大宋僧史略 1.66

1.66

達磨之道既行。機鋒相遘者唱和。然其所化之眾唯隨寺別院而居且無異制。道信禪師住東林寺。能禪師住廣果寺。談禪師住白馬寺。皆一例律儀。唯參學者或行杜多。糞掃五納衣為異耳。後有百丈山禪師懷海。創意經綸別立通堂。布長連床。勵其坐禪。坐歇則帶刀。斜臥高木。為椸架。凡百道具悉懸其上。所謂龍牙杙上也。有朝參暮請之禮。隨石磬木魚為節度。可宗者謂之長老。隨從者謂之侍者。主事者謂之寮司。共作者謂之普請。或有過者。主事示以柱杖。焚其衣鉢。謂之誡罰。凡諸新例厥號叢林。與律不同。自百丈之始也（箋曰。禮樂花伐自天子出。則王道興。為佛寺僧規。稟如來制。則正法住矣）。

Once the way of Bodhidharma was practiced, those whose dynamic encounters met matched one another in call and response. However, the assemblies they converted simply lived in separate cloisters attached to monasteries and had no distinct regulations. Chan Master Daoxin resided at Donglin Temple, Chan Master [Hui]neng resided at Guangguo Temple, and Chan Master Tan resided at Baima Temple; all followed the vinaya deportment uniformly. The only difference was that practitioners sometimes practiced dhūta, wearing robes made of five patches of discarded rags. Later, there was Chan Master Huaihai of Mount Baizhang, who conceived a design to establish a communal hall separately. He laid out connected long benches and encouraged them in seated meditation. When resting from sitting, they would wear their knives, recline obliquely on raised timbers, and make clothes racks upon which all their hundred requisites were hung—the so-called 'dragon teeth pegs.' There were the rituals of morning instruction and evening inquiries, timed according to the stone chime and wooden fish. Those worthy of veneration were called 'elders' (thera/zhanglao); those who attended them were called 'attendants' (shizhe); those who managed affairs were called 'office directors' (liaosi); and communal labor was called 'universal invitation' (puqing). If someone committed a transgression, the director would reprove him with a staff and burn his robes and bowls, which was called 'admonition and punishment.' All such new precedents were termed the 'monastery regulations' (conglin). Their differentiation from the vinaya began with Baizhang. (A commentary note states: When rites, music, and punitive expeditions issue from the Son of Heaven, the kingly way flourishes. When monastic regulations for Buddhist temples are received from the Tathāgata's system, the correct Dharma abides.)