法苑珠林 39.9

39.9

述曰。依如西域。凡有士女既到伽藍。至寺門外慶已所遇。先整衣服總設一禮。入寺門已復設一拜。然後安庠直進。不得左右顧盻。故涅槃經云。往僧坊者有其七法。一者生信。二者禮拜。三者聽法。四者至心。五者思義。六者如說修。七者迴向大乘利安多人。住是七善最勝最上不可譬喻。又郁迦長者經。佛言。長者。居家菩薩入佛寺精舍。當住門外一心作禮。然後當入精舍自念言。我何時當得如是居寺出塵垢之處。又十住毘婆沙論云。在家菩薩若入佛寺。初欲入時。於寺門外五體投地應作是念。此是善人住處。行慈悲喜捨住處。是故須禮。若見諸比丘威儀具足。見已恭肅敬心禮拜親近問訊。又自愛經云。時有國王詣佛所。遙見精舍下車却蓋。解劍脫履拱手直進。又僧祇律云。若行平視迴時合身。總迴行時先下脚跟後下脚指。又智度論云。出入來去安庠一心。舉足下足觀地而行。為避亂心為護眾生故。是名不退菩薩相。又西國寺圖云。行至佛所禮三拜竟。圍繞三匝唄讚三契。禮佛既已方至僧房。房外一拜然後入見上座。次第至下各設三拜。僧多一拜。若見非法之事不得譏訶。若發言嫌責自失善利。非入寺之宜。故涅槃經云。夫入寺者。棄捨刀杖雜物然後入寺。捨刀杖者。去瞋恚三寶心也。捨雜物者。去從三寶乞求心也。且除兩過乃可入寺。順佛而行不得逆行。設復緣礙左遶。常想佛在右。入出之時悉轉面向佛。禮拜三寶者。常念體唯是一。何者覺法滿足名佛。所覺之道名法。學佛道者名僧。則知一切凡聖體同無二也。若入寺時低頭看地。不得高視。見地有蟲勿誤傷殺。當歌唄讚歎不唾僧地。若見草木不淨即須除却。又四分律云。入僧寺已應先禮佛塔。次禮聲聞塔。後禮第一上座乃至第四上座。又五分律云。若入僧多但別禮師。餘人總禮而去。又四分律云。得禮出家五眾亡人塔及如來塔。又五百問事云。弟子得禮師塚。以報恩故。又增一阿含經云。塔中不應禮餘人。又十誦律云。佛塔聲聞塔前自他不得禮。又五百問事云。佛塔前禮餘人得罪。又三千威儀經云。不得座上作禮（今時數有諸寺及以俗家。見有道俗在床上禮佛。此大憍慢譬如欲拜人王。豈得在床拜耶。人王尚自不許。何況法王。得相比耶）毘尼母論云。不得著革屣富羅入塔（此是靴履總名）五百問事云。若是淨潔靴履鞵屩等得著禮拜。僧祇律云。若受人禮拜不得如瘂羊不語。當相問訊少病少惱。安樂不。道路不疲苦不。

It is related: Following the practices of the Western Regions, whenever gentlemen or ladies arrive at a saṃghārāma, upon reaching the outside of the temple gate they rejoice in their encounter. First, they tidy their clothing and perform a full prostration. Having entered the temple gate, they make another prostration, and only then proceed straight ahead with composed dignity, not looking left or right. Therefore, the Nirvāṇa Sūtra says: 'Those who go to a monastery have seven dharmas: first, generating faith; second, making prostrations; third, listening to the Dharma; fourth, utmost sincerity; fifth, reflecting on the meaning; sixth, practicing according to what was taught; seventh, dedicating [merit] to the Mahāyāna to benefit and bring peace to the many. Abiding in these seven goods is the most supreme and peerless, beyond all metaphor.' Furthermore, in the Sūtra of the Householder Ugra, the Buddha said: 'Householder, when a householder bodhisattva enters a Buddhist temple or vihāra, he should stand outside the gate, pay homage with a single mind, and only then enter the vihāra, reflecting: "When will I be able to dwell in such a temple, in a place separated from dust and defilement?"' Furthermore, the Daśabhūmika-vibhāṣā says: 'When a lay bodhisattva enters a Buddhist temple, when first about to enter, outside the temple gate he should throw his five limbs to the ground and generate this thought: "This is the dwelling place of good people; the dwelling place of practicing loving-kindness, compassion, sympathetic joy, and equanimity. Therefore, I must pay homage." If he sees bhikṣus endowed with dignified deportment, having seen them, he respectfully, reverently, and mindfully prostrates, draws near, and inquires after them.' Furthermore, the Ziai jing (Sūtra on Loving Oneself) says: 'At that time, a king went to the Buddha's presence. Seeing the vihāra from afar, he descended from his carriage, put away his parasol, untied his sword, took off his shoes, cupped his hands, and proceeded straight ahead.' Furthermore, the Mahāsaṃghika Vinaya says: 'When walking, look straight ahead. When turning, turn the whole body together. When walking, lower the heel first and then the toes.' Furthermore, the Mahāprajñāpāramitā-śāstra says: 'Going out, coming in, coming and going, be composed with single-mindedness; lifting the foot and lowering the foot, watch the ground as you walk, in order to avoid a distracted mind and to protect sentient beings. This is called the mark of an irreversible bodhisattva.' Furthermore, the Illustrated Account of the Monasteries of the Western Countries says: 'Having walked to the Buddha's presence and completed three prostrations, circumambulate three times and chant hymns for three sections. Having prostrated to the Buddha, only then go to the monks' quarters. Outside the quarters make one prostration, and then enter to see the elder (thera). Proceed in order down to the lowest, making three prostrations to each; if the saṃgha is numerous, make one prostration [collectively]. If one sees improper matters, one must not mock or reprimand. If one utters words of reproach, one loses one's own wholesome benefit, which is inappropriate for entering a temple.' Therefore, the Nirvāṇa Sūtra says: 'Whoever enters a temple should discard swords, staves, and miscellaneous goods before entering. Discarding swords and staves removes the mind of anger toward the Three Jewels. Discarding miscellaneous goods removes the mind of begging from the Three Jewels. Only by removing these two faults may one enter the temple.' One should walk clockwise with the Buddha on one's right, and must not walk counterclockwise. Even if obstructed by circumstances, turning to the left, always visualize the Buddha on the right. When entering and leaving, always turn the face toward the Buddha. When paying homage to the Three Jewels, always contemplate that their essence is fundamentally one. Why is this? Awakening fully to phenomena is called the Buddha; the path that is awakened to is called the Dharma; practicing the Buddha's path is called the Saṃgha. Thus one knows that all ordinary beings and āryas are of the same essence without difference. When entering a temple, lower the head and look at the ground; one must not look up high. Seeing insects on the ground, do not mistakenly harm or kill them. One should sing hymns and praises, and not spit upon the saṃgha's ground. If one sees grass, wood, or impurities, one must immediately remove them. Furthermore, the Dharmaguptaka Vinaya says: 'Having entered the saṃgha's temple, one should first pay homage to the Buddha's stūpa, next pay homage to the śrāvakas' stūpas, and then pay homage to the first elder through to the fourth elder.' Furthermore, the Mahīśāsaka Vinaya says: 'If one enters when the saṃgha is numerous, pay homage individually only to the teacher; to the remaining people, make a collective prostration and depart.' Furthermore, the Dharmaguptaka Vinaya says: 'One may pay homage to the stūpas of the deceased among the five assemblies of renunciants, as well as the stūpas of the Tathāgata.' Furthermore, the Wubai wenshi (Five Hundred Inquiries) says: 'A disciple may pay homage to the tomb of his teacher to repay his kindness.' Furthermore, the Ekottarika Āgama says: 'Inside a stūpa, one should not pay homage to any other person.' Furthermore, the Sarvāstivāda Vinaya says: 'In front of the Buddha's stūpa and śrāvakas' stūpas, neither oneself nor others may be bowed to.' Furthermore, the Five Hundred Inquiries says: 'Paying homage to other people in front of the Buddha's stūpa incurs an offense.' Furthermore, the Sūtra of the Three Thousand Dignified Manners says: 'One must not pay homage while on a seat.' (Nowadays in many temples and lay households, one frequently sees clerics and laypeople bowing to the Buddha while on a bed or platform. This is great arrogance! For instance, if one wished to bow to a human king, could one bow from a bed? Even a human king does not permit this, how much less the King of the Dharma—how can they be compared?) The Vinayamātṛkā-śāstra says: 'One must not wear leather sandals or phula when entering a stūpa.' (This is a general term for boots and shoes.) The Five Hundred Inquiries says: 'If they are clean boots, shoes, slippers, or sandals, one may wear them while paying homage.' The Mahāsaṃghika Vinaya says: 'When receiving another's homage, one must not remain mute like a dumb sheep; one should exchange inquiries: "Do you have few illnesses and few vexations? Are you at peace and ease? Has the journey not been tiring or painful?"'