緇門警訓 6.2

6.2

夫兩桂垂陰一華現瑞。自爾叢林之設。要之本為眾僧。是以開示眾僧故有長老。表儀眾僧故有首座。荷負眾僧故有監院。調和眾僧故有維那。供養眾僧故有典座。為眾僧作務故有直歲。為眾僧出納故有庫頭。為眾僧主典翰墨故有書狀。為眾僧守護正教故有藏主。為眾僧迎待檀越故有知客。為眾僧請召故有侍者。為眾僧看守衣鉢故有寮主。為眾僧供侍湯藥故有堂主。為眾僧洗濯故有浴主水頭。為眾僧禦寒故有炭頭爐頭。為眾僧乞丐故有街坊化主。為眾僧執勞故有園頭磨頭莊主。為眾僧滌除故有淨頭。為眾僧給侍故有淨人。所以行道之緣十分備足。資身之具百色現成。萬事無憂一心為道。世間尊貴物外優閑。清淨無為眾僧為最。回念多人之力。寧不知恩報恩。晨參莫請不捨寸陰。所以報長老也。尊卑有序舉止安詳。所以報首座也。外遵法令內守規繩。所以報監院也。六和共聚水乳相參。所以報維那也。為成道故方受此食。所以報典座也。安處僧房護惜什物。所以報直歲也。常住之物一毫無犯。所以報庫頭也。手不把筆如救頭然。所以報書狀也。明窓淨案古教照心。所以報藏主也。韜光晦迹不事追陪。所以報知客也。居必有常請必先到。所以報侍者也。一瓶一鉢處眾如山。所以報寮主也。寧心病苦粥藥隨宜。所以報堂主也。輕徐靜默不昧水因。所以報浴主水頭也。緘言拱手退己讓人。所以報炭頭爐頭也。忖己德行全闕應供。所以報街坊化主也。計功多少量彼來處。所以執園頭磨頭莊主也。酌水運籌知慚識愧。所以報淨頭也。寬而易從簡而易事。所以報淨人也。所以叢林之下道業惟新。上上之機一生取辦。中流之士長養聖胎。至如未悟心源。時中亦不虛棄。是真僧寶為世福因。近為末法之津梁。畢竟二嚴之極果。若或叢林不治法輪不轉。非長老所以為眾也。三業不調四儀不肅。非首座所以率眾也。容眾之量不寬愛眾之心不厚。非監院所以護眾也。修行者不安敗群者不去。非維那所以悅眾也。六味不精三德不給。非典座所以奉眾也。寮舍不修什物不備。非直歲所以安眾也。畜積常住減剋眾僧。非庫頭所以贍眾也。書狀不工文字滅裂。非書狀所以飾眾也。几案不嚴。喧煩不息。非藏主所以待眾也。憎貧愛富重俗輕僧。非知客所以贊眾也。禮貌不恭尊卑失序。非侍者所以命眾也。打疊不勤守護不謹。非寮主所以居眾也。不閑供侍惱亂病人。非堂主所以恤眾也。湯水不足寒暖失儀。非浴主水頭所以浣眾也。預備不前眾人動念。非爐頭炭頭所以向眾也。臨財不公宣力不盡。非街坊化主所以供眾也。地有遺利人無全功。非園頭磨頭莊主所以代眾也。懶惰併除諸緣不具。非淨頭所以事眾也。禁之不止命之不行。非淨人所以順眾也。如其眾僧輕師慢法取性隨緣。非所以報長老也。坐臥參差去就乖角。非所以報首座也。意輕王法不顧叢林。非所以報監院也。上下不和鬪諍堅固。非所以報維那也。貪婪美膳毀訾粗食。非所以報典座也。居處受用不思後人。非所以報直歲也。多貪利養不惜常住。非所以報庫頭也。事持筆硯馳騁文章。非所以報書狀也。慢易金文看尋外典。非所以報藏主也。追陪俗士交結貴人。非所以報知客也。遺忘召請久坐眾僧。非所以報侍者也。以己妨人慢藏誨盜。非所以報寮主也。多嗔少喜不順病緣。非所以報堂主也。桶杓作聲用水無節。非所以報浴主水頭也。身利溫煖有妨眾人。非所以報爐頭炭頭也。不念修行安然受供。非所以報街坊化主也。飽食終日無所用心。非所以報園頭磨頭莊主也。涕唾牆壁狼籍東司。非所以報淨頭也。專尚威嚴宿無善教。非所以報淨人也。蓋以旋風千匝尚有不周。但知捨短從長。共辦出家之事。所冀師子窟中盡成師子。栴檀林下純是栴檀。令斯後五百年再覩靈山一會。然則法門興廢係在僧徒。僧是敬田所應奉重。僧重則法重。僧輕則法輕。內護既嚴外護必謹。設使粥飯主人一期王化叢林。執事偶爾當權常宜敬仰。同袍不得妄自尊大。若也貢高我慢私事公酬萬事無常。豈能長保。一朝歸眾何面相看。因果無差恐難迴避。僧為佛子應供無殊。天上人間咸所恭敬。二時粥飯理合精豐。四事供須無令缺少。世尊二千年遺蔭蓋覆兒孫。白毫光一分功德。受用不盡。但知奉眾不可憂貧。僧無凡聖通會十方。既曰招提悉皆有分。豈可妄生分別輕厭客僧。旦過寮三朝權住盡禮供承。僧堂前暫爾求齋等心供養。俗客尚猶照管僧家忍不逢迎。若無有限之心。自有無窮之福。僧門和合上下同心。互有短長遞相蓋覆。家中醜惡莫使外聞。雖然於事無傷畢竟減人瞻仰。如師子身中蟲自食師子肉。非外道天魔所能壞也。若欲道風不墜佛日常明。壯祖域之光輝。補皇朝之聖化。願以斯文為龜鏡焉。

Now, since the two cassia trees cast their shade and the single flower showed its auspicious sign, monasteries were established, and in essence they were originally founded for the assembly of monks. Therefore, to instruct the assembly of monks there is the sthavira; to serve as an exemplar for the assembly of monks there is the head seat; to shoulder burdens for the assembly of monks there is the prior; to harmonize the assembly of monks there is the karmadāna; to make offerings of food to the assembly of monks there is the chief cook; to manage affairs for the assembly of monks there is the director of affairs; to oversee receipts and disbursements for the assembly of monks there is the storehouse manager; to take charge of correspondence and records for the assembly of monks there is the scribe; to protect the true teachings for the assembly of monks there is the keeper of the canon; to welcome and attend to dānapatis for the assembly of monks there is the guest master; to convey invitations and summons for the assembly of monks there is the attendant; to guard the robes and pāttras for the assembly of monks there is the dormitory master; to provide decoctions and medicines for the assembly of monks there is the hall master; to attend to washing and laundering for the assembly of monks there are the bath master and the water master; to ward off cold for the assembly of monks there are the charcoal master and the stove master; to solicit alms for the assembly of monks there are the neighborhood fund-raisers and alms masters; to perform hard labor for the assembly of monks there are the garden master, the mill master, and the estate director; to clean and sweep for the assembly of monks there is the latrine master; and to wait upon and serve the assembly of monks there are the postulants. Thus the conditions for practicing the Way are completely fulfilled, and the requisites for supporting the body are readily provided in every variety. With nothing to worry about in ten thousand matters, one attends single-mindedly to the Way. Esteemed and honored in the mundane world, leisurely and detached beyond worldly concerns, pure and non-active, the assembly of monks is supreme. When reflecting on the labor of so many people, how could one fail to know their benevolence and repay it? Morning inquiry and evening consultation, not letting an inch of time slip by—this is how one repays the sthavira. Maintaining order between the senior and junior, with composed and dignified deportment—this is how one repays the head seat. Externally complying with rules and orders, internally observing the monastic regulations—this is how one repays the prior. Gathering together in the six harmonies, blending like water and milk—this is how one repays the karmadāna. Receiving this food only for the sake of accomplishing the Way—this is how one repays the chief cook. Resting peacefully in the monastic quarters, cherishing and safeguarding the utensils—this is how one repays the director of affairs. Not violating even a hair of the permanent monastic property—this is how one repays the storehouse manager. Not taking up a brush, acting as if extinguishing a fire on one's head—this is how one repays the scribe. At a bright window with a clean desk, allowing the ancient teachings to illuminate one's mind—this is how one repays the keeper of the canon. Concealing one's brilliance and keeping out of sight, not pursuing socializing—this is how one repays the guest master. Staying in one's place regularly and arriving ahead of time when summoned—this is how one repays the attendant. With only a single water bottle and a single pātra, abiding in the assembly steadfast as a mountain—this is how one repays the dormitory master. Calming the mind amidst illness and pain, partaking of congee and medicines as appropriate—this is how one repays the hall master. Moving gently, slowly, and quietly, mindful of the cause and conditions of water—this is how one repays the bath master and the water master. Holding one's tongue and folding one's hands, stepping back to yield to others—this is how one repays the charcoal master and the stove master. Assessing one's own virtue and conduct as entirely lacking to receive offerings—this is how one repays the neighborhood fund-raisers and alms masters. Estimating the amount of work and measuring where it comes from—this is how one repays the garden master, the mill master, and the estate director. Drawing water and handling the counting slips, knowing shame and feeling remorse—this is how one repays the latrine master. Being accommodating and easy to follow, simple and easy to serve—this is how one repays the postulants. Thus, under the canopy of the monastery, the cultivation of the Way is ever renewed. Those of supreme capacity bring it to completion in a single lifetime; persons of middling caliber nurture the sacred womb; and as for those who have not yet awakened to the mind's source, they also do not waste their time in vain throughout the day. This is the true saṅgharatna, the cause of blessings for the world: in the immediate term a ferry across the latter-day Dharma, and ultimately the supreme fruition of the two adornments. If the monastery is not well governed and the wheel of Dharma does not turn, that is not how a sthavira serves the assembly. If the three karmas are not harmonized and the four postures are not dignified, that is not how a head seat leads the assembly. If one's capacity to tolerate the assembly is not broad and one's heart to cherish the assembly is not deep, that is not how a prior protects the assembly. If practitioners find no peace and those who disrupt the group are not expelled, that is not how a karmadāna brings joy to the assembly. If the six flavors are not refined and the three virtues are not provided, that is not how a chief cook serves the assembly. If dormitories are not repaired and utensils are not furnished, that is not how a director of affairs settles the assembly. If one hoards permanent monastic property and reduces the provisions of the assembly of monks, that is not how a storehouse manager provides for the assembly. If letters and documents are unskillful and writing is sloppy, that is not how a scribe adorns the assembly. If desks and tables are not neat and clamor and disturbance do not cease, that is not how a keeper of the canon treats the assembly. If one despises the poor and flatters the rich, revering the laity and disparaging monks, that is not how a guest master assists the assembly. If manners are disrespectful and order between senior and junior is neglected, that is not how an attendant addresses the assembly. If cleaning is not diligent and protection is not careful, that is not how a dormitory master lodges the assembly. If one is inept in serving and disturbs sick persons, that is not how a hall master shows compassion to the assembly. If hot water is insufficient and proper warmth is not regulated, that is not how a bath master and a water master wash the assembly. If preparations are not made in advance, stirring agitation in everyone's minds, that is not how a stove master and a charcoal master warm the assembly. If one is unfair when handling wealth and does not exhaust one's efforts, that is not how a neighborhood fund-raiser and an alms master make offerings to the assembly. If the land yields less than its potential and laborers do not fulfill their tasks, that is not how a garden master, a mill master, and an estate director work on behalf of the assembly. If one is lazy and neglects cleaning so that conditions are deficient, that is not how a latrine master serves the assembly. If prohibitions cannot stop them and commands cannot move them, that is not how postulants comply with the assembly. If the monks look down on the teachers, disrespect the Dharma, indulge their nature, and follow whims, that is not how to repay the sthavira. If their sitting and lying down are disorderly and their conduct is erratic, that is not how to repay the head seat. If their minds make light of the king's law and disregard the monastery, that is not how to repay the prior. If superiors and inferiors are discordant and dispute obstinately, that is not how to repay the karmadāna. If they crave fine meals and disparage coarse food, that is not how to repay the chief cook. If they enjoy their living quarters without thinking of those who come after, that is not how to repay the director of affairs. If they greedily covet offerings and do not cherish permanent monastic property, that is not how to repay the storehouse manager. If they occupy themselves with brush and inkstone and busy themselves composing literature, that is not how to repay the scribe. If they slight the golden words of scripture and search after non-Buddhist texts, that is not how to repay the keeper of the canon. If they socialize with worldly people and associate with nobles, that is not how to repay the guest master. If they forget invitations and leave the assembly of monks waiting for long, that is not how to repay the attendant. If they inconvenience others for their own sake and invite theft by careless storage, that is not how to repay the dormitory master. If they are quick to anger and rarely joyful, resisting the conditions of illness, that is not how to repay the hall master. If their buckets and ladles make clatter and they use water without restraint, that is not how to repay the bath master and the water master. If they seek personal warmth at the expense of others, that is not how to repay the stove master and the charcoal master. If they do not think of cultivation and complacently accept offerings, that is not how to repay the neighborhood fund-raisers and alms masters. If they eat their fill all day long without applying their minds, that is not how to repay the garden master, the mill master, and the estate director. If they spit on the walls and leave the privy in a mess, that is not how to repay the latrine master. If they insist only on stern authority without habitual kind instruction, that is not how to repay the postulants. Indeed, even a whirlwind circling a thousand times may still leave something untouched. One should simply discard shortcomings, adopt strengths, and together accomplish the affairs of pravrajyā. It is hoped that in the lion's den all will become lions, and in the sandalwood forest all will be pure sandalwood, enabling us, in these latter five hundred years, to behold once more the assembly on Vulture Peak. That being so, the rise and fall of the Dharma-gate depends upon the monastic community. The monks are the field of respect and should be revered and served. When monks are honored, the Dharma is honored; when monks are slighted, the Dharma is slighted. When internal protection is strict, external protection will surely be careful. Even if the host of food and congee temporarily oversees the monastery with kingly governance, and duty-holders occasionally hold authority, they should always be respected and looked up to. Comrades must not arrogantly magnify themselves. If there is arrogance and conceited pride, using public office to settle private scores, ten thousand things are impermanent—how could one preserve this forever? When one day one returns to the ranks of the assembly, with what face will one look upon them? Cause and effect do not err; it will be hard to evade. Monks are the sons of the Buddha, no different from those worthy of offerings, reverenced by gods and humans alike. The meals of congee and rice twice a day should rightly be refined and plentiful; the four requisites of offering must not be allowed to fall short. The two thousand years of shade left behind by the Bhagavat shelters his descendants; a single portion of the merit of the white curl of hair cannot be exhausted by use. One should only know to serve the assembly, and must not worry about poverty. Monks have no distinction of ordinary or sage; they connect and assemble from the ten directions. Since a place is called an open monastery, all have a share in it. How could one give rise to false discrimination and lightly disdain visiting monks? When staying temporarily for three days in the reception hall, serve them with full courtesy. When they temporarily seek food before the monks' hall, offer to them with an impartial mind. When even secular guests are cared for, how could the house of monks bear not to welcome [fellow monks]? If one has no restrictive mind, one will naturally possess boundless blessings. When the monastic order is harmonious and superiors and inferiors are of one mind, mutually covering each other's shortcomings and strengths, never let the household's ugliness be heard outside. Even if it causes no harm to the matter at hand, it will ultimately diminish people's reverence. Like the worms within the lion's body feeding on the lion's own flesh, it cannot be destroyed by non-Buddhists or heavenly māras. If one wishes that the wind of the Way does not collapse and the Buddha's sun shines ever bright, enhancing the glory of the patriarchal realm and assisting the sagely transformation of the imperial court, let this text serve as a guiding mirror.