釋氏要覽 3.394

3.394

（音舊）白虎通云。在棺曰柩。柩究也。久也。不復彰也。釋名曰。柩究也。送終隨身之制。皆究備也。釋氏則云。設利羅。此云骨身。即全身舍利也。夫釋氏安龕柩不可習俗沽務生善也。若應之大師五杉集頗合禮式或堂有三間。即置龕於西間面向南前設一燈一香而已。中一間用白幕。自南達北。金城柱。而東洎南三面幃之。於中設繩床。掛真影。香華供養。以時設食。用白紙作娑羅華。八樹以簇繩床。表双林之相床。西別設一儀床。置平生道具之屬。繩床後。正北幕內。名子位。即是弟子受吊之位也。請以普通子遠大師喪儀應之。五杉集參詳用之。一則免知禮者嗤。二則生世人之善心矣。

(Pronounced jiù.) The Baihutong says: "Being within a coffin is called a casket (jiù). Jiù means completion (jiù) and lasting (jiǔ), no longer revealed." The Shiming says: "Jiù means completion (jiù). The arrangements that accompany the body in funerary rites are all completely prepared (jiù)." Buddhists call it a śarīra, translated here as "bony body," which is the whole-body relic. Now, when Buddhists place the niche-coffin and casket, they must not adopt worldly customs merely to make a show of generating wholesome feelings. The Wushan ji by Master Yingzhi accords quite well with ritual standards. If a hall has three bays, the niche-coffin is placed in the western bay facing south, with only one lamp and one incense burner set before it. The middle bay uses a white curtain running from south to north, at the Jincheng pillars, draped on the three sides to the east and south. In the center is placed a rope-bed, upon which the portrait [of the deceased] is hung, offering incense and flowers, and presenting food according to the proper times. White paper is used to make śāla flowers, clustering around the rope-bed with eight trees to symbolize the appearance of the Twin Trees. To the west of the bed, a separate ceremonial bed is set up, on which the utensils and implements used throughout life are arranged. Behind the rope-bed, within the curtain directly to the north, is called the "disciple's position," which is the place where disciples receive condolences. Please consult and implement the funeral rites of Master Ziyuan of the Putong era together with the Wushan ji. First, this will prevent mockery by those who understand propriety; second, it will give rise to wholesome minds among worldly people.