四分律刪繁補闕行事鈔 3.255

3.255

次明大小設禮法。《毘尼母》云：吾去世後，當依波羅提木叉行法。當各各謙卑行之，除去憍慢，安心淨法。下座稱上座為尊者，上座稱下座為慧命。《四分》：五眾相禮，如來及塔通禮。初小沙彌尼，禮大沙彌尼、沙彌，式叉、比丘尼、比丘、如來，及六塔。二小沙彌，禮大沙彌尼、沙彌，乃至如來，及六塔。三小式叉摩那，禮大式叉乃至如來，及四塔。四小尼禮大尼、比丘、如來，三人，三塔。五小比丘禮大比丘及如來二人，及塔。《五百問》云：得禮師塚。還自問曰：生時是師，死成枯骨，何由向禮？答：佛在世時，應須供養；泥洹已，亦是枯骨。師亦如是，須報恩故，得禮塚也。死屍未葬，義準禮之。《四分》：沙彌當以生年為次第；若生年等者，應以出家年為次第。問：沙彌得禮大沙彌尼；男女位別，今許禮者？答：莫非未具總名，無勝德可彰。又非師攝。但得向禮及以屍塚也。《四分》：至上座前，脫革屣，偏袒右肩，合掌，手執兩足，云我和南（義云度我），而作禮也。《出要儀》云：和南者，為恭敬也。《聲論》云：槃那寐，此翻為禮。《五分》：若人多，但別禮師，總禮餘人而去。《中含》云：至俗人家，先坐已，後設禮敬。餘廣如彼《恭敬經》說。《毘尼母》云：從無夏至九夏是下座，十夏至十九夏名中座，二十夏至四十九夏名上座；五十夏已去，一切沙門國王之所尊敬，是耆舊長老。《僧祇》：無歲比丘，得共三歲坐；乃至七歲，得共十歲坐。若臥床，得三人坐。坐床，二人坐；長一肘半床，相降三歲，得二人共坐；若減，併與上座。若臥床過三肘，得降四歲共坐；若減不得。若大集會，床座少，得連床接繫，勿令使動，得同坐。若方褥長三肘，得共四歲坐；減者不得。若散敷草地，共坐無罪。《伽論》云：地敷，得共未受具人坐。《薩婆多》：長床相接，但令異席、異褥、異槃，令中空絕各異，得與女人坐。《僧祇》：受人禮拜，不得如啞羊不語；當相問訊，少病少惱、安樂不？道路不疲苦等。共上座語，亦得云慧命。

Next, explaining the rules for rendering salutations according to seniority: The Vinayamātṛkā states: "After my demise, you must conduct affairs relying upon the prātimokṣa. Each person must conduct them with humility, abandoning pride and arrogance, and resting the mind in pure dharmas. A junior should address a senior as 'Venerable One' (āyuṣmat), and a senior should address a junior as 'Possessor of Wisdom' (āyus-prāpta)." The Dharmaguptaka Vinaya states: "When members of the five assemblies salute one another, they all alike salute the Tathāgata and the stūpas. First, a junior śrāmaṇerī salutes a senior śrāmaṇerī, a śrāmaṇera, a śikṣamāṇā, a bhikṣuṇī, a bhikṣu, the Tathāgata, and six [classes of] stūpas. Second, a junior śrāmaṇera salutes a senior śrāmaṇerī, a śrāmaṇera, and on up to the Tathāgata, and six [classes of] stūpas. Third, a junior śikṣamāṇā salutes a senior śikṣamāṇā on up to the Tathāgata, and four [classes of] stūpas. Fourth, a junior [bhikṣu]ṇī salutes a senior [bhikṣu]ṇī, a bhikṣu, and the Tathāgata—three individuals—and three [classes of] stūpas. Fifth, a junior bhikṣu salutes a senior bhikṣu and the Tathāgata—two individuals—and [their] stūpas." The Wubai wen states: "One may salute the master's stupa-tomb." It then asks itself: "When alive, he was the master; when dead, he has become dry bones—on what basis should one salute him?" It answers: "When the Buddha was in the world, one had to make offerings; after he attained nirvāṇa, he was also dry bones. The master is also like this; because of the need to repay kindness, one may salute the stupa-tomb." Regarding an unburied corpse, by principle, one salutes it accordingly. The Dharmaguptaka Vinaya states: "Śrāmaṇeras should rank according to their year of birth; if their year of birth is equal, they should rank according to their year of going forth." Question: "A śrāmaṇera may salute a senior śrāmaṇerī; since the statuses of male and female are distinct, why is he now permitted to salute [her]?" Answer: "It is simply because neither has received the full precepts, and thus both share a general designation; neither has superior virtue that can be made manifest. Furthermore, neither is within the master's fold. He is merely permitted to salute her in person and to salute her corpse and stupa-tomb." The Dharmaguptaka Vinaya states: "When approaching a senior, take off leather sandals, bare the right shoulder, join the palms, grasp both feet with the hands, say 'I pay homage' (which means 'deliver me'), and make prostrations." The Chuyao yi states: "'Homage' (vandana) means respect." The treatises on grammar (śabda-vidyā) state: "Paṇāme (praṇāma), translated here as 'salutation'." The Pañcavargika-vinaya states: "If there are many people, merely salute the master individually, salute the others collectively, and leave." The Madhyama-āgama states: "When arriving at a layperson's house, first sit down, and afterwards offer respect and greetings." The rest is explained at length in that G尊敬 Jīng (Respect Sūtra). The Vinayamātṛkā states: "From no varṣā up to nine varṣās is a junior; from ten varṣās up to nineteen varṣās is called a mid-level seat; from twenty varṣās up to forty-nine varṣās is called a senior; from fifty varṣās onward, one is respected by all śramaṇas and kings, and is a venerable elder." The Mahāsāṃghika-vinaya states: "A bhikṣu of zero years may sit together with one of three years; on up to seven years may sit together with ten years. If it is a sleeping bed, three people may sit. On a seating bench, two people may sit; on a bench one and a half cubits long, if the difference is within three years, two people may sit together; if the difference is less [in bench size], it is given entirely to the senior. If a sleeping bed exceeds three cubits, one may sit together with a difference of up to four years; if less, one may not. If there is a great assembly and beds and seats are few, one may join and bind beds together without letting them shake, and they may sit together. If a square cushion is three cubits long, one may sit with a difference of up to four years; if less, one may not. If grass is strewn on the ground, sitting together incurs no offense." The Jialun states: "When mats are on the ground, one may sit together with those who have not received the full precepts." The Sarvāstivāda states: "Long beds joined together, provided there are different mats, different cushions, and different trays, leaving the middle space vacant and separated, one may sit with a woman." The Mahāsāṃghika-vinaya states: "When receiving someone's prostrations, one must not remain silent like a mute sheep; one should exchange inquiries: 'Have you few illnesses and few vexations? Are you well and at ease? Is your journey not exhausting?' and so forth. When speaking with a senior, one may also say 'Possessor of Wisdom'."