毘尼心 1.18

1.18

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.