釋門歸敬儀 2.20

2.20

三、明敷坐具，四、明脫革屣者。中梵極敬，此土群臣朝謁之儀，皆在殿庭，故履屣不脫。有時上殿，則劍履皆捨。此古法也。天竺國中，地多濕熱，以革為屣，制令服之，如見上尊，即令脫却。自餘寒國，隨有履之。行事之時，既脫足已，可踐土地，應在坐具。尋討經律，無敷坐具之文，但云「脫屣禮足」。今據事用，理須坐具，故制坐具緣云：「為身為衣，為僧臥具。」既為身衣，明知前設。又坐具之目，本是坐時之具，所以禮拜之中，無文敷者，故如來將坐，如常自敷。準此比丘自敷而坐，不合餘人為敷。今見梵僧來至佛前禮者，必先褰裙，以膝拄地，合掌長跪，口讚於佛，然後頂禮。此乃遺風猶在，可準用之，無坐具明矣。比有行敬，在佛僧前，仍令侍者為敷坐具。此乃行憍，未是致敬。又有要待設席，方始禮者，亦不可也。如見尊長，即須下拜，安待覓席耶？以事詳準，隨時設禮，不可待席，有則從席，無則從地，可也。如在清廟闕庭、公衙之所，何有設席？以此準例，則敬慢兩分。

Third, explaining spreading the niṣīdana, and fourth, explaining removing the leather shoes: In central India extreme reverence is observed; in the rites of audience for the ministers in this land, all take place in the palace courtyard, so shoes are not removed. Sometimes when ascending the palace hall, both sword and shoes are discarded; this is the ancient rule. In the land of India, the ground is mostly humid and hot; shoes are made of leather and ordained to be worn, but if one sees a superior and venerated person, one is ordered to remove them. In other cold countries, one wears them as appropriate. When performing rites, after one has bare feet, can one tread upon the bare earth? It should be upon a niṣīdana. Searching through the sūtras and Vinaya, there is no text mentioning spreading the niṣīdana; they only say, "Removing shoes and bowing at the feet." Now, based on practical use, in principle a niṣīdana is required; therefore, the origin of establishing the niṣīdana states: "For the sake of the body, for the sake of clothing, and for the sake of the Saṅgha's bedding." Since it is for the body and clothing, we clearly know it was laid out beforehand. Furthermore, the name "sitting cloth" (niṣīdana) was originally an implement for when sitting; therefore, in bowing and veneration, there is no text on spreading it. Thus, when the Tathāgata was about to sit, as usual he spread it himself. According to this, a monk spreads it himself and sits; it is improper for others to spread it for him. Now we see that when Indian monks come before the Buddha to bow, they must first tuck up their robes, touch their knees to the ground, join their palms, kneel upright, praise the Buddha orally, and then bow their heads. This legacy still remains and can be taken as a model; that there was no niṣīdana is clear. Recently, when some perform reverence before the Buddha or the Saṅgha, they still order their attendants to spread the niṣīdana for them. This is acting out of arrogance and is not yet the offering of respect. There are also those who must wait for a mat to be laid before they begin to bow; this is also improper. If one sees a venerated elder, one must immediately bow down; how could one wait to look for a mat? Evaluating the matter, one should offer rites according to the moment and cannot wait for a mat: if there is one, accord with the mat; if not, accord with the ground, and that will do. As in the ancestral temple, the palace courtyard, or official yamens, where would a mat be set out? Using this as a comparison, reverence and negligence are clearly divided.