四分律刪繁補闕行事鈔 1.487

1.487

二明分房舍臥具法。《四分》。因客僧受房，得不好者，嫌責。佛令客僧欲安居者，自往看房舍臥具已，然後分之。白二差一人，具不愛等五法，知可分不可分五德已，羯磨言：「大德僧聽！若僧時到僧忍聽：僧差比丘某甲，分房舍臥具。白如是。」「大德僧聽！僧差比丘某甲，分房舍臥具。誰諸長老忍僧差比丘某甲，分房舍臥具者，默然；誰不忍者，說。僧已忍，差比丘某甲分房舍臥具竟。僧忍，默然故。是事如是持。」彼比丘得法已，起禮僧足，白云：「一切僧各將衣物集堂，不得使住處有餘物。」眾僧一時房內各將道具赴集訖。彼知事人依律數房舍臥具，何者好惡？何者經營房主？先問經營者欲住何處房，已後便數知僧數，至上座前，白言：「大德上座，有如是房舍臥具，隨意所樂便取。」先與第一上座房，次與第二第三，乃至下座。若有餘者，從上座更分。復有餘者，更如上分。故多者，開客比丘住處。若惡比丘來，不應與。時有得缺壞房不受，佛言：隨力修治之。問：僧食上下平等，房舍不爾，隨上座選者？答：食可平融一味，義通十方；房舍臥具，事有好惡，兼復美好不同，限日非促，故任上座而選。問：若爾，利養等物，何制相參，不見者擲籌？答：此現前等分，通有一分，故制參亂投策而取。《僧祇》：不得與沙彌房；若師言，但與，我自為料理者，得。若房多者，一人與兩口已，不得不受；語云：不為受用故與，為治事故與。若春冬付房，具通二與。若上座來，隨次第住。若安居付房已，上座來，不應與住，當令餘處住。《四分》：安居竟，客來不應移。若分房舍，不得分眾集處。若有別房好窟，當於夏前書知名字；坐夏訖，便滅名而去。

Second, clarifying the procedure for distributing rooms, huts, and bedding. Dharmaguptaka: Because visiting monks received rooms and, obtaining poor ones, resented and blamed [others], the Buddha ordered that visiting monks who wish to enter varṣā should first go and inspect the rooms, huts, and bedding themselves, and only then distribute them. After a motion and one resolution (jñaptidvitīya-karman) appointing one person who possesses the five dharmas such as freedom from favoritism, and knows the five virtues of what may and may not be distributed, the karman states: "Let the venerable saṃgha listen! If the time of the saṃgha has arrived, let the saṃgha grant listening: The saṃgha appoints monk so-and-so to distribute rooms, huts, and bedding. This is the motion." "Let the venerable saṃgha listen! The saṃgha appoints monk so-and-so to distribute rooms, huts, and bedding. Whichever venerable elders approve the saṃgha's appointment of monk so-and-so to distribute rooms, huts, and bedding, remain silent; whoever does not approve, speak! The saṃgha has approved appointing monk so-and-so to distribute rooms, huts, and bedding. The saṃgha approves, because it is silent. Thus is this matter maintained." When that monk has received the procedure, he rises, bows to the saṃgha's feet, and announces: "Let all monks assemble in the hall, each bringing his robes and articles; no remaining items must be left in the dwellings." The entire saṃgha immediately brings each their implements from inside the rooms and completes the gathering. That officer, according to the Vinaya, counts the rooms, huts, and bedding, noting which are good or bad, and which are managed by building-owners. He first asks the managers which room they wish to live in; afterward, he counts and knows the number of monks, goes before the senior elder, and announces: "Venerable elder, there are such rooms, huts, and bedding; take whatever pleases your mind." He first gives a room to the foremost senior elder, next to the second and third, down to the junior elders. If there are surplus ones, they are distributed again starting from the senior elder. If there are still surplus ones, they are distributed again as above. Therefore, when there are many, dwellings are opened to guest monks. If an evil monk comes, one should not give him one. At that time, some who received broken and damaged rooms would not accept them; the Buddha said: "Repair them according to your ability." Question: The saṃgha's food is equal from top to bottom; why are rooms and huts not so, but chosen at the discretion of the senior elder? Answer: Food can be harmonized into a single flavor, its principle applying equally to the ten directions; as for rooms, huts, and bedding, the conditions have good and bad, and moreover the quality differs, while the limit of days is not short, so it is left to the senior elder to choose. Question: If so, why for material gains and the like is it regulated that lots be mingled, and those who do not see draw tallies? Answer: These are equal divisions for those present, where all share an equal portion; therefore, they are regulated to be mingled and chosen by casting tallies. Mahāsāṃghika: One must not give a room to a śrāmaṇera; if his master says, "Just give it, I will manage it myself," it is permitted. If there are many rooms, and one person is given two or more, he must not refuse to accept them; he should be told: "It is not given for personal use, but for maintenance and affairs." If rooms are assigned in spring or winter, both types of allocation are permitted. If a senior elder arrives, he dwells according to the order of seniority. If rooms have already been assigned for varṣā and a senior elder arrives, he should not be given [an occupied] dwelling, but should be made to dwell elsewhere. Dharmaguptaka: When varṣā is concluded, if a guest arrives, he should not be displaced. When distributing rooms and huts, one must not distribute the place where the assembly gathers. If there are distinct rooms or fine caves, one should write names on them before the summer; when the summer sitting is concluded, one then effaces the names and departs.