四分律刪繁補闕行事鈔 2.131

2.131

Seventh is the house boundary (gṛha-sīmā). The Dharmaguptaka has no description; this refers to an isolated house outside a village; as for the characteristics of villages and settlements, they will be expounded below. The Mahāsāṃghika states: Outside a multi-storied pavilion's staircase, twenty-five cubits is called the robe boundary. If one places the robes upstairs and sleeps downstairs, since the staircase connects them, there is no transgression. According to the storehouse boundary in the Dharmaguptaka, it is spoken of with reference to the dawn being inside. Neither is preferable over the other. With respect to the above house boundary, the settlement is explained accordingly. The Dharmaguptaka speaks of the village boundary. The Samantapāsādikā states: One without a market is called a village; one with a market is named a settlement. The Sarvāstivāda-vinaya-vibhāṣā sets up four alternatives: First, it is a settlement boundary but not a house boundary, as when two settlements have only one house each. Second, it is a house boundary but not a settlement boundary, as in a single large settlement with no other settlement, which has many houses. Third, it possesses both boundaries, as when there are two settlements, each with many houses. Fourth, it is neither, which is the araṇya boundary. Regarding a settlement: The Daśādhyāya-vinaya and the Sarvāstivāda-vinaya-vibhāṣā say: Where people live together is called a settlement boundary. As for what is a distinct boundary: Beyond the flight of a chicken, beyond where refuse is thrown, and beyond where an arrow shot reaches is named a distinct boundary. As for what is the same boundary: In a settlement of four quarters, each has one house; if carts or ladders can turn and reach one another so that one can climb up, enter, and exit; if one lies down at the base of the ladder and leaves the robes in the four settlements, one does not forfeit the robes, because the ladder and beams connect them without obstruction. If the settlement has only one house, the robes are inside the house, and one sleeps up or down the cart or ladder, one does not forfeit the robes (because there is no other house to set against it). If within the natural boundary, within the range of an arrow shot, until the appearance of dawn, one does not forfeit the robes; if the robes are outside and the person is inside the house, it is also thus. If there are multiple houses, the robes are inside a house, and one is under the ladder or cart, one forfeits the robes, because the house boundaries are each distinct. A house has a single boundary and distinct boundaries. As for distinct boundaries: If parents, brothers, and sons eat separately and pursue different livelihoods, though they are in the same place, their affairs are each different; this is called a clan boundary (kula-sīmā). If they share food and livelihood, it is named a single-house boundary. A clan also has a single boundary and distinct boundaries. The dwelling place within distinct boundaries is named a single boundary; as for distinct boundaries, they are places like the cooking area, the water-drawing area, and the latrine. If one is divided between two places, one forfeits the robes in both. The Mahāsāṃghika states: Where four settlements border one another, one sleeps pillowed on one's robes; if head, hands, and feet are each in a different boundary, and the robes are under the head: when dawn appears, if the robes are separated from the head, one incurs a forfeiture; if the hands or feet reach the place of the robes, there is no transgression. The Daśādhyāya-vinaya and the Sarvāstivāda-vinaya-vibhāṣā state: If one places the robes between two boundaries and sleeps across the two boundaries, one does not forfeit the robes, because each boundary contains part of the body. The Daśādhyāya-vinaya states: Regarding the house boundary: In the case of a tīrthika house, its gatehouse, dining hall, courtyard, and latrine: if the robes are in one tīrthika house and one's body is in another, one forfeits the robes; if they share the same views and treatises, there is no transgression. In the touring encampments of various entertainers, like the aforementioned water-drawing places, one forfeits the robes; if they belong to the same master, there is no transgression (this refers to emotional obstruction). The Sarvāstivāda-vinaya-vibhāṣā states: If a multi-storied house belongs to one master, and the person and robes are mutually on the upper and lower stories, one does not forfeit them; if they belong to different masters, and the robes and person are on upper and lower stories with no passage between, they are forfeited. The above points have no text in the Dharmaguptaka, but in principle they must be reconciled.