四分律刪繁補闕行事鈔 3.328

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二明葬法，中國四葬：水葬投之江流；火葬焚之以火；土葬埋之岸傍；林葬棄之中野，為鵰虎所食。律中多明火林二葬，亦有薶者。《五分》云：屍應薶之。若火燒，在石上；不得草上安。《僧祇》：陳如右脇著地涅槃。又云：若死者，雇人闍維之。《十誦》：有比丘死，林中，鳥啄腹破出錢等。《四分》云：如來輪王火葬。然則火葬則殘屍，雇人展轉，準得。《增一》：諸比丘以香華散目連屍上。《僧祇》：得供養亦爾。《四分》中：世尊，五眾得起塔，從小沙彌尼已上，並得禮上座塚也。《五百問》云：得為亡師立形像。高僧傳中多有寺中葬者，經律中亦有之。《僧祇》：持律法師、營事比丘、德望比丘，應起塔，相輪懸施幡蓋；在屏處安置，不得在經行處、多人行處作之，若違，結罪；若眾僧不許者，教令和合已，作之。《增一》云：如來自輿母床一角，阿難、羅云等各輿一脚，不令餘人代擔，為報恩故。準此，和尚闍梨，長養法身；父母兄姊，長養生身；躬自抱屍而送，恩德豈能盡也。《善見》：不得送白衣喪，除為觀無常故。若手執母屍殯殮，無罪。聖教如此，必準行之；理須量機，堪可中時。

Second, explaining the funeral methods. In the Central Realm (India), there are four types of burial: water burial, casting it into a river; cremation, burning it with fire; earth burial, interring it by a bank; and forest burial, discarding it in the wilderness to be eaten by vultures and tigers. In the vinayas, cremation and forest burial are mostly explained, though there are also interments. The Pañcavargika Vinaya states: "The corpse should be interred. If it is burned with fire, it must be on a stone; it must not be set on grass." The Mahāsāṃghika Vinaya states: "Kauṇḍinya entered nirvāṇa with his right side touching the ground." It also states: "If someone dies, one hires a person to cremate (jhāpeti) them." The Daśādhyāya-vinaya states: "There was a bhikṣu who died in a forest; birds pecked open his belly and money came out, etc." The Dharmaguptaka Vinaya states: "The Tathāgata and cakravartin kings are cremated." Therefore, since cremation damages the corpse, hiring someone through intermediate arrangement is permissible by analogy. The Ekottarika-āgama states: "The bhikṣus scattered incense and flowers upon Maudgalyāyana's corpse." The Mahāsāṃghika Vinaya states: "It is also permissible to make offerings in this way." In the Dharmaguptaka Vinaya: "The Bhagavat [permitted] the five assemblies to erect stūpas; from junior śrāmaṇerikās on up, all may pay homage to an elder's tomb." The Five Hundred Questions states: "One may erect an image of a deceased master." In the Biographies of Eminent Monks, there are many who were buried inside monasteries; this also appears in the sūtras and vinayas. The Mahāsāṃghika Vinaya states: "For a Vinaya master, an administrative bhikṣu, or a bhikṣu of virtuous renown, a stūpa should be erected, with a spire bearing hung banners and canopies; it must be placed in a secluded spot and must not be built in a place for walking meditation (caṅkrama) or where many people walk; if one violates this, it constitutes an offense; if the saṃgha does not allow it, one should instruct them to achieve harmony and then build it." The Ekottarika-āgama states: "The Tathāgata personally carried one corner of his mother's bier, while Ānanda, Rāhula, and others each carried one leg, not permitting others to carry it in their stead, in order to repay her kindness." By analogy with this, the upādhyāya and ācārya nurture the Dharma-body; parents and elder siblings nurture the physical body; when one personally cradles the corpse to send it off, how could their kindness and virtue ever be fully repaid? The Samantapāsādikā states: "One must not escort a layperson's funeral, except for the purpose of contemplating impermanence. If one personally handles one's mother's corpse for the funeral and encoffining, there is no offense." Such being the sacred teachings, one must definitely follow them; in principle, one must assess the circumstances and act only when the time is appropriate.