大比丘三千威儀 2.9

2.9

新至比丘欲到賢者所自歸持作依止阿闍梨，當先自說言：「今我為某遠離三師，各去是若干里。今某獨來在此，本意欲學，連遇國君不安，故來到是。今自歸賢者，當為我作依止阿闍梨。賢者用某自歸故，受某甲為弟子，當與某甲共止作弟子，當依某甲與共居，為某甲弟子。賢者當用法故，當為某甲作阿闍梨師。」已頭面作禮，因言：「阿闍梨！為用三尊故，已受某甲為師作，當教某甲所行出入法。若有強共某諍某，阿闍梨當有某甲作弟子。若阿闍梨若某欲去止，俱得自在。設某去後，復從彼面來還，阿闍梨故當受某為弟子。」如是說至三。師當言報：「賢者某聽今我所說，令卿得道，常當行如佛語，當護戒、當忍辱、當精進、當一心念道、當念慧、當止身口意滅毒、當為三法事。已作佛弟子，不得念行世間事。能如法行者，會當得道度世耳。」說竟。起作禮，持頭面著師足去，還取衣鉢往上師從受衣。若比丘受衣鉢三衣，阿闍梨比丘當自說亡失，若水火盜賊壞敗因緣。比丘先自歸言：「明賢者！慧行淨戒是某三師。」為某如是便三說本因緣已，三說便上若鉢若衣受阿闍梨，便說教誡：「某賢者聽！人有六情，當護當念清淨。雖世間淨潔，不能到清淨，行慧者道當護內外清淨，不垢不漏內外相應，是為能致清淨道者，是故當依當攝當護。是為鉢事依者，當言數持視數著以時浣。比丘譬如賢者，亦世間處身，樂沐浴薰香衣服臥具，寧欲令身不安隱、意不安隱。所有可意有破服。不設具堅安隱。亦不能致清淨慧者道中。若漏濕為虫所食腐，譬身若一處腐爛，從是不安隱、不致慧者道。譬身若一處為虫所食瘡、若痛若痒、從是不安隱、不致慧者道。從上至竟依、護內外洗淨、是為除貪亦少欲、使致賢者清淨。是為依事。」

When a newly arrived bhikṣu wishes to go to a worthy person to take refuge and make him his niśrayācārya, he should first state himself: 'Now I, so-and-so, am far removed from my three teachers, each separated by so many leagues. Now I, so-and-so, have arrived here alone. My original intention was to study, but encountering instability under the ruler of my country, I therefore arrived here. Now I take refuge in the worthy one; please act as my niśrayācārya. Because so-and-so takes refuge, may the worthy one accept so-and-so as a disciple, dwell together with so-and-so as his teacher to a disciple, and allow me to rely on so-and-so, reside together with him, and be so-and-so's disciple. For the sake of the Dharma, may the worthy one act as an ācārya master for so-and-so.' Having bowed with head to the ground, he then says: 'Ācārya! For the sake of the Three Jewels, you have accepted so-and-so to be your disciple; please instruct so-and-so in the Dharma of behavior, going out, and coming in. If anyone forcibly disputes with so-and-so, the ācārya shall have so-and-so as his disciple. Whether the ācārya or so-and-so wishes to leave or stay, both shall have full freedom. If after so-and-so departs, he returns again from that place, may the ācārya still accept so-and-so as a disciple.' He speaks thus three times. The master should reply: 'Worthy so-and-so, listen to what I say now. So that you may attain the Way, you must constantly practice in accordance with the Buddha's words. You should guard the precepts, you should practice patience, you should be vigorous, you should focus your mind on contemplating the Way, you should contemplate wisdom, you should restrain body, speech, and mind, extinguish defilements, and perform the matters of the three dharmas. Having become a disciple of the Buddha, you must not think of or engage in worldly affairs. If you can practice according to the Dharma, you will surely attain the Way and transcend the world.' Having finished speaking, [the disciple] rises, pays homage, touches his head and face to the master's feet, leaves, and returns to take his robes and bowl, presenting them to the master to receive the robes from him. If a bhikṣu receives a bowl or the three robes, the ācārya bhikṣu should speak of the circumstances of their loss or destruction by water, fire, or thieves. The bhikṣu first takes refuge, saying: 'Clear and worthy one! The three masters of so-and-so are of wise conduct and pure precepts.' For so-and-so, having spoken the original circumstances thus three times, he presents either the bowl or the robes to receive them from the ācārya. [The master] then speaks an instruction: 'Worthy so-and-so, listen! Human beings have six sense faculties; you must guard them and think of purity. Although worldly things are clean, they cannot reach purity. A practitioner of wisdom on the Way should guard internal and external purity, being without defilement and without outflows, internal and external corresponding with each other—this is what can bring about the path of purity. Therefore, one should rely on, restrain, and guard them. In this matter of relying on the bowl, one should speak of keeping it in view often, wearing it often, and washing it at proper times. A bhikṣu is like a worthy person; living in the world, people take pleasure in bathing, scenting with incense, clothing, and bedding; would one wish to make body and mind unsettled? Whatever pleasant clothing has torn, if not provided with sturdy and secure furnishings, neither can one attain the path of pure wisdom. If it is damp and rotted by worms, it is like a part of the body becoming rotten; from this comes disquiet, preventing one from attaining the path of the wise. It is like a part of the body being eaten by worms, festering, aching, or itching; from this comes disquiet, preventing one from attaining the path of the wise. Relying on this from beginning to end, guarding internal and external cleanliness, this eliminates greed and lessens desires, causing one to attain the purity of a worthy person. This is the matter of niśraya.'