[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) › 6.17 # 勅修百丈清規 6.17 勅修百丈清規 6.17 - **Language:** Classical Chinese ### [6.17](https://indike.org/pramana/in.bauddha.taisho.2025.6.17) 入眾之法睡不在人前。起不落人後五更鍾未鳴輕輕擡身先起將枕子安脚下未要拗恐驚隣單。抖擻精神將身端坐。不得扇風令人動念。覺困來將被推脚後。取手巾轉身下地。巾搭左手念偈云（從朝寅旦直至暮。一切眾生自回互。若於脚下喪身形。願汝即今生淨土）輕手揭簾出後架。不得拕鞋咳嗽作聲。古云（揭簾須垂後手出堂。切忌拕鞋）輕手取盆洗面。湯不宜多。右手蘸齒藥揩左邊。左手蘸揩右邊。不可再蘸。恐牙宣口氣過人。漱口須低頭。吐水以手引下直腰吐水。恐濺隣桶。不得洗頭。有四件自他不利（一污桶。二膩巾。三枯髮。四損眼）不得鼻內作聲。不得噴水撲面。不得高聲嘔吐。不得以唾涕污面桶。古云（五更洗面本為修行。嘔吐拕鞋喧堂聒眾）拭面不得爭扯手巾。不得以巾拭頭。用畢須攤掛。或焙火上。在上堂左足先入。在下堂右足先入。上被位。眠單收一半坐定。若換直裰須將新者覆上抽去舊裰。不得露白不得扇風。若欲燒香禮拜。宜於鍾鳴時。將袈裟藏袖內。出後門外披。平常亦離被位披袈裟。合掌頂戴。想念偈云（善哉解脫服。無相福田衣。我今頂戴受。世世常得披。唵悉陀耶娑訶）摺袈裟先摺搭手處後解環。不得以口銜袈裟。不得以頷勾袈裟。摺了亦當問訊而去。如殿堂禮拜不得占中央妨住持人來。不得出聲念佛。不得行禮拜人頭邊過。須行後面空處。五更鍾鳴。想念偈云（願此鍾聲超法界。鐵圍幽暗悉皆聞。三途離苦罷刀輪。一切眾生成正覺）住持并首座坐堂時。不得從前門出入。開小靜方摺被抝枕子。摺被之法先尋兩角以手理伸向前。先摺一半。次摺身前一半。不得橫占隣單。亦不得抖擻作聲。不得以被扇風。或歸眾寮喫湯藥。或茶堂經行次第歸鉢位。以上肩順轉（謂左肩也）若前門從南頰入。不得行北頰并中央。蓋尊住持也。木魚響不得入堂。或令行者取鉢。堂外坐。或歸眾寮打給入堂歸鉢位。須低頭問訊上中下座。若已先坐上中下座來須合掌。古云（不敬上中下座。婆羅門聚會無殊）聞木魚後長板鳴。下鉢擡身正起立定。然後轉身。亦要順上肩合掌方取鉢。一手解鉤左手提鉢。轉身令正蹲身放鉢。免將腰背撞人。堂前鍾鳴下床為迎住持入堂大眾普同問訊。不得以手左右搖曳。下床時須近前問訊。莫令袈裟搭床緣。仍須低細。上床不得頓身取鉢安座前。聞椎聲想念偈云（佛生迦毘羅。成道摩竭陀。說法波羅柰。入滅拘絺羅）展鉢之法先合掌想念偈云（如來應量器。我今得敷展。願共一切眾。等三輪空寂）然後解袱帕展淨巾覆膝。帕摺轉三角。莫令出單外。先展鉢單。仰左手取鉢安單上。以兩手大拇指。迸取鐼子。從小次第展。不得敲磕作聲。仍護第四第五指為觸指不得用。鉢拭摺令小。并匙筯袋近身橫放。入則先匙出則先筯。手把處為淨頭。向上肩。鉢刷安第二鐼子縫中。出半寸許盛生飯。不得以匙筯出生飯。不過七粒。太少為慳食。凡受食則用出生。或不受食。却不可就桶杓內撮飯出生。維那念佛合掌。手指不得參差。須當胸高低得所。不得以手托口邊。古云（參差合掌不當胸。兩手交加插鼻中。拕履揭簾無疑細。嘔聲泄氣逞英雄）兩手捧鉢受食想念偈云（若受食時。當願眾生。禪悅為食。法喜充滿）或多或少則以右手起止之。聞遍食椎看上下肩。以面相朝揖食。不得正面以手搖曳兩邊。揖罷作五觀想念云（一計功多少量彼來處。二忖己德行全缺應供。三防心離過貪等為宗。四正事良藥為療形枯。五為成道業故應受此食）次出生想念偈云（汝等鬼神眾。我今施汝供。此食遍十方。一切鬼神供）喫食之法不得將口就食。不得將食就口。取鉢放鉢并匙筯不得有聲。不得咳嗽。不得搐鼻噴嚏。若自噴嚏當以衣袖掩鼻。不得抓頭。恐風屑落隣單鉢中。不得以手挑牙。不得嚼飯啜羹作聲。不得鉢中央挑飯。不得大摶食。不得張口待食。不得遺落飯食。不得手把散飯食。如有菜滓安鉢後屏處。不得以風扇隣位。如自己怕風。即白維那於堂外坐。不得以手枕膝上。隨量受食。不得請折。不得將頭鉢盛濕食。不得將羹汁於頭鉢內淘飯喫。不得挑菜頭鉢內和飯喫。食時須看上下肩不得太緩。未再請不得刷鉢盂。不得吮鉢刷作聲。食未至不得坐煩惱。古云（獃獃四顧起悲嗔。念食吞津咳嗽頻。摝粥啜羹包滿口。開單展鉢響諸隣）洗鉢以頭鉢盛水。次第洗鐼子。不得頭鉢內洗匙筯并鐼子。仍屈第四第五指。不得盥漱作聲。不得吐水鉢中。不得先以熟水洗鉢未折鉢水。不得先收蓋膝巾。不得以膝巾拭汗。不得以餘水瀝地上。折水想念偈云（我此洗鉢水。如天甘露味。施與鬼神眾。悉令得飽滿。唵摩休羅細娑婆訶）收鉢以兩手大指。迸定次第而入複畢。合掌想念食畢。偈云（飯食已訖色力充。威震十方三世雄。回因轉果不在念。一切眾生獲神通）寮前板鳴歸寮。問訊不歸位。為輕侮大眾。入門歸位如僧堂之法。立定候寮主燒香畢。門訊上下。若有茶就座不得垂衣。不得聚頭笑語。不得隻手揖人。不得包藏茶末。古云（登床宴坐。不得垂衣。隻手揖人。是何道理。私藏茶末。取笑傍觀。時中隣案道人。切忌交頭接耳）茶罷或看經。不得長展經（謂三面也）不得手托經寮中行。不得垂經帶。不得出聲。不得背靠板頭看經。古云（出聲持誦𮤻喿稠人。背靠板頭輕欺大眾）須預先出寮。莫待打坐禪板。若抽脫古例披五條（即掛絡也）以淨巾搭左手。解絛繫笐竿上。脫五條直裰令齊整。以手巾繫定作記認。不得笑語。不得在外催促。右手提水入廁。換鞋不得參差。安靜桶在前鳴指三下。驚噉糞鬼。蹲身令正。不得努氣作聲。不得涕唾。不得隔壁共人語話。古云（戶扃只合輕彈指。人擁那堪亂作聲。入廁用籌分觸淨。出時脫履忌縱橫）不得以水澆兩邊。左手洗淨護大指第二第三指。不得多用籌子。古云（浴湯少使籌子休拈）有者使了。以水洗之安廁邊空處。人多則妨眾。不宜長久。淨桶安舊處。以乾手安內衣入袴。以乾手開門。左手提桶出。不得濕手拏門扇并門頰上。右手挑灰後挑土。不得以濕手拏灰土。不得吐唾和泥。洗手然後用皂角。洗至肘前須一一念呪。按大藏纓絡經云。夫登溷者不念此呪。假使以十恒河水洗至金剛際。亦不能淨。凡登殿堂瞻禮並無利益。奉勸受持每誦七遍。是故鬼神常相拱護。入廁（唵根魯陀耶娑訶）洗淨（唵賀曩密栗底婆訶）淨手（唵主伽囉耶娑訶）淨身（唵室利曳娑醯娑訶）去穢（唵\[口\*友\]折囉曩伽吒娑訶）末用。水盥漱律中小遺亦洗淨。仍嚼楊枝歸堂坐禪火板未鳴不得先歸寮。齋前不得洗衣。粥前齋前放參後不得開函櫃。如有急切白主事人。寮中白寮主。僧堂白聖僧侍者。齋罷不得僧堂內聚頭說。話。不得在僧堂中看經看冊子。不得上下間行道穿堂直過。不得席上穿錢。不得床上垂脚坐。床前一尺為三淨頭。一展鉢。二安袈裟。三頭所向。不得床上行。不得跪膝開函櫃。不得脚踏床緣下地。草履五條。遊山不得經行佛殿法堂。古云（衩袒登溷草履遊山。莫踐法堂回互耆舊）不得赤脚著僧鞋。不得把手共行說世諦是非。古云（別了雙親棄本師。訪尋知識擬何為。不曾說著宗門事。白首無成過在誰）不得殿堂倚靠闌干。不得猖狂急走。古云（行須緩步習馬勝之威儀。語要低聲學波离之軌範）不得佛殿閑行。古云（無事不須登佛殿。等閑莫向塔中行。不因掃地添香水。縱有河沙福也傾）齋後漿洗衣服。不得衩袒。不得傾瓶湯泡衣。竹竿熨斗使了安元處。洗脚板鳴不得爭奪脚桶。有瘡疥則隨後洗。或屏處洗之。各行方便免動眾念。莫待打板。次第歸堂坐參了。各出半單下地。講大放參。首座寮前板鳴。即時轉身向外。須當及時赴堂。板鳴後不得入堂。亦不得堂外立。住持首座出堂。開單下床問訊歸寮。藥石各就案位。不得先起盛食。不得高聲呼索粥飯鹽醋之類。食罷出寮。不得出三門。不得入小寮。不得衩袒歸僧堂并廊下行。不得候打板出寮。昏鐘鳴即合掌默念。偈云（聞鐘聲煩惱輕。智慧長菩提生。离地獄出火坑。願成佛度眾生）須先歸單位坐禪。不得床上抓頭。不得床上弄數珠作聲。不得與隣單語話。隣單生疎當以善言誘喻。不得生嫌惡心。打定鐘後不得於前門出入。候首座開枕後。困重者就寢。睡須右脇。不得仰臥。仰為屍睡。覆為\[泳-永+(瑤-王)\]睡多惡夢。以被巾裹袈裟安枕前。今人多安脚後於理不便。如開浴浴具携右手。入下間門內問訊歸空處揖左右人畢。先以五條手巾。掛笐竿上。展浴袱取出浴具放一邊解上衣。未卸直裰。先脫下面裙裳。以脚布圍身。方可繫浴裙將裩袴捲摺安袱內。次第脫直裰與五條作一處。將手巾繫之。古云（三通鼓響入堂時。觸淨須分上下衣）其所脫衣作一袱覆轉方換拕鞋不得赤脚入浴。須於下間空處待次而浴。不得占頭首老宿坐處（謂上間也）不得以湯水濺人身上不得桶內泡脚。不得室內小遺。不得架脚桶上不得笑語。不得槽上揩脚。不得戽水。不得起身裰桶澆身上。前後有人須當遮護。脚布不得離身。有脚不入桶者。不得多用湯。或有瘡。或洗灸瘡。或使疥藥。宜後入浴。不得攙先。不得以兩邊公界手巾拭頭面。公界手巾係著衣後淨手拭之以披五條也。出浴揖左右。上床面壁少坐。先著上衣并直裰。都遮了下地。却著下裳。解浴裙以脚布摺浴裙內。恐濕浴袱。手巾携左手揖左右出。看設浴施主名字。隨意課誦經呪回向。寒月向火先坐爐圈上。然後轉身正坐。揖上下肩。不得弄香匙火筯。不得撥火飛灰。不得聚頭說話。不得煨點心等物。不得炙鞋焙屩烘衣裳。不得攬起直裰露袴口。不得吐唾并彈垢膩於火內。如前所集。一日事件眾中威儀。非敢聞於老成聊以誘於初學。升堂入室小參諷經念誦巡寮解結人事裝包頂笠送亡唱衣應係微細軌則清規既已具載。尊宿各有明文。不再備陳徒為贅語。 > The method for dwelling in the assembly: when sleeping, do not precede others; when rising, do not fall behind others. Before the bell of the fifth watch strikes, gently raise your body and get up first. Place your pillow at your feet; do not yet shake it out, lest you startle the adjacent sleeping platform. Rouse your energy and sit up straight in your body. You must not fan a breeze to stir up others' thoughts. If you feel sluggishness coming on, push the quilt behind your feet, take your towel, turn around, and step down to the floor. Hang the towel over your left hand and recite the verse: / 'From dawn at the yin hour until dusk, / All sentient beings naturally preserve one another. / If under my feet any should lose body or form, / May you instantly be born in the Pure Land.' / Gently lift the curtain and go out to the rear platform. Do not drag your shoes, cough, or make noise. The ancients said: 'Lifting the curtain, you must drop your trailing hand; stepping out of the hall, strictly avoid dragging your shoes.' Gently take a basin to wash your face; the hot water should not be too much. Dip tooth powder with your right hand and wipe the left side; dip with your left hand and wipe the right side. You must not dip a second time, lest bad gums and breath be passed on to others. When rinsing the mouth, you must lower your head; spitting water, guide it downward with your hand, or spit water while keeping your waist straight, lest it splash into the neighboring bucket. You must not wash your hair; there are four disadvantages to oneself and others: first, it soils the bucket; second, it makes the towel greasy; third, it withers the hair; fourth, it harms the eyes. Do not make noise in your nose; do not spray water splashing on your face; do not vomit or retch loudly; do not soil the washbasin with saliva or snot. The ancients said: 'Washing the face at the fifth watch was originally for cultivation; vomiting and dragging shoes disrupt the hall and clamor the assembly.' When wiping the face, do not struggle over and yank the towel; do not wipe your head with the towel. When finished, hang it spread out, or dry it over a fire. Entering the upper hall, step with your left foot first; entering the lower hall, step with your right foot first. Go up to the bed space; fold the sleeping quilt in half and sit stably. If changing into a robe (zhiduo), you must cover yourself with the new one and pull away the old robe; do not expose your undergarments, and do not fan a breeze. If you wish to burn incense and bow, you should do so when the bell sounds: conceal the kāṣāya inside your sleeve, go out outside the rear door, and put it on. In ordinary circumstances, you also leave the bed space to put on the kāṣāya, join the palms, raise it to your head, and mindfully recite the verse: / 'O wonderful robe of liberation, / Formless garment of the field of merit! / I now receive it reverently upon my head; / Lifetime after lifetime, may I always wear it. / Oṃ siddhaye svāhā.' / In folding the kāṣāya, first fold where the hands rest, then unfasten the ring. Do not hold the kāṣāya in your mouth; do not catch the kāṣāya with your chin. When folded, you must also greet with folded hands before departing. When bowing in the halls, do not occupy the center so as to obstruct the arrival of the abbot. Do not chant the Buddha's name aloud; do not walk past the heads of those who are prostrating; you must walk behind them in the empty space. When the fifth watch bell strikes, mindfully recite the verse: / 'May this sound of the bell transcend the Dharma realm; / May all in the darkness of the Iron Encircling Mountains hear it. / May the three destinies be freed from suffering and the wheel of swords cease; / May all sentient beings attain right awakening.' / When the abbot and head seat are sitting in the hall, do not enter or exit through the front door. Only after the minor meditation period opens may you fold the quilt and turn over the pillow. The method of folding the quilt: first find the two corners, smooth them out forward with your hands, fold half first, and then fold the half in front of your body. Do not horizontally occupy the adjacent platform, nor shake it making noise, nor fan a breeze with the quilt. Either return to the communal dormitory to drink decoctions and medicinal tea, or walk mindfully in the tea hall, and then successively return to your bowl place, turning clockwise in accord with the upper shoulder (that is, the left shoulder). If entering through the front door, enter from the southern jamb; do not walk through the northern jamb or the center, as this honors the abbot. When the wooden fish sounds, you must not enter the hall; either have a postulant bring your bowl and sit outside the hall, or return to the communal dormitory to receive food. Entering the hall and returning to your bowl place, you must bow your head and greet the upper, middle, and lower seats with folded hands; if you are already seated and the upper, middle, or lower seats arrive, you must join your palms. The ancients said: 'Not respecting the upper, middle, and lower seats is no different from a gathering of brahmans.' Hearing the sounding of the long board after the wooden fish, bring down the bowl, raise your body, stand up straight, and only then turn your body; you must also follow the upper shoulder and join your palms before taking the bowl. Unfasten the hook with one hand and lift the bowl with the left hand; turn your body upright, squat down, and set the bowl down, avoiding bumping others with your waist or back. When the bell before the hall strikes, descend from the platform to welcome the abbot entering the hall; the whole assembly greets together with folded hands. Do not swing your hands left and right. When descending from the platform, you must step forward close and greet; do not let the kāṣāya drape over the edge of the platform; you must remain gentle and refined. When getting onto the platform, do not jerk your body; take your bowl and place it before your seat. Hearing the mallet strike, mindfully recite the verse: / 'The Buddha was born in Kapila, / Attained the Way in Magadha, / Preached the Dharma in Vārāṇasī, / And entered extinction in Kuśinagara.' / The method of unfolding the bowls: first join the palms and mindfully recite the verse: / 'The Tathāgata’s vessel corresponding to capacity, / I am now able to lay out and open. / I vow that together with all beings, / We may equally realize the emptiness and stillness of the three wheels.' / Then untie the wrapping cloth, spread the clean cloth to cover your knees, and fold the wrapping cloth into three corners, not letting it extend outside the platform. First spread the bowl mat; turn your left palm upward, take the bowl, and place it on the mat. Using the thumbs of both hands, push and take out the nested bowls, spreading them out successively from small to large; do not knock or clatter them together to make noise. Furthermore, protect the fourth and fifth fingers, which are unclean fingers, and do not use them. Fold the bowl-wiping cloth small, and place it horizontally close to your body alongside the pouch for spoons and chopsticks; when putting them in, the spoon goes first, and when taking them out, the chopsticks go first. The handle end is the pure end, oriented toward the upper shoulder. Place the bowl brush in the gap of the second nested bowl, protruding about half an inch. Offer the raw-grain portion; you must not use the spoon or chopsticks to offer the raw grain. It should not exceed seven grains; too few constitutes stinginess with food. Whenever receiving food, make the offering of raw grain; if not receiving food, you may not scoop rice from the bucket or ladle to make the offering. When the karmadāna chants the Buddha's name, join your palms; your fingers must not be uneven, and they must be positioned at an appropriate height before the chest. Do not prop your mouth with your hands. The ancients said: 'Uneven joined palms not kept before the chest, crossing both hands and thrusting them into the nose, dragging slippers and lifting curtains without heed or refinement, vomiting loudly and releasing breath to display heroism.' Holding the bowl with both hands to receive food, mindfully recite the verse: / 'When receiving food, / I vow that all sentient beings / Shall take dhyāna joy as food, / Filled with the joy of the Dharma.' / Whether receiving more or less, signal to stop with your right hand. Hearing the mallet signaling that food has been served everywhere, look toward the upper and lower shoulders, face each other, and make a bow over the food; do not face straight while waving your hands to both sides. Having bowed, engage in the five contemplations, mindfully saying: / 'First, measure the amount of labor and weigh where it came from. / Second, evaluate whether one's own virtuous conduct is complete or deficient to receive this offering. / Third, guard the mind against faults, taking greed and the like as the root. / Fourth, take it properly as good medicine to heal the withered body. / Fifth, to accomplish the karma of the Way, one should receive this food.' / Next, offering the raw grain, mindfully recite the verse: / 'O multitude of ghosts and spirits, / I now bestow this offering upon you; / May this food pervade the ten directions, / An offering to all ghosts and spirits.' / The method of eating: do not bring your mouth to the food, nor bring the food \[flying\] to your mouth. Picking up and putting down the bowl, spoon, and chopsticks must not make noise; do not cough; do not twitch your nose and sneeze. If you sneeze of yourself, you must cover your nose with your sleeve. Do not scratch your head, lest dandruff fall into the bowl of the adjacent platform; do not pick your teeth with your hand; do not chew rice or sip soup loudly; do not pick rice from the center of the bowl; do not take large mouthfuls of food; do not open your mouth waiting for food; do not drop food; do not hold and scatter food with your hands. If there are vegetable scraps, place them behind the bowl in a hidden spot. Do not fan a breeze at neighboring seats; if you yourself are afraid of draft, report to the karmadāna to sit outside the hall. Do not rest your hand upon your knee. Receive food according to your capacity; do not ask for it to be reduced \[after taking it\]. Do not put wet food into the main head bowl; do not pour soup broth into the head bowl to mix and eat rice; do not pick greens into the head bowl to mix with rice and eat. When eating, observe the upper and lower shoulders; do not be too slow. Before being offered seconds, do not brush your bowl; do not suck on the bowl brush to make noise. If food has not yet arrived, do not sit in vexation. The ancients said: 'Stupidly glancing all around, giving rise to sorrow and anger; craving food and swallowing saliva, coughing repeatedly; scooping gruel and slurping soup, stuffing the mouth full; opening the platform and spreading the bowls, making noise to all the neighbors.' Washing the bowl, fill the head bowl with water and wash the nested bowls in succession; do not wash the spoon, chopsticks, and nested bowls inside the head bowl. Still bend your fourth and fifth fingers; do not make noise rinsing your mouth; do not spit water into the bowl; do not first wash the bowl with hot water before emptying the bowl water; do not first take back the knee-covering cloth; do not wipe sweat with the knee cloth; do not drip leftover water on the floor. Emptying the water, mindfully recite the verse: / 'This bowl-washing water of mine / Is like the taste of heavenly amṛta; / I bestow it upon the ghosts and spirits, / May all obtain full satisfaction. / Oṃ mahurāsye svāhā.' / In packing the bowls, use the thumbs of both hands to press and hold them steadily, nesting them in succession; when finished nesting, join the palms and, having finished eating, mindfully recite the verse: / 'Having finished eating the meal, physical strength is abundant; / Awe shakes the ten directions, a hero of the three periods of time. / Turning causes and shifting effects without lingering thought, / May all sentient beings attain supernatural powers.' / When the board before the dormitory sounds, return to the dormitory; if you bow without returning to your place, it is considered disrespecting the assembly. Entering the door and returning to your place is like the rule of the Sangha hall: stand firmly and await the dormitory host to finish burning incense, then bow to the upper and lower \[ranks\]. If tea is served, take your seat and do not let your robes hang down; do not gather heads and laugh or talk; do not bow to people with a single hand; do not hide away tea powder. The ancients said: 'Ascending the platform to sit at ease, do not let your robes hang down; bowing to someone with a single hand, what sense does that make? Privately hoarding tea powder draws laughter from bystanders; constantly avoid putting heads together and whispering in the ears of the practitioner at the neighboring desk.' When tea is over, you may read scriptures; do not spread the scripture out long (meaning three folds); do not walk in the dormitory holding scriptures in your hand; do not let the scripture ribbons dangle; do not make noise; do not read scriptures leaning your back against the headboard. The ancients said: 'Reciting aloud disturbs the crowd; leaning your back against the headboard disdains the great assembly.' You must leave the dormitory in advance; do not wait until the meditation board is struck. When undressing, by ancient precedent wear the five-strip robe (that is, the guasuo); hang a clean towel over the left hand; untie the sash and tie it to the drying pole. Take off the five-strip robe and zhiduo neatly, tying them secure with a towel to serve as a marker. Do not laugh or talk; do not urge others from outside. Carry water in the right hand into the latrine; when changing shoes, do not place them unevenly. Set the clean bucket in front; snap your fingers three times to warn the excrement-eating spirits. Squat down straight; do not strain and make noise; do not spit or blow your nose; do not converse with anyone across the wall. The ancients said: 'When the door is latched, one should only gently snap fingers; when people are crowded, how can one make noise recklessly? Entering the latrine, use wiping chips to distinguish the unclean from the clean; when exiting, taking off slippers, strictly avoid placing them haphazardly.' Do not splash water on both sides; use the left hand to cleanse, protecting the thumb, second, and third fingers; do not use too many wiping chips. The ancients said: 'Use little bath water, and do not casually pick up wiping chips.' If there are reusable ones, wash them with water after use and place them in the empty space beside the latrine. If there are many people, it obstructs the assembly; it is not suitable to take long. Place the clean bucket in its original place; with dry hands, tuck in your inner garments and put on your trousers; with dry hands, open the door; carry the bucket out with your left hand. Do not grasp the door panel or jamb with wet hands. Use your right hand to scoop ashes, then scoop earth; do not grasp ashes and earth with wet hands; do not spit saliva to make mud. Wash hands, and then use soap beans; wash up to before the elbows, and recite the dhāraṇī for each step. According to the Garland Sūtra in the Great Canon: 'If one who uses the privy does not recite these dhāraṇīs, even if washed with ten Gaṅgā rivers of water down to the Vajra limit, one cannot become clean; entering halls to gaze upon and worship \[the Buddha\] will be entirely without benefit.' It is earnestly advised to uphold them, reciting each seven times, and thus spirits and deities will constantly fold their hands and protect you. Entering the latrine: 'Oṃ kurudhāya svāhā.' Cleansing: 'Oṃ hāna-mṛtye svāhā.' Cleansing hands: 'Oṃ cugāraya svāhā.' Cleansing the body: 'Oṃ śrīye sahye svāhā.' Removing filth: 'Oṃ vajra-nakha-caṭa svāhā.' Finally, rinse the mouth with water; according to the vinaya, one must also wash clean after urinating, and chew a willow branch before returning to the hall to sit in meditation. Before the fire board strikes, do not return to the dormitory early. Do not wash clothes before the noon meal; before gruel, before the noon meal, and after the release of consultation, do not open chests or cabinets. If there is an urgent matter, inform the administrator; in the dormitory, inform the dormitory host; in the Sangha hall, inform the attendant to the Sacred Monk. After the meal, do not gather heads and chat in the Sangha hall; do not read scriptures or booklets in the Sangha hall; do not cross straight through the hall walking between the upper and lower sections; do not string coins upon the mat; do not sit on the platform with legs dangling down. The one foot in front of the bed serves as the three pure heads: first, for unfolding the bowl; second, for placing the kāṣāya; third, the direction toward which the head faces. Do not walk on the bed; do not kneel to open chests or cabinets; do not step on the bed rail to step down to the floor. Wearing straw sandals and the five-strip robe when roaming the mountains, do not walk through the Buddha hall or Dharma hall. The ancients said: 'Wearing open robes when entering the privy, or straw sandals when roaming the mountains, do not tread into the Dharma hall, and yield to elders.' Do not wear monastic shoes with bare feet; do not walk hand-in-hand discussing worldly right and wrong. The ancients said: 'Bidding farewell to both parents and leaving one's original master, what was the intention in seeking out spiritual friends? If one never speaks of the matter of the ancestral school, who is to blame when white-headed and accomplishing nothing?' Do not lean against the railings in the halls; do not dash and run frantically. The ancients said: 'Walking, one must step slowly, modeling oneself on the deportment of Aśvajit; speaking, one must lower one's voice, learning the standards of Upāli.' Do not wander idly in the Buddha hall. The ancients said: 'Without business, one must not ascend the Buddha hall; casually, do not walk into the stūpa; unless sweeping the ground or adding incense and water, even if one possessed blessings as numerous as the sands of the river, they would be spilled.' Washing clothes after the noon meal, do not expose yourself; do not pour a pitcher of hot water to soak clothes; having used bamboo poles and irons, return them to their original places. When the foot-washing board strikes, do not scramble for the foot bucket; those with sores or scabies should wash afterward, or wash in a secluded spot, each exercising accommodation to avoid stirring up thoughts in the assembly. Do not wait for the board to strike: return in succession to the hall, and after sitting in consultation, each monk steps halfway off the platform onto the floor to deliver the great release from consultation. When the board before the head seat's dormitory sounds, immediately turn outward; you must promptly proceed to the hall; after the board sounds, you may not enter the hall, nor stand outside the hall. When the abbot and head seat leave the hall, step off the platform, greet with folded hands, and return to the dormitory. For the evening medicine-stone meal, each goes to their designated desk place; do not rise first to take food; do not shout loudly demanding gruel, rice, salt, vinegar, or the like. After eating, leave the dormitory; do not go out through the triple gate; do not enter minor dormitories; do not return to the Sangha hall or walk in the corridors with clothes disheveled; do not wait for the striking of the board before leaving the dormitory. When the dusk bell sounds, immediately join palms and silently recite the verse: / 'Hearing the sound of the bell, afflictions become light; / Wisdom grows, and bodhi is born; / Leaving hell, departing the pit of fire; / Vowing to become a Buddha and deliver sentient beings.' / You must first return to your unit space to sit in meditation; do not scratch your head upon the platform; do not fiddle with rosary beads making noise on the platform; do not converse with the adjacent platform. If the adjacent platform is a stranger, guide them with kind words; do not harbor aversion in your heart. After the stillness-fixing bell is struck, do not enter or exit through the front door. Wait until the head seat unfolds the pillow, and only then may those who are drowsy and weary go to sleep. Sleeping must be on the right side; do not lie on your back. Lying on the back is corpse-sleeping; lying face down is prone sleeping, which brings many bad dreams. Wrap your kāṣāya in the quilt cover and place it in front of the pillow; modern people often place it behind their feet, which is inappropriate in principle. When the bath opens, carry the bath utensils in your right hand; enter through the lower door, bow, go to an empty space, and bow to the persons on your left and right. First, hang the five-strip robe and towel on the drying pole; spread the bath cloth, take out the bath utensils, place them to one side, and unfasten your upper clothes. Before removing the zhiduo, first take off the lower skirt and trousers; wrap the body with the foot cloth, and only then tie the bath apron; roll up and fold the trousers, placing them inside the cloth. Next, remove the zhiduo and put it together with the five-strip robe, tying them with a towel. The ancients said: 'When the three rolls of the drum sound and one enters the hall, the unclean and clean must be distinguished between upper and lower garments.' Wrapping the removed clothes into a bundle and turning it over, only then change into slippers; do not enter the bath barefoot. You must wait your turn to bathe in the empty area in the lower section; do not occupy the seats of the prefects and senior elders (meaning the upper section). Do not splash hot water onto other people's bodies; do not soak your feet in the bucket; do not urinate in the room; do not rest your feet on the bucket; do not laugh and talk; do not scrub your feet over the tub; do not bail water; do not stand up to pour the bucket over your body. If there are people in front or behind, you must cover yourself; the foot cloth must not leave your body. Those whose feet do not go into the bucket must not use too much hot water. If someone has sores, or is washing moxibustion sores, or using scabies ointment, they should enter the bath later and not push ahead. Do not use the communal towels on both sides to wipe your head or face; the communal towels are for wiping hands clean after putting on clothing, in order to wear the five-strip robe. Coming out of the bath, bow to those on your left and right; ascend the platform, face the wall, and sit for a moment. First put on the upper garment and zhiduo; having covered everything, step down to the floor, and then put on your lower skirt. Untie the bath apron, folding it inside the foot cloth, lest it wet the bath bundle. Carrying the towel in your left hand, bow to left and right, and exit. Look at the names of the donors providing the bath, and casually recite scriptures and dhāraṇīs to dedicate the merit. During the cold months, when warming by the fire, first sit upon the hearth ring, and then turn your body to sit upright; bow to the upper and lower shoulders. Do not fiddle with the incense spoon or fire tongs; do not poke the fire to scatter ashes; do not put heads together to speak; do not roast snacks or other items; do not toast shoes, dry sandals, or bake clothes; do not hike up the zhiduo to expose the trouser openings; do not spit saliva or flick grime and dirt into the fire. The deportments among the assembly for daily affairs collected above are by no means dared to be proclaimed to the seasoned and mature, but are merely to instruct beginners. Ascending the hall, entering the abbot's room, minor consultations, chanting scriptures, recitations, inspecting the dormitories, opening and closing retreats, personal etiquette, packing bundles, donning bamboo hats, conducting funerals, and auctioning robes—all such subtle and detailed regulations are already fully contained in the pure rules, and the venerable elders each have their explicit writings; repeating them in detail would merely be superfluous words. > — English (machine translation) (machine translation) - [Previous: 6.16](https://indike.org/pramana/in.bauddha.taisho.2025.6.16) - [Next: 6.18](https://indike.org/pramana/in.bauddha.taisho.2025.6.18) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2025.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.6.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2025.6.17](https://indike.org/pramana/in.bauddha.taisho.2025.6.17) · Pramāṇa