毘尼心 1.18

1.18

和上應具十德。一持戒。二多聞阿毘曇。三多聞毘尼。四學戒。五學定。六學惠。七自出罪使人出罪。八能自看病。九弟子有梵行難能自送使人送脫難。十滿十[萉-巴+(日/(句-口+匕))]（出僧祇律）依止阿闍梨應具十德　一具持二百五十戒。二多聞。三能教授弟子阿毘曇。四能教授弟子毘尼。五能教弟子捨惡見住善見。六知波羅提木叉戒。七知說波羅提木叉戒。八知作布薩。九知布薩羯磨。十年滿十[萉-巴+(日/(句-口+匕))]（和上十德亦同出四分律僧十中）阿闍梨應具五德　一知增上威儀（是淨身口戒。亦名律儀戒）二知增上淨行（是淨心戒。亦名定共戒）三知增上波羅提木叉戒（是淨惠戒。亦名道共戒修出世行倍過世法故云增上也）四知白羯磨（此句善知眾法。文辭成就。言章辨利）五滿五夏（五年學戒自行已立。堪為人作羯磨威儀受戒師）尊師應具五德　一善知有難法。二善知無難法。三善知作白法。四善知作羯磨法。五有戒行清淨（備此五德。能舉眾。法表證義成）師攝弟子應具五法　一若弟子有病應自瞻視若使人看。二若弟子不樂住處應置安身處。三若弟子有疑事能如法開解其意。四若弟子有惡見生能教捨惡見住善見。五有德臘合弟子敬重（此所依蔭同法師也）弟子依師應具五法　一愛念（若衣若食盡心奉養）二恭敬（身力承事不敢違慢）三慚（荷戴師恩法重難報）四愧（畏難尊嚴不敢作過）五樂近住（諮受教誡日親其美）有五種阿闍梨　一出家阿闍梨（初脫白十戒師）二羯磨阿闍梨（受大戒師）三教受阿闍梨（教威儀師）四受經阿闍梨（受學法律）五依止阿闍梨（須和上處從請教誡）有五法不應無依止而住　一不能懃修威儀戒。二不能增淨行。三不能增波羅提木叉戒。四若有惡見不能捨而住善見。五不滿五夏（出四有分律）五法失依止　一死（師亡）二去（師宿行。若弟子。決意出界外）三休道（若師捨戒）四不與依止（師捨教誡）五還在和上目下住（若和上攝受者。阿闍利則不應復令請教誡）弟子應以二事將護於師　一以衣食供養。二以法將護（師聞弟子明。當方便軟語諫喻開解。勸學戒定惠也）師應以二事攝弟子　一以衣食。二以法攝（日夜。教詔出家禮節）有威儀不應禮有十　一大便。二小便。三路身。四剃髮。五說法。六嚼楊枝。七洗口。八食時。九飲食。十食果　復有十時不應禮　一在塔像前不得禮。二作事。三塗油。四讀誦。五不著衣。六經行上下閣。七授經。八共諍。九洗鉢。十著眼藥（出僧祇律）一日三時請教戒　一請旦。二日中。三向暮（三時問訊於師亦如是。三時懺悔亦如是。師應三時教誡亦如是。不者得罪。出僧祇律）有五種教誡弟子　一呵嘖（弟子片有失合苦言切勤）二折伏（觸惱於師加以訓治）三罰黜（違犯僧制。輕則罸。重則出家也）四讚嘆（行順佛教理合嗟美）五歡喜（行合師教應懷悅豫）又有五種教誡弟子法　一有犯行者制。二無犯行者聽。三若制若聽法有缺減者如法舉之。四數數違犯者折伏與念。五真實功德者稱讚歡喜　有三品呵嘖　一微過微犯軟語呵嘖。二中過中犯中語呵嘖。三上過上犯上語呵嘖　佛言。欲多弟子務當義誨呵嘖。弟子自護煩惱　呵嘖弟子先具三法　一現在前。二出過。三語言我今嘖汝　有五句呵嘖法　一汝所為非（行違於理）二非威儀（進止失度）三非沙門（乖修聖道）四非淨行（污賢善心）五非隨順行（非慎教弟子也）此五所不應為　有五品呵嘖弟子法　一汝去（罪合出寺）二汝莫入我房（罪合出房）三汝莫為我作使（不受供給）四汝莫至我所（不受請教誡也）五不與汝語（不教經法）弟子有五事合呵嘖　一無慚（作罪不著於人）二無愧（不畏罪求改悔）三不受教（不順約勅）四作非威儀（數作嘰嫌之事）五不恭敬師僧（形數唐突瞋目怒應心懷輕慢。都無畏忌故呵嘖也）呵嘖弟子五事失法一盡形壽呵嘖。二竟安居呵嘖。三呵嘖病者不看視。四不現前呵嘖。五不出過呵嘖。不應爾　弟子被呵嘖應行五事　一應捨作事。二應捨已請教誡。三應日作三昧求懺悔。四不應於餘人邊住。五不應不懺悔而去　有四種師　一無法無衣食（聽不須問而去）二無法有衣食（須問而去）三有法無衣食（雖苦而住）四有法有衣食（是為樂住）前二種師無法應懺悔已而去。後二種師有法盡形壽不得離（出僧祇律）師有五種失法弟子應懺悔而去　一者應語和上言我如法和上不知。二者我不如法亦不知。三者我犯戒捨不教呵嘖。四者若犯亦不知。五者若犯而懺悔亦不知（既無出家訓成之益。是以請乞在外諮觀修學）弟子欲出行師應以三法斟量　一所為事好。二所去處好。三同伴好聽去。若一事不好應止之　僧有五事法不應將作伴行　一喜太在前行。二喜太在後行。三喜抄斷人語次。四不別善惡語善語不讚稱美惡言。五者如法得利不以時為彼受返。此五句應將作伴　有五法不應與作親厚　一若喜鬪諍。二若多作業。三若與眾坐勝比丘共諍。四若喜遊行不止。五心不欲為人說法言示人善惡　有七法應與作親厚　一難與能與（不惜財寶）二難作能作（不惜身力）三難忍能忍（不惜心意又不相懃恨）四密事相語（吐情告實無隱無諱）五互相覆藏（迭相護惜不相揚過）六逢苦不捨（病患相料理急難相救解）七貧賤不輕（不逐勢棄衰見利忌義也）有十德應差教誡比丘尼　一戒律具足（善修威儀）。二多聞（善修解經論也）。三誦二部戒利（偏熟律文）。四決斷無疑（深達旨趣）。五善能說法（言辭辨了）。六大姓出家（風理可觀）。七顏貌端正（舉動方富）。八堪任為尼說法（善識機宜）。九不犯重禁（內無染心）。十滿二十[萉-巴+(日/(句-口+匕))]（年高德重）。尼修八敬法　一者應禮大比丘（身業恭敬）二者不得罵謗比丘（口業無過）三者不舉比丘罪為作憶念（意業不欺慢也）四者二歲學戒已大僧中受具足戒（受戒之法成由大僧）五者若犯僧殘應二部僧中半月行摩那埵出罪（本應堅持既犯此戒。罪由僧滅法罪之法出在大僧）六者半月半月大僧中請教授（出家人法學戒為先。請為師訓開示行則）七者不得無大僧處夏安居（修道多難事須依護諮參決疑。採訪有地。極遠去大僧一由旬。四十里即日得往返。若依沙彌塞律。極遠聽受七日往返成安居也）八者安居竟大僧中說三事自恣（人多迷已。而傍矚者明懼脫違失不自覺知。垂大慈示之不及）此八敬者前三明致敬之儀。中二明所尊之法。後三明請誨之方。初則敬人為師。次則依人取法。後則如說而行。

An upādhyāya should possess ten virtues: first, holding the precepts; second, broad learning in the Abhidharma; third, broad learning in the Vinaya; fourth, training in moral discipline; fifth, training in concentration; sixth, training in wisdom; seventh, rehabilitating oneself from offenses and enabling others to rehabilitate from offenses; eighth, being able to personally nurse the sick; ninth, if a disciple encounters difficulties regarding the brahma-practice, being able to personally deliver them or have someone else deliver them from the difficulty; tenth, having completed ten rains-retreats. (From the Mahāsāṃghika-vinaya.) A niśraya-ācārya should possess ten virtues: first, fully observing the two hundred and fifty precepts; second, broad learning; third, being able to instruct disciples in the Abhidharma; fourth, being able to instruct disciples in the Vinaya; fifth, being able to teach disciples to abandon wrong views and abide in right views; sixth, knowing the prātimokṣa precepts; seventh, knowing how to recite the prātimokṣa precepts; eighth, knowing how to perform the poṣadha; ninth, knowing the poṣadha-karman; tenth, having completed ten rains-retreats. (The ten virtues of an upādhyāya likewise come from the Section on Ten Monks in the Dharmaguptaka-vinaya.) An ācārya should possess five virtues: first, knowing higher deportment (this is the precept of purifying body and speech, also called the precept of disciplinary deportment); second, knowing higher pure practice (this is the precept of purifying the mind, also called the precept concurrent with concentration); third, knowing the higher prātimokṣa precepts (this is the precept of purifying wisdom, also called the precept concurrent with the path; practicing supramundane conduct surpasses mundane practices twofold, hence called 'higher'); fourth, knowing the jñapti-karman (this phrase means being well-versed in the rituals of the Sangha, accomplished in diction, and eloquent in speech); fifth, having completed five rains-retreats (having trained in the precepts for five years, one's own practice is established, and one is fit to act for others as a master of karman, deportment, and ordination). A respected master should possess five virtues: first, knowing well the procedures when there are obstacles; second, knowing well the procedures when there are no obstacles; third, knowing well the procedures for performing the jñapti; fourth, knowing well the procedures for performing the karman; fifth, having pure moral conduct. (Possessing these five virtues, he can initiate the Sangha's actions, and the external witness of the ritual is accomplished.) A master guiding disciples should possess five qualities: first, if a disciple is ill, he should personally attend to him or have someone nurse him; second, if a disciple is unhappy with his dwelling place, he should settle him in a peaceful place; third, if a disciple has doubts, he can resolve and clarify his mind in accordance with the Dharma; fourth, if wrong views arise in a disciple, he can teach him to abandon the wrong views and abide in right views; fifth, possessing virtue and monastic seniority appropriate for the disciples' veneration. (This provides protection and shade like a Dharma master.) Disciples relying on a master should possess five qualities: first, affection and mindfulness (providing for him wholeheartedly with robes and food); second, reverence (serving him with physical strength, not daring to be disobedient or arrogant); third, shame (bearing the master's kindness, which is heavy with Dharma and difficult to repay); fourth, conscientiousness (fearing and venerating his dignity, not daring to commit faults); fifth, delight in dwelling near (consulting and receiving admonitions, drawing closer to his excellence daily). There are five kinds of ācāryas: first, the ordination ācārya (the master for first shedding secular clothes and taking the ten precepts); second, the karman ācārya (the master for receiving the full precepts); third, the instructing ācārya (the master who teaches deportment); fourth, the scripture-reciting ācārya (the master under whom one studies the Dharma and Vinaya); fifth, the niśraya-ācārya (from whom one requests instruction when an upādhyāya is absent). There are five conditions under which one should not dwell without a niśraya: first, inability to diligently cultivate deportment and precepts; second, inability to increase pure practice; third, inability to increase the prātimokṣa precepts; fourth, if wrong views arise, inability to abandon them and abide in right views; fifth, not having completed five rains-retreats. (From the Dharmaguptaka-vinaya.) By five conditions one loses niśraya: first, death (the master passes away); second, departure (the master goes on a journey, or the disciple decides to leave the boundary); third, quitting the path (if the master disrobes); fourth, refusing niśraya (the master ceases instructing); fifth, returning to live under the guidance of the upādhyāya (if the upādhyāya takes charge of him, the ācārya should no longer have him request instruction). A disciple should attend to the master in two matters: first, by making offerings of robes and food; second, by attending to him with the Dharma (when the master hears and the disciple understands, he should skillfully use gentle words to admonish, guide, and clarify, encouraging the study of moral discipline, concentration, and wisdom). A master should guide disciples in two matters: first, with robes and food; second, by guiding them with the Dharma (instructing them day and night in the monastic etiquette). There are ten occasions of deportment during which one should not pay homage: first, defecating; second, urinating; third, exposing the body; fourth, shaving the head; fifth, preaching the Dharma; sixth, chewing a tooth-stick; seventh, rinsing the mouth; eighth, at the time of eating; ninth, while drinking and eating; tenth, while eating fruit. There are another ten occasions during which one should not pay homage: first, in front of a stūpa or image one must not pay homage; second, when doing work; third, when rubbing with oil; fourth, when reading or chanting; fifth, when not wearing robes; sixth, when walking up and down a balcony while doing cankramaṇa; seventh, when teaching scriptures; eighth, during a dispute; ninth, when washing bowls; tenth, when applying eye medicine. (From the Mahāsāṃghika-vinaya.) Three times a day one should request instruction: first, in the morning; second, at midday; third, toward evening. (Inquiring after the master during the three periods is also like this. Repenting during the three periods is also like this. The master instructing during the three periods is also like this. Failure to do so incurs an offense. From the Mahāsāṃghika-vinaya.) There are five ways to instruct disciples: first, scolding (if the disciple has even a slight slip, it is appropriate to admonish sternly and urge diligently); second, subduing (if he annoys the master, disciplining him); third, penalizing and expelling (if he violates the monastic rules, penalizing for minor offenses, or expelling from the monastic order for serious ones); fourth, praising (if his practice accords with the Buddha's teaching, it is fitting to praise his excellence); fifth, rejoicing (if his practice accords with the master's teaching, one should feel delight). There are another five methods for instructing disciples: first, prohibiting those who have committed offenses; second, permitting those who have not committed offenses; third, if the practice of prohibitions or permissions is deficient, reproving them in accordance with the Dharma; fourth, subduing and admonishing those who violate repeatedly; fifth, praising and rejoicing in those with genuine merit. There are three grades of scolding: first, for slight faults and slight offenses, scolding with gentle words; second, for middling faults and middling offenses, scolding with moderate words; third, for major faults and major offenses, scolding with harsh words. The Buddha said: 'If you wish for many disciples, you must guide and scold them with righteous instruction. The disciples will protect themselves from afflictions.' Before scolding a disciple, first fulfill three conditions: first, being present in front of him; second, pointing out the fault; third, speaking the words: 'I now scold you.' There are five phrases for the method of scolding: first, 'What you have done is wrong' (conduct contrary to principle); second, 'Not proper deportment' (moving and halting inappropriately); third, 'Not a śramaṇa' (deviating from cultivating the noble path); fourth, 'Not pure practice' (defiling a virtuous mind); fifth, 'Not compliant conduct' (not being a disciple who respects instruction). These are five things that should not be done. There are five grades of methods for scolding a disciple: first, 'Go away' (the offense warrants leaving the monastery); second, 'Do not enter my room' (the offense warrants leaving the room); third, 'Do not act as my attendant' (not accepting service); fourth, 'Do not come to my place' (not accepting requests for instruction); fifth, 'I will not speak with you' (not teaching scriptures or Dharma). A disciple warrants scolding in five matters: first, shamelessness (committing offenses without caring about others); second, unconscientiousness (not fearing offenses and not seeking to repent); third, not accepting instruction (not complying with rules); fourth, acting contrary to deportment (frequently doing things that provoke criticism); fifth, disrespecting the master and Sangha (frequently being rude in appearance, glaring angrily in response, harboring contempt in mind, completely without awe or restraint; therefore he is scolded). There are five ways in which scolding a disciple loses the Dharma: first, scolding for the rest of his life; second, scolding through the entire rains-retreat; third, scolding a sick person and not caring for him; fourth, scolding when not present in front of him; fifth, scolding without pointing out the fault. This should not be so. A disciple who has been scolded should practice five things: first, he should cease doing tasks; second, he should cease having already requested instruction; third, he should perform samādhi daily to seek repentance; fourth, he should not dwell with other people; fifth, he should not depart without repenting. There are four kinds of masters: first, without Dharma and without robes and food (it is permitted to leave without asking); second, without Dharma but with robes and food (one must ask before leaving); third, with Dharma but without robes and food (though it is difficult, one remains); fourth, with Dharma and with robes and food (this is joyful dwelling). For the former two kinds of masters who lack Dharma, one should repent and then depart. For the latter two kinds of masters who have Dharma, one must not leave for the rest of one's life. (From the Mahāsāṃghika-vinaya.) A master has five defects for which a disciple should repent and depart: first, one should say to the upādhyāya: 'When I act in accordance with Dharma, the upādhyāya does not know'; second, 'When I do not act in accordance with Dharma, he also does not know'; third, 'When I violate the precepts, he lets it go and does not teach or scold'; fourth, 'If I violate, he also does not know'; fifth, 'If I violate and repent, he also does not know.' (Since there is no benefit of monastic training, one therefore requests to consult and study elsewhere.) When a disciple wishes to travel, the master should consider three matters: first, that what he undertakes is good; second, that the place he goes to is good; third, that his companions are good—then permit him to go. If any one matter is not good, he should stop him. Monks possessing five traits should not be taken as companions on a journey: first, fondness of walking too far ahead; second, fondness of walking too far behind; third, fondness of interrupting others' speech; fourth, not distinguishing good and bad speech, not praising good speech and speaking ill; fifth, receiving gains in accordance with Dharma but not accepting and returning them in due time for the other person. Contrary to these five phrases, they should be taken as companions. There are five conditions under which one should not form close friendship [with a monk]: first, if he is fond of quarreling; second, if he has many worldly engagements; third, if he contends with superior bhikṣus among the Sangha; fourth, if he is fond of wandering without cease; fifth, if his mind has no desire to preach the Dharma for people or show people good and evil. There are seven conditions under which one should form close friendship: first, able to give what is difficult to give (not begrudging wealth); second, able to do what is difficult to do (not sparing physical effort); third, able to endure what is difficult to endure (not begrudging mental effort and not holding grudges); fourth, speaking of secret matters (revealing true feelings and telling the truth without concealment); fifth, covering for each other (protecting each other and not exposing faults); sixth, not abandoning each other when encountering suffering (tending to each other in sickness and rescuing each other in emergencies); seventh, not despising poverty and low status (not pursuing influence, not abandoning those in decline, and not valuing gain over righteousness). One who possesses ten virtues should be appointed to instruct bhikṣuṇīs: first, complete Vinaya precepts (skillfully cultivating deportment); second, broad learning (skillfully studying and understanding sūtras and treatises); third, fluent recitation of the precepts of both divisions (thoroughly familiar with the text of the Vinaya); fourth, decisive judgment without doubts (deeply penetrating the essential principles); fifth, skill in expounding the Dharma (eloquent and clear in speech); sixth, ordained from a great clan (imposing and dignified in bearing); seventh, handsome and dignified appearance (noble and proper in comportment); eighth, capable of expounding the Dharma for bhikṣuṇīs (skillfully knowing the audience's capacity); ninth, not having violated major prohibitions (internally free from defiled thoughts); tenth, having completed twenty rains-retreats (advanced in age and profound in virtue). Bhikṣuṇīs cultivate the eight gurudharmas: first, they should pay homage to senior bhikṣus (physical reverence); second, they must not revile or slander bhikṣus (free from verbal faults); third, they do not bring up offenses of bhikṣus to remind them (mental freedom from arrogance); fourth, having trained in the precepts for two years, receiving full ordination in the presence of the great Sangha (the ritual of ordination is accomplished through the great Sangha); fifth, if violating a saṃghāvaśeṣa, performing the half-month mānatva in both Sanghas to be rehabilitated from the offense (one should originally have upheld it; once violating this precept, the destruction of the offense depends on the Sangha, and the ritual for clearing offenses comes from the great Sangha); sixth, requesting instruction from the great Sangha every half-month (the rule of monastics prioritizes learning the precepts; requesting them to be teachers and instruct on rules of conduct); seventh, not spending the summer retreat in a place where there is no great Sangha (there are many difficulties in cultivating the path, so one must rely on protection and consult them to resolve doubts; there must be a base for inquiry; at the farthest, one yojana—forty li—away from the great Sangha, so one can go and return within the same day; according to the Mahīśāsaka-vinaya, at the farthest, going and returning within seven days is permitted to complete the rains-retreat); eighth, after completing the rains-retreat, inviting criticism before the great Sangha on three matters (people often confuse themselves, while onlookers are clear; fearing that one may inadvertently commit a fault without knowing it, one requests their great compassion to point out deficiencies). In these eight gurudharmas, the first three clarify the etiquette of paying respect; the middle two clarify the teachings to be honored; the latter three clarify the method of requesting instruction. At first, one respects the person as a teacher; next, one relies on the person to receive the Dharma; finally, one practices as instructed.