釋氏要覽 3.247

3.247

伏覩　聖朝頒賜大宋傳燈錄云。禪門住持規式。自洪州百丈山大智禪師懷海創置也。略云。以禪宗自少室至曹溪已來多居律寺。雖住別院。然於說法住持。未有規度。常爾介懷。博約折中。設於制範。務其儀也。遂創意別立禪居。凡具道眼有可尊之德者。命為長老。既為化主。即處于方丈。同淨名之室。非私寢也。院不立佛殿。惟樹法堂。表佛祖所囑受當代為尊也。所裒學眾無多少。無高下。盡入僧中。依夏臈安排。設長連床。施椸架。掛搭道具。臥必斜枕床脣。右脇吉祥。睡以其坐禪既久。略偃息而已。具四威儀也。其入室請益之者。任其勤怠。闔院大眾。朝參夕聚。長老升堂。主事徒眾。雁立側聆。賓主問詶。激楊宗要。表依法而住也。齋粥二時均遍。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。每一寮用首領一人。令各司其局也。或有假號竊服。混乎清眾。并別致喧撓之事。即堂維那檢舉抽下本位。掛搭單擯出院者。貴安清眾也。或彼有重犯即以拄杖杖之。對眾燒衣鉢道具。遣從偏門而出。示恥辱也。詳此一條制。有四益。一不污清眾。生恭信故。二不毀僧形循佛制故。三不擾公門。省獄訟故。四不洩于外。護宗綱故。

I respectfully observe that the Record of the Transmission of the Lamp of the Great Song, bestowed by the Holy Court, says: 'The regulations and standards for abbots in the Chan school were first established by Chan Master Dazhi, Huaihai of Mount Baizhang in Hongzhou. It states in brief: Since the Chan school, from Shaoshi to Caoxi, mostly resided in vinaya monasteries, although they dwelt in separate cloisters, there were as yet no regulations for preaching the Dharma and abbotship. He constantly harboured this concern, and by balancing breadth and conciseness, he established models and standards, attending to their etiquette. He thereupon conceived the idea to separately establish a Chan residence. Anyone possessing the eye of the Way and having venerable virtue was designated as an Elder. Once serving as the transformational leader, he resided in the Abbot's Quarters (fangzhang), equivalent to the room of Vimalakīrti, not as a private bedroom. The cloister did not erect a Buddha Hall, but only established a Dharma Hall, signifying that what was entrusted by the Buddhas and patriarchs is honoured in the present age. The assembly of students gathered, whether many or few, high or low, all entered the saṅgha. They were arranged according to their monastic age, long continuous platforms were set up, and clothes racks were provided for hanging travel requisites. When sleeping, one had to lean one's pillow on the edge of the platform in the auspicious posture on the right side; as for sleep, because they sat in meditation for so long, they merely rested briefly, thus being complete in the four dignified demeanours. Those who entered the room to seek instruction were left to their own diligence or indolence. The great assembly of the entire cloister gathered for morning instruction and evening assemblies. The Elder ascended the hall, and the administrative officers and disciple assembly stood in goose formation, listening attentively at his side. Host and guest engaged in questions and answers, elucidating the essentials of the school, signifying abiding according to the Dharma. Vegetarian meals and gruel were distributed evenly at the two times, with an effort toward frugality, signifying the dual functioning of Dharma and food. The practice of communal labor was carried out, so that high and low shared equal effort. Ten administrative offices were established, called dormitories, each dormitory using one head officer to oversee its respective department. If anyone falsely assumed a title or illicitly donned robes, mingling in the pure assembly, or caused disruptive noise, the hall karmadāna would investigate, remove him from his seat, take down his hanging requisites, and expel him from the monastery, in order to protect the peace of the pure assembly. Or if someone committed a grave offence, he was beaten with a staff, his robes, bowl, and requisites were burned before the assembly, and he was sent out through a side gate to demonstrate shame. Examining this single set of rules, it has four benefits: first, it does not defile the pure assembly, thereby generating reverent faith; second, it does not destroy the monastic form, thereby complying with the Buddha's regulations; third, it does not disturb public authorities, thereby sparing lawsuits; fourth, it does not leak to the outside, thereby guarding the principles of the school.'