四部律并論要用抄 1.10

1.10

諸部律文但言羯磨有一百一。謂單白白二白四而不至出其事。今依毘尼摩得勒伽論中出其名數。單白有二十四。白四有三十。是為一百一。單白二十四者。謂威儀阿闍梨白。羯磨問遮道法白。布薩時白。一切僧犯罪白。布薩時一切僧疑罪白。欲自恣時白。自恣僧犯罪白。自恣一切僧疑罪白。自恣一切僧中犯罪白。鬪淨時罪相未定白。安居時白。獨受死比丘衣白。分死比丘物白。捨迦絺那衣白。說麁罪白。尊者陀驃比丘分衣白。現前毀呰白。惱然惱他白。學家白。捨學家白。覆鉢白。仰鉢白。是為二十四單白羯磨。四十七白二者。謂現前布薩白二。羯磨結大界白二。結衣界白二。結小界白二。狂癡白二。差自恣人白二。分臥具白二。結淨地白二。功德衣白二。受功德衣白二。守功德衣白二。懺悔白二。略說十二種人白。二十二人白者。已下注。謂差守物人。差維那使如法作飲食人。淨菓菜人。淨揚技人。敷僧臥具人。分粥人。分飯人。分兩（衣處分沙彌守園人等也）闥賴吒白二。毘荼白二。滅諍白二。行法舍羅白二。乞作房白二。大房白二。舉罪比丘白二。上座白二。捨鉢白二。令白衣不生信白二。差教誡比丘尼人白二。新波早白二。不禮拜白二。不共語白二。毀眾白二。畜杖白二。畜絡囊白二。五年得利白二。遮布薩白二。式叉摩那二歲學六法白二。本事白二。比丘尼生子共房白二。連房白二。三十九夜白二。是名四十七白二羯磨。或有說者。一切所作羯磨盡應用白二。復有說言。除受具足及出罪。餘一切皆應白二。三十白四者。謂受具足戒白四。羯磨與外道四月別住白四。捨三種界白四。種僧和布薩白四。苦切白四。依止白四。驅出白四。不見擯白四。惡邪不除擯白四。別住白四。服日白四。摩那埵白四。服日白四。阿浮呵那白四。憶念毘尼白四。不癡白四。實覓白四。破僧白四。助破僧白四。遊行白四。隨愛隨嗔隨怖隨癡白四。惡口白四。惡邪白四。滅擯沙彌白四。比丘尼隨順擯比丘尼染污住白四。與學戒白四。是名三十白四羯磨。或有說。一切羯磨皆應白四。此一白一羯磨。唯除結界餘者悉有欲此一白一羯磨。幾四人作五人作。幾十人作。幾二十人作。幾四十人作　答。除自恣受功德衣邊國受戒等。應五人作。少則不成（此四種僧中名為五人僧）二眾受具足戒。應十人作（四種僧中名十七僧）比丘出罪應二十人作（名二十人僧）比丘尼出罪應二眾各二十人。除上四種羯磨餘一切羯磨四人得作（此名四十人僧）此四種僧得乘法者。據極少為言。若過數則益善。若滅則不成　十誦律。優波離問。聾人足數。作羯磨成作羯磨不。答曰。若聞白者成作羯磨。問。作羯磨時睡時作羯磨不。答。若聞白已睡眠者成羯磨。若作擯羯磨時。所擯人睡但聞白者成擯也。何等不足僧數。十三難人。舉人。犯重人。滅擯人。白衣。比丘尼。式叉摩那。沙彌。沙彌尼。神足在空人。隱沒人。如是人不足僧數。若以如是人滿僧數者。作法不成得罪。何人得足僧數。若清淨如法比丘者。名足僧數　四分明五種非羯磨不應作。一非法別眾羯磨（羯磨不成故言非法。同一界內僧不盡集。名為別眾）二非法和合眾（羯磨不成故言非法。同一界內僧不盡集。名為別眾也）二非法和合眾（羯磨不成。僧眾盡集）三法別眾（作羯磨成。僧不盡集）四似法別眾（到作羯磨。僧復不集）五似法和合眾。又一句作呵不止羯磨。應作如是法和合羯磨。七羯磨罰治惡人法。一呵責羯磨（十誦云　苦切僧祗名折伏。此人內不護眾。鬪亂眾僧。故作羯磨治罰也）二擯羯磨（十誦五分名驅出。此人壞亂白衣。天外護汎爾白衣。欲使未信者信故。說此法遣出聚落）三依止羯磨（此人毀辱眾僧。內不自護。故作此羯磨制。令學律諮受教誨）僧祇名不語羯磨四遮。不至白衣家羯磨（十誦五分名下意。祇云發喜。此人不外護至信。白衣已信者欲令增長。故作此羯磨制勒。此人不聽　自往別差一德行比丘。將和合誨謝白衣）五不見舉罪羯磨（十誦云。不見擯。僧祇云。犯罪不肯如法舉。五分云。不擯。此人不信有惡業體。名無因見故作羯磨遮。在眾外不共同事）六不懺悔舉羯磨（此人不信業能招果。名異見故作此羯磨舉出罪眾外。不與同事）七惡見不捨舉羯磨（此人不信愛欲煩惱能障聖道。名為邪見　作此羯磨棄出眾外。不共僧事。前四羯磨治其無行。後三羯磨治其無信。言無行者無內護外護而行。就內行中呵責治不護眾依止　治不護行。外護中擯出者。白衣未信護使生信遮至者。白衣已信使增長。故有四羯磨。三舉者不信集諦。業體障道能招苦報　故有不見不懺二舉也。煩惱緣助故不捨一舉也。若不斷集還招苦報。苦若不亡滅無由。既不求滅。於道路乖學中無用。故作法舉之。此七羯磨治人之法。若不受罰當以惡馬治之。一往驅之命出也）若作羯磨先具三法。一作舉（出其過人）二作憶念（汝可不自知有是）三與罪（汝合得某罪）　問。羯磨法何以不白三白　答。事易者單白衣眾便成。事中少難須一白一羯磨便足。事中最難者須白已三。幡羯磨重疊諮決事之難易不改。此三備此三則作法義足。故不須白三白五。作羯磨竟奪三十五事。律文廣明日已過。

The texts of the various Vinayas merely state that there are one hundred and one karman actions—namely, simple motions (jñapti), jñapti-dvitīya-karmans, and jñapti-caturtha-karmans—without setting forth their particulars in detail. Now, relying on the Vinayamātṛkā-śāstra, their names and counts are set forth: simple motions are twenty-four, and jñapti-caturtha-karmans are thirty, which make one hundred and one [together with forty-seven jñapti-dvitīya-karmans]. As for the twenty-four simple motions, they are: the motion for the deportment-master (īryāpathācārya); the motion for inquiring into the obstructive conditions during a karman; the motion at the time of poṣadha; the motion when all monks in the Saṅgha have committed an offense; the motion at the time of poṣadha when all monks in the Saṅgha suspect an offense; the motion when about to perform pravāraṇā; the motion when the monks performing pravāraṇā have committed an offense; the motion when all monks performing pravāraṇā suspect an offense; the motion when an offense is committed among all monks performing pravāraṇā; the motion when, during a dispute over purity, the nature of the offense is not yet settled; the motion at the time of varṣā; the motion for receiving alone the robes of a deceased monk; the motion for dividing the property of a deceased monk; the motion for relinquishing the kaṭhina robe; the motion for declaring a gross offense; the motion of the venerable monk Dabba [Mallaputta] for distributing robes; the motion regarding censure in the presence [of the Saṅgha]; the motion regarding vexing oneself and vexing others; the motion regarding a household under training (śaikṣa-kula); the motion for relinquishing a household under training; the motion for turning down the bowl (patranikkujjana); and the motion for uprighting the bowl: these are the twenty-four simple motion karmans. As for the forty-seven jñapti-dvitīya-karmans, they are: the jñapti-dvitīya for poṣadha in presence; the jñapti-dvitīya for establishing the great sīmā by karman; the jñapti-dvitīya for establishing the robe sīmā; the jñapti-dvitīya for establishing the minor sīmā; the jñapti-dvitīya for insanity (ummattaka); the jñapti-dvitīya for assigning the person to invite pravāraṇā; the jñapti-dvitīya for distributing bedding; the jñapti-dvitīya for establishing pure ground (kappiyabhūmi); the jñapti-dvitīya for the kaṭhina robe; the jñapti-dvitīya for receiving the kaṭhina robe; the jñapti-dvitīya for keeping the kaṭhina robe; the jñapti-dvitīya for deśanā; the motion briefly explaining the twelve classes of persons; and the motions for the twenty-two persons (annotated below: namely, assigning a keeper of property; assigning a karmadāna who causes food and drink to be prepared according to Dharma; a cleaner of fruits and vegetables; a cleaner of tooth-wood; a spreader of the Saṅgha's bedding; a distributor of congee; a distributor of cooked rice; a distributor of two [robes, assigners of novices, keepers of gardens, and so forth]; the jñapti-dvitīya for Dhṛtarāṣṭra; the jñapti-dvitīya for Viḍūḍabha; the jñapti-dvitīya for settling disputes; the jñapti-dvitīya for performing legal duties in a hall; the jñapti-dvitīya for requesting the building of a hut; the jñapti-dvitīya for a large residence; the jñapti-dvitīya for reproving an offending monk; the jñapti-dvitīya for a senior monk (thera); the jñapti-dvitīya for relinquishing a bowl; the jñapti-dvitīya for causing white-clothed laity not to generate faith; the jñapti-dvitīya for assigning an instructor of bhikṣuṇīs; the jñapti-dvitīya for a new bowl; the jñapti-dvitīya for not paying homage; the jñapti-dvitīya for not conversing together; the jñapti-dvitīya for disparaging the assembly; the jñapti-dvitīya for keeping a staff; the jñapti-dvitīya for keeping a net bag; the jñapti-dvitīya for receiving gains for five years; the jñapti-dvitīya for suspending poṣadha; the jñapti-dvitīya for a śikṣamāṇā training in the six dharmas for two years; the jñapti-dvitīya for original deeds (pūrvacarita); the jñapti-dvitīya for a bhikṣuṇī sharing a room after bearing a child; the jñapti-dvitīya for adjoining rooms; and the jñapti-dvitīya for thirty-nine nights: these are called the forty-seven jñapti-dvitīya-karmans. Some masters say that all karmans undertaken should use jñapti-dvitīya. Further, others say that except for receiving upasampadā and rehabilitation from offenses (āpattivuṭṭhāna), all others should be jñapti-dvitīya. As for the thirty jñapti-caturtha-karmans, they are: the jñapti-caturtha for receiving upasampadā; the jñapti-caturtha for granting probation of four months to non-Buddhists; the jñapti-caturtha for relinquishing three kinds of sīmā; the jñapti-caturtha for poṣadha of concord in various Saṅghas; the jñapti-caturtha for harsh reprimand (tajjaniya); the jñapti-caturtha for dependence (nissaya); the jñapti-caturtha for banishment (pabbājanīya); the jñapti-caturtha for suspension for not seeing an offense (ukkhepaniya); the jñapti-caturtha for suspension for not renouncing an evil heresy; the jñapti-caturtha for probation (parivāsa); the jñapti-caturtha for daily probation; the jñapti-caturtha for mānatva; the jñapti-caturtha for daily probation; the jñapti-caturtha for rehabilitation (ābhāhana); the jñapti-caturtha for mindfulness vinaya (sativinaya); the jñapti-caturtha for non-insanity (amūḷhavinaya); the jñapti-caturtha for inquiry into facts (tassapāpiyyasikā); the jñapti-caturtha for schism of the Saṅgha; the jñapti-caturtha for aiding schism of the Saṅgha; the jñapti-caturtha for traveling abroad; the jñapti-caturtha for following desire, anger, fear, or delusion; the jñapti-caturtha for verbal abuse; the jñapti-caturtha for evil heresy; the jñapti-caturtha for permanent expulsion of a śrāmaṇera; the jñapti-caturtha for a bhikṣuṇī following an expelled bhikṣuṇī in defiled dwelling; and the jñapti-caturtha for granting precepts for training: these are called the thirty jñapti-caturtha-karmans. Some masters say that all karmans should be jñapti-caturtha. For these single motions and karmans, with the sole exception of establishing a sīmā, all others require consent (chanda). For these single motions and karmans, how many are performed by four persons, how many by five persons, how many by ten persons, how many by twenty persons, and how many by forty persons? Answer: Except for pravāraṇā, receiving the kaṭhina robe, receiving ordination in border regions, and the like, which should be performed by five persons and will not succeed if there are fewer (among these four types of Saṅgha, this is called a five-person Saṅgha); receiving upasampadā in both assemblies should be performed by ten persons (among the four types of Saṅgha, this is called a ten-person Saṅgha); rehabilitation of a monk from offenses should be performed by twenty persons (called a twenty-person Saṅgha); and rehabilitation of a bhikṣuṇī from offenses should be performed by twenty persons from each of the two assemblies. Except for the above four types of karman, all other karmans may be performed by four persons (this is called a four-person Saṅgha). That these four kinds of Saṅgha may validly enact the legal procedures is stated with respect to the minimum requirement; if the number is exceeded, it is all the better, but if it is reduced, it will not succeed. In the Daśādhyāya-vinaya, Upāli asked: 'If a deaf person completes the quorum, does the performance of the karman succeed or not?' [The Buddha] replied: 'If he hears the motion, the performance of the karman succeeds.' He asked: 'When performing a karman, if one is asleep, does the karman succeed?' He replied: 'If he falls asleep after having heard the motion, the karman succeeds. If when performing a karman of suspension, the person being suspended is asleep but merely hears the motion, the suspension succeeds.' Who does not complete the quorum of the Saṅgha? Persons with the thirteen obstacles, suspended persons, persons who have committed grave offenses, permanently expelled persons, white-clothed laypeople, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerīs, persons using spiritual powers in the air, and invisible persons: such persons do not complete the quorum of the Saṅgha. If one makes up the quorum of the Saṅgha with such persons, the legal act does not succeed and incurs an offense. Who can complete the quorum of the Saṅgha? Pure and lawful monks are those who complete the quorum of the Saṅgha. The Caturvargika-vinaya explains five kinds of non-karmans that should not be performed: first, an unlawful assembly in discord (the karman does not succeed, hence called unlawful; monks within the same sīmā do not completely assemble, hence called an assembly in discord); second, an unlawful assembly in concord (the karman does not succeed, hence called unlawful; yet the monks assemble completely); third, a lawful assembly in discord (the karman is valid in procedure, yet the monks do not completely assemble); fourth, an ostensibly lawful assembly in discord (arriving to perform the karman, yet the monks again do not completely assemble); and fifth, an ostensibly lawful assembly in concord. Furthermore, there is the karman of admonition not ceasing; one should perform lawful karmans in concord in this way. There are seven karmans for punishing evil persons: first, the karman of reprimand (the Daśādhyāya-vinaya calls it harsh reprimand, and the Mahāsāṃghika-vinaya calls it subjugation; this person does not guard the assembly internally and causes quarrel and disturbance among the monks, so this karman is performed to punish him); second, the karman of expulsion (the Daśādhyāya-vinaya and Mahīśāsaka-vinaya call it banishment; this person corrupts and disturbs laypeople, harming the external protection of ordinary laity; to make those without faith generate faith, this procedure is proclaimed to send him out of the settlement); third, the karman of dependence (this person insults and abuses the monks and does not guard himself internally; so this karman is enacted to restrain him, requiring him to study the Vinaya and seek guidance and instruction; the Mahāsāṃghika-vinaya calls it the karman of non-speaking); fourth, the karman of barring visits to lay households (the Daśādhyāya-vinaya and Mahīśāsaka-vinaya call it lowering the mind, and the Mahāsāṃghika-vinaya calls it producing joy; this person does not protect external trust, whereas for laity who already have faith, one wishes to increase it; so this karman is enacted to restrain him, forbidding him to go on his own, and another monk of virtuous conduct is specially appointed to lead him to reconcile with and apologize to the laypeople); fifth, the karman of reproval for not seeing an offense (the Daśādhyāya-vinaya calls it suspension for not seeing; the Mahāsāṃghika-vinaya says committing an offense and refusing to be reproved according to Dharma; the Mahīśāsaka-vinaya calls it non-suspension; this person does not believe that evil karma has an actual nature, which is termed the view of causelessness; therefore this karman is performed to bar him, keeping him outside the assembly and not sharing common tasks); sixth, the karman of reproval for not repenting (this person does not believe that karma can incur retributive fruit, which is termed a divergent view; therefore this karman is performed to reprove him and cast him out of the assembly of offenses, not sharing common tasks with him); and seventh, the karman of reproval for not relinquishing evil views (this person does not believe that lustful desires and defilements can obstruct the noble path, which is called wrong view; this karman is performed to cast him out of the assembly, not sharing in Saṅgha affairs. The first four karmans punish his lack of proper conduct, and the last three karmans punish his lack of faith. Lack of proper conduct means acting without internal guarding or external guarding: within internal conduct, reprimand punishes not guarding the assembly, and dependence punishes not guarding one's own practice; within external protection, banishment causes laity without faith to generate faith, and barring visits causes laity who have faith to increase it; thus there are four karmans. The three reprovals target disbelief in the truth of origination, that the substance of karma obstructs the path and incurs painful retribution; thus there are the two reprovals of not seeing and not repenting. Because defilements act as supporting conditions, there is the reproval of not relinquishing. If origination is not severed, it will again incur painful retribution; if suffering is not extinguished, there is no way forward to cessation; since he does not seek cessation, he is useless within the path and contrary to the training, so this procedure is enacted to reprove him. These seven karmans are the methods for disciplining persons; if one does not accept punishment, he should be treated as an unruly horse—driven away and expelled all at once). If performing a karman, one must first possess three factors: first, making the reproof (pointing out his fault to the person); second, causing mindfulness (saying, 'Do you not know this yourself?'); and third, assigning the offense (saying, 'You are liable to such-and-such offense'). Question: In the procedure of karman, why is there no jñapti-tṛtīya? Answer: When an affair is easy, a simple motion presented to the assembly suffices to accomplish it. When an affair is moderately difficult, one motion and one proclamation are adequate. When an affair is most difficult, it requires that after the motion, the proclamation be repeated three times to consult and resolve it; the difficulty or ease of the matter is never other than these three levels. Possessing these three levels, the legal meaning is fully adequate; therefore, neither jñapti-tṛtīya nor jñapti-pañcama is required. After the karman is performed, thirty-five privileges are revoked, as extensively explained in the Vinaya texts; the day is already over.