禮舍利塔儀式
粵東鼎湖山沙門釋 弘贊在犙 編
Compiled by Monk Hong Zan Zai San of Dongdinghu Mountain
梵語舍利。亦云室利羅。又云設利羅。乃梵音輕重之詳略。華言靈骨。是釋迦如來遺身。大如麻豆粟粒。瑩粹絕倫。色具三種。於一色中。能現種種光明。其骨者色白。髮者色黑。肉者色赤。菩薩羅漢。皆有三種。若佛舍利。槌擊不破。弟子舍利。槌試即碎。良由如來於無量劫中。戒定慧熏修所成。甚為難得。百劫千生。難可值遇。昔者如來示般涅槃。以大悲力。自湧三昧之火。碎金剛體。為末舍利。施諸眾生而作最上福田。一瞻一禮。滅無量罪。生無量福。一香一華。永作三乘道因。但今時禮敬。罔諳教法。多乖儀則。唯知稱名。不曉讚德。然稱名。但聽其名。寧識其智之高下。讚歎。即具陳其德。名乃體德之弘深。德本顯名之所實。本行經云。正使化無數億人。皆成辟支佛。若人百歲。四事供養。功德甚多。不如有人。以歡喜心。一四句偈讚歎。功德無量。又善戒經云。以四天下七寶。供養於佛。復有以欣重心。讚歎如來。是二福德。等無差別。文殊菩薩說偈歎佛云。我禮一切佛。調御無等雙。丈六真法身。亦禮於佛塔。生處得道處。法輪涅槃處。行住坐臥處。一切皆悉禮。諸佛不思議。妙法亦如是。能信及果報。亦不可思議。能以此伽陀。讚歎如來者。於千萬億劫。不墮諸惡趣。是故西天凡所禮敬。盛興讚頌。然經論中。教用諸佛菩薩。所說之偈。以為讚歎。恐自智識未充。見聞不廣。詞義失旨。至於事理有違。今此特及經論中偈頌讚禮。其所未備者。謹述諸經之義。結而為頌。以伸讚詠也。條列六法。初香讚。二持呪。三修供養。四讚禮。五讚歎旋繞。六發願回向。
In Sanskrit, it is called "śarīra," also known as "śīlīra" or "śarīra," which are variations in pronunciation and detail. In Chinese, it is called "spiritual bone." These are the relics left by Śākyamuni Tathāgata, as small as sesame seeds, beans, or millet grains, pure and unparalleled in brilliance. Their colors are of three kinds, and within each color, they can manifest various lights. The bone relics are white, the hair relics are black, and the flesh relics are red. Bodhisattvas and Arhats also possess these three kinds. However, the relics of a Buddha cannot be broken even when struck, while the relics of disciples will shatter upon impact. This is because the Tathāgata, through countless kalpas of cultivation in precepts, meditation, and wisdom, attained a state that is extremely rare and difficult to encounter even over hundreds of kalpas and thousands of lifetimes.
In the past, when the Tathāgata manifested his parinirvāṇa, through the power of great compassion, he spontaneously ignited the fire of samādhi, shattering his diamond-like body into fine relics. These relics were bestowed upon all beings as the supreme field of merit. A single glance or act of reverence toward them can eradicate immeasurable transgressions and generate immeasurable blessings. A single offering of incense or flowers can forever serve as the cause for attaining the three vehicles of liberation.
However, in present times, when people pay homage, they often lack understanding of the teachings and deviate from proper rituals. They only know how to recite the name but do not comprehend how to praise the virtues. Reciting the name merely acknowledges the name—how can one discern the depth of wisdom? Praising, on the other hand, fully expresses the virtues, for the name embodies the profound virtues, and the virtues reveal the true essence of the name.
The *Buddhāvataṃsaka Sūtra* states: "Even if one were to transform countless billions of people into Pratyekabuddhas, and if someone were to offer the four necessities for a hundred years, the merit would be great. Yet, it cannot compare to the immeasurable merit of someone who, with a joyful heart, praises the Buddha with a single four-line verse." Similarly, the *Sīla Sūtra* says: "Offering the seven treasures of the four continents to the Buddha and praising the Tathāgata with a heart of reverence—these two acts of merit are equal and without difference."
Mañjuśrī Bodhisattva once praised the Buddha with these verses: "I pay homage to all Buddhas, The unsurpassed guides of beings. I also pay homage to the stūpas of the Buddha, The true Dharma body, six feet in form. The places of birth, enlightenment, Turning the Dharma wheel, and parinirvāṇa, As well as the places of walking, standing, sitting, and lying— To all these, I pay homage. The Buddhas are inconceivable, And so is the wondrous Dharma. Faith in them and their fruits Are likewise inconceivable. Those who praise the Tathāgata with such verses Will not fall into evil realms For countless billions of kalpas."
Therefore, in the Western Regions, whenever homage is paid, praises and hymns are widely practiced. However, in the sūtras and śāstras, it is taught that the verses spoken by Buddhas and Bodhisattvas should be used for praise. Yet, fearing that one's own wisdom and knowledge may be insufficient, or that one's understanding and hearing may be limited, leading to misinterpretation or deviation from the principles, this text specifically compiles verses of praise and homage from the sūtras and śāstras. For those not fully covered, it respectfully draws upon the meanings of various sūtras to compose verses for the purpose of offering praise.
The practice is organized into six methods: 1. Incense Praise 2. Mantra Recitation 3. Making Offerings 4. Praise and Homage 5. Praise and Circumambulation 6. Dedication of Merits and Vows