法苑珠林 24.45

24.45

又善恭敬經云。佛言。若有比丘。雖復有夏不能閑解如是法句。彼亦應當從他依止。所以者何。自尚不解。況欲與他作依止師。假令耆舊百夏比丘。而不能解沙門祕密之事。不解法律等。亦應說依止。若有比丘從他受法。於彼師邊應起尊貴敬重之心。欲受法時。當在師前不得輕笑。不得露齒。不得交足。不得視足。不得動足。不得踔脚。師不發問不得輒言凡有所使勿得違命。勿視師面。離師三肘令坐即坐。勿得違教。於彼師所應起慈心。若有所疑先應諮白。若見師許然後請決。當知一日三時應參進止。若三時間不參進止。是師應當如法治之。若參師不見應持土塊或木或草以為記驗。若當見師在房室內。是時學者應起至心繞房三匝向師頂禮爾乃方還。若不見師眾務皆止不得為也。除大小便。又復弟子於其師所不得麁言。師所呵責不應反報。師坐臥床應先敷拭令無塵污蟲蟻之屬。若師坐臥。乃至師起。應修誦業。時彼學者。至日東方便到師所。善知時已數往師邊諮問所須。我作何事。又復弟子在於師前不得洟唾。若行寺內恭敬師故。勿以袈裟覆於肩髆。不得籠頭。天時若熱日別三時以扇扇師。三度授水授令洗浴。又復三時應獻冷飲師。師所營事應盡身力而營助之。佛告阿難。若將來世有諸比丘。或於師所不起恭敬。說於師僧長短之者。彼人則非是須陀洹。亦非凡夫。彼愚癡人。應如是治。師實有過尚不得說。況當無也。若有比丘。於其師邊不恭敬者。我說別有一小地獄。名為𢈹撲。當墮是中。墮彼處已一身四頭身體俱然。狀如火聚。出大猛焰熾然不息。然已復然。於彼獄處復有諸蟲。名曰鉤𭪿。彼諸毒蟲常噉舌根。時彼癡人從彼捨身生畜生中。皆由往昔罵辱於師舌根過故。常食屎尿。捨彼身已雖生人間。常生邊地具足惡法。雖得人身皮不似人。不能具足人之形色。常被極賤誹謗𣣋辱。離佛世尊常無智慧。從彼死已還墮地獄。更得無量無邊苦患之法。

Furthermore, the Shan gongjing jing states: The Buddha said, “If there is a monk who, although having spent [many] rains-retreats, is unable to understand such Dharma phrases, he too should rely on another for guidance. Why is this? He himself does not yet understand, so how could he become a mentor upon whom others rely? Even if he is a senior monk of a hundred rains-retreats, if he cannot understand the confidential matters of a śramaṇa and does not understand the Dharma and Vinaya, he too should be said to require reliance. If there is a monk who receives the Dharma from another, he should give rise to an attitude of honor and reverence toward that teacher. When wishing to receive the Dharma, being before the teacher, he must not laugh lightly, must not expose his teeth, must not cross his legs, must not gaze at his feet, must not fidget with his feet, and must not swing his legs. If the teacher does not ask, he must not speak casually. Whatever he is sent to do, he must not disobey instructions. He must not stare at the teacher's face. Sitting three cubits away from the teacher, when told to sit he should sit immediately, not disobeying instructions. Toward that teacher, he should give rise to a mind of benevolence. If he has any doubt, he should first make an inquiry, and only when seeing that the teacher permits it may he request a resolution. You should know that three times a day he should pay respects to check on the teacher's comings and goings. If during the three periods of the day he does not pay respects to check on his comings and goings, the teacher should discipline him according to the Dharma. If he pays respects and does not see the teacher, he should take a clod of earth, a piece of wood, or grass as a token. If he sees the teacher inside the chamber, the student at that time should sincerely circumambulate the chamber three times, make prostrations to the teacher, and only then return. If he does not see the teacher, all tasks should be stopped and must not be done, except for urinating and defecating. Furthermore, a disciple must not speak coarsely to his teacher. When reprimanded by the teacher, he should not answer back. The bed and seat where the teacher sits or lies should first be spread and dusted to be free of dust, dirt, insects, ants, and the like. When the teacher sits or lies down, and until the teacher rises, he should cultivate his recitation practice. At that time, when the sun is in the east, that student should go to the teacher's place; being well aware of the proper time, he should frequently go to the teacher's side to inquire about necessities: ‘What shall I do?’ Furthermore, a disciple must not snivel or spit before the teacher. When walking inside the monastery, out of respect for the teacher, he should not cover both shoulders with his kāṣāya and must not cover his head. If the weather is hot, he should fan the teacher three times a day, offer water three times for bathing, and offer cold drinks three times. Whatever task the teacher undertakes, he should assist with all his physical strength.” The Buddha told Ānanda, “If in future ages there are monks who do not show reverence toward their teacher and speak of the shortcomings of their teacher or the saṃgha, that person is neither a srotāpanna nor an ordinary person. That foolish person should be disciplined in this way. Even if the teacher truly had faults, one would still not be permitted to speak of them, let alone when there are none! If there is a monk who is disrespectful toward his teacher, I say there is a separate minor hell named Huopu into which he will fall. Having fallen into that place, he will have one body and four heads, his body blazing all over like a mass of fire, emitting great fierce flames blazing without cessation, burning and burning again. In that hell, there are also worms named Gouzhi; those poisonous worms constantly gnaw at the root of his tongue. When that foolish person casts off his body from there, he will be born among animals—all because of the fault of his tongue root in reviling the teacher in the past—and will constantly eat excrement and urine. After casting off that body, although born among humans, he will constantly be born in borderlands, fully endowed with evil practices. Although obtaining a human body, his skin will not resemble a human's, and he will not be endowed with human features and complexion; he will constantly be utterly despised, slandered, and humiliated. Separated from the Buddha, the World-Honoured One, he will constantly lack wisdom. After dying there, he will fall back into hell, undergoing further immeasurable and boundless suffering.”