法苑珠林 89.53

89.53

緬尋聖教規受萬途。竊謂地持最為樞要。今且謹依撰成大轍。擬為自用。詎敢兼人。夫論受戒唯有二種。一者弟子戒師千里之內七眾俱是。然七眾之中比丘最上。比丘之內又定耆宿為勝。然耆宿之德復有三種。一者同法菩薩。明種性備足。二者已發願菩薩。謂發心具足。三者有智有力善語善說能誦能持者。彰畢竟復同。蓋具此三德方堪為師。若全無此行則不任為師。弟子者。亦具種性發心方聽受戒。

In contemplating the sacred teachings, there are myriad paths for receiving [the precepts]; I humbly consider the Bodhisattvabhūmi to be the most pivotal. Now, carefully following it, I compile a great framework, intending it for my own use; how could I dare extend it to others? In discussing the transmission of the precepts, there are only two kinds: first, the disciple and the precept master are within a thousand li of each other, where any of the seven assemblies may serve. Yet among the seven assemblies, the bhikṣu is supreme; among bhikṣus, the elders are especially superior. Furthermore, the virtues of an elder are of three kinds: first, being a bodhisattva of the same Dharma, showing that the lineage is complete; second, being a bodhisattva who has already made the vows, meaning that the arousing of the mind is complete; third, possessing wisdom, power, skilled speech, eloquent explanation, and the ability to chant and uphold, manifesting ultimate harmony. Only one who possesses these three virtues is competent to be a master; if utterly lacking these practices, one is not qualified to be a master. As for the disciple, they too must possess the lineage and the arousing of the mind before they are permitted to receive the precepts.