四分律刪繁補闕行事鈔 3.296

3.296

禮拜佛法僧者，常念體唯是一。何者？覺法滿足，自覺覺他名佛，所覺之道名法，學佛道者名僧；則一體無別矣（始學時名僧，終滿足名佛；僧時未免諸過，佛時一切惡盡，一切善滿也。今我未出家學道，名俗人；迴俗即是道器。如此深思，我亦有道分，云何輕悔？宜志心歸依，自作出家因緣者，是名圍繞念佛法僧之大意矣）。低頭看地，不得高視（為表下觀己身，是將來作佛之地；不宜馳散，浮生死海）。見地有蟲，勿誤傷殺（念一切眾生同是佛因，起不殺行，即是敬信；信知因果，作長壽緣）。不唾僧地（欲明俗人，名為僧地；口尚不應呵毀欲出家者，名唾僧地；況復呵詰眾僧，豈非悖逆耶）。當歌唄讚歎（作愛敬樂重因緣也）。若見草土，自手除之（事則與僧除糞，法則與僧清過）。

When prostrating to the Buddha, Dharma, and Saṃgha, always be mindful that their essence is only one. Why is this? When the awakening to dharmas is complete, awakening oneself and awakening others is called the Buddha; the path that is awakened to is called the Dharma; those who train in the Buddha's path are called the Saṃgha; thus, the one essence has no distinction (when beginning to train, one is called Saṃgha; when ultimately complete, one is called Buddha. At the time of the Saṃgha, one has not yet escaped all faults; at the time of the Buddha, all evils are exhausted and all goods are perfected. Now, I have not yet left household life to train in the Way and am called a layperson; yet turning away from the secular, one is a vessel for the Way. Reflecting deeply like this: I too have a share in the Way, why should I treat myself lightly or regret? One ought with dedicated mind to take refuge and personally create the causal conditions for leaving household life—this is called the general meaning of circumambulating while being mindful of the Buddha, Dharma, and Saṃgha). Bow the head and look at the ground; do not look up high (to signify looking down upon one's own body as the ground for becoming a Buddha in the future; it is not suitable to be scattered and drifting in the sea of birth and death). Seeing that there are insects on the ground, do not mistakenly injure or kill them (mindful that all sentient beings are equally the cause of Buddhahood, giving rise to the practice of non-killing is itself reverent faith; faithfully knowing cause and effect creates the condition for long life). Do not spit upon the saṃgha's ground (this is to clarify that a layperson is called the ground of the saṃgha; with the mouth one should not even scold or slander those who wish to leave household life, which is called spitting upon the saṃgha's ground; how much more so scolding and interrogating the saṃgha of monks—is that not rebellious and perverse?). One should sing hymns of praise (creating the causal conditions of love, respect, joy, and veneration). If one sees weeds or dirt, remove them with one's own hands (in practical terms, clearing away dung for the saṃgha; in principle, cleansing faults for the saṃgha).