四分律刪繁補闕行事鈔 3.268

3.268

六行香呪願法。《四分》中：食竟，方為呪願說法。而此土盛行，並在食前；道安法師布置此法，依而用之，於理無失。若至請家，施主令讀經者，依語為之；主人口不言者，不須輒問，同類邪命。《增一》云：有設供者，手執香爐，而白時至。佛言香為佛使，故須之也。《賢愚經》：蛇施金已，令人行香，置僧手中。乃至執香爐，遙請佛僧，如富那奇中說。若行香者，不令婦人指桎掌中，語令懸放；必不肯者，便可縮手，當使過去。若有男子，幸遣行之；尼法反前，為深防罪故。《五百問》及《三千》云：不得立受香。因比丘受香，女觸其手，欲發罷道；佛言：若立受者，吉羅。行香時唄，未見經文，而諸經律多有唄匿比丘。《十誦》：為諸天聞唄心喜，故開唄。《四分》：若檀越欲聞布施，應歎布施；欲聞檀越法，為歎檀越法；乃至欲聞說過去父祖，應為歎父祖；乃至讚佛法僧亦爾。《僧祇》云：上座應知前人所施，當為應時呪願；若不能，次座應說；又不能者，乃至下座；都無者，並得罪。比世流布，競飾華辭，言過其實。凡豎褒揚貴族，貧賤讚逾鼎食；發言必成虛妄，舉事唯增訛諂。故《成實》云：雖是經法，說不應時，名為綺語；況於浮雜，焉可言哉？今立正條，永可準用。《僧祇》：若為亡人施福者，應作是呪願：「一切眾生類，有命皆歸死，隨彼善惡行，自受其果報。行惡入地獄，為善者生天，若能修行道，漏盡得泥洹。」若生子設福者，應云：「童子歸依佛，七世大聖尊，譬如人父母，慈念於其子。舉世之樂具，皆悉欲令得，室家諸眷屬，受樂亦無極。」若新舍成就、估客欲行、及以取婦、若復出家，各有呪願，文如彼說。僧上座，不知得罪。廣如三十四卷中。《長含》：世尊呪願云：「可敬知敬，可事知事，博施兼愛，有慈愍心，諸天所歎，常與善會。」《五分》：佛呪願賈人云：「四足汝安隱，二足汝安隱，去時亦安隱，來時亦安隱。如耕田有望，下種亦有望，汝今入海望，獲果亦如是。」義準此言，佛可無四辯，對緣止施前法；自餘愚叟，亦安可強乎？《雜寶藏》：舍利弗次為上座，以施主諸慶大集故，食已行水，對長者呪願言：「今日良時得好寶，財利樂事一切集，踊躍歡喜心悅樂，信心勇發念十力，如似今日後常然。」時摩訶羅苦求誦習，舍利弗不免意授之。便為亡人呪願，及損胡麻、繞麥積、塚上、迎婦、驚雁、盜謗，七被棒打，方至祇桓白佛。佛言：諸比丘若說法呪願，當解時宜，憂悲喜樂，知時非時，不得妄說。

Sixth, the protocol for offering incense and pronouncing blessings. In the Dharmaguptaka Vinaya: Only after eating is finished does one pronounce blessings and preach the Dharma. Yet in this land it is widely practiced that both take place before the meal; Dharma Master Dao'an arranged this protocol, and following and applying it does not err against principle. If, upon arriving at the host's house, the donor asks to have sūtras recited, one acts according to his words; if the host's mouth does not speak of it, one must not take it upon oneself to ask, as that falls into the category of wrong livelihood. The Ekottarika-āgama states: There was one who set out offerings, holding an incense burner in his hands, and announced that the time had come. The Buddha said that incense is the Buddha's messenger, which is why it is needed. The Damamūka-nidāna Sūtra states: After the snake donated gold, it had someone circulate incense and place it into the hands of the saṃgha. Up to holding an incense burner and remotely inviting the Buddha and the saṃgha, as spoken in the story of Puṇyavanta. When circulating incense, do not let a woman's fingers touch the palm; tell her to let it down from above; if she is unwilling, one may pull back one's hand and let her pass. If there is a man, it is preferable to send him to circulate it; the rule for nuns is the opposite of the above, to deeply guard against offense. The Five Hundred Questions and the Three Thousand Regulations state: One must not receive incense while standing. Because a monk received incense and a woman touched his hand, lust arose and he wished to abandon the path; the Buddha said: If one receives it standing, it is a duṣkṛta. As for chanting while circulating incense, it has not been seen in the scriptural texts, yet various sūtras and Vinayas frequently mention chanting monks (bhāṇaka). The Daśādhyāya-vinaya states: Because the devas rejoice upon hearing chanting, chanting is permitted. The Dharmaguptaka Vinaya states: If the dānapati wishes to hear about giving, one should praise giving; if he wishes to hear the Dharma of a dānapati, one praises the Dharma of a dānapati for him; up to wishing to hear about his deceased father or ancestors, one should praise his father and ancestors for him; up to praising the Buddha, Dharma, and Saṃgha, it is also like this. The Mahāsāṃghika-vinaya states: The senior monk should know what the person before him has donated and should pronounce blessings appropriate to the occasion; if he cannot, the next in rank should speak; if he also cannot, down to the junior monk; if none at all [can], all incur an offense. In recent times it is widely spread that people vie to adorn ornate words, with expressions exceeding reality. Common fellows extol noble clans, and the poor and lowly are praised as exceeding dining from cauldrons; whenever they speak, it inevitably becomes false, and bringing up matters only increases deception and flattery. Therefore the Tattvasiddhi-śāstra states: Even if it is the scriptural Dharma, if spoken inappropriately to the occasion, it is called frivolous talk; how much more so for superficial trivialities, how can they even be spoken? Now establishing the correct regulations, they may be taken as a standard forever. The Mahāsāṃghika-vinaya states: If one makes merit for a deceased person, one should make this blessing: / 'All classes of sentient beings, / Having life, must all return to death. / Following their good and evil deeds, / They personally receive their retribution. / Those who do evil enter hell; / Those who do good are born in heaven. / If one can cultivate the path, / With outflows ended, one attains nirvāṇa.' / If one sets out merit for the birth of a child, one should say: / 'The child takes refuge in the Buddha, / The Great Sage honored through seven generations. / Just like human parents / Loving and mindful of their child, / All the world's requisites of joy / He wishes to cause him to obtain, / And all the kin of his household / Shall also receive joy without end.' / If a new house is completed, a merchant wishes to travel, or upon taking a wife, or also renouncing household life, each has its blessing, the texts being as stated there. If the senior monk of the saṃgha does not know them, he incurs an offense. As explained extensively in fascicle thirty-four. The Dīrgha-āgama states: The Bhagavat pronounced this blessing: / 'Knowing reverence for the venerable, / Knowing service to those to be served, / Giving broadly and loving universally, / Possessing a mind of compassion, / Praised by all the devas, / Always meeting with the good.' / The Pañcavargika-vinaya states: The Buddha pronounced a blessing for merchants, saying: / 'May your four-footed [beasts] have peace, / May your two-footed [kin] have peace. / When departing, may there also be peace; / When returning, may there also be peace. / Just as in plowing fields there is hope, / And in sowing seed there is also hope, / So your current hopes in entering the sea / Shall also yield fruit like this.' / Interpreted by principle from these words, could the Buddha lack the fourfold eloquence? Yet facing circumstances, he stopped at applying the former methods; as for the rest of foolish old men, how can they force it? The Saṃyuktaratnapiṭaka Sūtra states: Śāriputra was the second senior monk; because the donors held a great gathering for various celebrations, after eating he circulated water and, facing the householder, pronounced this blessing: / 'Today at an auspicious hour you obtain fine treasures; / Wealth, gain, and joyful matters all gather. / Leaping and rejoicing, the mind is glad; / Faith boldly arises, mindful of the Ten Powers. / As it is like today, may it always be so hereafter.' / At that time a mahalla earnestly begged to recite and study it, and Śāriputra, unable to refuse his intent, taught it to him. Then [the mahalla] recited it as a blessing for a deceased person, for damage to sesame, circling a pile of wheat, upon a grave, receiving a bride, scaring wild geese, and false accusation of theft; seven times he was beaten with clubs, before arriving at the Jetavana to address the Buddha. The Buddha said: When monks preach the Dharma and pronounce blessings, they must understand what is appropriate to the occasion, sorrow and joy, knowing the proper time and improper time, and must not speak recklessly.