四分律刪繁補闕行事鈔 3.253

3.253

二正明相者。佛像經教，住持靈儀，並是我等所尊敬，則至真齊觀。今流俗僧尼，多不奉佛法；並愚教網，內無正信，見不高遠，致虧大節。或在形像之前，更相戲弄，出非法語，舉目攘臂，徧指聖儀；或端坐倨傲，情無畏憚，雖見經像，不起迎奉。致令俗人輕笑，損滅正法。故《僧祇》中：禮人，不得對於佛法；乃至懸施旛蓋，不得蹈像，別施梯隥。以此文證，明敬處別。既知多過，彌須大慎。至堂殿塔廟，如覆氷臨深；覩形像經教，必懾然加敬。此則道俗通知奉法，賢聖達其信心。且如對王臣令長，事亦可會。凡情難任，聖法宜遵。比世中，多有在下床上禮佛者，此全無楷模。敬人尚自被責，敬佛自心在慢，有心存道者，必不行之。余親問天竺諸僧，諸國無有此法，來此方見。又《三千威儀》云：自在高處，及上座在前，自於後作禮；亦不得座上作禮。《十誦》：聽持香爐、伎樂，在僧佛前行。為和尚傳信，得代和尚禮。得對佛加趺坐。《僧祇》云：作樂供佛，有欲心著，即須捨去。俗人倩結華研香供佛者，得；餘一切不合。《大論》、《持世經》並云：為眾生故，碎身如麻米，又如芥子；令眾生恭敬故，得入涅槃。《僧祇》：佛生日，乃至涅槃日，為大眾說法，稱揚佛德。《薩婆多》云：二月八日成佛，亦以此日生；八月八日轉法輪，亦以此日取涅槃。若依《瑞應》等經，多云四月八日生。《涅槃》初云：二月十五日臨涅槃，復度十仙；云過三月已，入涅槃。《月德太子經》：八月十五日入滅。此並由眾生見聞不同，故時節不等。《智論》云：王舍城十二億家，舍婆提城九億家，尚三億見或聞，由慢業故。佛世猶爾，何況末法轉輕，心業最重。《四分》云：何得知正法久住？佛言：若比丘敬佛法僧戒，以是故，正法不滅；反上則滅。

Second, directly clarifying the visible signs. Buddha images and scriptures are the venerable forms that preserve and sustain [the teaching], and all are what we revere, being regarded on par with the Ultimate Truth. Nowadays, ordinary monks and nuns mostly do not respect the Buddha-Dharma; foolish regarding the nets of teaching, lacking right faith within, and without elevated insight, they cause a breakdown of the great integrity. Sometimes, in front of images, they jest with one another, utter improper speech, raise their eyes and roll up their sleeves, pointing all about at the sacred forms; or they sit upright in arrogance, without fear in their feelings, and though seeing scriptures and images, they do not rise to welcome and revere them. This causes worldly people to sneer and mock, damaging and destroying the true Dharma. Therefore, in the Mahāsāṃghika-vinaya: When paying homage to a person, one must not face the Buddha or the Dharma; down to when hanging banners and canopies, one must not step on an image, but must set up a separate ladder. Through this textual evidence, it is clear that the objects of respect are distinct. Since it is known that there are many faults, one must exercise the utmost caution. Arriving at halls, pavilions, and stūpa shrines, one should be as if treading on thin ice or standing before an abyss; beholding images and scriptures, one must be filled with awe and redouble reverence. Then monastics and laity alike will know to honor the Dharma, and the worthy and noble will comprehend their faithful devotion. Moreover, as in facing kings, ministers, magistrates, and chiefs, the matter can be understood by analogy. Ordinary feelings cannot be relied upon; the sacred Dharma should be complied with. In recent times, many pay homage to the Buddha while on lower couches; this is entirely devoid of standard precedent. Respecting a person in this manner would already be reprimanded; respecting the Buddha while oneself harboring arrogance in mind—anyone who aspires to the Way must never do this. I personally asked various monks from India, and none of the countries had this practice; it is only seen upon arriving in this land. Furthermore, the Three Thousand Deportments states: Standing at a high place oneself, or with a senior seat before one, one must not pay homage from behind; nor may one pay homage from atop a seat. The Daśādhyāya-vinaya states: One is permitted to carry an incense burner and play music, proceeding before the Saṃgha and the Buddha. When delivering a message for an upādhyāya, one may pay homage on the upādhyāya's behalf. One is permitted to sit cross-legged facing the Buddha. The Mahāsāṃghika-vinaya states: When playing music to make offerings to the Buddha, if thoughts of desire attach to it, one must immediately abandon it. If a worldly person is hired to string flowers or grind incense to offer to the Buddha, it is permitted; all else is not fitting. The Mahāprajñāpāramitā-śāstra and the Lokadhāra-sūtra both state: For the sake of sentient beings, his body was broken into relics like hemp and rice, and like mustard seeds; causing sentient beings to pay homage, they are able to enter nirvāṇa. The Mahāsāṃghika-vinaya states: On the Buddha's day of birth, down to the day of nirvāṇa, expound the Dharma for the great assembly, praising the Buddha's virtues. The Sarvāstivāda states: On the eighth day of the second month he attained Buddhahood, and on this day he was also born; on the eighth day of the eighth month he turned the wheel of Dharma, and on this day he also entered nirvāṇa. If relying on sūtras such as the Ruiying jing, most say he was born on the eighth day of the fourth month. The Mahāparinirvāṇa-sūtra initially says: On the fifteenth day of the second month he approached nirvāṇa, and again delivered the ten ṛṣis; and it says that after three months passed, he entered nirvāṇa. The Yuede taizi jing says: He entered extinction on the fifteenth day of the eighth month. All these are due to the differences in what sentient beings see and hear, so the dates and seasons are not uniform. The Mahāprajñāpāramitā-śāstra states: In the city of Rājagṛha there were twelve hundred million households, and in the city of Śrāvastī there were nine hundred million households, yet only three hundred million saw or heard [the Buddha], due to the karma of arrogance. Even during the Buddha's lifetime it was like this, how much more so in the Degenerate Dharma where disrespect increases and mental karma is heaviest! The Dharmaguptaka Vinaya states: How may one know that the true Dharma will abide for a long time? The Buddha said: If bhikṣus respect the Buddha, the Dharma, the Saṃgha, and the precepts, because of this, the true Dharma will not be destroyed; the opposite will bring destruction.