四分比丘戒本疏 1.39

1.39

第六、過量不乞處分造房戒。此戒二殘二吉，四罪合。陳名中但顯僧殘名者，以其僧殘是此篇故，遂隱吉名也。文有三節：一容犯人、二明順違、三結違罪。第二節先明順、後辨違。所言順者，順教作法也。一「自求」者，自從施主乞求也。二、「作屋」三、「無主」者，簡㩜也。謂雖自乞，或時容可乞得施主。今此意辨竟無施主，故律云「無主者，彼無有人，若一若兩若眾多。」四、「自為己」，簡為他不犯殘故。五、「當應量作」，准《五分律》佛一搩手二尺也。房內除外，合當丈四，二丈四也。六、「當將比丘指示處所」者，教其乞法也。謂彼房主先治房地令無妨難，來入僧中從僧三乞，僧即遣使。房主將使往看其處，知無妨難也。妨者，妨礙僧事乃至不容草車迴轉也。難者，其處多有虎狼師子下至蟻子也。七、「彼比丘當指示處所無難處無妨處」者，眾僧正與白二羯磨處分許作也。「若比丘有難處乃至若過量作」者，辨違教也。山間諸寺多犯此戒也。廣營事務羅漢退緣，況處凡愚而當不慎。身安道長，故復開其應量而作。人多自擁容妨僧事，住處匪宜復成自損。僧以矜憐詳而與法，故所以制也。

The sixth is the precept on building a hut exceeding the measurements without requesting permission. This precept encompasses four offences: two saṃghāvaśeṣas and two duṣkṛtas combined. In presenting the title, it only displays the name of saṃghāvaśeṣa because saṃghāvaśeṣa is the category here, thereby concealing the name of duṣkṛta. The text has three sections: first, the person capable of transgression; second, clarifying compliance and non-compliance; third, concluding with the offences of non-compliance. The second section first clarifies compliance, and then explains non-compliance. What is called compliance means carrying out the procedure in accordance with the teaching. First, "seeking for oneself" means begging and requesting from a donor oneself. Second, "making a hut"; third, "without an owner" is a qualification. That is, although one begs oneself, at times one might beg and obtain a sponsor. What is intended here is that there is ultimately no sponsor; hence the Vinaya says: "'Without an owner' means there is no person there, whether one, two, or many." Fourth, "for oneself" is a qualification, because [building] for another does not incur a saṃghāvaśeṣa. Fifth, "it should be made according to the measurements": according to the Mahīśāsaka-vinaya, one span of the Buddha is two feet. Excluding the outside, the interior of the hut should altogether be fourteen feet by twenty-four feet. Sixth, "he should bring the monks to point out the site" teaches him the procedure for requesting. That is, the owner of that hut first clears the ground of the hut so that there are no hindrances or dangers, enters the saṃgha, and requests three times from the saṃgha. The saṃgha then dispatches messengers. The owner of the hut leads the messengers to go and inspect the site to know that there are no hindrances or dangers. A hindrance means hindering the saṃgha's affairs, up to not allowing room for a grass cart to turn around. A danger means that the place has many tigers, wolves, lions, down to ants. Seventh, "those monks should point out a site without danger and without hindrance" means that the saṃgha formally gives authorization to build by a ñattidutiya-kamma. "If a monk [builds at a site] with danger ... up to if he builds exceeding the measurements" explains non-compliance with the teaching. Many monasteries in the mountains transgress this precept. Extensively managing practical affairs is a condition for an arhat's regression, so how could an ordinary, foolish person not be cautious? When the body is at ease, the Path grows; therefore, an exception is made allowing building according to the measurements. Many people act selfishly, which may hinder the affairs of the saṃgha, and an unsuitable dwelling place further causes self-harm. The saṃgha, out of pity, examines and grants the legal authorization; this is why [the precept] was instituted.