[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) › [勅修百丈清規](https://indike.org/pramana/in.bauddha.taisho.2025) › 5.5 # 勅修百丈清規 5.5 勅修百丈清規 5.5 - **Language:** Classical Chinese ### [5.5](https://indike.org/pramana/in.bauddha.taisho.2025.5.5) 皇帝萬歲臣統千秋。天下太平法輪常轉。伽藍土地增益威光。護法護人無諸難事。十方施主福慧莊嚴。合道場人身心安樂。師長父母道業超隆。剃頭沙彌修行無障。三途八難咸脫苦輪。九有四生俱登覺岸。仰憑大眾念（清淨法身毘盧遮那佛云云。十號畢）大眾復坐。引請秉爐。教沙彌云（請師言句汝合自陳。汝若不能隨我聲道。凡稱某甲處。當稱自己名）復唱念云。大德一心念　我某甲　今請大德　為剃頭受戒阿闍梨　願大德　為我作剃頭受戒阿闍梨　我依大德故　得剃頭受戒　慈愍故　剃頭人禮一拜。再稱慈愍故禮二拜。三稱慈愍故禮三拜。就胡跪合掌。戒師云。善男子。沙彌（應喏）　戒師云。心源湛寂法海淵深。迷之者永劫沈淪。悟之者當處解脫。欲傳妙道無越出家。放曠喻如虛空。清淨同於皎月。修行緣具道果非遙。始從剋念之功。畢證無為之地。所以大覺世尊捨金輪之寶位。子夜踰城。脫珍御之龍衣。青山斷髮。容鵲巢於頂上。掛蛛網於眉間。修寂滅而證真常。斷塵勞而成正覺。三世諸佛不說在家成道。歷代祖師阿誰行染度人。所以佛佛授手。祖祖相傳。不染世緣方成法器。故得天魔拱手外道歸心。上酬四重之恩。下濟群生之苦。所以云。流轉三界中。恩愛不能捨。棄恩入無為。真是報恩者。出家之後禮越常情。不拜君王不拜父母。汝今可離此座。想念國王水上之恩。父母生成之德。專精拜辭後不拜也。沙彌就禮一拜引請。鳴手磬引出堂外。望北三拜謝恩。復三拜謝父母恩。即更僧衣。引入聖僧前三拜。轉戒師前一拜。胡跪合掌。戒師用淨瓶灌頂。以指滴水於頂上。勢刀剃頭。仍舉偈。眾同誦云（善哉大丈夫。能了世無常。棄俗趣泥洹。希有難思議）三誦訖。沙彌退禮一拜。引請領沙彌。至本師前。胡跪合掌。本師執刀云（最後一結謂之周羅。唯師一人乃能斷之。我今為汝除去。汝今許否）答云（可爾）有垂示法語。仍舉落髮偈云（毀形守志節。割愛辭所親。出家弘聖道。誓度一切人）三舉大眾同聲和。沙彌就禮三拜。仍胡跪合掌。本師持袈裟。亦有垂示法語。付袈裟置沙彌頂上。復舉偈云（大哉解脫服。無相福田衣。披奉如來戒。廣度諸眾生）三舉眾亦同聲和畢。沙彌披袈裟。禮本師三拜。禮聖僧三拜。禮戒師三拜。胡跪合掌。戒師云。善男子。法如大海漸入漸深。汝既出家當先受三歸五戒。方得近事大僧。次受沙彌十戒。乃可同僧利養。事在專誠。不得慢易。我今為汝召請三寶。證明佛事。秉爐云　一心奉請　無邊佛寶　海藏經文十地三賢　五果四向　同垂感降　共作證明　三請訖。乃云。善男子。欲求歸戒。先當懺滌愆瑕。如人浣衣然後加色。汝今至誠隨我懺悔。舉云（我昔所造諸惡業。皆由無始貪嗔癡。從身口意之所生。一切我今皆懺悔）三舉眾三和沙彌三拜。胡跪合掌。戒師云。善男子。法既淨治身口意業今當歸依佛法僧寶。乃舉唱云　歸依佛　歸依法　歸依僧　歸依佛無上尊　歸依法離欲尊　歸依僧眾中尊　歸依佛竟　歸依法竟　歸依僧竟　如來至真等正覺　是我大師　我今歸依　從今以往　稱佛為師　更不歸依邪魔外道　慈愍故。沙彌隨聲念。眾皆和（自歸依佛起至慈愍故。通誦三遍。如慈愍故。次則再疊之。三則三疊之）每誦一遍沙彌隨禮一拜。二遍二拜。三遍三拜。就胡跪合掌。戒師云。善男子。汝既捨邪歸正。戒已周圓。若欲識相護持應受五戒。 > posture. The master of ceremonial instruction steps toward the ordination > > master and performs three prostrations with fully opened sitting cloth, then > > kneels with his right knee on the ground and his palms joined together. The > > ordination master enquires of him, “Have all the practitioners assembled?” > > The ceremonial master replies, “Yes, they have assembled, sir.” > > The ordination master asks, “Are all the practitioners in accord and har- > > monious?” > > The ceremonial master replies, “Yes, they are, sir.” > > The ordination master asks, “Being settled in full accord, what do they > > expect to accomplish?” > > The ceremonial master replies, “To participate in the rite of ordination > > for the candidate novices who have shaved their heads and received the pre- > > cepts under oath, sir.” > > The ordination master concludes, “So be it.” > > Thereupon, the master of ceremonial instruction folds his sitting cloth and escorts the novices who are to receive the rite of head-shaving into the hall, while ringing his hand-bell. > > The novices perform three prostrations toward the altar of the guardian bodhisattva, three prostrations before the ordination master, and then kneel. Thereupon, the master of ceremonial chanting rings the large standing bell (daqing) and recites: > > Endowed with the fivefold supernatural powers, the divine and immor- > > tal person (i.e., the Buddha) restrained those who have no sense of > > remorse or shame for the sake of those who strived for moral perfec- > > tion motivated upon remorse and shame. The Perfected One (rulai) > > thus established the rules of injunction and expounded them every half- > > month in order to explain the benefit of those injunctions. Veneration > > to all the Buddhas with a deep bow. > > Having finished reciting this passage, the master of ceremonial chanting again speaks, asking: “What is Brahmā?” > > (What is the meaning of this sacred scripture? The ultimate goal is the yonder shore. May the Buddha open the subtle and secret Way and preach it widely to the people of the world.) > > Having completed his recitation, he once again speaks to the ordination master, requesting: > > May your reverence exhort for the sake of those who have shaved their > > heads and are ready to receive the precepts under oath. > > The master rises from his seat and all the practitioners stand in unison after him. He then takes up the portable incense burner and says: > > There is the incense of the moral precepts (śīla), the incense of med- > > itative concentration (samādhi), the incense of transcendent insight > > (prajñā), the incense of the resulting state of liberation (vimokṣa), and > > the incense of the insight that recognizes the realization of this state > > of liberation (vimukti-jñāna-darśana), all of which, as one, permeate > > the entire world just as light illuminates from beyond the horizon of > > the clouds. It is offered to the immeasurable numbers of Buddhas in > > all directions, to the immeasurable numbers of Dharmas in all direc- > > tions, and to the immeasurable numbers of Sanghas in all directions. > > It perfumes the senses of seeing, hearing, and so on and transforms > > them into ultimate quiescence. May all sentient beings also accom- > > plish this quiescence as well. > > Therefore, this morning, at the moment of inaugurating the meri- > > torious rite of head-shaving and the conferment of the precepts, I shall > > pray, foremost, for the imperial throne to enjoy an everlasting longevity > > of ten thousand years and that his ministers and subjects live a long life > > of a thousand years; for the sake of universal peace to prevail through- > > out the land and for the Dharma wheel to perpetually turn; for the tem- > > ple buildings and the grounds to increase their majestic influence and > > protect the Dharma and the residents of the temple by warding off trou- > > bles; for the patron donors of all regions to be adorned with fortune and > > wisdom; for those who have been associated with this temple to be > > assured of physical and mental health and peace; for the aged teachers > > and parents to accumulate good karma ever higher in the practice of > > virtues; for those who undergo the rite of head-shaving to have no dif- > > ficult obstacles in their course of practice; for those who suffer in the > > three hellish realms of existence and in the eight calamitous condi- > > tions to be totally liberated from the cycle of suffering; and for those > > who abide in the nine desirable states of existence and those who are > > born of the four different modes to without fail reach the far shore. > > I now request the practitioners to intone this prayer along with > > me: “Veneration to the Luminous Pure Dharma Body Vairocana > > Buddha, and so on.” > > (The master and practitioners complete the prayer of calling the ten sacred names of the Buddhas.) > > When the practitioners take their seats again, the master of ceremonial instruction takes the portable incense burner and instructs the candidate novices, saying: > > You should request the master to grant you the rite of ordination in > > your own words. If you cannot do so, follow along reciting the words > > as I say them. In general, whenever “So-and-so” appears, you should > > replace it with your own name. > > The master of ceremonial instruction then recites the passage, \[as the novices follow it\]: > > Venerable (name of the ordination master), may you record my request > > in your mind. I, So-and-so novice, now request you to be the master on > > my behalf to officiate in the rite of head-shaving and receiving the pre- > > cepts. Venerable, I pray, as my master, may you officiate in the rite of > > having my head shaved and receiving the precepts. As I depend on your > > officiating, I may be able to accomplish the rite of head-shaving and > > receiving the precepts. May your compassion be with me. > > The entire group of candidate novices performs a prostration after the last passage, “May your compassion be with me”; they repeat this passage for a second time and perform a second prostration, and again repeat the passage and perform a third prostration. They then kneel before the master, left knee up and right one down, with palms joined together. > > The ordination master then says: > > O novices, sons of good families... (at this, the novice candidates mur- > > mur a response), the fountainhead of the mind is totally quiescent and > > the ocean of dharmas is profoundly deep. Whoever is astray in it will > > forever sink down and be lost, whereas whoever is enlightened of it > > will realize liberation outright. If one wishes to propagate the supreme > > path to others, there is no better way than that of renunciation. The > > path is vast and wide like empty space; it is clean and pure like the > > moon brightly shining. When one’s practice of the path is assisted by > > proper conditions, such as authorized with the rules of the precepts, > > the goal of the path is not really far distant because such conditions > > initially help each one overcome distracting thoughts and eventually > > realize the state of transcendence. It was for this reason that Śākya- > > muni Buddha, the Great Sage, renounced his princely status together > > with his golden wheel, left the palace during the night, took off his > > precious garment of universal rule, and cut off his hair in the forest. > > Even as a bird made a nest upon his uncombed hair and a spider built > > its web between his eye-brows, he \[continued to\] practice \[the state > > of\] quiescence, experienced the everlasting truth, severed obstructive > > impurity, and thereby realized supreme enlightenment. > > No Buddha of the three periods \[of past, present, and future\] ever > > has taught or will teach that a layperson can realize the ultimate path. > > Nor could any of the past patriarchs, were they engaged in an ordinary > > life of impurity, ever have succeeded in delivering others. Therefore, > > \[the state of ultimate realization\] was directly transmitted from one > > Buddha to another only through their own hands, and the patriarchs > > transmit it only through patriarchs. Free from secular entanglements, > > they have rightly become the vessel of the Dharma transmission. Hence, > > no heavenly demon could do anything but look on with folded arms > > and the heretics were eventually converted, and whosoever renounced > > his secular life and received ordination could discharge the four kinds > > of indebtedness toward his respective benefactors (i.e., rulers, parents, > > teachers and associates, and patron donors) and carry out his task of > > delivering sentient beings from suffering to liberation. Thus, it is said > > that as one transmigrates through the three worlds, one cannot discard > > the bond of indebtedness and attachment nor can one enter into the > > state of transcendence unless he does it through decisively severing > > himself from indebtedness. Whoever accomplishes this, however, is > > truly one who pays his indebtedness. After renunciation, one’s con- > > duct ought to be beyond the ordinary sense of obligation, subject nei- > > ther to worshiping kings and rulers nor to worshiping one’s parents. > > \[Now\] you may leave this place for a short while to reflect upon your > > indebtedness to the rulers of the land as well as upon the parental virtue > > by which you have been brought up. With utmost earnestness, you should > > worship \[your rulers and parents\] and convey your farewell to them, as > > you may not repeat this again after the moment of renunciation. > > 2. The Rite of Head-shaving and > > Receiving the Precepts under Oath > > The candidate novices perform a prostration to express their thanks. The master of ceremonial instruction signals by ringing his hand-bell and leads them out of the hall. Facing north, the novices in unison perform three prostrations > > to express thanks to the ruler of the land and another three prostrations to express thanks to their parents. Immediately, they change into their practitioners’ garments, return to the altar of the guardian bodhisattva, and perform three prostrations. They then turn toward the ordination master, perform a prostration and kneel before him, left knee up and right one down, with palms joined together. > > The ordination master takes up a pitcher, sprinkles water on the head \[of each candidate\], moistening the hair with his finger, and shaves it off with a knife. After this he calls for the practitioners to chant the verse in praise of renunciation in unison: > > Well done, men of courage. > > You have thoroughly understood that the world is impermanent. > > Renouncing this secular world, you set your course toward the goal > > of nirvana; > > It is most extraordinary and inconceivable! > > The verse is chanted three times, and the candidates step back and perform a prostration toward the master. Thereupon, the master of instruction leads them to before the sponsoring master (upādhyāya; in this case, the abbot) and all kneel before him, left knee up and right one down, with their palms joined together. The master takes up a knife and says: > > The last remaining knot of hair is called cūḍā and can be cut off only > > by the sponsoring master of the candidate novices. I shall now remove > > the knot of hair on your behalf. Do you allow me to do so? > > After the candidate novices answer, “Yes, sir,” the master speaks a word of insight to commemorate the event and recites the verse of head-shaving: > > Though his original appearance has changed, he is resolute in > > upholding his goal. > > Severing himself from attachment and leaving his relations, > > He is intent upon propagation of the holy path. > > May he hold fast his resolution to help all people toward deliverance. > > Three times the master chants the verse as the practitioners follow in unison. The candidates perform three prostrations toward the master and > > kneel before him, left knee up and right one down, with palms joined together. The master, holding up the kaṣāya robes in his hand and uttering a word of insight, places a \[folded\] robe on the head of each candidate, and intones the verses to be recited when donning the robe: > > How great is the robe that embodies liberation, > > The robe that is a formless field of merit! > > Wearing it and upholding the precepts authorized by the Tathāgata, > > I am determined to assist all sentient beings to reach nirvana as > > widely as I can. > > This is repeated three times, with the practitioners following in unison. At the moment the chanting is over, the candidate novices, wearing the robe, perform three prostrations toward the sponsoring master, toward the image of the guardian bodhisattva, and then to the ordination master and immediately kneel before him, left knee up and right one down, with palms joined together. > > The ordination master says: > > O sons of good families, the Dharma is like a great ocean: the more you > > dive into its depths, the deeper it becomes. You have already renounced > > the secular world; hence, you must first accept the threefold refuge (san- > > gui) and the five precepts (pañcaśīla; wujie). Qualified by these steps, > > you may be allowed to approach and join the authentic sangha. Next, you > > are obliged to accept the ten śrāmaṇera precepts (śrāmaṇera-saṃvara; > > shamishijie), fit for the life of novices, through which you are entitled to > > share in whatever benefit, material or spiritual, belongs to the sangha. > > The crucial matter is singleminded sincerity and never being of inatten- > > tive, lax nature. Now I shall call for the presence of the Three Treasures > > on your behalf so that they may witness our ceremonial conduct. > > The ordination master then takes up the portable incense burner to offer incense and continues: > > I pray with my mind in full concentration and call for the boundless > > Buddha treasure. May those enlightened ones who have accomplished > > the ten final stages (daśabhūmi; shidi) and the three tenfold prelimi- > > nary stages of the bodhisattva as prescribed in the sacred scriptures > > brought back from the ocean storehouse (i.e., the Mahayana sutras, > > such as the Flower Ornament Sutra, etc.), those who have attained the > > five saintly fruits of discipleship (pañca-phalāṇi; wuguo) and those > > who are advancing toward each of the four higher saintly states > — Shohei Ichimura 2006, The Baizhang Zen Monastic Regulations - [Previous: 5.4](https://indike.org/pramana/in.bauddha.taisho.2025.5.4) - [Next: 5.6](https://indike.org/pramana/in.bauddha.taisho.2025.5.6) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2025.5) ## Translations (2) - [The Baizhang Zen Monastic Regulations](https://indike.org/pramana/in.bauddha.taisho.2025~en-bdk.5.5) — Shohei Ichimura 2006, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2025.5.5](https://indike.org/pramana/in.bauddha.taisho.2025.5.5) · Pramāṇa