四分律刪繁補闕行事鈔 2.108

2.108

若男若女，在家出家，皆為房主；無此等主，故言無主。難處者，《四分》中，虎狼乃至蟻子也。《善見》：下至若有蟻子窟，不得作；若蟻行覓食，逐令去，得作。何以故？如來為慈愍眾生及比丘故。《五分》：四衢道中，多人聚戲，淫女、市肆、放牧、惡獸、隱險處、園田、社樹、墳墓、偪村近道等，是難處。妨處者，律云：乃至不容草車迴轉處。《善見》云：是人田園，或怨家、賊處、尸陀林處、王誌護處，四周不通十二輄梯，間有拳一肘者。《十誦》：是舍四邊一尋地內，有塔地，官地，居士、外道、比丘尼地，若大石、流水、大樹、深坑等，是妨處。《明了論》：或樹空、山巖、石陰等，得行住坐臥，如作房舍所攝。解云：如上處等，欲於中住，必須隔斷；須將比丘羯磨治地。所以爾者，若不依量，用功則多；若有妨難，自損惱他。故知僧私二地，並須乞作。《僧祇》：若僧中無能羯磨者，一切僧就彼作處，一人唱言：「一切僧為某比丘指授房。」三說亦得。若處遠、隔水，寒、暑、雨、雪、多病，不得並往者，應差二三人，不得羯磨四人。往彼指授，有四種人：一越年，二異界僧，三作私房者多，四妨難二處，悉皆不成；即此律云，使可信者看；故知簡別。《薩婆多》云：處分處得作，餘處不得。餘人就此房上作重屋；房主聽，得；無不處分罪。《善見》云：長中減一磔手，廣中長一磔手，互減過，皆僧殘。若房未成而行，客為成者，無罪。以人無一口房分，若段段計人分滿過量亦犯。問：何不同長衣，必俱過成犯？答：此房為造作故犯，長衣貯畜故犯。《四分》若教他作，受教者過量，犯；若是房主，得僧殘；巧師得偷蘭。妨、難，各突吉羅；過量、不乞，二僧殘罪。律不犯中，減量、無妨難，為佛圖、講堂、為僧、多人住屋，草菴、小容身屋者。

Whether male or female, lay or monastic, all are hut owners; when there are no such owners, it is called 'ownerless.' As for a 'hazardous place,' in the Dharmaguptaka Vinaya it means [places infested with] tigers, wolves, down to ants. The Samantapāsādikā says: "Down to if there is an anthill, one must not build; if ants are traveling in search of food and one drives them away, one may build. Why? Because the Tathāgata has compassion for sentient beings and for bhikṣus." The Pañcavargika-vinaya says: "At crossroads where many people gather to play, near prostitutes, market stalls, pasture grounds, vicious beasts, hidden precipices, gardens and fields, sacred trees, tombs, pressed up against villages, or close to roads—these are hazardous places." As for an 'obstructive place,' the Vinaya says: "Down to not having room for a hay cart to turn around." The Samantapāsādikā says: "It is someone else's field or garden, or a place with enemies, bandits, a śmaśāna, a protected royal reserve, or where a twelve-rung ladder cannot pass around its four sides, with only a fist or a cubit of space." The Daśādhyāya-vinaya says: "Within one fathom of land on the four sides of the dwelling, there is stūpa ground, official land, ground belonging to householders, tīrthikas, or bhikṣuṇīs, or large rocks, running water, large trees, deep pits, and so forth—these are obstructive places." The Vinayavibhāṣā says: "Hollow trees, mountain cliffs, rocky overhangs, and the like, where one can walk, stand, sit, and lie down, are treated like the building of huts." The explanation says: For places such as those above, if one wishes to dwell in them, they must be partitioned off; one must assemble bhikṣus to prepare the ground by karman. The reason for this is that if it does not accord with the proper measure, much labor is wasted; and if there are obstructions or hazards, one harms oneself and troubles others. Thus we know that for both saṃgha land and private land, one must request permission to build. The Mahāsāṃghika-vinaya says: "If there is no one in the saṃgha capable of performing the karman, the entire saṃgha goes to that building site, and one person proclaims: 'The entire saṃgha designates the hut for bhikṣu so-and-so.' Saying it three times also suffices." If the place is distant, separated by water, or there is cold, heat, rain, snow, or much illness so that they cannot all go together, they should assign two or three people; four people must not be assigned by karman. Those who go to designate the site may be of four types: those from past years, bhikṣus of a different boundary, those with many private huts, or those at sites with obstructions or hazards—none of these can effect it. As this Vinaya says, send trustworthy persons to inspect; thus we know there must be a selection. The Sarvāstivāda-vinaya-vibhāṣā says: "One may build at the designated place, but not elsewhere. If another person builds an upper story upon this hut and the hut owner permits it, it is permissible; there is no offense of lacking designation." The Samantapāsādikā says: "Decreasing one span from the length while adding one span to the width, mutually compensating for the excess, both incur a saṃghāvaśeṣa. If the hut is not yet completed and one leaves, and a visiting monk completes it, there is no offense. Because one person does not have a single share of a hut, if piece by piece the individual shares cumulatively exceed the measure, one also commits an offense." Question: Why is this not like extra robes, where both conditions must be exceeded to constitute an offense? Answer: For this hut, the offense is incurred through construction; for extra robes, the offense is incurred through storing and accumulating. The Dharmaguptaka Vinaya says: "If one instructs another to build and the person instructed exceeds the measure, an offense is committed; if one is the hut owner, one incurs a saṃghāvaśeṣa; the craftsman incurs a thullaccaya." For obstructions and hazards, each incurs a duṣkṛta; for exceeding the measure and not requesting permission, two saṃghāvaśeṣa offenses. In the 'no offense' section of the Vinaya: being under the measure, lacking obstructions and hazards, or building for a stūpa, a lecture hall, for the saṃgha, a dwelling for multiple people, a grass hut, or a small hut just large enough for the body.