勅修百丈清規 8.53

8.53

Chan Master Dazhi of Baizhang took the view that from the inception of the Chan school at Shaoshi down to Caoxi, [its monks] mostly resided in Vinaya monasteries. Although separate compounds were arranged, they did not conform to proper models and measures in preaching the Dharma and acting as abbot, and he was constantly troubled by this. Thereupon he said: 'If the Dao of the Buddhas and Patriarchs is to spread widely the origin of transformation and hope not to perish in future times, should it merely follow alongside the Āgama teachings of the various Hinayāna sects?' Someone said: 'The Yogācārabhūmi-śāstra and the Yingluo jing are the Mahāyāna vinaya rules. Why not follow them?' The Master said: 'What our school honors is neither confined to the Great or Small Vehicles, nor is it different from the Great or Small Vehicles. We should comprehensively synthesize and find a middle path, establishing regulations and models that prioritize what is appropriate.' Thereupon he innovated and separately established a Chan dwelling. All who possessed the eye of the Way and possessed venerable virtue were titled 'elder', just as in the Western Regions those high in the Way and senior in monastic years were addressed as Subhūti and the like. Such a one served as the transformational leader and resided in the abbot's quarters, equivalent to the room of Vimalakīrti, not a private bedchamber. No Buddha hall was established, and only a dharma hall was erected, signifying that the direct transmission received from the Buddhas and Patriarchs is honored in the present generation. The gathered congregation of students, regardless of number or status, all entered the Sangha hall and were arranged according to their summer retreats. Long joined platforms were set up, and clothes racks were provided for hanging travel sacks and monastic requisites. When lying down, one had to recline diagonally with the pillow on the edge of the platform in the auspicious sleep on the right flank, for after sitting in meditation for a long time, one merely takes a brief rest, fully maintaining the four majestic demeanors. Except for entering the room to ask for instruction, which was left to the diligence or indolence of the students, and whether advancing or stepping back, was not restricted to a fixed norm. The entire assembly of the monastery met in morning consultations and evening gatherings; the elder ascended the hall and took the high seat, while the officers and assembly of followers stood in a goose-flock formation to listen attentively; the host and guest asked and responded to stimulate and manifest the essential purport of the school, demonstrating that they abide in accordance with the Dharma. Vegetarian meals and gruel were served as appropriate, distributed equally and universally at one time, aiming at frugality and signifying the dual operation of Dharma and food. Carrying out the practice of universal labor equalized effort between superiors and subordinates. Ten administrative offices, called dormitories, were established, each utilizing one head to oversee many people, managing affairs so that each took charge of their respective department. If anyone falsely assumed a name, misappropriated the monastic appearance, mingled among the pure congregation, and caused distinct clamor and disturbance, the karmadāna was to investigate and report it, remove their hanging bag from their assigned seat, and expel them from the monastery, so as to esteem the peace of the pure congregation. Or, if they committed an offense, they were beaten with a staff, the assembly was gathered to burn their robes, bowls, and monastic requisites, and they were expelled through a side gate, demonstrating shame and humiliation. Examining this single regulation, there are four benefits: first, it does not defile the pure assembly, thereby giving rise to reverent faith; second, it does not destroy the monastic form, thereby following the Buddha's regulations; third, it does not trouble the public authorities, thereby sparing judicial litigation; and fourth, it does not leak to the outside, thereby preserving the fundamental principles of the school. When monks gather from the four quarters, who can distinguish the sacred from the mundane? Even when the Tathāgata was present in the world, there was still the faction of the six groups of monks; how much more so in the present Semblance and Final Dharma ages—how could there be none at all? But as soon as people see a single monk with a fault, they immediately generalize with slander and ridicule, completely unaware that disparaging the assembly and damaging the Dharma causes immense harm. If the Chan gate today is to be largely free of impediments, it should follow the monastic models of Baizhang, making distinctions according to the circumstances. Moreover, laws are established to prevent wrongdoing; they are not for the virtuous. Nevertheless, it is better to have standards without offenses than to have offenses without teachings. Truly, Chan Master Dazhi's benefit in protecting the Dharma was great indeed! The independent operation of the Chan gate began with this elder. The broad essentials of the pure rules are revealed to later students to ensure they do not forget the root. Its various models and measures are gathered here in complete detail. I, Yi, have fortunately received the imperial decree to edit the Transmission of the Lamp; having completed the book and intending to present it, I therefore write this preface. Written on an auspicious day in the fine month of the jiachen year, the first year of the Jingde era.