[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [緇門警訓](https://indike.org/pramana/in.bauddha.taisho.2023) › 6.4 # 緇門警訓 6.4 緇門警訓 6.4 - **Language:** Classical Chinese ### [6.4](https://indike.org/pramana/in.bauddha.taisho.2023.6.4) 陞堂念誦諷經小參。但是眾集宜須先赴。遊方上士規矩隨身。豈可乖慵遭人檢點。一回可恕三犯何顏。不思百丈真風便見。投子道底靜牌纔挂。宜各默然。縱不挂時豈可談笑。古佛垂訓守口如瓶。二六時中常宜緘默。三業不戒萬禍潛生。善諳魯祖風。便口挂壁上。自己案前常令潔淨。只安香匣禪策經文。貴圖齊整。不得安世俗文字。藥裹香爐種種所須。宜收案下。出聲持誦噪吵稠人。背靠扳頭輕欺大眾。虛占案分挂物明窓。不合律儀叢林安許。端身正意默爾披尋。諦味聖言契合心地。不虛開卷始會看經。平時隣案。道人切忌交頭接耳。賓客相看禮不可免。茶湯纔罷敘話已周相引出寮不可久坐。若是舊時道伴遠地親情相邀林下水邊。方可傾心談論。至於交關買賣引惹雜人。盡非衲子所為。便可一筆勾下。粥後歸寮同伸問訊。上中下座恭敬為先。苟或不然輕人慢己。放參開籠須白知寮。出入掀簾要垂後手。登床宴坐不可垂衣。舉動經行更宜緩步。使人動念魔障易生。眾口爍金自家何樂。洗衣把針宜於齋后。不急之務道業荒唐。不可將湯瓶泡衣洗面。卓上裁紙糊卓偷煮。點心包藏藥石竹竿。要知觸淨熨斗須看閑忙。執在一隅恐妨眾用。古聖補破遮寒。縫了便休。豈可朝昏事侍針線。煎點荼湯叢林盛禮。大眾雲集方可跏趺。盞槖收歸眾人齊退。私藏茶末取笑傍觀。隻手揖人是何法度。有故不赴須白知寮。小坐茶湯輒不可免。新到入寮宜懷謙下。未諳法度請問耆年。隨方毘尼在人建立。安籠占案不必著忙。欵細之間自然穩便。入寮煎點本為眾人。意在志誠茶須通喫。使了家事舊處安排。瀉却湯瓶即時添注。山行水次戒護開談。張口如弓發言如箭。雌黃之事品藻他人。說食說錢呵風罵雨。牆壁有耳法令無親。忽然虎口遭傷始見。鋒頭太露。凡遇茶毘陰晴齊赴。各懷悽愴同運悲心。恐彼前人虛生浪死。口持經呪肩負柴薪。豈可猖狂恣聲談笑。衣盂估唱本為破慳。後人不知返成貪愛。偷量長短暗窺舊新。賤唱貴分過如常賣不知反責猶說便宜。識者傍觀面漸汗下。若是海門上士。禪院高賓。但為死者結緣莫被活人嗤咲。柔和善順上下可觀。我慢貢高諸聖不祐。八萬細行三千威儀。二六時中頭頭可見。穿堂直過豈不厚顏。尊殿間行恐招薄福。衩衣登殿草履遊山。莫踐法堂回互耆宿。五更洗面本為修行。吐唾拕盆喧聒大眾。暗中動念自昧不知。日往月來面黃身瘦。浴湯少使籌子休拈。作福雖多不如避罪。廊舍吐唾案上抓頭。違背聖賢自從己便。時時檢點步步隄防。直須小却身心便好大著腸肚。十日知寮遞相供養晚眠早起務在精誠。苦切勞心先人後己。大眾衣鉢切要關防。一事不周眾人動念。煎茶掃地換水裝香。莫教冷却湯瓶。免見禪和煩惱。寮中首座。務要柔和。規矩先行繩墨自定。依時上案簡徑開談。有一不周眾人共議。遊山翫水出入有時。惡性道人善言誘勸。倘不聽從密白方丈。護善遮惡取信檀那。淨𩬊圍爐禮宜謙讓。右件規矩委曲預聞。日用時中各宜照顧。一撥便轉善不可加。三喚不回相聚何益。況乃心塵難掃性水易湍。中器中根可上可下。克賓法戰不勝。曾罰饡飯一堂。文遠勝劣爭禪。輸却糊餅兩個。叢林榜樣後學依從。焦山不說兩般禪只要罰油十六兩。頌曰。 > Ascending the hall, chanting and reciting sūtras, and informal instruction: whenever the assembly gathers, you must proceed promptly. Superior practitioners on itinerant pilgrimage carry the rules with them; how can you be careless and indolent, inviting censure from others? A single offense may be forgiven, but with three violations, where is your shame? Without considering Baizhang’s genuine tradition, you will soon see what Touzi said: as soon as the silence board is hung, each should remain quiet; even when it is not hung, how could you chat and laugh? The ancient Buddhas handed down instructions to guard the mouth like an earthen bottle; throughout the twelve double-hours, one should always maintain silence. If the three modes of action are not restrained, ten thousand calamities will secretly arise. If you well understand the style of Luzu, then hang your mouth upon the wall. Keep the space before your desk always clean and tidy; place only your incense box, Chan admonitions, and scriptural texts, seeking neatness and order. You must not set out secular writings; medicine bundles, incense burners, and other various necessities should be stored under the desk. Chanting aloud and disturbing the crowd, or leaning against the headboard and slighting the great assembly, vainly occupying desk space and hanging belongings in front of clear windows—none of this accords with the Vinaya decorum; how could the monastery permit it? Sit upright with right intention, silently perusing and seeking, thoroughly savoring the holy words to accord with the mind-ground; only when opening the scroll is not done in vain do you truly understand reading scriptures. Ordinary neighbors at desks, practitioners of the Way, must strictly refrain from whispering in each other’s ears. When guests come to visit, propriety cannot be omitted; as soon as tea and decoction are finished and conversation has concluded, lead them out of the dormitory—you must not sit together for long. If they are old companions in the Way or relatives from afar, invite them to the grove or the water's edge, and only then may you pour out your heart in discussion. As for trade, commerce, and drawing in worldly folk, these are not the deeds of a patch-robed monk at all, and should be wiped away entirely with a single stroke of the brush. After morning congee, return to the dormitory and greet one another; respect for the senior, middle, and junior seats is paramount. If it is otherwise, you belittle others and demean yourself. When evening study ends and you open your chest, you must inform the dormitory head. Entering and exiting, when lifting the curtain, let your rear hand drop. Ascending the platform to sit in quietude, do not let your robes hang down. When moving about or walking in meditation, walk even more slowly. Causing others to give rise to thoughts easily produces demonic obstructions; when the voices of the crowd melt metal, what joy is there for oneself? Washing robes and handling needles should be done after the midday meal; undertaking non-urgent tasks leaves the work of the Way neglected. You must not use the hot water bottle to soak clothes or wash your face, cut paper on the table, paste table surfaces, secretly cook refreshments, or conceal evening medicine and bamboo poles. You must distinguish between defiled and pure; when using the pressing iron, consider whether others are at leisure or busy. Keeping it in one corner risks hindering communal use. The ancient sages patched worn clothes merely to stave off cold; once sewn, they left it at that. How could you tend to needle and thread morning and evening? Preparing and serving tea and decoction is a grand ceremony of the monastery; only when the great assembly has gathered like clouds may you sit cross-legged. When the cups and saucers are collected, the whole assembly withdraws together. Secretly stashing tea dust invites mockery from onlookers; bowing with only a single hand—what kind of protocol is that? If you have a reason not to attend, you must inform the dormitory head; for a short tea and decoction sitting, attendance can by no means be skipped. Newly arrived monks entering the dormitory should cherish humility; if not yet versed in the rules, inquire of elders. The Vinaya adapted to circumstances depends on people upholding it; when settling chests and occupying desks, there is no need to rush. With calm care, things will naturally become smooth and easy. Boiling and serving tea upon entering the dormitory is fundamentally for everyone; with sincere intent, the tea must be shared by all. After using utensils, return them to their original places; after pouring from the hot water bottle, refill it immediately. Walking in the mountains or along water, guard against careless speech: opening the mouth like a drawn bow, shooting words like arrows, altering opinions to judge others, talking of food and money, scolding the wind and cursing the rain. Walls have ears, and the monastic rules know no favoritism; only when suddenly hurt in the tiger’s mouth will you realize that your sharp edge was exposed too much. Whenever there is a cremation, attend whether it is overcast or clear, each cherishing sorrow and together giving rise to compassionate minds, fearing that the departed person lived in vain and died to no purpose. Hold sūtras and dhāraṇīs in your mouth, carry firewood on your shoulders; how could you be wild and unrestrained, laughing and chatting at will? The auction of robes and bowls was originally to eliminate stinginess; later generations do not understand this and turn it into greed and clinging, covertly measuring length and secretly inspecting old and new, bidding low and taking expensive shares worse than ordinary peddling; unaware of self-reproach, they even boast of a good bargain. Those who understand look on from the side, sweating with embarrassment. If you are an eminent practitioner from the ocean of monks, a noble guest in the Chan cloister, merely make affinity for the deceased; do not let living people sneer at you. Being gentle, harmonious, and compliant is pleasing to both superiors and inferiors; if you are arrogant and boastful, the holy ones will not protect you. The eighty thousand subtle practices and three thousand dignified deportments—all are visible at every turn throughout the twelve double-hours. Crossing straight through the hall, are you not thick-skinned? Wandering casually through the sacred halls, you may deplete your modest blessings. Entering the hall in informal attire or roaming the hills in straw sandals: do not trample upon the Dharma hall, and show deference to senior elders. Washing the face at the fifth watch is originally for the sake of practice; spitting and dragging washbasins noisily disturbs the great assembly. Secretly stirring thoughts while remaining blind to oneself, as days and months pass, the face grows sallow and the body gaunt. Use bath water sparingly, and do not pick up the cleaning tallies unnecessarily. Doing much meritorious deed is not as good as avoiding sin. Spitting in the corridors and scratching your head over the desk, you contravene the sages and follow your own whim. Inspect yourself at all times and take precautions at every step. You must make your body and mind humble, and then you may enlarge your magnanimity. The ten-day dormitory heads provide for each other in turn; sleeping late and rising early, the aim is wholehearted devotion. Painstakingly laboring your mind, put others first and yourself second. Keep strict guard over the robes and bowls of the great assembly; if one detail is amiss, the crowd’s thoughts are disturbed. Boiling tea, sweeping the floor, changing water, and setting out incense—do not let the hot water bottle grow cold, so that the Chan monks are spared vexation. The head monk in the dormitory must be gentle and harmonious; when regulations are practiced first, standards will naturally be established. Sit at your desk according to the proper time, and speak briefly and directly. If there is any inadequacy, the assembly shall discuss it together. Sightseeing in mountains and waters, exits and entries must be timely. For monks of ill temper, persuade them with kind words; if they do not comply, report secretly to the abbot. Protect good and check evil to earn the trust of the dānapatis. When washing hair or gathering around the stove, decorum demands humility and yielding. The above rules have been explained in detail for your hearing; in daily affairs and throughout the hours, each should take care. To turn at a single prompt—nothing could be better; if called three times without turning back, what benefit is there in living together? Moreover, the dust of the mind is hard to sweep away, and the water of nature easily surges. Those of middling capacity and middling faculties may rise or fall. When Kebin failed in the Dharma battle, he was fined a hall full of seasoned rice; when Wenyuan competed in Chan over victory and defeat, he lost two pastries. These are models of the monasteries for later students to follow. Jiaoshan does not preach two kinds of Chan; he simply demands a fine of sixteen ounces of oil. A verse says: > — English (machine translation) (machine translation) - [Previous: 6.3](https://indike.org/pramana/in.bauddha.taisho.2023.6.3) - [Next: 6.5](https://indike.org/pramana/in.bauddha.taisho.2023.6.5) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2023.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2023~en-mt.6.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2023.6.4](https://indike.org/pramana/in.bauddha.taisho.2023.6.4) · Pramāṇa