師資
Teacher-Student Relationship
師
Master
模範也。周禮師氏注云。教以道之稱也○指歸曰。自具福行。有化他之相○周禮云。為人之長。訓物之規名師長○寶積論云。師長者。若能助益長秀聖者○律云。和尚於弟子。當生兒想。弟子於和尚。當如父想。又稱師父(白虎通云父矩也。以法教子故)。師有二種。一親教師。即是依之出家。授經剃髮之者。毘柰耶。亦云。親教二依止師即是依之稟受三藏學者(但是依學一切事業乃至一日皆得稱師)○五百問云。臨壇諸僧。皆得呼為師否。答無此理。不從受法。盡不得稱師。
Modle. The "Zhou Rituals" commentary on the Shishi annotation says: "To teach is to guide with the Way." The "Zhi Gui" states: "One who possesses blessings and virtues and has the appearance of transforming others." The "Zhou Rituals" says: "A teacher is a leader of people and a model for instructing norms, hence called a teacher (shizhang)." The "Baoyu Lun" says: "A teacher is one who can help and nurture the growth of a sage." The "Lu" (Vinaya) states: "The teacher (he-shang) should think of disciples as their own children, and disciples should think of the teacher as their father. They are also called 'teacher-father' (shifu)." The "Baihu Tong" notes: *"Father (fu) means standard. He uses the law to teach his children."* There are two kinds of teachers. First, the "personal instructor" (qin-jiao-shi), meaning one whom one relies upon to leave home (become a monk), who teaches the scriptures, and performs the head-shaving. The Vinaya also calls this a "personal teacher." Second, the "reliance teacher" (yi-zhi-shi), meaning one whom one relies upon to study the Tripitaka. *Both are considered teachers for any study of all practices, even for a single day.* The "Five Hundred Questions" says: "May the monks present at the ordination platform all be called teachers?" The reply: "There is no such principle. Those from whom one does not receive the Dharma cannot be called teachers."
和尚
**Monk**
指歸云。郁波弟耶。此云常近此受持○(發正)記云。優婆陀訶此云依學○毘奈耶云。鄔波陀耶。此云親教由能教離出世業故。稱受業和尚○什法師云。梵語和尚此名力生○舍利弗問經云。夫出家者。捨其父母生死之家。入法門中。受微妙法。蓋師之力。生長法身。出功德財。養智慧命。功莫大焉○薩婆多律攝云。有二鄔波陀耶一初與出家二為受近圓(此即壇上和尚也四分云同和尚)○毘婆沙論云。和尚有四種。一有法無衣食二有衣食無法。三有法有衣食。四無法無衣食。
The guiding principle states: *Upa* means "close" and *dhyā* means "to hold," referring to someone who is constantly near the teacher to receive and uphold the teachings. A record in the "Correcting and Explaining" commentary notes: *Upādhyāya* means "to rely on and learn from." The Vinaya explains: *Upādhyāya* means "personal teacher," because they can guide one away from worldly works and are therefore called a master who grants ordination. Master Kumārajīva said: In Sanskrit, the term *upādhyāya* translates to "teacher," meaning one who gives rise to strength and wisdom. The *Śāriputra-paripṛcchā-sūtra* says: "When one renounces the household life, they leave behind their parents and the home of birth and death, enter the gate of Dharma, and receive the subtle and wonderful teachings. The teacher's power helps to grow the Dharma body, produce merit and virtue, and nurture the life of wisdom. No merit is greater than this." The *Sarvāstivāda Vinaya Digest* states: There are two kinds of *upādhyāya*: the first is the one who gives initial renunciation (pravrajyā), and the second is the one who bestows full ordination (upasaṃpadā). The *Vibhāṣā-śāstra* says: There are four types of teachers: First, those who provide Dharma but not material support; second, those who provide material support but not Dharma; third, those who provide both Dharma and material support; fourth, those who provide neither.
師問來出家者
The Master asked the one who had come to leave home:
僧祇律云。新欲出家者。不得便說樂事。應說一食一住。少食少飲。多覺少眠。應問彼言汝能否。或答能。方可受之。
律不許度者
The monastic code prohibits ordaining such individuals.
僧祇律云。有年八十九十太老七十。臥起須人。俱不聽度○五分律云。一切殘疾惡狀貌毀辱。佛法者皆不得度聖朝有編勅違礙者為師宜慎之。
以貌擇師
律云。時跋難陀在眾。儀貌昂藏。舍利弗形容短小。有外道欲出家。竊作是念。此小比丘智慧尚爾。況堂堂者乎乃投跋難陀出家受戒後問師經律論。悉不能通。外道却言佛法淺近。嫌諸比丘。反歸本道。
資
指歸云。資者取法。助發已身行解故○伯陽云。不善人善人之資。
小師
寄歸傳云。鐸曷攞唐言小師(受戒十夏已前。西天皆彌小師)。毘柰耶云。難陀比丘呼十七眾比丘為小師(此蓋輕呼之也)。亦通沙門之謙稱也。昔高僧名僧導。為沙彌時。叡法師見而異之問曰。君於佛法且欲何為導。對曰。願為法師作都講。叡語曰。君當為萬人法主。豈可對揚小師乎。
弟子
求法傳云。梵云室灑。此云所教。舊云弟子○南山鈔云。學在我後。名之弟。解從我生。名之子。即因學者以父兄事師。得稱弟子。又云徒弟。謂門徒弟子略之也(司馬彪曰徒弟子也)。
度惡弟子
優婆塞戒經云。寧受惡戒一日中斷無量命根。終不畜養弊惡弟子。不能調伏。何以故。是惡律儀殃齊(去聲)自身。畜惡弟子。不能教誨。乃令無量人作惡。能謗無量善妙之法○菩薩善戒經云。度惡弟子。則破壞法故名魔弟子。計此罪愆得不慎之。
師資相攝
師。以財法定惠。自攝攝他。住持不失資。以供養諫諍。亦是相攝○南山鈔云。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矣。比真教陵遲。惠風掩扇。俗懷悔慢。道出非法。並由師無率誘之心。資闕奉行之志。二彼相捨。妄流鄙境。欲令道光。焉可得乎(舉要言之)。
師念弟子
僧祇律云。師。應作是念。當使因我度故。修諸善法。得其道果○長阿含經云。師長以五事視弟子。一順法調御二誨其未聞。三隨其所聞令善義解。四示其善友。五盡已所知誨授不悋○莊嚴論云。一度令出家。二與其受戒。三禁斷諸惡。四攝持以財。五教授以法。
弟子事師
攝大乘論云。始終承奉不相離異名事○四分律云。弟子看和尚當具四心。一親愛。二敬順。三畏難。四尊重侍養承接。如臣子之事君父。如是展轉相敬重瞻視能令正法久住。增益廣大○尸迦越經云。弟子事師有五事。一當敬難之。二當知其恩。三所教隨之。四思念不厭。五當從後稱譽○長阿含經云。夫為弟子當以五事敬事師長。一給侍所須。二禮敬供養。三尊重戴仰。四師教誨敬順無違。五從師聞法善持不忘○毘奈耶第三十五卷。佛為高勝比丘說事師法。略云。凡為弟子於師主處常懷恭敬。有畏懼心。不為名聞不求利養。當須早起親問師之四大安隱。起居輕利除小便器。每於半月觀曬床蓆若不依師得越法罪(好廣知者自檢讀之)○毘奈耶云。弟子門人纔見師時即須起立若見親教即捨依止(言見親教捨依止者謂弟子在一處侍稟學師次忽受業師來即捨稟受來侍立受業師左右也)。
教訶弟子
菩薩善戒經云為師不能教訶弟子。則破佛法當墮地獄○毘奈耶云。弟子有五事。方可教訶。一不信。二懈怠。三惡口。四情無羞恥。五近惡知識。佛言但五法有一。皆須教訶。比丘問佛。如何教訶。有五法。一不共語。二不教授。三不同受用。四遮其善事不與依止。五不與同房。
童子
智度論云。梵語鳩摩羅伽。秦言童子○寄歸傳云。白衣詣苾芻所。專誦佛典。求落髮。號童子。西天出家國無制止但投師允可即和僧剃髮即無童子行者之屬今經中呼文殊善財寶積月光等諸大菩薩為童子者。即非稚齒。如智論云。如文殊師利十力四無所畏等。悉具佛事故住鳩摩羅伽地。又云若菩薩從初發心斷婬欲。乃至菩提是名童子。今就此方釋之釋名曰兒。年十五曰童。童獨也。自七歲止十五皆稱童子。謂太和未散故。
度小兒緣起
僧祇律云。佛住舍衛國。阿難有一知識。合門疫死。唯有一小兒在。阿難行過。小兒隨後喚。阿難不聞。為世人譏云。沙門他有強親。今見孤遺不顧。小兒隨入祇園。阿難白佛。此小兒得度否。佛言汝作何心度。答慈愍心。佛言得度(度此小兒。亦不作童子。便剃髮號。驅鳥沙彌)。
行者
善見律云。有善男子。欲求出家。未得衣鉢。欲依寺中住者名。畔頭波羅沙(未見譯語)今詳。若此方行者也。經中。多呼修行人。為行者。行是所修二種行也。者即五蘊假者。是能修行之人也。凡十六歲已上。應呼行者。謂男生八歲毀齒。十六陽氣全。以其有意樂信忍。修淨梵行故。自晉時已有此人。如東林遠大師下有辟蛇行者。