一　大乗法相宗名目十六巻附科段一巻 - 翻刻

翻刻

【右頁】
【枠外右上】
四五八 【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】
四五八
【二段構成】
【上段】
白＿レ僧言。當＿レ聽＿二羯磨＿一。大德僧聽《割書：乃至如＿二｜上語＿一。》此初羯磨問＿レ僧成
就不。告＿二受者＿一言。已作＿二初羯磨＿一。僧皆唱可＿二今十方法界
善法竝皆動轉＿一。當＿レ起＿レ慚。勿＿レ縱＿二怠意＿一。次作＿二第二羯磨＿一。如＿レ
上問已。告＿二受者＿一言。已作＿二 二羯磨＿一。法僧竝和合。十方法界
善法。竝擧集＿二虛空中＿一。至＿二第三羯磨＿一《割書：考#1磨下恐｜脫竟字》時。當＿二法界＿一功
德。《割書：考#1德下恐｜脫入字》汝身心＿一#4。餘一羯磨在汝當＿下發＿レ身惣虛空界心
▢《割書：▢原字不｜明恐緣》救＿二-攝三有衆生＿一。幷欲＿上レ護＿二-持三世佛法＿一。眞《割書：考#1眞｜恐直》
依＿二此語＿一仍白＿レ僧言。願僧同時慈＿二-濟前生＿一。同共合掌佐助。
擧＿二此羯磨＿一便卽作＿レ之。乃至是事如＿レ是事如＿レ是持已《割書：云云》。
《割書：第二第三羯｜磨語如＿レ 上。》白四羯磨者。梵網經疏音義云。卽白與＿二 三羯
磨＿一是名＿二白四＿一也。三羯磨者。一單羯磨。謂事易＿二表知＿一也。
二白羯磨。謂事中恭議。三白四羯磨。事雖＿二重疊＿一諧決也。
或云。羯磨有＿レ 三。一單白羯磨。二白二羯磨。三白四羯磨。
初單白者。但有＿二 一白＿一。後法不＿レ續故四＿二《割書：考#1四｜恐曰》單白＿一。中者。白
一羯磨。一白通羯磨故云＿二白二＿一。第三准＿レ之也。就＿レ通三皆
羯磨。就＿レ別有＿レ白非＿二羯磨＿一《割書：云云》。
　　　　四種羯磨者。《割書：瑜伽論九十九說之。｜可＿レ名[マヽ]#2之。》
【下段】
　一單白羯磨。　二白二羯磨。　三白四羯磨。　四三語
　羯磨。《割書：謂三歸也。｜表無表章釋也。》
此四羯磨略有＿二 二事＿一爲＿二所依處＿一。一有情數事爲＿二所依處＿一。
二無情數事爲＿二所依處＿一。有情數事爲＿二所依處＿一者。謂出家
羯磨。若受具足羯磨。若補特伽羅同意羯磨。若出罪羯磨。
若擧羯磨。若擯羯磨。若雨安居受七二十四十夜等所有
羯磨。如＿レ是或爲＿レ攝＿二-受有情＿一。或爲＿レ析＿二-伏有情＿一。施＿二-設羯磨＿一。
是名＿下有情數事爲＿二所依處＿一羯磨＿上。無情數事爲＿二所依處＿一者。
謂受持衣鉢羯磨。若持羯禮《割書：考#1禮｜恐社》那衣護衣不捨羯磨。若
結界羯磨。若淨稻糓同意羯磨。如＿レ是等類所有羯磨。當＿レ
知是名＿下無情數爲＿二所依＿一羯磨＿上《割書：等云云》。　瑜伽論六十九說＿二
十羯磨＿一。所謂一受具羯磨。二結界羯磨。三長養羯磨。四
同意羯磨。五趣向羯磨。六恣擧羯磨。七治罸羯磨。　八攝
受羯磨。九白二羯磨。十白四羯磨《割書：云云》。羯磨義不＿レ說之。
表無表章云。第五得捨分齊○得中又二。一得緣。二時
節。得緣復二。一差別緣。二無差別緣。初差別緣。唯在＿二具
足別解脫戒＿一。無差別緣。通在＿二 一切＿一。差別緣有＿レ 二。一得＿二具
【左頁】
【枠外左上】
四五九【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】
四五九
【二段構成】
【上段】
足別解脫＿一緣。二羯磨得＿二別解脫＿一緣。初緣通在＿二佛及弟子＿一。
羯磨非＿三佛及與＿二獨覺＿一。然二皆通＿二現在。滅後＿一。且得＿二具足別
解脫＿一緣。諸敎不同。四律五論諸宗異說。四律者。一十誦
律。是薩婆多宗。同＿二俱舍第十四。律毘婆沙竝雜心論及
順正理《割書：考#1理下章｜文□【□：有？】顯字》宗。大毘婆沙＿一。十誦律云。佛在＿二竹薗＿一告＿二諸
比丘＿一。十種受具足。一自然得。謂佛獨覺。盡智心位自然
得＿レ之。二見諦得。俱舍等云。謂入＿二正性離生＿一卽五苾蒭。三
善來得。俱舍等云。佛命＿二善來＿一。謂那舍等。唯佛自作。非＿二
餘所＿一レ能。滿道被故。四自誓得。俱舍等云。信＿レ佛爲＿二大師＿一。謂
大迦葉。五論議得。俱舍等云。善巧酬＿二-答所問＿一。謂蘇陀
夷。其年七歲。佛問言。汝家何在。彼答＿レ佛言。三界無＿レ家。佛
嘆《返り点：三》聰明答＿二所問＿一。雖＿二年未＿一レ滿。令＿二僧爲＿一レ受。非＿下由＿二答時＿一卽便
得戒＿上。六受重法。俱舍等云。敬受＿二 八尊重法＿一。謂大生主。
七遣便《割書：考#1便章｜文作信》得。俱舍等云。謂法授尼。五分律云。婬女
半迦尸。八五得。九羯磨。十三歸【。：脱落？】俱舍等云。三說＿二《割書：考#1說｜下章》
《割書：文有｜歸字》佛法僧＿一。謂六十賢部。謂有＿二 六十二賢衆類＿一。共集《割書：考#1集｜下章》
《割書：文有｜佛字》遣＿二無學＿一爲說＿二 三歸＿一。便得＿二具足＿一○故名＿二 三歸得＿一。亦
【下段】
名＿二 三語得＿一。何故諸尼無＿二 三歸得＿一。無＿二賢衆＿一故《割書：云云》。《割書：四律五論｜皆引＿レ之。》
《割書：依＿レ煩略＿レ之。｜可＿レ見＿レ章也。》
　　　　四律者
　一十誦律。《割書：說＿二 十種得戒＿一。｜薩婆多宗也。》　二四分律。《割書：說＿二 五種得戒＿一。｜法藏部也。》　
　三僧祇律。《割書：說＿二 四種得戒＿一。｜是大衆部也。》　四五分律。《割書：說＿二 五種受具足戒＿一｜也。是化地部也。》
　　　　五論者
　一毘尼母論。《割書：比丘與＿二比丘尼＿一 二衆。各有＿二 五種得｜戒＿一云[マヽ]#2論乍觀同＿二薩婆多＿一。》
　二磨得勒伽論。《割書：說＿二 十種得戒＿一。此論｜乍觀同＿二薩婆多＿一。》
　三善見論。《割書：說＿二 八種｜得戒＿一。》
　四薩婆多論。《割書：說＿二 七種受具足＿一。薩婆｜多師也　#3同＿二俱舍＿一。》
　五明了論。《割書：比丘比丘尼二衆合｜七種得戒有云云。》
　　　　《割書：比丘四種。尼三種也　#3已上聲聞乘也。次獨覺。後佛。今此明｜了論於＿二 三乘＿一說＿レ之也。薩婆多與＿二 五分律＿一同也。可＿レ見＿二表》
　　　　《割書：無表｜章＿一。》
　　　第四【四：五の誤植】　明＿二輪王七寶＿一者
　一夫人寶。　二摩尼珠寶。《割書：□【□：大？】般若三百五十言＿二如意珠寶｜長一尺六寸＿一。阿含經云云。》
　三輪寶。　四𧰼寶。　五馬寶。　六大臣。　七主藏寶。
夫人德者。身口等中。出＿二於無價栴檀優鉢羅華之香＿一。身觸

現代語訳

【右頁】

僧に白して言う。羯磨を聴くべし。大徳僧聴け（乃至上の語の如し）。この初羯磨にて僧の成就するや否やを問う。受者に告げて言う。已に初羯磨を作せり。僧皆唱可し。今十方法界の善法並びに皆動転す。慚を起こすべし。怠意を縦にすること勿れ。次に第二羯磨を作す。上の如く問い已って、受者に告げて言う。已に二羯磨を作せり。法僧並びに和合し、十方法界の善法、並びに虚空中に挙集す。第三羯磨の時に至りて、法界の功徳、汝の身心に入る。余の一羯磨、汝に在り。まさに身を発して総虚空界の心を緣として三有の衆生を救摂し、並びに三世の仏法を護持せんと欲すべし。真にこの語に依り、仍って僧に白して言う。願わくは僧、同時に前生を慈済し、同じく共に合掌して佐助せよ。この羯磨を挙げて便ち即ちこれを作す。乃至この事は是の如く、この事は是の如く持し已んぬ。

第二第三羯磨の語は上の如し。白四羯磨とは、『梵網経疏音義』に言う。即ち白と三羯磨、これを白四と名づく。三羯磨とは、一に単羯磨、謂わく事表知し易きなり。二に白羯磨、謂わく事中に恭議するなり。三に白四羯磨、事重畳すと雖も諧決するなり。

或いは言う。羯磨に三あり。一に単白羯磨、二に白二羯磨、三に白四羯磨。初めの単白は、但一白のみ有り、後法続かざるが故に単白と曰う。中は、白一羯磨一、白羯磨に通ずるが故に白二と言う。第三はこれに准ず。通に就けば三皆羯磨、別に就けば白有りて羯磨に非ず。

**四種羯磨（『瑜伽論』九十九に之を説く。これを名くべし）**

【下段】

一、単白羯磨。二、白二羯磨。三、白四羯磨。四、三語羯磨（謂わく三帰なり。『表無表章』にこれを釈す）。

この四羯磨、略して二事有りて所依処と為す。一に有情数事を所依処と為し、二に無情数事を所依処と為す。有情数事を所依処と為すとは、謂わく出家羯磨、若しくは受具足羯磨、若しくは補特伽羅同意羯磨、若しくは出罪羯磨、若しくは挙羯磨、若しくは擯羯磨、若しくは雨安居にて七日二十日四十日夜等の所有の羯磨なり。是の如く或いは有情を摂受せんが為、或いは有情を析伏せんが為に、羯磨を施設す。これを有情数事を所依処と為す羯磨と名づく。無情数事を所依処と為すとは、謂わく受持衣鉢羯磨、若しくは迦提那衣を持し護衣不捨羯磨、若しくは結界羯磨、若しくは浄地穀同意羯磨なり。是等の類の所有の羯磨、まさに知るべし、これを無情数を所依と為す羯磨と名づく。

『瑜伽論』六十九に十羯磨を説く。所謂一に受具羯磨、二に結界羯磨、三に長養羯磨、四に同意羯磨、五に趣向羯磨、六に恣挙羯磨、七に治罰羯磨、八に摂受羯磨、九に白二羯磨、十に白四羯磨。羯磨の義はこれを説かず。

『表無表章』に言う。第五得捨分斉○得の中に又二あり。一に得縁、二に時節。得縁復二あり。一に差別縁、二に無差別縁。初めの差別縁は、唯具足別解脱戒に在り。無差別縁は、一切に通在す。差別縁に二有り。一に具足別解脱を得る縁。

【左頁】

解脱を得る縁、二に羯磨にて別解脱を得る縁。初縁は仏及び弟子に通在す。羯磨は仏及び独覚に非ず。然れども二は皆現在・滅後に通ず。且つ具足別解脱を得る縁、諸教同じからず。四律五論の諸宗異説あり。四律とは、一に『十誦律』、これは薩婆多宗、『俱舎』第十四、『律毘婆沙』並びに『雑心論』及び『順正理』宗、『大毘婆沙』と同じ。『十誦律』に言う。仏、竹園に在りて諸比丘に告ぐ。十種の受具足あり。一に自然得、謂わく仏・独覚、尽智心位にて自然に之を得る。二に見諦得、『俱舎』等に言う、謂わく正性離生に入る、即ち五苾蒭なり。三に善来得、『俱舎』等に言う、仏「善来」と命ず、謂わく那舎等、唯仏自ら作す、余の能くする所に非ず、満道被の故なり。四に自誓得、『俱舎』等に言う、仏を信じて大師と為す、謂わく大迦葉なり。五に論議得、『俱舎』等に言う、善巧にて問われた所に酬答す、謂わく蘇陀夷なり。その年七歳、仏問いて言う「汝が家何処に在るや」彼仏に答えて言う「三界に家無し」仏嘆じて聰明にて問われた所に答えりと。年未だ満たずと雖も、僧をして受けしむ。答えた時によりて即ち便ち戒を得るに非ず。六に受重法、『俱舎』等に言う、八尊重法を敬受す、謂わく大生主なり。七に遣信得、『俱舎』等に言う、謂わく法授尼、『五分律』に言う、婬女半迦尸なり。八に上座得、九に羯磨、十に三帰。『俱舎』等に言う、三たび仏法僧を説く、謂わく六十賢部、謂わく六十二賢衆類有り、共に集まりて無学を遣わして三帰を説かしめ、便ち具足を得る。故に三帰得と名づく。

また三語得と名づく。何故に諸尼に三帰得無きや。賢衆無きが故なり。

四律五論皆これを引く。煩を依りて之を略す。章を見るべきなり。

**四律**

一、『十誦律』（十種得戒を説く。薩婆多宗なり）。二、『四分律』（五種得戒を説く。法蔵部なり）。三、『僧祇律』（四種得戒を説く。是れ大衆部なり）。四、『五分律』（五種受具足戒を説く。是れ化地部なり）。

**五論**

一、『毘尼母論』（比丘と比丘尼の二衆、各五種得戒有りと言う。論乍観するに薩婆多と同じ）。二、『摩得勒伽論』（十種得戒を説く。この論乍観するに薩婆多と同じ）。三、『善見論』（八種得戒を説く）。四、『薩婆多論』（七種受具足を説く。薩婆多師なり。『俱舎』と同じ）。五、『明了論』（比丘比丘尼二衆合わせて七種得戒有りと云云）。

比丘四種、尼三種なり。已上声聞乗なり。次に独覚、後に仏。今この『明了論』は三乗について之を説くなり。薩婆多と『五分律』と同じなり。『表無表章』を見るべし。

**第五　輪王七宝を明かす**

一、夫人宝。二、摩尼珠宝（『大般若』三百五十に如意珠宝長一尺六寸と言う。『阿含経』に云云）。三、輪宝。四、象宝。五、馬宝。六、大臣。七、主蔵宝。

夫人の徳は、身口等中より無価栴檀優鉢羅華の香を出だす。身触

英語訳

**Right Page**

Announcing to the assembly: "You should listen to the formal act. Venerable assembly, listen (and so forth as stated above)." At this first formal act, ask whether the assembly is accomplished. Tell the ordinand: "The first formal act has been completed. The assembly all agrees. Now all good dharmas of the ten directions and dharma realms are all set in motion. You should give rise to shame. Do not indulge in negligent thoughts." Next perform the second formal act. Having asked as above, tell the ordinand: "The second formal act has been completed. The dharma and assembly are both in harmony. All good dharmas of the ten directions and dharma realms are gathered together in empty space." When the time of the third formal act arrives, the merit of the dharma realm enters your body and mind. One formal act remains with you. You should arouse your body and, taking the mind of all empty space as condition, rescue and gather the sentient beings of the three realms of existence, and also wish to protect and maintain the Buddha-dharma of the three times. Truly relying on these words, announce to the assembly: "I pray the assembly simultaneously show compassion to save past lives, together join palms and assist. Raise up this formal act and immediately perform it." Up to "this matter is thus, this matter is thus, completed."

The words of the second and third formal acts are as above. Regarding the white-four formal act, the *Brahmajāla Sūtra Commentary Sound and Meaning* says: "Namely, the white announcement plus three formal acts - this is called 'white-four.'" The three formal acts are: first, single formal act, meaning matters easily expressed and known; second, white formal act, meaning respectful discussion within the matter; third, white-four formal act, though matters are layered, they are harmoniously resolved.

Alternatively it is said: There are three formal acts: first, single white formal act; second, white-two formal act; third, white-four formal act. The first single white has only one announcement, with no subsequent procedure, hence called "single white." The middle has one white and one formal act; because the white connects to the formal act, it's called "white-two." The third follows this pattern. Generally speaking, all three are formal acts; specifically speaking, there is a white announcement that is not a formal act.

**Four Types of Formal Acts** (Explained in *Yogācārabhūmi* fascicle 99, which should be referenced)

**Lower Section**

1. Single white formal act. 2. White-two formal act. 3. White-four formal act. 4. Three-word formal act (meaning the Three Refuges, explained in the *Chapter on Manifest and Non-manifest [Karma]*).

These four formal acts briefly have two matters as their basis: first, sentient being-related matters as basis; second, non-sentient being-related matters as basis. Sentient being-related matters as basis means: ordination formal acts, receiving full ordination formal acts, individual consent formal acts, confession formal acts, suspension formal acts, expulsion formal acts, rainy season retreat formal acts for seven, twenty, forty days and nights, etc. Thus, formal acts are established either to gather and receive sentient beings or to discipline and subdue sentient beings. This is called "formal acts with sentient being-related matters as basis." Non-sentient being-related matters as basis means: formal acts for receiving and maintaining robes and bowls, formal acts for holding kaṭhina robes and not abandoning protective robes, boundary-marking formal acts, formal acts for pure ground and grain consent, etc. Such categories of formal acts should be known as "formal acts with non-sentient related matters as basis."

*Yogācārabhūmi* fascicle 69 explains ten formal acts: namely, 1. receiving full ordination formal act, 2. boundary-marking formal act, 3. cultivation formal act, 4. consent formal act, 5. directional formal act, 6. unrestricted raising formal act, 7. disciplinary punishment formal act, 8. gathering and receiving formal act, 9. white-two formal act, 10. white-four formal act. The meaning of formal acts is not explained here.

The *Chapter on Manifest and Non-manifest [Karma]* says: "Fifth, the limits of obtaining and abandoning ○ Within obtaining there are again two: 1. obtaining conditions, 2. time periods. Obtaining conditions again has two: 1. discriminating conditions, 2. non-discriminating conditions. The first discriminating conditions exist only in the full prātimokṣa precepts. Non-discriminating conditions exist universally in all. Discriminating conditions have two: 1. conditions for obtaining full liberation.

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liberation conditions, 2. formal act conditions for obtaining individual liberation. The first conditions exist universally in Buddha and disciples. Formal acts do not apply to Buddha and pratyekabuddhas. However, both encompass present time and post-extinction periods. Furthermore, conditions for obtaining full individual liberation differ among various teachings. There are different explanations among the four vinayas and five treatises. The four vinayas are: 1. *Sarvāstivāda Vinaya*, which belongs to the Sarvāstivāda school, same as *Abhidharmakośa* fascicle 14, *Vinaya Vibhāṣā* together with *Saṃyuktābhidharmahṛdaya* and *Nyāyānusāra* school, and *Mahāvibhāṣā*. The *Sarvāstivāda Vinaya* says: "When the Buddha was in the Bamboo Grove, he told the monks: There are ten types of receiving full ordination. 1. Natural attainment, meaning Buddha and pratyekabuddhas naturally attain it at the stage of final knowledge. 2. Seeing truth attainment - *Abhidharmakośa* etc. say: entering the correct nature free from birth, namely the five bhikṣus. 3. 'Come well' attainment - *Abhidharmakośa* etc. say: Buddha commands 'Come well,' meaning Yaśas etc. Only Buddha himself does this, not within others' capability, due to complete Way-being. 4. Self-vow attainment - *Abhidharmakośa* etc. say: believing in Buddha as great teacher, meaning Mahākāśyapa. 5. Debate attainment - *Abhidharmakośa* etc. say: skillfully responding to questions asked, meaning Sudāyi. At age seven, Buddha asked 'Where is your home?' He answered Buddha 'No home in the three realms.' Buddha praised his intelligent answer to the question. Though not yet of full age, he had the assembly receive [ordination]. Not that he immediately received precepts upon answering. 6. Receiving weighty dharma - *Abhidharmakośa* etc. say: respectfully receiving the eight weighty dharmas, meaning Mahāprajāpatī. 7. Messenger attainment - *Abhidharmakośa* etc. say: meaning Dharmadattā bhikṣuṇī. *Pañcavarga Vinaya* says: the courtesan Utpalāvarṇā. 8. Elder attainment, 9. formal act, 10. Three Refuges. *Abhidharmakośa* etc. say: reciting Buddha, Dharma, Sangha three times, meaning the sixty worthy groups. There were sixty-two groups of worthy assemblies who gathered together and sent arhats to explain the Three Refuges, then obtained full [ordination]. Hence called 'Three Refuges attainment.'

Also called 'three-word attainment.' Why do nuns not have Three Refuges attainment? Because there are no worthy assemblies.

All four vinayas and five treatises reference this. Due to prolixity this is abbreviated. The chapters should be consulted.

**Four Vinayas**

1. *Sarvāstivāda Vinaya* (explains ten types of receiving precepts; Sarvāstivāda school). 2. *Dharmaguptaka Vinaya* (explains five types of receiving precepts; Dharmaguptaka school). 3. *Mahāsāṃghika Vinaya* (explains four types of receiving precepts; Mahāsāṃghika school). 4. *Mahīśāsaka Vinaya* (explains five types of receiving full precepts; Mahīśāsaka school).

**Five Treatises**

1. *Vinaya-mātṛkā* (says monks and nuns, two assemblies each have five types of receiving precepts. The treatise appears to agree with Sarvāstivāda). 2. *Mātrka* (explains ten types of receiving precepts. This treatise appears to agree with Sarvāstivāda). 3. *Samantapāsādikā* (explains eight types of receiving precepts). 4. *Sarvāstivāda-vinaya-vibhāṣā* (explains seven types of receiving full [ordination]. Sarvāstivāda masters, same as *Abhidharmakośa*). 5. *Sphuṭārthā* (monks and nuns combined have seven types of receiving precepts).

Monks four types, nuns three types. The above is the śrāvaka vehicle. Next pratyekabuddhas, then Buddha. This *Sphuṭārthā* explains regarding the three vehicles. Same as Sarvāstivāda and *Mahīśāsaka Vinaya*. The *Chapter on Manifest and Non-manifest* should be consulted.

**Chapter 5: Clarifying the Seven Treasures of a Wheel-turning King**

1. Queen treasure. 2. Wish-fulfilling gem treasure (*Prajñāpāramitā* fascicle 350 says the wish-fulfilling jewel is one chi six cun long. *Āgama Sūtra* says...). 3. Wheel treasure. 4. Elephant treasure. 5. Horse treasure. 6. Minister. 7. Treasurer treasure.

The queen's virtues: from body, speech, etc., emanate the fragrance of priceless sandalwood and utpala flowers. Body contact