緇門警訓 1.47

1.47

鳥之將息必擇其林。人之求學當選於師。師乃人之模範。模不模範不範。古今多矣。為模範者世唯二焉。上則智慧博達行業堅貞。猶密室燈光徹窓隙。次乃解雖洞曉行亦藏瑕。如犯罪人持燈照道。斯二高座皆蘊師法。其如寡德適時名而不高。望風依附畢世荒唐。東晉安師。十二出家。貌黑形陋。師輕視之驅役田舍。執勞三年。方求師教授辨意經。執卷入田因息就覽。暮歸還師經已闍誦。師方驚嘆乃為剃髮。至受具戒恣其游學。投佛圖澄。見以奇之。異哉小童。真世良驥不遇青眼困駕鹽車。自非伯樂奚彰千里之駿。故出家者慎宜詳擇察。有匠成之能方具資稟之禮。故南山云。真誠出家者怖四怨之多苦。厭三界之無常。辭六親之至愛。捨五慾之深著。能如是者名真出家。則可紹隆三寶度脫四生。利益甚深功德無量。比真教凌遲慧風掩扇。俗懷侮慢道出非法。並由師無率誘之心。資缺奉行之志。二彼相捨妄流鄙境。欲令道光焉可得乎。

When a bird is about to rest, it must select its grove; when a person seeks learning, he should choose his master. A master is a person's model and standard. Those whose models are no models, and whose standards are no standards, have been many from antiquity to the present. As for those who serve as models, in the world there are only two kinds: the superior are those whose wisdom is broad and penetrating and whose conduct is firm and pure, like the light of a lamp in a closed room piercing through the window cracks; the next are those whose understanding is thoroughly clear though their conduct conceals flaws, like a criminal holding a lamp to illuminate the road. Both of these high seats contain the master's model. As for those of scant virtue who merely accord with the times, their fame is not lofty; relying on them merely by observing the wind, one spends one's whole life in dissipation. Master Dao'an of the Eastern Jin entered pravrajyā at twelve. His face was black and his appearance ugly; his teacher disdained him and drove him to toil in the farm fields. After toiling at hard labor for three years, he finally requested his teacher to instruct him in the Sūtra on Distinguishing the Meaning. Holding the scroll, he entered the fields and read it while taking a rest. Returning to the master in the evening, he had already memorized the sūtra by heart. The master was astonished and thereupon shaved his head for him. When he received the full precepts, he was allowed to travel and study as he pleased. He went to Fotudeng, who saw him and found him extraordinary. How unusual was this young boy! A true thoroughbred of the world, when not meeting with favor, is stranded drawing a salt cart; were it not for Bole, how could a thousand-li steed be revealed? Therefore, one who leaves household life should prudently and carefully select and observe [a master]; only when he has the ability to train and complete him should one perform the rites of formal discipleship. Thus Nanshan said: 'One who truly and sincerely takes pravrajyā dreads the many sufferings of the four enmities, loathes the impermanence of the three realms, bids farewell to the utmost love of the six relations, and renounces the deep attachment to the five desires. One who can be like this is called a true renouncer; then he can carry on and exalt the triratna and deliver the four forms of birth, his benefit exceedingly deep and his merit immeasurable.' In recent times the true teaching has declined and the wind of wisdom has ceased to blow; secular folk harbor insult and arrogance, and within the path unlawful acts arise. All this stems from teachers lacking the mind to guide and encourage, and disciples lacking the resolve to practice and uphold. When both parties abandon each other and foolishly drift into base realms, how could one cause the Way to shine?