勅修百丈清規 8.62

8.62

The Baizhang Pure Rules have been practiced in the world for a long time. From the Tang down to the present, they have undergone changes through successive dynasties, and it was unavoidable that propriety should be augmented or decreased in accordance with the times. Often various editions appeared in mixed circulation, leaving one not knowing which to follow, and students were bewildered by them. In the past, Chan Master Yishan Wan sent a letter to my late master Yunweng, agreeing with him to jointly edit and correct them so as to establish the institutions of a generation; but soon the three old masters passed away one after another. In my humble sphere, I secretly wished to carry out their intention, but was unable to do so. Later, I happened to fill the vacancy [as abbot] at Baizhang. It coincided with the Branch Secretariat petitioning for an additional posthumous title for the ancestral master, which had not yet received a response, whereupon I went to the imperial court to report it. Vice Censor-in-Chief Lord Sadi introduced me to an imperial audience with His Majesty, and I was able to state in person the rationale of the pure rules. Consequently, I received an imperial decree to recompile them and ordered Xiaoyin to edit and correct them, and [His Majesty] also bestowed an imperial edict to promulgate and implement them. Since receiving this command, I searched broadly for the original edition but could not find it. Only those compiled by Master Ze of Zhending in the Chongning era of the Song, Master Mian of Jinhua in the Xianchun era, and Master Xian of Donglin in the Zhida era of our present dynasty were worthy of adoption. Thereupon I brought together and compared these variants, arranging them in order: pruning the redundant, correcting errors, and supplying omissions. Where they had reciprocal merits and demerits, I preserved both, occasionally using interlinear small notes to arbitrate between them, in no case arbitrarily selecting or rejecting based on personal views. After they were gradually gathered together, Xiaoyin established a total of nine chapters, each headed by a short preface elucidating the general import of the chapter, divided into two fascicles so that those who read and practice them will find them orderly and not confused. It is my hope that the bequeathed intention of our ancestor's handed-down rules may thereby be complied with and maintained. Yet I, Dehui, am fearful: how could my uncultivated and meager learning adequately respond to the imperial intention above? Fabricating a new model is merely building on what others have completed; I am only fortunate to have brought the former masters' aspirations to fulfillment, aspiring that students may have no doubts. As for establishing the institutions of a generation, that is not something this foolish person would dare claim. Someone said: 'You are so zealous about this work as if you had designs upon the religious teaching. At present, the state's General Comprehensive Code is clearly promulgated and set forth in dense array, and even in following that, people may fall short; yet you wish to implement pure rules? How impractical!' I then replied to him: 'Even so, the state has never abolished these writings; it merely depends on how vigorously those who wield the Dharma practice them. The Buddhas and ancestors instituted precepts and established rules to be mutually complementary: to make bhikṣus outwardly restrain wrongs and inwardly propagate the Way. Although they dwell in groups of hundreds and thousands, sharing the same hall and identical mats, harmonising their sleep and meals, they coalesce into proper order without mingling with worldly customs, neither disturbing the state's statutes nor failing to provide quiet support to the kingly governance. When the practice of the General Code is obstructed there, it finds realization here; what is impractical about this?' The questioner apologised and withdrew. Therefore I have recorded this here together, to inform our brethren, that they may spur themselves on all the more. The Song-dynasty preface to the ancient rules by Duke Yang Wengong, as well as the personal prefaces compiled by the three masters, are all appended here. Respectfully written by the bhikṣu Dehui of Dongyang, in the third month, spring of the post-Zhiyuan wuyin year (1338).