四分律刪繁補闕行事鈔 1.443

1.443

五師攝受法，大同前法。《僧祇》云：日別三時，教三藏教法。不能廣者，下至略知戒經輕重，陰界入義。若受經時、共誦時、坐禪時，即名教授。若不爾者，下至云莫放逸。準此以明，今聽講禪齋，初學者並令依止；每日教誡，過成繁重；不行不誦，徒設何益！凡請師法，前已明之。今重論意有四：一作請彼攝我，我當依彼，慈念矜濟。二取道法資神，乞令教授，行成智立。三自申己意，我能依止，愛敬如父。四能遵奉供養，慚愧二法在心。必具此四，可得請他；違此悠悠，徒費無辦。比有大德，多人望重；每歲春末，受戒者多，一坐之間，人來投請為和尚者，或十、二十；及至下座，獨己蕭然。此則元無兩攝；成師之義，略同野馬；極而言之，受同陽焰。《雜含》云：五緣令如來正法沈沒：若比丘於大師所，不敬、不重，不下意、供養、依止故；反此則法律不退。《五分》：二師亦不得以小事留弟子住。若於白衣前出鄙拙言，應令覺知。廣如第二十三卷。《善見》：和尚多有弟子，留一人供給，餘者隨意令讀誦。《僧祇》：弟子為王難，師必經理。若賊抄掠等，覓錢救贖。不者獲罪。

Fifth, the master's method of taking [disciples] under his care is largely the same as the preceding method. The Mahāsāṃghika-vinaya states: Three times each day, teach the doctrines of the Tripiṭaka. If one cannot do so extensively, at the very least, ensure a brief understanding of the light and grave offenses in the prātimokṣa, as well as the meanings of the aggregates (skandha), realms (dhātu), and bases (āyatana). When transmitting sūtras, when reciting together, and when practicing seated meditation, this is termed "instruction." If not doing so, at the very least say, "Do not be negligent." Clarifying this based on the above: nowadays, beginners attending lectures, meditation retreats, and upoṣadha assemblies are all made to take dependence; but daily admonition becomes excessively burdensome, and without practice or recitation, what benefit is served in vain! The method for requesting a master has already been explained above. Now, re-examining the intent, there are four points: 1. Making the request that he take me under his care, and that I shall rely upon him with his compassionate thought and sympathy. 2. Seeking the Dharma of the path to support one's spirit, begging for instruction so that conduct is perfected and wisdom is established. 3. Expressing one's own intent: "I am able to depend upon him and love and revere him like a father." 4. Being able to comply with and offer support to him, keeping the two dharmas of shame and remorse in mind. Only when these four are fully present may one request another; acting contrary to this is lax, wasting effort with nothing achieved. Recently, there are venerable ones of high standing and great esteem; at the end of spring each year, when many receive the precepts, in the space of a single assembly, ten or twenty people come to seek and request them as their upādhyāya; yet upon stepping down from the seat, the master is left entirely alone. In this case, from the outset, there is no reciprocal care; the meaning of becoming a master is roughly akin to a mirage of galloping horses, or to speak to the extreme, the receipt is like a phantom flame. The Saṃyuktāgama states: Five conditions cause the Tathāgata's True Dharma to sink into oblivion: when monks do not respect, revere, humble their minds before, make offerings to, or take dependence upon the Great Master; contrary to this, the Dharma and Vinaya will not decline. The Pañcavargika-vinaya states: The two masters also must not detain a disciple over minor matters. If he utters vulgar or clumsy words in front of laypersons, one should make him aware of it. This is explained extensively in the twenty-third fascicle. The Samantapāsādikā states: When an upādhyāya has many disciples, he retains one person to attend to him, and allows the rest to read and recite as they wish. The Mahāsāṃghika-vinaya states: If a disciple faces peril from the king, the master must handle it. If he is captured by bandits, the master must seek money to ransom him; failing to do so constitutes an offense.