四分戒本疏卷第一．第二．第三 2.14

2.14

若比丘自求作屋無主自為己當應量作是中量者長佛十二搩手內廣七搩手當將餘比丘指授處所彼比丘當指示處所無難處無妨處若比丘有難處妨處自求作屋無主自為己不將餘比丘指授處所若過量作者僧伽婆尸沙　此滿足戒本文有三句。初列。後釋。言列者。一犯人。二自乞求。下正教比丘房量大小指授方軌。三若比丘下若違教作者結犯。言釋者。初句義如上。辨第二句文有七。一自乞求有惱施主得過量罪。若其自物則無過量。二作屋除作餘物則無過量不處分。五分房者於中可得行立坐臥行四威儀。三無主者以其有主無過量。四自為甄為他作。於己無閏下犯殘罪。五辨房之尺量佛搩手者。諸文不定。一搩手祇二尺四寸。五分二尺。且依五分長十二搩手者。謂二丈四尺。廣七搩手者一丈四尺。此據室內。祇亦云縱廣量屋內。六當將已下數房主比丘乞處方法文如律中廣辨。問。作大小房頃乞處分。見論云。長六搩手廣四搩手。作如是房不須處分。律亦成文。小容身屋不犯非為開無過量後房本無過量。何以開中除小容身。若過六搩手四已無問過量不過量誠須處分。七彼比丘下教僧處分。處分法如律廣說。第三結罪句中有四種。二殘二吉。有無互說可知。此下雜明如上諸文。四分律云。若作此房先知無難妨已。然後來僧中脫革屣。偏露右擘禮上坐足。右膝著地令乞處分法。爾時僧中觀此比丘。若可信者即聽使作。若不可信眾僧往看。若僧不去應遣僧中可信者看。若有妨難不應處分。難者諸虎狼師諸惡獸者下至蟻子。言妨者乃至不容草車迴轉處。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。桄杼間有捲。一肘者十誦是捨四邊一尋。地內有官地居士外道比丘尼地。若大石流水大樹深坑等是妨處。明了論云。或空山巖石陰等得行住坐臥如作房捨所攝。解云。如上處等欲於中住必須隔斷。若不衣量用功則多。若有妨難自損損他。故律云。若於妨難之地輒造房舍得二吉罪。過量不乞得二殘罪。互過即犯不得俱也。為他作房舍俱得蘭。律不犯中。減量無妨處難。為佛圖講堂。為僧多人住屋。草菴小客身屋者。

"If a monk, begging [materials] himself, would build a hut that is ownerless and for himself, he must build it according to measure. Herein the measure is: twelve of the Buddha's spans in length, and inside, seven spans in breadth. He must bring other monks to designate the site; those monks should designate a site that is free of peril and free of hindrance. If the monk, at a site of peril or a site of hindrance, begging [materials] himself, would build a hut that is ownerless and for himself, not bringing other monks to designate the site, or building exceeding the measure, it is a saṃghāvaśeṣa." This complete Prātimokṣa text has three clauses. First it enumerates, and then it explains. Regarding the enumeration: first, the offender; second, begging [materials] himself, below which it properly teaches the monk the standard for the dimensions of the hut and the procedure for designating the site; third, from "if a monk" downward, the conclusion of the offense if built in violation of the instructions. Regarding the explanation: the meaning of the first clause is as above. Explaining the text of the second clause, there are seven points. 1. Begging [materials] himself: if it troubles a donor, one incurs the offense of exceeding the measure; if it is one's own property, then there is no exceeding the measure. 2. Building a hut: except when making other things, there is no exceeding the measure or failure to have it assigned; the Mahīśāsaka Vinaya states that a "hut" is one in which one can walk, stand, sit, and lie down, performing the four postures. 3. Ownerless: because if it has an owner, there is no exceeding the measure. 4. For himself: this distinguishes it from building it for another; if one has no share in it oneself, the concluding offense is not a saṃghāvaśeṣa. 5. Explaining the cubit measurement of the hut: regarding the "Buddha's span," various texts are not uniform; one span in the Mahāsāṃghika Vinaya is two chǐ and four cùn; in the Mahīśāsaka Vinaya it is two chǐ; relying provisionally on the Mahīśāsaka Vinaya, "twelve spans in length" means twenty-four chǐ, and "seven spans in breadth" means fourteen chǐ; this refers to the inside of the room; the Mahāsāṃghika Vinaya also states that length and breadth are measured within the room. 6. From "he must bring" downward: this counts the hut-owning monk's method of requesting the site, the text being as extensively explained in the Vinaya. Question: At what size of a hut being built does one request assignment? The Samantapāsādikā states: "Six spans in length and four spans in breadth; building such a hut does not require assignment." The Vinaya text also confirms this: "A small hut that barely accommodates the body does not constitute an offense." This is not an allowance without exceeding the measure, since originally the latter hut does not exceed the measure; why does the allowance exclude a small hut that barely accommodates the body? If it exceeds six spans by four, regardless of whether it exceeds the [maximum] measure or does not exceed the measure, it truly requires assignment. 7. From "those monks" downward: this instructs the Saṃgha to make the assignment; the procedure for assignment is as extensively explained in the Vinaya. In the third clause, which concludes the offenses, there are four kinds: two saṃghāvaśeṣas and two duṣkṛtas; the permutations of presence and absence can be understood. Below this, various points from the texts mentioned above are explained miscellaneous: The Dharmaguptaka Vinaya states: "When building this hut, after first knowing that it is free of hindrance and peril, he then comes into the Saṃgha, removes his leather shoes, bares his right shoulder, bows to the feet of the senior monk, places his right knee on the ground, and requests the assignment procedure." At that time, the Saṃgha observes this monk: if he is trustworthy, they permit him to build it; if he is not trustworthy, the Saṃgha goes to inspect it; if the Saṃgha does not go, they should dispatch trustworthy monks from the Saṃgha to inspect it; if there is hindrance or peril, they should not assign it. "Peril" refers to tigers, wolves, lions, and other ferocious beasts, down to ants. "Hindrance" means even to the extent of not having space for a grass-cart to turn around. The Samantapāsādikā states: "It is another's field or garden, a place of enemies or bandits, a charnel ground, or a place protected by royal decree; on all four sides it does not permit passage for twelve […]; between the shuttles there is a roll; one cubit." The Sarvāstivāda Vinaya states that it is one fathom on each of the four sides of the dwelling; within the land there is government land, lay land, non-Buddhist land, or bhikṣuṇī land; or large rocks, running water, large trees, deep pits, and the like are sites of hindrance. The Vinītadeva Commentary states: "Or in the shadow of empty mountain crags, where one can walk, stand, sit, and lie down, it is subsumed under building huts." The explanation says: If one wishes to dwell in such places as above, one must partition them off; if not built according to measure, it expends much labor; and if there is peril or hindrance, it harms both oneself and others. Therefore the Vinaya states: "If one arbitrarily builds a hut on perilous or hindering ground, one incurs two duṣkṛta offenses; if it exceeds the measure without requesting [assignment], one incurs two saṃghāvaśeṣa offenses." If either transgression occurs, an offense is incurred; they cannot both be saṃghāvaśeṣa. Building a hut for another incurs thullaccayas for both. In the non-offense clause of the Vinaya: building below the measure on ground without hindrance or peril; for a stupa or a lecture hall; for a dwelling housing many monks of the Saṃgha; or for a grass hut, a small shelter that accommodates the body.