諸經要集 3.44

3.44

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。若是淨潔靴履鞋靺等。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。述曰。若有士人。或難因緣。須至寺宿。不得臥僧床席。必無私有。借臥如法。然不得共僧同其床臥。故寶梁經云。共僧同床半身枯死。墮地獄受其大苦。僧未眠時不得在先眠。不得調戲言笑說非法語。失於威儀驚動眾心。若有便利㖒唾。為求法宿。不得出外者無犯。眠時右脇著床。以脚相壘。心係明相。念當早起。表出家因也。是故經云。仰臥者是修羅臥。伏地臥者是餓鬼臥。左脇臥者是貪欲人臥。右脇臥者是出家人臥。眾僧未起在前早起。嚴儀容服至僧房前。故沙彌威儀經云。若入師房應三彈指。又三千威儀經云。若入師房當具五法。一於外彈指。二當脫帽。三作禮。四正住教坐乃坐。五不忘持經。又僧祇律云。弟子應晨起先右脚入師房已。頭面禮足問安眠不。故善見論云。弟子參師當避六處。一不得當前。二不得當後。三不得太遠。四不得太逼。五不得處高。六不得上風立。當不近不遠側相而立。令師小語得聞。不費尊力也。又是行時威儀進止。皆不得離師。故善見論云。弟子從師行。不得以足蹈師影。述曰。若女人入寺法用同前。但不得在男子上座。形相語笑脂粉塗面。畫眉假飾非法調戲。共相排盪持手掁人。必須攝心整容隨人教令。依次持香一心供養。懺悔自責。生女人中常成隔礙。於此妙法修奉無因。不得自專由他而辦。一何苦哉。深生悲悼。若見沙彌禮如大僧。勿以小位而不加敬。此於大僧為小。在俗為尊。如此等法竭力而行。法用既多。具在法苑珠林百卷之內士女篇述。

The Vinayamātṛkā-śāstra states: "One must not wear leather slippers or phula into a stūpa." (This is a general term for boots and shoes.) The Wubai wenshi states: "If they are clean boots, shoes, slippers, or socks, one may wear them to make prostrations." The Mahāsāṃghika-vinaya states: "When receiving another's prostration, one must not remain silent like a mute sheep; one should inquire after them: 'Have you little sickness and little distress? Are you peaceful and happy? Was the journey not tiring and distressing?'" The author states: If a gentleman, due to some urgent cause, must stay overnight at a monastery, he must not lie on the monks' beds and mats. If there are truly no personal mats and he borrows a place to sleep according to the Dharma, he still must not share the bed with a monk. Therefore, the Ratnarāśi-sūtra states: "Sharing a bed with a monk causes half of one's body to wither away, and one falls into hell to suffer great agony." When the monks have not yet slept, one must not sleep before them. One must not tease, laugh, or speak unwholesome words, losing deportment and disturbing the minds of the assembly. If one needs to relieve oneself, blow one's nose, or spit, and because one stays overnight seeking the Dharma one cannot go outside, there is no violation. When sleeping, place the right side against the bed, resting one leg upon the other, fasten the mind on the perception of light, and resolve to wake up early, symbolizing the cause for leaving home. Therefore, a sūtra says: "Sleeping on the back is the sleep of an asura; sleeping face down is the sleep of a hungry ghost; sleeping on the left side is the sleep of a person of desire; sleeping on the right side is the sleep of a renunciant." Before the monastic assembly rises, one should get up early, adjust one's deportment and clothing, and go before the monks' rooms. Therefore, the Śrāmaṇera-saṃkṣipta-carita (Sūtra of the Śrāmaṇera's Deportment) states: "When entering a master's room, one should snap one's fingers three times." Furthermore, the Sanqian weiyi jing states: "When entering a master's room, one should fulfill five rules: first, snap the fingers outside; second, remove the hat; third, make a prostration; fourth, stand upright and sit only when told to sit; fifth, not forget to hold the scriptures." Furthermore, the Mahāsāṃghika-vinaya states: "A disciple should rise early in the morning, enter the master's room right foot first, bow his head to the master's feet, and ask whether he slept peacefully." Therefore, the Samantapāsādikā states: "When a disciple visits his master, he should avoid six positions: first, do not stand right in front; second, do not stand right behind; third, do not stand too far away; fourth, do not stand too close; fifth, do not stand on a higher spot; sixth, do not stand upwind. He should stand at an angle, neither too close nor too far, so that he can hear the master's quiet words without expending the venerable one's energy." Furthermore, when walking, his deportment and pacing must not deviate from the master's. Therefore, the Samantapāsādikā states: "When a disciple walks following his master, he must not step on the master's shadow." The author states: If a woman enters a monastery, the protocol is the same as above, but she must not sit above men, flirt and laugh, paint her face with powder and rouge, draw her eyebrows, wear artificial ornaments, indulge in improper banter, jostle with others, or push people with her hands. She must collect her mind, tidy her appearance, follow the instructions of others, present incense in order, single-mindedly make offerings, and repent with self-reproach: "Being born among women constantly creates hindrances; I have no cause to cultivate and practice this sublime Dharma on my own, nor can I act independently, but must depend on others. How bitter it is!" She should give rise to profound grief and lamentation. If she sees a śrāmaṇera, she should pay homage to him just as to a senior monk, not failing to show respect on account of his lower rank. He is junior relative to senior monks, but revered relative to laypeople. Rules such as these should be practiced with all one's might. The protocols being numerous, they are fully described in the "Section on Men and Women" within the hundred fascicles of the Fayuan zhulin.