，苾芻住此，不安樂者，佛言：「移向余處安居，同前無犯。」

又復若有女、男、半擇迦等，來請苾芻相就安居，或有王來捉彼施主，或殺、或奪財物，是時施主走向余處。苾芻作念：「此之施主，遭斯恐怖，身既逃亡。我若住此，或失梵行，及命難等因緣。」移向余處。同前無犯。

若有施主來請苾芻而作安居。然斯施主，家內忽然失火，或時身死、或復逃去。苾芻作念：「此之施主，今忽遭火，或死或走。我獨居此，恐有命難並梵行難。」移向余處，同前無犯。

若有施主來請苾芻作安居事。于其住處下濕水多，恐后病生。移向余處，同前無犯。

若有施主來請苾芻作安居事。然于住處，側言：「何用住此剔頭，受其饑苦，住林樹下？可還歸家，多作福業，不須出家。」苾芻作念：「我若久住，或失梵行。」若有此緣，聽去無罪。

若苾芻于安居內，或有王來嚴束四兵至其住處，遣捉苾芻，作如是言：「當如俗法驅役，或令還俗，或與娶妻，或奪衣缽，或種種惱害。」有是難來，即時直去無犯，亦不破安居。

【現代漢語翻譯】現代漢語譯本：如果那位比丘（Bhikkhu，佛教僧侶）這樣想：『這位施主邀請我安居（Vassa，雨季的閉關修行），但如果像之前一樣出現各種困難，我現在住在這裡，可能會失去梵行（Brahmacarya，清凈的修行生活），或者面臨生命危險。』如果他因此轉移到其他地方安居，這與之前的情況一樣，不算違犯。如果安居的住所，經常發生疾病痛苦的因緣，比丘住在這裡感到不安樂，佛說：『轉移到其他地方安居，與之前的情況一樣，不算違犯。』又或者，如果有女人、男人、半擇迦（Pandaka，不具男女性機能者）等人，來邀請比丘與其一起安居，或者有國王來捉拿那位施主，或者殺害他、或者奪取他的財物，這時施主逃向其他地方。比丘這樣想：『這位施主，遭遇這樣的恐怖，已經逃亡。我如果住在這裡，可能會失去梵行，以及面臨生命危險等因緣。』轉移到其他地方，與之前的情況一樣，不算違犯。如果有施主來邀請比丘安居。然而這位施主，家中忽然失火，或者身亡、或者逃走。比丘這樣想：『這位施主，現在忽然遭遇火災，或者死了或者逃走了。我獨自住在這裡，恐怕有生命危險以及失去梵行的危險。』轉移到其他地方，與之前的情況一樣，不算違犯。如果有施主來邀請比丘進行安居。但在那個住處，地勢低窪潮濕，水很多，恐怕以後會生病。轉移到其他地方，與之前的情況一樣，不算違犯。如果有施主來邀請比丘進行安居。但在那個住處，有人在旁邊說：『何必住在這裡剃光頭，忍受飢餓困苦，住在樹林下？不如回家，多做善事，不需要出家。』比丘這樣想：『我如果長久住下去，可能會失去梵行。』如果有這樣的因緣，允許離開，沒有罪過。如果比丘在安居期間，或者有國王率領軍隊來到他的住處，要捉拿比丘，並且說：『應當像對待普通人一樣驅使他，或者讓他還俗，或者給他娶妻，或者奪走他的衣缽，或者進行各種惱害。』如果出現這樣的災難，立即離開沒有罪過，也不算破壞安居。

【English Translation】 English version: If that Bhikkhu (Buddhist monk) thinks: 'This donor has invited me to observe Vassa (the rainy season retreat), but if various difficulties arise as before, if I stay here now, I may lose my Brahmacarya (pure spiritual life), or face life-threatening dangers.' If he therefore moves to another place to observe Vassa, it is the same as before, and there is no offense. If, at the place of residence, there are frequent causes of illness and suffering, and the Bhikkhu is not at ease staying here, the Buddha said: 'Moving to another place to observe Vassa is the same as before, and there is no offense.' Furthermore, if there are women, men, Pandaka (person with impaired or absent sexual function), etc., who come to invite the Bhikkhu to observe Vassa with them, or if a king comes to seize that donor, or kill him, or seize his property, and at this time the donor flees to another place. The Bhikkhu thinks: 'This donor has encountered such terror and has fled. If I stay here, I may lose my Brahmacarya and face life-threatening dangers.' Moving to another place is the same as before, and there is no offense. If a donor comes to invite a Bhikkhu to observe Vassa. However, this donor's house suddenly catches fire, or he dies, or he flees. The Bhikkhu thinks: 'This donor has now suddenly encountered a fire, or has died or fled. If I stay here alone, I fear there may be danger to my life and danger of losing my Brahmacharya.' Moving to another place is the same as before, and there is no offense. If a donor comes to invite a Bhikkhu to observe Vassa. But at that place of residence, the ground is low-lying and damp, and there is a lot of water, and there is fear of illness later. Moving to another place is the same as before, and there is no offense. If a donor comes to invite a Bhikkhu to observe Vassa. But at that place of residence, someone says on the side: 'Why stay here shaving your head, enduring hunger and hardship, living under the trees? It is better to return home, do more good deeds, and there is no need to renounce the world.' The Bhikkhu thinks: 'If I stay here for a long time, I may lose my Brahmacharya.' If there is such a cause, it is permissible to leave, and there is no fault. If, during the Vassa, a king comes with an army to the Bhikkhu's residence, intending to seize the Bhikkhu, and says: 'He should be treated like an ordinary person, or be made to return to lay life, or be given a wife, or have his robes and bowl taken away, or be subjected to various kinds of harm.' If such a calamity arises, leaving immediately is not an offense, and it does not break the Vassa.

若苾芻住處，有男子、女人及半擇迦，來請苾芻作安居，並供給衣食。后為王等難來，悉自逃走，無人供給。苾芻緣此，欲余處去無犯。

若苾芻于安居內，有諸賊來，或盜牛羊等，而為屠殺，作諸非法。來至苾芻所，作如是言：「汝等出去，我欲住此。」若有如是惡賊，來至寺內惱亂苾芻者，即應直去無犯。

又若苾芻依止男、女及黃門類而作安居。時彼施主，為他拘執，怨家系縛，非人所怖，走向余方，因斯命過。時諸苾芻作如是念：「我此安居，有眾過患，無復施主。由此因緣，虧我梵行。」為沙門難緣，移向余處，無破夏罪。所到之處，得為安居。即於此處，而作安居，不應出界。

又復先是非人住處，苾芻於此而作安居，有諸老小無知之類，入此寺中遺放不凈，不堪親近。又近河水，其水漂漲，損失施主家資衣物，或死或走。苾芻作念：「此之施主，遭斯水難。我若住此，必有命梵行難生。」移向余處，同前無犯。

若有苾芻，于安居內，見有苾芻教余苾芻，或作破僧伽事，並勸眾人及作破僧方便。時彼苾芻便作是念：「今於此處，現有破僧伽事，我若於此安居，然彼苾芻欲破僧伽，或教令破及以勸化，並作方便。」復作是念：「我今於此善說勸化，彼必不受，惡對於我。若久

【現代漢語翻譯】現代漢語譯本：如果比丘（Bhiksu，佛教出家男眾）居住的地方，有男子、女人以及半擇迦（Pandaka，不具男女性徵的人）前來請求比丘在此安居（Varsa，雨季的三個月閉關修行），並供給衣食。後來因為國王等人的災難到來，所有人都逃走了，沒有人供給。比丘因為這個緣故，想要去其他地方，沒有犯戒。

如果比丘在安居期間，有盜賊前來，或者偷盜牛羊等，並且進行屠殺，做各種非法的事情。來到比丘所在的地方，這樣說：『你們出去，我想要住在這裡。』如果有這樣的惡賊，來到寺廟裡騷擾比丘，就應該直接離開，沒有犯戒。

又如果比丘依靠男子、女人以及黃門（Eunuch，被閹割的男子）這類人而作安居。當時那些施主（Dāna，佈施者），被他人拘禁，被仇家捆綁，被非人（Amanussa，非人類的眾生）所恐嚇，逃向其他地方，因此喪命。當時眾比丘這樣想：『我這次安居，有很多過患，沒有施主了。因為這個因緣，會損害我的梵行（Brahmacarya，清凈的修行生活）。』爲了沙門（Śrāmaṇa，出家修行者）的災難的緣故，移向其他地方，沒有破夏（Varsa-bhanga，破壞安居）的罪過。所到達的地方，可以作為安居之處。就在這個地方，而作安居，不應該超出界限。

又如果先前是非人居住的地方，比丘在這裡而作安居，有年老的、年幼的、沒有知識的人，進入這個寺廟中遺留不乾淨的東西，不堪親近。又靠近河水，河水上漲，損失施主家的財產衣物，或者死亡或者逃走。比丘這樣想：『這個施主，遭遇這樣的水災。我如果住在這裡，必定有性命和梵行的災難產生。』移向其他地方，和前面一樣沒有犯戒。

如果有比丘，在安居期間，看見有比丘教唆其他比丘，或者做破壞僧伽（Sangha，僧團）的事情，並且勸說眾人以及做破壞僧伽的方便。當時那個比丘就想：『現在在這裡，現有破壞僧伽的事情，我如果在這裡安居，然而那個比丘想要破壞僧伽，或者教令破壞以及勸化，並且做方便。』又想：『我現在在這裡好好地說勸化，他們必定不接受，反而對我惡語相向。如果長久

【English Translation】 English version: If a Bhiksu (Buddhist monk) dwells in a place where men, women, and Pandakas (eunuchs) come to request the Bhiksu to observe Varsa (the rainy season retreat), and provide clothing and food. Later, due to difficulties caused by kings and others, everyone flees, and no one provides support. If the Bhiksu, because of this reason, wishes to go elsewhere, there is no offense.

If, during the Varsa, thieves come, or steal cattle, sheep, etc., and slaughter them, committing various illegal acts. They come to the Bhiksu's dwelling and say, 'You must leave, I want to live here.' If such evil thieves come to the monastery and disturb the Bhiksus, they should leave immediately without offense.

Furthermore, if a Bhiksu relies on men, women, or eunuchs to observe Varsa. At that time, those donors (Dāna, benefactors) are detained by others, bound by enemies, or frightened by Amanussas (non-human beings), and flee to other places, resulting in their death. Then the Bhiksus think, 'This Varsa of mine has many faults, and there are no donors. Because of this reason, my Brahmacarya (pure conduct) will be harmed.' Due to the difficulty for the Śrāmaṇa (ascetic), they move to another place, and there is no offense of breaking the Varsa (Varsa-bhanga). The place they arrive at can be used as a place for Varsa. They should observe Varsa in that place and should not go beyond the boundary.

Moreover, if it was originally a place inhabited by Amanussas, and the Bhiksu observes Varsa there, there are old, young, and ignorant people who enter the monastery and leave unclean things, making it unsuitable to approach. Also, it is near a river, and the river floods, causing loss of the donor's property, clothing, or death or flight. The Bhiksu thinks, 'This donor has encountered such a flood disaster. If I stay here, there will surely be danger to my life and Brahmacarya.' Moving to another place is the same as before, without offense.

If a Bhiksu, during the Varsa, sees another Bhiksu teaching other Bhiksus, or doing things that break the Sangha (community), and persuading others and making it convenient to break the Sangha. At that time, that Bhiksu thinks, 'Now there is a matter of breaking the Sangha here. If I observe Varsa here, but that Bhiksu wants to break the Sangha, or teach others to break it, and persuade them, and make it convenient.' He also thinks, 'If I now speak well and persuade them here, they will surely not accept it, but will speak badly to me. If it lasts long

住此，有是事生。先已學者必當忘失，其未學者不能令進，不宜住此。」可移余處就彼安居者，同前無犯。

若苾芻于安居內，聞有苾芻欲作破僧伽事。而彼苾芻是其親友知識，即作是念：「我若取語，恐有破僧伽事得罪。若不取語，復是知識。」應受持七日出界外。若七日事不息者，過七日無罪。若不去者，得越法罪。

若有苾芻，聞苾芻說余處三月安居多得利物，此苾芻即欲于彼安居。復有苾芻言：「此處亦有利養，彼間亦得利養。既是一種，不及往彼。」苾芻於此安居，遂不得利。然彼先說苾芻得越法罪。

若苾芻聞余苾芻說：「某處有堪安居處。」此苾芻即便詣彼，共受籌已所應得物皆悉不得，彼先說苾芻得越法罪。

若有苾芻聞諸苾芻說：「某住處前三月有安居處。」苾芻聞已，便去至彼，共受籌已，不得臥具，亦不堪住，彼說苾芻得突色訖里多罪。

若有苾芻聞苾芻說：「于某處前三月有安居處。」彼即便去，既共受籌，分得臥具已，即便他行。別於余處，亦不安居，得惡作罪，不成安居。

若苾芻聞苾芻說：「于某處住處前三月有安居處。」彼時便去，受籌共分臥具，作安居已，自有緣事，不受持七日，出界外去，不成前安居，得惡作罪。

若苾芻聞苾芻

【現代漢語翻譯】現代漢語譯本：如果住在這裡，有這樣的事情發生：先前學習過的人必定會忘失，那些沒有學習過的人也不能進步，不適宜住在這裡。』可以遷移到其他地方就近安居的人，和之前一樣沒有罪過。

如果比丘在安居期間，聽到有比丘想要做出破壞僧伽（Sangha，僧團）的事情。而那個比丘是他的親友或熟人，就產生這樣的想法：『我如果去告發，恐怕會有破壞僧伽的事情而獲罪。如果不去告發，又是我的熟人。』應該受持七日出界外。如果七日內事情沒有平息，超過七日就沒有罪。如果不離開，就犯越法罪。

如果有比丘，聽到其他比丘說在別的地方三個月的安居能得到很多利益，這個比丘就想去那裡安居。又有比丘說：『這裡也有利益供養，那裡也能得到利益供養。既然都是一樣，不如去那裡。』比丘在這裡安居，最終沒有得到利益。那麼先前說那話的比丘犯越法罪。

如果有比丘聽到其他比丘說：『某處有適合安居的地方。』這個比丘就前往那裡，一起接受籌碼后，應該得到的物品全部沒有得到，那麼先前說那話的比丘犯越法罪。

如果有比丘聽到眾比丘說：『某個住處前三個月有安居的地方。』比丘聽了之後，就去到那裡，一起接受籌碼后，沒有得到臥具，也不適合居住，那麼說這話的比丘犯突色訖里多（Dukkata，惡作）罪。

如果有比丘聽到比丘說：『在某個地方前三個月有安居的地方。』他就前往那裡，已經一起接受籌碼，分得臥具后，就離開去別的地方。在其他地方，也沒有安居，犯惡作罪，不能成就安居。

如果有比丘聽到比丘說：『在某個住處前三個月有安居的地方。』他當時就前往，接受籌碼，共同分得臥具，做了安居之後，因為自己有事，沒有受持七日，就出界外離開，不能成就之前的安居，犯惡作罪。

如果有比丘聽到比丘

【English Translation】 English version: 'If, while dwelling here, such a thing arises: those who have already learned will surely forget, and those who have not learned cannot progress, it is not suitable to dwell here.' Those who can move to another place and dwell nearby are without offense, as before.

If a Bhikshu (monk) during the Rainy Season Retreat (An居, Ango) hears that another Bhikshu intends to cause a Sangha (僧伽, Sangha) schism, and that Bhikshu is a close friend or acquaintance, and he thinks: 'If I report it, I fear that causing a Sangha schism will result in offense. If I do not report it, he is my acquaintance.' He should observe seven days outside the boundary. If the matter does not subside within seven days, there is no offense after seven days. If he does not leave, he commits an offense of transgression.

If a Bhikshu hears another Bhikshu say that a three-month Rainy Season Retreat in another place yields many benefits, and this Bhikshu desires to go there for the retreat. And another Bhikshu says: 'There are also benefits and offerings here, and benefits and offerings can also be obtained there. Since it is the same, it is better to go there.' The Bhikshu stays here for the retreat but ultimately receives no benefits. Then the Bhikshu who spoke earlier commits an offense of transgression.

If a Bhikshu hears another Bhikshu say: 'There is a suitable place for the Rainy Season Retreat in a certain place.' This Bhikshu then goes there, and after jointly receiving tokens, he does not receive all the items he should have received. Then the Bhikshu who spoke earlier commits an offense of transgression.

If a Bhikshu hears other Bhikshus say: 'There is a place for the Rainy Season Retreat in a certain dwelling for the previous three months.' Having heard this, the Bhikshu goes there, and after jointly receiving tokens, he does not receive bedding and it is not suitable for dwelling. Then the Bhikshu who spoke commits a Dukkata (突色訖里多, Dukkata) offense.

If a Bhikshu hears a Bhikshu say: 'There is a place for the Rainy Season Retreat in a certain place for the previous three months.' He then goes there, and after jointly receiving tokens and being allocated bedding, he then goes elsewhere. He does not observe the Rainy Season Retreat in another place either, committing an offense of wrong-doing, and the Rainy Season Retreat is not completed.

If a Bhikshu hears a Bhikshu say: 'There is a place for the Rainy Season Retreat in a certain dwelling for the previous three months.' He then goes there, receives tokens, jointly allocates bedding, and after commencing the Rainy Season Retreat, due to his own affairs, he leaves the boundary without observing seven days, the previous Rainy Season Retreat is not completed, and he commits an offense of wrong-doing.

If a Bhikshu hears a Bhikshu

說言：「于某住處前三月有安居處。」即便往去，既至彼已，安居受籌，分臥具訖，有緣受持七日出界外，某住處不作三月安居。由先說者，得突色訖里多。受持七日苾芻，過七日不來者，破安居。

然斯六種前安居法，與后安居法不異，並準前安居作。唯言后三月為異，余如百一羯磨中廣說。

根本說一切有部毗奈耶安居事一卷

【現代漢語翻譯】現代漢語譯本：比丘說：『在某處住所的前三個月有一個安居處。』即便前往，到達那裡后，接受安居籌，分配臥具完畢，因為某種因緣受持七日出界外，那麼這個住所就不算作三個月的安居。由於先前說過，因此犯了惡作罪（突色訖里多）。受持七日的比丘，如果過了七日沒有回來，就破了安居。

然而這六種前安居法，與后安居法沒有區別，都按照前安居法來做。只有『后三個月』的說法不同，其餘的在《百一羯磨》中有詳細說明。

《根本說一切有部毗奈耶安居事》一卷（註：安居（Varṣa）：佛教僧侶在雨季期間的集中修行。突色訖里多（Duḥkṛta）：一種輕微的罪過，意為『惡作』。羯磨（Karma）：業，行為，在此指佛教的儀式或程式。）

【English Translation】 English version: A Bhikṣu (monk) says: 'In the first three months at a certain dwelling, there is a Varṣa (retreat).' Even if he goes there, and having arrived, receives the Varṣa token, and the bedding is distributed, if due to some reason he observes the seven-day rule and goes outside the boundary, then that dwelling is not considered a three-month Varṣa. Because of what was said earlier, he incurs a Duḥkṛta (offense). A Bhikṣu who observes the seven-day rule, if he does not return after seven days, breaks the Varṣa.

However, these six kinds of early Varṣa methods are no different from the later Varṣa methods, and are all performed according to the early Varṣa method. Only the statement 'later three months' is different; the rest is explained in detail in the Hundred and One Karmas.

Mūlasarvāstivāda Vinaya Varṣa - one fascicle (Note: Varṣa: The rainy season retreat for Buddhist monks. Duḥkṛta: A minor offense, meaning 'badly done'. Karma: Action, deed; here referring to Buddhist rituals or procedures.)