量處輕重儀 2.58

2.58

五、廟祀諸相。律本云，開五眾並得起塔廟，俱得致禮（謂依本夏次故）。《僧祇律》云，律師法師、營事比丘、德望比丘死者應起塔，相輪懸施幡蓋，在屏處安置，不得在經行處、多人行處，令僧和合已作之。既許營塔廟，理懷薦奉饌羞，雖通凡聖，表心義一。故律本云，令上塔種種美食，金寶為器盛之，設養食訖已，與比丘沙彌憂婆塞經營塔作者食之。應使白衣伎樂供養，若有香華羅列基上、欄上、杙上、簷前亦得。用香泥作輪像，乃至有餘，應泥地。《增一》中開比丘以香華散死屍上。《僧祇》中亦爾。

5. Material marks of shrines and worship. The root Vinaya states: the fivefold assembly are all permitted to erect stūpas and shrines, and all may pay homage to them (meaning, according to their seniority in monastic rains). The Mahāsāṃghika Vinaya states: when a vinaya master, a dharma master, a monk who manages affairs, or an eminent monk of virtue dies, a stūpa should be erected, a spire with rings and hanging banners and canopies installed, and it should be placed in a secluded spot, not in a place for walking meditation or a place where many people walk; the saṅgha should be brought into harmony before constructing it. Since building stūpas and shrines is permitted, offering fine delicacies is conceptually fitting; though encompassing the ordinary and the sacred, the meaning of expressing reverence is one. Therefore the root Vinaya states: one should offer various fine foods to the stūpa, placing them in vessels of gold and jewels; after offering the food, give it to the monks, śrāmaṇeras, and upāsakas who managed the construction of the stūpa to eat. One should have laity make offerings with music; if there are incense and flowers arranged on the base, on the railings, on posts, or before the eaves, that is also permissible. One may make wheel-symbols with fragrant paste, and if there is any remaining, one should plaster the ground. In the Ekottarika [Āgama] it is permitted for monks to scatter incense and flowers over a dead body. It is also the same in the Mahāsāṃghika [Vinaya].