大宋僧史略 1.66

1.66

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.)