翻刻
【右頁】
【枠外右上】
四五六 【但し算用数字】
【枠外右横上】
大乘法相宗名目第六下
【枠外右横下】
四五六
【二段構成】
【上段】
蓐等＿一。若紛等已。輭輕任用。如＿レ是行人。由＿二於飮食衣服臥
具＿一而心染著。彼由＿二杜多功德＿一。能淨修治。令＿二其純直＿一。柔妙
堪忍。隨順依止。能修＿二梵行＿一。別對治者。於＿二飮食中＿一有＿二 二
種食＿一。《割書：考#1食攝｜釋作貪》能障＿二修善＿一。斷＿二美食貪＿一故。常期＿二乞食＿一。次第乞#2
食。斷＿二多食貪＿一故。但一坐食。先止後食。於＿二衣服中＿一有＿二 三
種貪＿一。能障＿二修善＿一。斷＿二多食《割書：考#1食字攝｜釋無云》貪＿一故。但持＿二 三衣＿一。斷＿二
輭觸貪＿一。但持＿二毳衣＿一。斷＿二 上妙貪＿一故。持＿二糞掃衣＿一。於＿二敷具中＿一
有＿二 四種貪＿一。能障＿二修善＿一。斷＿二諠雜貪＿一故。住＿二阿練若＿一。斷＿二屋宇
及婬佚貪＿一故。常居＿二樹下。迥路。塚間＿一。斷＿二哥樂臥樂貪＿一故。常
期＿二端坐＿一。斷＿二敷具貪＿一故。處如＿二常坐＿一。或開＿二屋宇婬佚二貪＿一
爲＿レ 五亦得《割書：云云》。 法華音訓云。杜多洮汰言＿二大洒＿一也。或
云＿二捨奇＿一。或紛彈言去其塵穢斗升藪義非＿二本理＿一《割書：云云》。 大
般若音訓云＿二阿練若＿一。慈恩云。唐云＿二寂靜處＿一也。言＿二無淨
處＿一也。杜多慈恩云。古云＿二頭陀＿一。唐云＿二洮汰＿一。又云＿二除奇＿一。或
云＿二紛彈＿一。出要律儀翻譯胡音云＿二斗藪＿一也。聲論云。偸多翻
爲＿二除塵＿一。言＿二斗藪＿一。者譬翻也。行■【王＋臽】云。卽是擻抖除＿二-去煩
惱＿一之義也。
【下段】
第二 明＿二僧所持十八種具＿一者
一楊枝。 二澡豆。 三三衣。 四水瓶。 五鉢。 六坐
具。 七錫杖。 八香呂。 九漉水嚢。 十手巾。 十
一刀子。 十二火燧。 十三鑷子。 十四繩床。 十五
經。 十六律。 十七佛像。 十八菩薩像。
梵網經下卷云。而菩薩行＿二頭陀＿一時及遊方時。行＿二-來百里
千里＿一。此十八種物。常隨＿二其身＿一。頭陀者。從＿二正月十五日＿一。至＿二
三月十五日＿一。八月十五日至＿二 十月十五日＿一。是二時中。此
十八種物常隨＿二其身＿一。如＿二鳥二翼＿一《割書：云云》。 義寂師意。除＿二楊
枝。澡豆二種＿一。三衣開＿二 三種＿一。結夏安居時。尤可＿レ用＿レ之也。
仁王經西明疏可＿レ見之。釋＿二 三衣什物＿一之處也。彼疏什物
内有＿レ之。行信僧都疏内也。皆如＿二彼抄出＿一。
第三 明＿二 五辛＿一者
一大蒜。 二草葱。 三菲葱。 四蘭葱。 五興渠。
太賢師梵網經疏云。經若佛子不得食五辛等。述云。五辛
雖＿レ草臭穢難＿レ親。賢良所＿レ避所以制《割書：云云》。 法藏師云。今
此五中。大蒜家蒜也。有人說。草葱是胡葱。蘭葱是家葱。
【左頁】
【枠外左上】
四五七【但し算用数字】
【枠外左横上】
大乘法相宗名目第六下
【枠外左横下】
四五七
【二段構成】
【上段】
上三是人間常食。草葱爾雅云。山葱也。莖細葉大。應＿レ爲＿二
茖字＿一。草者非也。北地有江南無。其興渠者。有說＿二葱臺＿一。然
未＿レ見＿レ文。有說。江南葉似＿二野蒜＿一。根莖似＿レ菲。北地所＿レ無。又
釋云。阿魏藥。梵語名＿二興渠＿一。傳說。如是如是五辛。除＿三自重
病及有＿二利益＿一。餘不＿レ得＿レ食。如＿二文殊問經云＿一。不＿レ得＿レ噉＿レ蒜。
若有＿二因緣＿一得＿レ噉。若合＿レ藥治＿レ病得＿レ用《割書：云云》。 有律書云。
食＿レ蒜或 七（マヽ）十出家云土宜＿下斷＿二 五辛＿一香潔修＿上レ道。今貪＿レ味
食＿レ蒜。便臭氣外薰。招＿レ譏損＿レ道。過是不＿レ輕。是故聖制＿二 三
緣＿一成＿レ犯。一是蒜甄去辛。所以食＿レ蒜重者。一有＿二美味＿一。尼
喜貪食。二薰中之極故所以重。二無重病因緣。三咽結提
五分。唯生蒜提《割書：云云》。
天台楞嚴院宗各闍梨明賢勘文可＿レ見之。別紙書＿レ之。
第四 明＿二 一白三番羯磨＿一者《割書：附四律五論｜得戒不同。》
一白者。先單白云也。三番者。其後三番下中上三品機根
在＿レ之。下品者。甚易＿レ成＿二-辨戒行＿一。仍單白成辨。中品者。單
白幷三番中初番成＿二-辨戒事＿一。上品者。極難＿二成辨＿一。爲＿レ之可＿レ
用＿二 三番羯磨＿一也。用＿二 一白三番＿一故。云＿二白四羯磨＿一也。六巻
【下段】
鈔第一通辨羯磨篇第五云。次明＿二衆法＿一有＿レ 三。單白事。或
輕少。或常所行。或是嚴制。一說。告僧便成＿二法事＿一。二者白
二。由＿二事參涉＿一。佛須＿二通知＿一。一白牒＿レ事告知。一羯磨量＿二處
可不＿一。便辨＿二前務＿一。通＿二白及羯磨＿一。故云＿二白二＿一。三白四。受戒
懺重。治擧呵諫。事通＿二大小＿一。情容＿二乖舛＿一。白《割書：考#1白｜恐自》非＿二 一白告
知三法量可＿一。焉能辨得。以＿三 三羯磨通＿二前單白＿一故。云＿二白四＿一。
若就＿レ緣約＿レ相。都合一百卅四羯磨。略言如＿レ此。更張猶有
單白有＿二卅九＿一。白二有＿二 五十七＿一。白四有＿二卅八＿一。若通＿二前二＿一。則
百八十四法。耳聞＿二百一羯磨＿一。今列不＿レ同者何。 答。此乃
惣標。非＿二定如＿一レ數。亦可＿レ引＿二-用十誦＿一。彼則定有＿二百一＿一《割書：云云》。
單白羯磨詞云。衆僧聽＿レ作＿二羯磨＿一。大德僧聽。此某甲從＿二某
甲＿一。求＿レ受＿二具足戒＿一。此某甲今從＿二衆僧＿一。乞＿下受＿二具足戒＿一某甲
爲＿中和上＿上。某甲自說。淸淨無＿二諸難事＿一。年滿＿レ廿。三衣鉢具。若
僧時到。僧忍聽＿下受＿二某甲具足戒＿一某甲爲＿中和上＿上。白如＿レ是作＿レ
白已。問＿二僧成就不＿一。如＿レ是問＿二成就不＿一。後三番皆某甲可＿二同
問＿一也。 又鈔云。又應＿下語＿二受者＿一言＿上。已作＿レ白已。僧皆隨喜。
今作＿二羯磨＿一。動＿二彼戒法＿一。莫＿レ令＿二心治擧＿一。當＿二用＿レ心承＿一レ仰。又
現代語訳
【右頁】
蓐等。もし紛等し已れば、軟く軽く任用に適う。是の如き行人は、飲食・衣服・臥具において心が染著するが、彼は頭陀功徳によって、能く浄修治し、その純直を令し、柔妙で堪忍し、随順し依止して、能く梵行を修する。
別対治とは、飲食中に二種の食貪があり、修善を障る。美食貪を断つ故に、常期乞食・次第乞食。多食貪を断つ故に、但一座食・先止後食。衣服中に三種の貪があり、修善を障る。多衣貪を断つ故に、但三衣を持つ。軟触貪を断つ故に、但毳衣を持つ。上妙貪を断つ故に、糞掃衣を持つ。敷具中に四種の貪があり、修善を障る。諠雑貪を断つ故に、阿練若に住む。屋宇及び婬佚貪を断つ故に、常に樹下・迥路・塚間に居る。哥樂臥樂貪を断つ故に、常期端坐。敷具貪を断つ故に、処は常坐の如し。或いは屋宇婬佚の二貪を開いて五と為すも亦得。
『法華音訓』に言う。頭陀は洮汰、大洒と言う。或いは捨奇と言う。或いは紛弾と言い、其の塵穢を去る。斗升藪の義は本理に非ず。
『大般若音訓』に阿練若とあり。慈恩に言う。唐では寂静処と言う。無浄処と言う。頭陀について慈恩に言う。古くは頭陀と言い、唐では洮汰と言う。又除奇と言う。或いは紛弾と言う。『出要律儀』では胡音を翻訳して斗藪と言う。『声論』に言う。偸多を翻じて除塵と為す。斗藪と言うは、譬翻なり。『行珽』に言う。即ちこれ擻抖して煩悩を除去する義なり。
**第二 僧所持十八種具を明かす**
一、楊枝。二、澡豆。三、三衣。四、水瓶。五、鉢。六、坐具。七、錫杖。八、香呂。九、漉水嚢。十、手巾。十一、刀子。十二、火燧。十三、鑷子。十四、繩床。十五、経。十六、律。十七、仏像。十八、菩薩像。
『梵網経』下巻に言う。菩薩が頭陀を行ずる時及び遊方する時、百里千里を行来するに、この十八種の物、常にその身に随う。頭陀とは、正月十五日より三月十五日まで、八月十五日より十月十五日まで、この二時中に、この十八種の物常にその身に随うこと、鳥の二翼の如し。
義寂師の意では、楊枝・澡豆の二種を除き、三衣を三種に開く。結夏安居の時、尤もこれを用いるべきなり。『仁王経西明疏』にこれを見るべし。三衣什物を釈する処なり。彼の疏の什物内にこれあり。行信僧都の疏内なり。皆彼の抄出の如し。
**第三 五辛を明かす**
一、大蒜。二、草葱。三、菲葱。四、蘭葱。五、興渠。
太賢師『梵網経疏』に言う。経に「若し仏子、五辛を食することを得ざれ」等とある。述べて言う。五辛は草と雖も臭穢にして親しみ難し。賢良の避くる所、制する所以なり。
法蔵師に言う。今この五の中、大蒜は家蒜なり。人の説に、草葱は胡葱、蘭葱は家葱という。
【左頁】
上の三つは人間が常食するもの。草葱について『爾雅』に言う。山葱なり。茎細く葉大なり。応に茖字と為すべし。草は非なり。北地にあり江南には無し。その興渠については、葱台という説があるが、未だ文を見ず。説に、江南では葉が野蒜に似て、根茎は菲に似る。北地には無き所なり。又釈して言う。阿魏薬、梵語で興渠と名づく。伝説では、是の如き五辛は、自ら重病及び利益有るを除き、余は食することを得ず。『文殊問経』に言うが如し。蒜を噉うことを得ず。若し因縁有らば噉うことを得。若し薬に合せて病を治すれば用いることを得。
ある律書に言う。蒜を食すれば或いは七日出家するとあり。土宜に五辛を断ち香潔にして道を修むと言う。今味を貪りて蒜を食せば、便ち臭気が外に薰じ、譏りを招いて道を損ず。過は軽からず。是故に聖は三縁を制して犯を成す。一は是れ蒜甄で辛を去る。蒜を食して重い所以は、一に美味あり、尼は喜んで貪食する。二に薰中の極み故に重い所以なり。二に重病の因縁無し。三に咽結提。五分では、唯生蒜のみ提。
天台楞厳院宗各闍梨明賢の勘文、これを見るべし。別紙にこれを書す。
**第四 一白三番羯磨を明かす（四律五論得戒不同を附す）**
一白とは、先ず単白と言うなり。三番とは、その後の三番で下中上の三品の機根がある。下品は、甚だ戒行を成辨し易し。仍って単白にて成辨す。中品は、単白並びに三番中の初番にて戒事を成辨す。上品は、極めて成辨し難し。これが為に三番羯磨を用いるべきなり。一白三番を用いる故に、白四羯磨と言う。
『六巻鈔』第一「通辨羯磨篇」第五に言う。次に衆法を明かすに三あり。単白事は、或いは軽少、或いは常の所行、或いは是れ厳制。一説して僧に告ぐれば便ち法事を成す。二は白二。事が参渉することにより、仏は通知することを須く。一白して事を牒し告知し、一羯磨にて処の可不を量り、便ち前務を辨ず。白及び羯磨に通ず、故に白二と言う。三は白四。受戒・懺重・治挙・呵諫は、事が大小に通じ、情が乖舛を容る。白して一白告知し、三法の可を量るに非ず、焉んぞ能く辨得せん。三羯磨を以て前の単白に通ずる故に、白四と言う。
若し縁に就き相に約すれば、都合一百三十四羯磨。略言すること此の如し。更に張れば猶単白に三十九あり、白二に五十七あり、白四に三十八あり。若し前二に通ずれば、則ち百八十四法。耳に百一羯磨を聞く。今列するのと同じからざるは何故か。答う。これ乃ち総標にて、定数の如きに非ず。亦『十誦』を引用すべし。彼では定めて百一あり。
単白羯磨の詞に言う。衆僧、羯磨を作すことを聴け。大徳僧聴け。この某甲、某甲より具足戒を受けんことを求む。この某甲、今衆僧より具足戒を受けんことを乞い、某甲を和上と為す。某甲自ら説く。清浄にして諸の難事無く、年二十に満ち、三衣鉢具わる。若し僧の時到らば、僧忍聴せよ。某甲の具足戒を受け、某甲を和上と為すことを。白は是の如し。白を作し已って、僧の成就するや否やを問う。是の如く成就するや否やを問う。後の三番は皆某甲、同じく問うべきなり。
又『鈔』に言う。又応に受者に語りて言うべし。已に白を作し已って、僧皆随喜す。今羯磨を作し、彼の戒法を動かす。心をして治挙せしむること莫れ。まさに心を用いて承仰すべし。
英語訳
**Right Page**
bedding, etc. If already carded and processed, it becomes soft, light, and suitable for use. Such practitioners, whose minds are attached to food, clothing, and bedding, through dhūta merits can purify and cultivate [themselves], making them pure and upright, gentle and wonderful, patient and compliant, following and depending [on the Dharma], able to cultivate the holy life.
As for specific antidotes: In food there are two types of food-craving that obstruct cultivation of goodness. To cut off fine food craving: regular begging for food and sequential begging for food. To cut off excessive food craving: only one-seat eating and stopping first, eating later. In clothing there are three types of craving that obstruct cultivation of goodness. To cut off excessive clothing craving: holding only three robes. To cut off soft-touch craving: holding only woolen robes. To cut off superior and wonderful craving: holding rag robes. In bedding there are four types of craving that obstruct cultivation of goodness. To cut off noisy and miscellaneous craving: dwelling in araṇya. To cut off craving for dwellings and sensual indulgence: constantly residing under trees, in remote places, and in charnel grounds. To cut off craving for comfortable lying and sleeping: constantly sitting upright with determination. To cut off bedding craving: places like constant sitting. Or opening up dwelling and sensual indulgence as two cravings making five is also acceptable.
*Lotus Sound Commentary* says: "Dhūta means washing and sifting, called 'great cleansing.' Or called 'abandoning the extraordinary.' Or called 'carding and beating,' removing dust and filth. The meaning of 'sifting and measuring' is not the original principle."
*Prajñāpāramitā Sound Commentary* on araṇya: Cien says, "In Tang it's called 'quiet place,' meaning 'place without impurity.'" Regarding dhūta, Cien says: "Anciently called toutuo, in Tang called 'washing and sifting.' Also called 'removing the extraordinary.' Or called 'carding and beating.'" *Essentials of Vinaya Conduct* translates the foreign sound as "sifting and measuring." *Sound Treatise* says: "Tuta is translated as 'removing dust.' Saying 'sifting and measuring' is metaphorical translation." *Xingting* says: "This is precisely the meaning of shaking out and removing afflictions."
**Chapter 2: Clarifying the Eighteen Items Held by Monks**
1. Tooth stick. 2. Cleansing beans. 3. Three robes. 4. Water bottle. 5. Bowl. 6. Sitting mat. 7. Staff with rings. 8. Incense burner. 9. Water strainer. 10. Hand towel. 11. Knife. 12. Fire starter. 13. Tweezers. 14. Rope bed. 15. Sūtras. 16. Vinaya. 17. Buddha image. 18. Bodhisattva image.
*Brahmajāla Sūtra*, lower fascicle, says: "When bodhisattvas practice asceticism and when traveling, going back and forth hundreds or thousands of li, these eighteen items constantly accompany their bodies. As for ascetics: from the 15th day of the first month to the 15th day of the third month, from the 15th day of the eighth month to the 15th day of the tenth month—during these two periods, these eighteen items constantly accompany their bodies like a bird's two wings."
According to Master Yiji's interpretation, excluding the two items of tooth stick and cleansing beans, the three robes are expanded into three types. During summer retreat, these should especially be used. This can be seen in *Renwang Jing Ximing Commentary* where it explains the three robes and accessories. They are included in that commentary's section on accessories. In Monk Superintendent Xinxin's commentary as well. All are as extracted from those texts.
**Chapter 3: Clarifying the Five Pungent Plants**
1. Garlic. 2. Grass onions. 3. Scallions. 4. Shallots. 5. Asafoetida.
Master Daxian's *Brahmajāla Sūtra Commentary* says: "The sūtra states 'If disciples of Buddha must not eat the five pungent plants,' etc. Commentary says: Although the five pungent plants are grasses, they are foul-smelling and difficult to approach. What worthy and good people avoid, hence the prohibition."
Master Fazang says: "Among these five, garlic is domestic garlic. Some say grass onions are foreign onions, and shallots are domestic onions."
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The above three are commonly eaten by people. Regarding grass onions, *Erya* says: "Mountain onions with thin stems and large leaves. Should be written with the character ge. 'Grass' is incorrect. They exist in northern regions but not in Jiangnan." Regarding asafoetida, some say "onion shoots," but I haven't seen documentation. Some say in Jiangnan the leaves resemble wild garlic and the roots and stems resemble scallions, not found in northern regions. Another explanation: the medicine asafoetida, in Sanskrit called "xiqu." According to tradition, such five pungent plants, except for serious illness and beneficial purposes, should not be eaten otherwise. As the *Mañjuśrī-paripṛcchā Sūtra* says: "One must not eat garlic. If there are circumstances, one may eat it. If combined with medicine to treat illness, one may use it."
A certain vinaya text says: "Eating garlic [requires] perhaps seven days of monastic [restriction]." It says the local custom is to abstain from the five pungent plants, maintaining fragrant purity to cultivate the Way. Now greedily eating garlic for taste causes foul odors to spread outward, inviting criticism and damaging the Way. The transgression is not light. Therefore, the sage established three conditions constituting violation: 1. It is garlic, removing the pungent quality. The reason eating garlic is serious: first, it has fine taste that nuns happily consume greedily; second, it's the extreme among pungent things, hence serious. 2. No serious illness circumstances. 3. Swallowing constitutes pācittiya offense. In *Pañcavarga*, only raw garlic [constitutes] pācittiya.
The textual research by Ācārya Myōken of each school at Tendai Ryōgon-in should be consulted. Written on separate paper.
**Chapter 4: Clarifying One Announcement and Three Proclamations Formal Act (附: Differences in receiving ordination according to four vinayas and five treatises)**
One announcement means first making a single announcement. Three proclamations means afterward having three proclamations for the three grades of spiritual capacity: lower, middle, and upper. Lower grade practitioners very easily accomplish precept conduct, hence accomplished through single announcement. Middle grade practitioners accomplish precept matters through single announcement plus the first of the three proclamations. Upper grade practitioners find it extremely difficult to accomplish, hence requiring three-proclamation formal acts. Using one announcement and three proclamations, it's called "white-four formal act."
*Six-Fascicle Commentary*, fascicle 1, "General Discussion of Formal Acts," chapter 5 says: "Next, clarifying assembly procedures has three types. Single announcement matters are either minor, routine practices, or strict regulations. One statement informing the assembly accomplishes the formal matter. Second is announcement-two. Due to matters being involved, Buddha requires general knowledge. One announcement states the matter for notification, one formal act weighs whether the place is suitable, then accomplishes the previous task. Encompassing both announcement and formal act, hence called 'announcement-two.' Third is announcement-four. Receiving ordination, repenting serious [offenses], disciplinary sanctions, admonishments—matters encompass major and minor, emotions may contain discord. An announcement is not [just] one announcement for notification; measuring whether three procedures are suitable—how can this accomplish [the goal]? Using three formal acts encompassing the previous single announcement, hence called 'announcement-four.'
If examining conditions and characteristics, altogether there are 134 formal acts. Briefly speaking thus. Further expanding, there are still 39 single announcements, 57 announcement-twos, 38 announcement-fours. If including the previous two, then 184 procedures. I've heard of 101 formal acts. Why doesn't today's list match? Answer: This is general categorization, not definite numbers. One might also reference *Sarvāstivāda-vinaya*. That definitely has 101."
The single announcement formal act words say: "Assembly of monks, listen to the formal act being performed. Venerable assembly, listen. This person so-and-so seeks to receive full ordination from so-and-so. This person so-and-so now requests from the monk assembly to receive full ordination with so-and-so as preceptor. So-and-so declares himself pure, without various impediments, age twenty fulfilled, with three robes and bowl complete. If the time is appropriate for the assembly, may the assembly consent to receiving so-and-so's full ordination with so-and-so as preceptor. The announcement is thus." Having made the announcement, ask "Is the assembly accomplished or not?" Thus asking "accomplished or not?" The following three proclamations all ask the same regarding so-and-so.
The commentary also says: "One should also speak to the ordinand: 'Having made the announcement, the assembly all rejoices. Now performing the formal act, activating that precept-dharma. Don't let the mind become disciplinary or critical. Use the mind to respectfully receive.'"