四分律刪繁補闕行事鈔 1.441

1.441

三簡師德。因明諸師不同。《四分》五種：一出家闍梨，所依得出家者。二受戒闍梨，受戒時作羯磨者。三教授闍梨，教授威儀者。四受經闍梨，所從受經，若說義，乃至四句偈也。五依止闍梨，乃至依止住一宿也。和尚者，從受得戒者是。和尚等者，多己十歲；阿闍梨等者，多己五歲，除依止。若準此文，四種闍梨，要多己五歲，方號闍梨；餘未滿者，雖從受誦，未霑勝名。若準，九歲和尚，得戒，得罪；此雖未滿。得名何損。又上四闍梨，不得攝人而替依止和尚處；由一席作法，非通始終；若作師者，更須請法。律中二師，行德三種：一簡年十歲已上，二須具智慧，三能勤教授弟子。有七種共行法，更相攝養，如和尚法中。《摩得伽》云：凡欲依止人者，當好量宜，能長善法者；及問餘人，此比丘戒德何似？能教誡不？眷屬復何似，無有諍訟不？若都無者，然後依止。《僧祇》：不得趣爾請依止，成就五法：一愛念，二恭敬，三慚，四愧，五樂住。《四分》：諸比丘輒爾依止，不能長益沙門道行。佛令選擇取依止。即師有破戒見威儀等，並不合為依止。因二歲比丘，將一歲弟子往佛所。佛訶責云：汝身未斷乳，應受人教授，云何教人耶？若師有非法，聽餘人誘將弟子去。《五百問》云：其師無非法，而誘將沙彌去，犯重。因說老病比丘死緣。《善見》云：若不解律，但解經論，不得度沙彌及依止。《僧祇》：成就四法，名為持律：謂知有罪、知無罪，知輕、知重；下至知二部律，得作和尚。《三千威儀》多有請二師方法，及攝受共行之儀。

Third, selecting the virtues of a master. Accordingly, the differences among the various masters are explained. The Dharmaguptaka Vinaya mentions five kinds: 1. The going-forth ācārya (pravrajyācārya), upon whom one relies to attain the going forth. 2. The ordination ācārya (upasampadācārya), who performs the karman at the time of ordination. 3. The instruction ācārya (anuśāsanācārya), who instructs in the deportment. 4. The scripture-transmitting ācārya (sūtrācārya), from whom one receives sūtras or who explains the meaning, down to a four-line verse. 5. The dependence ācārya (niśrayācārya), down to one upon whom one relies and stays with for a single night. The upādhyāya is the one from whom one receives and obtains the precepts. An upādhyāya must have ten more rains than oneself; the ācāryas must have five more rains than oneself, with the exception of the niśraya-ācārya. If one conforms to this text, the four kinds of ācāryas must have five more rains than oneself before being called ācāryas; those who have not reached this, even though one receives recitations from them, do not yet possess this superior title. If one takes the rule where a nine-rains upādhyāya confers the precepts: the precepts are obtained, but he commits an offense; although he has not completed the required years, what harm is there to his obtaining the title? Furthermore, the above four ācāryas may not gather people under their care to replace the dependence upādhyāya, because their role is a karman performed in a single session and does not extend from beginning to end; if they act as [dependence] masters, one must request the Dharma again. In the vinaya, the two masters possess three kinds of conduct and virtue: first, their age must be vetted to be ten rains or more; second, they must possess wisdom; third, they must be able to diligently instruct disciples. There are seven kinds of practices of dwelling together by which they take care of and nurture each other, as in the protocol for the upādhyāya. The Vinayamātṛkā states: Whoever wishes to take dependence on someone must carefully consider whether that person can foster wholesome dharmas; and he should ask others: "What are this monk's precept virtues like? Is he able to instruct and admonish? What are his associates like, and are there no disputes?" If there are no faults at all, only then may he take dependence. The Mahāsāṃghika-vinaya states: One must not casually request dependence; five conditions must be fulfilled: 1. loving affection, 2. reverence, 3. shame, 4. remorse, and 5. joy in dwelling together. The Dharmaguptaka Vinaya states: Monks were taking dependence haphazardly, which could not increase their ascetic practice. The Buddha ordered that they select carefully before taking dependence. If a master breaks the precepts, views, deportment, and so forth, he is completely unfit to serve as a dependence master. Because a monk of two rains took a disciple of one rain to the Buddha's place, the Buddha reprimanded him, saying: "You have not yet been weaned; you ought to receive instruction from others, so how can you teach others?" If a master behaves unlawfully, others are permitted to entice and lead his disciples away. The Five Hundred Questions states: If a master has no unlawful behavior and one entices and leads away his śrāmaṇera, one commits a grave offense. This was explained on account of the death of an old and sick monk. The Samantapāsādikā states: If one does not understand the vinaya, but only understands the sūtras and treatises, one is not permitted to ordain śrāmaṇeras or serve as a dependence master. The Mahāsāṃghika-vinaya states: One who possesses four qualities is called a vinaya-holder: knowing what is an offense, knowing what is not an offense, knowing what is light, and knowing what is grave; down to knowing the two divisions of the Vinaya, one may serve as an upādhyāya. The Three Thousand Deportments contains many methods for requesting the two masters, as well as the etiquette for taking disciples under care and living together.