景德傳燈錄 6.21

6.21

百丈大智禪師。以禪宗肇自少室。至曹谿以來。多居律寺。雖別院然於說法住持未合規度故。常爾介懷。乃曰。祖之道欲誕布化元。冀來際不泯者。豈當與諸部阿笈摩教為隨行耶（舊梵語阿含。新云阿笈摩。即小乘教也）或曰。瑜伽論瓔珞經。是大乘戒律。胡不依隨哉。師曰。吾所宗非局大小乘。非異大小乘。當博約折中設於制範務其宜也。於是創意別立禪居。凡具道眼有可尊之德者。號曰長老。如西域道高臘長。呼須菩提等之謂也。既為化主即處于方丈。同淨名之室。非私寢之室也。不立佛殿唯樹法堂者。表佛祖親囑授當代為尊也。所褒學眾無多少無高下。盡入僧堂中依夏次安排。設長連床施椸架。掛搭道具。臥必斜枕床脣。右脅吉祥睡者。以其坐禪既久。略偃息而已。具四威儀也。除入室請益。任學者勤怠。或上或下不拘常准。其闔院大眾朝參夕聚。長老上堂陞坐。主事徒眾雁立側聆。賓主問醻激揚宗要者。示依法而住也。齋粥隨宜二時均遍者。務于節儉。表法食雙運也。行普請法上下均力也。置十務謂之寮舍。每用首領一人管多人營事。令各司其局也（主飯者目為飯頭。主菜者目為菜頭。他皆倣此）或有假號竊形混于清眾。并別致喧撓之事。即堂維那檢舉抽下本位掛搭。擯令出院者。貴安清眾也。或彼有所犯。即以拄杖杖之。集眾燒衣鉢道具遣逐。從偏門而出者。示恥辱也。詳此一條制有四益。一不污清眾生恭信故（三業不善不可共住。準律合用梵壇法治之者。當驅出院。清眾既安恭信生矣）二不毀僧形循佛制故（隨宜懲罰。得留法服。後必悔之）三不擾公門省獄訟故。四不洩于外護宗綱故（四來同居聖凡孰辨。且如來應世尚有六群之黨。況今像末豈得全無。但見一僧有過。便雷例譏誚。殊不知。以輕眾壞法其損甚大。今禪門若稍無妨害者。宜依百丈叢林格式量事區分。且立法防姦。不為賢士然。寧可有格而無犯。不可有犯而無教。惟百丈禪師護法之益。其大矣哉）禪門獨行。由百丈之始。今略敘大要遍示後代學者。令不忘本也。其諸軌度山門備焉。

Chan Master Baizhang Dazhi [reflected that] from the time the Chan school began at Shaoshi down to Caoxi, [its masters] mostly resided in Vinaya monasteries. Although they occupied separate compounds, they did not accord with proper standards regarding the preaching of the Dharma and dwelling as abbots, and therefore he was constantly troubled by this. He then said: 'If the way of the patriarchs wishes to spread broadly the primordial teaching, hoping it will not perish in the future, should it really be subservient to the Āgama teachings of the various [Nikāya] schools?' (Old Sanskrit Āhan; newly called Āgama; that is, the Hinayāna teachings.) Someone said: 'The Yogācārabhūmi-śāstra and the Yingluo jing contain the Mahāyāna precepts; why not follow them?' The Master said: 'What our school upholds is neither limited to the Mahāyāna and Hinayāna, nor is it different from the Mahāyāna and Hinayāna. We should broadly and concisely strike a middle ground, establishing regulations and striving for what is appropriate.' Thereupon he innovated and separately established a Chan dwelling. Whoever possesses the Dharma eye and has venerable virtue is called an 'Elder' (sthavira), just as in the Western Regions those high in the Way and senior in ordination are addressed as Subhūti and the like. Having become the host of transformation, he resides in the 'abbot's quarters' (one ten-foot-square chamber), like the room of Vimalakīrti, not a private bedchamber. Not establishing a Buddha hall but only erecting a Dharma hall represents that the direct entrustment of the Buddhas and patriarchs is honoured in the present age. The assembly of students gathered is neither many nor few, high nor low; all enter the Saṅgha hall and are arranged according to their monastic seniority. Continuous long platforms are set up, and racks are installed for hanging up their robes and utensils. When sleeping, they must lean their heads diagonally against the edge of the platform, resting on their right sides in auspicious sleep, because after sitting in meditation for a long time they merely rest briefly, thus fulfilling the four deportments. Except for entering the abbot's room to ask for instruction, the diligence or indolence of the students is left to themselves; whether high or low, they are not constrained by ordinary rules. The entire assembly of the monastery gathers for morning instructions and evening assemblies. The Elder ascends the hall and takes his seat; the monastic officers and the assembly stand like geese in rows and listen intently from the sides. The guests and hosts engage in questions and answers, rousing the essentials of the tradition, to demonstrate that they abide according to the Dharma. Meals and gruel are served appropriately, distributed equally during the two meal times, to strive for frugality and to express that the Dharma and material food are administered together. The practice of communal labor ensures that both upper and lower ranks share effort equally. Ten offices are established, termed 'cloister residences,' with one overseer appointed to each to manage the tasks of many people, causing each to administer their department (the one in charge of rice is called the 'rice officer'; the one in charge of vegetables is called the 'vegetable officer'; the others follow this pattern). If anyone takes a false title, usurps monastic appearance, mingles with the pure assembly, or causes noisy disturbance, the hall karmadāna shall inspect and report him, take down his挂搭 [robes and bowl] from his assigned place, and expel him from the monastery, in order to value the peace of the pure assembly. Or if he commits an offense, he is beaten with a staff, the assembly is gathered to burn his robes, bowl, and utensils, and he is expelled through a side gate to show disgrace. Examining this single rule, it possesses four benefits: first, it does not defile the pure assembly, giving rise to respectful faith (if one's three karmas are unwholesome, one cannot live together with others; according to the Vinaya, one should be disciplined by the method of brahmadada, and ought to be driven out of the monastery; once the pure assembly is at peace, respectful faith arises); second, it does not destroy the monastic form, following the Buddha's regulations (punished according to appropriateness, he is allowed to retain the Dharma robes, and he will surely repent later); third, it does not disturb official quarters, avoiding trials and lawsuits; fourth, it does not leak to the outside, protecting the principles of the school (people coming from the four directions dwell together, so who can distinguish sage from ordinary? Moreover, even when the Tathāgata was in the world there was still the group of six bhikṣus; how much more so in the seminal and final eras could it be completely absent? If one merely sees a single monk with a fault, a chorus of ridicule and slander follows. They do not realize at all that to despise the assembly and destroy the Dharma causes exceedingly great damage. Now, if the Chan school has no impediments, it should follow the regulations of the Baizhang monastery and distinguish matters according to circumstances. Furthermore, establishing laws to prevent treachery is not for the sake of worthy scholars; however, it is better to have regulations and no offenses than to have offenses and no instruction. Great indeed is the benefit of Chan Master Baizhang's protection of the Dharma!). The independent practice of the Chan school began with Baizhang. Now the main outline is briefly narrated to show it universally to students of later generations, so that they do not forget the origin. Its various regulations are completely preserved in the monasteries.