[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) › 5 # 勅修百丈清規 5 English (machine translation) 5 - **Language:** English ### [5.1](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.1) Recompiled by imperial order by the monk and subject Dehui, abbot of Dazhi Shousheng Chan Monastery. ### [5.2](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.2) Proofread by imperial order by the monk and subject Dasu, abbot of Dalongxiang Jiqing Monastery. ### [5.3](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.3) A Śrāmaṇera's Ordination ### [5.4](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.4) Whenever a postulant first receives his ordination certificate, he presents it supported on a platter covered with a cloth to his original master, the two ranks, and the various quarters, sticks incense into the burner, and bows three times. A day is selected, banners are set up, and his head is shaved. (According to the Vinaya, a place is chosen and a seat is prepared; the open ground is sprinkled with perfumed water, and banners are hung at the four corners measuring seven feet around. Nowadays, it is mostly held in the great hall facing the Buddha, or seats are set up facing each other. If in the Dharma hall, an image, flowers, incense, and candles must be set up according to the rules. Today, in the Sangha hall, it is done on the bench-beds for the convenience of the crowd.) First, he informs the karmadāna to consult and arrange with the precept master, the chant-intoning ācārya, and the ushering ācārya. Once the selected day is fixed, the head is shaved the preceding evening, leaving a tuft of hair at the crown of the head (called cūḍā; in Sanskrit cūḍā, translated here as "small knot"). The seat and table for the precept master are arranged opposite the abbot; on the table are placed incense, candles, a handheld censer, and a precept ruler. The seat and table for the chant-intoning ācārya are arranged to the right of the sacred monk, facing the precept master; on the table is placed an inverted bell. Before the table of the sacred monk, the kāṣāya robe, straight robe, and ordination certificate are set out on top. / From the postulants' hall, cymbals are sounded to lead the candidate for shaving out. To the Earth God Hall, the Patriarchs Hall, the Buddha Hall, and other quarters, he burns incense and performs three bows. They line up in front of the Sangha hall, and the bell is struck to gather the assembly. After the prefects and the abbot have all entered the hall, the precept master and the two ācāryas enter the hall for the first time, make three full prostrations with unfolded cloths, and each return to their seats. When the great assembly is seated together, the ushering ācārya steps before the precept master, makes three full prostrations with unfolded cloth, kneels on his right knee with palms joined. The precept master asks: "Is the Sangha assembled?" He replies: "They are already assembled." He asks: "Are they in harmony?" He replies: "They are in harmony." / The precept master says: "Now that the Sangha is in harmony, what is their business?" He replies: "To shave the postulant's head and transmit the precepts." The precept master says: "It is permissible." The usher gathers his sitting cloth, stands up, sounds the handheld bell, and leads the candidate into the hall. He bows three times before the sacred monk, then three times before the precept master, and then kneels down. The chant-intoning ācārya strikes the large inverted bell and intones the chant: / "Rṣis endowed with the five supernatural powers / Are the makers of incantations; / For those who possess a sense of shame / And to restrain all those who lack shame, / The Tathāgata instituted the prohibitive precepts, / To be recited half-month by half-month. / For the benefit of reciting the precepts, / I bow my head and pay homage to all Buddhas." / Then the chant of "How": / "How in this sūtra / Does one ultimately reach the other shore? / May the Buddha reveal the profound and secret / And expound it widely for sentient beings." / The intoning concluded, he announces again: "This is expounded for the one who has shaved his head and is receiving the precepts." The precept master rises from his seat, and the great assembly all stand. The precept master, holding the censer, announces: "Precept-incense, concentration-incense, wisdom-incense, liberation-incense, liberation knowledge-and-vision-incense; a dais of luminous clouds pervades the Dharma realm, making offering to the immeasurable Buddhas of the ten directions, the immeasurable Dharma of the ten directions, and the immeasurable Sangha of the ten directions. May all who see and hear be universally perfumed and realize quiescent extinction; may all sentient beings likewise be so. We dedicate the merits of initiating the shaving of the head and receiving the precepts this morning; first wishing:" ### [5.5](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.5) "May the Emperor live ten thousand years, and his ministers govern for a thousand autumns. May there be peace under heaven, and may the wheel of the Dharma constantly turn. May the majesty and brilliance of the saṅghārāma's tutelary earth deities increase. May the protectors of the Dharma and protectors of men be free from all hardships and adversity. May the donors of the ten directions be adorned with merit and wisdom. May the minds and bodies of everyone in this monastery be peaceful and joyful. May the teachers, elders, and parents surpassingly flourish in the work of the Dao. May the novitiate monks having their heads shaved cultivate their practice without obstacle. May those in the three paths and eight difficulties all escape the cycle of suffering. May those in the nine realms of existence and four modes of birth all ascend to the shore of awakening. We respectfully rely on the great assembly to recite:" (The assembly recites 'Pure Dharmakāya Vairocana Buddha,' etc., completing the Ten Epithets). The assembly sits down again. The usher holds the censer and instructs the novice, saying, "(The words for requesting a master should be expressed by yourself. If you are unable to follow my voice, wherever 'so-and-so' is mentioned, you must state your own name)." He chants again: "May the Venerable One mindfully attend: I, so-and-so, now request the Venerable One to be my tonsure and ordination ācārya. May the Venerable One act as my tonsure and ordination ācārya. Relying on the Venerable One, I am able to obtain tonsure and receive the precepts, out of your compassionate pity." The candidate bows once. A second time, "out of your compassionate pity," he bows twice. A third time, "out of your compassionate pity," he bows three times. Then, kneeling on both knees with joined palms, the ordination master says, "Good son." The novice (responds: "Yes"). The ordination master says: "The source of mind is clear and still; the ocean of Dharma is deep and profound. Those who are confused by it sink for endless eons; those who awaken to it find liberation right where they are. If one wishes to transmit the wondrous Dao, nothing surpasses leaving the household. Expansive and vast, it is likened to open space; pure and spotless, it is identical to the bright moon. When the conditions for practice are fulfilled, the fruit of the Way is not far off. Beginning from the effort of subduing thoughts, it culminates in realizing the stage of unconditioned action. Thus, the Great Awakened World-Honored One abandoned the treasured throne of a golden wheel-turning king, leaped over the city wall at midnight, shed the dragon robes of precious royal attire, and severed his hair in the verdant mountains. He allowed magpies to nest atop his crown and spiderwebs to hang between his eyebrows. Cultivating quiescence, he realized true eternity; severing worldly toil, he attained right awakening. The Buddhas of the three periods never spoke of attaining the Way while remaining a householder; which of the successive ancestral masters ever engaged in worldly contamination to deliver people? Thus, Buddha reaches out hand to Buddha, and patriarch transmits to patriarch. Only when unstained by worldly conditions does one become a vessel of the Dharma. Hence, the heavenly Māras fold their hands in respect, and externalists turn their hearts \[to the Dharma\]. Above, one requites the four debts of gratitude; below, one rescues the multitude of beings from suffering. Therefore it is said: 'Wandering through the three realms, one cannot abandon emotional attachments; forsaking attachment to enter the unconditioned—this is truly repaying gratitude.' After leaving the household, propriety transcends ordinary sentiment: one bows neither to kings nor to parents. You may now step down from this seat, contemplate the towering favor of the ruler and the nurturing virtue of your parents, and with single-minded devotion perform the farewell prostrations, after which you shall not bow to them again." The novice bows once to the usher. The usher rings the hand-bell and leads him out of the hall. Facing north, he bows three times in gratitude for imperial favor, and bows three times more in gratitude for parental favor. He then changes into monastic robes. He is led back before the Sacred Monk, where he bows three times, and proceeds before the ordination master, bowing once, then kneeling on both knees with palms joined. The ordination master uses a pure vase to sprinkle the crown of his head, drops water onto his crown with a finger, gestures with the razor to shave the head, and intones a verse. The assembly chants along: "(Excellent, O great man! / Able to comprehend the world's impermanence, / Leaving the secular and turning toward nirvāṇa, / Rare and inconceivable!)" Having chanted this three times, the novice retreats and bows once. The usher leads the novice before his original teacher, kneeling on both knees with palms joined. The original teacher, holding the razor, says: "(The final lock is called the cūḍā. Only one's teacher alone may cut it off. I shall now remove it for you; do you permit it?)" The novice responds: "(Yes)." There are words of instructional Dharma. He then raises the verse on cutting the hair: "(Destroying one's appearance to uphold moral resolve, / Severing attachments to part from loved ones, / Leaving the household to propagate the sacred Way, / I vow to deliver all beings.)" It is intoned three times, the assembly chanting in unison. The novice bows three times, then kneels on both knees with palms joined. The original teacher takes the kāṣāya, also gives words of instructional Dharma, presents the kāṣāya, places it upon the novice's crown, and raises the verse: "(Great indeed is the robe of liberation, / The formless field of merit garment! / Wearing it, I uphold the Tathāgata's precepts, / Broadly delivering all sentient beings.)" After it is intoned three times with the assembly chanting in unison, the novice puts on the kāṣāya, bows three times to his original teacher, three times to the Sacred Monk, and three times to the ordination master, then kneels on both knees with palms joined. The ordination master says: "Good son, the Dharma is like a great ocean: as one enters, it gradually deepens. Now that you have left the household, you must first receive the three refuges and the five precepts before you can attend upon the fully ordained monks. Next, receiving the ten novice precepts, you may share in the monastic provisions. This matter depends on single-minded sincerity; you must not treat it lightly or carelessly. I shall now invoke the Three Jewels on your behalf to bear witness to this Buddhist ceremony." Holding the censer, he says: "With one mind I summon and invoke the boundless Buddha Jewel, the ocean-treasury of sūtras, the ten stages and three grades of sages, the five fruits and four directions \[of holy beings\]; may you all descend in response and jointly bear witness!" After the three invocations are completed, he says: "Good son, if you wish to seek the refuges and precepts, you must first wash away your faults and blemishes, just as one washes cloth before dyeing it. Now, with utmost sincerity, follow me in repenting." He raises the verse: "(Whatever negative karma I have created in the past, / All arising from beginningless greed, anger, and delusion, / Born of body, speech, and mind, / I now repent it all.)" Intoned three times, the assembly responds three times, and the novice bows three times, then kneels on both knees with palms joined. The ordination master says: "Good son, now that the Dharma has purified your bodily, verbal, and mental karma, you must take refuge in the Jewels of the Buddha, Dharma, and Sangha." He then raises and chants: "I take refuge in the Buddha; I take refuge in the Dharma; I take refuge in the Sangha. I take refuge in the Buddha, the unexcelled honored one; I take refuge in the Dharma, the desire-free honored one; I take refuge in the Sangha, the most honored among assemblies. I have taken refuge in the Buddha; I have taken refuge in the Dharma; I have taken refuge in the Sangha. The Tathāgata, the Utmost True, Perfectly Awakened One, is my great master; I now take refuge. From this day forward, I call the Buddha my master, and will never again take refuge in demonic spirits or non-Buddhist ways, out of your compassionate pity." The novice recites along with his voice, and the assembly chimes in. (From 'I take refuge in the Buddha' to 'out of your compassionate pity', it is recited three times throughout; for 'out of your compassionate pity', repeat it twice the second time, and three times the third time.) Each time it is recited, the novice follows by bowing once; on the second recitation, two bows; on the third recitation, three bows. He then kneels on both knees with palms joined. The ordination master says: "Good son, now that you have abandoned the heterodox and returned to the orthodox, your precepts are already complete. If you wish to understand their marks and protect them, you should receive the five precepts." ### [5.6](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.6) "Not killing living beings." ### [5.7](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.7) "Not stealing." ### [5.8](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.8) "For the rest of your life, not engaging in sexual misconduct—these are the characteristics of the five precepts. Can you uphold them?" The novice answers, "I can uphold them." ### [5.9](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.9) "Not lying." ### [5.10](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.10) "Not drinking alcohol." ### [5.11](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.11) "The above five pure precepts must not be violated, not even one. Can you uphold them?" The novice answers, "I can uphold them. I shall uphold these matters in this way." The novice bows three times and kneels on both knees with palms joined. The ordination master says: "Good son, the five precepts are the initial cause for entering the Way, the head of escaping the three paths. Next, you will receive the ten novice precepts. Equipped in outer form with the model of the Dharma, you are called an 'earnest aspirant'. Living in reliance upon a teacher and receiving requisites alongside the Sangha, you will be a novice who accords with the Dharma. You should receive them upon the crown of your head." ### [5.12](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.12) "Not killing living beings." ### [5.13](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.13) "Not stealing." ### [5.14](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.14) "Not engaging in sexual activity." ### [5.15](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.15) "Not lying." ### [5.16](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.16) "Not drinking alcohol." ### [5.17](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.17) "For the rest of your life... these are the characteristics of the novice precepts. Can you uphold them?" The novice answers, "I can uphold them." ### [5.18](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.18) "Not sitting or lying on high, wide, or large beds." ### [5.19](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.19) "Not wearing flower garlands or necklaces, or applying scented oils to the body." ### [5.20](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.20) "Not singing, dancing, or watching and listening to performances." ### [5.21](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.21) "Not handling gold, silver, money, or valuables." ### [5.22](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.22) "Not eating at improper times." ### [5.23](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.23) "The above ten pure precepts must not be violated, not even one. Can you uphold them?" The novice answers, "I can uphold them. I shall uphold these matters in this way." The novice bows three times and kneels on both knees with palms joined. "Good son, now that you have received the precepts, you must honor and uphold them reverently; you must not violate the precepts you have undertaken. Make offerings to the Three Jewels, diligently cultivate the fields of merit, follow the teachings of your upādhyāya and ācāryas in accordance with the Dharma, and in your attitude toward seniors, middles, and juniors, maintain constant reverence, vigorously practicing the Way and repaying the debt to your parents. Take clothing merely to cover the body, not for adornment; take food merely to sustain life, not craving fine flavors. Do not allow cosmetics, perfumes, or powders near your body; pay no regard to alluring forms or depraved sounds. Speak gently and maintain rectitude; do not proclaim the faults of others. If there is a dispute, speak to harmonize both sides. Distinguish men and women, and harm neither grass nor trees. If one is not worthy, do not make them a friend; if one is not a sage, do not revere them as your standard. Let the Dharma robe and proper vessel always accompany your person. Do not eat at improper times; do not utter what is not Dharma. Diligently contemplate the meaning \[of the teachings\], reviewing the old to understand the new. In sitting, engage in dhyāna contemplation; in rising, chant and recite. Close the three evil paths and open the gate to nirvāṇa. Within the Dharma of the bhikṣus, foster right action, never retreating from the bodhicitta, and keep the light of prajñā wisdom ever radiant. Broadly transform sentient beings, praying to attain right awakening. One who applies the mind like this is a true disciple of the Buddha." The novice bows three times and kneels on both knees with palms joined. The ordination master stands up, holds the censer, and makes the dedication: "May the merit of the tonsure and precept transmission performed above be reverently offered in prayer to the Dharma-protecting heavenly dragons and the tutelary spirits of the monastery: may each unfold their majestic spiritual power to bring peace to the Sangha and protect the Dharma. May the hall head upādhyāya constantly serve as a ferry across the ocean of suffering. May the eminent administrators forever be pillars of the Dharma gate. May the pure assembly of the whole hall together board the boat of prajñā. May the tonsured novice reach the shore of awakening together with them. May the four debts of gratitude be completely repaid, and the three realms of existence equally aided; may the sentient beings of the Dharma realm jointly fulfill the omniscient wisdom. All the Buddhas of the ten directions and three periods, all the honored bodhisattva-mahāsattvas, mahāprajñāpāramitā!" The ordination master sits back down. The chant-master strikes the chime and chants: "Dwelling in the world like empty space, / Like a lotus flower unsoiled by water, / The pure mind transcends all of that; / I bow my head to the unexcelled honored one." ### [5.24](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.24) "Buddha... attaining bodhi, / The mind of the Way never falling back." ### [5.25](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.25) "Taking refuge in the Dharma... bodhisattva prajñā, / Attaining the gate of great dhāraṇī." ### [5.26](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.26) "Sangha... ending disputes, / Entering together into the ocean of harmony." ### [5.27](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.27) "The limitless, exceptionally sublime good causes from the merit of tonsure and ordination performed above pervade throughout the worlds of sand. Homage to the sacred assembly!" ### [5.28](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.28) When the ushering ācārya waits until the chant-master raises 'Dwelling in the world like empty space,' he immediately rings the hand-chime and leads the novice to bow three times to the ordination master, turn around to bow three times to the Sacred Monk, make a greeting with folded hands, and exit to stand at the lower position outside the hall. The ordination master and the two ācāryas make three full-prostrations before the Sacred Monk and exit. The postulant of the administrative office strikes the bell before the hall three times. The abbot exits the hall, and the assembly steps down from the platforms. The head seat leads the assembly to accompany him to the abbot's quarters to offer congratulations. If there are many people, the abbot should receive congratulations in the dharma hall. The guest prefect postulant should set out in advance the incense, candles, censer, vases, screen, and chairs. He waits for the ordination master and the two ācāryas to perform the ceremony first. Unfolding the sitting mat for the first time, they say: "(Having received the assignment to confer the precepts, we reluctantly complied; our social manners are negligent, delaying your veneration. We are overwhelmed with trepidation)." The abbot replies: "(The shaving of the novice's head has wearied your spiritual faculties)." Unfolding the mat again, after inquiring about the weather, they perform three prostrations touching the mat. The abbot returns one prostration. Next, the head seat and the assembly come forward to insert incense, either unfolding their mats or performing prostrations touching the mat, or are excused. Next, the attendants and junior disciples insert incense, make three full-prostrations without packing up their niṣīdanas, step forward, and say: "(The novice having received ordination, the whole assembly rejoices together; looking up to your venerable dignity, we are filled with boundless joy)." Bowing three more times, they step forward to inquire about the weather, step back, bow three times, and pack up their niṣīdanas. Next, the novice inserts incense, makes three full-prostrations without packing up his niṣīdana, steps forward, and says: "(We have unworthily had our heads shaved and fortunately donned the field-of-merit robe; free from worldly defilements, we are forever parted from the net of emotional attachment. We are filled with boundless joy and gratitude)." Bowing three more times, he steps forward and says: "(In this very season, we respectfully inquire: hall head original teacher great upādhyāya, may your venerable daily life be blessed with abundant happiness)." He steps back, bows three times, and packs up his niṣīdana. The abbot makes the rounds of the dormitories to return the courtesy. The novice visits each dormitory to offer thanks, and then settles in the novices' dormitory, awaiting the future occasion of ascending the platform to receive the full precepts. The words of gratitude for ordination are: "(Having attained the precept ranks and unworthily entered the monastic company, we look up to your protective shelter and specially offer our thanks with these prostrations)." The reply is: "(Having previously received the Buddha's prediction, the monastic precepts are now accomplished. Endure steadfastly, uphold them, and exert yourself to support the ancestral teachings)." ### [5.29](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.29) New Precept-Receivers Visiting the Hall ### [5.30](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.30) Having obtained ordination and received the śrāmaṇera precepts, one reports to the abbot on which day to enter the hall. Next, one notifies the head seat and the karmadāna. When the day arrives, after the mallet stroke at the end of the morning congee meal, the leader of the newly ordained initiates leads the assembly into the hall. Lining up before the sacred monk, they make a greeting with folded hands and insert incense. They fully spread their mats and make three prostrations. Leaving their niṣīdanas unfolded, they advance and say, 'We have had the fortune to enter the ranks of the Sangha and attach ourselves to the pure assembly. On this day we enter the hall; our humble hearts are overwhelmed with trembling and perspiration.' Making another three prostrations, they advance and say, 'At this present season, we respectfully inquire: May the hall head primary master and great upādhyāya, and the head seat and venerable assembly of great Chan masters, enjoy abundant blessings in your health and daily life!' Stepping back, they make three prostrations and gather their niṣīdanas. Turning around, they line up before the abbot and make a greeting with folded hands. Starting from the head seat's board, they begin patrolling the hall, going to the outer hall, returning again to the center of the inner hall, and after making a greeting with folded hands, they exit. Afterwards, they return to the hall, insert their identification tags, and join the assembly in Chan practice and recitation. ### [5.31](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.31) Ascending the Platform to Receive the Precepts ### [5.32](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.32) All Buddhas of the three times attained the Way only through leaving household life. The ancestral masters of successive generations who transmitted the Buddha mind-seal were all śramaṇas. It is precisely because of strictly purifying the vinaya that one is able to serve as a grand model for the three realms. Thus, in practicing Chan and inquiring into the Way, the vinaya rules come first. If one does not leave behind faults and guard against wrongdoing, how can one become a Buddha or act as an ancestor? As for the method of receiving the precepts, one should prepare the three robes, bowl, and utensils, as well as newly cleaned clothing and articles. If there are no new ones, wash and dye \[old ones\] to make them pure. Upon entering the platform to receive the precepts, be focused with one mind, being strictly careful not to let conditions wander. Embody the Buddha's deportment, be complete with the Buddha's vinaya rules, and attain the Buddha's enjoyment—this is no minor matter; how could one take it lightly? If one borrows robes and bowls, even if one ascends the platform to receive the precepts, one does not obtain the precepts at all, just as if one had never received them. Throughout one's life one will be a person without precepts, falsely occupying a place in the gate of emptiness and consuming the alms of the faithful in vain. Having received the śrāvaka precepts, one should receive the bodhisattva precepts. This is the gradual entry into the Dharma. ### [5.33](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.33) Guarding the Precepts ### [5.34](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.34) After receiving the precepts, one must constantly guard and maintain them; better to die with the Dharma than to live without it. As the Hīnayāna Dharmaguptaka Vinaya says: four pārājikas, thirteen saṃghāvaśeṣas, two aniyatas, thirty niḥsargikas, ninety prāyaścittikas, four pratideśanīyas, one hundred śaikṣas, and seven adhikaraṇa-śamathas. In the Mahāyāna, the Brahmajāla Sūtra has ten grave and forty-eight minor \[precepts\]. All must be chanted until thoroughly mastered, clearly understanding observance, transgression, permission, and prohibition. Rely only upon the holy words from the golden mouth \[of the Buddha\]; do not arbitrarily follow mediocre people. As for what should not be consumed (meaning alcohol, alliums, and meat or fish; onions, leeks, garlic, scallions, and coriander are called alliums; all tastes of meat are called fishy/meaty—none should be consumed), and not eating at inappropriate times (any time other than the two meals of congee and rice is an inappropriate time)—all should be strictly observed as prohibitions. The calamity of wealth and sex is worse than poisonous snakes; one should be especially remote from them. Harbor compassionate thoughts toward sentient beings as if toward newborn infants. Let words be truthful, with mind and mouth corresponding. Chanting the Mahāyāna inspires and develops practice and vows; when the śīla is pure, the Buddha Dharma appears before one. If the skin is gone, where can the hair attach? Therefore a sūtra says: 'Diligently maintain pure precepts, just as one guards a radiant gem.' ### [5.35](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.35) Preparing the Utensils of the Way ### [5.36](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.36) When about to enter a monastic grove, first prepare the utensils of the Way. The Madhyama Āgama says: 'Articles that are kept to support the body are instruments for increasing wholesome dharmas.' The Bodhisattva Precept Sūtra says: 'Utensils to support life in accord with the Way.' ### [5.37](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.37) The Three Robes ### [5.38](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.38) There are three Dharma robes: first, the saṃghāṭī (that is, the great robe); second, the uttarāsaṅga (that is, the seven-strip robe); third, the antarvāsas (that is, the five-strip robe. These are the three robes; it is incorrect to call the seven-strip robe, the side-seamed jacket, and the skirt the three robes). There are also three grades of the great robe (the upper grade has twenty-five strips, twenty-three strips, or twenty-one strips; the middle grade has nineteen strips, seventeen strips, or fifteen strips; the lower grade has thirteen strips, eleven strips, or nine strips). The origin of the field robe: the Mahāsaṃghika Vinaya says that when the Buddha was staying before the rock cave of Śakra, he saw the dikes and borders of the rice fields clearly demarcated, and said to Ānanda, 'The robes of past Buddhas had such an appearance; from now on, make the appearance of robes in accordance with this.' The Zenghui Ji says: 'The dikes of fields store water to grow fine sprouts and nourish bodily life; the fields of the Dharma robe are moistened with the water of the four benefits to increase the sprouts of the three goods, thereby nourishing the body of the Dharma and the life of wisdom.' ### [5.39](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.39) Niṣīdana ### [5.40](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.40) In Sanskrit it is called niṣīdana; here it is called 'garment to sit upon as needed.' The Mūlasarvāstivāda Vinaya says: 'Niṣīdana in the language of Tang is zuoju (sitting mat).' The Mahīśāsaka Vinaya says: 'For the sake of protecting the body, protecting the robes, and protecting the Sangha's beds and mats, one keeps a niṣīdana.' The Mahāsaṃghika Vinaya says: 'According to the vinaya, it should be made to measure: two Buddha hand-spans in length, and one and a half spans in width.' (One Buddha hand-span is two chi and four cun long; this should be four chi and eight cun long, and three chi and six cun wide). ### [5.41](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.41) The Side-Seamed Jacket (Pianshan) ### [5.42](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.42) In ancient times, the vinaya rules for monastic clothing prescribed only the saṃkakṣikā (here translated as 'shoulder-covering robe', also called 'armpit-covering robe'). This covers the left shoulder and right armpit at length, covering underneath the three robes; it is indeed the Indian etiquette. The Records of Wei by Zhu Daozu says: 'When the ladies of the Wei court saw monks baring one arm, they did not regard it as good, so they made a single-shoulder covering and sewed it onto the saṃkakṣikā to accompany it; hence it was named pianshan' (the ones today with an open back and connected collar are these; it is indeed a legacy of the Wei dynasty). ### [5.43](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.43) The Skirt ### [5.44](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.44) The Records of the Western Regions says: 'Nivāsana (sa is pronounced with the fanqie sang-ge) in the language of Tang is skirt (qun).' The old translations of various vinayas called it niepanseng or niwanseng, or translated it as undergarment, or called it chui garment (chui is pronounced chuan, meaning a round vessel for storing rice; it resembles a chui but has no lid; it is named so because it takes a circular shape). ### [5.45](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.45) The Straight Robe (Zhiduo) ### [5.46](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.46) Tradition holds that seniors of earlier times saw monks who had the side-seamed jacket but no skirt, or had a skirt but no side-seamed jacket, and thereupon joined the two garments into the straight robe. However, Puhua asked for a wooden straight robe, and Dayang transmitted leather sandals and a cloth straight robe, so it existed in antiquity as well. ### [5.47](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.47) The Bowl ### [5.48](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.48) In Sanskrit it is called pātra, which here means 'vessel conforming to measure'; now it is abbreviated as bo, and also called boyu, combining the Chinese and Sanskrit terms. The Abhiniṣkramaṇa Sūtra says: 'In North India there were two merchant leaders, one named Trapuṣa and the other Bhallika, who offered the World-Honoured One roasted flour, curd, and honey lumps. The World-Honoured One contemplated: "The Buddhas of the past all received and held a bowl vessel; in what vessel should I now receive the food of the merchant leaders?" At that time, the Four Heavenly Kings promptly came together holding four golden bowls to offer up. The World-Honoured One did not accept them, because those who have left the household are not permitted to keep such items. Those Four Heavenly Kings further brought four silver bowls, crystal bowls, lapis lazuli bowls, red pearl bowls, agate bowls, and mother-of-pearl bowls to offer up, but he accepted none of them. Then the Heavenly King Vaiśravaṇa of the north told the other three heavenly kings, "I recall in the past, deities of blue hue brought four stone vessels to offer to us, which could be used to receive food." At that time, another devaputra named Vairocana said, "Worthy ones, take care not to receive food in these stone vessels, but only offer them to the Tathāgata. There will be a Tathāgata named Śākyamuni appearing in the world; you should bring these four stone bowls and offer them to that Tathāgata." Then the Four Heavenly Kings together brought the four stone bowls and offered them to the Buddha. The World-Honoured One thought: "The Four Heavenly Kings offer me four bowls with faithful and pure minds; if I accept from one person, the others will each feel regret. I will now accept all four bowls, holding them to make a single bowl." Placing them in sequence, stacked upon his left hand, he pressed down with his right hand, joining them into a single bowl with four rims on the outside. Then he spoke a gāthā: / "My past merits and fruits are all fulfilled; / Having generated a pure mind of compassion, / Therefore now the four great heavenly kings / Purely and firmly bestow bowls upon me."' ### [5.49](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.49) The Khakkhara (Pewter Staff) ### [5.50](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.50) In Sanskrit it is called khakkhara; here it is called 'pewter staff' (xizhang). The Pewter Staff Sūtra says: 'The Buddha told the monks, "You should receive and uphold the pewter staff, because all Buddhas of the past, future, and present have held it." It is also called the staff of wisdom, and also called the staff of virtue, because it displays the root of wise practice and meritorious virtue. Kāśyapa addressed the Buddha, "Why is it named xizhang?" The Buddha said, "Xi means light (qing); because by relying on this staff one eliminates afflictions and transcends the three realms. Xi means clear/bright (ming); because one attains the clarity of wisdom. Xi means awaken (xing); because one awakens to suffering, emptiness, and the bond of the three realms. Xi means distant/severed (shu); meaning the holder is distant and severed from the five desires." Two prongs with six rings was instituted by Kāśyapa Buddha; four prongs with twelve rings was instituted by Śākyamuni Buddha.' ### [5.51](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.51) The Walking Staff ### [5.52](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.52) The Daśādhyāya Vinaya says: 'The Buddha permitted the keeping of a walking staff; its tip uses iron for firmness; this is an excellent aid for travel.' Furthermore, the Vinaya says: 'The Buddha permitted the keeping of a walking staff for two reasons: first, for being old, emaciated, and lacking strength; second, for being afflicted with illness and suffering.' ### [5.53](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.53) The Flywhisk ### [5.54](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.54) The Vinaya says: 'When monks are troubled by grass insects, they are permitted to make a flywhisk.' The Mahāsaṃghika Vinaya says: 'The Buddha permitted making thread whisks, fine cotton whisks, miscanthus whisks, and tree-bark whisks. If they are decorated with yak tails, horse tails, or gold and silver handles, none may be held.' ### [5.55](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.55) The Rosary (Counting Beads) ### [5.56](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.56) The Muṇimandāra Sūtra says: 'The Sanskrit word is pasamo; in Liang it is called counting beads (shuzhu); it is a tool for fixing mindfulness and cultivating deeds.' The Soapberry Seed Sūtra says: 'Anciently there was a king named Virūḍhaka, who addressed the Buddha, saying, "My kingdom is remote and small, and I am constantly ill at ease; the Dharma treasury is deep and vast, and I cannot practice it all. I pray you show me the essentials of the Dharma." The Buddha said, "If you wish to extinguish afflictions, you should string one hundred and eight soapberry seeds, and constantly keep them on your person. With dedicated mind, chant 'Namo Buddhāya, Namo Dharmāya, Namo Saṅghāya', passing one bead with each recitation. Proceeding gradually in this way until passing thousands and ten-thousands, if you can fulfill two hundred thousand times with body and mind unconfused, upon relinquishing your life you will be reborn in the Yāma Heaven. If you fulfill one million times, you will eradicate the one hundred and eight fetters and attain the fruit of eternal bliss." The king said, "I shall respectfully practice this."' ### [5.57](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.57) The Pure Bottle ### [5.58](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.58) In Sanskrit it is called kuṇḍikā; here it is called bottle (ping). It is constantly filled with water and kept on one's person to clean the hands. The Account of Buddhism Sent from the South Seas says: 'There are two kinds of kuṇḍī: those of porcelain or earthenware are for pure use, while those of copper or iron are for soiled use.' ### [5.59](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.59) The Water-Filter Bag ### [5.60](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.60) The Zenghui Ji says: 'Though the utensil is small, its merit is immense; it is for the sake of protecting living beings. Monks in China rarely maintain it; one should establish it according to the vinaya.' The Mūlasarvāstivāda-ekaśata-karman says: 'There are five kinds of water filters: first, the square filter (using three chi or two chi of thin silk, sized according to need; making the silk requires it to be fine and dense so insects cannot pass through; if using coarse silk, sheer gauze, or hemp cloth, there is no intention of protecting life); second, the dharma bottle (the yin-yang bottle); third, the kuṇḍī (tying silk over the mouth, suspended and submerged into the water with a cord, pulled out once full); fourth, the water-scooping filter; fifth, the robe-corner filter (saying robe-corner does not mean the corner of a kāṣāya; one merely takes a square hand-span of dense silk, either tying it over the bottle mouth or placing it inside a bowl, used for filtering water).' Great Master Cijue, the venerable Shou, compiled thirty-one verses from sūtras and vinayas; the text is too long to record here. At the end it says: 'People in the world say that filter bags are difficult to set up for a large assembly. In the first year of the Chongning era, at Hongji Cloister, Zongze placed a large water trough beside the well in front of the kitchen. Above, close to the rim of the trough, he separately placed a small trough penetrating through the corner to emerge at the side, underneath which he installed a filter bag. When pouring water, there was no splashing or overflowing at all, and it was also sufficient for five assemblies of people. The rear rack of the bathhouse followed this model. Monks and postulants also all filtered the water for the eastern privies; this is the fundamental path of leaving the household. Later, when residing at Changlu, water was filtered at more than twenty wells. If the permanent property does not filter water, the transgression falls upon the persons in charge. It is universally hoped that all will strive to practice this.' ### [5.61](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.61) The Precept Knife ### [5.62](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.62) The Sengshi Lue says: 'Precept knives are all utensils of the Way, signifying the cutting off of all evil.' ### [5.63](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.63) Packing the Travel Bundle ### [5.64](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.64) In ancient times, \[travelers\] wore a bamboo hat. Inside the hat they placed items such as scriptures and tea utensils. Their robes and bedding were bound into front and rear packs, into which they inserted their Ministry of Rites certificate tube and ordination knife. Nowadays, according to the method of top packs and packing bundles, two lengths of blue cloth wrappers are used. First, use one length to pack things such as robes and bedding, wrapping it with an oiled sheet on the outside. Then use the second length to wrap it again on the outside, tie the four corners securely, and lock it with a small padlock, attaching the pack hook to the top. The monk's certificate has a pouch hung before the chest. The kāṣāya is tied securely with a handkerchief, placed into the waist pack, and tied in front. The lower garments, shoes, and socks have a pouch tied at the rear. The right hand carries the staff. When cloud-and-water \[monks\] encounter each other along the road, they cross their hands, bow toward each other, and pass by. When traveling to mountains and monasteries and approaching the gate, take down the pack and carry it in both hands into the transit quarters. In the resting place, unpack, take out shoes and socks, wash the feet, change clothes, don the kāṣāya, and go to have an audience with the guest master. ### [5.65](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.65) Itinerant Travel and Inquiring \[of Teachers\] ### [5.66](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.66) Take leave of one's master, yearn for places with virtuous venerable elders, and rely upon them to seek hospitality. (According to the vinaya: "A bhikṣu should dwell where there is both Dharma and food; he should also dwell where there is Dharma but no food; he should not dwell where there is food but no Dharma.") According to the ancient rules, one first went to the guest department for an audience; next, one went to the hall office to seek hospitality; then, after having one's unit place and sutra desk assigned, one went to the attendant office to announce one's visit, and proceeded to the abbot's quarters to pay homage. Nowadays, when traveling and seeking hospitality, upon first arriving at the transit quarters, \[the newcomers\] select one person well-versed in the monastery's affairs to be the travel leader. He leads the group to the guest department in dignified deportment, stands in line to the right of the doorway, and announces, "\[We\] newly arrived \[monks\] have come for an audience." The guest master receives them and says, "On this day, I respectfully hope that the honored elder Chan master's health and daily life are blessed with abundant fortune. I have long admired your reputation and now am fortunate to behold you; my humble feelings cannot bear the height of gratitude." \[The leader\] responds, "The mountain gate is exceedingly fortunate to receive your arrival from afar." He bows to seat them, burns incense, serves tea, and briefly inquires about their origins. They then rise, express thanks for the tea, and return to the transit quarters. Soon the guest master goes to return the courtesy. The travel leader receives him, and all greet him with folded hands together. The guest master speaks: "A moment later, I respectfully hope that the health and daily life of all honored elder Chan masters are blessed with abundant fortune. Having just received your gracious visit, I have specially come to pay my thanks; my humble feelings cannot bear the height of gratitude." \[The leader\] responds, "By etiquette, we ought to pay our respects; why trouble yourself to visit?" The travel leader sees him out the gate personally. If they wish to pay homage to the abbot, then after the evening talk they proceed to the attendant office for an audience following the previous etiquette. They rise and announce, "We have come especially to pay homage to the upādhyāya; we dare trouble the attendant to convey our request." The attendant bows to seat them again and inquires in detail about their origins, whether they are fellow countrymen, Dharma relatives, or clear in managing affairs. The attendant says, "Please return to your lodgings for now, and allow me to convey your request." He then goes up to the abbot's quarters to consult and report. If granted, when the bell rings the next morning, the attendant orders the guest prefect to announce the audience. If \[the abbot\] is not yet at leisure, the attendant takes a lamp, goes to their lodgings to announce the greeting, and consoles them with kind words. For the audience ceremony, after congee is finished, the travel leader leads the assembly to the sleeping hall to await the abbot's appearance. The attendant receives them. The travel leader steps forward and says, "We invite the upādhyāya to sit cross-legged." He turns around and inserts incense with his left hand, steps back together with the assembly, and at the first unfolding \[of the mat\] says, "We have long heard of your style of the Way; today we are fortunate to behold your venerable face, and our humble feelings cannot bear the height of joy." At the second unfolding \[of the mat\] he says, "At this current season and time, we respectfully hope that the health and daily life of the hall head great upādhyāya are blessed with abundant fortune." They make three prostrations touching the mat. If there are entry-chamber disciples or Dharma relatives, they say, "Having long received your compassionate shade...", insert incense separately, perform the ceremony, and take their seats. The attendant burns incense and serves tea. The abbot asks for their home commanderies, names, and where they spent the summer retreat. Each must answer truthfully and not speak at length. They rise before the brazier and express thanks: "Having repeatedly received your gracious reception, we specially offer this prostration in gratitude." The abbot sees them out. The travel leader says, "May the upādhyāya take care." They then proceed to the attendant office to express thanks, saying, "We have troubled your spiritual efforts, and specially offer this prostration in gratitude." They return outside the transit quarters and stand in line on the lower side, waiting for the abbot to return. Greeting with folded hands in the same manner, they receive him inside. They say, "A moment later, we respectfully hope that the hall head great upādhyāya's health and daily life are blessed with abundant fortune. Just now it was our duty to pay homage, yet we have excessively received your gracious condescension; our humble feelings cannot bear the height of gratitude." The abbot says, "Your lodgings are inconvenient; I earnestly hope to detain you for a while." The assembly sees him out. The travel leader moves to the upper side to receive the attendant, and together with the assembly greets him with folded hands, saying, "A moment later, we respectfully hope that the eminent attendant Chan master's bodily health and daily life are blessed with abundant fortune. By etiquette we ought to visit your dormitory to pay respects, yet instead we have humbled you with your gracious visit; our humble feelings cannot bear the height of gratitude." The attendant says, "The mountain gate is exceedingly fortunate to receive your arrival from afar. My return of thanks has been delayed, for which my humble feelings are deeply ashamed." Nowadays, many who travel itinerantly do not enter the transit quarters, but wherever they go, they immediately seek out the dormitories of prefects who are fellow townsmen to lodge, and the ancient etiquette has gradually fallen into oblivion. When an abbot receives renowned worthies, he returns the courtesy at the guest quarters; when receiving elder monks, they welcome and wait at the lower bay of the dharma hall for the abbot to return the courtesy, thereby sparing him the trouble of coming in person; whereas at the great monasteries of the Five Mountains, no courtesy is returned. At mid-morning, refreshments are offered. That evening, special hospitality hot water is offered; \[the monks\] wear their robes to attend. The abbot receives them inside. Before the brazier, they exchange pleasantries about the cold and warm. Taking their seats, the attendant burns incense and invites them to drink hot water. When the hot water is finished, they rise before the brazier to express thanks for the hot water, requiring two unfoldings \[of the mat\] and three prostrations; they then remove their robes and take their seats for the evening medicine-meal. If the abbot is not at leisure, he invites prefects to accompany them on his behalf; at that time, they should rise personally to burn incense. Only when the abbot accompanies the hot water personally is the etiquette complete. The next day, after congee is finished, tea is offered. The travel leader leads the assembly to stand in line before the sleeping hall. Awaiting the abbot's arrival, he steps forward and greets with folded hands, saying, "Having passed the night, we respectfully hope that the hall head upādhyāya's health and daily life are blessed with abundant fortune. Having repeatedly received your gracious summons, our humble feelings cannot bear the height of gratitude." Entering their seats, the attendant burns incense and serves tea. They rise and go before the brazier to unfold \[the mat\] twice and make three prostrations to thank for the tea. At the first unfolding, they say, "Having repeatedly received your decoction and refreshments, we specially offer this prostration in gratitude; our humble feelings cannot bear the height of gratitude." At the second unfolding, they say, "At this current season and time, we respectfully hope that the hall head upādhyāya's health and daily life are blessed with abundant fortune." Stepping back, they make three prostrations touching the mat. The abbot sees them out two or three paces. If they are seeking hospitality, the travel leader leads the assembly to turn around, steps before the abbot, and announces, "The matter of life and death is great, and impermanence is swift. Having long heard of your style of the Way, we have come specially to rely upon you; we humbly pray that in your compassion you will admit and register us." After announcing this, without waiting for permission or refusal, all together make one prostration touching the mat and say, "We thank the upādhyāya for granting hospitality." The travel leader should be granted hospitality first. The rest, regardless of whether early or late, without choosing place, each knowing when to advance and retreat, wait on the abbot to seek residence. The attendants close to the abbot must not reprove or forbid them. If granted, they still make one prostration touching the mat, and request a placard. They go to the attendant office to register their names, saying, "We have just received the compassionate directive of the abbot's quarters, instructing us to register our names in the upper dormitory." The attendant issues the notice by rank down to the hall office. The karmadāna orders the postulant to invite the newly arrived monks. After finishing tea, they produce their ordination certificates, which are recorded in the platform register (detailed in "Major Hospitality and Entering the Hall"), and await being escorted into the hall. If there is a reason to go out or enter, they must observe the hall decorum. Only after half a month may they request leave. An ancient \[saying\] states: "Those who request leave to travel the mountains should usually take a half-month period; if they exceed the period, they must seek hospitality anew, and observe the hall decorum as before." If pressed by illness or funeral rites of their masters or parents, they are not bound by this limit. ### [5.67](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.67) Generally, in the sleeping hall, an interview chair must be set out to show respect for the teacher's Way. When receiving newly arrived monks, the abbot should occupy the central seat, having them insert incense and unfold their mats in ceremony; for him to receive tea sitting slightly to the side causes no loss of etiquette. Nowadays in the north, it is still practiced like this. In these times, when newly learned novice monks have only just entered the assembly, they immediately share seats and stand on equal terms with the experienced virtues of great monasteries, regarding it as routine. Following such habits forms an abuse, leading to transgressing ranks and violating proper divisions so as to invite external insults, and the teacher's Way is swept away. If one can respect the teacher, one respects the Dharma; when the Dharma is respected, the monastery's discipline is invigorated. As for the masters of the Western Regions, their disciples revere them like the honor due to ruler and father, fearing only that they will fall short; this can serve as a model for us. _First 67 of 108 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5)_ ## Translations (1) - [The Baizhang Zen Monastic Regulations](https://indike.org/pramana/in.bauddha.taisho.2025~en-bdk.5.5) — Shohei Ichimura 2006, English ## Linked texts (1) - [勅修百丈清規](https://indike.org/pramana/in.bauddha.taisho.2025.5.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5) · Pramāṇa