四分律刪繁補闕行事鈔 3.295

3.295

今依祇洹舊法出。中國士民，凡至寺門外，整服一拜，入門復禮一拜。安詳直進，不左右顧眄。先至佛所，禮三拜竟，圍繞三匝，唄讚三契（若未見佛供養，設見眾僧，不先與語）。禮佛已，方至僧房戶外禮一拜，然後入見上座，次第至下，各禮一拜。若見是非之事，不得譏訶，若發言嫌責者，自失善利，非入寺之行（僧中亦不可識，事似俗闕，撿意則殊。今以俗情撿道，意誠非易；若以見僧之過，則不信心生；生便障道，終無出期。又不識因果業報，但得示改惡修善，總知大分）。且初入寺，背僧取異，云何得作出家因緣。經云：夫入寺者，棄捨刀仗雜物，然後乃入。捨刀仗者，去瞋恚眾僧心也；捨雜物者，去眾僧乞求之心；具除兩過，乃可入寺。順佛而行，不得逆行；設緣礙左繞，恒想佛在我右。入出之時，悉轉面向佛。

Now, expounded relying on the ancient regulations of Jetavana. Whenever gentles or commoners of the Central Kingdom arrive outside the monastery gate, they adjust their robes and make one prostration, and upon entering the gate, they make another prostration. They proceed straight ahead with composure, not looking to the left or right. First they go to the place of the Buddha, and having made three prostrations, they circumambulate three times and chant three stanzas of hymns of praise (if one has not yet seen the Buddha to make offerings, even if one sees the saṃgha of monks, one does not speak to them first). Having prostrated to the Buddha, only then do they go outside the door of the monks' quarters and make one prostration, and then enter to see the senior monk, and proceeding down in order, make one prostration to each. If they see matters of right and wrong, they must not ridicule or censure; if they utter words of blame and reproach, they themselves lose wholesome benefit, which is not the conduct of entering a monastery (in the saṃgha, things cannot always be discerned: an act may seem like a secular fault, but when one investigates the intention, it is quite different. If one now investigates the Way with worldly feelings, the intent is truly not easy [to judge]; if one sees the faults of the saṃgha, then faithlessness will arise; once it arises, it obstructs the Way, and there will ultimately be no time of liberation. Moreover, not understanding cause and effect and karmic retribution, one can only be shown to reform evil and cultivate good, having a general knowledge of the main outline). Furthermore, when first entering a monastery, if one turns one's back on the saṃgha and finds fault, how could one create the causal conditions for leaving household life? The sūtra says: Those who enter a monastery should abandon weapons and miscellaneous items, and only then enter. Abandoning weapons means getting rid of thoughts of anger toward the saṃgha; abandoning miscellaneous items means getting rid of thoughts of begging from the saṃgha; having completely removed these two faults, one may then enter the monastery. One must walk keeping the Buddha to the right and not walk counter-clockwise; even if circumstances obstruct and one circumambulates to the left, one should constantly visualize that the Buddha is on one's right. Whenever entering or leaving, one should always turn one's face toward the Buddha.