勅修百丈清規 6.18

6.18

龜鏡文

ers, nor should you blow on the fire or let ashes fly up. Do not exchange conversation by putting your head together [with others], and neither should food items be placed in the embers. Do not dry your sandals to the point of scorching, nor burn your shins or clothing. Do not expose your underwear by rolling up the one-piece robe. Do not spit or toss filth into the fire.

9. Conclusion of the Daily Rules of Conduct

The rules of daily conduct as previously collected are concerned with the major events that take place in the lives of practitioners and are not intended to be heard by established senior practitioners. It is hoped that these rules

may be helpful to those who are junior in their religious careers. There are many more intricate and detailed rules concerned with the major categories of monastic events, such as the ascent to the Dharma hall, admission to the instructional room, the supplementary session, sutra chanting, prayer invocation, making rounds through the practitioners’ quarters, the commencement and completion of retreats, interpersonal proprieties, packing and traveling, and funeral rites and auctions. These regulations have already been introduced [elsewhere] in detail. Since renowned senior masters have written their respective elucidations in great number concerning the rules and regulations, I shall refrain from bringing up their words here again in order to avoid unnecessary excess.

VIII. An Exposition on the Model

Zen Principles of Conduct (Guijingwen)

The following was written by Great Master Cijiao, the honorable Zongze (ca. twelfth century):

Representing the fragrant dual trees (i.e., Bodhidharma and his mas-

ter Prajñātāra), Bodhidharma transmitted the [benevolent] shade to the

eastern land and produced a single flower as its auspicious manifesta-

tion. Ever since the coming of the patriarch from the west, the facil-

ity of the Zen monastic institution was destined to evolve fundamen-

tally for the community of practitioners.

[1. The Normative Principles for the

Community of Practitioners]

Thus came to be the position of senior head official (abbot) to teach

the community of practitioners in the Zen religion.

So did the position of primary seat official to provide model lead-

ership for the community of practitioners.

So did the position of the head administrative official to support

the community of practitioners.

So did the position of the director of practitioners’ affairs to har-

monize the community of practitioners.

So did the position of kitchen official to prepare daily provision for the community of practitioners.

So did the position of maintenance official to engage himself in various tasks for the community of practitioners.

So did the position of treasury official to keep accounts of revenues and expenditures on behalf of the community of practitioners.

So did the position of secretarial official to deal with recording and correspondence for the community of practitioners.

So did the position of Tripiṭaka hall official to preserve the sacred scriptures for the community of practitioners.

So did the position of guest reception official to receive and attend patron donors on behalf of the community of practitioners.

So did the position of [abbot’s] assistant to communicate requests and invitations between the abbot and the community of practitioners.

So did the position of the master of the quarters to guard the personal possessions, clothing, and almsbowls for the community of practitioners.

So did the position of infirmary master to provide care and medicine for the community of practitioners.

So did the positions of bath master and water supply chief to provide sanitary bathing and laundry for the community of practitioners.

So did the positions of charcoal supply chief and fireplace chief to shield the community of practitioners from cold weather.

So did the positions of alms campaign leader and fundraising master to make appeals for monetary and alms donation for the community of practitioners.

So did the positions of farmyard chief, mill operator chief, and estate management master to devote themselves to the tasks of labor for the community of practitioners.

So did the position of cleaning task chief to sweep and scrub on behalf of the practitioners.

So did the position of meal servers to wait upon the community of practitioners in serving them food.

As given before, the practitioners’ career of pursuit of the path is

perfectly equipped with all kinds of assistance in every dimension, and the provision that supports their physical health is manifest in all varieties of realization. The community of practitioners has no worry whatsoever and can devote themselves singlemindedly to the pursuit of the path. The community of practitioners is honorable and precious to human society and enjoys leisurely freedom from the work of [securing one’s] material needs. Thus, the community of practitioners, which is immaculate and transcendent, is the highest. Reflecting upon the assisting works of the multitude, shouldn’t we know and discharge our indebtedness?

[2. The Practitioners’ Adherence

to the Normative Principles]

From morning zazen to the evening Zen session, the practitioners should exert effort in the pursuit of the path, without losing one moment. This is the way to discharge one’s indebtedness to the senior head of the monastic community.

The practitioner should learn the propriety of the order of high and low, and be firmly in command of the decorum whether in movement or stationary. This is the way to discharge one’s indebtedness to the primary seat official.

The practitioner should respect the external regulations and adhere to the inner rules. This is the way to discharge one’s indebtedness to the head administrative official.

The practitioner should be harmonious, like milk and water, with the other practitioners in six ways (i.e., physical harmony, in sharing the same residence; verbal harmony, in the absence of disputation; volitional harmony, in sharing the same action; disciplinary harmony, in sharing the same practice; harmony of thought, in sharing the same understanding; and harmony of receiving benefit, in sharing equal amounts). This is the way to discharge one’s indebtedness to the director of practitioners’ affairs.

The practitioner should receive the food that is offered for the sake of realizing the goal of the practice. This is the way to discharge one’s indebtedness to the kitchen official.

The practitioner should carefully use and look after the household

items of his current quarters. This is the way to discharge one’s indebtedness to the maintenance official.

The practitioner should refrain from misusing public items (i.e., things belonging to the monastic temple). This is the way to discharge one’s indebtedness to the treasury official.

The practitioner should refrain from taking and carrying pens (i.e., so as to engage in writing and intellectual abstraction) but diligently exert effort in the practice, as if putting out a fire burning on top of their head. This is the way to discharge one’s indebtedness to the secretarial official.

The practitioner should examine his mind of understanding in reference to the ancient teachings under bright windows and on a clean desk. This is the way to discharge one’s indebtedness to the Tripiṭaka hall official.

The practitioner should [be humble about] his accomplishments, [not brag of] his career, and speak no adulation. This is the way to discharge one’s indebtedness to the guest reception official.

The practitioner should always be available and punctual in presenting himself prior to the appointed time when requested. This is the way to discharge one’s indebtedness to the abbot’s assistant.

In dealings with his colleagues, the practitioner should be firm, like a mountain, regardless of whether it is a vase (i.e., a minor item) or a bowl (i.e., an important item) that is missing. This is the way to discharge one’s indebtedness to the master of the quarters.

The practitioner should keep his mind calm as to his sickness and suffering, and willingly take the [prescribed] rice gruel and medicine. This is the way to discharge one’s indebtedness to the infirmary hall master.

The practitioner should maintain gentleness and quietude while taking a bath and not be unmindful of the various labors that have gone into the preparation of the bathwater. This is the way to discharge one’s indebtedness to the bath hall master and the water supply chief.

The practitioner should keep his mouth shut, his hands together, and withdraw from the fireside in order to let others have a chance [to warm themselves]. This is the way to discharge one’s indebtedness to

the charcoal supply chief and the fireplace chief.

The practitioner should reflect upon whether his virtue and practice are deserving when receiving almsfood. This is the way to discharge one’s indebtedness to the alms campaign leader and the fundraising master.

The practitioner should realize the innumerable labors and benevolent conduct that have brought food to him. This is the way to discharge one’s indebtedness to the farmyard chief, the mill operator chief, and the estate management master.

The practitioner should bail water, carry used bamboo spatulas, and have a sense of shame and repentance. This is the way to discharge one’s indebtedness to the cleaning task chief.

The practitioner should be easy to follow and simple to serve. This is the way to discharge one’ indebtedness to the meal-serving personnel.

If these normative principles are well understood, there will be a perpetual renewal of life in the Zen monastic institution. Those who are endowed [with superior qualities] may realize the goal within one lifetime. Those who are endowed [with mediocre qualities] will nourish and develop Buddha-nature in themselves [for future realization]. There are those who, though not yet possessing insight into the mind’s origin, are nevertheless determined not to discard the foregoing principles in vain. The community consisting of these practitioners indeed constitutes the true treasure and most worthy field of merit in this world. It is [like] a ferry or a bridge that immediately leads to the goal of our religion during the current latter-day period, and, at last, one will experience the twofold ultimate fruit of wisdom and blessedness attributed to the Buddha.

[3. The Officials’ Failure to Follow

the Normative Principles]

If the monastic institution is not reformed and if the wheel of the Dharma does not turn well, this is not the way for the senior master (abbot) to teach the religion to the practitioners.

If the three forms of karma (i.e., acts of body, speech, and mind)

are not well regulated, and if the four manners of conduct (i.e., walking, standing, sitting, and lying down) are not respectfully accomplished, this is not the way for the primary seat official to provide model leadership for the practitioners.

If the head administrative official is not broadminded enough to accept every practitioner and does not possess a generous heart with love toward each one, this is not the way for the administrative head to support the practitioners’ careers.

If the practitioners feel no peace nor any sense of security, and if those who are demoralized do not leave, this is not the way for the director of practitioners’ affairs to please [the community of] practitioners.

If the food lacks the six kinds of tastes (i.e., sweet, hot, salty, bitter, sour, and mild), and if it is not served with the three qualities (i.e., plain, clean, and consistent), this is not the way for the kitchen official to prepare food for the practitioners.

If the buildings and quarters are not well maintained, and if there is a lack of various kinds of household items, this is not the way for the maintenance official to provide the practitioners with secure accommodation.

If the practitioners’ basic needs are insufficiently provided for while public property increases, this is not the way for the treasury official to look after the practitioners’ well-being.

If the secretarial official is poor in his art of composition and clumsy in calligraphy, this is not the way for the secretarial official to enhance the status of the practitioners.

If the desks and chairs are not well kept and if noises are not contained, this is not the way for the Tripiṭaka hall official to help and wait upon the practitioners.

If the guest reception official disdains the poor, favors the rich, and entertains the laity while slighting his fellow practitioners, this is not the way for the guest reception official to assist the practitioners.

If decorum and respectful appearance are absent and if the order of high and low is [not followed], this is not the way for the abbot’s assistant to help the practitioners communicate [with the abbot].

If household items are not diligently looked after and personal

possessions are not diligently guarded, this is not the way for the master of the quarters to perform his duty to help the practitioners abide in peace.

If the infirmary hall master does not learn how to care for and serve and if he disturbs the sick, this is not the way for the infirmary master to [care for] the practitioners.

If sufficient hot water is not available and if hot and cold water is not supplied in good balance, this is not the way for the bath hall master and the water supply chief to help the practitioners cleanse their

bodies.

If charcoal and firewood are not sufficiently reserved beforehand and if an inadequately maintained room temperature disturbs the practitioners, this is not the way for the fireplace chief and charcoal chief to serve the practitioners.

If the alms campaign leader and the fundraising master are not public-minded toward donations or have not done [their best to secure funds], this is not the way for them to serve the practitioners.

If the land, despite being sufficiently profitable, and the applied manpower do not fully make ends meet, this is not the way for the farmyard chief, the mill operating chief, and the estate management master to perform their tasks on behalf of the practitioners.

If the cleaning task chief is not diligent in cleaning the lavatory and so forth, and if all necessary items are not fully provided, this is not the way for him to perform his duty to serve the practitioners.

If the meal-serving personnel do not heed even when prohibited nor act for what is in order, this is not the way for them to attend the practitioners at mealtimes.

[4. The Practitioners’ Failure to Follow

the Normative Principles]

If the practitioners slight the senior master, the abbot of the monastery, ignore the Dharma, and follow their own natural inclinations in various circumstances, this is not the way for them to discharge their indebtedness to the abbot.

If the practitioners have no unified manner of action, whether in

sitting or lying down, and if their comings and goings are obtrusive, this is not the way for them to discharge their indebtedness to the primary seat official.

If the practitioners ignore the secular laws and are not concerned with the monastic regulations, this is not the way for them to discharge their indebtedness to the head administrative official.

If the practitioners are not harmonious with each other, whether higher or lower in rank, and if they obstinately dispute with one another, this is not the way for them to discharge their indebtedness to the director of practitioners’ affairs.

If the practitioners covet fancy meals and [complain about] humble dishes, this is not the way for them to discharge their indebtedness to the kitchen official.

If the practitioners misuse their current quarters, without caring about those who will reside there after them, this is not the way for them to discharge their indebtedness to the maintenance official.

If the practitioners abuse benefits they have gained from public property (i.e., items owned by the temple) and if they [are wasteful] in using public goods, this is not the way for them to discharge their indebtedness to the treasury official.

If the practitioners misuse writing brushes and inkslabs and show off their writing talent, this is not the way for them to discharge their indebtedness to the secretarial official.

If the practitioners treat the scriptures lightly and look into non- Buddhist books, this is not the way for them to discharge their indebtedness to the Tripiṭaka hall official.

If the practitioners speak flatteringly to lay notables and try to associate themselves with members of the nobility [to gain favor], this is not the way for them to discharge their indebtedness to the guest reception official.

If the practitioners forget invitations or requests and thereby cause others to wait for their delayed appearance, this is not the way for them to discharge their indebtedness to the abbot’s assistant.

If the practitioners hoard things and if [they accuse others of theft], this is not the way for them to discharge their indebtedness to the mas-

ter of the quarters.

If the practitioners anger easily and are difficult to please, and if they do not [patiently] follow the [prescribed treatment] for their illness, this is not the way for them to discharge their indebtedness to the infirmary hall master.

If the practitioners make noise when using ladles and use water with no consideration for others whatsoever, this is not the way for them to discharge their indebtedness to the bath hall master and the water supply chief.

If the practitioners [selfishly sit at the fireside] to warm themselves and refuse others the opportunity to do so, this is not the way for them to discharge their indebtedness to the charcoal supply chief and the fireplace chief.

If the practitioners have little intent toward practicing the path but receive almsfood with no ill conscience, this is not the way for them to discharge their indebtedness to the alms campaign leader and the fundraising master.

If the practitioners eat for no purpose all day long and make no effort toward [practice], this is not the way for them to discharge their indebtedness to the farmyard chief, the mill operating chief, and the estate management master.

If the practitioners spit on walls and mess up the lavatory, this is not the way for them to discharge their indebtedness to the cleaning task chief.

If the practitioners, while advocating for themselves the importance of demeanor, yet do not offer good instruction to the meal-serving personnel over past faults, this is not the way for them to discharge their indebtedness to the meal-serving personnel.

[5. The Prime Importance of the Practitioners]

In general, no matter how fast one may run about like a whirlwind thousands of times, there are always some cases in which it is just never enough. Therefore, one must simply know how to discard what is deficient and follow what is advantageous and must deal with the matter of practitioners in similar ways. It is hoped that whoever is reared

in the lion’s den will become a lion, and whatever grows under a forest of sandalwood trees may become another member of that forest. Five hundred years from now (i.e., at the beginning of the latter-day period), let there be seen another grand gathering like that once held on Vulture Peak (Mount Gṛdhrakūṭa in Rājagṛha, India). As has been indicated, what will determine the rise and fall of the Zen school lies in the hands of the practitioners. The practitioners are the field of merit [in which laypeople find fortune by cultivating] and must be the object of people’s respect. When the practitioners are well respected, the Dharma is also well respected, but when they are slighted, the Dharma is also slighted. When a person’s commitment to his inner rules is rigorous, he is also respectful toward the external rules. Regardless of whether an abbot or a provider of rice gruel and [rice] meal (i.e., a lay donor) is engaged in the role of religious conversion during his lifetime, or whether an administrative official of a temple happens to be