四分律刪繁補闕行事鈔 3.252

3.252

First, the method of respecting Buddha stūpas. If an item has been accepted for use by a stūpa or caitya, down to the timber, stone, and so forth intended for constructing halls, pavilions, beds, and seats, once it has been used for the Buddha's image, even if it is damaged by wind and rain, it must be revered just as if it were an image itself, without distinction. Therefore, in the Dharmaguptaka Vinaya, when a king offered a park to the Buddha, the Buddha did not accept it and instructed him to offer it to the Saṃgha instead. Why? If a park and park property, rooms and room property, robes, bowls, sitting mats, and needle cases belong to the Buddha, they are then a stūpa; none among the devas, worldly people, ramaṇas, Māra, or Brahmā can make use of them, and they must be revered like a stūpa (if offered to the Saṃgha, I am within the Saṃgha). The Ekottarika-āgama states: [The Buddha] addressed the bhikṣus: Paying homage and rendering service to the Buddha has five merits: (1) having a handsome appearance, because upon seeing the Buddha's image one gives rise to a joyful mind; (2) having a pleasant voice, because upon seeing the image one's mouth personally proclaims the title 'Namo Tathāgata, Arhat, Samyaksaṃbuddha'; (3) receiving the retribution of great wealth, because one has made offerings of flowers and incense; (4) being born into an elder's household, because upon seeing the image one's mind is without defiled attachment and one pays homage with a devoted heart; (5) being reborn in the heavens at the end of life. These are the constant norms of the Buddhas, and one should practice in this manner. The Mahāprajñāpāramitā-śāstra states that the methods of homage are threefold: (1) verbal homage; (2) bending the knees without the head touching the ground; (3) the head touching the ground, which is the highest homage. The Bodhisattvabhūmi states: One should perform homage with the five wheels touching the ground. The Āgama states: The two elbows, the two knees, and the crown of the head are called the wheels; it is also called throwing the five limbs to the ground. First standing upright, one joins the palms, gathers the robe with the right hand, bends both knees, then bends both elbows, supports the feet with the hands, and afterwards pays homage with the crown of the head; when rising, the head rises first, then the elbows, then the knees, in this sequence (not disordering them). The Mahāprajñāpāramitā-śāstra states: If one hears of the virtues of the Buddhas, the mind reveres and respects them, paying homage and praising them. Knowing that among all sentient beings none surpass them in virtue, they are called 'honored'; the mind of reverence and awe exceeds that toward parents, teachers, elders, and monarchs because their benefit is weightier, hence called 'weighty'; being humble and diffident is called 'respectful'; holding their wisdom and virtue in high esteem is called 'reverent'; extolling their virtues is 'praise'; when praise is insufficient, proclaiming and lauding them further is 'eulogy'. It also states: Regarding 'planting in the Buddha merit field', 'planting' means concentrating the mind with firm attachment. With any single good deed—paying homage, chanting, offering incense, flowers, and so forth—the benefit reaches the Buddha boundlessly because of the excellence of his wisdom. The Vinayamātṛkā states: One must not enter a stūpa or circumambulate a stūpa wearing leather shoes. Regarding why pulas are not permitted in a stūpa: when people of that land wear them, arrogant thoughts arise in all of them, so they are not permitted to be worn. In places with much cold and snow, one is permitted to wear boots and pulas. The Three Thousand Deportments explains the method of circumambulating a stūpa: (1) lower the head and gaze at the Buddha; (2) do not step on insects; (3) do not look to the left or right; (4) do not spit on the ground; (5) do not speak with others. Furthermore, one should be mindful of the Buddha's kindness, which is vast and difficult to repay; mindful of the Buddha's wisdom; mindful of the Buddha's scriptures and precepts; mindful of the Buddha's virtues; mindful of the Buddha's diligence, up to nirvāṇa. Furthermore, be mindful of the kindness of the Saṃgha, the kindness of teachers, the kindness of parents, and the kindness of fellow students. Furthermore, be mindful of all people, that all may attain liberation and be free from suffering. Furthermore, be mindful of training in wisdom, eliminating the three poisons, and seeking the essential path of transcendence. If one sees grass on the stūpa, resolve to remove it with the hand, but do not pull it up with force. If there is impurity, remove it immediately. If it rains, one should take off one's shoes at the foot of the stūpa before ascending to pay homage to the Buddha. The Five Hundred Questions states: When a bhikṣu circumambulates a stūpa, if women follow him, it is not permitted; if an upāsaka is present, it is not an offense. The Mahāprajñāpāramitā-śāstra states: In the method of making offerings according to the Dharma, one must circumambulate to the right. The Damamūkanidāna-sūtra states: When Śāriputra took leave of the Buddha, he circumambulated him a hundred times on his knees. The Samantapāsādikā states: Regarding the method of taking leave of the Buddha, circumambulate the Buddha three times, pay homage to the four directions, and depart; join the ten fingernails and palms, cross the hands above the crown of the head, and walk backwards; once the Tathāgata is no longer visible, pay homage again, turn forward, and depart. The Saṃyuktāgama states: Kauṇḍinya, having not seen the Buddha for a long time, arrived later; he then buried his face on the Buddha's feet and paid homage.