諸經要集 2.63

2.63

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。應起至心遶房三匝向師頂禮。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。令無塵污虫蟻之屬。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。不得涕唾。若行寺內。恭敬師故。勿以袈裟覆於肩膊。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。名為椎撲。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。於彼獄處復有諸虫。名曰鉤嘴。彼諸毒虫常噉舌根。時彼癡人。從彼捨身生畜生中。皆由往昔罵辱於師。舌根過故恒食屎尿。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。常被輕賤誹謗陵辱。離佛世尊恒無智慧。從彼死已還墮地獄。更得無量無邊苦患之法。

'"If there is a bhikṣu who receives the Dharma from another, in the presence of that master he should give rise to a mind of honor and deep respect. When wishing to receive the Dharma, being before the master, he must not laugh lightly, show his teeth, cross his feet, gaze at his feet, move his feet, or stand on tiptoe. If the master does not ask, he must not speak presumptuously. Whenever he is employed in any task, he must not disobey commands. He must not stare at the master's face. He should keep a distance of three cubits from the master; when told to sit he should sit immediately, not disobeying instruction. Toward that master he should give rise to a mind of loving-kindness. If he has any doubt, he should first inform him; only seeing that the master permits it should he then ask for resolution. Know that three times a day he should inquire after his coming and going; if during the three periods of the day he does not inquire after his coming and going, that master should discipline him according to the Dharma. If he visits the master and does not see him, he should take a clod of earth, wood, or grass as a token. If he sees the master inside his room, the student at that time should with a sincere mind circumambulate the room three times and make prostrations to the master, and only then return. If he does not see the master, all chores must cease and must not be done, except for urinating and defecating. Furthermore, the disciple, in the presence of his master, must not speak harsh words; when rebuked by the master he should not retort. The master's sitting mat and bed should first be spread and wiped clean, so that there are no dust, stains, insects, or ants. Whether the master is sitting, lying down, or until the master rises, he should cultivate his recitation practice. At that time, that student, as soon as the sun rises in the east, should go to the master's place, knowing the proper time well, and frequently approach the master's side to inquire what is needed: 'What task shall I do?' Furthermore, the disciple before the master must not spit or blow his nose. When walking inside the monastery, out of reverence for the master, he must not cover his shoulders with his kāṣāya, nor cover his head. If the weather is hot, he should fan the master with a fan at three separate times a day, provide water three times to let him bathe, and three times offer cold drinks. Whatever tasks the master undertakes, he should assist with all his physical strength." The Buddha told Ānanda: "If in future ages there are bhikṣus who do not give rise to reverence toward their masters, but speak of the faults and shortcomings of their masters and the Saṅgha, such persons are neither srotāpannas nor ordinary persons; those foolish people should be disciplined in this manner. Even if the master truly had faults, one still must not speak of them, how much less when he has none! If there are bhikṣus who are irreverent toward their masters, I say there is a separate small hell named Beating and Pounding, into which they will fall. Having fallen into that place, they will have one body with four heads, their bodies completely aflame like a mass of fire, emitting huge, fierce blazes that burn ceaselessly, burning over and over again. In that hell there are also worms named Hook-Beaks; those venomous worms constantly devour their tongue roots. When those foolish persons discard their bodies from that place, they are born among animals; all because they previously reviled their masters, through the fault of their tongue roots they constantly eat feces and urine. Having discarded that body, although born in the human realm, they are constantly born in borderlands, fully endowed with evil dharmas. Even if they obtain a human body, their skin does not resemble a human's, and they cannot attain the full physical form and appearance of a human; they are constantly despised, slandered, humiliated, and insulted. Far from the Buddha, the Bhagavat, they are constantly without wisdom. After dying from there, they fall back into hell, further undergoing measureless and boundless states of suffering and distress."'