釋氏要覽 1.32

1.32

梵語云。比丘。秦言乞士。謂上於諸佛乞法。資益慧命。下於施主乞食。資益色身○肇法師云。因果有三名。一名怖魔。即因出家時魔宮震動故。至果上名殺賊（有云。出家者具正信正因。發勇捍心。求佛果大菩提。誓度一切眾生。真實大心者。方能震動魔宮爾）。二因中名乞士。果上名應供。三因中名破惡（即持戒名破惡）至果上名無生○涅槃經云。能破煩惱。故名比丘。破我等想。修戒定慧。度三有四流。安處無畏道。故名比丘○大莊嚴經云。破無明藏故名比丘○瑜伽論云。比丘者。捨離家法趣非家等具足別解脫律儀眾同分是其自性於其形色勤精進故怖畏惡趣自防守故攝無損故名比丘○毘婆沙論偈云。手足勿妄犯。節言順所行。常樂守定意。是名真比丘○雜阿含經偈云。所謂比丘者。非但以乞食。受持在家法。是何名比丘。於功德過惡。俱離修正行。其心無所畏。是則名比丘○大威德陀羅尼。有一長者。名選擇。投佛出家。剃髮已時有尊者娑難陁。喚云長者選擇。答曰我今出家剃髮為比丘。非長者也。時婆難陀語曰。不但剃髮名為比丘。乃以偈說云。若斷欲希望復斷諸漏盡。諸法無希望。不可說有法。隨順向涅槃。隨順趣厭離。入信到彼岸。此成為比丘。有四種比丘。一畢竟到道比丘。謂阿羅漢。二示道比丘。謂三果聖人。三受道比丘。謂初果向。四污道比丘。謂凡夫破戒者（凡夫持戒比丘隨信隨戒法故。必在受道下稱也。問污道比丘堪為福田否。答大婆沙論云污道比丘雖破戒而不破見。雖破加行不破意樂信有因果如是正見意。樂九十六種外道所無。但施主於彼起正信。不生嫌惡。自生大福矣）。

In Sanskrit: *bhikṣu*. In the language of Qin: 'mendicant' (*qishi*), meaning that above, he begs for Dharma from the Buddhas to nourish his life of wisdom, and below, he begs for food from donors to nourish his physical body. Dharma Master Zhao says: "There are three names according to cause and fruit: first, 'terrorizer of Māra' in the causal stage, because when he leaves the household life, the palace of Māra quakes, while in the fruition stage he is called 'slayer of thieves' [arhat] (some say: one who leaves the household possesses correct faith and correct cause, arouses a valiant mind, seeks the great bodhi of Buddhahood, and vows to deliver all sentient beings; only one with a genuinely great mind can shake the palace of Māra). Second, in the causal stage he is called 'mendicant', and in the fruition stage he is called 'worthy of offerings' [arhat]. Third, in the causal stage he is called 'breaker of evil' (meaning that upholding the precepts breaks evil), and in the fruition stage he is called 'non-arising' [arhat]." The *Nirvāṇa Sūtra* says: "Able to break afflictions; hence he is called a *bhikṣu*. Breaking the notion of self and the like, cultivating precepts, concentration, and wisdom, crossing over the three realms of existence and the four currents, and abiding peacefully in the path of fearlessness; hence he is called a *bhikṣu*." The *Mahālaṅkāra-śāstra* says: "Breaking the storehouse of ignorance; hence he is called a *bhikṣu*." The *Yogācārabhūmi-śāstra* says: "A *bhikṣu* is one who abandons domestic life, approaches homelessness, is endowed with the prātimokṣa discipline, and whose intrinsic nature is belonging to that common assembly; who is diligent regarding bodily appearance; who fears the evil destinies and guards himself; and who restrains without injury; hence he is called a *bhikṣu*." A verse in the *Mahāvibhāṣā-śāstra* says: / "Do not let hands or feet act recklessly; / Moderate your words and accord with proper conduct; / Always delight in guarding a concentrated mind— / This is called a true bhikṣu." / A verse in the *Saṃyuktāgama* says: / "One called a bhikṣu / Is not merely so by begging for food; / If one upholds the ways of a householder, / How can one be called a bhikṣu? / Free from both merit and demerit, / Cultivating correct conduct, / With a mind free of fear— / Such a one is called a bhikṣu." / In the *Mahābalavardhana-dhāraṇī-sūtra*, there was an elder named Xuanze who went to the Buddha to leave the household life. After his hair was shaved, the Venerable Upananda called out: "Elder Xuanze!" He answered: "Now that I have left the household and shaved my hair to become a bhikṣu, I am no longer an elder." Then Upananda said to him: "It is not merely by shaving the hair that one is called a bhikṣu." He then spoke in verse: / "If one cuts off desire and craving / And further exhausts all outflows, / Having no desire toward all dharmas, / Unspeakable as having dharmas, / Accords with and moves toward nirvāṇa, / Accords with and approaches dispassion, / Enters into faith and reaches the other shore— / Such a one becomes a bhikṣu." / There are four kinds of bhikṣus: first, the bhikṣu who has definitively reached the path, meaning an arhat; second, the bhikṣu who displays the path, meaning the noble ones of the three fruits; third, the bhikṣu who receives the path, meaning those directed toward the first fruit; fourth, the bhikṣu who defiles the path, meaning ordinary persons who break the precepts (because an ordinary bhikṣu who upholds the precepts conforms to faith and the vinaya rules, he must be named beneath 'receiving the path'. Question: Is a bhikṣu who defiles the path fit to be a field of merit? Answer: The *Mahāvibhāṣā* says that although a bhikṣu who defiles the path has broken precepts, he has not broken right view; although he has broken preliminary application, he has not broken his noble aspiration; he believes in causes and fruits—such correct views and aspirations are absent among the ninety-six non-Buddhist schools. If a donor arouses correct faith toward him without conceiving resentment or disdain, he naturally generates great merit).