佛祖歷代通載 15.23

15.23

師以禪宗肇自少室至曹溪以來多居律寺說法住持未有規度。乃剏意別立禪居。凡具道眼有可尊之德者。號曰長老。既為化主即處於方丈。不立佛殿唯樹法堂。表佛祖的傳受當代為尊也。學眾無多少無高下。並入僧堂依臘次安排。設長連床施椸架掛搭道具。臥必斜枕床唇。以其坐禪既久略偃息而已。除入室請益。任學者勤惰。或上或下不拘常准。其闔院大眾朝參夕聚。長老上堂升座。主事徒眾雁立側聆。主賓問酧激揚宗要。齋粥二時隨眾均遍。行普請法上下均力也。置十務寮舍。每用主領一人營眾事令各司其局。或有假號竊形混於清眾并別置喧撓之事。即維那檢舉。抽下本位掛搭。擯令出院。或彼有所犯。即以拄杖杖之。集眾燒衣鉢道具。遣逐由偏門而出。以示恥辱焉。其大要如此。其後叢林日盛。當代宗師從而廣之。今所謂禪苑清規者備矣。

Because the Chan school, from its origin at Shaoshi down to Caoxi, mostly resided in Vinaya monasteries where they expounded the Dharma and presided as abbots without established rules, the Master conceived the idea of establishing separate Chan dwellings. Anyone endowed with the eye of the Way and possessed of venerable virtue was titled 'Elder.' As the leader of spiritual transformation, he resided in the Abbot's Room (*fangzhang*). No Buddha hall was established; only a Dharma hall was erected, symbolizing that the personal transmission of the Buddhas and Patriarchs was the most venerated in the present age. The assembly of students, whether numerous or few, high or low, all entered the Sangha Hall and were arranged according to their monastic age. Long continuous platforms were installed, with clothes racks set up for hanging tools and requisites. When lying down, one was required to rest the head obliquely on the edge of the platform; because having sat in meditation for so long, this was merely a brief rest. Except for entering the chamber to request instruction, the diligence or slackness of the students was left to them, whether high or low, not constrained by fixed rules. The entire assembly of the monastery gathered for morning interviews and evening assemblies; the Elder ascended the hall and took his seat, while the duty officers and disciples stood like a flock of wild geese listening at his side. Host and guest exchanged questions and replies, stimulating and manifesting the essentials of the school. The two meals of porridge and midday food were distributed equally throughout the assembly. The rule of general labor (*puqing*) was implemented, with high and low exerting their strength equally. Ten offices and dormitories were established, each using a single manager to take charge of the affairs of the assembly, causing each to oversee his department. If anyone falsely assumed titles or stealthily donned the form [of a monk], mixing among the pure assembly and stirring up disturbances, the rector (*karmadāna*) would investigate and bring charges, remove his gear and utensils from his original place, and expel him from the monastery. Or, if he committed an offense, he was beaten with a staff, the assembly gathered to burn his robes, bowl, and implements, and he was driven out through the side door to signify disgrace. The main essentials were like this. Thereafter, monasteries flourished daily, and the ancestral masters of the age expanded upon them accordingly; what is now called the *Rules of Purity for Chan Monasteries* (*Chanyuan qinggui*) is fully complete.