諸經要集 3.44

3.44

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.