[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) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt) › 4 # 勅修百丈清規 4 English (machine translation) 4 - **Language:** English ### [4.1](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.1) Recompiled under imperial order by the subject-monk Dehui, abbot of Dazhi Shousheng Chan Monastery. ### [4.2](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.2) Collated and corrected under imperial order by the subject-monk Dasu, abbot of Dalongxiang Jiqing Monastery. ### [4.3](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.3) Chapter Six: The Two Ranks ### [4.4](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.4) The establishment of the two ranks is to manage affairs for the community, and thereby to uphold the fundamentals, proclaim the Way, and embellish the ancestral teaching. As for managing the storehouses and overseeing the various affairs, there are none among the mundane and supramundane dharmas in which they are not thoroughly versed. Only then can they occupy the position, be called teachers, oversee the community, and manage things; this is the complete embodiment of functions, what is called fulfilling oneself and fulfilling others. In ancient times, the eastern and western ranks would exchange places and trade duties, not holding the seniority or hierarchy of ranks to be beneath them. Nowadays, dividing them into two separate camps is wrong. It has even come to factional fighting, with differing power dynamics between the strong and weak leading to mutual intolerance. Only when the leader invokes the ancestral admonitions to warn them, desiring that there be no contention, must he prudently choose those appointed, ensuring each fits their duty so that people have no ground for complaint. ### [4.5](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.5) Prefects of the Western Rank ### [4.6](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.6) Front Hall Head Seat ### [4.7](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.7) An exemplar for the monastic grove, the eyes of gods and humans; he shares the seat to expound the Dharma and instructs later generations. In seated meditation he leads the assembly, scrupulously observing the regulations. Whether the vegetarian meals and gruel are fine or coarse, he encourages and instructs the duty-officers. If a monk's conduct lacks deportment, he applies penalties according to the rules. To the elderly, the sick, and the deceased, he extends compassion and sees them to the end. In all matters of the community, he has the authority to implement them, just as clothes have collars or nets have main ropes. Even for venerable elders of great regions, if the abbot can engage them with proper courtesy, they may also be invited to fill this office; this is called ‘stepping down from position to serve others.’ Just as Mañjuśrī was the teacher of seven buddhas, yet still aided Śākyamuni in propagating transformation as the head of the assembly. In our school, Muzhou served Huangbo, and Yunmen served Lingshu; their light illuminated previous exemplars and bequeathed teachings to later generations. As the weight of this title and position is so great, can it be lightly appointed? ### [4.8](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.8) The Zuting shiyuan states: “The ‘head seat’ (shouzuo) is the ancient ‘senior seat’ (shangzuo), in Sanskrit sthavira, translated here as ‘senior seat’: first, advanced age; second, noble family; third, having received ordination earlier and having attained the fruits of the path.” Now, what the Chan gate calls the head seat must be filled by choosing one whose own great matter is already settled, whom the community obeys, and who cultivates both virtue and deeds. ### [4.9](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.9) Rear Hall Head Seat ### [4.10](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.10) His seat is at the rear bench, assisting and extolling the ancestral style. His deportment is solemn and upright, a model for the community. Because the assembly is large, they are divided into front and rear. During the two meals of gruel and rice when going to the hall, as well as during seated meditation, he enters and exits through the rear door. If the front hall is vacant, the abbot, on another day, ascends the hall and announces to the community the request for him to move to the front bench, insert his name placard, and call the meals. During seated meditation and seated instruction, he enters the hall at only the third strike of the clapper in front of the communal dormitory, without needing to strike the clapper in front of the head seat dormitory. All other duties are identical to those of the front hall. ### [4.11](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.11) Scribe ### [4.12](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.12) This is the ‘clerk’ (shuzhuang) of the ancient rules. He is in charge of literary documents. All placards, appeals, correspondence, and prayer texts of the monastery fall under his purview. In ancient times, eminent elders frequently received court summonses; and whenever celebrated mountains and great monasteries received ### [4.13](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.13) imperial edicts and golden rescripts, the abbot would draw up a memorial of thanks; when showing extinction, there would be a testamentary memorial; or when bestowed with gifts or inquiries, memorials would be presented in reply. Yet the abbot is devoted solely to handling the Great Dharma and does not attend to literary tasks. Taking the title of ‘adjutant of the recording chamber’ from the military commander's headquarters, the Chan groves specially invited a scribe to manage this duty. Yet they still retained the clerk, placing him among the attendants to manage private correspondence in the abbot’s quarters, known as the ‘inner recorder.’ Those who became renowned in this post began with Master Huanglong Nan. Furthermore, Ancestor Dongshan Yan appointed Master Foyan Yuan to this post, intending to spur him with the title to master secular texts as well, thereby aiding the waves of his Dharma ocean; and the late Dahui also once filled it. All who occupy this office should take these three great elders as their model. ### [4.14](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.14) Librarian ### [4.15](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.15) He is in charge of the scriptural canon and is also well versed in doctrinal study. Whenever sutra-readers first enter the sutra hall, they first inform the hall host and go together to the sutra library to meet him, who escorts them back to their assigned seats where they make a prostration touching the mat facing each other; this is the ancient rule. Nowadays, monks mostly read sutras in the communal dormitory, and the sutra hall has no desks set out. Nevertheless, filling the post, one must fulfill its duties: constantly check and collate the cases and catalogues, making up what is missing; dry and wipe what is damp; paste and mend what is torn or damaged. If the assembly reads through them, the librarian sets up a register, following the sutra roster arranged by the hall office to list names, handing them over case by case. When reading is finished, they are checked against the register and returned to the canon, so that none are scattered or lost. Tracing back the origins: since our school is called ‘a special transmission outside the teachings,’ why is a monk still appointed to specifically oversee the library? Because the Buddha's words and deeds constitute the teachings and vinaya; could monks fail to follow the Buddha's words and deeds? It is only that what we realize and attain is not drowned in words, but transcends the outward manifestation of words and deeds, in order to behold the marvel of our own nature. Furthermore, the ancestors' intention was for our followers to thoroughly investigate all collections and the hundred outside philosophical schools, expecting thereby to ward off external insults and adapt to boundless changes; this is what is meant by ‘neither clinging nor separating.’ Later, because the assembly was large, eastern and western libraries were established. ### [4.16](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.16) Guest Master ### [4.17](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.17) He is in charge of guests. Whenever government officials, donors, venerable elders, or celebrated and virtuous individuals from various regions visit, he welcomes them with incense and tea, promptly orders a postulant to announce them to the abbot's quarters, and then leads them up to meet him, still taking care of their lodging accommodations. If they are guests of secondary rank, he entertains them simply at the guest office; or if they wish to visit the abbot's quarters, the storehouse, or various dormitories, he orders a postulant to lead them there. As for the beds, curtains, utensils, lamp oil, firewood, and charcoal in the transient hall, he constantly keeps them in good order. Toward newcomers he must extend extra gentleness and care. When the karmadāna is on leave, he acts as his deputy. In front of the Sangha hall, he inspects the serving and replenishment of gruel and rice for guest monks. When a monk passes away, he checks the inventory together with the attendants; if a temporary guest dies, he presides over his funeral. Xuedou served under Dayang, and Chanyue served under Shishuang; both held this office, so it must not be neglected. ### [4.18](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.18) Bath Master ### [4.19](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.19) Whenever the bath is opened, he hangs the bath-opening placard before the midday meal. In cold months, a bath is held once every five days; in the heat of summer, sweat is washed off daily. He arranges the bathhouse, hangs towels, and sets out washbasins, sandals, and foot mats. The senior postulant assigns postulants to attend the bath. After the midday meal, the bath attendant reports to the karmadāna, head seat, and abbot; when finished, he strikes the drum three times. A little hot water is put into the bucket for bathing the holy image; burning incense and prostrating, he mentally invites the holy one to bathe. Next, he patrols the corridors and strikes the clapper three times, followed by sounding the drum throughout: at the first sequence, the assembly of monks enters the bath; at the second sequence, the junior prefects enter the bath; at the third sequence, the postulants enter the bath. At this time the abbot enters, bathing behind a partition screen. At the fourth sequence, the hired laborers enter the bath. The work-supervising postulants and administrators bathe last, simultaneously keeping order and inspecting the premises, extinguishing the fire and coals in the furnace, sprinkling water cleanly, and moving leftover firewood far away. The order of bathing should be posted outside the bathhouse. (Nowadays it is said that the abbot bathes after the prefects and the administrators bathe after the postulants; this is incorrect. If the abbot, due to specific reasons, wishes to bathe first along with the prefects, then there is no need to set up a partition screen or enter the small booth; he simply removes his clothes at the head of the prefects' bench.) Inside the room a small wooden board is hung with a small placard nailed beside it, reading: (One strike of the clapper to add hot water; two strikes to add cold water; three strikes to stop; this serves as the signal). If a donor sponsors a bath, sutras are recited and merit dedicated, so that wondrous touch is clearly revealed and they abide as sons of the Buddha; then the merit is not expended in vain. ### [4.20](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.20) Hall Master ### [4.21](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.21) He oversees the incense and lamps in the various halls, constantly wiping away dust and keeping the altars strictly clean. If wind arises, he must extinguish the burning incense in the burners, tie up the ends of the banners, and guard them so they do not come near the lamps and candles. Incense money from donors must not be used for other purposes. On the Buddha's birthday, he bathes the Buddha, boils spiced water, and offers it to the assembly. On the four fasting days, he opens the hall doors to facilitate visitors coming and going to gaze in reverence and make prostrations. ### [4.22](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.22) Attendants (Incense-burning, Clerk, Guest-inviting) ### [4.23](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.23) The office of attendant is the closest and most intimate. They observe virtue from beginning to end, listen to teachings morning and night, and receive personal instruction and guidance, hoping that their realization of the Dharma Way reaches great fulfillment; thus their etiquette should always be respectful and prudent. Ānanda's attending Gautama and Xianglin's attending Yunmen were solemn charges of the Buddhas and ancestors; how could they be treated lightly? ### [4.24](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.24) Whenever the abbot ascends the hall, gives informal gatherings, delivers open sermons, conducts personal interviews, leads recitations, dismisses evening study, offers special hospitality on seasonal festivals, conveys reports, exchanges visits, hangs pagoda banners, burns incense, conducts rituals, or records Dharma words, the incense-burning attendant manages it. Whenever the abbot exchanges correspondence or drafts writings, a preliminary draft is submitted first; if there is a vacancy for the scribe, all monastic literary documents are handled by the clerk attendant. Whenever the abbot receives guests, entertains venerable elders, or presents invitations and performs rituals for special hospitality on seasonal festivals, the guest-inviting attendant manages it. If both the karmadāna and the guest master do not join the assembly or are on leave, the three attendants should jointly act as their deputies. (Some say the clerk should not intervene in other affairs, but there is no basis for this.) If the abbot is away for a long time, they return to the assembly to walk and stand; if he is away temporarily, they do not leave their rank. ### [4.25](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.25) Robe-and-Bowl Attendant (does not stand in rank) ### [4.26](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.26) Predecessors mostly appointed experienced and mature elders of the monastic grove to this post, for they can offer sincere advice, remedy faults, recruit talented individuals, and smoothly adapt in both internal and external affairs, so that high and low are harmonious and dignified. For example, Mi'an had Attendant Ru, and thus obtained Songyuan to continue his lineage; Dongsou obtained Head Seat Sheng, and thus his family style became even stricter. Today, monasteries often appoint younger novices, frequently resulting in damaged virtue and ruined affairs; can one not be cautious? ### [4.27](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.27) Decoction-and-Medicine Attendant (stands in rank) ### [4.28](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.28) Morning and evening, he serves decoctions and medicines to the abbot's quarters, attending to his surroundings, assisting the robe-and-bowl attendant, and caring for personal servants and postulants. If an attendant is temporarily absent, he reports arriving guests and burns incense; or if someone is lacking to make dedications, he should act as deputy. One must choose someone in the prime of life who is cautious and honest to fill this post. ### [4.29](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.29) Sacred Monk's Attendant (does not stand in rank; walks behind the assembly; eats gruel and rice outside the hall) ### [4.30](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.30) Value is placed on having the aspiration for the Way. At the two meal times of gruel and rice, he makes offerings and strikes the mallet for leaving the hall. Morning and evening, he checks the bedding spaces; at midnight, he trims the lamps. Together with the karmadāna, he collects the proceeds from auctioning a deceased monk's robes. When the abbot passes away, he handles the inventory. When a prefect holds the whisk, he burns incense for him or strikes the mallet on his behalf. When his term of reciting the Buddha's name is completed, he is granted the title of attendant at this mountain. When the two elders Tuigeng and Duanqiao were among the assembly, they regularly filled this post, because it creates affinity with the assembly and spurs one's aspiration for the Way. ### [4.31](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.31) Administrators of the Eastern Rank ### [4.32](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.32) Chief Prior ### [4.33](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.33) The ancient rules established only the prior. Later, because monasteries grew broad and assemblies numerous, the chief prior was added to oversee general affairs. Morning and evening he diligently attends to the incense and lamps, receives officials and benefactors, audits account books, and oversees receipts and disbursements of money and grain, always keeping the annual budget in surplus. Revering the abbot and cherishing the assembly, in all matters he must confer together and report to the abbot before acting. He instructs the postulants and servants without reckless whipping or beating. Even when punishment or expulsion is called for, he must also report, deliberate, weigh circumstances, and issue warnings, never indulging in tyranny that stirs up upheavals and lawsuits. In appointing duties for manors and storehouses, he must be fair and impartial, never employing personal cliques to incur resentment between superiors and inferiors. Formerly, when the monastic groves flourished, the west hall, head seat, or scribe was often invited to fill this office, and the chief prior would likewise fill the role of head seat or scribe. Otherwise, someone of senior monastic age, experienced in affairs, incorruptible, capable, impartial, prudent, and customarily admired by the assembly was required to fill it. Since he seeks no personal gain from public funds, and his path and merit are extraordinary, superiors and inferiors gladly retain him. Even if he remains unchanged for successive years, or is repeatedly invited to serve again, what harm is there in that? Therefore, retired officers in private quarters at any place did not exceed five or six. Below the assistant prior, none returned to the former officers' rank unless they had served three terms; priors did not return to the infirmary hall unless they had served three terms; and chief priors could not reside in private quarters unless they had served three terms. When invited to serve again, the public administration sealed the keys to his original room to avoid suspicion. He must attend the hall for the two meals of porridge and midday meal, so that the conduct of the postulants will naturally be orderly and disciplined. Just as Yangqi assisted Ciming and Shichuang assisted Hongzhi, this can serve as a model. ### [4.34](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.34) The Monastic History states: 'As for the three directors among the administrators, they are like the main cord of a fishing net; pull it, and the myriad meshes are set straight.' In Sanskrit, it is mamati, translated here as monastery director, which is the present prior. Furthermore, the Great Collection Sūtra states: 'Monastic property is difficult to manage. I permit two kinds of people to manage the property of the Three Jewels: first, arhats; second, srotāpannas. Further, there are another two kinds: first, those who can maintain pure precepts and know karmic retribution; second, those who fear future transgressions and possess shame and remorse.' ### [4.35](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.35) Karmadāna ### [4.36](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.36) He leads and regulates the assembly of monks, exhausting every effort in accommodating and guiding them. For hall monks registering for residence, he verifies the authenticity of ordination certificates. If there are disputes or lost property among the assembly, he discerns, resolves, and reconciles them. He manages monastic age, seniority of seat assignments, bed rosters, and registers; in all monastic affairs, both internal and external, there is nothing he does not oversee. Intoning invocations and dedicating merit, he conducts Buddhist services through sound. Regarding sick monks and deceased monks, he must be especially attentive. Daily he attends the hall for the two meals. When the bell sounds in front of the hall, he leaves his seat. Entering the hall, he offers incense before the sacred monk with his left hand, retreats two and a half steps, greets with folded hands, joins his palms, and enters to stand by the mallet. First he inspects the names and positions of the spirits for the daily dedication. When the bell and drum cease, he strikes the mallet once. After the assembly has unfolded their bowls, he strikes the mallet once more, joins his palms, and silently dedicates merit to that day's spirits. Resting his left hand on the block, he intones: (Relying upon the great assembly, let us recite: Pure Dharma-body Vairocana Buddha, Complete Reward-body with the ten epithets, and so forth.) With his right hand he strikes the mallet, raising it no higher than five inches. Only when the sound ceases does he lower the mallet, keeping the tempo balanced. Waiting until the head seat is near the end of chanting the third phrase of the meal verse, he turns around, retreats, and stands at the head of the standing monk's board. Waiting until the food has been served everywhere, he steps forward and strikes the mallet once, joins his palms, proceeds before the sacred monk to greet with folded hands, leaves the hall, and returns to his bowl place. If a benefactor offers a meal to the monks and distributes donations throughout the meal, after striking the mallet he circles behind the sacred monk, faces the head seat on the left side to greet with folded hands, strikes the mallet once more, and departs; this is to invite the distribution of donations. If there are other engagements, or if he takes temporary leave to go out, he personally brings the monastic age register, leave register, and hall administration handbook to the guest master's office to have them manage it in his stead. ### [4.37](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.37) The Account of the Inner Law Sent Home from the South Seas states: 'The term karmadāna (weina) is a hybrid of Chinese and Sanskrit. Wei means to lead and regulate, which is Chinese. Na is Sanskrit; three syllables from karmadāna have been omitted for brevity. Here it means "pleasing the assembly".' Furthermore, the Ten Recitations Vinaya states: 'Because no one in the monastic rooms knew the time to strike the ghaṇṭī; and no one smeared, swept, or sprinkled the lecture halls and dining areas; no one continually arranged the beds; and when the assembly was disorderly, no one suppressed it, the Buddha commanded that a karmadāna be established.' Also, treatises on grammar translate it as "orderly sequence," meaning knowing the orderly sequence of monastic affairs. ### [4.38](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.38) Assistant Prior ### [4.39](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.39) The ancient rules called this the storehouse prefect (kutou); today various monasteries call it the counter prefect (guitou), and in the north it is called treasury officer (caibo). In reality, these are all this single office. He serves as an assistant to the chief prior to share the burden of labor. He manages the receipts and disbursements of the permanent assets' gold, grain, money, silks, rice, and wheat, recording them in the register according to the season, keeping custody, and disbursing them. He has the storehouse clerk compile daily receipts and disbursements, endorse the slips, and submit them to the abbot's quarters; this is called the daily slip. Or they balance accounts once every ten days, which is called the ten-day slip. Balancing once a month and compiling an overarching account of all current holdings once a year is called the yellow master ledger. In addition, there are separate ledgers for rice, flour, and the five condiments, all of which must be audited and calculated. As for the property of the permanent assets, even a speck of wood belongs equally to the monks of the ten directions. Unless it is for the monastery's external protectors, officials, benefactors, or guests—welcoming and sending off, congratulating and condoling, and appropriate social duties—one may never make false claims to disburse or embezzle it. As for the upper and lower storehouse clerks, one must select those of mental resolve who are able in writing and accounting, self-restrained, honest, and prudent. Things required for the supply of sick monks must be provided immediately. If granaries leak, sparrows and rodents infest and consume the rice and wheat, moisture damps any supplies, or storage and safeguarding are not in accordance with the rules, all must be tended to and handled in a timely manner. ### [4.40](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.40) Chief Cook (Dianzuo) ### [4.41](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.41) His office oversees the assembly's porridge and midday meal; all offerings must be pure and clean. He blends ingredients, supervises kitchen duties, and protects and cherishes the permanent assets, never wasting them recklessly. He instructs the postulants to abide by the rules, and in serving and general communal work they must not be remiss. He cares for the garden laborers, planting in season and distributing benefits equally. For the two meals, he dines in the kitchen, eating porridge and cooked rice no different from the assembly. When the porridge and rice are loaded into the buckets, he first burns incense facing the Sangha hall, makes prostrations, and only then dispatches them to the hall. ### [4.42](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.42) Director of Works (Zhishui) ### [4.43](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.43) His office oversees all labor projects. Whenever halls or dormitory rooms are damaged or leaking, he constantly repairs them. For utensils in active use, he constantly verifies their count. For hired manual laborers, he checks their progress and dismisses those who are idle and lazy, not tolerating idle eaters who waste wealth and harm the common good. Fields, gardens, manors, gristmills, and pestle sheds; horses and livestock, boats and carts; fire lamps and thieves—he patrols, guards, and protects against them. In assigning tasks, giving orders, rewarding, and punishing, he must be entirely fair; he should always be impartial and diligent, and labor and leisure must be balanced. If there is major construction, additional people are added to oversee it jointly. ### [4.44](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.44) Miscellaneous Offices ### [4.45](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.45) Dormitory Head (Liaoyuan) ### [4.46](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.46) He oversees the communal dormitory's scriptures, utensils, tea, hot water, firewood, charcoal, requisitions, provisions, sweeping, sprinkling, washing, hair shaving, racks, towels, and the like. Every day after porridge, he has the tea master postulant wait outside the gate for the assembly to arrive, striking the board three times. When the assembly returns to the dormitory, the dormitory senior parts hands \[with the assembly\], and the dormitory host and assistant dormitory host stand facing each other in left and right positions. The assistant dormitory host steps forward, burns incense, and returns to his position. The tea master calls out: (Peace to you!) The assembly responds with folded hands (he'nan). On the new moon and full moon when hot decoction is offered, he strikes the board to assemble the crowd, burns incense, and serves decoction according to the usual etiquette. ### [4.47](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.47) Dormitory Host and Assistant Dormitory Host ### [4.48](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.48) Wherever the assembly is housed, the dormitory head follows monastic age from bottom to top to invite them to serve. He writes out the names and posts them on the placard in advance. They rotate once every ten days to assist the dormitory head in managing affairs. Morning and evening when the monks return to the hall, they inspect the scripture desks; if anyone has forgotten utensils, they gather them together in the owner's presence and return them, inventory the utensils of their dormitory, and supervise the incense, lamps, tea, and decoction. They must not permit outsiders to lodge or leave goods for sale. They also designate in advance one person as 'expectant dormitory officer' to successively fill vacancies for the assistant dormitory host. When the dormitory host's term expires, he requests a handover from the karmadāna; when the assistant dormitory host's term expires, he requests a handover from the dormitory head. ### [4.49](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.49) Life-Prolonging Hall Host (Yanshou Tangzhu) ### [4.50](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.50) He tends to sick monks. Hot decoction, medicines, oil, candles, charcoal fire, porridge, meals, and the five condiments are constantly kept ready for needs. If the monastery is lacking, and he himself is well-off, he forms affinity by providing them, or solicits benefactors to raise funds and manage them. When bed mats, clothes, and quilts are disheveled and soiled, he washes them for the sick without harboring resentment or disgust. Among the eight fields of merit, caring for the sick is foremost. ### [4.51](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.51) Latrine Attendant (Jingtou) ### [4.52](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.52) Sweeping the ground, placing incense, replacing toilet spatulas, cleaning the latrines, boiling hot water, and refilling water must all be done in a timely manner. If there is the slightest mess, he immediately cleans it. He checks, refills, and changes hand towels and clean buckets. Those who serve in this office all do so out of their own spontaneous resolve for the Way. When the term is about to rotate, the hall administration posts a small notice in advance stating: (The post of latrine attendant will soon be vacant; if anyone wishes to form affinity, please leave your esteemed name.) Whoever wishes to form affinity takes down the notice, informs the hall administration, and after reporting to the abbot, is invited to fill the post. ### [4.53](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.53) Fundraising Master (Huazhu) ### [4.54](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.54) Wherever an assembly is housed, the monastery's rental income is limited; it must rely on fundraising masters to solicit benefactors to donate according to their capacity to supplement the assembly's provisions. If its permanent property is sufficient, one should not frequently go out begging and incur annoyance. ### [4.55](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.55) Garden Master (Yuanzhu) ### [4.56](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.56) He does not shrink from toil, takes the lead in person, plants vegetables, irrigates them in season, and supplies the hall and kitchen without allowing any lack. ### [4.57](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.57) Mill Master (Mozhu) ### [4.58](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.58) He also oversees the rice and flour in the pestle sheds. Supplying the assembly is of utmost importance; one must select someone with resolve for the Way who is well versed in pounding, milling, and related affairs to fill this post. ### [4.59](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.59) Water Master (Shuitou) ### [4.60](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.60) At the fifth watch he heats water to supply the assembly for washing and ablutions. Towels, washbasins, lamps, candles, and tooth powder must not be lacking. In winter months, heating and drying towels requires waking early to arrange them, so as not to agitate the assembly's thoughts when the time comes. ### [4.61](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.61) Charcoal Master (Tantou) ### [4.62](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.62) He prepares firewood and charcoal in advance to ward off winter's cold, either soliciting benefactors or drawing from monastery funds, making sure there is enough for use. ### [4.63](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.63) Manor Master (Zhuangzhu) ### [4.64](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.64) He inspects field boundaries, repairs manor buildings, supervises agricultural affairs, and pacifies the manor tenants. Minor incidents are resolved on the spot as they arise; matters concerning the broader situation are reported to the monastery for decision. In recent times, the decline of monastic groves has spawned a hundred abuses, which are especially severe in the manors. To mention three briefly: a general harm in all regions is that monks initially compete for the manor office, but how could all receive it? Resentment against the abbot arises, causing discord between superiors and inferiors; this is the first abuse. Once filling the office, being far from the monastery, they do as they please, stirring up disputes and lawsuits; money and provisions meant for the assembly are completely depleted, and unpaid debts accumulate to burden successors, thereby breaking down discipline so that tenants show contempt and withhold rents; this is the second abuse. Even if an experienced and capable person fills it, in social interactions with counties and prefectures, managing clerks, sub-county and township officials, and wealthy neighbors, he must accompany them all. Once that begins, the slightest shortcoming gives rise to rifts; even if expenditures are not openly claimed, funds are cleverly written off with no benefit to public or private interest, so that expenses at the manor may amount to half those of the monastery; this is the third abuse. Take great families of vast wealth: one does not hear of them dispatching sons and brothers to reside across every manor. Cultivation has tenants, supervision has bailiffs, and at rent collection time there are monks and postulants overseeing collection. Beyond this, even if there are tax deliveries, dike repairs, or grain requisitions, they merely temporarily delegate retired officers and administrators to complete them within a deadline and return immediately upon completion. This not only saves expense and benefits the monastery, but also nips disasters in the bud, benefiting both public and private sides. Nowadays, the decay in various quarters is like that of abandoned households. If the abbot and retired officers can care for the monastery, wishing to curtail expenses, remedy abuses, and eliminate redundancies, please begin with this. Those who originally faced grave difficulties and were due to serve as manor masters may be compensated through other arrangements. ### [4.65](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.65) Rent Collection Overseers of the Manors ### [4.66](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.66) In the ancient rules there were originally no manor masters or rent collection overseers; only in recent generations have these titles been established. Once these titles were established, a hundred abuses arose: some abbots privately appoint unfit men; some yield to crooked personal gain; some retired officers and executive staff occupy them year after year; some rely on influence to seek appointments; some form cliques to divide appointments; and some wrestle with might to seize appointments. Damaging public interest and harming private integrity, these cases cannot be enumerated. Even if one wishes to rectify them, what can be done? If incorruptible and upright retired officers can assist the abbot in openly selecting and employing candidates, or drawing lots before the assembly to fill them, those filling these offices should take self-restraint as their mindset and serving the assembly as their heart. Neither extorting the tenants nor diminishing the permanent assets, both self and others will be benefited. ### [4.67](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.67) Requesting the Standing Monk Head Seat ### [4.68](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.68) This matter is weighty and serious and must not be undertaken lightly. If there is a renowned and virtuous head seat from the great quarters or the west hall whose practice and understanding have long commanded the assembly's reverence, one should state the request with utmost earnestness. If he shows willingness, the abbot specially ascends the hall and says: "There are many in this community; we ought to find the right person to join with us in establishing the Dharma banner and opening the great forge. Fortunately, in this mountain \[monastery\] we have so-and-so, whose understanding is lofty and bright, and in whom the life of wisdom resides. In a short while I shall descend from the seat, and together with the two ranks and the great assembly, bow to invite him to open his chamber for the community. We humbly hope that out of compassion he will specially deign to grant his assent." Descending from the seat, the abbot's quarters postulant carries the two placards for Entering the Chamber and General Sermon on a tray covered with a cloth. Then, beneath the seat, together with the great assembly, they bow and invite him, the words being: "The great assembly looks up with devotion and has long yearned for your instruction. We humbly hope that out of compassion you will specially deign to grant your assent." The invited person then goes to the abbot's quarters, burns incense, and makes prostrations touching the mat in thanks, saying: "Fortunately having found shelter here, I had sought only to conceal my ineptitude. Now that I have been nominated, I dare not refuse." The abbot responds: "The Buddha Dharma is entrusted with heavy responsibility; we look up and beg your kind favor." When the thanks are concluded, the hall office postulant strikes the Sangha hall bell. The great assembly escorts him back to his dormitory. The abbot and he exchange a single prostration touching the mat, and the abbot sees him out. Next, he exchanges greetings with folded hands with the great assembly. The karmadāna goes to the dormitory to consult and request one attendant, hangs up the placard for the General Sermon, and prepares in advance the illuminated hall, Chan chair, fly whisk, staff, incense burner, and candles. The drum is struck once. The assembly gathers and stands firm. The standing monk takes his place. The karmadāna steps out of the rank to burn incense, and together with the great assembly bows again to extend the invitation. The standing monk sits cross-legged, and the two ranks greet him with folded hands. The abbot greets him with folded hands. When the standing monk's general sermon is finished, the karmadāna, together with the great assembly, bows again to extend thanks. The standing monk immediately takes incense in his sleeve and goes to the abbot's quarters to express thanks, making two unfoldings \[of the mat\] and three prostrations, saying: "Having received your command, I have forced myself to undertake it. Your compassion has embraced my failings; I am overwhelmed with shame and trepidation." He also proceeds to the monastery storehouse and the various dormitories to greet them with folded hands. The abbot's quarters prepares a simple meal, and invites him to a special hospitality of hot broth and the evening meal. In the evening, hot broth and fruit are served, with the two ranks gracing \[the table\] as companions. The standing monk's attendant attends the feast. The following day, the abbot invites him to a special tea in the Sangha hall. The guest-inviting attendant prepares the tea notice (the format is seen below), goes to the dormitory, inserts incense, and bows to invite him; the etiquette is the same as that for the special hospitality for a new head seat. The standing monk ought to hold a special tea for the head seat and the great assembly; the etiquette is the same as that when the front hall holds a special \[tea\] for the rear hall and the great assembly. On another day, the abbot's quarters provides hospitality, inviting the two ranks to grace \[the table\] as companions. ### [4.69](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.69) Inviting a Renowned and Virtuous Head Seat ### [4.70](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.70) The abbot must inform and reveal it beforehand. If he shows willingness, the abbot's quarters first invites him to tea, with the two ranks gracing \[the table\] as companions. Thereupon the drum is struck and the abbot ascends the seat, without further notifying the assembly. The abbot expresses his earnestness with utmost courtesy. Descending from the seat, he together with the great assembly extends a bowing invitation. The bell is struck to escort him back to his dormitory. The etiquette of hospitality with tea and hot broth is the same as above. His coming and retirement are not mixed with the two ranks, and there is no handover of office. ### [4.71](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.71) Notice: This morning, after the vegetarian meal, the hall head upādhyāya will offer tea in the cloud hall, specially for the newly appointed ### [4.72](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.72) Head Seat, to express congratulations in a modest way. We further request ### [4.73](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.73) all the administrators and the great assembly to jointly deign to grace us as companions. ### [4.74](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.74) Format: Presented with respect by So-and-so of the Attendant Office on the \[blank\] day of this month. ### [4.75](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.75) The Coming and Retirement of the Two Ranks ### [4.76](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.76) Prefects must be chosen from among those whose talent and virtue are commensurate. Yet nowadays mediocre types charge them with provisions and reception as their primary tasks, causing those who hold to poverty and embrace the Way to prefer retirement and seclusion all the more. How can a monastic grove be admired and flourishing? The abbot ought to reform such abuses. Under the ancient rules, the administrators numbered only five: the prior, karmadāna, chef, rector, and storehouse head. When their term was fulfilled, the mallet was struck to inform the assembly, their retirement was announced, and they returned to the hall to follow the assembly. Originally there were no individual dormitory berths, so the monastic groves were flourishing. Recently, in monasteries throughout the land, retired officers large and small easily number up to a hundred, with twice as many servants, while the Sangha hall is utterly empty of anyone. During the Taiding era, when Chancellor Toghon was in charge of the Branch Bureau of Buddhist and Tibetan Affairs, he classified monasteries into three grades—upper, middle, and lower—and fixed the annual quota of administrators to be invited precisely for this reason. It is proper to follow and observe this. Whenever their tenure of office is about to be completed, they go beforehand to the abbot's quarters to report their retirement. Once the date for retirement and appointment is set, the abbot instructs the postulants to notify the two ranks. That evening, when the dusk bell strikes, the group of old administrators goes to the abbot's quarters, inserts incense, makes a report, performs one prostration touching the mat, hands over the storehouse records and keys, and retires. If among them there are any whom the abbot would detain, the abbot immediately escorts them to the monastery storehouse; the attendant burns incense and serves hot broth to urge them to stay. The next morning at the strike of the fifth-watch bell, the group of prefects carries incense in their sleeves to the abbot's quarters, performs one prostration touching the mat, and reports their retirement. If any are detained, the same etiquette is used, serving hot broth to detain them. With the list of chosen persons and the retired officers of the west hall, the abbot instructs the guest prefect postulants to invite them to convene for tea after the morning gruel. That group of old administrators, waiting until the distribution of gruel in the Sangha hall is completed, enters through the rear door. The senior member strikes the mallet once and says: "Notice to the great assembly: yesterday we received the hall head upādhyāya's compassionate directive instructing us to return to the storehouse. Now, with our mental and physical strength exhausted, we report our retirement to return to the hall and follow the assembly. Respectfully announced." He strikes the mallet once more, exits from the left of the Sacred Monk, and proceeds before the abbot. He makes two unfoldings \[of the mat\] and three prostrations. At the first unfolding, he says: "Yesterday we were favored with selection, yet we are ashamed of our unworthiness. Deep in our hearts, we are overwhelmed with shame." At the second unfolding, after exchanging seasonable greetings, he performs three prostrations touching the mat and steps back. Exiting from the right of the Sacred Monk, he stands before the Sacred Monk, makes three prostrations with a fully unfolded mat, turns around, and beginning from the head seat's board, circumambulates the hall once, greets the center with folded hands, and retires. After the gruel, the postulant on watch invites the new appointees to the rear hall. When tea has been offered, the abbot personally stands up, burns a stick of incense, returns to his seat, and announces: "The former two ranks have reported their retirement. These duties cannot be without personnel. I respectfully invite So-and-so to serve as administrator, and So-and-so to serve as prefect." Having named each one and finished the announcement, the abbot comes forward and stands before the incense burner. The attendant bows to invite the new appointees before the abbot, and they exchange a prostration touching the mat. The new administrators advance together, make two unfoldings \[of the mat\] and three prostrations. At the first unfolding, they say: "Having newly entered the monastic grove, we are unfamiliar with all matters; we have excessively received your command. Deep in our hearts, we cannot bear our extreme apprehension." At the second unfolding, they say: "At this present season, we respectfully inquire: we trust the hall head upādhyāya's venerable health and daily life abound in good fortune." They perform three prostrations touching the mat, and the abbot responds with one prostration. The new prefects step forward, make two unfoldings \[of the mat\] and three prostrations, and deliver the same words as before. Changing seats, hot broth is offered. (The Xianchun Rules prescribe bowing to sit, bowing for incense, and bowing for broth; to this day, all quarters practice this. Some say that since there is a special hospitality that evening, this may be omitted. Whether to practice it or not depends on the abbot's intention.) When the broth is finished, thanks are offered with bows, either with mats unfolded or omitted. The offering attendant strikes the Sangha hall bell. The great assembly returns to their bowl-positions and stands firm. The abbot enters the hall, first escorts the front hall head seat, and the other prefects follow to return to their bowl-positions, each performing one prostration touching the mat. Next, he escorts the rear hall \[head seat\], exchanging a prostration touching the mat. The group of new administrators stands in advance at the head of the west hall board. The abbot returns to his seat. The karmadāna goes before the abbot, greets him with folded hands, and stands to the side. (If the karmadāna has already retired, the guest-receiving attendant acts on his behalf to perform the rite.) The abbot hands him the list. He greets him face to face with folded hands, passes behind the Sacred Monk, strikes the mallet once, and says: "Notice to the great assembly: the former administrators have reported their retirement. These duties cannot be without personnel. Just now, receiving the hall head upādhyāya's compassionate directive, So-and-so is invited to such-and-such an office, and So-and-so accepts such-and-such an office. Respectfully announced." He strikes the mallet again. The attendant immediately bows to invite the group of new administrators, who perform one prostration touching the mat before the abbot. The karmadāna announces: "The invitation of the administrators is concluded." He strikes the mallet once more. The group of administrators makes two unfoldings \[of the mat\] and three prostrations (the spoken words are identical to the preceding). The administrators pass behind the Sacred Monk, exit to the right, and stand in line before the Sacred Monk, making three prostrations with a fully unfolded mat. The karmadāna leads them in circumambulating the hall once; they return to the center to greet with folded hands, step sideways past the head of the west hall board, and stand. The hall office postulant calls out: "The great assembly pays congratulations to the new administrators!" All together make one prostration touching the mat. He calls out again: "The new administrators bow in thanks to the great assembly!" All together make one prostration touching the mat. He calls out again: "The great assembly escorts the new administrators back to the monastery storehouse!" The offering postulant strikes the Sangha hall bell. The abbot escorts them inside, exchanging a prostration touching the mat, and sees the abbot out. They exchange offices with their predecessors, turning to face each other, perform one prostration touching the mat, and see the old officers out. The attendants congratulate them first, and next the prefects lead the assembly to congratulate them. When finished, the postulant calls out: "The great assembly escorts the new head seat back to his dormitory!" The bell is struck again, and when the escort and congratulations are finished, he calls out: "The great assembly escorts the new karmadāna back to the hall office!" The bell is struck again, and when the escort and congratulations are finished, he calls out each in turn: "The retired officers of the two ranks escort the new rear hall head seat, secretary, director of the canon, and guest master back to their dormitories!" The rites of escort, congratulation, and handover are all the same as before. Again he calls out each: "The great assembly escorts the former head seat and chief prior back to their dormitories!" The bell is struck again, and when the escort and congratulations are finished, he calls out each: "The retired officers of the two ranks escort the subsequent former prefects and administrators back to the infirmary hall and previous-rank quarters!" The rite is also as before. They see the abbot out. The dormitory host first receives them; they turn to face each other, perform one prostration touching the mat, and do not see him out. Then, after receiving all congratulations, both the new and old officers take incense in their sleeves and proceed to the abbot's quarters to bow in thanks. The incense for the new officers is provided by the monastery storehouse. When the thanks are concluded, the new and old officers tour the dormitories together. The abbot's quarters invites them to half-day refreshments. At the midday meal, a simple meal is served, still inviting the retired officers of the west hall to grace \[the table\] as companions. Those appointed to miscellaneous administrative duties wait until the two ranks have been invited, and on another day go to the hall office to report their retirement, sequentially selecting persons for handover. ### [4.77](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.77) Inviting Administrators at the Time of Hanging the Bowls ### [4.78](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.78) In some places, the abbot does not confer beforehand, but silently selects the persons firmly. He instructs the hall office postulant in advance to call out in the Sangha hall when the morning gruel is finished and the bowls are being hung: "May the great assembly stand a moment to invite the new administrators!" The karmadāna enters before the Sacred Monk, burns incense, and circumambulates the hall once. He comes before the abbot, greets him with folded hands, and stands to the side. The abbot hands him the list of invited persons. Having received it, he greets him face to face with folded hands, passes behind the Sacred Monk, strikes the mallet once, and says: "Notice to the great assembly: just now, receiving the hall head upādhyāya's compassionate directive, So-and-so is invited to serve as such-and-such an administrator." Having announced each one, the attendant bows to invite the new appointees before the abbot to receive office, the rite being the same as before. Meeting for tea in the abbot's quarters and the rite of inviting prefects are both identical to the preceding. ### [4.79](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.79) The Coming and Retirement of Attendants ### [4.80](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4.80) When the inviting of the two ranks is finished, the former attendants accompany the abbot up to the abbot's quarters and report, saying, "We have long served you, Upādhyāya. Today we wish to request permission to retire and join the assembly in cultivating the Path. We humbly hope for your compassion." They insert incense, make three full prostrations, and withdraw. The abbot sends an endorsement down to the hall office to invite new attendants. The karmadāna orders the postulants to invite them according to the endorsement, and further invites the dormitory head to encourage and invite them. Together they proceed to the hall office for tea, bowing as they enter. When burning incense and offering tea are finished, he rises and burns incense again. Entering, he says, "Just now I received the kind instruction of the hall head upādhyāya ordering me to invite the senior monk so-and-so to serve as such-and-such an attendant." Having proclaimed each one individually, he bows to invite the appointees. They step forward, make one prostration touching the mat for all, and move to their positions. The karmadāna performs the protocol, bows to invite them to sit, bows with the incense, and returns to his seat. When the offering of hot water is finished, they are led up to the abbot's quarters. The abbot comes out. The karmadāna steps forward and reports, saying, "Just now I received your kind instruction ordering me to invite so-and-so to serve as such-and-such an attendant. Now I have led them to burn incense and pay homage." The abbot takes his seat. When the new attendants have inserted incense and finished three full prostrations, the karmadāna escorts them back to their dormitory, where they exchange one prostration touching the mat. The attendants see him out. Then their handover with the former occupants follows the same protocol as for the prefects. (The Xianchun Rules record that there are also cases where the abbot personally escorts the attendants back to their dormitory; the attendants should make one prostration touching the mat and see him out. The Zhida Rules record: "If they are persons of eminent virtue, the abbot personally escorts them into the dormitory and exchanges one prostration touching the mat; the karmadāna merely offers congratulations. Do not regard this as the ordinary norm.") The attendants of the abbot's quarters, the hall duty shift, and sedan-chair shift make prostrations in congratulation. The postulants of the hall office lead the new and former attendants together on a round of the dormitories. When this is finished, the new attendants again go up to the abbot's quarters to burn incense and bow in thanks. Morning and evening, the former attendants wait upon the abbot together with the new attendants, greeting him with folded hands in the abbot's quarters. After three days, the abbot sends down an endorsement to the hall office to escort them back to the communal dormitory. They exchange mutual prostrations touching the mat with the karmadāna, and see the karmadāna out. Next, when greetings with folded hands with the dormitory head are finished, they again go up to the abbot's quarters, burn incense, and bow in thanks. As for the sacred monk's attendant, the karmadāna selects a person through harmonious consultation to fill the office, afterwards leads him up to the abbot's quarters to pay homage, and entertains him with tea, hot water, and refreshments according to custom. _First 80 of 122 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4)_ ## Translations (1) - [The Baizhang Zen Monastic Regulations](https://indike.org/pramana/in.bauddha.taisho.2025~en-bdk.4.8) — Shohei Ichimura 2006, English ## Linked texts (1) - [勅修百丈清規](https://indike.org/pramana/in.bauddha.taisho.2025.4.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.4) · Pramāṇa