English
English version If disciplinary actions against monks from different regions are handled across years, all the punishments are invalid. Both residences have five sections of text. Regarding the causes and conditions, there are two points: first, from the initial expression of displeasure onwards, clarifying the origin of the transgression; second, from the time when the World-Honored One started from Rajagriha (王舍城) to the end, clarifying that Kashyapa (迦叶) pointed out the transgression and reported it to the Buddha, explaining that the Tathagata extensively prevented begging, repeatedly reprimanded, and established precepts. In the extensive explanation, there are five subsections: first, from the beginning to the point where it is sufficient to be obstructive, briefly explaining the root of the precepts; second, from those monks seeing no obstruction to 'thus again and again,' clarifying the dispensation for begging; third, from that time when the Sangha began to 'should be given dispensation,' clarifying that the Sangha should consider whether or not to grant dispensation; fourth, from 'should be given thus' to mud plastering, clarifying that the Sangha grants dispensation; fifth, from 'if not punished by the Sangha excessively' to the end, clarifying the severity of the offense, totaling fifteen sentences. The Sangha not giving punishment serves as the beginning, totaling six sentences. The four offenses serve as one sentence. The Sangha not giving punishment, excessive, with difficulty but without obstruction serves as the second sentence. The Sangha not giving punishment, excessive, without difficulty but with obstruction serves as the third sentence. The Sangha not giving punishment, not excessive, with difficulty and with obstruction serves as the fourth sentence. The Sangha not giving punishment, not excessive, with difficulty but without obstruction serves as the fifth sentence. The Sangha not giving punishment, not excessive, without difficulty but with obstruction serves as the sixth sentence. The Sangha giving punishment, excessive, with difficulty and with obstruction serves as the seventh sentence. The Sangha giving punishment, excessive, with difficulty but without obstruction serves as the eighth sentence. The Sangha giving punishment, excessive, without difficulty but with obstruction serves as the ninth sentence. The Sangha giving punishment, not excessive, with difficulty and with obstruction serves as the tenth sentence. The Sangha giving punishment, not excessive, with difficulty but without obstruction serves as the eleventh sentence. The Sangha giving punishment, not excessive, without difficulty but with obstruction serves as the twelfth sentence. The Sangha giving punishment, excessive, without difficulty and without obstruction serves as the thirteenth sentence. Two sentences are missing, totaling fifteen sentences. Both residences need dispensation for errands, but the latter residence has a person in charge to discern property for making, therefore obtaining excess is also without offense. Instructing someone to make a residence for oneself, completing it results in a Sanghavasesa offense. Directly instructing others to make a private residence, not for oneself, results in a Thullaccaya offense. Oneself making a private residence for others also results in a Thullaccaya offense. Not completing it all results in a Dukkata offense. Guests of four or more people can make private residences. --------------------------------------------------------------------------------
Chinese
。虽僧作房亦不得在防难处作。若在防难处作者得突吉罗。作非法房从初至窗牖来犯突吉罗。从窗牖以上未成犯偷兰。成僧残。随受用突吉罗。律文中言。处分作不处分想者。谓羯磨不成也。不处分作处分想者。羯磨实不成意谓成也。下疑亦如是。若沙弥得处分作房。未成便进具戒后方作成。此比丘更无所犯。以得僧处分羯磨无差故尔。尼不处分过量犯二究竟偷兰。比丘过量不处分中有偷兰。悉是方便难处想犯究竟突吉罗。以下四句悉是方便妨处亦同也。有主作大房不处分戒中有五段。如上。因缘中有二段。从初讫至而斫材作大房屋已来。正明起过。从时诸比丘闻中以下讫至当如是说已来。第二诸比丘举过白佛。就广解有五段文。从初至是谓无妨处已来。第一略解戒本。从彼比丘以下讫第二第三已来。第二正明之处分。从众僧应观察以下讫至应与指授已来。第三正明众僧量宜合与不合与。从应作如是与以下讫至泥治讫是已来。第四正明处分。从若僧不差指授以下讫末。明结罪多少。作七句。 保定元年岁次辛巳三月丁未朔八日玄觉抄记 现代汉语译本：即使是僧侣建造房屋，也不得在有防难的地方建造。如果在有防难的地方建造，会犯突吉罗（Dukkata，一种轻罪）。建造非法的房屋，从开始到窗户的部分都犯突吉罗。从窗户以上，未完成时犯偷兰（Sthulatyaya，一种中等罪），完成时犯僧残（Sanghavasesa，一种重罪）。随后的使用也犯突吉罗。律文中说，‘处分作不处分想’，意思是羯磨（Karma，业）不成。‘不处分作处分想’，意思是羯磨实际上不成，却以为成了。下面的疑惑也像这样。如果沙弥（Sramanera，小沙弥）得到处分建造房屋，未完成时受具足戒（Upasampada，正式成为比丘），之后才完成，这位比丘不再有任何罪过，因为他得到了僧团的处分，羯磨没有差错。比丘尼（Bhikkhuni，女比丘）未经处分建造超量的房屋，犯两次究竟偷兰。比丘建造超量的房屋，未经处分，中间有偷兰。都是方便难处想，犯究竟突吉罗。以下四句都是方便妨处，也相同。有施主建造大房屋，未经处分，戒中有五段，如上所述。因缘中有二段，从开始到‘而斫材作大房屋已来’，正是说明起过。从‘时诸比丘闻中’以下到‘当如是说已来’，第二是诸比丘举过白佛。就广解有五段文，从开始到‘是谓无妨处已来’，第一是略解戒本。从‘彼比丘’以下到‘第二第三已来’，第二是正明之处分。从‘众僧应观察’以下到‘应与指授已来’，第三是正明众僧衡量适宜与否，应该给予还是不应该给予。从‘应作如是与’以下到‘泥治讫是已来’，第四是正明处分。从‘若僧不差指授’以下到末尾，说明结罪的多少。作七句。 保定元年岁次辛巳三月丁未朔八日玄觉抄记
English
English version: Even if a monk builds a dwelling, it should not be built in a place of difficulty. If it is built in a place of difficulty, a Dukkata (a minor offense) is incurred. Building an unlawful dwelling, from the beginning up to the windows, incurs Dukkata. From above the windows, if unfinished, Sthulatyaya (a moderate offense) is incurred; if completed, Sanghavasesa (a serious offense) is incurred. Subsequent use also incurs Dukkata. The Vinaya states, 'Thinking of an unassigned act as assigned,' means the Karma (action, deed) is not valid. 'Thinking of an assigned act as unassigned,' means the Karma is actually invalid, but it is thought to be valid. The following doubts are similar. If a Sramanera (novice monk) receives permission to build a dwelling, and before it is completed, he receives full ordination (Upasampada, becoming a fully ordained monk), and then completes it, this Bhikkhu (monk) incurs no offense, because he received the Sangha's (monastic community) permission, and the Karma was without error. A Bhikkhuni (nun) building an excessive dwelling without permission incurs two ultimate Sthulatyayas. A Bhikkhu building an excessive dwelling without permission incurs Sthulatyaya in the middle stages. All are thinking of a place of difficulty as a place of ease, incurring ultimate Dukkata. The following four sentences are all thinking of a place of obstruction as a place of ease, and are the same. If a patron builds a large dwelling without permission, there are five sections in the precept, as mentioned above. There are two sections in the cause and condition, from the beginning to 'and cutting timber to build a large dwelling,' which clearly explains the arising of the offense. From 'When the Bhikkhus heard' below to 'should be spoken thus,' the second is the Bhikkhus reporting the offense to the Buddha. Regarding the extensive explanation, there are five sections of text, from the beginning to 'this is called a place without obstruction,' the first is a brief explanation of the precept. From 'That Bhikkhu' below to 'the second and third,' the second is the explanation of the assignment. From 'The Sangha should observe' below to 'should be assigned,' the third is the explanation of the Sangha measuring whether it is appropriate to give or not give. From 'Should be given thus' below to 'the plastering is finished,' the fourth is the explanation of the assignment. From 'If the Sangha does not appoint an assigner' below to the end, it explains the amount of offense incurred. Making seven sentences. Recorded by Xuan Jue on the eighth day of the third month, Dingwei, of the first year of Baoding, year of Xinsi. --------------------------------------------------------------------------------