---
title: "四部律并論要用抄 · 4 四部律及論明羯磨法"
description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwshzmn1mcyie04j5tb87ra"
---

### 四部律及論明羯磨法第四

> Four-Part Vinaya and Commentaries on Karma Procedures, Chapter 4

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 various Vinaya texts only mention that there are one hundred and one types of karmic rituals, referring to single announcements, double announcements, and quadruple announcements, without detailing their specific contents. Here, according to the \*Vinaya Matṛkā Śāstra\*, I will list their names and numbers. There are twenty-four single announcements and thirty quadruple announcements, totaling one hundred and one. The twenty-four single announcements are: the announcement for the teacher of deportment, the announcement for questioning and preventing faults in karmic rituals, the announcement during the uposatha, the announcement when all monks have committed offenses, the announcement when all monks have doubts about offenses during the uposatha, the announcement when desiring to self-confess, the announcement when the sangha of self-confessors has committed offenses, the announcement when all self-confessors have doubts about offenses, the announcement when offenses have been committed among all self-confessors, the announcement when the nature of offenses is undetermined during disputes, the announcement during the rains retreat, the announcement for individually receiving the robe of a deceased monk, the announcement for distributing the possessions of a deceased monk, the announcement for relinquishing the kaṭhina robe, the announcement for speaking of gross offenses, the announcement for the Venerable Dabba distributing robes, the announcement for blaming in the presence of others, the announcement for troubling oneself and troubling others, the announcement for a family of learners, the announcement for relinquishing a family of learners, the announcement for covering the bowl, and the announcement for turning the bowl upright. These are the twenty-four single-announcement karmic rituals. The forty-seven double announcements are: the double announcement for the uposatha in the presence of the sangha, the double announcement for concluding the great boundary, the double announcement for concluding the robe boundary, the double announcement for concluding the small boundary, the double announcement for the mad and confused, the double announcement for appointing a self-confessor, the double announcement for distributing sleeping mats, the double announcement for concluding a pure ground, the double announcement for the merit robe, the double announcement for receiving the merit robe, the double announcement for guarding the merit robe, the double announcement for confession, and the double announcement for briefly explaining the twelve kinds of people. The twenty-two-person announcement is annotated below: the announcement for appointing someone to guard possessions, the announcement for appointing a steward to properly prepare food and drink, the announcement for purifying fruits and vegetables, the announcement for purifying the pestle, the announcement for laying out the monks' bedding, the announcement for distributing gruel, the announcement for distributing rice, the announcement for dividing the two portions <note>the portion for the monastery and the portion for novices and garden keepers, etc.</note>, the Talaiṭa double announcement, the Piṭa double announcement, the double announcement for settling disputes, the double announcement for the practice of casting lots, the double announcement for requesting to build a hut, the double announcement for a large dwelling, the double announcement for raising a charge against a monk, the double announcement for elders, the double announcement for relinquishing the bowl, the double announcement for causing laypeople not to give rise to faith, the double announcement for appointing someone to instruct the nuns, the double announcement for the new monk, the double announcement for not paying respects, the double announcement for not speaking with, the double announcement for criticizing the sangha, the double announcement for carrying a staff, the double announcement for carrying a water filter, the double announcement for obtaining benefits in five years, the double announcement for preventing the uposatha, the double announcement for the trainee observing the six dharma rules for two years, the double announcement for original matters, the double announcement for a nun who has given birth sharing a room, the double announcement for connected rooms, and the double announcement for thirty-nine nights. These are the forty-seven double-announcement karmic rituals. Some say that all karmic rituals performed should use the double announcement. Others say that except for ordination and rehabilitation from offenses, all others should use the double announcement. The thirty quadruple announcements are: the quadruple announcement for full ordination, the quadruple announcement for giving an outsider four months of separate residence, the quadruple announcement for relinquishing the three kinds of boundaries, the quadruple announcement for the unified uposatha of the sangha, the quadruple announcement for harsh restraint, the quadruple announcement for dependence, the quadruple announcement for expulsion, the quadruple announcement for banishment due to not seeing, the quadruple announcement for banishment due to not abandoning evil views, the quadruple announcement for separate residence, the quadruple announcement for serving the days, the quadruple announcement for mānattha, the quadruple announcement for serving the days, the quadruple announcement for rehabilitation, the quadruple announcement for recollection of the Vinaya, the quadruple announcement for sanity, the quadruple announcement for factual investigation, the quadruple announcement for schism in the sangha, the quadruple announcement for assisting in schism, the quadruple announcement for traveling, the quadruple announcement for following desire, hatred, fear, and delusion, the quadruple announcement for harsh speech, the quadruple announcement for evil views, the quadruple announcement for expelling a novice, the quadruple announcement for a nun who follows a banished nun and lives defiled, and the quadruple announcement for giving the training rules. These are the thirty quadruple-announcement karmic rituals. Some say that all karmic rituals should use the quadruple announcement. Regarding this single-announcement single-karmic ritual, except for the conclusion of boundaries, all others may be performed. Regarding this single-announcement single-karmic ritual, how many people are needed for the four-person, five-person, ten-person, twenty-person, and forty-person assemblies? Answer: Except for self-confession, receiving the merit robe, and ordination in border countries, they should be performed with five people; if fewer, it is not accomplished <note>among the four types of sangha, this is called the five-person sangha</note>. Ordination in both communities should be performed with ten people <note>among the four types of sangha, this is called the seventeen-person sangha</note>. Rehabilitation of a monk from offenses should be performed with twenty people <note>called the twenty-person sangha</note>. Rehabilitation of a nun from offenses should be performed with twenty people from each of the two communities. Except for the above four types of karmic rituals, all other karmic rituals may be performed with four people <note>this is called the forty-person sangha</note>. These four types of sangha are reckoned by the minimum number. If the number exceeds, it is even better. If fewer, it is not accomplished. According to the \*Sarvāstivāda Vinaya\*, Upāli asked: "Can a deaf person count toward the number of the sangha and make the karmic ritual valid?" The answer: "If he hears the announcement, he counts, and the karmic ritual is accomplished." Asked: "If one sleeps during the karmic ritual, is the karmic ritual accomplished?" Answer: "If one has heard the announcement and then sleeps, the karmic ritual is accomplished. If during a banishment karmic ritual the person being banished sleeps but has heard the announcement, the banishment is accomplished." Who does not count toward the number of the sangha? The thirteen types of offenders, the accuser, those who have committed grave offenses, those who have been banished, laypeople, nuns, trainees, novices, female novices, those with supernormal powers who are in the air, and those who are hidden. Such people do not count toward the number of the sangha. If such people are used to complete the number of the sangha, the proceeding is not accomplished and one incurs an offense. Who counts toward the number of the sangha? A pure and lawful monk is considered to be part of the sangha. The \*Fourfold Vinaya\* identifies five types of improper karmic rituals that should not be performed: first, an unlawful and separate assembly <note>the karmic ritual is invalid, hence unlawful; not all monks within the same boundary are gathered, hence separate</note>; second, an unlawful and united assembly <note>the karmic ritual is invalid, but all monks are gathered</note>; third, a lawful and separate assembly <note>the karmic ritual is valid, but not all monks are gathered</note>; fourth, a seemingly lawful and separate assembly <note>the karmic ritual is tentative, and not all monks are gathered</note>; and fifth, a seemingly lawful and united assembly. Again, there is a karmic ritual performed without stopping objections. A lawful and united karmic ritual should be performed as such. There are seven types of karmic rituals for punishing evil people: first, the karmic ritual of admonition <note>the \*Sarvāstivāda\* calls it harsh restraint; the \*Mahāsāṅghika\* calls it subduing. This person does not protect the inner life of the sangha and creates discord in the sangha, so this karmic ritual is performed to punish him</note>; second, the karmic ritual of banishment <note>the \*Sarvāstivāda\* and \*Mahīśāsaka\* call it expulsion. This person disrupts laypeople and disturbs the faith of ordinary laypeople. To make the faithless give rise to faith, this teaching is given and he is sent out of the village</note>; third, the karmic ritual of dependence <note>this person defames the sangha and does not protect himself internally, so this karmic ritual is performed to require him to study the Vinaya and receive instruction; the \*Mahāsāṅghika\* calls it the karmic ritual of not speaking with him</note>; fourth, the karmic ritual of preventing him from going to laypeople's homes <note>the \*Sarvāstivāda\* and \*Mahīśāsaka\* call it lowering his pride; the \*Mahāsāṅghika\* calls it generating joy. This person does not protect the faith of laypeople externally. To increase the faith of those who already believe, this karmic ritual is performed to restrain him. This person is not allowed to go by himself; another virtuous monk is appointed to bring him and reconcile with the laypeople</note>; fifth, the karmic ritual of raising a charge for not seeing <note>the \*Sarvāstivāda\* calls it banishment for not seeing; the \*Mahāsāṅghika\* says he has committed an offense but refuses to acknowledge it lawfully; the \*Mahīśāsaka\* calls it non-banishment. This person does not believe in the existence of evil karma, called holding the view of no cause, so this karmic ritual is performed to keep him outside the assembly and not share in communal activities</note>; sixth, the karmic ritual of raising a charge for not confessing <note>this person does not believe that karma brings results, called holding a different view, so this karmic ritual is performed to expel him from the assembly of the accused and not share in communal activities</note>; and seventh, the karmic ritual of raising a charge for not abandoning evil views <note>this person does not believe that craving and defilements obstruct the noble path, called holding wrong views. This karmic ritual is performed to expel him from the assembly and not share in communal activities. The first four karmic rituals punish his misconduct; the last three punish his lack of faith. "Misconduct" means lacking internal and external self-protection in his conduct. Among the internal conducts, admonition punishes those who do not protect the sangha, and dependence punishes those who do not protect their own conduct. Among the external protections, banishment protects the faithless laypeople from giving rise to faith, and preventing him from going protects the faith of believing laypeople so that it grows. Hence there are four karmic rituals. The three "raising charges" are because he does not believe in the truth of the origin of suffering, that karma obstructs the path and brings suffering. Hence there are the two charges of not seeing and not confessing. Because defilements as auxiliary conditions are not abandoned, there is the one charge of not abandoning. If one does not cut off the origin, one will again experience suffering. If suffering is not extinguished, there is no liberation. Since he does not seek cessation, he is at odds with the path and useless in the training. Hence the karmic ritual of raising a charge is done. These seven karmic rituals are methods for punishing people. If one does not accept the punishment, one should treat him like a wild horse—drive him out once and let him leave</note>. When performing a karmic ritual, one should first fulfill three conditions: first, making the charge <note>pointing out his faults</note>; second, prompting recollection <note>"Do you not know of this yourself?"</note>; and third, assigning the offense <note>"You deserve such and such an offense"</note>. Question: Why are karmic rituals not performed with three or five announcements? Answer: For simple matters, a single announcement and the assembly are sufficient. For matters of moderate difficulty, a single announcement and a single karmic ritual suffice. For the most difficult matters, one announcement and three recitations of the karmic ritual are needed to consult and decide repeatedly. The difficulty of the matter determines which of these three is used. With these three, the meaning of the proceeding is fulfilled, so there is no need for three or five announcements. After performing a karmic ritual, the thirty-five privileges are taken away, as extensively explained in the Vinaya texts.