[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) › 8.62 # 勅修百丈清規 8.62 勅修百丈清規 8.62 - **Language:** Classical Chinese ### [8.62](https://indike.org/pramana/in.bauddha.taisho.2025.8.62) 百丈清規行于世尚矣。繇唐迄今歷代沿革不同。禮因時而損益有不免焉。往往諸本雜出。罔知適從。學者惑之。異時一山萬禪師致書先雲翁。約先師共刪修刊正。以立一代典章。無何三翁先後皆化去。區區竊欲繼其志而未能也。後偶承乏百丈。會行省為祖師請加諡。未報。遂詣闕以聞。御史中丞撒迪公引見聖上。得面奏清規所以然。因被旨重編。令咲隱校正。仍賜璽書頒行。受命以來旁求初本不及見。惟宋崇寧真定賾公咸淳金華勉公。逮國朝至大中。東林咸公所集者為可採。於是會\[禾\*(〦/(坐-土+十))\]參同而詮次之。繁者芟訛者正缺者補。互有得失者兩存之。間以小註折衷。一不以己見妄有去取也。稍集咲隱凡定為九章。章冠以小序。明夫一章之大意釐為二卷。使閱而行者條而不紊。庶幾吾祖垂法之遺意。得以遵承而煇懼。夫學識荒陋何能上副宸衷。作新軌範不過人成事。幸畢先志期學者無惑而已。若曰立一代典章。非愚所敢知也。或曰。子汲汲於是書若有意於宗教。方今國家通制昭布森列。奉行猶或未至而欲清規之行乎。迂哉。因語之。然亦未嘗廢其書。顧柄法者力行之何如耳。佛祖制律創規相須為用。使比丘等外格非內弘道。雖千百群㞐同堂合席齊一寢食。翕然成倫不混世儀。不撓國憲陰翊王度。通制之行尼於彼達於此。又何迂。或者謝而退。故併識于茲以告吾徒。益自勉焉。宋楊文公作古規序。與夫三公所集自序悉附著云。至元後戊寅春三月東陽比丘德輝謹書。 > The Baizhang Pure Rules have been practiced in the world for a long time. From the Tang down to the present, they have undergone changes through successive dynasties, and it was unavoidable that propriety should be augmented or decreased in accordance with the times. Often various editions appeared in mixed circulation, leaving one not knowing which to follow, and students were bewildered by them. In the past, Chan Master Yishan Wan sent a letter to my late master Yunweng, agreeing with him to jointly edit and correct them so as to establish the institutions of a generation; but soon the three old masters passed away one after another. In my humble sphere, I secretly wished to carry out their intention, but was unable to do so. Later, I happened to fill the vacancy \[as abbot\] at Baizhang. It coincided with the Branch Secretariat petitioning for an additional posthumous title for the ancestral master, which had not yet received a response, whereupon I went to the imperial court to report it. Vice Censor-in-Chief Lord Sadi introduced me to an imperial audience with His Majesty, and I was able to state in person the rationale of the pure rules. Consequently, I received an imperial decree to recompile them and ordered Xiaoyin to edit and correct them, and \[His Majesty\] also bestowed an imperial edict to promulgate and implement them. Since receiving this command, I searched broadly for the original edition but could not find it. Only those compiled by Master Ze of Zhending in the Chongning era of the Song, Master Mian of Jinhua in the Xianchun era, and Master Xian of Donglin in the Zhida era of our present dynasty were worthy of adoption. Thereupon I brought together and compared these variants, arranging them in order: pruning the redundant, correcting errors, and supplying omissions. Where they had reciprocal merits and demerits, I preserved both, occasionally using interlinear small notes to arbitrate between them, in no case arbitrarily selecting or rejecting based on personal views. After they were gradually gathered together, Xiaoyin established a total of nine chapters, each headed by a short preface elucidating the general import of the chapter, divided into two fascicles so that those who read and practice them will find them orderly and not confused. It is my hope that the bequeathed intention of our ancestor's handed-down rules may thereby be complied with and maintained. Yet I, Dehui, am fearful: how could my uncultivated and meager learning adequately respond to the imperial intention above? Fabricating a new model is merely building on what others have completed; I am only fortunate to have brought the former masters' aspirations to fulfillment, aspiring that students may have no doubts. As for establishing the institutions of a generation, that is not something this foolish person would dare claim. Someone said: 'You are so zealous about this work as if you had designs upon the religious teaching. At present, the state's General Comprehensive Code is clearly promulgated and set forth in dense array, and even in following that, people may fall short; yet you wish to implement pure rules? How impractical!' I then replied to him: 'Even so, the state has never abolished these writings; it merely depends on how vigorously those who wield the Dharma practice them. The Buddhas and ancestors instituted precepts and established rules to be mutually complementary: to make bhikṣus outwardly restrain wrongs and inwardly propagate the Way. Although they dwell in groups of hundreds and thousands, sharing the same hall and identical mats, harmonising their sleep and meals, they coalesce into proper order without mingling with worldly customs, neither disturbing the state's statutes nor failing to provide quiet support to the kingly governance. When the practice of the General Code is obstructed there, it finds realization here; what is impractical about this?' The questioner apologised and withdrew. Therefore I have recorded this here together, to inform our brethren, that they may spur themselves on all the more. The Song-dynasty preface to the ancient rules by Duke Yang Wengong, as well as the personal prefaces compiled by the three masters, are all appended here. Respectfully written by the bhikṣu Dehui of Dongyang, in the third month, spring of the post-Zhiyuan wuyin year (1338). > — English (machine translation) (machine translation) - [Previous: 8.61](https://indike.org/pramana/in.bauddha.taisho.2025.8.61) - [Next: 8.63](https://indike.org/pramana/in.bauddha.taisho.2025.8.63) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.2025.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.8.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2025.8.62](https://indike.org/pramana/in.bauddha.taisho.2025.8.62) · Pramāṇa