四分律刪繁補闕行事鈔 3.278

3.278

《毘尼母》云：說法比丘，應籌量大眾，應說何法而得受解？若聞深法得解，應為說深，謂五分、十二因緣、涅槃等論；淺法者，謂布施、持戒、生天等論。若眾樂淺不樂深，不益前人，名惡說；反此名善說。又應知文義之句，男女之音（云云）。又應除貪心，不自輕心，不輕大眾心；應慈心、喜心、利益心、不動心；立此等心，乃至一四句，令前人如實解者，長夜安樂。又不應起怖心，何以故？怖心說法，令身疲頓，音不辨了，言不次比，說法不妙，義亦難解；應庠序安心為說。又應為眾說厭患法、遠離法，觀身苦、空、無常、無我、不淨等；如第七卷中。

The Vinayamātṛkā states: A bhikṣu expounding the Dharma should assess the assembly: What Dharma should be spoken so that they can receive and understand it? If they can understand upon hearing the deep Dharma, he should expound the deep for them, that is, treatises on the five divisions, the twelve links of dependent origination, nirvāṇa, and so forth; the shallow Dharma refers to discourses on giving, observing the precepts, rebirth in heaven, and so forth. If the assembly delights in the shallow and does not delight in the deep, and one expounds without benefiting those before him, it is called bad expounding; the opposite is called good expounding. Moreover, one should understand words, meanings, and phrases, as well as male and female voices (and so forth). Furthermore, one should eliminate the mind of greed, not look down on oneself, and not look down on the assembly; one should establish a mind of compassion, a mind of joy, a mind of benefiting others, and an immovable mind. Establishing these minds, even if it is only a single four-line verse, causing the person before him to understand as it truly is, will bring long-lasting peace and happiness throughout the long night. Moreover, one must not give rise to a fearful mind. Why? Expounding the Dharma with a fearful mind exhausts the body, makes the voice indistinct, causes the words to lack sequence, makes the expounding of the Dharma unrefined, and makes the meaning hard to understand; one should expound it with a steady, composed mind and proper composure. Furthermore, one should expound the Dharma of revulsion and the Dharma of detachment for the assembly, contemplating the body as suffering, empty, impermanent, non-self, impure, and so forth, as stated in the seventh fascicle.