諸經要集 3.43

3.43

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。先入來去安詳一心。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。圍遶三匝唄讚三契。禮拜既已。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。恒想佛在右。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。見地有蟲忽誤傷殺。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。見有道俗向床上禮佛。此大憍慢。譬如欲拜大王豈得在床拜耶。人王尚自不許。何況法王得相比耶。

Furthermore, the Mahāsāṃghika-vinaya states: "When walking, look straight ahead; when turning, turn the whole body together. When walking, first set down the heel, and afterward set down the toes." Furthermore, the Dazhidulun states: "Whenever coming or going, be calm and single-minded, lifting the feet and placing the feet down while watching the ground as you walk. This is to avoid a scattered mind and to protect sentient beings. This is called the mark of an irreversible bodhisattva." Furthermore, the Xiguo situ (Drawings of Western Monasteries) states: "Walking to the place of the Buddha, after completing three prostrations, circumambulate three times clockwise and chant hymns of praise three times. Having completed the prostrations, only then go to the monks' cells. Outside the cell, make one prostration, and then enter to see the elder (sthavira). Proceeding down in order, make three prostrations to each; if there are many monks, make one prostration [collectively]. If one sees non-dharmic matters, one must not criticize or ridicule them. If one speaks words of blame, one will lose one's own wholesome benefit; this is not fitting for entering a monastery." Therefore, the Nirvāṇa-sūtra says: "Those who enter a monastery should abandon knives, staves, and sundry goods, and only then enter the monastery. Abandoning knives and staves means getting rid of a mind of anger toward the Triratna; abandoning sundry goods means getting rid of a mind of begging from the Triratna. Only after eliminating these two faults may one enter the monastery. Walk in accordance with the Buddha (clockwise), not in reverse. Even if an obstacle forces you to circumambulate to the left, always imagine that the Buddha is on your right. When entering and exiting, always turn your face toward the Buddha and prostrate. Regarding the Triratna: constantly contemplate that their substance is solely one. Why? Full awakening to phenomena is called the Buddha; the path that is awakened to is called the Dharma; those who study the Buddha's path are called the Saṅgha. Thus one knows that all ordinary beings and sages are identical in substance, without duality. When entering a monastery, bow the head and look at the ground; do not look high up. If you see insects on the ground, do not accidentally harm or kill them. One should sing hymns and chant praises, and not spit on the saṅgha's grounds. If one sees grass or trees with impurities, one must remove them immediately." Furthermore, the Dharmaguptaka-vinaya states: "Having entered the saṅgha monastery, one should first pay homage to the Buddha's stūpa, next to the stūpas of the śrāvakas, and afterward to the first elder, down to the fourth elder." Furthermore, the Mahīśāsaka-vinaya states: "If one enters where there are many monks, one only bows separately to one's teacher; to the remaining people, one bows collectively and leaves." Furthermore, the Dharmaguptaka-vinaya states: "One may pay homage to the stūpas of the deceased members of the five monastic assemblies, as well as to the stūpa of the Tathāgata." Furthermore, the Wubai wenshi (Five Hundred Questions on Vinaya) states: "A disciple may pay homage to the teacher's grave in order to repay his kindness." Furthermore, the Ekottarika-āgama states: "Within a stūpa, one should not pay homage to other people." Furthermore, the Sarvāstivāda-vinaya states: "Before a Buddha stūpa or śrāvaka stūpa, neither oneself nor others should be paid homage to." Furthermore, the Wubai wenshi states: "Paying homage to other people in front of a Buddha stūpa incurs an offense." Furthermore, the Sanqian weiyi jing (Sūtra of Three Thousand Deportments) states: "One must not make prostrations while sitting on a couch." Nowadays, in various monasteries and lay homes, one frequently sees monastics and laypeople bowing to the Buddha while on a bed. This is great arrogance! For instance, if one wished to bow before a great king, could one bow while sitting on a bed? Even a human king would not allow it; how much less could the Dharma King be compared to this!