四分律刪繁補闕行事鈔 3.252

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初中敬佛塔法。若塔廟支提用受之物，乃至擬造堂殿床座材石等，已經佛像受用者；縱使風吹雨破，當奉敬之，如形像無異。故《四分》中，王以園施佛，佛不受，當令奉僧。何以故？若佛園及園物、房舍、房舍物、衣鉢、坐具、針筩，便是塔廟；一切諸天、世人、沙門、魔、梵不能受用，應恭敬如塔（若施僧者，我在僧中）。《增一》云：告諸比丘，禮佛承事，有五功德：一者端正，以見佛像，發歡喜心。二者好聲，由見形像，口自稱號南無如來、無所著、至真、等正覺。三多財報，由以華香供施故。四生長者家，由見形已，心無染著，志心禮故。五命終生天。此即諸佛常法，當如是學。《智論》禮法有三：一者口禮。二屈膝頭不至地。三頭至地，是為上禮。《地持》：當五輪至地作禮。《阿含》云：二肘、二膝、頂，名輪也，亦云五體投地。先正立已，合掌，右手褰衣，屈二膝已，次屈兩肘，以手承足，然後頂禮；後起頂頭，次肘，次膝，以為次第（不相亂也）。《智論》云：若聞諸佛功德，心敬尊重，恭敬讚歎。知一切眾生中，德無過上，故言尊也；敬畏之心過於父母、師長、君王，利益重故，故云重也；謙遜畏難，故云恭；推其智德故云敬；美其功德為讚；讚之不足，又稱揚之為歎。又云：植佛福田者，植謂專心堅著也。隨以一善，禮誦香華等，至佛無盡，由智勝故。《毘尼母》：不得著革屣入塔、繞塔。富羅不得入塔者，彼土諸人著者，皆起慢心，故不聽著。寒雪多處，聽著靴富羅。《三千》云繞塔法：一低頭視佛，二不得蹈蟲，三不左右視，四不唾地，五不與人語。又當念佛，恩大難報；念佛智慧，念佛經戒，念佛功德，念佛精進，乃至泥洹。又念僧恩，師恩，父母恩，同學恩。又念一切人，皆使解脫離苦。又念學慧，除其三毒，求出要道。見塔上草，念手去之，不得捉拔。有不淨，即分除之。若天雨，當脫履塔下，乃上禮佛。《五百問》云：比丘繞塔，女眾隨者，不得；有優婆塞，不犯。《大論》如法供養法，必應右繞。《賢愚》：舍利弗辭佛，膝行繞百匝也。《善見》云：辭佛法，繞佛三匝，四方作禮而去；合十指爪掌，叉手於頂上，却行；絕不見如來，更復作禮，迴前而去。《雜含》云：憍陳如久不見佛，後來；便以面掩佛足上，致禮。

First, the method of respecting Buddha stūpas. If an item has been accepted for use by a stūpa or caitya, down to the timber, stone, and so forth intended for constructing halls, pavilions, beds, and seats, once it has been used for the Buddha's image, even if it is damaged by wind and rain, it must be revered just as if it were an image itself, without distinction. Therefore, in the Dharmaguptaka Vinaya, when a king offered a park to the Buddha, the Buddha did not accept it and instructed him to offer it to the Saṃgha instead. Why? If a park and park property, rooms and room property, robes, bowls, sitting mats, and needle cases belong to the Buddha, they are then a stūpa; none among the devas, worldly people, ramaṇas, Māra, or Brahmā can make use of them, and they must be revered like a stūpa (if offered to the Saṃgha, I am within the Saṃgha). The Ekottarika-āgama states: [The Buddha] addressed the bhikṣus: Paying homage and rendering service to the Buddha has five merits: (1) having a handsome appearance, because upon seeing the Buddha's image one gives rise to a joyful mind; (2) having a pleasant voice, because upon seeing the image one's mouth personally proclaims the title 'Namo Tathāgata, Arhat, Samyaksaṃbuddha'; (3) receiving the retribution of great wealth, because one has made offerings of flowers and incense; (4) being born into an elder's household, because upon seeing the image one's mind is without defiled attachment and one pays homage with a devoted heart; (5) being reborn in the heavens at the end of life. These are the constant norms of the Buddhas, and one should practice in this manner. The Mahāprajñāpāramitā-śāstra states that the methods of homage are threefold: (1) verbal homage; (2) bending the knees without the head touching the ground; (3) the head touching the ground, which is the highest homage. The Bodhisattvabhūmi states: One should perform homage with the five wheels touching the ground. The Āgama states: The two elbows, the two knees, and the crown of the head are called the wheels; it is also called throwing the five limbs to the ground. First standing upright, one joins the palms, gathers the robe with the right hand, bends both knees, then bends both elbows, supports the feet with the hands, and afterwards pays homage with the crown of the head; when rising, the head rises first, then the elbows, then the knees, in this sequence (not disordering them). The Mahāprajñāpāramitā-śāstra states: If one hears of the virtues of the Buddhas, the mind reveres and respects them, paying homage and praising them. Knowing that among all sentient beings none surpass them in virtue, they are called 'honored'; the mind of reverence and awe exceeds that toward parents, teachers, elders, and monarchs because their benefit is weightier, hence called 'weighty'; being humble and diffident is called 'respectful'; holding their wisdom and virtue in high esteem is called 'reverent'; extolling their virtues is 'praise'; when praise is insufficient, proclaiming and lauding them further is 'eulogy'. It also states: Regarding 'planting in the Buddha merit field', 'planting' means concentrating the mind with firm attachment. With any single good deed—paying homage, chanting, offering incense, flowers, and so forth—the benefit reaches the Buddha boundlessly because of the excellence of his wisdom. The Vinayamātṛkā states: One must not enter a stūpa or circumambulate a stūpa wearing leather shoes. Regarding why pulas are not permitted in a stūpa: when people of that land wear them, arrogant thoughts arise in all of them, so they are not permitted to be worn. In places with much cold and snow, one is permitted to wear boots and pulas. The Three Thousand Deportments explains the method of circumambulating a stūpa: (1) lower the head and gaze at the Buddha; (2) do not step on insects; (3) do not look to the left or right; (4) do not spit on the ground; (5) do not speak with others. Furthermore, one should be mindful of the Buddha's kindness, which is vast and difficult to repay; mindful of the Buddha's wisdom; mindful of the Buddha's scriptures and precepts; mindful of the Buddha's virtues; mindful of the Buddha's diligence, up to nirvāṇa. Furthermore, be mindful of the kindness of the Saṃgha, the kindness of teachers, the kindness of parents, and the kindness of fellow students. Furthermore, be mindful of all people, that all may attain liberation and be free from suffering. Furthermore, be mindful of training in wisdom, eliminating the three poisons, and seeking the essential path of transcendence. If one sees grass on the stūpa, resolve to remove it with the hand, but do not pull it up with force. If there is impurity, remove it immediately. If it rains, one should take off one's shoes at the foot of the stūpa before ascending to pay homage to the Buddha. The Five Hundred Questions states: When a bhikṣu circumambulates a stūpa, if women follow him, it is not permitted; if an upāsaka is present, it is not an offense. The Mahāprajñāpāramitā-śāstra states: In the method of making offerings according to the Dharma, one must circumambulate to the right. The Damamūkanidāna-sūtra states: When Śāriputra took leave of the Buddha, he circumambulated him a hundred times on his knees. The Samantapāsādikā states: Regarding the method of taking leave of the Buddha, circumambulate the Buddha three times, pay homage to the four directions, and depart; join the ten fingernails and palms, cross the hands above the crown of the head, and walk backwards; once the Tathāgata is no longer visible, pay homage again, turn forward, and depart. The Saṃyuktāgama states: Kauṇḍinya, having not seen the Buddha for a long time, arrived later; he then buried his face on the Buddha's feet and paid homage.