翻譯名義集 1.248

1.248

【室灑】舊翻弟子，新云所教。南山曰：「學在我後名弟，解從師生名子。」天台云：「師有匠成之能，學者具資稟之德，資則捨父從師，敬師如父。師之謙讓，處資如弟。故夫子云：『回也處余如父，余也處回如弟。』」律云：「和尚於弟子，當生兒想；弟子於和尚，當生父想。」司馬彪曰：「徒弟子，謂門徒弟子。」《老子》云：「善人，不善人之師；不善人，善人之資也。」南山云：「佛法增益廣大，實由師資相攝，互相敦遇，財法兩濟，日益業深，行久德固，皆賴此矣。比真教陵遲，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！」

[Śiṣya] Formerly translated as 'disciple' (dizi); newly called 'one who is taught.' Nanshan says: 'Learning behind me is called di (younger); understanding born from the teacher is called zi (child).' Tiantai says: 'The teacher has the capacity to craft and cultivate; the learner possesses the virtue of relying upon and receiving. One who relies forsakes the father to follow the teacher, revering the teacher like a father. The teacher's modesty and deferral treats the reliant one like a younger brother. Therefore Confucius said: "Hui treats me as a father, and I treat Hui as a younger brother." The Vinaya says: "An upādhyāya toward a disciple should produce the thought of a son; a disciple toward an upādhyāya should produce the thought of a father."' Sima Biao says: 'Tudizi refers to disciples and followers of the school.' Laozi says: 'A good person is the teacher of a person who is not good; a person who is not good is the resource of a good person.' Nanshan says: 'That the Buddhadharma expands and broadens is truly due to teacher and disciple gathering each other in, treating each other with earnestness, aiding both with wealth and Dharma, so that day by day their practice deepens, and with enduring conduct virtue becomes firm—all relies upon this. Lately the true teaching has fallen into decline, the breeze of wisdom has been shielded, the vulgar harbor insolence, and the monastic community produces un-dharmic deeds. This is entirely because teachers lack the mind to guide and encourage, and disciples lack the resolve to uphold and practice. Both having abandoned one another, they drift delusionally into base realms. If one desires to let the Way shine, how could it be obtained?'