T48n2025_敕修百丈清規
大正藏第 48 冊 No. 2025 敕修百丈清規
No. 2025
敕修百丈清規
禮部尚書臣胡濙等謹
題為重刊清規事禮科抄出。江西南昌府奉新縣百丈山大智壽聖禪寺住持僧忠智奏。本寺自唐時佛祖大智懷海禪師垂訓。名曰百丈清規。至元間僧德輝重新編刊遍行天下叢林。僧徒循規遵守。洪武拾伍年肆月貳拾伍日。節該奉太祖高皇帝聖旨榜例。諸山僧人不入清規者。以法繩之欽此欽遵。永樂拾年伍月初三日。節該奉太宗文皇帝聖旨榜例。僧人務要遵依舊制。名務祖風謹守清規。嚴潔身心。永樂二十二年十一月二十七日。該僧錄司官奏。僧眾多中間有等不守規矩合無依清規整治。節該奉仁宗昭皇帝聖旨。照依清規料治他欽此除欽遵外。近因本寺清規書板年遠無存。欽蒙皇上洪恩普度天下僧行。仍住原額寺院熏修香火。祝延聖壽。臣切見後學僧徒。多有未見清規體例。罔知軌度。不諳戒律。甚辱祖風。深為未便。臣依原體式重寫刊完。雖有歷朝序文。年代已遠。誠恐僧徒視為常事不行遵守。今將重刊清規印集一本。開坐具本親赍謹奏。伏望。聖恩憐憫教門乞敕賜清規序文刊圓完成的書頒行天下叢林寺院。住持首僧督眾講習。各慕祖風嚴持戒律。庶俾僧徒無傷風化。正統七年二月
【現代漢語翻譯】 現代漢語譯本
大藏經第48冊 No. 2025 敕修百丈清規
No. 2025
敕修百丈清規
禮部尚書臣胡濙（官名）等謹題：為重刊清規事，禮科抄出。江西南昌府奉新縣百丈山大智壽聖禪寺住持僧忠智奏：本寺自唐時佛祖大智懷海禪師垂訓，名曰《百丈清規》。至元期間，僧人德輝重新編刊，遍行天下叢林。僧徒循規遵守。洪武十五年肆月貳拾伍日，節該奉太祖高皇帝聖旨榜例：諸山僧人不入清規者，以法繩之欽此欽遵。永樂十年伍月初三日，節該奉太宗文皇帝聖旨榜例：僧人務要遵依舊制，名務祖風謹守清規，嚴潔身心。永樂二十二年十一月二十七日，該僧錄司官奏：僧眾多中間有等不守規矩合無依清規整治。節該奉仁宗昭皇帝聖旨：照依清規料治他欽此除欽遵外。近因本寺清規書板年遠無存。欽蒙皇上洪恩普度天下僧行，仍住原額寺院熏修香火，祝延聖壽。臣切見後學僧徒，多有未見清規體例，罔知軌度，不諳戒律，甚辱祖風，深為未便。臣依原體式重寫刊完，雖有歷朝序文，年代已遠，誠恐僧徒視為常事不行遵守。今將重刊清規印集一本，開坐具本親赍謹奏。伏望聖恩憐憫教門，乞敕賜清規序文刊圓完成的書頒行天下叢林寺院，住持首僧督眾講習，各慕祖風嚴持戒律，庶俾僧徒無傷風化。正統七年二月
【English Translation】 English version
Tripitaka Volume 48 No. 2025 Imperial Edition of Baizhang Monastic Regulations
No. 2025
Imperial Edition of Baizhang Monastic Regulations
Respectfully submitted by Minister of the Ministry of Rites, Hu Ying (official title), and others: Regarding the reprinting of the monastic regulations, as copied by the Department of Rites. The abbot Zhongzhi of Dazhi Shousheng Chan Monastery on Mount Baizhang in Fengxin County, Nanchang Prefecture, Jiangxi Province, reports: Since the Tang Dynasty, the Buddha Ancestor Dazhi Huaihai Chan Master established teachings, named 'Baizhang Monastic Regulations'. During the Yuan Dynasty, the monk Dehui re-edited and published it, spreading it throughout the monasteries of the world. Monks and disciples followed the regulations and abided by them. On the 25th day of the Fourth Month of the Fifteenth Year of Hongwu, according to the imperial edict of Emperor Taizu Gao: Monks in various mountains who do not adhere to the monastic regulations shall be punished according to the law. Respectfully obeyed. On the 3rd day of the Fifth Month of the Tenth Year of Yongle, according to the imperial edict of Emperor Taizong Wen: Monks must adhere to the old system, uphold the ancestral customs, strictly abide by the monastic regulations, and purify their bodies and minds. On the 27th day of the Eleventh Month of the Twenty-second Year of Yongle, the official of the Sangha Registry reported: Among the many monks, there are those who do not abide by the rules and regulations and should be disciplined according to the monastic regulations. According to the imperial edict of Emperor Renzong Zhao: Deal with them according to the monastic regulations. Respectfully obeyed. Recently, the printing blocks of the monastic regulations in this monastery have been lost due to age. We are grateful for the Emperor's great kindness in universally saving the monks of the world, allowing them to continue residing in their original monasteries, cultivating incense and offering prayers, and wishing for the Emperor's longevity. Your subject observes that many junior monks have not seen the monastic regulations, do not know the rules and standards, are not familiar with the precepts, greatly disgrace the ancestral customs, and find it very inconvenient. Your subject has rewritten and completed the reprinting according to the original format. Although there are prefaces from previous dynasties, the eras are distant, and it is feared that the monks will regard them as ordinary matters and not abide by them. Now, a copy of the reprinted monastic regulations and a kneeling mat are respectfully presented. It is hoped that the Emperor's grace will have compassion on the Buddhist teachings, and that an imperial edict will be granted to publish the completed preface of the monastic regulations and distribute it to monasteries throughout the world, so that the abbot and leading monks can supervise the assembly in studying and practicing, each admiring the ancestral customs and strictly upholding the precepts, so that the monks will not harm public morals. February of the Seventh Year of Zhengtong
十二日。該通政使司右通政李錫等官于奉天門奏奉聖旨。禮部知道欽此欽遵抄出到部參照。住持僧忠智奏稱重刊百丈清規。乞賜序文一節。合無行移翰林院撰述惟復聽令本僧自行請人述作緣奉欽依禮部知道事理未敢擅便謹題請旨。正統七年二月十九日。禮部尚書胡濙等官于奉天門題奏。奉聖旨序著翰林院撰欽此除外遵依施行。
正統七年四月十七日
長生天氣力里 大福廕護助里
皇帝聖旨行中書省行御史臺行宣政院官人每根底。宣慰司廉訪司官人每根底。軍官每根底軍人每根底。城子里達魯花赤官人每根底。往來的使臣每根底。百姓每根底。眾和尚每根底。
宣諭的
聖旨
成吉思皇帝 月闊臺皇帝 薩禪皇帝 完者篤皇帝 曲律皇帝 普顏篤皇帝 格堅皇帝 忽都篤皇帝 札牙篤皇帝
亦輦真班皇帝聖旨里和尚也里可溫先生每不揀甚麼。差發休當。告天祝壽。者么道。說有來如今依著在先聖旨體例里。不揀甚麼。差發休當。告天與咱每祝壽。者么道。札牙篤皇帝教起蓋大龍翔集慶寺的時分。依著清規體例行。者么道。曾行聖旨有來江西龍興路百丈大智覺照禪師在先立來的清規體例。近年以來各寺里將那清規體例。增減不一了。有如今教百丈山大智壽聖禪寺住持德輝長
【現代漢語翻譯】 現代漢語譯本 十二日。通政使司右通政李錫等官員在奉天門奏請，奉聖旨：『禮部知道了。』欽此。欽遵抄出到禮部參照。住持僧忠智奏稱要重新刊印《百丈清規》，請求賜予序文一事。是否應該行文翰林院撰寫，或者聽憑本僧自行請人撰寫？因為奉了欽依，禮部知道此事，不敢擅自做主，謹此題請聖旨。正統七年二月十九日，禮部尚書胡濙等官員在奉天門題奏，奉聖旨：『序文著翰林院撰寫。』欽此。除此以外，遵照執行。
正統七年四月十七日
憑藉永恒的天之力，在大福的庇護下
皇帝聖旨頒佈給行中書省、行御史臺、行宣政院的官員們，以及各宣慰司、廉訪司的官員們，軍官們，軍人們，城裡的達魯花赤（蒙古語，指地方行政長官）官員們，往來的使臣們，百姓們，眾和尚們。
宣諭如下：
聖旨
成吉思皇帝（Genghis Khan），月闊臺皇帝（Ögedei Khan），薩禪皇帝（Shidebala Khan），完者篤皇帝（Toghon Temür Khan），曲律皇帝（Khayishan Kulug Khan），普顏篤皇帝（Ayurbarwada Buyantu Khan），格堅皇帝（Gegeen Khan），忽都篤皇帝（Külüg Khan），札牙篤皇帝（Jayaatu Khan）
亦輦真班皇帝（Yuan Renzong, Emperor Ayurbarwada Buyantu Khan）聖旨中說，和尚和也里可溫（基督教徒）先生們，無論什麼差役都免除，可以告天祝壽。這樣說的。現在依照先前的聖旨體例，無論什麼差役都免除，可以告天為我們祝壽。這樣說的。札牙篤皇帝下令興建大龍翔集慶寺的時候，要依照清規體例行事。這樣說的。曾經下過聖旨，江西龍興路的百丈大智覺照禪師先前制定的清規體例，近年來各寺院對清規體例增減不一。現在要百丈山大智壽聖禪寺的住持德輝長
【English Translation】 English version On the twelfth day, the Right Vice Minister Li Xi and other officials of the Office of Transmission presented a memorial at the Fengtian Gate, receiving the imperial decree: 'The Ministry of Rites is aware.' Respectfully copied and sent to the Ministry for reference. The abbot Zhongzhi memorialized, requesting a reprinting of the 'Rules of Baizhang' (Baizhang Qinggui), and asked for an imperial preface. Should we instruct the Hanlin Academy to compose it, or allow the abbot to seek someone to write it himself? Because we received the imperial order, the Ministry of Rites is aware of this matter and dares not make a decision on its own. We respectfully submit this to seek imperial instructions. On the nineteenth day of the second month of the seventh year of the Zhengtong reign, Minister of Rites Hu Ying and other officials presented a memorial at the Fengtian Gate, receiving the imperial decree: 'The preface shall be composed by the Hanlin Academy.' Thus decreed. Except for this, follow and implement accordingly.
April 17th, the seventh year of the Zhengtong reign
By the power of eternal Heaven, under the protection of great fortune
The Emperor's edict is issued to the officials of the Branch Secretariat, the Branch Surveillance Department, and the Office for Buddhist and Tibetan Affairs, as well as the officials of the Pacification Commissions and Investigation Commissions, military officers, soldiers, the Darughachi (Mongolian term for local administrator) officials in the cities, traveling envoys, the common people, and all monks.
The following is proclaimed:
Imperial Edict
Emperor Genghis Khan, Emperor Ögedei Khan, Emperor Shidebala Khan, Emperor Toghon Temür Khan, Emperor Khayishan Kulug Khan, Emperor Ayurbarwada Buyantu Khan, Emperor Gegeen Khan, Emperor Külüg Khan, Emperor Jayaatu Khan
In the imperial edict of Emperor Yuan Renzong (Emperor Ayurbarwada Buyantu Khan), it is said that monks and Erketun (Christians) gentlemen are exempt from all corvée labor and may pray to Heaven for longevity. That is what it says. Now, according to the previous imperial edict, they are exempt from all corvée labor and may pray to Heaven for our longevity. That is what it says. When Emperor Jayaatu Khan ordered the construction of the Great Longxiang Jiqing Temple, it was to be done according to the rules of purity. That is what it says. There was a previous imperial edict that the rules of purity established by Zen Master Dazhi Jue Zhao of Baizhang on the Longxing Road in Jiangxi have been inconsistently added to and subtracted from by various temples in recent years. Now, the abbot Dehui of Baizhang Mountain Dazhi Shousheng Zen Temple should
老。重新編了。教大龍翔集慶寺笑隱長老為頭。揀選有本事的和尚。好生校正歸一者。將那各寺里增減來的不一的清規。休教行依著這校正歸一的清規體例定體行。者么道。執把的聖旨與了也。這的每寺院房舍里使臣每休安下者。鋪馬祇應休拿者。稅糧休納者。但屬寺家水土園林。人口頭匹碾磨店舖解典庫浴堂。竹園山場河泊船隻等。不揀是誰。休奪要者。休倚氣力者。這般宣諭了。呵別了的人每。要罪過者。更這的每有聖旨。么道做沒體例句當。呵他每更不怕那聖旨。
元統三年豬兒年七月十八日。上都有時分寫來。皇帝聖旨里。帝師公哥兒監藏班藏卜。法旨行中書省行御史臺行宣政院官人每根底。宣慰司廉訪司官人每根底。軍官每根底。軍人每根底。城子里達魯花赤官人每根底。往來使臣每根底。本地面官人每根底。百姓每根底。眾和尚每根底。省諭的法旨。札牙篤皇帝蓋大龍翔集慶寺的時分。教依著百丈清規體例行了。聖旨有來這清規。是百丈大智覺照禪師五百年前立來的。如今上位加與弘宗妙行師號。更為各寺里近年將那清規增減不一。教百丈山德輝長老重新編了。教龍翔寺笑隱長老校正歸一。定體行的。執把聖旨與了也。皇帝為教門的上頭。教依著這校正歸一的清規體例定體行。者么道是要天下眾和
【現代漢語翻譯】 現代漢語譯本： 老。重新編纂了。由大龍翔集慶寺的笑隱長老為首，挑選有能力的和尚，好好地校正歸一。將那些各寺廟裡增減來的不一致的清規，不要再按照那些不一致的清規來實行，要依照這校正歸一的清規體例來確定並實行。就這樣傳達聖旨。這些寺院房舍里，使臣們不要安頓下來。鋪馬供應不要拿取。稅糧不要繳納。凡是屬於寺廟的水土園林、人口牲畜、碾磨店舖、解典庫、浴堂、竹園山場、河泊船隻等，不論是誰，都不要奪取，不要倚仗勢力。這樣宣諭了，如果有人違背，就要治罪。更何況這些人有聖旨，還說沒有體例規矩，他們更不怕那聖旨。
元統三年豬年七月十八日，從上都寫來。皇帝聖旨里說：帝師公哥兒監藏班藏卜（Gongge'er Jianzang Ban Zangbu）的法旨傳達給中書省、御史臺、宣政院的官員們，宣慰司、廉訪司的官員們，軍官們，軍人們，城裡的達魯花赤（Darughachi）官員們，往來使臣們，本地的官員們，百姓們，眾和尚們。省諭的法旨說：札牙篤皇帝（Jayatu Khan Tugh Temür）建造大龍翔集慶寺的時候，就教導要依照百丈清規的體例來實行。聖旨里有說這清規，是百丈大智覺照禪師（Baizhang Dazhi Jue Zhao Chanshi）五百年前制定的。如今皇上加封他為弘宗妙行師（Hongzong Miaoxing Shi）的稱號。因為各寺廟近年來將那清規增減不一，所以教百丈山的德輝長老（Dehui Zhanglao）重新編纂了。教龍翔寺的笑隱長老（Xiaoyin Zhanglao）校正歸一，確定體例來實行。已經傳達聖旨了。皇帝爲了佛教，教導要依照這校正歸一的清規體例來確定並實行。這樣做是爲了天下所有的和
【English Translation】 English version: Old regulations have been re-edited. With Abbot Xiaoyin of Dalongxiangjiqing Temple as the head, select capable monks to carefully collate and unify the rules. The various Qing regulations that have been inconsistently added to or subtracted from by various temples should no longer be followed; instead, the unified and corrected Qing regulations should be established and implemented. Thus, the imperial decree is conveyed. In these temples and monasteries, officials should not settle down. Provisions for horses should not be taken. Taxes should not be paid. Whatever belongs to the temple, including land, gardens, population, livestock, mills, shops, pawnshops, bathhouses, bamboo gardens, mountain areas, rivers, boats, etc., no matter who it is, should not be seized or taken by force. Having proclaimed this, those who disobey will be punished. Moreover, these people have an imperial decree, yet they claim there are no proper rules and regulations; they are even more unafraid of the imperial decree.
On the 18th day of the seventh month of the Pig year of the Yuantong era, it was written from Shangdu. The imperial decree states: The Dharma decree of Imperial Preceptor Gongge'er Jianzang Ban Zangbu (Gongge'er Jianzang Ban Zangbu) is conveyed to the officials of the Central Secretariat, the Censorate, and the Xuanzheng Yuan, the officials of the Pacification Commissioner's Office and the Investigation Commissioner's Office, the military officers, the soldiers, the Darughachi (Darughachi) officials in the cities, the traveling envoys, the local officials, the common people, and all the monks. The provincial decree states: When Emperor Jayatu Khan Tugh Temür (Jayatu Khan Tugh Temür) built the Dalongxiangjiqing Temple, he instructed that it should be implemented according to the Baizhang Qing regulations. The imperial decree states that these Qing regulations were established five hundred years ago by Zen Master Baizhang Dazhi Jue Zhao (Baizhang Dazhi Jue Zhao Chanshi). Now, the Emperor has bestowed upon him the title of Master Hongzong Miaoxing (Hongzong Miaoxing Shi). Because the various temples have inconsistently added to or subtracted from the Qing regulations in recent years, Abbot Dehui (Dehui Zhanglao) of Baizhang Mountain has been instructed to re-edit them. Abbot Xiaoyin (Xiaoyin Zhanglao) of Longxiang Temple has been instructed to collate and unify them, and to establish a fixed system for implementation. The imperial decree has already been conveyed. For the sake of Buddhism, the Emperor instructs that the unified and corrected Qing regulations should be established and implemented. This is for all the monks in the world.
尚每得濟的一般。𠑓眾和尚每體著皇帝聖心。興隆三寶。好生遵守清規。修行辦道。專與上位。祈福祝壽報答聖恩。弘揚佛法者。不揀是誰。休別了者。見了法旨別了的人每。不怕那甚麼法旨。
鼠兒年四月十一日大都大寺里有時分寫來。皇帝聖旨里行宣政院。準宣政院咨。據僧子仲狀。告系江西道龍興路百丈山大智壽聖禪寺知事僧。元統三年七月十八日。本寺住持德輝長老。欽受御寶。聖旨節該。江西龍興路百丈大智覺照禪師在先立來的清規體例。近年以來各寺里將那清規體例。增減不一了。有如今教百丈山大智壽聖禪寺住持德輝長老。重新編了。教大龍翔集慶寺笑隱長老為頭。揀選有本事的和尚。好生校正歸一者。將那各寺里增減來的不一的清規。休教行。依著這校正歸一的清規體例定體行。者么道執把的聖旨與了也。欽此除欽遵。外緣系各省開讀事理。欽錄聖旨全文。連前告乞施行。得此照得。元統三年五月初七日阿察赤怯薛第二日三吉怛納缽里有時分。對脫別臺平章闊兒吉思。平章阿魯灰。院使舉里學士等。不蘭奚大司徒根底撒迪中丞。傳奉聖旨。江西龍興路里有的百丈大智覺照禪師在先立來的清規體例。近年各寺里將那清規體例。增減了。有如今教百丈寺里住持德輝長老。重新編了。教大龍翔集慶寺
【現代漢語翻譯】 現代漢語譯本： 恐怕難以普度眾生。希望各位僧人能夠體諒皇帝的心意，興隆三寶（佛、法、僧），好好遵守清規，修行辦道，專門為皇上祈福祝壽，報答皇恩，弘揚佛法。無論是誰，如果違背了這些，見了法旨還違背的人，不要害怕什麼法旨。
鼠兒年四月十一日，在大都大寺里有時分寫來。皇帝聖旨下達宣政院，準許宣政院的咨文。根據僧人子仲的狀告，他是江西道龍興路百丈山大智壽聖禪寺的知事僧。元統三年七月十八日，本寺住持德輝長老，欽奉御寶，聖旨內容是：江西龍興路百丈大智覺照禪師先前制定的清規體例，近年來各寺廟對這些清規體例有所增減，不盡相同。現在命令百丈山大智壽聖禪寺住持德輝長老，重新編纂清規。並讓大龍翔集慶寺的笑隱長老為首，挑選有本事的和尚，好好校正歸一。將各寺廟增減不一的清規，停止施行，依照這校正歸一的清規體例來執行。這樣執掌聖旨已經頒佈了。欽此，除了欽遵之外，其餘關係到各省開讀的事理，欽錄聖旨全文，連同之前的請求一併施行。得到此照。元統三年五月初七日，阿察赤怯薛第二天，三吉怛納缽里有時分，對脫別臺平章闊兒吉思、平章阿魯灰、院使舉里學士等，不蘭奚大司徒根底撒迪中丞，傳奉聖旨：江西龍興路百丈大智覺照禪師先前制定的清規體例，近年來各寺廟對這些清規體例有所增減。現在命令百丈寺住持德輝長老，重新編纂清規，並讓大龍翔集慶寺
【English Translation】 English version: I fear it will be difficult to universally save all beings. I hope all monks can understand the Emperor's heart, promote the Three Jewels (Buddha, Dharma, Sangha), diligently abide by the monastic rules, cultivate and practice the Way, and especially pray for the Emperor's blessings and longevity, repay his holy grace, and propagate the Buddha's teachings. Whoever violates these rules, even after seeing the imperial decree, should not fear any decree.
Written on the eleventh day of the fourth month of the Year of the Rat, at the Great Temple in Dadu at a certain time. The Emperor's decree was issued to the Xuanzheng Yuan (Council for Buddhist and Tibetan Affairs), approving the memorial from the monk Zizhong, who is the supervisor monk of Baizhang Mountain Dazhi Shousheng Chan Monastery in Longxing Road, Jiangxi Province. On the eighteenth day of the seventh month of the third year of the Yuantong era, the abbot of this monastery, Elder Dehui, respectfully received the imperial seal. The imperial decree stated: The monastic rules and regulations previously established by Chan Master Dazhi Jue Zhao of Baizhang in Longxing Road, Jiangxi Province, have been altered and modified by various monasteries in recent years, resulting in inconsistencies. Now, Abbot Dehui of Baizhang Mountain Dazhi Shousheng Chan Monastery is ordered to recompile the monastic rules. Elder Xiaoyin of Dalongxiang Jiqing Monastery is appointed as the head, and capable monks are to be selected to carefully collate and unify the rules. The inconsistent monastic rules that have been altered by various monasteries should be discontinued, and the unified monastic rules and regulations should be followed. Thus, the imperial decree has been issued. In addition to respectfully complying with this decree, matters concerning the opening and reading of the decree in various provinces, the full text of the imperial decree is recorded, along with the previous request for implementation. This was received. On the seventh day of the fifth month of the third year of the Yuantong era, Achachi Qie Xue the next day, Sanji Danabali at a certain time, addressed to Tuobie Tai Pingzhang Kuoerjisi, Pingzhang Aluhui, Yuanshi Juli scholar, etc., Bulanxi Dasitu Gendi Sadi Zhongcheng, conveyed the imperial decree: The monastic rules and regulations previously established by Chan Master Dazhi Jue Zhao of Baizhang in Longxing Road, Jiangxi Province, have been altered and modified by various monasteries in recent years. Now, Abbot Dehui of Baizhang Monastery is ordered to recompile the monastic rules, and Dalongxiang Jiqing Monastery
笑隱長老為頭。揀選有本事的和尚。好生校正歸一。與定體執把行的聖旨。更百丈大智覺照禪師根底。加與弘宗妙行師號。宣政院行文書與詞頭宣命。者么道聖旨了也。欽此除詞頭宣命具呈中書省照詳外。據聖旨。移付蒙古房就行。翰林院欽依頒降外。今據見告當院。除外欽錄聖旨全文在前。合行咨請照驗遍行合屬。欽依施行準此。除外欽錄全文在前。使院合下仰照驗。欽依施行。須議札付者。
右札付百丈山大智壽聖禪寺德輝長老準此
蒙古字一行
至元二年 月 日◎
敕修百丈清規目錄
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正
捲上祝釐章第一聖節景命四齋日祝讚旦望藏殿祝讚每日祝讚千秋節善月報恩章第二國忌祈禱(祈晴)(祈雨)(祈雪)(道蝗)(日蝕)(月蝕)報本章第三佛降誕佛成道涅槃帝師涅槃尊祖章第四達磨忌百丈忌開山歷代祖忌嗣法師忌住持章第五住持日用(上堂)(晚參)(小參)(告香)(普說)(入室)(唸誦)(巡寮)(肅眾)(訓童行)(為行者普說)(受法衣)(迎侍尊宿)(施主請升座齋僧)(受嗣法人煎點)(嗣法師遺書至)請新住持(發專使)(當代住持受請)(受請升座)(專使特為新命
【現代漢語翻譯】 現代漢語譯本：由笑隱長老帶頭，挑選有本事的和尚，好好地校正歸一，並給予定體執把行的聖旨。更以百丈大智覺照禪師的根基，加上弘宗妙行師的稱號。宣政院行文書並給予詞頭宣命。這樣說道聖旨完畢。欽此，除了詞頭宣命具呈中書省照詳外，根據聖旨，移交給蒙古房辦理。翰林院欽依頒降外，現在根據見告當院，除了欽錄聖旨全文在前，應該咨請照驗遍行合屬。欽依施行準此。除了欽錄全文在前，使院合下仰照驗，欽依施行。需要議定札付者。
右札付百丈山大智壽聖禪寺德輝長老準此
蒙古字一行
至元二年 月 日◎
敕修百丈清規目錄
大智壽聖禪寺住持臣僧德輝（Dehui）奉 敕重編
大龍翔集慶寺住持臣僧大訴（Dasu）奉 敕校正
捲上祝釐章第一聖節景命四齋日祝讚旦望藏殿祝讚每日祝讚千秋節善月報恩章第二國忌祈禱(祈晴)(祈雨)(祈雪)(道蝗)(日蝕)(月蝕)報本章第三佛降誕佛成道涅槃帝師涅槃尊祖章第四達磨（Damo）忌百丈（Baizhang）忌開山歷代祖忌嗣法師忌住持章第五住持日用(上堂)(晚參)(小參)(告香)(普說)(入室)(唸誦)(巡寮)(肅眾)(訓童行)(為行者普說)(受法衣)(迎侍尊宿)(施主請升座齋僧)(受嗣法人煎點)(嗣法師遺書至)請新住持(發專使)(當代住持受請)(受請升座)(專使特為新命
【English Translation】 English version: Elder Xiaoyin (Xiaoyin) took the lead, selecting capable monks to carefully collate and unify, and granting the imperial decree for fixed-form execution. Furthermore, based on the foundation of Zen Master Dazhi Jue Zhao (Dazhi Jue Zhao) of Baizhang (Baizhang), the title of Hongzong Miaoxing Shi (Hongzong Miaoxing Shi) was added. The Xuanzheng Yuan (Xuanzheng Yuan) issued documents and granted the title declaration. Thus, the imperial decree was completed. By imperial order, in addition to the title declaration being submitted to the Central Secretariat for detailed review, according to the imperial decree, it was transferred to the Mongolian office for handling. Besides the Hanlin Academy (Hanlin Academy) respectfully issuing the decree, now, according to the report to the current academy, in addition to the full text of the imperial decree being recorded in front, it should be consulted and verified for comprehensive implementation. Respectfully follow this imperial order. In addition to recording the full text in front, the envoy's office should look up to verify and respectfully implement. Those requiring discussion and official dispatch.
The right official dispatch is approved for Elder Dehui (Dehui) of Dazhi Shousheng Zen Temple (Dazhi Shousheng Zen Temple) on Baizhang Mountain (Baizhang Mountain).
One line in Mongolian script
The month and day of the second year of Zhiyuan (Zhiyuan)
Catalog of the Chixiu Baizhang Qinggui (Chixiu Baizhang Qinggui)
Monk Dehui (Dehui), Abbot of Dazhi Shousheng Zen Temple (Dazhi Shousheng Zen Temple), respectfully re-edited by imperial order.
Monk Dasu (Dasu), Abbot of Dalongxiang Jiqing Temple (Dalongxiang Jiqing Temple), respectfully proofread by imperial order.
Volume 1, Chapter 1 on Celebrating the Imperial Lineage: Celebrating the Holy Birthday, Auspicious Mandate, Four Fast Days, Praises for Auspicious Occasions, Praises in the Zang Hall on Mornings and Full Moons, Daily Praises, Thousand Autumn Festival, Chapter 2 on Gratitude in the Auspicious Month: National Mourning Prayers (Praying for Sunshine) (Praying for Rain) (Praying for Snow) (Eliminating Locusts) (Solar Eclipse) (Lunar Eclipse), Chapter 3 on Repaying the Root: Buddha's Birth, Buddha's Enlightenment, Nirvana, Imperial Teacher's Nirvana, Chapter 4 on Venerating Ancestors: Damo (Damo) Memorial Day, Baizhang (Baizhang) Memorial Day, Memorial Days of Founding and Successive Ancestors, Memorial Days of Dharma Successors, Chapter 5 on the Abbot's Daily Activities: (Ascending the Hall) (Evening Chan) (Small Chan) (Announcing Incense) (General Discourse) (Entering the Room) (Recitation) (Patrolling the Dormitories) (Maintaining Order) (Instructing Novices) (General Discourse for Practitioners) (Receiving Dharma Robes) (Welcoming Venerable Elders) (Patrons Requesting to Ascend the Seat for a Monastic Meal) (Receiving Tea from Dharma Successors) (Dharma Successor's Letter Arrives) Inviting a New Abbot (Dispatching a Special Envoy) (Current Abbot Receiving the Invitation) (Ascending the Seat Upon Receiving the Invitation) (Special Envoy Specifically Appointed)
煎點)(山門管待新命並專使)(新命辭眾上堂茶湯西堂)(頭首受請)(受請人升座)(專使特為受請人煎點山) (門管待受請人並專使)(受請人辭眾升座茶湯)入院(山門請新命齋)(開堂祝壽)(山門特為新命茶湯)(當晚小參)(為建寺檀越升座)(管待專使)(留請兩序)(報謝出入)(交割砧基什物)(受兩序勤舊煎點)退院遷化(入龕)(請主喪)(請喪司執事)(孝服)(佛事)(移龕)(掛真舉哀奠茶湯)(對靈小參奠茶湯唸誦致祭)(祭次)(出喪掛真奠茶湯)(茶毗)(全身入塔)(唱衣)(靈骨入塔)(下遺書)(管待主喪及喪司執事人)議舉住持
卷下兩序章第六西序頭首(前堂首座)(後堂首座)(書記)(知藏)(知客)(知浴)(知殿)(侍者)(衣缽侍者)(湯藥侍者)(聖僧侍者)東序知事(都監事)(維那)(副寺)(典座)(直歲)列職雜務(寮元)(寮主副寮)(延壽堂主)(凈頭)(化主)(園主)(磨主)(水頭)(炭頭)(莊主)(諸莊監收)請立僧首座請名德首座兩序進退掛缽時請知事侍者進退寮舍交割什物方丈特為新舊兩序湯堂司特為新舊侍者湯茶庫司特為新舊兩序湯[石*藥]堂司送舊首座都寺缽位方丈管待新舊兩序方丈特為新首座茶新
【現代漢語翻譯】 現代漢語譯本 煎點（為新任命者和專使在山門準備茶點），（新任命者告別大眾，上堂，西堂提供茶湯），（頭首接受邀請），（受邀者升座），（專使特別為受邀者準備茶點），（山門款待受邀者和專使），（受邀者告別大眾，升座，提供茶湯）。 入院（山門邀請新任命者用齋），（開堂祝壽），（山門特別為新任命者準備茶湯），（當晚小參），（為捐建寺廟的檀越升座），（款待專使），（留請兩序），（報謝出入），（交割寺院的基業和什物），（接受兩序僧眾的辛勤服侍和茶點）。 退院遷化（入龕），（迎請主喪者），（迎請喪葬事宜的執事者），（準備孝服），（舉行佛事），（移龕），（懸掛真容像，舉哀，奠茶湯），（對著靈位小參，奠茶湯，唸誦祭文），（祭祀儀式），（出殯，懸掛真容像，奠茶湯），（茶毗），（全身舍利入塔），（唱衣），（靈骨入塔），（留下遺書），（款待主喪者和喪葬事宜的執事者）。 商議推舉住持。 卷下 兩序章 第六 西序 頭首（前堂首座），（後堂首座），（書記），（知藏），（知客），（知浴），（知殿），（侍者），（衣缽侍者），（湯藥侍者），（聖僧侍者）。東序 知事（都監事），（維那），（副寺），（典座），（直歲）。 列職 雜務（寮元），（寮主副寮），（延壽堂主），（凈頭），（化主），（園主），（磨主），（水頭），（炭頭），（莊主），（諸莊監收）。 請立僧首座，請名德首座，兩序進退，掛缽時請知事侍者，進退寮舍，交割什物，方丈特別為新舊兩序準備湯，堂司特別為新舊侍者準備湯茶，庫司特別為新舊兩序準備湯，[石*藥]堂司送別舊首座，都寺缽位，方丈款待新舊兩序，方丈特別為新首座準備茶。
【English Translation】 English version 'Jiandian' (preparing tea and snacks at the mountain gate for the newly appointed and the special envoy), (the newly appointed bids farewell to the assembly, ascends the hall, the West Hall provides tea), (the heads accept the invitation), (the invited ascends the seat), (the special envoy specially prepares tea and snacks for the invited), (the mountain gate entertains the invited and the special envoy), (the invited bids farewell to the assembly, ascends the seat, provides tea). Entering the Monastery (the mountain gate invites the newly appointed to a vegetarian meal), (opening the hall to celebrate longevity), (the mountain gate specially prepares tea for the newly appointed), (evening small meditation), (ascending the seat for the benefactors who donated to build the temple), (entertaining the special envoy), (inviting both orders to stay), (reporting gratitude for comings and goings), (handing over the monastery's foundation and belongings), (receiving the diligent service and tea from both orders). Retiring from the Monastery and Passing Away (entering the coffin), (inviting the chief mourner), (inviting the directors of funeral affairs), (preparing mourning clothes), (holding Buddhist services), (moving the coffin), (hanging the portrait, mourning, offering tea), (small meditation facing the spirit tablet, offering tea, reciting the eulogy), (the sacrificial ceremony), (funeral procession, hanging the portrait, offering tea), (cremation), (the whole body's relics entering the pagoda), (chanting the robe), (the spirit bones entering the pagoda), (leaving a will), (entertaining the chief mourner and the directors of funeral affairs). Discussing and electing the abbot. Volume Downward Chapter Six Both Orders West Order Heads (Head Seat of the Front Hall), (Head Seat of the Back Hall), (Secretary), (Keeper of the Scriptures), (Guest Prefect), (Bath Prefect), (Hall Prefect), (Attendant), (Robe and Bowl Attendant), (Medicine Attendant), (Sangharama Attendant). East Order Affairs (Supervisor), (Director of Discipline), (Vice-Temple Master), (Cook), (Year Manager). Listed Positions Miscellaneous Affairs (Dormitory Head), (Dormitory Master/Deputy Dormitory), (Longevity Hall Master), (Barber), (Alms Seeker), (Gardener), (Miller), (Water Carrier), (Charcoal Carrier), (Estate Manager), (Supervisors of Various Estates). Inviting the Senior Monk Seat, Inviting the Virtuous Monk Seat, Both Orders Advancing and Retreating, Inviting the Affairs Attendant When Hanging the Bowl, Advancing and Retreating from the Dormitory, Handing Over Belongings, the Abbot Specially Prepares Soup for the New and Old Both Orders, the Hall Department Specially Prepares Tea for the New and Old Attendants, the Storehouse Department Specially Prepares Soup for the New and Old Both Orders, the [Stone*Medicine] Hall Department Sends Off the Old Head Seat, the Abbot's Bowl Position, the Abbot Entertains the New and Old Both Orders, the Abbot Specially Prepares Tea for the New Head Seat.
首座特為後堂大眾茶住持垂訪頭首點茶兩序交代茶入寮出寮茶頭首就僧堂點茶兩序出班上香大眾章第七沙彌得度新戒參堂登壇受戒護戒辦道具(三衣)(坐具)(偏衫)(裙)(直裰)(缽)(錫杖)(主杖)(拂子)(數珠)(凈瓶)(濾水囊)(戒刀)裝包遊方參請大相看大掛搭歸堂(小掛搭歸堂)(西堂首座掛搭)(諸方名勝掛搭)(法眷辦事掛搭)拋香相看謝掛搭方丈特為新掛搭茶(庫司頭首附見)坐禪坐禪儀坐參大坐參請益赴齋粥赴茶湯普請日用軌範龜鏡文病僧唸誦亡僧(抄劄衣缽)(請佛事)(估衣)(大夜唸誦)(送亡)(茶毗)(唱衣)(入塔)版帳式節臘章第八夏前出草單 新掛搭人點入寮茶出圖帳眾寮結解特為眾湯(附建散楞嚴)楞嚴會戒臘牌方丈小座湯四節土地堂唸誦庫司四節特為首座大眾湯結制禮儀四節秉拂方丈四節特為首座大眾茶庫司四節特為首座大眾茶前堂四節特為後堂大眾茶旦望巡堂茶方丈點行堂茶庫司頭首點行堂茶月分須知法器章第九鐘(大鐘)(僧堂鐘)(殿鐘)版木魚 椎磬 鐃鈸鼓(法鼓)(茶鼓)(齋鼓)(普請鼓)(浴鼓)(更鼓)附著百丈祖師塔銘百丈山天下師表閣記古清規序崇寧清規序咸淳清規序至大清規序日用寒暄文敕修百丈清規目錄(畢)
敕修百丈清規
卷第一
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正
祝釐章第一
人之所貴在明道。故自古聖君崇吾西方聖人之教。不以世禮待吾徒。尊其道也。欽惟
國朝優遇尤至。特蠲賦役使安厥居。而期以悉力于道。
聖恩廣博天地莫窮。必也悟明佛性以歸乎至善。發揮妙用以超乎至神。導民于無為之化。躋世于仁壽之域。以是報君。斯吾徒所當盡心也。其見諸日用。則朝夕必祝。一飯不忘而存夫軌度焉。
聖節
欽遇
聖節。必先啟建金剛無量壽道場。一月日僧行不給假示敬也。啟建之先一日。堂司備榜。張於三門之右及上殿經單(式見后)俱用黃紙書。之。輪差僧簿依戒次。各書雙字名。維那先五日袖紙帶堂司行者。詣書記(寮通報書記出接。維那觸禮)一拜稟云(啟建聖節煩制疏語。如書記缺則書狀侍者代之。俱缺則用現成疏語。見后)書記制畢。具草先呈住持。親送堂司。觸禮一拜答先禮也。維那用黃紙書疏。帶行仆。捧盤袱爐燭香合。上方丈請住持僉疏。炷香觸禮一拜稟云(啟建聖節請和尚僉疏)僉訖。行者就覆住持。來早殿上啟建諷經。仍報諸寮掛諷經牌。燒香侍者覆住持。來早上堂至五更。住持行香回。再覆粥罷
【現代漢語翻譯】 現代漢語譯本
卷第一
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正
祝釐章第一
人之可貴在於明白真理（道）。因此自古以來的聖明君主都推崇我們西方聖人（佛陀）的教誨，不以世俗的禮節來對待我們僧人，這是因為他們尊重佛法。恭敬地想到，當今朝廷對我們僧侶的優待尤其周到，特地免除我們的賦稅徭役，使我們能夠安居樂業，並期望我們能夠竭盡全力修行佛法。
皇上的恩德廣大無邊，天地都無法窮盡。我們必須領悟明白佛性，從而歸於至善的境界；發揮佛法的妙用，從而超越至高的神明；引導百姓走向無為而治的教化，使社會進入仁愛長壽的境地。用這樣的方式來報答君王的恩德，是我們僧人應當盡心盡力的。體現在日常生活中，就是早晚必須祝願，即使吃一頓飯也不會忘記，並且遵守應有的規矩。
聖節
躬逢
聖節（皇帝的誕辰）。必須首先啟建金剛無量壽道場。一個月的時間裡，僧人不得請假，以示敬意。啟建的前一天，堂司準備榜文，張貼在山門右側以及上殿經單（樣式見后），都用黃紙書寫。輪流安排僧人，按照戒律的次序，各自書寫雙字名。維那（寺院中負責僧眾事務的僧官）提前五天拿著紙張，帶領堂司的行者（負責雜務的僧人）前往書記（寮，即寺院的辦公室）處（通報書記出來迎接，維那行觸禮）一拜，稟告說（啟建聖節，煩請撰寫疏文。如果書記缺席，則由書狀侍者代替，如果都缺席，則使用現成的疏文，見后）。書記撰寫完畢，先將草稿呈給住持（寺院的方丈），親自送到堂司，行觸禮一拜，答謝先前的禮節。維那用黃紙書寫疏文，帶著僕人，捧著盤子、袱子、爐子、蠟燭、香合，前往方丈室，請住持在疏文上簽字。點香，行觸禮一拜，稟告說（啟建聖節，請和尚簽字）。簽字完畢，行者就去回覆住持，說明早殿上將啟建諷經，並告知各寮掛上諷經牌。燒香侍者回覆住持，說明早晨上堂到五更（凌晨五點）。住持行香回來，再次回覆，說明粥飯完畢。
【English Translation】 English version
Chapter 1
Monk Dehui, Abbot of Dazhi Shousheng Chan Monastery, respectfully re-edited by Imperial Order.
Monk Dasu, Abbot of Dalong Xiangjiqing Monastery, respectfully proofread by Imperial Order.
Chapter 1: Celebrating the Emperor's Birthday
What is valued in people is understanding the Truth (Dao). Therefore, since ancient times, wise and sagacious rulers have revered the teachings of our Western Sage (Buddha), and they do not treat us monks with secular etiquette, because they respect the Dharma. Respectfully thinking, the current dynasty treats us monks with exceptional favor, specifically exempting us from taxes and corvée labor, allowing us to live in peace and expecting us to devote ourselves fully to the practice of the Dharma.
The Emperor's grace is vast and boundless, beyond the comprehension of heaven and earth. We must awaken to and understand our Buddha-nature, thereby returning to the state of ultimate goodness; we must manifest the wondrous function of the Dharma, thereby transcending the highest deities; we must guide the people towards the transformative power of non-action, and elevate the world to a realm of benevolence and longevity. To repay the Emperor's kindness in this way is what we monks should dedicate ourselves to. As manifested in our daily lives, we must offer blessings morning and evening, never forgetting even during a meal, and adhering to the proper conduct.
The Sacred Festival
Respectfully Encountering
The Sacred Festival (the Emperor's birthday). We must first establish the Vajra Amitayus (Immeasurable Life) Dharma Assembly. For one month, monks are not granted leave, to show respect. The day before the establishment, the Hall Office prepares a notice, posting it to the right of the Three Gates and the Sutra List for the Main Hall (format see later), all written on yellow paper. Monks are assigned in rotation, according to the order of precepts, each writing their double-character name. The Director (Vina, the monastic officer in charge of monastic affairs) takes paper five days in advance, leading the attendants (those responsible for miscellaneous tasks) of the Hall Office to the Secretary (Liao, the monastery's office) (informing the Secretary to come out and greet them, the Director performs the touching-the-ground prostration) and bows once, reporting (to request the drafting of a memorial for the establishment of the Sacred Festival. If the Secretary is absent, the scribe attendant will substitute; if both are absent, use the existing memorial, see later). After the Secretary finishes drafting, he first presents the draft to the Abbot (the head of the monastery), and personally delivers it to the Hall Office, performing the touching-the-ground prostration once, in return for the previous greeting. The Director writes the memorial on yellow paper, bringing a servant, holding a tray, wrapping cloth, incense burner, candles, and incense box, and goes to the Abbot's room to request the Abbot to sign the memorial. He lights incense, performs the touching-the-ground prostration once, and reports (to request the Abbot to sign the memorial for the establishment of the Sacred Festival). After the signing, the attendant reports back to the Abbot, stating that the sutra chanting will be established in the main hall in the morning, and informs the various offices to hang the sutra chanting sign. The incense-burning attendant reports back to the Abbot, stating that the morning lecture will be held until the fifth watch (5 a.m.). After the Abbot finishes offering incense and returns, he reports again, stating that the porridge is finished.
。上堂令客頭掛上堂牌。維那于僧堂。早粥遍食椎后。再鳴椎一下云(白大眾。粥罷聞鐘聲。各具威儀。詣大佛寶殿。啟建天壽聖節謹白)復鳴椎一下。往住持前問訊。從首座板起巡堂一匝。出外堂下間至上間。歸內堂中間。問訊而出。粥后少停。待大殿排香燭茶湯鐃鈸手爐俱辦。堂司行者報方丈客頭。先覆住持。次覆侍者。鳴方丈板三下鳴鼓。堂司行者預鳴眾寮前板三下。集眾坐堂。如尋常坐禪向內坐。鼓鳴則轉身向外坐。頭首先集堂外候鼓鳴。即入堂。首座后入就坐。西堂勤舊蒙堂諸寮並外堂坐。住持于鼓初鳴。出寢堂坐。侍者問訊東立。行者問訊西立。轉鼓侍者往法座左側立候眾集。頭首下床。聖僧前問訊領眾出堂。至法座前。列一行問訊歸西序立。大眾雁列於後。若不候頭首至。先自立定非法也。其行堂亦于鼓鳴時鳴板三下。參頭領眾行者。列庫堂前相對排立。候轉鼓。知事出則問訊隨其後。待西序歸位畢。亦列一行。座前問訊。上首居后。都寺引歸東序立定。眾行者列知事後。稍離遠立。侍侍者入請住持出。行者問訊。住持至法座前。行者趲近知事後立。冬月則眾去帽問訊。住持和南登座。侍者隨上法座。以香合蓋盛香捧上。住持拈香祝壽畢。侍者接香。以左手插爐中右手拈從香一炷。略問訊下座歸班。待
【現代漢語翻譯】 上堂時，令客頭（負責接待賓客的首座）掛上『上堂牌』（宣告上堂的牌子）。維那（寺院中負責維持秩序的僧人）在僧堂（僧眾居住和修行的場所）里，早粥（早飯）遍食椎（敲擊木椎）后，再次鳴椎一下，說道：『（稟告大眾，粥飯完畢，聽到鐘聲，各自整理好威儀，前往大佛寶殿，開始天壽聖節的法會，謹此稟告）』。再次鳴椎一下，前往住持（寺院的住持）處問訊（行禮）。從首座（寺院中資歷最高的僧人）的座位開始，巡堂一圈，從外堂的下間走到上間，回到內堂的中間，問訊而出。粥后稍作休息，等待大殿（寺院中的主要殿堂）里香燭茶湯鐃鈸手爐都準備完畢。堂司行者（負責堂中事務的行者）報告方丈（住持的住所）的客頭，先稟告住持，再稟告侍者（服侍住持的僧人）。鳴方丈板三下，鳴鼓。堂司行者預先鳴眾寮（僧眾居住的房間）前的板三下，集合大眾到禪堂（禪修的場所）就坐。像平常坐禪一樣向內坐。鼓聲響起就轉身向外坐。客頭首先集合在禪堂外等候鼓聲響起，然後進入禪堂。首座後進入就坐。西堂、勤舊、蒙堂等各寮以及外堂的僧人都就坐。住持在鼓聲初響時，從寢堂（住持的臥室）出來就坐。侍者問訊後站在東邊。行者（在寺院中負責雜務的僧人）問訊後站在西邊。轉鼓時，侍者前往法座（住持講法的座位）左側站立等候大眾集合。客頭下床，在聖僧（供奉聖僧的牌位）前問訊，帶領大眾出禪堂，到達法座前，排成一行問訊，回到西序（西邊的座位）站立。大眾像雁行一樣排列在後面。如果不等客頭到達就自己先站好，是不合規矩的。行堂（負責齋堂事務的僧人）也在鼓聲響起時鳴板三下，參頭（領頭的行者）帶領眾行者，在庫堂（倉庫）前相對排立，等候轉鼓。知事（寺院中負責具體事務的僧人）出來就問訊，跟在他的後面。等待西序的僧人歸位完畢，也排成一行，在法座前問訊，上首（領頭的僧人）在後面。都寺（寺院中負責僧眾事務的僧人）引導他們回到東序（東邊的座位）站定。眾行者排列在知事後面，稍微離遠一點站立。侍者進入請住持出來。行者問訊。住持到達法座前，行者靠近知事後面站立。冬天的時候，大眾脫帽問訊。住持合掌登上法座。侍者跟隨登上法座，用香合蓋盛著香捧上。住持拈香祝壽完畢，侍者接過香，用左手插在香爐中，右手拈起一炷香，略微問訊後下座回到班位，等待。
【English Translation】 At the time of ascending the hall, the guest head (the leading monk in charge of receiving guests) is instructed to hang up the 'Ascending the Hall Plaque' (a plaque announcing the Dharma talk). The director (the monk in charge of maintaining order in the monastery) in the monks' hall (the place where monks live and practice), after the morning congee (breakfast) has been eaten and the wooden clapper has been struck, strikes the clapper once more, saying: '(Reporting to the assembly, the congee meal is finished, upon hearing the bell, each should arrange their attire properly and proceed to the Great Buddha Hall to commence the Dharma assembly for the Longevity of the Emperor, respectfully reported)'. Strikes the clapper once more and proceeds to pay respects to the abbot (the head of the monastery). Starting from the seat of the head monk (the most senior monk in the monastery), circles the hall once, from the lower section to the upper section of the outer hall, returning to the middle of the inner hall, pays respects and exits. After a short rest after the congee, waits for the incense, candles, tea, soup, cymbals, and hand warmers to be prepared in the main hall (the main hall of the monastery). The hall attendant (the attendant in charge of hall affairs) reports to the guest head of the abbot's room (the abbot's residence), first reporting to the abbot, then reporting to the attendant (the monk who serves the abbot). Strikes the abbot's board three times, and beats the drum. The hall attendant strikes the board in front of the monks' quarters (the rooms where the monks live) three times in advance, gathering the assembly to sit in the meditation hall (the place for meditation). Sit facing inward as usual during meditation. When the drum sounds, turn around and sit facing outward. The guest head gathers outside the meditation hall first, waiting for the drum to sound, then enters the hall. The head monk enters last and takes his seat. The monks of the West Hall, Diligent Seniors, Meng Hall, and the outer hall all take their seats. The abbot emerges from his sleeping quarters (the abbot's bedroom) and sits down when the drum first sounds. The attendant pays respects and stands to the east. The attendant (the monk who handles miscellaneous affairs in the monastery) pays respects and stands to the west. When the drum is turned, the attendant goes to the left side of the Dharma seat (the abbot's seat for giving Dharma talks) and stands waiting for the assembly to gather. The guest head gets off the bed, pays respects before the image of the Holy Monk (the enshrined tablet of the Holy Monk), leads the assembly out of the hall, and arrives before the Dharma seat. They line up in a row, pay respects, and return to stand in the west row. The assembly lines up behind them like geese in formation. It is against the rules to stand before the guest head arrives. The dining hall attendant (the monk in charge of the dining hall) also strikes the board three times when the drum sounds. The head of the attendants (the leading attendant) leads the attendants, lining up facing each other in front of the storehouse (the warehouse), waiting for the drum to turn. When the administrator (the monk in charge of specific affairs in the monastery) comes out, he pays respects and follows behind him. After the monks in the west row have returned to their positions, they also line up in a row and pay respects before the Dharma seat, with the leading monk at the rear. The director (the monk in charge of monastic affairs) guides them back to the east row and stands still. The attendants line up behind the administrator, standing slightly further away. The attendant enters to invite the abbot to come out. The attendants pay respects. When the abbot arrives before the Dharma seat, the attendants move closer and stand behind the administrator. In winter, the assembly removes their hats and pays respects. The abbot joins his palms and ascends the Dharma seat. The attendant follows and ascends the Dharma seat, holding up the incense box filled with incense. The abbot takes the incense, offers a prayer for longevity, and finishes. The attendant receives the incense, inserts it into the incense burner with his left hand, and takes a stick of incense with his right hand. He pays respects slightly, descends from the seat, and returns to his position, waiting.
住持斂衣趺坐。侍者先末班。引過座下。列一行問訊。燒香侍者引班歸位。次首座領班出。列座前問訊。大眾同問訊。知事轉班列座前問訊。行者隨問訊。西堂東堂出座下問訊。侍者登座。左手上香轉身提坐具問訊(謂之代眾請法)退立座側問答罷。陳白事意云(某月某日欽遇天壽聖節。某寺預于某月某日。啟建金剛無量壽道場。一月日逐日輪僧上殿。披閱金文。今辰開啟。住持臣僧某。升於此座舉揚聖諦第一義。所集洪因端為祝延聖壽萬安者)說法竟。白雲(下座。各具威儀詣大佛殿啟建天壽聖節。謹白)此日座下雖有官員。亦不得敘謝。蓋尊君也。鳴大鐘及僧堂前鐘。集眾列殿上向佛排立。住持上茶湯。上首知事遞上。燒香侍者就佛座前。下茶湯畢。住持歸位立定。行者鳴鈸維那轉身爐前。揖住持上香。燒香侍者捧香合。次東堂西堂出班上香(如有大方諸山住持偶至者。令侍者請。于兩序前上香)次兩序對出向佛問訊。上香畢。兩兩相朝轉身歸位。大眾同展三拜。兩序分班對立。住持就跪。知客跪進手爐。侍者跪進香合。維那白佛宣疏畢。知客跪接爐。住持收坐具。維那舉楞嚴咒。迴向云。(諷誦秘章。所萃洪因。端為祝延今上皇帝聖壽萬安。金剛無量壽佛云云)眾散。每日堂司行者將輪差僧簿。須預先一日請住
【現代漢語翻譯】 現代漢語譯本：住持整理好衣袍，跏趺而坐。侍者先帶領末班僧人，從座位下經過，排成一行問訊。燒香侍者帶領隊伍回到原位。接著，首座帶領班首們出來，在座位前排成一列問訊。大眾一同問訊。知事帶領隊伍在座位前問訊，行者跟隨問訊。西堂、東堂從座位下出來問訊。侍者登上法座，左手拈香，轉身提起坐具問訊（這叫做代替大眾請法），退到座位旁邊站立。問答完畢，陳述啟建法會的事由，說（在某年某月某日，適逢天壽聖節，某寺預先在某年某月某日，啟建金剛無量壽道場，一個月里每天輪流僧人上殿，披閱金字經文。今天開啟法會，住持臣僧某，登上這個法座，宣揚聖諦第一義。所積聚的廣大功德，是爲了祝願皇上聖壽萬安）。說法完畢，稟告說（下座，各自整理好威儀，前往大佛殿啟建天壽聖節法會，謹稟）。這一天，即使座下有官員，也不得敘謝，因為這是尊崇君主。鳴響大鐘以及僧堂前的鐘，集合大眾排列在大殿上，面向佛像站立。住持獻上茶湯，上首、知事依次遞上。燒香侍者在佛座前，獻上茶湯完畢。住持回到原位站定。行者敲擊鐃鈸，維那轉身到香爐前，向住持作揖，請住持上香。燒香侍者捧著香合。接著，東堂、西堂出班上香（如果有大方諸山的住持偶然來到，讓侍者邀請，在兩序之前上香）。然後，兩序相對走出，向佛問訊。上香完畢，兩兩相對作揖，轉身回到原位。大眾一同展身三拜。兩序分班相對站立。住持就地跪下，知客跪著獻上手爐，侍者跪著獻上香合。維那向佛稟告，宣讀祝壽文疏完畢。知客跪著接過手爐，住持收起坐具。維那舉唱楞嚴咒，迴向說：（諷誦秘密章句，所積聚的廣大功德，是爲了祝願當今皇上聖壽萬安，金剛無量壽佛云云）。大眾解散。每天堂司行者將輪值的僧人名簿，必須預先一天請示住持。
【English Translation】 English version: The abbot adjusts his robes and sits in the lotus position. The attendant leads the last row of monks from under the seat, forming a line to pay respects. The incense-burning attendant leads the group back to their positions. Next, the head seat leads the senior monks out, forming a line in front of the seat to pay respects. The assembly pays respects together. The director leads the group to pay respects in front of the seat, followed by the novices. The West Hall and East Hall come out from under the seat to pay respects. The attendant ascends the Dharma seat, holding incense in his left hand, turns and lifts the sitting mat to pay respects (this is called requesting the Dharma on behalf of the assembly), and retreats to stand beside the seat. After the questions and answers are finished, the reason for initiating the Dharma assembly is stated, saying (On such and such day of such and such month, coinciding with the Heavenly Longevity Holy Day, such and such temple will initiate the Vajra Immeasurable Life Dharma Assembly in advance on such and such day of such and such month, with monks taking turns ascending the hall daily for a month, reciting the golden scriptures. Today, the Dharma assembly is initiated, and the abbot, the monastic subject so-and-so, ascends this Dharma seat to proclaim the supreme meaning of the Holy Truth. The vast merits accumulated are to wish the Emperor a long and peaceful life). After the Dharma talk is finished, it is announced (Descend from the seat, each arranging your dignity, proceed to the Great Buddha Hall to initiate the Heavenly Longevity Holy Day Dharma Assembly, respectfully announced). On this day, even if there are officials present, no thanks should be offered, as this is to honor the sovereign. The great bell and the bell in front of the monks' hall are rung, gathering the assembly to line up in the main hall, facing the Buddha statue. The abbot offers tea, which is passed up by the head seat and the director in turn. The incense-burning attendant offers tea in front of the Buddha's seat. The abbot returns to his position and stands still. The novice strikes the cymbals, and the chant master turns to the incense burner, bows to the abbot, and invites the abbot to offer incense. The incense-burning attendant holds the incense box. Next, the East Hall and West Hall come out to offer incense (if abbots from other great monasteries happen to be present, have the attendant invite them to offer incense before the two orders). Then, the two orders come out facing each other and pay respects to the Buddha. After offering incense, they bow to each other in pairs, turn and return to their positions. The assembly performs three full prostrations together. The two orders stand facing each other in separate rows. The abbot kneels down, and the guest master kneels to present the hand warmer, and the attendant kneels to present the incense box. The chant master reports to the Buddha and finishes reciting the memorial for longevity. The guest master kneels to receive the hand warmer, and the abbot puts away the sitting mat. The chant master chants the Shurangama Mantra, dedicating the merits, saying: (Reciting the secret verses, the vast merits accumulated are to wish the current Emperor a long and peaceful life, Vajra Immeasurable Life Buddha, etc.). The assembly disperses. Every day, the hall affairs novice must request instructions from the abbot one day in advance regarding the roster of monks on duty.
持頭首眾僧。各書雙字名僉押。量眾多少。依戒具寫差單。排定日分週而復始。仍列經目。對揭殿內柱上。至日各務嚴肅。鳴大鐘上殿。當次僧員須具威儀。香合禮佛歸位看經。庫司嚴設香燭。備點心。維那燒香點湯照拂。至晚鳴大鐘下殿。堂司行者直殿行者。常加伺候。毋令怠慢。如官員入山拈香。鳴鐘集眾。諷無量壽咒。舉藥師號畢。迴向云(某處某官入山拜手拈香。僧眾諷誦秘章。所萃洪因。端為祝延今上皇帝聖壽萬安。金剛無量壽云云)節內遇三八日。佛殿唸誦。至日齋罷。堂司行者覆住持兩序諸寮。掛念誦牌報眾。參前巡廊鳴板。集眾向佛排立。住持至鳴大板三下。次鳴大鐘。燒香歸位。維那出班。唸誦云(皇風永扇帝道遐昌。佛日增輝法輪常轉。為如上緣。念清凈法身毗盧遮那佛。十號訖迴向云。上來念誦所集洪因。端為祝延今上皇帝聖壽萬安。金剛無量壽云云)鳴僧堂前鐘三下。大眾問訊而散。或住持赴郡縣都道場所歸時。鳴鐘集眾門迎詣方丈問訊。
聖節啟散古規所載。堂僧堂司給由。暫到客司給由隨身照證。蓋往時僧道歲一供帳納免丁錢。官給由為憑。故遊方道具度牒之外。有每歲免丁由。有何處坐夏由。有啟散聖節。以備徴詰。各亦畏慎。今雖不用。存其事以見古也。
黃榜式
【現代漢語翻譯】 現代漢語譯本 持頭首眾僧（寺院中負責各項事務的僧人）。各自書寫雙字法名並簽字。按照僧眾的數量多少，依據戒律詳細寫出差單（值班表）。安排好每日的值班，循環往復。並將所誦經目的名稱列出，張貼在佛殿內的柱子上。到了值班的日子，各自務必嚴肅認真。敲響大鐘，僧眾上殿。當值僧人必須儀容整肅，將香盒放在佛前，禮佛后回到自己的位置看經。庫司（負責倉庫的機構）要準備好香燭，備好點心。維那（寺院中負責僧眾事務的僧人）負責燒香、點湯，照應僧眾。到晚上敲響大鐘，僧眾下殿。堂司行者（負責僧堂事務的行者）和直殿行者（負責佛殿事務的行者）要經常加以照看，不要讓他們懈怠。如果官員入山拈香，則敲鐘集合僧眾，諷誦《無量壽咒》。唸誦藥師佛號完畢，迴向時說：『為某處某官入山拜手拈香，僧眾諷誦秘章，所積聚的廣大功德，完全是爲了祝願當今皇帝聖壽萬安。金剛無量壽云云。』節日期間遇到三八日（指每月初三、初八、十三、十八、二十三、二十八日），在佛殿唸誦。到了唸誦的日子，齋飯完畢后，堂司行者稟告住持（寺院主持）和兩序（指寺院中的東西兩序，代表僧眾）以及各寮（寺院中的各個部門），掛起唸誦牌，告知大眾。參前巡廊鳴板（在念誦前巡視走廊並敲擊木板），集合僧眾面向佛像排列站立。住持到達后，鳴大板三下，接著鳴大鐘。燒香后回到自己的位置。維那出班，唸誦：『皇風永扇，帝道遐昌，佛日增輝，法輪常轉。為如上因緣，念清凈法身毗盧遮那佛（釋迦牟尼佛的法身）。』唸誦十號（佛的十種稱號）完畢后，迴向說：『以上唸誦所積聚的廣大功德，完全是爲了祝願當今皇帝聖壽萬安。金剛無量壽云云。』鳴僧堂前的鐘三下，大眾問訊后解散。或者住持前往郡縣都道場所歸來時，鳴鐘集合僧眾到山門迎接，到方丈室問訊。 聖節啟散古規所記載，堂僧和堂司由寺院開具證明，暫時到客司（寺院中接待賓客的機構）也由客司開具證明，隨身攜帶作為憑證。這是因為過去僧人和道士每年都要進行戶口登記，繳納免丁錢。官府開具證明作為憑據。所以雲遊僧人在度牒（證明僧人身份的官方文書）之外，還有每年的免丁證明，有在何處坐夏（夏季安居）的證明，有啟程和聖節的證明，以備官府查問。大家都非常謹慎。現在雖然不用了，但保留這些記載是爲了讓後人瞭解過去的情況。 黃榜式（科舉考試中張貼的榜單格式，此處指某種文書的格式）
【English Translation】 English version The head monks in charge of various affairs each write down their double-character Dharma names and sign. Based on the number of monks, a detailed duty roster is written according to the precepts. The daily duties are arranged in a cycle. The names of the sutras to be recited are also listed and posted on the pillars inside the Buddha hall. On the day of their duty, everyone must be serious and conscientious. The great bell is rung, and the monks enter the hall. The monks on duty must be dignified, place the incense box before the Buddha, prostrate, and return to their positions to read the sutras. The storehouse (Kusi) prepares incense and candles, and prepares refreshments. The Karmadana (Vina) is responsible for burning incense, serving soup, and taking care of the monks. In the evening, the great bell is rung, and the monks leave the hall. The hall attendants (Tangsi Xingzhe) and the hall keepers (Zhidian Xingzhe) should always be vigilant and not allow them to be lazy. If officials enter the mountain to offer incense, the bell is rung to gather the monks to chant the 'Amitayus Sutra Mantra'. After reciting the Bhaisajyaguru Buddha's name, the dedication is made: 'For the sake of so-and-so official entering the mountain to bow and offer incense, the monks chant the secret verses, and the accumulated great merits are entirely for the purpose of wishing the current Emperor a long and peaceful life. Vajra Amitayus, etc.' During festivals, on the 3rd and 8th days of the month (referring to the 3rd, 8th, 13th, 18th, 23rd, and 28th days of each month), recitations are held in the Buddha hall. On the day of the recitation, after the vegetarian meal, the hall attendants inform the abbot and the two orders (referring to the eastern and western orders in the monastery, representing the monks) and various departments, and hang up the recitation sign to inform the public. Before the recitation, they patrol the corridors and strike the wooden board, gathering the monks to stand facing the Buddha. When the abbot arrives, the large board is struck three times, followed by the ringing of the great bell. After burning incense, they return to their positions. The Karmadana comes forward and recites: 'May the imperial influence forever spread, the imperial way be far-reaching, the Buddha's sun increase its brilliance, and the Dharma wheel constantly turn. For the above reasons, we recite the pure Dharmakaya Vairocana Buddha (the Dharmakaya of Sakyamuni Buddha).' After reciting the ten titles (the ten epithets of the Buddha), the dedication is made: 'The great merits accumulated from the above recitation are entirely for the purpose of wishing the current Emperor a long and peaceful life. Vajra Amitayus, etc.' The bell in front of the monks' hall is rung three times, and the assembly disperses after exchanging greetings. Or when the abbot returns from visiting the prefectural and county Taoist sites, the bell is rung to gather the monks to greet him at the mountain gate and pay respects at the abbot's room. The ancient rules for departure and the Holy Festival state that the hall monks and hall office provide a certificate, and those temporarily going to the guest office (the organization in the monastery that receives guests) also have the guest office provide a certificate, which is carried as proof. This is because in the past, monks and Taoists had to register their households every year and pay exemption money. The government issued certificates as proof. Therefore, wandering monks, in addition to their ordination certificate (an official document proving the identity of a monk), also had annual exemption certificates, certificates of where they spent the summer retreat, and certificates for departure and the Holy Festival, in case the government inquired. Everyone was very cautious. Although it is not used now, preserving these records is to allow future generations to understand the past situation. Yellow List Style (the format of the list posted in the imperial examination, here referring to the format of a certain document)
某州某府某寺
某月某日欽遇
天壽聖節本寺預於今月某日恭就
大佛寶殿啟建
金剛無量壽道場一月日逐日輪僧上殿披閱真詮
宣持密號所萃
洪因端為祝延
今上皇帝聖壽萬歲萬歲萬萬歲
右恭 惟
佛日洞明
龍天昭格
某年某月 日都監寺臣僧某謹言
住 持 臣僧某
經單式
今具經文品目於後
大方廣佛華嚴經
大佛頂萬行首楞嚴經
大乘妙法蓮華經
大乘金光明經
大方廣圓覺修多羅了義經
大乘金剛般若波羅密經
大仁王護國經
右具如前
今月 日綱維臣僧 某 具
差單式
今具逐日輪僧上殿名員於後 用白紙書
某日 住持臣僧 某甲首座 某甲書記
某甲藏主 某甲知客 某甲西堂
某日 某甲稱呼 某甲上座 某甲都寺
右具如前
今月 日堂司 某 具
疏語(啟建)右伏以 覆燾無私。乾坤孰測其高厚 照臨有赫。日月莫喻其光華。知 讚仰之徒勞。欲 補報而無極。惟托鈞陶之內。義重 四恩。故竭 忠愛之心。虔恭 三祝。斗樞電繞龍象筵開。帝網百億
【現代漢語翻譯】 現代漢語譯本 某州某府某寺 某月某日，適逢 天壽聖節（皇帝的生日），本寺預定於今月某日，恭敬地在 大佛寶殿（寺廟主殿名稱）啟建 金剛無量壽道場（祈福法會名稱），為期一月，每日輪流僧人上殿披閱真詮（佛經的精義）， 宣持密號（唸誦秘密咒語），所聚集的 洪大功德，是爲了祝願 當今皇上聖壽萬歲萬歲萬萬歲。 右側是恭敬地 祈願 佛日洞明（佛法如太陽般照亮一切）， 龍天昭格（龍天護法神靈感應）。 某年某月某日，都監寺臣僧某謹言。 住持臣僧某。 經單式（經書目錄） 今將所用經文品目列於後： 大方廣佛華嚴經 大佛頂萬行首楞嚴經 大乘妙法蓮華經 大乘金光明經 大方廣圓覺修多羅了義經 大乘金剛般若波羅密經 大仁王護國經 右側所列如前。 今月某日，綱維臣僧某具。 差單式（值班名單） 今將每日輪流上殿僧人名額列於後（用白紙書寫）： 某日，住持臣僧某甲，首座某甲，書記 某甲，藏主某甲，知客某甲，西堂 某日，某甲稱呼，某甲上座，某甲都寺 右側所列如前。 今月某日，堂司某具。 疏語（啟建）：恭敬地認為，上天覆育大地，毫無偏私，乾坤之高厚，無人能測；佛光照耀，光明赫赫，日月之光華，無法比擬。深知讚揚之言語是徒勞，想要報答恩情卻無邊無際。唯有依託天地造化之內，道義之重要在於四恩（父母恩、眾生恩、國家恩、三寶恩）。所以竭盡忠愛之心，虔誠恭敬地進行三祝（祝願國家昌盛、人民安樂、佛法興隆）。斗樞星光閃耀，龍象法筵開啟，帝網百億。
【English Translation】 English version 某州某府某寺 (A certain temple in a certain prefecture of a certain state) 某月某日欽遇 (On a certain day of a certain month, respectfully encountering) 天壽聖節 (The Emperor's Birthday) 本寺預於今月某日恭就 (Our temple respectfully plans to, on a certain day of this month) 大佛寶殿 (Mahavairocana Hall) 啟建 (initiate) 金剛無量壽道場 (Vajra Amitayus Ritual) 一月日逐日輪僧上殿披閱真詮 (for a month, with monks taking turns to enter the hall daily to read the true meaning) 宣持密號 (proclaim and uphold secret mantras) 所萃 (that are gathered) 洪因 (vast causes) 端為祝延 (are solely for wishing) 今上皇帝聖壽萬歲萬歲萬萬歲 (the current Emperor a long life of ten thousand years, ten thousand years, ten thousand times ten thousand years). 右恭 惟 (Respectfully) 佛日洞明 (May the Buddha's sun brightly illuminate) 龍天昭格 (May the dragons and devas be responsive) 某年某月 日都監寺臣僧某謹言 (Respectfully stated by the supervising monk official 某 in the month of 某, year 某) 住 持 臣僧某 (Abbot Monk 某) 經單式 (List of Sutras) 今具經文品目於後 (Now, the list of sutras is presented below): 大方廣佛華嚴經 (The Avatamsaka Sutra) 大佛頂萬行首楞嚴經 (The Surangama Sutra) 大乘妙法蓮華經 (The Lotus Sutra) 大乘金光明經 (The Golden Light Sutra) 大方廣圓覺修多羅了義經 (The Sutra of Perfect Enlightenment) 大乘金剛般若波羅密經 (The Diamond Sutra) 大仁王護國經 (The Humane King Sutra) 右具如前 (The above is as listed before) 今月 日綱維臣僧 某 具 (Prepared by the supervising monk 某 on this month) 差單式 (Duty Roster) 今具逐日輪僧上殿名員於後 用白紙書 (Now, the list of monks taking turns to enter the hall daily is presented below, written on white paper): 某日 住持臣僧 某甲首座 某甲書記 (On a certain day, Abbot Monk 某甲, Head Monk 某甲, Secretary) 某甲藏主 某甲知客 某甲西堂 (某甲, Sutra Keeper 某甲, Guest Prefect 某甲, West Hall) 某日 某甲稱呼 某甲上座 某甲都寺 (On a certain day, 某甲, Senior Monk 某甲, Supervisor) 右具如前 (The above is as listed before) 今月 日堂司 某 具 (Prepared by the Hall Officer 某 on this month) 疏語(啟建)右伏以 覆燾無私。乾坤孰測其高厚 照臨有赫。日月莫喻其光華。知 讚仰之徒勞。欲 補報而無極。惟托鈞陶之內。義重 四恩。故竭 忠愛之心。虔恭 三祝。斗樞電繞龍象筵開。帝網百億 (Eulogy (Initiation): Humbly, the covering and nurturing are without selfishness. Who can measure the height and depth of heaven and earth? The illumination is brilliant. The radiance of the sun and moon cannot be compared. Knowing that praise is in vain, and the desire to repay is limitless. Only relying on the creation of heaven and earth, the importance of righteousness lies in the Four Debts (父母恩 parents' kindness, 眾生恩 sentient beings' kindness, 國家恩 country's kindness, 三寶恩 Three Jewels' kindness). Therefore, exhausting the heart of loyalty and love, reverently offering the Three Wishes (祝願國家昌盛 wishing the country prosperity, 人民安樂 people's peace, 佛法興隆 and the flourishing of the Dharma). The Dipper's pivot is surrounded by lightning, the dragon and elephant banquet is opened, and the Emperor's net is billions.)
山河咸歸 聖量。華藏三千世界益衍 丕圖。少盡涓埃。匪懈朝夕。欽愿 夔龍登用 景星耀而泰階平 麟鳳呈祥 聖人作而萬物睹。謹疏 (滿散)優缽羅花瑞世 同佛降生 閻浮提樹連陰。與天齊壽。故 毓夙成之 睿質。克 承丕顯之 聖謨 大哉干至哉干 體乾居正 會其極歸其極 建極立中。爰以 吾道之大同。有裨 聖時之至治。山林鐘鼓樂 化日之舒長。草木昆蟲被 膏澤之滲漉 祥開震夙 頌祝華封。欽愿 垂拱無為。天地位而萬物育 鈞陶有象。陰陽理而四時平 壽考萬年 本支百世。
景命四齋日祝讚
景命好日。月旦。月望。初八。廿三。四齋日。隔宿堂司行者報眾。掛諷經牌。次早鐘絕。后鳴僧堂前鐘。集眾登殿。維那舉楞嚴咒。唱藥師號。嘆佛畢。迴向云(某日令辰。某州某寺住持傳法某僧某。謹集合山僧眾。恭趨寶殿。諷誦大佛頂萬行首楞嚴神咒。稱揚聖號。所萃洪因。祝延今上皇帝聖壽萬安。金剛無量壽佛仁王菩薩云云)。
旦望藏殿祝讚
旦望古來轉藏祝壽。今則必先侵晨登殿。
御座前祝讚。于禮為恭。或粥罷升座罷鳴鐘集眾。往藏殿。維那舉云(摩訶般若波羅蜜多)眾當默唸。住持領眾合掌繞藏。行道三匝。多眾則一匝立定。維那舉大悲咒。回
向云(大圓照中有華藏海。功超造化。道絕明言三光電卷而實相涵。六合雷奔而湛然寂。不思議海難盡讚揚。某州某寺住持傳法臣僧某。月旦望令辰。謹集合山僧眾。恭趨藏殿繞旋行道。稱念摩訶佛母聖號。運轉天宮法寶輪藏。諷誦大悲圓滿神咒所萃洪因。端為祝延 今上皇帝聖壽萬安。金剛無量壽佛仁王。菩薩摩訶薩。摩訶般若波羅密)。
每日祝讚
齋粥二時下堂。僧眾必須登殿。維那舉無量壽咒三遍。迴向云(諷誦秘章。所萃洪因。端為祝延今上皇帝聖壽萬安。金剛無量壽佛云云)。
千秋節
至期堂司行者隔宿報眾。掛諷經牌。次早鳴僧堂鐘。集眾登殿。維那舉楞嚴咒畢白佛(四齋日同)迴向云(某道某路某寺某月某日。敬遇皇太子千秋令節。謹集合山僧眾。恭趨寶殿。諷誦大佛頂萬行首楞嚴神咒。稱揚聖號。所萃良因。敬祝皇太子睿算千秋殿下。伏願日重輪月重輝。照臨海宇。山如礪河如帶。鞏固邦基。金剛無量壽佛云云)。
善月
正五九為善月。預先一日。維那令堂司行者。覆住持報庫司。掛善月牌于殿門前。具經單輪差僧簿。每日鳴大鐘登殿。看經祝讚終月而畢。
始山隋開皇三年詔天下。正五九並六齋日。各寺建祈禱道場。不得殺生命。取藏經中。有
【現代漢語翻譯】 現代漢語譯本：
向云（大圓照中顯現華藏海，功德超越造化，道理超出言語所能表達。光明如閃電般迅速，而實相卻包含其中；世界如雷鳴般震動，而本性卻湛然寂靜。不可思議的功德難以完全讚揚。某州某寺住持傳法臣僧某，在某月某日，恭敬地率領山中僧眾，前往藏殿繞行，稱念摩訶佛母（偉大的佛母）的聖號，運轉天宮法寶輪藏（天宮中的法輪寶藏），諷誦大悲圓滿神咒所積聚的廣大功德，專門用來祝願當今皇帝聖壽萬安。金剛無量壽佛（金剛不壞的無量壽佛），菩薩摩訶薩（偉大的菩薩），摩訶般若波羅密（偉大的智慧到達彼岸））。
每日祝讚：
齋粥兩次下堂時，僧眾必須登上大殿。維那（寺院中負責僧眾事務的僧人）唸誦無量壽咒三遍，然後迴向說（諷誦秘密的經文，所積聚的廣大功德，專門用來祝願當今皇帝聖壽萬安。金剛無量壽佛等等）。
千秋節：
到千秋節時，堂司行者（寺院中負責事務的僧人）提前一天通知大眾，掛上諷經牌。第二天早上敲響僧堂的鐘，集合大眾登上大殿。維那唸誦楞嚴咒完畢后，向佛稟告（與四齋日相同），然後迴向說（某道某路某寺某月某日，恭敬地遇到皇太子千秋令節，恭敬地率領山中僧眾，前往寶殿，諷誦大佛頂萬行首楞嚴神咒，稱揚聖號，所積聚的良好功德，恭敬地祝願皇太子睿算千秋。伏願如太陽和月亮般光輝照耀，照臨整個國家，山河如磐石和衣帶般永固，鞏固國家的基礎。金剛無量壽佛等等）。
善月：
正月、五月、九月為善月。提前一天，維那命令堂司行者，稟告住持和庫司，在殿門前掛上善月牌，準備經單輪流安排僧人。每天敲響大鐘登上大殿，看經祝讚，持續一個月結束。
始山隋開皇三年詔令天下，正月、五月、九月以及六齋日，各寺廟建立祈禱道場，不得殺生。從藏經中選取
【English Translation】 English version:
Facing the Cloud (Within the Great Perfect Illumination is the Huazang Sea (Ocean of Flower Treasury). Its merit surpasses creation, and its principle transcends clear words. The light flashes like lightning, yet the true form is contained within. The universe roars like thunder, yet its nature is serenely still. Its inconceivable merit is difficult to fully praise. So-and-so, the abbot and Dharma-transmitting monk of So-and-so Temple in So-and-so Prefecture, on this auspicious day of the month, respectfully leads the monks of the mountain to circumambulate the Treasure Hall, chanting the holy name of Maha Buddha-Mother (Great Buddha-Mother), turning the Dharma-wheel Treasure of the Heavenly Palace, and reciting the Great Compassion Perfect Dharani, accumulating vast merit, solely to wish for the Emperor's longevity and peace. Vajra Amitabha (Indestructible Infinite Life Buddha), Bodhisattva Mahasattva (Great Bodhisattva), Maha Prajna Paramita (Great Wisdom Reaching the Other Shore)).
Daily Blessings:
During the two daily meals of vegetarian congee, the monks must ascend to the main hall. The Vina (monk in charge of monastic affairs) recites the Amitabha Mantra three times, then dedicates the merit, saying (Reciting the secret scriptures, accumulating vast merit, solely to wish for the Emperor's longevity and peace. Vajra Amitabha, etc.).
Emperor's Birthday:
On the Emperor's birthday, the hall attendant informs the assembly the day before and hangs up the scripture recitation sign. The next morning, the monastery bell is rung, and the assembly gathers in the main hall. After the Vina finishes reciting the Shurangama Mantra, he reports to the Buddha (as on the four vegetarian days), then dedicates the merit, saying (On this day of this month in this year, at So-and-so Temple on So-and-so Road in So-and-so Prefecture, we respectfully celebrate the Crown Prince's birthday. We respectfully lead the monks of the mountain to the Treasure Hall, reciting the Shurangama Mantra, praising the holy name, accumulating good merit, and respectfully wishing the Crown Prince a long and wise life. May his brilliance shine like the sun and moon, illuminating the entire country. May the mountains be as solid as whetstones and the rivers as secure as belts, consolidating the foundation of the nation. Vajra Amitabha, etc.).
Virtuous Month:
The first, fifth, and ninth months are virtuous months. One day in advance, the Vina instructs the hall attendant to inform the abbot and the treasury, and to hang the Virtuous Month sign in front of the hall door. Prepare the scripture list and assign monks in rotation. Each day, the great bell is rung, and the assembly ascends to the main hall to read scriptures and offer blessings for the entire month.
In the third year of the Kaihuang era of the Sui Dynasty, an edict was issued throughout the country that in the first, fifth, and ninth months, as well as on the six vegetarian days, each temple should establish a prayer hall and refrain from killing living beings. Select from the Tripitaka
毗沙門天王。每歲巡按四大部洲。正五九月治南贍部洲。故禁屠宰。而唐之藩鎮每上任。必犒士卒不下數萬人。須大烹宰。故以正五九不上官。為禁殺也。而俗以為忌者非。
祝釐章終
報恩章第二
國有禘夾四時之祭。所以昭功德隆本始重繼嗣也。聖朝崇佛。
世祖而下。咸各建寺。謂由佛應身以御天下。化儀既終復歸佛位。在 京官寺。於是設 聖容具佛壇場。月以五祭。設奠展禮如生。而致夫羹墻之思。洪惟 聖化所被。與佛之教流於無垠。而吾徒沐恩波濡 聖澤。可不知所自而思所報效焉。
國忌
上賓日屆期。隔宿庫司報堂司。令行者覆住持兩序。報眾掛諷經牌。就法座上。安 御座。用黃紙寫 聖號牌位。嚴設香花燈燭幾筵供養。至期鳴僧堂鐘。集眾候住持至上香上茶湯。維那舉楞嚴咒。諷誦畢。迴向云(某州某寺住持傳法臣僧某。某月某日。恭遇某聖聖忌之辰。謹集合山僧眾。謹誦大佛頂萬行首楞嚴神咒。稱揚聖號。所萃殊利資嚴聖駕。伏願神遊八極。想雲車風馬來。臨位證中天受玉殿瓊樓快樂。十方三世云云)。
祈禱
凡有祈禱。須如法嚴治壇場。鋪陳供養。住持專心加謹。僧眾各務整肅。知事內外提督應辦。大小寮舍巡警齋潔。或有官員拈香
【現代漢語翻譯】 現代漢語譯本： 毗沙門天王（Vaiśravaṇa，佛教護法神），每年巡視四大部洲（Four Continents）。在正月、五月和九月治理南贍部洲（Jambudvīpa，我們所居住的洲），因此禁止屠宰。然而唐朝的藩鎮（Tang Dynasty's regional military commissioners）每次上任，必定犒賞士兵，人數動輒數萬，需要大量宰殺牲畜。所以（寺院）以正月、五月和九月不讓官員上任，作為一種禁殺的方式。而世俗之人認為這是因為忌諱，這是不對的。
祝釐章結束
報恩章第二
國家有禘祭（di sacrifice，古代帝王祭祀祖先的隆重儀式）、夾祭（jia sacrifice，古代祭祀的名稱）和四季的祭祀，用來彰顯功德，隆重根本，重視繼承。聖朝崇尚佛教。
世祖（Emperor Shizu）以下，各位皇帝都各自建造寺廟，認為憑藉佛的應身（incarnation）來治理天下，教化儀式結束后又迴歸佛位。在京城的官寺里，於是設定聖容（imperial portrait），準備佛壇，每月舉行五次祭祀，陳設祭品，行展禮儀如同對待生者一般，以此表達羹墻之思（gēng qiáng zhī sī，對先人的懷念）。洪大啊，聖上的教化所覆蓋之處，與佛的教義一樣流傳到無邊無際，而我們這些僧徒沐浴著恩波，沾濡著聖上的恩澤，怎能不知從何而來，思考如何報效呢？
國忌
皇帝駕崩日臨近時，隔一天庫司（treasury department）報告堂司（hall department），命令列者（attendant）告知住持（abbot）和兩序（two orders，指寺院中的僧職人員），報告大眾懸掛諷經牌（sutra chanting board）。在法座上，安放御座（imperial throne），用黃紙書寫聖號牌位（imperial title tablet）。莊嚴地陳設香、花、燈燭、幾筵供養。到期時敲響僧堂鐘，集合大眾等候住持到來，上香上茶湯。維那（Vina，寺院中負責維持秩序的僧人）舉楞嚴咒（Śūraṅgama Mantra）。諷誦完畢，迴向說：（某州某寺住持傳法臣僧某，某月某日，恭敬地遇到某聖的忌辰，謹率領**山僧眾，恭敬地誦讀大佛頂萬行首楞嚴神咒，稱揚聖號，所積聚的殊勝利益資助莊嚴聖駕，伏願神遊八極，想像雲車風馬來，降臨到中天，享受玉殿瓊樓的快樂，十方三世云云）。
祈禱
凡是有祈禱，必須如法地嚴整治理壇場，鋪陳供養。住持專心謹慎，僧眾各自務必整肅。知事（steward）內外提督應辦事務，大小寮舍巡邏警戒，保持齋戒潔凈。或者有官員拈香（offer incense）。
【English Translation】 English version: Vaiśravaṇa (guardian deity of Buddhism), annually inspects the Four Continents. In the first, fifth, and ninth months, he governs Jambudvīpa (the continent we inhabit), hence the prohibition of slaughter. However, the regional military commissioners of the Tang Dynasty invariably rewarded their soldiers upon taking office, often numbering tens of thousands, requiring extensive slaughter of livestock. Therefore, (monasteries) prevent officials from taking office in the first, fifth, and ninth months as a way to prohibit killing. It is incorrect for common people to consider this a taboo.
End of the Chapter on Wishing for Auspiciousness
Chapter Two on Repaying Kindness
The state has the di sacrifice (a grand ceremony for emperors to worship ancestors), jia sacrifice, and seasonal sacrifices to manifest merit, honor the foundation, and emphasize succession. The sacred dynasty reveres Buddhism.
From Emperor Shizu onwards, each emperor built temples, believing that they governed the world through the incarnation of the Buddha, and after the end of their transformative rituals, they returned to the Buddha's position. In the official temples of the capital, imperial portraits are set up, and Buddhist altars are prepared. Sacrifices are offered five times a month, with offerings and ceremonies conducted as if to the living, expressing the 'gēng qiáng zhī sī' (remembrance of ancestors). How vast is the influence of the sacred teachings, spreading limitlessly like the Buddha's teachings. We monks, bathed in grace and moistened by the sacred favor, how can we not know where it comes from and consider how to repay it?
National Mourning
When the anniversary of the emperor's death approaches, the treasury department reports to the hall department one day in advance, ordering the attendant to inform the abbot and the two orders (monastic ranks), and to report to the assembly to hang the sutra chanting board. On the Dharma seat, place the imperial throne, and write the imperial title on yellow paper. Solemnly arrange incense, flowers, lamps, candles, tables, and offerings. On the day, ring the monks' hall bell, gather the assembly to wait for the abbot to arrive, offer incense and tea. The Vina (monk in charge of order) recites the Śūraṅgama Mantra. After the recitation, dedicate the merit, saying: '(Monk So-and-so, abbot and Dharma-transmitting minister of So-and-so Temple in So-and-so Prefecture, on this auspicious day of the anniversary of the death of the sacred one, respectfully lead the monks of ** Mountain, respectfully reciting the Great Buddha's Summit Ten Thousand Practices Śūraṅgama Mantra, praising the sacred title, accumulating the special merits to aid and adorn the sacred carriage, humbly wishing the spirit to travel to the eight extremes, imagining cloud chariots and wind horses, descending to the middle heaven, enjoying the happiness of jade palaces and jeweled towers, throughout the ten directions and three worlds, etc.)'.
Prayers
Whenever there are prayers, the altar must be solemnly prepared according to the Dharma, and offerings must be arranged. The abbot must be wholeheartedly cautious, and the monks must be respectful. The steward must supervise all internal and external affairs, and the large and small dormitories must be patrolled and kept clean. Or an official may offer incense.
。恭勤迎送。預期庫司稟覆住持。先付意旨。維那知會。堂司行者報眾掛祈禱牌。齋粥二時鳴鐘集眾諷經。或看藏經。或四大部經。或三日五日七日。隨時而行。如祈晴祈雨。則輪僧十員廿員。或三五十員。分作幾引。接續諷誦。每引諷大悲咒消災咒大云咒。各三七遍。謂之不斷輪。終日諷誦。必期感應。方可滿散懺謝。其疏意各列於後。
祈晴
切見。淫雨為戾物用不成。百川橫流民無寧處。蓋眾生共業所感。惟上天覆燾無私。由是謹發誠心。啟建祈晴道場。每日命僧諷誦經咒。仰扣諸聖。所冀祈求晴霽。速賜感彰。伏願掃頑云於四野。陰沴潛消。麗杲日于中天。容光必照。俾五行各順其序。而萬匯悉遂其生。
祈雨
切見。亢陽為災百物就槁。匪上天之降罰。由下民之多愆。惟諸佛開慈悲之門。而神咒有祈禳之應。由是謹發誠心。啟建祈雨道場。每日命僧。諷誦經咒。仰扣諸聖。所冀祈求雨澤。速賜感通。伏願拯生靈于塗炭。厥維艱哉。起雲龍于山川。俾霶𩃱矣。庶茲多稼亦乃有秋。
祈雪
切見。時冬恒溫。恐生物之疵癘。維天降雪。凈下土之祲氛。庸致瓣香之誠。愿集六花之瑞。由是謹發誠心。啟建祈雪道場。每日命僧。諷誦經咒。仰扣諸聖。所冀祈求雨雪。速賜感通
【現代漢語翻譯】 現代漢語譯本： 恭敬勤勉地迎接和護送。預先告知庫司（寺院的庫房主管）並稟告住持。先傳達意旨，由維那（寺院的綱領執事）通知，堂司行者（負責殿堂事務的僧人）告知大眾懸掛祈禱牌。齋粥（早齋和晚粥）兩次鳴鐘，集合大眾諷誦經文，或者閱讀藏經，或者四大部經，或者三日、五日、七日，隨時進行。如果祈求晴天或祈求下雨，則輪流安排僧人十位、二十位，或者三五十位，分成幾組，接續諷誦。每組諷誦大悲咒、消災咒、大云咒，各二十一遍（三七遍），稱為不斷輪。終日諷誦，務必期望得到感應，才可以圓滿結束，進行懺謝。其疏文的意義分別列在後面。 祈晴 現在看到，連綿的陰雨成為災害，萬物無法生長，百川氾濫，百姓沒有安寧的居所。這是眾生共同的業力所感召。只有上天覆蓋庇佑，沒有私心。因此，謹發誠心，啟建祈晴道場。每日命僧人諷誦經咒，仰仗諸位聖賢。所期望的是祈求晴朗，迅速賜予感應顯現。希望掃除四野的頑固陰雲，使陰氣潛藏消散，使太陽高照于中天，光明普照。使五行各自順應其秩序，而萬物都能夠遂其生長。 祈雨 現在看到，持續的乾旱成為災害，萬物都快要枯槁。這不是上天的降罰，而是下民的過錯太多。只有諸佛開啟慈悲之門，而神咒有祈禱禳災的應驗。因此，謹發誠心，啟建祈雨道場。每日命僧人諷誦經咒，仰仗諸位聖賢。所期望的是祈求雨水，迅速賜予感應溝通。希望拯救生靈於水深火熱之中，這實在是艱難啊。使雲龍從山川升起，使雨水充沛啊。希望眾多的莊稼也能夠獲得豐收。 祈雪 現在看到，時值冬季卻恒常溫暖，恐怕生物會產生疾病。只有上天降下雪，才能凈化下土的邪氣。因此獻上微薄的香火，希望聚集瑞雪。因此，謹發誠心，啟建祈雪道場。每日命僧人諷誦經咒，仰仗諸位聖賢。所期望的是祈求雨雪，迅速賜予感應溝通。
【English Translation】 English version: Respectfully and diligently welcoming and escorting. Informing the Kusi (storehouse manager of the monastery) in advance and reporting to the abbot. First conveying the intention, the Vina (monastery's disciplinary officer) informs, and the hall attendant (monk responsible for hall affairs) informs the assembly to hang prayer plaques. At the two times of Zhaizhou (morning and evening congee), the bell is rung to gather the assembly to chant scriptures, or read the Tripitaka, or the Four Great Sutras, or for three, five, or seven days, as the occasion demands. If praying for sunshine or rain, then ten, twenty, or thirty to fifty monks are rotated, divided into several groups, to continuously chant. Each group chants the Great Compassion Mantra, the Disaster Relief Mantra, and the Great Cloud Mantra, each twenty-one times (three sets of seven), called the 'Unceasing Wheel'. Chanting all day long, with the expectation of receiving a response, then it can be completed and repentance and thanks given. The meanings of the memorial prayers are listed below. Praying for Sunshine It is now seen that continuous rain has become a disaster, preventing the growth of all things, and the overflowing rivers leave the people with no place to live in peace. This is caused by the shared karma of all beings. Only Heaven covers and protects without selfishness. Therefore, we sincerely initiate a prayer ceremony for sunshine. Daily, monks are ordered to chant scriptures and mantras, relying on all the sages. What is hoped for is to pray for clear weather, and to quickly grant a manifest response. May it sweep away the stubborn clouds in the four fields, so that the hidden evil may be dispelled, and may the bright sun shine in the middle of the sky, so that its light may illuminate all. May the five elements each follow their order, and all things be able to fulfill their growth. Praying for Rain It is now seen that continuous drought has become a disaster, and all things are about to wither. This is not a punishment from Heaven, but the faults of the people below are too many. Only the Buddhas open the door of compassion, and the divine mantras have the response of prayer and exorcism. Therefore, we sincerely initiate a prayer ceremony for rain. Daily, monks are ordered to chant scriptures and mantras, relying on all the sages. What is hoped for is to pray for rain, and to quickly grant a communicative response. May it save living beings from the depths of suffering, which is truly difficult. May the cloud dragons rise from the mountains and rivers, so that the rain may be abundant. May the many crops also have a harvest. Praying for Snow It is now seen that it is constantly warm in winter, and it is feared that diseases will occur in living things. Only when Heaven sends down snow can it purify the evil atmosphere of the lower earth. Therefore, we offer a humble incense, hoping to gather auspicious snow. Therefore, we sincerely initiate a prayer ceremony for snow. Daily, monks are ordered to chant scriptures and mantras, relying on all the sages. What is hoped for is to pray for rain and snow, and to quickly grant a communicative response.
。伏願彤雲千里潤澤。八荒六府三事用修。草木咸若。二氣五行順序。神人以和。
遣蝗
切見。飛蝗蔽天。惟兇荒之可慮。遺孽入地。恐滋蔓之難圖。匪假神功之驅除。雖極人力而罔措。由是謹發誠心。啟建遣蝗道場。每日命僧。諷誦經咒。仰扣諸聖。所冀驅遣蟲蝗速賜消殄。伏願滌之風雨。掃種類以無遺。投之江河。隨業感而自化。民安其業物遂其生。
日蝕
此日而食。佔五紀之或乖。畏天之威。虞六沴之將作。故徇民情而救護。盍依佛力以禱禳。由是謹發誠心。命僧諷誦經咒。用伸救護。所冀日精速賜還光。伏願五色開而黃道明。照臨下土。群陰消而陽德盛。昭回于天。
月蝕
月耀陰精而主夜。所賴照臨。天示咎徴于下民。於焉薄食。既戒既懼。以禱以禳。由是謹發誠心。命僧諷誦經咒。用伸救護。所冀月華速賜還明。伏願妖蟆滅跡。清光現大地山河。顧兔長生。萬象納廣寒宮殿。
報恩章終◎
敕修百丈清規卷第一 大正藏第 48 冊 No. 2025 敕修百丈清規
敕修百丈清規卷第二
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正◎
報本章第三
性者。人之大本也。振
【現代漢語翻譯】 現代漢語譯本：
伏願彤雲千里潤澤，八荒六府三事用修，草木咸若，二氣五行順序，神人以和。
遣蝗
切見，飛蝗蔽天，惟兇荒之可慮；遺孽入地，恐滋蔓之難圖。匪假神功之驅除，雖極人力而罔措。由是謹發誠心，啟建遣蝗道場，每日命僧，諷誦經咒，仰扣諸聖。所冀驅遣蟲蝗速賜消殄。伏願滌之風雨，掃種類以無遺；投之江河，隨業感而自化。民安其業，物遂其生。
日蝕
此日而食，佔五紀之或乖；畏天之威，虞六沴之將作。故徇民情而救護，盍依佛力以禱禳。由是謹發誠心，命僧諷誦經咒，用伸救護。所冀日精速賜還光。伏願五色開而黃道明，照臨下土；群陰消而陽德盛，昭回于天。
月蝕
月耀**而主夜，所賴照臨。天示咎徴于下民，於焉薄食。既戒既懼，以禱以禳。由是謹發誠心，命僧諷誦經咒，用伸救護。所冀月華速賜還明。伏願妖蟆滅跡，清光現大地山河；顧兔長生，萬象納廣寒宮殿。
報恩章終◎
敕修百丈清規卷第一 大正藏第 48 冊 No. 2025 敕修百丈清規
敕修百丈清規卷第二
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正◎
報本章第三
性者，人之大本也。振 願望彤雲千里普降甘霖，滋潤大地，使八方荒野、六個府縣和農、工、商三業都能得到治理和發展，草木都能生長茂盛，陰陽二氣和金木水火土五行都能按照規律執行，神和人之間和諧相處。
驅趕蝗蟲
看到蝗蟲遮天蔽日，實在令人擔憂會發生饑荒；遺留的蟲卵進入地下，恐怕會難以根除，繼續蔓延。如果不是憑藉神的力量來驅趕消滅它們，即使竭盡人力也無濟於事。因此，我們虔誠地發起善心，啟建驅趕蝗蟲的道場，每天命令僧人誦讀經咒，仰仗諸位聖賢的力量，希望能夠迅速驅趕消滅蝗蟲。愿滌盪的狂風暴雨，能夠徹底掃除蝗蟲，不留殘餘；將它們投入江河，讓它們隨著自身的業力感應而自行消解。使百姓安居樂業，萬物都能生長繁榮。
日食
今日發生日食，預示著曆法可能會出現差錯；敬畏上天的威嚴，擔心各種災禍將會發生。所以爲了順應民意而進行救護，何不依靠佛法的力量來祈禱消災呢？因此，我們虔誠地發起善心，命令僧人誦讀經咒，以此來表達救護之心。希望太陽的光輝能夠迅速恢復。愿五彩祥雲顯現，太陽執行的軌道明亮清晰，照耀著大地；各種陰暗邪惡的力量消退，陽剛正面的德行昌盛，光明普照于天空。
月食
月亮閃耀著光芒照亮夜晚，我們依賴著它的光輝。上天向百姓顯示不祥的徵兆，於是發生了月食。我們既戒備又恐懼，通過祈禱來消災。因此，我們虔誠地發起善心，命令僧人誦讀經咒，以此來表達救護之心。希望月亮的光華能夠迅速恢復光明。愿妖魔鬼怪消滅軌跡，清澈的光芒照耀著大地山河；希望月宮中的玉兔能夠長生不老，讓世間萬象都融入到廣寒宮殿之中。
報恩章結束◎
敕修百丈清規卷第一 大正藏第 48 冊 No. 2025 敕修百丈清規
敕修百丈清規卷第二
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正◎
報本章第三
性，是人的根本。振興
【English Translation】 English version:
I humbly pray that the dark clouds bring abundant rain for thousands of miles, nourishing the land. May the eight wildernesses, the six ministries, and the three affairs (agriculture, industry, and commerce) be well managed and developed. May all plants and trees flourish, the two energies (yin and yang) and the five elements (metal, wood, water, fire, and earth) be in proper order, and gods and humans live in harmony.
Expelling Locusts
Seeing the locusts covering the sky, we are deeply concerned about the potential for famine. If the remaining pests enter the ground, we fear they will be difficult to eradicate and will continue to spread. If we do not rely on divine power to drive them away, even the greatest human effort will be ineffective. Therefore, we sincerely initiate a Dharma service for expelling locusts, ordering monks to recite scriptures and mantras daily, and imploring all the saints. We hope that the locusts will be quickly driven away and eliminated. May the cleansing winds and rains sweep away all locusts, leaving none behind. May those cast into rivers transform themselves according to their karma. May the people live in peace and prosperity, and all things thrive.
Solar Eclipse
The occurrence of a solar eclipse indicates that the calendar may be inaccurate. We fear the majesty of Heaven and worry that various disasters will occur. Therefore, to respond to the people's concerns and provide protection, why not rely on the power of the Buddha to pray for blessings and avert calamity? Therefore, we sincerely initiate a Dharma service, ordering monks to recite scriptures and mantras to express our intention to protect. We hope that the sun's essence will quickly restore its light. May the five-colored auspicious clouds appear, and the sun's path be clear and bright, illuminating the earth. May all dark and evil forces be dispelled, and the virtues of yang flourish, shining brightly in the heavens.
Lunar Eclipse
The moon shines brightly, illuminating the night, and we rely on its light. Heaven shows ominous signs to the people, and a lunar eclipse occurs. We are both cautious and fearful, and we pray for blessings and avert calamity. Therefore, we sincerely initiate a Dharma service, ordering monks to recite scriptures and mantras to express our intention to protect. We hope that the moon's radiance will quickly restore its brightness. May the demonic toad disappear without a trace, and clear light illuminate the earth and rivers. May the jade rabbit in the moon palace live forever, and may all phenomena be integrated into the Guanghan Palace (lunar palace).
End of the Chapter on Repaying Kindness◎
Chixiu Baizhang Qinggui (Revised Edition of Baizhang's Rules of Purity), Volume 1 Tripitaka No. 2025, Volume 48
Chixiu Baizhang Qinggui (Revised Edition of Baizhang's Rules of Purity), Volume 2
Respectfully re-edited by the monk Dehui, Abbot of Dazhi Shousheng Chan Monastery, under Imperial Order
Respectfully proofread by the monk Dasu, Abbot of Dalong Xiangjiqing Monastery, under Imperial Order◎
Chapter 3 on Repaying the Root
Nature (性, xìng) is the great root of man. To revitalize
天地而莫知其始。窮萬世而莫知其終。佛與眾生均有是性。悟之而登妙覺。迷之而流浪生死。從劫至劫六道異趣。業報展轉無有窮已。所賴聖訓洋洋堪作依怙。吾徒忝形服預法系。遵其行之為律。宣其言之為教。傳其心之為禪。而循吾所謂大本者。以同夫佛之全體妙用。始可稱佛子而續慧命也。其于諱日追悼。豈世禮哉。
佛降誕
先期堂司率眾財送庫司。營供養。請制疏僉疏(聖節禮同)至日庫司嚴設花亭。中置佛降生像。于香湯盆內。安二小杓佛前。數陳供養畢。住持上堂祝香云(佛誕令辰。某寺住持遺教。遠孫比丘某甲。䖍爇寶香。供養本師釋迦如來大和尚。上酬慈蔭。所冀法界眾生唸唸諸佛出現於世)次趺坐云(四月八日。恭遇本師釋迦如來大和尚降誕令辰。率比丘眾。嚴備香花燈燭茶果珍羞。以伸供養。住持遺教遠孫比丘某甲。升於此座舉唱宗乘。所集殊勛上酬慈蔭。下與法界眾生同伸希有之慶)次說法竟。白雲(下座各具威儀詣大佛殿。浴佛諷經謹白)下座。領眾同到殿上。向佛排立定。住持上香三拜。不收坐具。進前上湯進食請客侍者遞上。燒香侍者捧置於幾畢。復位三拜再上香。下䞋點茶。又三拜收坐具。維那揖班上香。大眾展拜。住持跪爐。維那白佛云(一月在天影涵眾水。一佛出世
【現代漢語翻譯】 現代漢語譯本：天地執行，卻無人知曉它的起始；窮盡萬世，也無人知曉它的終結。佛與眾生都具有這種本性。領悟它，就能登上妙覺的境界；迷惑它，就會在生死輪迴中流浪。從一個劫到另一個劫，在六道中經歷不同的去處，業報的展現和轉移沒有窮盡。所依賴的，是聖人的教誨，浩瀚深廣，可以作為依靠。我們這些出家人，有幸披上僧衣，隸屬於佛法體系，遵循佛所行的作為戒律，宣揚佛所說的作為教義，傳承佛的心意作為禪法，並且遵循我們所說的大本，以此來等同於佛的全體妙用，這樣才可以稱為佛子，延續佛的智慧生命。至於在佛的忌日進行追悼，難道是世俗的禮儀嗎？
佛降誕（Buddha's birth）
提前，堂司率領眾人將財物送到庫司，準備供養。請求制定疏文，簽署疏文（與聖節的禮儀相同）。到佛誕日，庫司莊嚴地設定花亭，中間放置佛降生像（Buddha's birth image），在盛滿香湯的盆內，安放兩個小勺。在佛前陳列各種供養完畢后，住持上堂祝香，說道：（佛誕的吉辰，某寺的住持遺教，遠孫比丘某甲，虔誠地焚燒寶香，供養本師釋迦如來大和尚（Shakyamuni Tathagata），以報答慈悲的恩澤。希望法界眾生，唸唸都有諸佛出現在世間。）接著跏趺而坐，說道：（四月八日，恭敬地遇到本師釋迦如來大和尚（Shakyamuni Tathagata）降誕的吉辰，率領比丘眾，莊嚴地準備香花燈燭茶果珍羞，以此來表達供養。住持遺教的遠孫比丘某甲，登上這座講臺，宣揚宗門的要旨。所積聚的殊勝功勛，上報慈悲的恩澤，下與法界眾生共同慶賀這稀有難得的盛事。）接著說法完畢，說道：（下座后，各自保持威儀，前往大佛殿，浴佛諷經，謹此稟告。）下座。帶領大眾一同來到殿上，面向佛像排列站定。住持上香三拜，不收回坐具。向前獻上香湯和食物，請客侍者依次遞上。燒香侍者捧著香爐放置在幾案上完畢。恢復原位，再次三拜上香。下䞋點茶。又三拜收回坐具。維那向大眾作揖，上香。大眾展拜。住持跪在香爐前。維那向佛稟告說：（一輪明月在天上，影子映照在所有的水中；一尊佛陀出現在世間
【English Translation】 English version: Heaven and earth operate without anyone knowing their beginning. Countless ages pass without anyone knowing their end. The Buddha and all sentient beings equally possess this nature. To awaken to it is to ascend to the realm of wondrous enlightenment. To be deluded by it is to wander in the cycle of birth and death. From kalpa to kalpa, one experiences different realms in the six paths, with karmic retribution unfolding endlessly. What we rely on are the vast and profound teachings of the sages, which can serve as our refuge. We monks are fortunate to wear the robes and belong to the Dharma lineage, following the Buddha's actions as precepts, proclaiming the Buddha's words as doctrines, transmitting the Buddha's mind as Chan (Zen), and adhering to what we call the great foundation, so as to be equal to the Buddha's complete and wondrous function. Only then can we be called children of the Buddha and continue the lineage of wisdom. As for holding memorial services on the anniversary of the Buddha's passing, is that merely a worldly custom?
The Buddha's Birth
In advance, the hall officers lead the assembly to send offerings to the treasury, preparing for the offerings. They request the drafting of a memorial and sign it (the same as the imperial birthday ceremony). On the day of the Buddha's birth, the treasury solemnly sets up a flower pavilion, placing an image of the Buddha's birth (Buddha's birth image) in the center. In a basin filled with fragrant water, two small ladles are placed. After various offerings are arranged before the Buddha, the abbot ascends the hall to offer incense, saying: '(On this auspicious day of the Buddha's birth, the abbot's bequeathed teachings of this temple, the distant descendant Bhikshu so-and-so, reverently burns precious incense, offering it to the original teacher Shakyamuni Tathagata (Shakyamuni Tathagata), the Great Abbot, to repay the compassionate grace. May all sentient beings in the Dharma realm have Buddhas appear in the world in every thought.)' Then, sitting in the lotus position, he says: '(On the eighth day of the fourth month, we respectfully encounter the auspicious day of the birth of our original teacher Shakyamuni Tathagata (Shakyamuni Tathagata). Leading the assembly of Bhikshus, we solemnly prepare fragrant flowers, lamps, candles, tea, fruits, and delicacies to express our offerings. The distant descendant Bhikshu so-and-so, who inherited the abbot's teachings, ascends this seat to proclaim the essence of the school. May the accumulated meritorious virtues be offered above to repay the compassionate grace, and below, may all sentient beings in the Dharma realm jointly celebrate this rare and precious event.)' Then, after finishing the Dharma talk, he says: '(After descending from the seat, each of you should maintain proper decorum and proceed to the Great Buddha Hall to bathe the Buddha and chant the scriptures. This is respectfully announced.)' He descends from the seat. Leading the assembly, they go together to the hall and stand in formation facing the Buddha image. The abbot offers incense and bows three times, without retrieving his seat cushion. He steps forward to offer fragrant water and food, with the guest attendant passing them one by one. The incense-burning attendant holds the incense burner and places it on the table. Returning to his original position, he bows three times again and offers incense. He then serves tea. After another three bows, he retrieves his seat cushion. The director of ceremonies bows to the assembly and offers incense. The assembly prostrates. The abbot kneels before the incense burner. The director of ceremonies announces to the Buddha: '(The moon is in the sky, its reflection contained in all waters; a Buddha appears in the world
各坐一華。白毫舒而三界明。甘露灑而四生潤)宣疏畢。舉唱浴佛偈云(我今灌沐諸如來。凈智莊嚴功德聚。五濁眾生令離垢。同證如來凈法身)行道浴佛將畢。舉楞嚴咒。迴向云(上來諷經功德。迴向真如實際莊嚴無上佛果菩提。四恩等報三有齊資。法界有情同圓種智。十方三世一切佛云云)。
疏語 大海湛然獨聽 潮音之震盪。太虛廓爾。惟瞻 景緯之橫陳。由 本大而跡彰。抑 時至而機應 俾群靈咸成正覺 從五濁示現降生 脫珍服著垢衣 委身以徇舍化城登寶所 攜手同歸 初度重臨 大恩莫報 伏願 扇真風于末世 揭慧日于中天。無佛無魔法法宣揚玉偈。非垢非凈塵塵灌沐 金軀。
佛成道涅槃
先期堂司率眾財送庫司。營供養。請制疏僉疏(降誕禮同)住持上堂祝香云(佛成道日。某寺住持遺教遠孫比丘某甲。奉為法界眾生。䖍爇寶香。供養本師釋迦如來大和尚。上酬慈蔭。次冀法界眾生同成正覺)次趺坐云(臘月八日。恭遇本師釋迦如來大和尚成道之辰。率比丘眾。嚴備香花燈燭茶果珍羞。以伸供養。住持遺教遠孫比丘某甲。升於此座舉唱宗乘。所集殊勛上酬慈蔭。普愿法界眾生。發明自己智慧。入微塵剎轉大法輪)次說法竟。白雲(下座各具威儀。詣大佛殿諷經謹白)下座
【現代漢語翻譯】 現代漢語譯本： 各自坐在一朵蓮花上。佛的眉間白毫放出光芒，照亮三界（欲界、色界、無色界）。甘露灑下，滋潤四生（胎生、卵生、濕生、化生）。宣讀完疏文后，開始唱誦浴佛偈：『我今灌沐諸如來，凈智莊嚴功德聚。五濁眾生令離垢，同證如來凈法身。』繞佛行道浴佛儀式將要結束時，開始誦讀《楞嚴咒》。迴向文說：『以上誦經的功德，迴向于真如實際，莊嚴無上的佛果菩提。四重恩情（父母恩、眾生恩、國土恩、三寶恩）都能得到報答，三有（欲有、色有、無色有）眾生都能得到資助。愿法界一切有情眾生，都能圓滿證得一切種智（佛的智慧）。十方三世一切諸佛……』
疏文說：大海寂靜深邃，獨自聆聽著潮音的震盪。太虛空曠遼闊，唯有仰望星辰的縱橫排列。由於根本宏大，所以事蹟彰顯；或者時機成熟，所以應機示現。爲了使眾生都能成就正覺，（佛）從五濁惡世示現降生。脫下珍貴的衣服，穿上粗糙的衣裳，委身於世俗，爲了捨棄化城（比喻虛幻不實的境界），登上寶所（比喻真實的涅槃境界），攜手一同迴歸。初度（佛誕日）再次來臨，大恩大德難以報答。伏願佛法能在末法時代弘揚真理，像慧日一樣照耀在正午。沒有佛，沒有法，但法法都在宣揚玉偈（佛經的偈頌）。不是污垢，不是清凈，但塵塵都在灌沐金身（佛像）。
佛成道涅槃
事先由堂司率領眾人將財物送到庫司，準備供養。請求制定疏文，簽署疏文（如同降誕禮）。住持上堂祝香說：『在佛成道日，某寺住持，遺教遠孫比丘某甲，爲了法界眾生，虔誠地焚燒寶香，供養本師釋迦如來大和尚，向上報答慈悲的恩德，其次希望法界眾生都能一同成就正覺。』接著跏趺而坐說：『在臘月初八，躬逢本師釋迦如來大和尚成道之辰，率領比丘眾，嚴謹地準備香花燈燭茶果珍饈，以此來表達供養。住持遺教遠孫比丘某甲，登上此座，宣揚宗門心法。所積聚的殊勝功勛，向上報答慈悲的恩德。普遍希望法界眾生，都能發明自己的智慧，進入微塵般的剎土，轉動大法輪。』接著說法完畢，稟告說：『請下座后各自保持威儀，前往大佛殿誦經。』下座。
【English Translation】 English version: Each sits on a lotus. The white hair between the Buddha's eyebrows emits light, illuminating the Three Realms (Desire Realm, Form Realm, Formless Realm). Sweet dew sprinkles down, nourishing the Four Kinds of Birth (womb-born, egg-born, moisture-born, transformation-born). After reciting the memorial, the Bathing the Buddha Gatha is chanted: 'I now bathe all Tathagatas, with pure wisdom adornments and accumulations of merit. May the sentient beings in the Five Defilements be cleansed of impurities, and together attain the pure Dharma body of the Tathagata.' As the circumambulation and bathing of the Buddha are about to conclude, the Shurangama Mantra is recited. The dedication reads: 'May the merits of reciting the scriptures be dedicated to the True Thusness Reality, adorning the unsurpassed Buddha fruit of Bodhi. May the Four Kinds of Kindness (kindness of parents, kindness of sentient beings, kindness of country, kindness of the Three Jewels) be repaid equally, and the Three Existences (Desire Existence, Form Existence, Formless Existence) be supported together. May all sentient beings in the Dharma Realm fully realize the Omniscience (Buddha's wisdom). All Buddhas of the ten directions and three times...'
The memorial reads: The great ocean is serene and profound, listening alone to the reverberations of the tide. The great void is vast and boundless, only gazing upon the horizontal array of stars. Because the root is great, the traces are manifested; or because the time has come, the opportunity arises. In order to enable all beings to achieve perfect enlightenment, (the Buddha) manifested his descent into the world of the Five Defilements. Taking off precious garments and putting on coarse clothes, entrusting himself to the world, in order to abandon the illusory city (a metaphor for unreal realms) and ascend to the treasure place (a metaphor for the true realm of Nirvana), joining hands to return together. The first crossing (Buddha's birthday) arrives again, the great kindness is difficult to repay. May the Dharma spread true teachings in the Dharma-ending Age, shining like the sun of wisdom at midday. There is no Buddha, no Dharma, but all Dharmas are proclaiming the jade verses (verses of the Buddhist scriptures). Not defiled, not pure, but every dust particle is bathing the golden body (Buddha statue).
Buddha's Enlightenment and Nirvana
In advance, the hall director leads the assembly to send offerings to the treasury, preparing for offerings. Request the drafting of a memorial, and sign the memorial (as in the Nativity Ritual). The abbot ascends the hall to offer incense, saying: 'On the day of the Buddha's Enlightenment, the abbot of this temple, a distant descendant of the bequeathed teachings, Bhikshu so-and-so, on behalf of all sentient beings in the Dharma Realm, reverently burns precious incense, offering it to the original teacher, Shakyamuni Tathagata Great Monk, to repay the kindness of compassion, and secondly hoping that all sentient beings in the Dharma Realm can together achieve perfect enlightenment.' Then, sitting in the lotus position, he says: 'On the eighth day of the twelfth month, we respectfully encounter the day of the Enlightenment of the original teacher, Shakyamuni Tathagata Great Monk, leading the assembly of Bhikshus, solemnly preparing incense, flowers, lamps, candles, tea, fruits, and delicacies, to express our offerings. The abbot, a distant descendant of the bequeathed teachings, Bhikshu so-and-so, ascends this seat to proclaim the essence of the sect. May the accumulated extraordinary merits be dedicated to repaying the kindness of compassion. May all sentient beings in the Dharma Realm awaken their own wisdom, enter the lands like dust particles, and turn the great Dharma wheel.' Then, after finishing the Dharma talk, he announces: 'Please descend from the seat and maintain proper decorum, proceeding to the Great Buddha Hall to recite the scriptures.' Descend from the seat.
。領眾殿上展拜跪爐。維那白佛云(正覺山前睹明星而悟道。大千界內揭慧日以流輝)宣疏畢。諷經迴向。涅槃日。住持先於佛殿拈香祝聖諷經畢次第上堂。祝香云(佛涅槃日。某寺住持遺教遠孫比丘某甲。䖍爇寶香。供養本師釋迦如來大和尚。上酬慈蔭。下與法界眾生同伸攀慕。所冀法身常住法輪再轉。一切有情悟無生忍)次趺坐云(二月十五日。恭遇本師釋迦如來大和尚入涅槃之辰。率比丘眾。嚴備香花燈燭茶果珍饈。以伸供養。住持遺教遠孫比丘某甲。升於此座舉揚涅槃妙心。所集殊勛上酬慈蔭。普愿法界眾生同圓種智者)說法竟。白雲(下座各具威儀。詣大佛殿諷經謹白)下座。領眾殿上展拜跪爐。維那白佛云(凈法界身本無出沒。大慈願力示有去來)宣疏畢。諷經迴向並同前。
疏語成道 無量劫來成佛。豈假進修。眾生日用不知。示以先覺覺自覺他。而成 覺道。世出世間而稱 世尊 闡一代之化儀 遵先佛之遺軌 坐菩提樹。魔宮隱而無光 現優缽花法輪熾然常轉。故始喻初日之先照。而末示拈花之正傳 圓明真常則空有俱亡。聖凡夢幻 埏埴萬化。則今古一瞬天地豪芒。顧末裔之何知。誦遺言而有惕。伏願色空明暗咸宣 微妙法音。蠢動含靈共證 智慧德相 涅槃 各赴群機 法華之囑累授記
【現代漢語翻譯】 現代漢語譯本：領眾到大殿上，展開禮拜，跪在香爐前。維那（寺院中負責維持秩序和唱誦的僧人）稟告佛（釋迦牟尼佛）說：『（在正覺山前，您睹明星而悟道，于大千世界內，揭示智慧之日以流淌光輝。）』宣讀完奏疏后，諷誦經文，迴向功德。涅槃日（佛陀逝世之日），住持（寺院的負責人）首先在佛殿拈香祝聖，諷誦經文完畢后，依次上堂。祝香時說：『（在佛涅槃之日，某寺住持，遺教的遠孫比丘某甲，虔誠地焚燒寶香，供養本師釋迦如來大和尚，向上報答慈悲的恩澤，向下與法界眾生一同表達攀慕之情。所希望的是法身常住，法輪再次轉動，一切有情眾生都能證悟無生法忍。）』接著趺坐（佛教中的一種坐姿）說：『（二月十五日，躬逢本師釋迦如來大和尚入涅槃之時，率領比丘眾，嚴謹地準備香花燈燭茶果珍饈，以此來表達供養。住持，遺教的遠孫比丘某甲，登上此座，舉揚涅槃的妙心。所積聚的殊勝功勛，向上報答慈悲的恩澤，普遍祝願法界眾生一同圓滿種智。）』說法完畢，宣告說：『（下座后，各位保持威儀，前往大佛殿諷誦經文，謹此稟告。）』下座。領眾到大殿上，展開禮拜，跪在香爐前。維那稟告佛說：『（清凈的法界之身，本來沒有出現和消失，偉大的慈悲願力，示現出有去有來。）』宣讀完奏疏后，諷誦經文，迴向功德，與之前相同。 疏語成道：無量劫以來已經成佛，哪裡需要再假借進修？眾生每日都在使用，卻不自知，所以佛陀示現以先覺覺悟自覺，再覺悟他人，從而成就覺道。在世間和出世間都被稱為世尊（對佛的尊稱）。闡述一代的教化儀軌，遵循先前諸佛的遺留軌跡。坐在菩提樹下，魔宮隱沒而失去光芒，示現優缽花（一種蓮花），法輪熾盛而恒常轉動。所以開始時比喻為初升的太陽率先照耀，最終揭示拈花微笑的正法傳承。圓滿光明，真實恒常，那麼空和有都消失了，聖人和凡人如同夢幻。用泥土塑造萬物，那麼今古只是一瞬間，天地如同毫毛般微小。顧念末世的後輩們哪裡知道這些，只能誦讀佛陀的遺言而心懷警惕。伏願色、空、明、暗都宣揚微妙的法音，所有蠢動含靈的眾生共同證悟智慧德相（佛的智慧和功德），涅槃（不生不滅的境界），各自應赴不同的根機，《法華經》（佛經名）的囑託授記。
【English Translation】 English version: Leading the assembly to the main hall, they prostrate and kneel before the incense burner. The chant leader (Vina, the monastic officer responsible for order and chanting) announces to the Buddha (Sakyamuni Buddha): '(Before the Mount of Perfect Enlightenment, you beheld the morning star and attained enlightenment; within the great thousand worlds, you revealed the sun of wisdom, causing it to radiate its brilliance.)' After reciting the memorial, they chant the scriptures and dedicate the merit. On Nirvana Day (the day of the Buddha's passing), the abbot (the head of the monastery) first offers incense and bestows blessings in the Buddha hall, then ascends the high seat in order. While offering incense, he says: '(On the day of the Buddha's Nirvana, the abbot of this monastery, a distant descendant of the bequeathed teachings, the Bhiksu so-and-so, reverently burns precious incense, offering it to the original teacher, the Great Monk Sakyamuni Tathagata, to repay the compassionate grace above, and to express longing together with all sentient beings in the Dharma realm below. It is hoped that the Dharma body will abide forever, the Dharma wheel will turn again, and all sentient beings will awaken to the forbearance of non-origination.)' Then, sitting in the lotus position (Padmasana, a meditative posture), he says: '(On the fifteenth day of the second month, we respectfully encounter the time when the original teacher, the Great Monk Sakyamuni Tathagata, entered Nirvana. Leading the assembly of Bhiksus, we meticulously prepare incense, flowers, lamps, candles, tea, fruits, and delicacies to express our offering. The abbot, a distant descendant of the bequeathed teachings, the Bhiksu so-and-so, ascends this seat to proclaim the wonderful mind of Nirvana. The accumulated extraordinary merits are offered above to repay the compassionate grace, and we universally wish that all sentient beings in the Dharma realm may together perfect the seed of wisdom.)' After finishing the Dharma talk, he announces: '(After descending from the seat, may each of you maintain proper decorum and proceed to the Great Buddha Hall to chant the scriptures. This is respectfully announced.)' They descend from the seat. Leading the assembly to the main hall, they prostrate and kneel before the incense burner. The chant leader announces to the Buddha: '(The pure Dharma realm body originally has no arising or ceasing; the great compassionate vow power manifests as having coming and going.)' After reciting the memorial, they chant the scriptures and dedicate the merit, as before. The memorial speaks of attaining Buddhahood: Having become a Buddha countless kalpas ago, why would one need to borrow further cultivation? Sentient beings use it daily without knowing it, so the Buddha demonstrates awakening oneself before awakening others, thereby achieving the path of enlightenment. He is called the World Honored One (Lokajyestha, an epithet of the Buddha) in both the mundane and supramundane realms. He elucidates the ritual of teaching for an era, following the traces left by previous Buddhas. Sitting under the Bodhi tree, the palace of Mara (the demon) is hidden and loses its light, manifesting the Utpala flower (a type of lotus), the Dharma wheel blazing and constantly turning. Therefore, it begins by comparing it to the first rays of the rising sun, and ultimately reveals the correct transmission of the flower-wielding smile. Perfect and bright, true and constant, then emptiness and existence both disappear, saints and mortals are like dreams. Using clay to mold myriad things, then past and present are but an instant, heaven and earth are as tiny as a hair. Considering that the later generations know nothing of this, they can only recite the Buddha's last words with vigilance. I humbly wish that form, emptiness, light, and darkness all proclaim the subtle Dharma sound, and that all moving and sentient beings together realize the wisdom and virtuous characteristics (Jnana-guna-samuccaya, the wisdom and merit of the Buddha), Nirvana (Nirvana, the state of non-birth and non-death), each responding to their respective capacities, the entrustment and prediction of the Lotus Sutra (Saddharma Pundarika Sutra, a Buddhist scripture).
力制後學 遺教之扶律談常。矧 拈花得旨付法正傳。而落葉歸根。畢吾能事。囿放化者終於盡。順世無常。寓諸幻而返諸真。是名寂滅。然神珠恒照于濁垢。而 寶月不避于污流 大定無方。常住恒河沙劫 圓機普應。示現千百億身。顧世相之難忘。臨諱日而增慕。伏願 辟末流之邪見 回季運之澆漓 定慧兼修。長如 正法住世。天魔率化。皆為外護宗綱。
佛生中印土。姓剎帝利氏瞿曇。梵語瞿曇。華言甘蔗。其始祖王仙為獵人䠶死血入地。生甘蔗二本。日炙開。一生男號甘蔗王。一生女。善賢妃生子。作轉輪王。以日炙又名日種。傳七百世。至凈飯王。佛以累劫功行滿足。從兜率天降神王宮摩耶夫人腹胎。于周昭王二十六年甲寅歲四月八日生。名薩婆悉達。七日母喪。賴姨母摩訶波阇波提乳養。至二十五歲。逾城往跋伽仙林中。取劍斷髮脫身寶衣。從獵師貿袈裟為比丘。復北渡恒河至伽阇山靜坐。六年苦行。日食一麻一米以續精氣。復自念若以羸身而取道者。彼外道則言自饑是涅槃因。乃浴于尼蓮河受牧女乳糜。釋提桓因以吉祥草敷坐跏趺于上。魔王領兵欲加迫害。百計不能少撓。作禮悔罪而去。二月八日明星出時。豁然大悟。得無上道成最正覺(世相傳以臘月八日。或謂周正建子。或別有據)時年
三十歲矣。于摩竭提國阿蘭若菩提場中。演說華嚴。小機未入如聾如啞。於三七日觀樹思惟寧入涅槃。梵天帝釋慇勤三請。乃詣鹿苑。以三乘教轉大法輪。先為憍陳如等五人。說四諦十二因緣六度等教。歷十二年時佛四十二歲。至方等會上淘汰弟子。漸已開泰。於是彈遍擊小嘆大褒圓。說維摩楞伽楞嚴般若大乘等經。又三十年。時佛七十二歲說法華經。以諸弟子皆可任重授記作佛。方暢本懷。又八年。為穆王五十三年壬申歲。時佛七十九歲。佛先往忉利天為母說法。優填王戀慕鑄金為像。聞佛下降金像來迎佛。姨母摩訶波阇波提五百比丘尼。舍利弗目犍連七萬阿羅漢等。不忍見佛涅槃。同時入滅。菩薩四眾天人八部鳥獸諸王悉集。獨受純陀最後之供。為諸比丘說無常苦空。復言。無上正法悉已付囑摩訶迦葉。當爲汝等作大依止。猶如如來。又以阿難在娑羅林外。為魔所嬈。乃敕文殊云。阿難吾弟。給事我來二十餘年。聞法具足。如水注器。欲命受持是涅槃經。文殊奉旨召阿難歸。佛言。有梵志須跋陀羅。年百二十。未舍憍慢。汝可告之。如來中夜當般涅槃。即與同至。聞佛說法得阿羅漢乃告大眾。自我得道度憍陳如。最後度須跋陀羅。吾事究竟。二月十五日中夜復伸告誡。汝等比丘於我滅后。當尊波羅提木叉。是汝大
【現代漢語翻譯】 現代漢語譯本： 三十歲時，在摩揭陀國（Magadha）的阿蘭若（Aranya，意為寂靜處）菩提場中，演說《華嚴經》。但小根器的人無法領會，如同聾啞一般。於是佛陀在接下來的二十一天里，于菩提樹下觀察思惟，考慮是否直接進入涅槃。這時，梵天（Brahma）和帝釋（Indra）懇切地三次勸請，佛陀才前往鹿野苑，以三乘教法轉大法輪。最初為憍陳如（Kaundinya）等五人宣說四諦、十二因緣、六度等教義。經過十二年，佛陀四十二歲時，在方等會上淘汰弟子，逐漸使他們開悟。於是開始讚歎大乘，貶低小乘，宣說《維摩詰經》、《楞伽經》、《楞嚴經》、《般若經》等大乘經典。又過了三十年，佛陀七十二歲時，宣講《法華經》，認為所有弟子都可以承擔重任，併爲他們授記成佛，這才暢快地表達了本懷。又過了八年，時值穆王五十三年壬申歲，佛陀七十九歲。佛陀先前前往忉利天（Trayastrimsa Heaven）為母親說法。優填王（King Udayana）因思念佛陀，鑄造金像。聽說佛陀將要降臨，金像前來迎接佛陀。姨母摩訶波阇波提（Mahaprajapati）和五百比丘尼，以及舍利弗（Sariputra）、目犍連（Maudgalyayana）等七萬阿羅漢，不忍心見到佛陀涅槃，同時入滅。菩薩、四眾弟子、天人八部、鳥獸諸王都聚集在一起。佛陀獨自接受純陀（Cunda）的最後供養，為眾比丘宣說無常、苦、空。又說：『無上正法我已經全部囑託給摩訶迦葉（Mahakasyapa），他將作為你們的大依止，猶如如來。』 當時阿難（Ananda）在娑羅雙樹林外，被魔所擾。佛陀於是命令文殊（Manjusri）說：『阿難是我的弟弟，侍奉我二十多年，聽聞佛法具足，如同用水注入容器。現在想要命令他受持這部《涅槃經》。』文殊奉旨召回阿難。佛陀說：『有一位婆羅門須跋陀羅（Subhadra），年紀一百二十歲，還沒有捨棄憍慢。你可以告訴他，如來將於中夜般涅槃。』阿難立即與須跋陀羅一同來到佛陀處。須跋陀羅聽聞佛陀說法，證得阿羅漢果。佛陀於是告訴大眾：『我從得道開始，最初度化了憍陳如，最後度化了須跋陀羅，我的事情已經究竟。』二月十五日中夜，佛陀再次告誡：『你們這些比丘，在我滅度之後，應當尊重波羅提木叉（Pratimoksha，意為戒律），這是你們的大
【English Translation】 English version: At the age of thirty, in the Bodhimanda (place of enlightenment) in the Aranya (quiet place) of Magadha (ancient kingdom in India), he expounded the Avatamsaka Sutra (Flower Garland Sutra). However, those of small capacity could not comprehend it, like the deaf and mute. For the next twenty-one days, he contemplated under the Bodhi tree, considering whether to enter Nirvana directly. At this time, Brahma (creator god in Hinduism and Buddhism) and Indra (king of the gods in Hinduism and Buddhism) earnestly requested him three times, and the Buddha then went to Mrigadava (Deer Park) and turned the Dharma wheel with the teachings of the Three Vehicles. Initially, he preached the Four Noble Truths, the Twelve Nidanas (links of dependent origination), and the Six Paramitas (perfections) to the five ascetics, including Kaundinya. After twelve years, when the Buddha was forty-two years old, he eliminated disciples at the Vaipulya assembly, gradually enlightening them. Then he began to praise the Mahayana (Great Vehicle), belittle the Hinayana (Small Vehicle), and expound the Mahayana sutras such as the Vimalakirti Sutra, the Lankavatara Sutra, the Surangama Sutra, and the Prajna Sutras. After another thirty years, when the Buddha was seventy-two years old, he preached the Lotus Sutra, believing that all disciples could bear heavy responsibilities, and predicted their future Buddhahood, thus fully expressing his original intention. After another eight years, in the year of Ren Shen, the fifty-third year of King Mu, the Buddha was seventy-nine years old. The Buddha had previously gone to Trayastrimsa Heaven (heaven of the thirty-three gods) to preach to his mother. King Udayana, longing for the Buddha, cast a golden image. Hearing that the Buddha was about to descend, the golden image came to greet the Buddha. His aunt Mahaprajapati (Buddha's foster mother) and five hundred Bhikkhunis (nuns), as well as Sariputra, Maudgalyayana, and seventy thousand Arhats (enlightened beings), unable to bear to see the Buddha enter Nirvana, entered Nirvana at the same time. Bodhisattvas (enlightenment beings), the fourfold assembly, the eight classes of gods and demigods, birds, beasts, and kings all gathered together. The Buddha alone received the last offering from Cunda, and preached impermanence, suffering, and emptiness to the Bhikkhus (monks). He also said: 'I have entrusted all the unsurpassed Dharma to Mahakasyapa, who will be your great refuge, like the Tathagata (Buddha).' At that time, Ananda was outside the Sala tree forest, disturbed by Mara (demon). The Buddha then ordered Manjusri: 'Ananda is my brother, serving me for more than twenty years, fully hearing the Dharma, like pouring water into a vessel. Now I want to order him to uphold this Nirvana Sutra.' Manjusri obeyed the order and summoned Ananda back. The Buddha said: 'There is a Brahmin named Subhadra, one hundred and twenty years old, who has not yet abandoned his arrogance. You can tell him that the Tathagata will enter Parinirvana (final nirvana) in the middle of the night.' Ananda immediately went with Subhadra to the Buddha. Subhadra heard the Buddha's teachings and attained Arhatship. The Buddha then told the assembly: 'From the beginning of my enlightenment, I first converted Kaundinya, and finally converted Subhadra, my work is complete.' On the fifteenth day of the second month, in the middle of the night, the Buddha again admonished: 'You Bhikkhus, after my Parinirvana, you should respect the Pratimoksha (code of monastic rules), which is your great
師。如我住世無異也。於七寶床右脅而臥。寂然無聲便般涅槃。阿那律升忉利天告摩耶夫人。自天而下。世尊起為說法開慰。復語阿難。當知為後世不孝眾生故。從金棺出問訊于母。時迦葉與五百弟子。自耆阇崛山奔至悲哽作禮。復現雙足千輻輪相。天人各持香薪。至茶毗所。化火自焚七日乃盡。眾收舍利滿八金壇。阿阇世王與八國王。及帝釋諸天龍王共爭舍利大臣優波吉諫止。宜共分之。即分為三。一諸天。一龍王。一分八王。而阇王得八萬四千數。以紫金函盛於五恒河中。作塔藏之。
帝師涅槃
至日法座上敬安牌位。如法鋪設。嚴備香花燈燭茶果珍羞供養。維那請制疏僉疏(佛涅槃同)隔宿命堂司行者。報眾掛諷經牌。正日鳴鐘集眾。向座雁立。候住持至。上香上湯上食下䞋。上茶禮拜畢。拈香有法語。維那揖班上香。大眾普同禮拜。住持跪爐宣疏舉咒。迴向云(上來諷經功德。奉為皇天之下一人之上開教宣文輔治大聖至德普覺真智佑國如意大寶法王西天佛子大元帝師上酬慈蔭十方三世一切諸佛云云)。
疏語 天啟 有元。篤生 輔治之 大聖。 道尊無上。實為 宣文之 法王。密贊 化基陰翊 王度。吐辭為經。舉足為法。位居 千佛之中。博厚配地。高明配天。尊極 一人之上。維
【現代漢語翻譯】 現代漢語譯本 佛陀說：『如同我住世沒有區別一樣。』（佛陀）在七寶床上向右側臥著，寂靜無聲地進入涅槃（Nirvana）。阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）升到忉利天（Trayastrimsa，欲界六天之一，位於須彌山頂）告訴摩耶夫人（Maya，釋迦牟尼佛的生母）。摩耶夫人從天上下來，世尊（釋迦牟尼佛）起身為她說法語，開導安慰她。又告訴阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）：『應當知道爲了後世不孝順的眾生，（我）從金棺中出來問候母親。』當時，迦葉（Kasyapa，佛陀十大弟子之一，以頭陀第一著稱）與五百弟子，從耆阇崛山（Grdhrakuta，又名靈鷲山，是釋迦牟尼佛常說法之所）奔來，悲傷哽咽地作禮。佛陀又顯現雙足千輻輪相。天人和諸神各自拿著香木柴，來到荼毗（cremation）之處，化火自己燃燒，七日才熄滅。眾人收集舍利（Sarira，佛教徒稱佛、菩薩、羅漢等遺體火化后的結晶體），裝滿了八個金壇。阿阇世王（Ajatasatru，古印度摩揭陀國國王）與八個國王，以及帝釋（Indra，忉利天之主）、諸天龍王共同爭奪舍利，大臣優波吉（Upagupta，古印度佛教僧侶）勸諫阻止，認為應該共同分配。於是將舍利分為三份：一份給諸天，一份給龍王，一份分給八個國王。阿阇世王得到八萬四千份舍利，用紫金盒子盛放，在五條恒河中建造佛塔來埋藏。
帝師涅槃
在（涅槃）當日的法座上，恭敬地安放牌位，如法地鋪設，準備好香、花、燈燭、茶果、珍貴美味的食物來供養。維那（Vina，寺院中負責法器和唱誦的僧人）請擬定疏文，僉疏（佛涅槃相同）。隔夜，命堂司行者（負責命堂事務的僧人）報告大眾懸掛諷經牌。正日鳴鐘集合大眾，面向法座像雁一樣排列站立，等候住持（Abbot）到來。上香、上湯、上食、下䞋（一種祭祀用品）、上茶，禮拜完畢。拈香時有法語。維那向班首作揖，班首上香。大眾共同禮拜。住持跪在爐前宣讀疏文，舉咒。迴向時說：（以上諷誦經文的功德，奉獻給皇天之下、一人之上的開教宣文輔治大聖至德普覺真智佑國如意大寶法王西天佛子大元帝師，上報慈恩，十方三世一切諸佛等等）。
疏文說：天啟（Tianqi，明熹宗年號）年間，有元（Youyuan，人名）。天生輔佐治理的大聖。道尊貴無比。實際上是宣揚文教的法王。秘密地贊助化育的根基，暗中輔佐王室的制度。說出的話就是經典，舉起的腳就是法則。地位居於千佛之中。博大深厚可以匹配大地，高尚光明可以匹配上天。尊貴到了皇帝之上。維...
【English Translation】 English version The Buddha said, 'It is no different than if I were still in the world.' (The Buddha) lay down on his right side on the seven-jeweled bed, silently entering Nirvana (Nirvana). Anuruddha (Anuruddha, one of the ten great disciples of the Buddha, known for his divine eye) ascended to Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm, located on the summit of Mount Sumeru) to inform Maya (Maya, the mother of Shakyamuni Buddha). Maya descended from heaven, and the World-Honored One (Shakyamuni Buddha) rose to speak Dharma to her, enlightening and comforting her. He also told Ananda (Ananda, one of the ten great disciples of the Buddha, known for his great learning): 'You should know that for the sake of unfilial beings in later generations, (I) will emerge from the golden coffin to greet my mother.' At that time, Kasyapa (Kasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) and five hundred disciples rushed from Grdhrakuta Mountain (Grdhrakuta, also known as Vulture Peak, where Shakyamuni Buddha often preached), weeping and prostrating. The Buddha also manifested the thousand-spoked wheel mark on his feet. Gods and humans each brought fragrant firewood to the cremation (cremation) site, and the fire ignited itself, burning for seven days before extinguishing. The people collected the relics (Sarira, crystalline remains after the cremation of Buddhas, Bodhisattvas, Arhats, etc., according to Buddhist belief), filling eight golden urns. King Ajatasatru (Ajatasatru, king of Magadha in ancient India) and eight kings, along with Indra (Indra, lord of Trayastrimsa Heaven), and the dragon kings, all contended for the relics. Minister Upagupta (Upagupta, an ancient Indian Buddhist monk) advised against it, suggesting that they should be divided equally. Thus, the relics were divided into three portions: one for the gods, one for the dragon kings, and one for the eight kings. King Ajatasatru obtained eighty-four thousand relics, which he placed in purple-gold boxes and buried in stupas (pagodas) in the five Ganges Rivers.
Nirvana of the Imperial Teacher
On the day of (Nirvana), respectfully place the memorial tablet on the Dharma seat, arrange it according to the Dharma, and prepare incense, flowers, lamps, candles, tea, fruits, and precious delicacies as offerings. The Vina (Vina, the monk in charge of musical instruments and chanting in the monastery) requests the drafting of a memorial, and the draft is approved (similar to the Nirvana of the Buddha). The next night, the monk in charge of the life hall informs the assembly to hang the Sutra chanting plaque. On the day itself, the bell is rung to gather the assembly, who stand facing the seat in a V-formation, waiting for the Abbot (Abbot) to arrive. Incense is offered, soup is offered, food is offered, Xia Xun (a kind of sacrificial offering) is offered, and tea is offered. After the bowing is completed, there are Dharma words during the incense offering. The Vina bows to the leaders of the assembly, and the leaders offer incense. The assembly prostrates together. The Abbot kneels before the incense burner, recites the memorial, and chants mantras. During the dedication, it is said: (The merits of chanting the Sutras above are dedicated to the Emperor, the one above all, the Great Sage of Enlightening and Governing, the Most Virtuous, Universally Enlightened, Truly Wise, Protector of the Nation, Wish-Fulfilling Great Treasure Dharma King, the Buddha Son of the Western Heavens, the Imperial Teacher of the Great Yuan, to repay the kindness, to all Buddhas of the ten directions and three times, etc.).
The memorial says: In the Tianqi (Tianqi, reign title of Emperor Xizong of the Ming Dynasty) era, there was Youyuan (Youyuan, a person's name). Born to assist in governing, the Great Sage. The Dao is infinitely noble. In reality, he is the Dharma King who propagates culture and education. Secretly supporting the foundation of transformation, secretly assisting the royal system. The words spoken are scriptures, the steps taken are laws. His position is among the thousand Buddhas. His breadth and depth can match the earth, his nobility and brightness can match the heavens. His honor is above the Emperor. Wei...
茲 聖忌。益仰 恩光。伏願 重駕愿輪。贊四海同文之治化。眷言像季 振千古正法之宗綱。
帝師拔合斯八。法號惠幢賢吉祥。土波國人也。己亥歲四月十三日降生。父曰唆南紺藏。初土波有國師禪恒羅吉達。得正知見具大威神。累葉相傳道行殊勝。其國王世師尊之。凡十七代而至薩斯加哇。即師之伯父也。師天資素高。復禮伯父為師。秘密伽陀微妙章句一二千言。過目成誦七歲演法辯博縱橫。年十有五。歲在癸丑。
世祖皇帝龍德淵潛。師灼知真命有歸。馳騎徑詣王府。
上與中闈東宮。皆秉受戒法。特加尊禮。閱六載。庚申。世祖聿登大寶。建元中統遂尊為國師。授以玉印。任中原法主。統領天下釋教。始令僧俗分司。四年辭帝西歸。未期月趣召來還。至元七年庚午。有旨制大元國字。師獨運摹畫。不日而成。深愜聖意。即詔頒行。朝省郡縣悉皆遵用。迄為一代典章。升號帝師大寶法王。更賜玉印。旋又西歸。十一年上覆專使召至。尋又力辭還山。上堅留之不可。十七年十一月二十二日入滅。上聞不勝震悼追懷。連建大窣堵波于京師。寶藏真身舍利。輪奐金碧古今無儔(見翰林學士王磐等奉 敕所撰碑)后升號皇天之下一人之上。開教宣文輔治大聖至德普覺真智佑國如意大寶法王西天佛子
【現代漢語翻譯】 現代漢語譯本： 值此聖忌之日，更加仰望您的恩光。 伏願您再次推動法輪，讚美四海統一的文化教化。 懇請您關注末法時期，振興千古正法的宗綱。
帝師拔合思八（'Phags-pa，意為聖者），法號惠幢賢吉祥，是土波國（Tubo，即吐蕃）人。 己亥年四月十三日降生。 父親名叫唆南紺藏（Sonam Gyaltsen）。 最初，土波有國師禪恒羅吉達（Zen Hengluojida），他獲得了正確的知見，具有巨大的威神力。 世代相傳，他的道行非常殊勝。 他的國王世代都尊崇他為老師。 傳了十七代到了薩斯加哇（Sakya），也就是帝師的伯父。 帝師天資聰穎，又拜伯父為師。 秘密伽陀（guhyagāthā，秘密頌歌）中精妙的章節，一兩千言，他看過一遍就能背誦，七歲時就能演說佛法，辯才無礙。 十五歲時，那年是癸丑年。
世祖皇帝（Kublai Khan）龍德深藏。 帝師明察到真命天子將要出現，於是騎馬直接前往王府。
皇上與中宮東宮，都秉持接受戒法，對他特別尊敬。 過了六年，庚申年，世祖登基稱帝，建立年號中統，於是尊拔合思八為國師，授予玉印，任命他為中原的法主，統領天下的佛教。 開始命令僧人和俗人分設機構管理。 四年後，他向皇帝辭行，要向西返回。 還沒到一個月，皇帝就派人把他召了回來。 至元七年庚午年，有旨意要制定大元國字。 帝師獨自構思描繪，沒幾天就完成了。 深深地符合皇上的心意。 於是下詔頒佈施行。 朝廷各部和郡縣都遵照使用。 最終成為一代的典章制度。 晉陞稱號為帝師大寶法王，又賜予玉印。 之後又向西返回。 十一年，皇上再次派專使召他回來。 不久他又極力辭官還山。 皇上堅決挽留他，但他還是堅持要走。 十七年十一月二十二日圓寂。 皇上聽聞后，非常悲痛，追思懷念他。 在京師連續建造大的窣堵波（stūpa，佛塔），珍藏他的真身舍利。 佛塔的壯麗輝煌，是古今都無比倫的（見翰林學士王磐等奉皇上旨意所撰寫的碑文）。 後來又晉陞稱號為皇天之下一人之上，開教宣文輔治大聖至德普覺真智佑國如意大寶法王西天佛子。
【English Translation】 English version: On this sacred anniversary, we further仰望 (yǎngwàng, look up to) your恩光 (ēnguāng, gracious light). We humbly愿 (yuàn, hope) that you will once again turn the愿輪 (yuànlún, wheel of vows), praising the unified cultural transformation of the四海 (sìhǎi, the four seas, meaning the whole world). We earnestly request that you attend to the像季 (xiàngjì, the degenerate age of Dharma), and revitalize the宗綱 (zōnggāng, fundamental principles) of the千古 (qiāngǔ, eternal)正法 (zhèngfǎ, true Dharma).
The帝師 (dìshī, Imperial Preceptor) 'Phags-pa (meaning 'Holy One'), Dharma name惠幢賢吉祥 (Huìchuáng Xián Jíxiáng), was a native of 土波國 (Tǔbō guó, Tubo, i.e., Tibet). He was born on the thirteenth day of the fourth month in the year己亥 (jǐhài). His father was named唆南紺藏 (Suō Nán Gànzàng, Sonam Gyaltsen). Initially, Tubo had a國師 (guóshī, National Preceptor) named禪恒羅吉達 (Chán Héngluójídá, Zen Hengluojida), who had attained correct knowledge and possessed great spiritual power. His lineage was passed down through generations, and his practice was exceptionally outstanding. His king revered him as a teacher for generations. After seventeen generations, it reached薩斯加哇 (Sàsījiāwā, Sakya), who was the Imperial Preceptor's uncle. The Imperial Preceptor was naturally gifted and also took his uncle as his teacher. He could recite one or two thousand words of the secret伽陀 (guhyagāthā, secret verses) with subtle chapters and sentences after reading them once, and at the age of seven, he could expound the Dharma with eloquence and versatility. He was fifteen years old in the year癸丑 (guǐchǒu).
世祖皇帝 (Shìzǔ Huángdì, Emperor Kublai Khan) had profound and hidden virtues. The Imperial Preceptor clearly knew that the true destiny was about to appear, so he rode directly to the prince's residence.
The Emperor and the Empress and the Crown Prince all received and upheld the precepts, and they especially honored him. After six years, in the year庚申 (gēngshēn), the世祖 (Shìzǔ, Emperor Kublai Khan) ascended the throne and established the era name中統 (Zhōngtǒng), and then honored 'Phags-pa as the國師 (guóshī, National Preceptor), granting him a jade seal and appointing him as the Dharma Lord of the Central Plains, in charge of all Buddhist affairs in the world. He began to order monks and laypeople to establish separate offices for management. Four years later, he bid farewell to the Emperor to return west. Before a month had passed, the Emperor sent for him to return. In the year庚午 (gēngwǔ) of至元 (Zhìyuán) seven, there was an imperial decree to create the script of the大元 (Dà Yuán, Great Yuan) Dynasty. The Imperial Preceptor conceived and drew it alone, and it was completed in a few days. It deeply satisfied the Emperor's intentions. Therefore, an imperial decree was issued to promulgate and implement it. All the ministries and counties of the court followed it. Eventually, it became the regulations and institutions of an era. He was promoted to the title of帝師大寶法王 (Dìshī Dàbǎo Fǎwáng, Imperial Preceptor Great Treasure Dharma King), and again granted a jade seal. Then he returned west again. In the eleventh year, the Emperor again sent a special envoy to summon him back. Soon after, he strongly resigned and returned to the mountains. The Emperor firmly retained him, but he insisted on leaving. On the twenty-second day of the eleventh month of the seventeenth year, he passed away. Upon hearing this, the Emperor was deeply saddened and mourned him. He continuously built large窣堵波 (stūpa, stupas) in the capital, treasuring his true body relics. The magnificence of the stupas was unparalleled in ancient and modern times (see the inscription written by the Hanlin Academician Wang Pan and others by imperial decree). Later, he was promoted to the title of 'The One Above All Beneath the Heavens',開教宣文輔治大聖至德普覺真智佑國如意大寶法王西天佛子 (Kāijiào Xuānwén Fǔzhì Dàshèng Zhìdé Pǔjué Zhēnzhì Yòuguó Rúyì Dàbǎo Fǎwáng Xītiān Fózǐ, 'The One Above All Beneath the Heavens, the Great Holy, Most Virtuous, Universally Enlightened, Truly Wise, Nation-Protecting, Wish-Fulfilling, Great Treasure Dharma King, Buddha Son of the Western Heaven').
大元帝師。
報本章終
尊祖章第四
人各祀其祖重其形生之始也。形生始於愛。然形有時而化。愛有時而盡。惟性之靈然不昧者不恃生而存。不偕亡而亡。故佛教人必明性。而後之學者復膠于文言。不得其指歸。猶醫之善方書而廢藥石。何益哉。及吾祖達磨至。示以直指之道。而人始廓然。見夫自性之妙不求文字不資語默。而得於謦欬聲色之外。則吾徒之傳祖道嗣祖位者。如火之薪水之器。無古今之間毫髮之異。不猶重於形生之始乎。后百丈大智禪師又作清規。以居吾徒。而禪林於是乎始。海會端公謂宜祀達磨于中百丈陪于右。而各寺之開山祖配焉。見於祖堂綱紀序云。
達磨忌
先期堂司率眾財營供養。請制疏僉疏(佛涅槃同)隔宿如法鋪設法堂。座上掛真。中間嚴設祭筵爐瓶香凡。上間設禪椅拂子椸架法衣(設床榻者非也)下間設椅子經案爐瓶香燭經卷。堂司行者報眾。掛諷經牌。當晚諷經並覆來日半齋各具威儀。散忌諷經。參前鳴僧堂鐘。集眾候住持至。鳴鼓獻特為湯。住持上香三拜。不收坐具。上湯退身三拜再進。前問訊揖湯。復位二拜收坐具。鳴鼓三下。行者鳴手磬。維那出班。唸誦云(切以。宗傳直指。忝借潤于餘波。道大難名。愧聯輝于末裔。仰憑大眾念清凈法身毗
【現代漢語翻譯】 現代漢語譯本： 大元帝師（指元朝時期的帝師）。
報本章終
尊祖章第四
人們各自祭祀自己的祖先，是重視自身形體產生的開端。形體的產生始於愛。然而形體有時會消逝，愛有時會窮盡。只有那本性的靈明不昧，不依賴於生存而存在，也不會隨著死亡而消亡。所以佛教導人一定要明瞭本性。後來的學習者又拘泥於文字言辭，不能領會其中的旨歸，就像醫生精通藥方卻廢棄了藥物，有什麼用呢？等到我們的祖師達磨（Bodhidharma）到來，向人們展示了直指人心的道路，人們才豁然開朗，見到那自性的妙處，不求助於文字，不依賴於言語和沉默，而在謦欬（qing ke，咳嗽聲）聲色之外獲得。那麼我們這些傳承祖師之道、繼承祖師地位的人，就像火之於柴、水之於器，古今之間沒有絲毫的差異，這難道不比重視形體產生的開端更重要嗎？後來百丈大智禪師又制定了清規，用來規範我們的修行，禪林從此開始。海會端公認為應該在中殿祭祀達磨（Bodhidharma），百丈（Baizhang）陪祀于右側，各寺的開山祖師也配祀於此。這可以在祖堂綱紀序中看到。
達磨忌日
提前由堂司率領大眾籌集財物，營辦供養。請人制作祭祀文疏，眾人簽名（與佛涅槃日相同）。提前一天如法地佈置法堂。座上懸掛達磨（Bodhidharma）的畫像，中間莊嚴地設定祭筵，擺放香爐、花瓶等。上方設定禪椅、拂子、椸架、法衣（設定床榻是不對的）。下方設定椅子、經案、香爐、花瓶、香燭、經卷。堂司行者告知大眾，掛上諷經牌。當天晚上諷誦經典，併爲第二天中午的齋飯做好準備，各自保持威儀。忌日當天分散諷經。在參禪前敲響僧堂的鐘，集合大眾等候住持到來。鳴鼓獻上特製的湯。住持上香三拜，不收坐具。獻湯者退身三拜再次上前，向前問訊並敬獻湯。恢復原位二拜，收起坐具。鳴鼓三下。行者敲響手磬。維那（Vina，寺院中負責維持秩序和唱誦的僧人）出列，唸誦（大意是：宗門傳承直指之法，有幸沾染到些許餘波。道大而難以名狀，慚愧地忝列于末代。仰仗大眾唸誦清凈法身毗
【English Translation】 English version: Great Yuan Dynasty Preceptor (referring to the Imperial Preceptor during the Yuan Dynasty).
End of the Chapter on Repaying the Root
Chapter Four on Honoring Ancestors
People each worship their ancestors, valuing the beginning of their physical form. The beginning of physical form arises from love. However, physical form sometimes decays, and love sometimes ends. Only the spirit of the nature, clear and unclouded, does not rely on existence to exist, nor does it perish with death. Therefore, Buddhism teaches people to understand their nature. Later scholars, however, become fixated on words and phrases, failing to grasp the essence, like a doctor who is skilled in prescriptions but neglects the medicine itself. What good is that? When our ancestor Bodhidharma arrived, he showed people the direct path, and people suddenly awakened, seeing the wonder of their own nature, not seeking help from words, not relying on speech or silence, but obtaining it beyond coughs and sounds. Then those of us who transmit the ancestral way and inherit the ancestral position are like fire to firewood, water to a vessel, without the slightest difference between ancient and modern times. Is this not more important than valuing the beginning of physical form?
Baizhang's Death Anniversary
In advance, the hall director leads the assembly to collect funds and prepare offerings. Invite someone to write a memorial, and everyone signs it (the same as on the Buddha's Nirvana Day). Set up the Dharma hall in accordance with the rules one day in advance. Hang Bodhidharma's portrait on the seat, and solemnly set up the sacrificial feast in the middle, placing incense burners and vases. Set up a Zen chair, whisk, clothes rack, and Dharma robe above (setting up a bed is incorrect). Set up chairs, scripture desks, incense burners, vases, candles, and scriptures below. The hall attendant informs the assembly to hang up the scripture chanting plaque. Chant scriptures that night and prepare for the half-day meal the next day, each maintaining their dignity. Disperse to chant scriptures on the anniversary. Ring the monks' hall bell before attending Zen practice, gather the assembly to wait for the abbot to arrive. Beat the drum to offer a special soup. The abbot offers incense and bows three times, without collecting the sitting mat. The soup offering person retreats and bows three times, then steps forward again, greets and offers the soup. Return to the original position, bow twice, and collect the sitting mat. Beat the drum three times. The attendant rings the hand chime. The Vina (the monastic in charge of order and chanting) comes out and recites (the gist is: The lineage transmits the direct pointing method, fortunate to be touched by some of its remaining waves. The Dao is great and difficult to name, ashamed to be listed among the last descendants. Relying on the assembly to recite the pure Dharma body of Vi
盧遮那佛十號云云)迴向云(上來念誦功德。奉為初祖菩提達磨圓覺大師大和尚。上酬慈蔭。十方三世一切雲)畢鳴僧堂鐘三下眾散或請就坐藥石。昏鐘鳴。再鳴僧堂鐘集眾。住持上香。維那舉楞嚴咒畢。迴向云(凈法界身本無出沒。大悲願力示有去來。仰冀慈悲俯垂昭鑒。今月初五日伏。值初祖菩提達磨圓覺大師大和尚示寂之辰。率比丘眾營備香饌。以伸供養。諷誦大佛頂萬行首楞嚴神咒。所集殊勛上酬慈蔭。伏願。群機有賴。播揚少室之家風。妙智無窮。成就大乘之根器。十方三世一切雲云)次參頭領眾行者排列。喝參禮拜諷經。人仆排列參拜。次日早住持上香禮拜。上湯上粥座下側坐陪食。粥罷住持上香上茶。維那舉大悲咒畢。迴向(上來諷經功德。奉為初祖菩提達磨圓覺大師大和尚。上酬慈蔭。十方三世云云)半齋鳴僧堂鐘集眾。向祖排立。住持上香三拜。不收坐具。進爐前。上湯上食請客侍者供遞。俟燒香侍者就祖位側捧置幾上。退就位三拜。仍進前燒香下䞋畢。三拜收坐具。鳴鼓講特為茶(如湯禮)畢住持拈香有法語。行者鳴鈸。維那出班。揖住持上香。侍者捧香合。次東堂西堂兩序出班上香。大眾同展三拜。維那白雲(凈法界身本無出沒。大悲願力示有去來)宣疏住持跪爐。次舉楞嚴咒畢。迴向(上來
【現代漢語翻譯】 現代漢語譯本： （盧舍那佛十個名號等等）迴向文說（以上唸誦的功德，奉獻給初祖菩提達摩圓覺大師大和尚，以報答慈悲的恩澤。十方三世一切等等）完畢后，敲僧堂的鐘三下，大眾散去，或者請就坐用藥石（晚餐）。 黃昏時敲鐘，再次敲僧堂的鐘召集大眾。住持上香。維那領誦《楞嚴咒》完畢。迴向文說（清凈法界之身本來沒有出現和消失，大悲的願力示現有來和去。仰望慈悲，俯身昭示明鑑。今月初五日，正值初祖菩提達摩圓覺大師大和尚示寂的日子，率領比丘眾準備香和食物，以表達供養。諷誦《大佛頂萬行首楞嚴神咒》。所積聚的殊勝功勛，上報答慈悲的恩澤。希望，眾生的根機有所依賴，傳播少室山的家風，妙智無窮，成就大乘的根器。十方三世一切等等）。 接著參頭帶領眾行者排列，喝參禮拜諷經。人仆排列參拜。次日早晨，住持上香禮拜。上湯上粥，在座位下側身陪同食用。粥完畢后，住持上香上茶。維那領誦《大悲咒》完畢。迴向（以上諷經的功德，奉獻給初祖菩提達摩圓覺大師大和尚，以報答慈悲的恩澤。十方三世等等）。 半齋時敲僧堂的鐘召集大眾。面向祖師排列站立。住持上香三拜。不收坐具。到爐前。上湯上食物，請客侍者傳遞。等待燒香侍者到祖師位側，捧著放在幾上。退回原位三拜。仍然上前燒香下拜完畢。三拜后收起坐具。鳴鼓講特為茶（如湯禮）完畢，住持拈香有法語。行者敲鈸。維那出列。向住持作揖上香。侍者捧香合。接著東堂西堂兩序出列上香。大眾一同展身三拜。維那說（清凈法界之身本來沒有出現和消失，大悲的願力示現有來和去）。宣讀疏文，住持跪在爐前。接著領誦《楞嚴咒》完畢。迴向（以上）
【English Translation】 English version: (The ten titles of Vairocana Buddha, etc.) The dedication verse says (The merits of the above recitation are offered to the First Patriarch Bodhidharma, the Great Master Yuanjue, to repay the kindness of compassion. All of the ten directions and three times, etc.) After finishing, the bell in the monks' hall is rung three times, and the assembly disperses, or they are invited to sit down for 'yaoshi' (evening meal). At dusk, the bell is rung, and the bell in the monks' hall is rung again to gather the assembly. The abbot offers incense. The chant master leads the recitation of the Shurangama Mantra. The dedication verse says (The pure Dharma realm body originally has no arising or ceasing, the power of great compassion manifests coming and going. We look up to compassion and humbly request clear guidance. Today, the fifth day of this month, coincides with the day of the passing of the First Patriarch Bodhidharma, the Great Master Yuanjue. Leading the assembly of monks, we have prepared incense and food to express our offering. We recite the Shurangama Mantra, the foremost of myriad practices of the Great Buddha's Crown. The accumulated merits are offered to repay the kindness of compassion. May the faculties of beings rely on this, spreading the family tradition of Shaoshi Mountain, and may infinite wonderful wisdom accomplish the roots of the Mahayana. All of the ten directions and three times, etc.). Then, the leaders of the meditation hall lead the practitioners in lining up, calling out for participation, bowing, and reciting scriptures. The servants line up and bow. The next morning, the abbot offers incense and bows. Soup and porridge are served, and he sits sideways below the seat to accompany the meal. After the porridge, the abbot offers incense and tea. The chant master leads the recitation of the Great Compassion Mantra. The dedication verse says (The merits of the above scripture recitation are offered to the First Patriarch Bodhidharma, the Great Master Yuanjue, to repay the kindness of compassion. All of the ten directions and three times, etc.). At the half-meal time, the bell in the monks' hall is rung to gather the assembly. They line up facing the Patriarch. The abbot offers incense and bows three times. The sitting mats are not collected. They proceed to the incense burner. Soup and food are offered, and the guest attendant passes them around. After the incense-burning attendant reaches the side of the Patriarch's seat, they hold it and place it on a small table. They retreat to their positions and bow three times. They still proceed forward to burn incense and bow completely. After bowing three times, they collect the sitting mats. The drum is sounded to announce a special tea (like the soup ceremony). After this, the abbot offers incense and gives a Dharma talk. The practitioners play the cymbals. The chant master comes forward. He bows to the abbot and offers incense. The attendant holds the incense box. Then, the east hall and west hall, in order, come forward to offer incense. The assembly together performs a full prostration three times. The chant master announces (The pure Dharma realm body originally has no arising or ceasing, the power of great compassion manifests coming and going). The memorial is read, and the abbot kneels before the incense burner. Then, the Shurangama Mantra is led to completion. The dedication verse says (The above)
諷經功德。奉為初祖菩提達磨圓覺大師大和尚。上酬慈蔭。十方三世云云)次行者諷經。
疏語 大哉正傳 紹覺皇之宗裔。廓然無聖 破義學之膏肓。百川到海迥絕異流 杲日麗天罄無側影 指人心而成佛成佛同心 契妙道以忘言。忘言見道。有 大功於世教。宜 廣振于宗風 現濁世優曇華。實為鼻祖 取神州大乘器。盡入彀中。適逢 瘞履之辰。爰效采蘩之薦。伏願 信衣表 佛祖之重 力任千鈞 一花開 天地之春。芳聯萬世。
祖師南天竺國香至王第三子也。姓剎帝利。本名菩提多羅。后遇二十七祖般若多羅尊者。知師密跡。因試令與二兄辯所施寶珠。發明心要。既而尊者謂曰。汝于諸法已得通量。夫達磨者通大之義也。宜名達磨。因改名菩提達磨。師乃告尊者曰。我既得法。當往何國而作佛事。愿垂開示。尊者曰。汝雖得法未可遠遊。且止南天。待吾滅后六十七載。當往震旦設大法藥直接上根。慎勿速行衰于日下。梁普通八年丁未歲九月二十一日至南海。廣州刺史蕭昂表聞武帝。帝遣使詔迎。十月一日至金陵與帝語。不契。是月十九日渡江北。十一月二十三日屆于洛陽。當魏孝明太和十年也。萬止於嵩山少林寺。面壁而坐。終日默然。人莫之測。謂之壁觀婆羅門。至太和十九年丙辰歲十月五
【現代漢語翻譯】 諷經功德。奉為初祖菩提達磨（Bodhidharma）圓覺大師大和尚。上酬慈蔭。十方三世云云)次行者諷經。
疏語 大哉正傳 紹覺皇之宗裔。廓然無聖 破義學之膏肓。百川到海迥絕異流 杲日麗天罄無側影 指人心而成佛成佛同心 契妙道以忘言。忘言見道。有 大功於世教。宜 廣振于宗風 現濁世優曇華。實為鼻祖 取神州大乘器。盡入彀中。適逢 瘞履之辰。爰效采蘩之薦。伏願 信衣表 佛祖之重 力任千鈞 一花開 天地之春。芳聯萬世。
祖師南天竺國香至王第三子也。姓剎帝利。本名菩提多羅（Bodhitara）。后遇二十七祖般若多羅尊者（Prajnatara）。知師密跡。因試令與二兄辯所施寶珠。發明心要。既而尊者謂曰。汝于諸法已得通量。夫達磨（Dharma）者通大之義也。宜名達磨（Dharma）。因改名菩提達磨（Bodhidharma）。師乃告尊者曰。我既得法。當往何國而作佛事。愿垂開示。尊者曰。汝雖得法未可遠遊。且止南天。待吾滅后六十七載。當往震旦設大法藥直接上根。慎勿速行衰于日下。梁普通八年丁未歲九月二十一日至南海。廣州刺史蕭昂表聞武帝。帝遣使詔迎。十月一日至金陵與帝語。不契。是月十九日渡江北。十一月二十三日屆于洛陽。當魏孝明太和十年也。萬止於嵩山少林寺。面壁而坐。終日默然。人莫之測。謂之壁觀婆羅門。至太和十九年丙辰歲十月五
【English Translation】 Reciting Sutras merits. Dedicated to the First Ancestor Bodhidharma (Bodhidharma), the Great Master Yuanjue. To repay the kindness. The ten directions and three times, etc.) Next, the practitioner recites the sutras.
Commentary: Great is the orthodox transmission, inheriting the lineage of the Awakened Emperor. Vast and without holiness, breaking the disease of doctrinal learning. Hundreds of rivers flow to the sea, completely different streams. The bright sun shines in the sky, without any shadow. Pointing directly to people's minds to become Buddhas, becoming Buddhas with the same mind. Accord with the subtle path by forgetting words. Seeing the path by forgetting words. Has great merit for worldly teachings. Should widely promote the teachings. Manifesting the Udumbara flower in the turbid world. Truly the patriarch, taking the Great Vehicle vessels of China, all within reach. Fittingly encountering the time of burying the shoe. Therefore, offering the sacrifice of Artemisia. Humbly wishing that the robe of faith represents the importance of the Buddhas and ancestors, bearing the weight of a thousand jun, one flower blooms, the spring of heaven and earth, fragrance connecting ten thousand generations.
The ancestral teacher was the third son of King Xiangzhi of South India. His surname was Kshatriya. His original name was Bodhitara (Bodhitara). Later, he met the Twenty-seventh Ancestor Prajnatara (Prajnatara). Knowing the teacher's secret traces, he tested him by having him and his two elder brothers debate over the bestowed precious pearl, revealing the essence of the mind. Thereupon, the Venerable One said, 'You have already attained thorough understanding of all dharmas. The meaning of Dharma (Dharma) is thorough and great. It is fitting to be named Dharma (Dharma).' Therefore, he changed his name to Bodhidharma (Bodhidharma). The teacher then said to the Venerable One, 'Now that I have obtained the Dharma, to which country should I go to perform Buddhist affairs? I wish you would enlighten me.' The Venerable One said, 'Although you have obtained the Dharma, you should not travel far yet. Stay in South India for now. After my passing, in sixty-seven years, you should go to China to establish the great Dharma medicine, directly connecting with those of superior faculties. Be careful not to go quickly, lest you decline under the sun.' In the eighth year of the Liang Dynasty, during the Dingwei year, on the twenty-first day of the ninth month, he arrived at the South Sea. The Governor of Guangzhou, Xiao Ang, reported this to Emperor Wu. The Emperor sent envoys to welcome him. On the first day of the tenth month, he arrived at Jinling and spoke with the Emperor, but they did not agree. On the nineteenth day of that month, he crossed the river north. On the twenty-third day of the eleventh month, he arrived at Luoyang. This was during the tenth year of the Taihe era of Emperor Xiaoming of the Wei Dynasty. He went to Shaolin Temple on Mount Song and sat facing the wall. He remained silent all day, and no one could fathom him. They called him the Wall-Gazing Brahmin. Until the fifth day of the tenth month of the Bingchen year, the nineteenth year of the Taihe era.
日端居而逝。其年十二月二十八日葬熊耳山。起塔于定林寺。唐謚圓覺大師。塔曰空觀。
百丈忌
先期堂司率眾財營供養。至日隔宿如法鋪設法堂。座上掛真。嚴設中間祭筵上下間幾案供具。當晚諷經正日散忌特為茶湯拈香宣疏。出班上香大眾展拜(並同達磨忌禮)但無念誦。初夜迴向云(凈法界身本無出沒。大悲願力示有去來。仰冀慈悲俯垂昭鑒。正月十七日。伏值百丈大智覺照弘宗妙行禪師大和尚示寂之辰。率比丘眾營備香羞。以伸供養。諷誦大佛頂萬行首楞嚴神咒。所集殊勛上酬慈蔭。伏願曇花再現。重開覺花之春。惠日長明。永燭昏衢之夜。十方三世一切雲云)。
疏語 一言為 天下法 中矩中規 萬世知 師道尊 有綱有紀。以擬叢林禮樂之盛。見 法筵龍象之多 華梵同文 富擬名渠天祿 經律相濟 嚴如金科玉條 有布武堂上之儀。非綿蕞野外之禮 即此用離此用 語脫重玄 出於機入于機 理窮眾妙。宜配 禪祖以陪祀。盍遵 諱日而營齋。伏願 帝釋精進勝幢 制諸魔外 濟北陰涼大樹 蔭滿閻浮。
師福州長樂人王氏子。丱歲離塵。三學該練。屬馬祖闡化江西法席之盛。若大珠南泉歸宗號法龍象。而師為上首。暨祖示寂泐潭。師繼之。以眾委湊無所容。欲辭去。道
【現代漢語翻譯】 現代漢語譯本 日端居而逝。於該年十二月二十八日安葬于熊耳山，並在定林寺建造佛塔。唐朝追諡為圓覺大師，塔名為空觀。
百丈忌日
提前，寺院執事帶領眾人籌集財物準備供養。到了忌日的前一天晚上，按照規矩佈置法堂。座位上懸掛著百丈禪師的畫像，莊嚴地設定中間的祭祀筵席，上下襬放著幾案供具。當晚諷誦經文，正日舉行忌日法會，特別準備茶湯，拈香宣讀祭祀文疏。出列上香，大眾展拜（與達磨忌的禮儀相同），但沒有唸誦。初夜的迴向文說：（清凈的法界之身，本來沒有出生和消逝；憑藉大悲的願力，示現出有去有來。希望您慈悲，俯身昭鑒。正月十七日，適逢百丈大智覺照弘宗妙行禪師大和尚圓寂之日，我們率領比丘眾準備了香和美食，以此來表達供養。諷誦《大佛頂萬行首楞嚴神咒》。所積聚的殊勝功德，上報慈悲的恩德。恭敬地希望曇花再次顯現，重新開啟覺悟之花盛開的春天；智慧的太陽永遠明亮，永遠照亮昏暗的道路。十方三世一切雲云）。
祭祀文疏的措辭：一言可以作為天下的法則，符合規矩；萬世都知道，師道的尊嚴，有綱領有紀律。以此來比擬叢林禮樂的盛況，可見法會中龍象之多，華夏和梵文相同，財富可以比擬名渠和天祿，經和律相互補充，嚴謹如同金科玉條，有在法堂上行走的威儀，不是簡陋的鄉野之禮。即此用，離此用，言語脫離了重玄的束縛；出於機，入于機，道理窮盡了萬物的奧妙。應該將百丈禪師與禪宗祖師一同祭祀，為何不遵照忌日而舉辦齋戒法會呢？恭敬地希望帝釋天的精進勝幢，能夠制服各種邪魔外道；濟北陰涼的大樹，能夠廕庇整個閻浮提（Jambudvipa，指我們所居住的這個世界）。
禪師是福州長樂人王氏之子，年少時就離開了塵世，精通經律論三學。正值馬祖（Mazu，指馬祖道一禪師）在江西弘揚佛法，法席興盛之時，如同大珠（Dazhu，指大珠慧海禪師）、南泉（Nanquan，指南泉普愿禪師）、歸宗（Guizong，指歸宗智常禪師）被稱為佛法界的龍象，而百丈禪師是他們之中的佼佼者。等到馬祖圓寂于泐潭，百丈禪師繼承了他的事業。因為跟隨的僧眾太多，寺院無法容納，百丈禪師想要辭去住持之位。道
【English Translation】 English version He passed away while sitting in meditation. On the 28th day of the twelfth month of that year, he was buried in Mount Xionger. A pagoda was erected at Dinglin Temple. The Tang Dynasty posthumously honored him as Great Master Yuanjue (Yuánjué Dàshī, meaning Perfect Enlightenment). The pagoda was named Kongguan (Kōngguān, meaning Emptiness Contemplation).
Baizhang's (Bǎizhàng, name of a Zen master) Memorial Day
In advance, the monastery's officers led the community in collecting funds to prepare offerings. On the eve of the memorial day, the Dharma hall was arranged according to the rules. A portrait of Zen Master Baizhang was hung above the seat, and a solemn sacrificial feast was set up in the middle, with tables and offerings placed above and below. That evening, scriptures were chanted, and on the actual day, a memorial service was held, with tea and incense offered, and a memorial address read. The assembly came forward to offer incense and prostrate (following the same rites as the Bodhidharma memorial), but there was no chanting. The dedication at the beginning of the night went as follows: '(The pure Dharma realm body has no arising or ceasing. By the power of great compassion, it appears to come and go. We hope for your compassion and that you will look upon us with favor. On the seventeenth day of the first month, we respectfully observe the anniversary of the passing of Great Master Baizhang Dazhi Jue Zhao Hongzong Miaoxing, the Great Abbot. We lead the community of monks in preparing incense and delicacies to express our offerings. We chant the Shurangama Mantra (Shǒuléngyán shénzhòu). May the merits accumulated be offered to repay your compassionate grace. We respectfully hope that the Udumbara flower will bloom again, reopening the spring of enlightenment; may the sun of wisdom shine brightly forever, illuminating the night of darkness. All beings of the ten directions and three times, etc.).'
The wording of the memorial address: 'One word serves as the law of the world, conforming to the rules; all generations know the dignity of the teacher's way, with principles and discipline. This is to emulate the grandeur of the monastic rites and music, showing the multitude of dragons and elephants in the Dharma assembly, with Chinese and Sanskrit in harmony, wealth comparable to famous canals and heavenly blessings, sutras and precepts complementing each other, as strict as golden rules and jade regulations, with the dignity of walking in the Dharma hall, not the simple rites of the countryside. Using this, apart from this using, words escape the constraints of profound mystery; coming from the opportunity, entering into the opportunity, the principle exhausts the mysteries of all things. It is fitting to enshrine Zen Master Baizhang alongside the Zen ancestors, why not observe the anniversary and hold a vegetarian feast? We respectfully hope that the victorious banner of Indra's diligence will subdue all demons and heretics; may the great tree of shade in Jibei cover the entire Jambudvipa (Jāmbudvīpa, referring to the world we live in).'
The master was a native of Changle in Fuzhou, the son of the Wang family. He left the world at a young age and was well-versed in the three learnings (Triśikṣā). At the time when Mazu (Mǎzǔ, referring to Zen Master Mazu Daoyi) was propagating the Dharma in Jiangxi, the Dharma seat was flourishing, with figures like Dazhu (Dàzhū, referring to Zen Master Dazhu Huihai), Nanquan (Nánquán, referring to Zen Master Nanquan Puyuan), and Guizong (Guīzōng, referring to Zen Master Guizong Zhichang) being called dragons and elephants of the Dharma world, and Zen Master Baizhang was the foremost among them. When Mazu passed away at Letan, Zen Master Baizhang succeeded him. Because there were too many monks following him, the monastery could not accommodate them, and Zen Master Baizhang wanted to resign from his position as abbot. Dao
過新吳憩止車輪峰下。有甘貞游暢。愿施地延居。已而眾復至。遂建寺為大拓提焉。元和九年正月十七日師歸寂。彬林不爇而燎。靈溪方春而涸。四眾悲慘葬于大雄峰。先是有異人司馬頭陀者。為擇葬地曰。傍連三峰未窮其妙。法王居之天下師表。而世以為信然云。唐長慶元年敕謚大智禪師。塔曰大寶勝輪。
宋大觀元年加謚覺照。塔曰慧聚。
大元元統三年加謚弘宗妙行禪師。
開山歷代祖忌
開山忌及道行崇重。功被山門者。隔宿鋪設法堂上。禮儀(百文)或無疏。庫司備供養。若歷代忌不具疏。不獻特為茶湯。屆期堂司預報庫司。備供養。請牌位。就法座西首鋪設。粥罷集眾。住持兩序一行排立。維那出揖班上香畢歸位。同展三拜。侍者班尾拜(至大規云有處就祖堂下食一位諷經非禮也)舉大悲咒。迴向云(寶明空海。湛死生漩箥之波。大寂定門。融今古去來之相。仰冀貞慈俯垂昭鑒。山門今月某日。伏值前生當山第幾代某號某禪師示寂之辰。營備珍羞以伸供養。比丘眾諷誦大悲神咒。所集殊勛增崇品位。伏願。慧日重輝。耀祖室光明之種。靈根再檗。回少林花木之春。云云)或鄉人。或江湖舉咒。迴向云(上來諷經功德。奉為某號大和尚增崇品位。十方三世云云)或有俵䞋。則
【現代漢語翻譯】 現代漢語譯本：
在新吳停留休息時，（甘貞）在車輪峰下悠閒遊玩，願意捐獻土地以供（僧人）長久居住。不久，眾人紛紛前來，於是建造寺廟，名為大拓提。元和九年正月十七日，禪師圓寂。火化時，彬林沒有點燃卻自燃，靈溪在春天卻乾涸。四眾弟子悲痛地將禪師安葬在大雄峰。此前，有位異人司馬頭陀，為禪師選擇墓地時說：『（此地）傍邊連線三座山峰，尚未窮盡其妙處，法王居住於此，將成為天下的師表。』世人都認為他的話確實如此。唐長慶元年，朝廷敕封禪師為大智禪師，塔名為大寶勝輪。
宋大觀元年，加謚為覺照禪師，塔名為慧聚。
大元元統三年，加謚為弘宗妙行禪師。
開山歷代祖師忌日
開山祖師忌日以及道行崇高、功德澤被山門的祖師忌日，提前一天在法堂上佈置，舉行禮儀（百文），或者沒有疏文。庫司準備供養。如果是歷代祖師忌日，沒有疏文，不獻特別的茶湯。屆時，堂司預先通知庫司，準備供養，請出牌位，在法座西邊擺放。早粥完畢，集合大眾，住持和兩序僧人一行排列站立。維那出列，向班首作揖，上香完畢回到位置，一同展身三拜。侍者在隊伍末尾拜（《至大規》中說，有些地方在祖堂下設一個座位諷經，是不合禮儀的）。舉《大悲咒》。迴向文說：『寶明空海，湛死生漩澓之波；大寂定門，融今古去來之相。仰望貞慈，俯垂昭鑒。山門今月某日，適逢前生本山第幾代某號某禪師示寂之辰，營備珍饈以伸供養。比丘眾諷誦大悲神咒，所集殊勛，增崇品位。伏願，慧日重輝，耀祖室光明之種；靈根再檗，回少林花木之春。云云。』或者鄉人，或者江湖人士舉咒，迴向文說：『上來諷經功德，奉為某號大和尚增崇品位。十方三世云云。』或者有施捨財物，則……
【English Translation】 English version:
While resting at Xinwu, Gan Zhen leisurely strolled at the foot of Chelun Peak (Wheel Peak), willing to donate land for (monks) to reside permanently. Soon, many people came, and a temple was built, named Da Tuoti (Great Expansion and Elevation). On the seventeenth day of the first month of the ninth year of Yuanhe, the Chan master passed away. During cremation, the Binlin (Dense Forest) did not ignite but burned spontaneously, and the Lingxi (Spirit Creek) dried up in spring. The fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) mournfully buried the Chan master at Daxiong Peak (Great Hero Peak). Previously, an extraordinary person, Sima Toutuo (Sima the Mendicant), chose the burial site for the Chan master, saying, 'This place is connected to three peaks, whose wonders are yet to be fully explored. The Dharma King (Buddha) resides here and will become a teacher for the world.' People believed his words to be true. In the first year of Changqing in the Tang Dynasty, the court posthumously conferred the title of Great Wisdom Chan Master, and the pagoda was named Great Treasure Victory Wheel.
In the first year of Daguan in the Song Dynasty, the posthumous title of Awakened Illumination was added, and the pagoda was named Wisdom Gathering.
In the third year of Yuantong in the Great Yuan Dynasty, the posthumous title of Expansive Doctrine and Wonderful Practice Chan Master was added.
Anniversary of the Founding Ancestors
For the anniversary of the founding ancestor and those ancestors with profound virtue and merit benefiting the monastery, preparations are made in the Dharma Hall the day before, and rituals (Baiwen) are performed, or without a memorial. The treasury prepares offerings. If it is the anniversary of past ancestors, without a memorial, no special tea is offered. When the time comes, the hall office informs the treasury in advance to prepare offerings and invite the memorial tablet, which is placed on the west side of the Dharma seat. After the morning congee, the assembly gathers, and the abbot and the two orders of monks stand in a row. The director of discipline steps forward, bows to the leaders, offers incense, and returns to his position. Together, they perform three full bows. The attendant bows at the end of the line (the 'Zhida Gui' states that it is improper to set up a seat in the ancestral hall for chanting scriptures). The Great Compassion Mantra is recited. The dedication reads: 'Precious Bright Empty Sea, stilling the waves of birth and death; Great Silent Samadhi Gate, merging the appearances of past, present, and future. We look up to your true compassion and humbly seek your clear guidance. Today, on the [day] of this month, the monastery observes the anniversary of the passing of the [number] generation [title] [name] Chan Master of this mountain. We prepare delicacies to offer our respects. The assembly of bhikshus chants the Great Compassion Mantra, and the accumulated merits increase his rank. We humbly pray that the sun of wisdom shines brightly again, illuminating the seeds of light in the ancestral hall; may the spiritual roots sprout again, returning the spring to the flowers and trees of Shaolin. [Et cetera].' Or, if villagers or wandering monks chant the mantra, the dedication reads: 'The merits of chanting the scriptures are dedicated to increasing the rank of the [title] Great Abbot. Throughout the ten directions and three times [Et cetera].' Or, if there are donations of wealth, then...
舉楞嚴咒。迴向同前。
嗣法師忌
先德唯激揚宗乘發明自己。開示後學知有授受。以報恩也。如巴陵三轉語為雲門作忌。先輩深有意焉。然尊師重道。禮不可廢。先期住持出己財送庫司。辦祭設供。隔宿就法堂如法排辦。堂司行者報眾。掛諷經牌。當晚諷楞嚴咒。鄉人法眷舉大悲咒。次行者諷經迴向並同。次早住持上粥粥罷。大眾諷大悲咒。鄉人法眷舉咒。半齋散忌諷經住持上食。講特為茶拈香(達磨忌同)兩序上香大眾同拜(蓋上座下皆曰參學故也)齋時住持入堂燒香展拜歸位。衣缽侍者行䞋(有就法堂諷經時俵䞋非禮也)齋畢就座點茶燒香侍者行禮。若講特為伴真湯(齋罷方丈客頭請西堂兩序。晚間對真相伴吃湯。排照牌位列座右。住持揖就座。燒香上湯。並下相伴人湯。退身燒香展拜。起身問訊謝相伴。鳴鼓三下退座。如有三五人西堂。則分作兩座。第一座西堂吃湯。住持行禮。第二座兩序吃湯。侍者行禮或無西堂則已之諷經罷備湯果。預請兩序勤舊。如有法眷尊長同門兄弟。皆當請之。小師師孫不可同席。坐定住持起上香上湯畢。侍者燒香行湯果)
尊祖章終
住持章第五
佛教入中國四百年而達磨至。又八傳而至百丈。唯以道相授受。或巖居穴處。或寄律寺。未有住持之
【現代漢語翻譯】 現代漢語譯本： 舉楞嚴咒（Śūraṅgama mantra）。迴向（Pariṇāmanā）同前。
嗣法師忌
先德唯激揚宗乘，發明自己。開示後學，知有授受，以報恩也。如巴陵三轉語為雲門作忌，先輩深有意焉。然尊師重道，禮不可廢。先期住持出己財送庫司，辦祭設供。隔宿就法堂如法排辦。堂司行者報眾，掛諷經牌。當晚諷楞嚴咒。鄉人法眷舉大悲咒（Mahākaruṇā dhāraṇī）。次行者諷經迴向並同。次早住持上粥，粥罷。大眾諷大悲咒。鄉人法眷舉咒。半齋散忌，諷經住持上食。講特為茶拈香(達磨（Bodhidharma）忌同)，兩序上香大眾同拜(蓋上座下皆曰參學故也)。齋時住持入堂燒香展拜歸位。衣缽侍者行䞋(有就法堂諷經時俵䞋非禮也)。齋畢就座點茶燒香，侍者行禮。若講特為伴真湯(齋罷方丈客頭請西堂兩序。晚間對真相伴吃湯。排照牌位列座右。住持揖就座。燒香上湯。並下相伴人湯。退身燒香展拜。起身問訊謝相伴。鳴鼓三下退座。如有三五人西堂。則分作兩座。第一座西堂吃湯。住持行禮。第二座兩序吃湯。侍者行禮或無西堂則已之諷經罷備湯果。預請兩序勤舊。如有法眷尊長同門兄弟。皆當請之。小師師孫不可同席。坐定住持起上香上湯畢。侍者燒香行湯果)
尊祖章終
住持章第五
佛教入中國四百年而達磨（Bodhidharma）至。又八傳而至百丈。唯以道相授受。或巖居穴處。或寄律寺。未有住持之
【English Translation】 English version: Recite the Śūraṅgama mantra. The dedication (Pariṇāmanā) is the same as before.
Memorial for the Deceased Dharma-Successor Master
The former virtuous ones only inspired the teachings of the school and manifested themselves. They enlightened later learners, making them aware of the transmission, in order to repay kindness. For example, Ba Ling's three turning phrases were used as a memorial for Yun Men; the predecessors had deep intentions in this. However, respecting the teacher and valuing the Way, the rites cannot be abandoned. In advance, the abbot uses his own funds to send to the treasury to prepare for the sacrifice and offerings. The day before, arrange everything properly in the Dharma Hall. The hall attendant informs the assembly and hangs the sutra-recitation plaque. That evening, recite the Śūraṅgama mantra. The villagers and Dharma relatives recite the Great Compassion Mantra (Mahākaruṇā dhāraṇī). Then the attendant recites the sutras and dedicates the merit, the same as before. The next morning, the abbot offers congee; after the congee, the assembly recites the Great Compassion Mantra. The villagers and Dharma relatives recite the mantra. After the half-day meal, the memorial is dispersed, and the sutras are recited while the abbot offers food. A special tea offering is made with incense (the same as for Bodhidharma's (Bodhidharma) memorial), and both ranks offer incense and the assembly bows together (because both those above and below the seat are said to be studying). During the meal, the abbot enters the hall, burns incense, prostrates, and returns to his place. The robe and bowl attendant distributes alms (it is improper to distribute alms during sutra recitation in the Dharma Hall). After the meal, take a seat, serve tea, burn incense, and the attendant performs the rites. If there is a special soup offering (after the meal, the head guest of the abbot's room invites the West Hall and both ranks. In the evening, they accompany each other to drink soup in front of the portrait. Arrange the memorial tablets to the right of the seats. The abbot bows and takes a seat, burns incense, and offers soup, and also offers soup to those accompanying. Retreat, burn incense, and prostrate. Rise, inquire, and thank those accompanying. Sound the drum three times and retreat from the seat. If there are three to five people in the West Hall, then divide into two seats. The first seat is for the West Hall to drink soup, and the abbot performs the rites. The second seat is for both ranks to drink soup, and the attendant performs the rites. If there is no West Hall, then prepare soup and fruit after the sutra recitation. Invite both ranks of diligent elders in advance. If there are Dharma relatives, elders, fellow disciples, all should be invited. Junior disciples and grand-disciples should not sit at the same table. After everyone is seated, the abbot rises to offer incense and soup. The attendant burns incense and serves soup and fruit).
End of the Chapter on Honoring Ancestors
Chapter Five on the Abbot
Four hundred years after Buddhism entered China, Bodhidharma (Bodhidharma) arrived. After eight more transmissions, it reached Baizhang. Only the Way was transmitted. Some lived in caves, some resided in Vinaya monasteries. There was no abbot of
名。百丈以禪宗寖盛。上而君相王公。下而儒老百氏。皆向風問道。有徒實蕃。非崇其位則師法不嚴。始奉其師為住持。而尊之曰長老。如天竺之稱舍利弗須菩提。以齒德俱尊也。作廣堂以居其眾。設兩序以分其職。而制度粲然矣。至於作務。猶與眾均其勞。常曰。一日不作一日不食。烏有庾廩之富輿仆之安哉。故始由眾所推。既而命之官。而猶辭聘不赴者。后則貴鬻豪奪。視若奇貨。然茍非其人。一寺廢蕩。又遺黨於後。至數十年蔓不可圖。而往往傳其冥報之慘。有不忍聞者。可不戒且懼乎。
住持日用
上堂
凡旦望侍者隔宿稟住持。云來晨祝 聖上堂次早再稟。分付客頭行者。掛上堂牌報眾。粥罷不鳴下堂鐘三下。俟鋪法座畢。堂司行者覆首座。鳴眾寮前板。大眾坐堂方丈行者覆住持。次覆侍者鳴鼓。兩序領僧行。至座前問訊。分班對立侍者請住持出。登座拈香祝壽(詳具祝釐章)趺坐開發學者。激揚此道。若有客並敘序謝。多則具目子。恐有遺忘。侍者提起。或有諸山住持名德西堂。座右設位。官客對座設位(知禮尊法則不坐也)五參上堂。兩序至座下徑歸班立。住持登座不拈香(余如前式)若尊宿相訪。特為上堂或引座舉揚。施主請升座不拘時也。
古之學者蓋為決疑。故有問答
【現代漢語翻譯】 現代漢語譯本：
名號。百丈禪師因為禪宗日益興盛，上至君王宰相，下至儒生百姓，都向往禪宗並問道求法。門徒眾多，如果不尊崇住持的地位，師道尊嚴就無法樹立。於是開始推舉他的老師擔任住持，並尊稱他為長老，就像古印度稱呼舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）和須菩提（Subhūti，解空第一的佛陀十大弟子之一）一樣，因為他們德高望重。建造寬敞的禪堂來安置僧眾，設立兩序來分擔職務，各種制度井然有序。至於日常勞作，住持仍然和大家一起承擔。他常說：『一天不勞動，一天就不吃飯。』哪裡會有充裕的糧倉和舒適的僕役呢？所以一開始是由大眾推舉，後來由官方任命，但仍然有辭謝聘請不去上任的。後來就變成了權貴爭奪，視為稀有之物。然而，如果不是合適的人選，一座寺廟就會荒廢衰敗，而且還會留下禍患給後代，幾十年后蔓延開來難以收拾。而且常常會聽到他們遭受惡報的慘狀，實在令人不忍心聽聞。難道不應該以此為戒並感到恐懼嗎？
住持的日常事務
上堂說法
通常在早晨或每月十五，侍者提前一天稟告住持，說第二天早晨要為皇上祈福上堂說法。第二天早上再次稟告，並吩咐客頭（負責接待賓客的僧人）和行者（負責雜務的僧人）掛上上堂牌，通知大眾。早粥過後不敲鐘，下堂時敲三下。等鋪設好法座后，堂司行者稟告首座（寺院中地位最高的僧人），敲響大眾寮房前的木板。大眾進入禪堂就座后，方丈行者稟告住持，然後稟告侍者鳴鼓。兩序帶領僧眾前行，到法座前問訊，分列兩旁站立。侍者請住持出來，登上法座拈香祝壽（詳細內容見祝釐章）。住持跏趺而坐，啓發學者，激揚佛法。如果有客人來訪，也要敘述感謝。如果人數眾多，就寫下名目，以免遺忘。侍者在一旁提醒。或者有其他寺院的住持、名僧大德或西堂（寺院中的重要職位）來訪，就在法座右邊設定座位。如果是官員來訪，就在對面設定座位（懂得禮儀尊重法則的人則不就座）。五參上堂時，兩序走到法座下直接回到班位站立。住持登上法座不拈香（其餘儀式與之前相同）。如果有尊宿來訪，特別為他上堂說法或引導他舉揚佛法。施主邀請升座說法則不拘泥於時間。 古時候的學佛人是爲了解決疑惑，所以才會有問答。
【English Translation】 English version:
Title. Because the Chan (Zen) school was flourishing, from emperors and prime ministers to Confucian scholars and common people, all admired and sought the Dharma. The disciples were numerous, and if the position of the abbot was not respected, the dignity of the teacher would not be established. Therefore, they began to recommend their teacher to serve as the abbot and respectfully called him 'Elder,' just as ancient India referred to Śāriputra (foremost in wisdom among the Buddha's ten great disciples) and Subhūti (foremost in understanding emptiness among the Buddha's ten great disciples), because they were both virtuous and respected. They built spacious meditation halls to accommodate the Sangha, and established two orders to share the duties, so that the various systems were well-organized. As for daily labor, the abbot still shared the work with everyone. He often said, 'A day without work, a day without food.' Where would there be abundant granaries and comfortable servants? Therefore, at first, he was recommended by the public, and later appointed by the government, but there were still those who declined the invitation and did not take office. Later, it became a matter of powerful people vying for it, regarding it as a rare commodity. However, if it is not the right person, a temple will be abandoned and decline, and it will leave trouble for future generations, spreading out after decades and becoming difficult to deal with. Moreover, one often hears of the tragic consequences of their retribution, which is unbearable to hear. Shouldn't we take this as a warning and be afraid?
The Abbot's Daily Affairs
Ascending the Dharma Hall
Usually in the morning or on the fifteenth of each month, the attendant informs the abbot the day before, saying that the next morning he will ascend the Dharma Hall to pray for the emperor. The next morning, he informs again, and instructs the guest manager (the monk in charge of receiving guests) and the worker (the monk in charge of chores) to hang up the 'Ascending the Hall' sign to inform the public. After the morning porridge, the bell is not rung, and it is rung three times when descending the hall. After the Dharma seat is set up, the hall manager informs the head seat (the highest-ranking monk in the temple), and rings the wooden board in front of the public's dormitories. After the public enters the meditation hall and takes their seats, the abbot's attendant informs the abbot, and then informs the attendant to beat the drum. The two orders lead the Sangha forward, bow in front of the Dharma seat, and stand on both sides. The attendant invites the abbot to come out, ascend the Dharma seat, and offer incense to pray for longevity (details are in the Chapter on Praying for Longevity). The abbot sits in the lotus position, inspires the scholars, and promotes the Dharma. If there are guests visiting, they should also be thanked. If there are many people, write down their names to avoid forgetting. The attendant reminds him from the side. Or if abbots, famous monks, or the Western Hall (an important position in the temple) from other temples visit, set up seats on the right side of the Dharma seat. If officials visit, set up seats opposite (those who understand etiquette and respect the Dharma will not sit). When ascending the hall for the five consultations, the two orders walk to the bottom of the Dharma seat and return directly to their positions. The abbot does not offer incense when ascending the Dharma seat (the rest of the ceremony is the same as before). If a venerable monk visits, a special Dharma talk is given for him or he is guided to promote the Dharma. If a benefactor invites him to ascend the seat to give a Dharma talk, he is not bound by time. In ancient times, Buddhist learners sought to resolve doubts, hence the question-and-answer format.
。初不滯于語言。近日號名禪客。多昧因果。增長惡習以為戲劇。譁然喧笑。甚失觀瞻。況舉揚宗乘。端祝 聖壽。若有官客及名德相過。少致敘陳。而今時衲子例責過褒敘謝。殊乖法式。如說山門事務。則方丈會茶議論。毋談雜事使眾厭聽。
晚參
凡集眾開示皆謂之參。古人匡徒使之朝夕咨扣。無時而不激揚此道。故每晚必參則在晡時。至今叢林坐參猶旦望五參升座。將聽法時大眾坐堂也(詳具祝釐章)若住持至晚不參。則堂司行者稟命住持覆首座。鳴僧堂鐘三下。謂放參鐘也。如住持入院。或官員檀越入山。或受人特請。或謂亡者開示。或四節臘則移于昏鐘鳴。而謂之小參。可以敘世禮。曰家教者是也。然亦不鳴放參鐘。謂猶有參也。
小參
小參初無定所。看眾多少。或就寢堂。或就法堂。至日午後。侍者覆住持云(今晚小參)令客頭行者報眾。掛小參牌。當晚不鳴放參鐘。昏鐘鳴時行者覆住持。鳴鼓一通。眾集兩序歸位。住持登座(與五參上堂同)提綱敘謝委曲詳盡。然後舉古。結座如四節。說請頭首。秉拂及講免禮儀。詳略使眾通知。下座客頭行者喝請云。(方丈和尚請西堂兩班單寮耆舊蒙堂侍者禪客。即今就寢堂獻湯)庫司預備湯果送上方丈。
昔汾陽昭禪師住汾州太
【現代漢語翻譯】 現代漢語譯本：起初不應執著于語言。近來被稱為禪客的人，大多不明白因果，增長不良習氣，當成戲耍，喧譁吵鬧，非常不雅。何況是宣揚佛法，應該端正地祝願皇上萬壽無疆。如果有官員或有名望的人來訪，可以稍微敘述陳述。但現在寺院的僧人，總是責怪別人褒獎不夠，敘述感謝過多，非常不合規矩。如果說山門事務，就在方丈室會茶議論，不要談論雜事，使大眾厭煩。晚參：凡是聚集大眾開示，都叫做參。古人教導弟子，讓他們早晚請教，無時無刻不在激勵發揚佛法。所以每天晚上必定參禪，就在晡時（下午三點到五點）。現在叢林坐禪，仍然是早上希望五參升座。將要聽法時，大眾坐在禪堂里（詳細內容在祝釐章里）。如果住持到晚上不參禪，就由堂司行者稟告住持，稟告首座，敲僧堂鐘三下，叫做放參鐘。如果住持新入院，或者官員施主入山，或者接受別人特別邀請，或者為亡者開示，或者在四個節日，就移到黃昏敲鐘，叫做小參。可以敘述世俗禮儀，叫做家教。但也不敲放參鐘，意思是還有參禪。小參：小參最初沒有固定場所，看人數多少，或者在寢堂，或者在法堂。到中午過後，侍者稟告住持說（今晚小參），讓客頭行者報告大眾，掛小參牌。當晚不敲放參鐘。黃昏敲鐘時，行者稟告住持，鳴鼓一聲，大眾聚集，兩序歸位。住持登座（與五參上堂相同），提綱挈領地敘述感謝，委婉詳盡。然後舉例古人。結束時如同四個節日，說請頭首，秉拂以及講解免禮儀，詳細或簡略，使大眾明白。下座后，客頭行者喊請說（方丈和尚請西堂兩班單寮耆舊蒙堂侍者禪客，現在就到寢堂獻湯）。庫司預備湯果送到方丈室。從前汾陽昭禪師住在汾州太 English version: Initially, one should not be attached to language. Recently, those called 'Zen practitioners' mostly do not understand cause and effect, increase bad habits, treat it as a play, and are noisy and clamorous, which is very unseemly. Moreover, when propagating the Dharma, one should properly wish the emperor long life. If officials or prominent people visit, one can briefly narrate and explain. But now, the monks in monasteries always blame others for not praising enough and narrate thanks excessively, which is very inappropriate. If discussing matters of the monastery, then discuss them in the abbot's room during tea, and do not talk about miscellaneous matters that make the assembly bored. Evening meditation: All gatherings for instruction are called 'san' (參, meditation). The ancients taught their disciples to consult and inquire morning and evening, constantly encouraging and promoting the Dharma. Therefore, they always meditated every evening, which was at the time of 'bu' (晡, between 3 PM and 5 PM). Now, the monasteries still hope to ascend the seat for the five daily meditations in the morning. When about to listen to the Dharma, the assembly sits in the meditation hall (detailed in the chapter on wishing for blessings). If the abbot does not meditate in the evening, the hall attendant will report to the abbot and the head monk, and strike the meditation hall bell three times, which is called the 'release from meditation bell'. If the abbot enters the monastery, or officials and benefactors enter the mountain, or if specially invited, or to instruct the deceased, or on the four festivals, it is moved to the evening bell ringing and called 'small meditation'. One can narrate worldly etiquette, which is called 'family teaching'. But the release from meditation bell is not rung, meaning there is still meditation. Small meditation: Small meditation initially has no fixed place, depending on the number of people, either in the sleeping hall or in the Dharma hall. After noon, the attendant reports to the abbot saying ('Small meditation tonight'), and instructs the guest head attendant to inform the assembly and hang the small meditation sign. The release from meditation bell is not rung that evening. When the evening bell rings, the attendant reports to the abbot and strikes the drum once. The assembly gathers, and the two rows return to their positions. The abbot ascends the seat (same as the five daily meditations), outlining the main points and narrating thanks in detail. Then, he cites examples from the ancients. The conclusion is like the four festivals, saying to invite the head monks, holding the whisk, and explaining the exemption from etiquette, in detail or briefly, so that the assembly understands. After descending the seat, the guest head attendant shouts the invitation saying ('The abbot invites the two classes of the West Hall, the solitary monks, the elders, the Meng Hall attendants, and the Zen practitioners to offer soup in the sleeping hall now'). The kitchen prepares soup and fruit and sends them to the abbot's room. Formerly, Zen Master Fenyang Zhao lived in Taizhou, Fen
【English Translation】 Initially, one should not be attached to language. Recently, those called 'Zen practitioners' mostly do not understand cause and effect, increase bad habits, treat it as a play, and are noisy and clamorous, which is very unseemly. Moreover, when propagating the Dharma, one should properly wish the emperor long life. If officials or prominent people visit, one can briefly narrate and explain. But now, the monks in monasteries always blame others for not praising enough and narrate thanks excessively, which is very inappropriate. If discussing matters of the monastery, then discuss them in the abbot's room during tea, and do not talk about miscellaneous matters that make the assembly bored. Evening meditation: All gatherings for instruction are called 'san' (參, meditation). The ancients taught their disciples to consult and inquire morning and evening, constantly encouraging and promoting the Dharma. Therefore, they always meditated every evening, which was at the time of 'bu' (晡, between 3 PM and 5 PM). Now, the monasteries still hope to ascend the seat for the five daily meditations in the morning. When about to listen to the Dharma, the assembly sits in the meditation hall (detailed in the chapter on wishing for blessings). If the abbot does not meditate in the evening, the hall attendant will report to the abbot and the head monk, and strike the meditation hall bell three times, which is called the 'release from meditation bell'. If the abbot enters the monastery, or officials and benefactors enter the mountain, or if specially invited, or to instruct the deceased, or on the four festivals, it is moved to the evening bell ringing and called 'small meditation'. One can narrate worldly etiquette, which is called 'family teaching'. But the release from meditation bell is not rung, meaning there is still meditation. Small meditation: Small meditation initially has no fixed place, depending on the number of people, either in the sleeping hall or in the Dharma hall. After noon, the attendant reports to the abbot saying ('Small meditation tonight'), and instructs the guest head attendant to inform the assembly and hang the small meditation sign. The release from meditation bell is not rung that evening. When the evening bell rings, the attendant reports to the abbot and strikes the drum once. The assembly gathers, and the two rows return to their positions. The abbot ascends the seat (same as the five daily meditations), outlining the main points and narrating thanks in detail. Then, he cites examples from the ancients. The conclusion is like the four festivals, saying to invite the head monks, holding the whisk, and explaining the exemption from etiquette, in detail or briefly, so that the assembly understands. After descending the seat, the guest head attendant shouts the invitation saying ('The abbot invites the two classes of the West Hall, the solitary monks, the elders, the Meng Hall attendants, and the Zen practitioners to offer soup in the sleeping hall now'). The kitchen prepares soup and fruit and sends them to the abbot's room. Formerly, Zen Master Fenyang Zhao lived in Taizhou, Fen
子院。以並汾地苦寒。故罷夜參。有異比丘振錫而至。謂師曰。會中有大士六人。奈何不說法。言訖升空而去。師密記以偈曰。胡僧金錫光。為法到汾陽。六人成大器。勸請為敷揚。時楚圓守芝號上首。楚圓即慈明也。后住石霜。飯罷常山行。時楊岐會公為監寺。闞其出撾鼓集眾。慈明遽還怒數曰。暮而升座何從得此規繩。會徐對曰。汾州晚參何為非規繩乎。慈明頷之。
告香
每夏前。告香新歸堂者推參頭一人。維那和會定同眾詣侍司。稟云。新掛搭兄弟欲求和尚告香普說。敢煩侍者。咨稟。答云(容為后覆卻當相報)如住持允從。即報堂司出告香圖(式見后)量眾多少。列作幾行。分東西兩邊面向法座而立。依戒排列。預集眾習儀。堂司行者率眾錢。買香大小三片及紙。作圖之費。付參頭收。至日侍者令客頭于寢堂或法堂。鋪設罘罳椅子。須用香幾三隻燭臺三對。當椅前 字間列。外設小拜席。堂司行者預逐一報眾。掛告香牌。侍者預出小榜。貼法堂柱上云(奉堂頭和尚慈旨。名德西堂首座並免告香。侍司某謹白)至日粥罷。諸寮各鳴板三下。眾集依圖位立各備小香合坐具。參頭同維那侍者。入請住持出。參頭歸位。同眾問訊進前云(請和尚趺坐)住持就座。副參遞大香一片。與參頭同眾問訊插香。
【現代漢語翻譯】 現代漢語譯本 子院（寺院的下院）。因為并州、汾州一帶氣候苦寒，所以取消了晚參。有一位奇異的比丘，搖著錫杖而來，對師父說：『法會中有六位大士，為什麼不為他們說法？』說完就升空而去。師父暗暗記下，作偈說：『胡僧的金錫杖閃耀光芒，爲了佛法來到汾陽。六人將成大器，勸請師父為他們敷揚佛法。』當時楚圓（人名）跟隨守芝（人名），號稱上首弟子。楚圓就是慈明（法號），後來住在石霜（地名）。飯後常常在常山（地名）行走。當時楊岐會公（法號）擔任監寺。楚圓看到他敲鼓召集大眾，慈明立刻返回，生氣地責備說：『傍晚升座，從哪裡學來的這種規矩？』會公慢慢地回答說：『汾州晚參，為什麼就不是規矩呢？』慈明聽後點頭認可。
告香
每到夏季之前，告訴新回到禪堂的人，推選一位參頭（領頭的禪僧）。維那（寺院的僧職）與大眾商議后，一同前往侍司（負責服侍住持的僧人）。稟告說：『新來掛單的兄弟們想請和尚告香普說（普遍說法）。敢煩勞侍者稟告。』侍司回答說：『容我稟告之後再回復，一定會相告。』如果住持允許，就通知堂司（負責禪堂事務的機構）拿出告香圖（樣式見后），根據人數多少，排列成幾行，分成東西兩邊，面向法座而立，按照戒律排列。預先集合大眾練習儀軌。堂司的行者（負責具體事務的僧人）帶領大眾出錢，購買大小三片香以及紙張，作為製作告香圖的費用，交給參頭保管。到那一天，侍者讓客頭（負責接待賓客的僧人）在寢堂或法堂鋪設罘罳（屏風）和椅子，需要用香幾三張，燭臺三對，排列在椅子前面。外面設定小拜席。堂司的行者預先逐一告知大眾，掛上告香牌。侍者預先出小榜，貼在法堂的柱子上，寫著：『奉堂頭和尚慈旨，名德西堂首座並免告香。侍司某謹白。』到那一天，早粥過後，各個寮房敲板三下，大眾集合，按照告香圖的位置站立，各自準備小香合和坐具。參頭同維那、侍者，進入請住持出來。參頭回到自己的位置，同大眾問訊，上前說：『請和尚趺坐（盤腿而坐）。』住持就座。副參遞上大香一片，與參頭同大眾問訊，插香。
【English Translation】 English version Zi Yuan (a sub-temple). Because the land of Bing and Fen is bitterly cold, the night participation was abolished. There was an unusual Bhikkhu (Buddhist monk) who arrived shaking his tin staff, and said to the master: 'There are six great beings in the assembly, why don't you preach the Dharma for them?' After speaking, he ascended into the sky and left. The master secretly remembered it and composed a verse saying: 'The Hu monk's golden tin staff shines brightly, coming to Fenyang for the Dharma. Six people will become great vessels, urging you to spread the Dharma.' At that time, Chu Yuan (name) followed Shou Zhi (name), and was known as the leading disciple. Chu Yuan was Ci Ming (Dharma name), who later lived in Shishuang (place name). After meals, he often walked in Changshan (place name). At that time, Yangqi Huigong (Dharma name) was the supervisor of the temple. Ci Ming saw him beating the drum to gather the crowd, and Ci Ming immediately returned, angrily scolding: 'Ascending the seat in the evening, where did you learn this rule from?' Huigong slowly replied: 'The evening participation in Fenzhou, why is it not a rule?' Ci Ming nodded in agreement.
Announcement of Incense
Before each summer, those who have newly returned to the meditation hall are told to elect one 'Cantou' (leader of the meditation). The 'Vina' (monastic officer) discusses with the assembly and together they go to the 'Shisi' (attendant of the abbot). They report: 'The newly arrived brothers who have come to stay want to request the abbot to announce incense and give a general sermon.' They dare to trouble the attendant to report. The Shisi replies: 'Allow me to report and then reply later, I will definitely inform you.' If the abbot agrees, the 'Tangsi' (office in charge of the meditation hall) is notified to bring out the incense announcement chart (the style is seen later), according to the number of people, arranged into several rows, divided into east and west sides, facing the Dharma seat and standing, arranged according to the precepts. The assembly is gathered in advance to practice the rituals. The 'Xingzhe' (attendant) of the Tangsi leads the crowd to contribute money to buy three pieces of incense, large and small, and paper, as the cost of making the incense announcement chart, and gives it to the Cantou to keep. On that day, the Shizhe instructs the 'Ketou' (guest prefect) to set up a screen and chairs in the sleeping hall or Dharma hall, and three incense tables and three pairs of candlesticks are needed, arranged in front of the chair. A small kneeling mat is set up outside. The Xingzhe of the Tangsi informs the crowd one by one in advance to hang the incense announcement plaque. The Shizhe puts out a small notice in advance and pastes it on the pillar of the Dharma hall, writing: 'By the compassionate decree of the Abbot of the Hall, the virtuous Xitang chief seat is exempted from announcing incense. Shisi Mou respectfully announces.' On that day, after the morning congee, each dormitory strikes the board three times, the crowd gathers and stands according to the position on the incense announcement chart, each preparing a small incense box and sitting cloth. The Cantou, together with the Vina and Shizhe, enter to invite the abbot to come out. The Cantou returns to his position, greets the abbot with the crowd, and steps forward saying: 'Please, Abbot, sit in the lotus position.' The abbot takes his seat. The vice-Cantou hands over a large piece of incense, and the Cantou greets the abbot with the crowd and inserts the incense.
各大展三拜。收坐具復同問訊。參頭進椅側。問訊稟云(某等為生死事大無常迅速。伏望和尚慈悲開示因緣)住持舉話三則。隨下語。歸位問訊。插香一片復同眾就位。叉手而立。東西各三人出班。東第一第二人過東爐前。第三人中爐前。西第一第二人過西爐前。第三人過中爐前前。兩兩炷香問訊。然後東三人過東。西三人過西。以次如前而進徐步行各巡接班尾。三三叉手出班合掌歸位。俟各炷香畢次第趲至元位。同眾三拜不收坐具。參頭進云(某等蒙和尚慈悲開允。下情不勝感激之至)復位同眾三拜進云(即日時令謹時共惟。堂頭和尚尊候起居萬福)復位同眾三拜收坐具。行者鳴鼓五下。兩序轉身序立座前。參頭立西序下。其告香人東西轉身依位對立。勤舊蒙堂已告香者立於后。普說竟。仍齊向法座立。參頭插香同眾三拜。免則觸禮進云(某等宿生慶幸。獲蒙和尚慈悲開示。下情不勝感激之至)普同問訊而退。參頭領眾法堂下間。謝維那侍者觸禮一拜。次大眾謝參頭。觸禮一拜。<
【現代漢語翻譯】 現代漢語譯本 各大展三拜。收起坐具后再次一同問訊。參頭（領頭的僧人）上前在側面放好椅子。問訊后稟告說：『我們因為生死事大，無常迅速，懇請和尚慈悲開示因緣。』住持舉出三則話頭，隨後給出解釋。歸位問訊。插上一片香，再次與大眾回到位置。叉手而立。東西兩邊各出三人。東邊第一第二人到東邊的爐前，第三人到中間的爐前。西邊第一第二人到西邊的爐前，第三人到中間的爐前。兩兩炷香問訊。然後東邊三人到東邊，西邊三人到西邊。依次如前行進，慢慢步行各自巡視接替班尾。三三叉手出班，合掌歸位。等待各自炷香完畢，依次快速回到原來的位置。與大眾一同三拜，不收坐具。參頭上前說：『我們蒙和尚慈悲開允，下情不勝感激之至。』回到位置與大眾一同三拜，進言：『今日時令，謹時共同問候。堂頭和尚尊候起居萬福。』回到位置與大眾一同三拜，收起坐具。行者敲鼓五下。兩序轉身在座位前依次站立。參頭站在西序下。告香人東西轉身，按照位置相對而立。勤舊蒙堂已經告香的人站在後面。普說完畢。仍然一起面向法座站立。參頭插香，與大眾一同三拜。免則觸禮，進言：『我們宿生慶幸，獲得和尚慈悲開示，下情不勝感激之至。』一同問訊後退下。參頭帶領大眾到法堂下間。感謝維那（寺院的綱領執事之一）侍者，觸禮一拜。然後大眾感謝參頭，觸禮一拜。請客侍者預先按照戒律次序，準備好茶狀，備好桌袱筆硯。告香完畢，在法堂下間請茶，各自簽名。請首座（寺院中職位最高的僧人之一）光伴。齋退敲鼓，大眾回到位置站立。兩位侍者行禮（與平常特別為茶相同）。當晚方丈（寺院住持的住所）請參頭、維那、侍者用藥石（晚餐）。首座光。
【English Translation】 English version Everyone makes three full prostrations. After putting away the sitting mats, they greet again together. The Santou (leader of the monks) steps forward and places a chair to the side. After greeting, he reports: 'We are mindful of the great matter of birth and death, and the swiftness of impermanence. We earnestly request the Abbot's compassionate guidance on the causes and conditions.' The Abbot raises three topics for discussion, followed by explanations. Returning to their positions, they greet. One piece of incense is inserted, and again the assembly returns to their places. They stand with hands clasped. Three people each from the east and west sides step out. The first and second persons from the east go to the east incense burner, and the third person goes to the middle incense burner. The first and second persons from the west go to the west incense burner, and the third person goes to the middle incense burner. Two by two, they light incense and greet. Then the three people from the east go to the east, and the three people from the west go to the west. Proceeding in order as before, they slowly walk and take over the end of the line. Three by three, they step out with hands clasped, join palms, and return to their positions. Waiting for each to finish burning incense, they quickly return to their original positions. Together with the assembly, they make three prostrations without putting away the sitting mats. The Santou steps forward and says: 'We are grateful for the Abbot's compassionate permission, and our humble feelings are beyond measure.' Returning to their positions, they make three prostrations with the assembly, and say: 'Today's season, we respectfully inquire together. May the Abbot of the hall be well and have ten thousand blessings.' Returning to their positions, they make three prostrations with the assembly and put away the sitting mats. The attendant strikes the drum five times. The two rows turn around and stand in order before their seats. The Santou stands below the west row. The incense announcers turn east and west, standing opposite each other according to their positions. Those who have already announced incense in the Qinjiu Mengtang stand behind. After the universal speech is finished, they still stand facing the Dharma seat together. The Santou inserts incense and makes three prostrations with the assembly. To avoid violating the etiquette, he steps forward and says: 'We are fortunate from past lives to receive the Abbot's compassionate guidance, and our humble feelings are beyond measure.' They greet together and retreat. The Santou leads the assembly to the lower space of the Dharma hall. They thank the Vina (one of the leading officers of the monastery) and the attendant with one prostration according to etiquette. Then the assembly thanks the Santou with one prostration according to etiquette. The guest attendant prepares the tea list in advance according to the precepts, and prepares the table cloth, brush, and inkstone. After the incense announcement is finished, tea is served in the lower space of the Dharma hall, and each person signs their name. The head seat (one of the highest-ranking monks in the monastery) Guangban is invited. After the vegetarian meal, the drum is struck, and the assembly returns to their positions and stands. The two attendants perform the ceremony (the same as the special tea ceremony). That evening, the Abbot invites the Santou, Vina, and attendant to evening refreshments. Head seat Guang.
伴。次早請參頭茶。半齋請參頭維那侍者點心。若大眾均預告香。則首座為參頭。其特為茶請西堂光伴。住持入院後人事定。庫司備香。首座領眾。懇請為眾告香。然後開堂(古法未預告香不許入室)
普說
有大眾告香而請者。就據所設位坐。有檀越特請者。有住持為眾開示者。則登法座。凡普說時侍者令客頭行者。掛普說牌報眾。鋪設寢堂。或法堂。粥罷行者覆住持。緩擊鼓五下。侍者出候眾集。請住持出。據坐普說。與小參禮同。
入室
入室者。乃師家勘辦學子。策其未至。搗其虛亢攻其偏重。如烹金爐鉛汞不存。玉人治玉碔砆盡廢。不拘昏曉不擇處所。無時而行之。故昔時衲子小香合常隨身。但聞三下鼓鳴。即趨入室(今時以三八入室者。備故事也)遇開室時粥前侍者令客頭行者。僧堂前諸寮掛入室牌。寢堂設達磨像。前列香燭拜席。敷設室內秉燭裝香。拜席設左側。粥罷下堂客頭即緩擊鼓三下。住持至達磨前炷香。同侍者三拜入據室坐。侍者問訊班左立。行者問訊班右立。頭首領眾。達磨前各炷香三拜。聯接而至室前。后至者依次炷香展拜接排而立次第相趲不許攙先亂序。侍者燒香問訊。出外揖首座入。入先左足。仍以左手上香。進前問訊至禪椅右側。立聽舉話。或下語。或不
【現代漢語翻譯】 現代漢語譯本 伴：第二天早上，準備參頭（指禪堂中資歷較深的僧人）的茶點。中午齋飯時，請參頭、維那（寺院中負責僧眾事務的僧人）、侍者享用點心。如果大眾都事先告知要告香（請求開示），那麼由首座（寺院中地位僅次於住持的僧人）擔任參頭。如果特別爲了茶點而請，則請西堂（寺院中的職位）光臨陪伴。住持入院（就任住持）后，人事安排確定。庫司（寺院中負責倉庫事務的部門）準備香。首座帶領大眾，懇請住持為大眾告香。然後才能開堂（正式講法）（古時的規矩是，沒有事先告知要告香，就不允許進入住持的房間）。
普說
如果有大眾告香而請求開示的，就按照所設定的位置坐下。如果有檀越（施主）特別請求的，或者住持爲了大眾開示的，就登上法座。凡是普說（公開講法）的時候，侍者命令客頭（負責接待客人的僧人）和行者（負責雜務的僧人），掛上『普說』的牌子告知大眾，鋪設寢堂或者法堂。早飯後，行者稟告住持，緩慢地敲擊鼓五下。侍者出來等候大眾集合，請住持出來，按照位置坐下進行普說。與小參（小型的參禪活動）的禮儀相同。
入室
入室，是師父考察學人的方式，鞭策他們尚未達到的境界，揭露他們的虛假和自大，糾正他們的偏頗和執著，就像冶煉金子一樣，去除爐渣和雜質，又像玉匠雕琢玉石一樣，廢棄無用的石頭。不拘時間早晚，不選擇地點，隨時都可以進行。所以過去禪宗的僧人，小香盒常常隨身攜帶，只要聽到三下鼓聲，就立刻進入住持的房間（現在用三八入室，只是爲了遵循舊例）。遇到開室的時候，早飯前，侍者命令客頭和行者，在僧堂前和各個寮房掛上『入室』的牌子，在寢堂設定達磨像（禪宗初祖），前面擺放香燭和拜墊，在室內鋪設，點燃蠟燭，準備香，拜墊設定在左側。早飯後下堂，客頭就緩慢地敲擊鼓三下。住持到達達磨像前，點燃香，和侍者一起三拜，進入房間就坐。侍者問訊後站在左邊，行者問訊後站在右邊。頭首（寺院中的負責人）帶領大眾，在達磨像前各自點燃香，三拜，連線著來到房間前。後到的人依次點燃香，展拜，接著排隊站立，按照順序前進，不允許插隊或者擾亂秩序。侍者燒香問訊，出去迎接首座進入。進入時先邁左腳，仍然用左手上香，向前問訊，到達禪椅右側，站立聽候住持舉話（提出問題），或者下語（給出指示），或者不說話。
【English Translation】 English version Attendant: The next morning, prepare tea and refreshments for the senior monk (referring to the most experienced monk in the meditation hall). At the midday meal, invite the senior monk, the director (the monk in charge of monastic affairs), and the attendant to enjoy refreshments. If the assembly has been notified in advance about the request for instruction, then the chief seat (the monk second in rank to the abbot) will serve as the senior monk. If it is a special invitation for tea and refreshments, then invite the western hall (a position in the monastery) to accompany. After the abbot enters the monastery (assumes the position of abbot) and the personnel arrangements are settled, the storehouse prepares incense. The chief seat leads the assembly, earnestly requesting the abbot to announce the incense for the assembly. Only then can the hall be opened (formal Dharma talk) (the ancient rule was that without prior notification of the request for instruction, one was not allowed to enter the abbot's room).
Public Instruction
If there is a request for instruction from the assembly, they will sit according to the positions set up. If there is a special request from a patron (donor), or if the abbot is giving instruction for the assembly, then he will ascend the Dharma seat. Whenever there is public instruction, the attendant orders the guest manager (the monk in charge of receiving guests) and the worker (the monk in charge of miscellaneous tasks) to hang up the 'Public Instruction' sign to inform the assembly, and to prepare the sleeping hall or the Dharma hall. After breakfast, the worker informs the abbot and slowly strikes the drum five times. The attendant comes out to wait for the assembly to gather, and invites the abbot to come out and sit in his position for public instruction. The etiquette is the same as for a small meditation session.
Entering the Room
Entering the room is the teacher's way of examining the students, urging them to reach the unattained states, exposing their falsehood and arrogance, and correcting their biases and attachments, just like refining gold, removing slag and impurities, and like a jade craftsman carving jade, discarding useless stones. It is not restricted by time of day or location, and can be done at any time. Therefore, in the past, Zen monks always carried a small incense box with them. As soon as they heard the three drumbeats, they would immediately enter the abbot's room (nowadays, entering the room in groups of three or eight is just to follow the old custom). When the room is opened, before breakfast, the attendant orders the guest manager and the worker to hang up the 'Entering the Room' sign in front of the monks' hall and in the various quarters, and to set up a statue of Bodhidharma (the first patriarch of Zen) in the sleeping hall, with incense, candles, and a kneeling mat in front of it. The interior of the room is prepared, candles are lit, and incense is prepared. The kneeling mat is placed on the left side. After breakfast, the guest manager slowly strikes the drum three times. The abbot arrives in front of the Bodhidharma statue, lights incense, and bows three times with the attendant, then enters the room and sits down. The attendant makes a respectful greeting and stands on the left, and the worker makes a respectful greeting and stands on the right. The heads (those in charge in the monastery) lead the assembly, each lighting incense in front of the Bodhidharma statue, bowing three times, and then proceeding to the front of the room. Those who arrive later light incense in turn, bow, and then line up, advancing in order, without cutting in line or disrupting the order. The attendant burns incense, makes a respectful greeting, and goes out to welcome the chief seat to enter. When entering, first step in with the left foot, still using the left hand to offer incense, step forward to make a respectful greeting, arrive at the right side of the meditation chair, and stand and listen to the abbot raise a question, or give instructions, or say nothing.
下語。隨意過禪椅左。問訊退步。觸禮一拜舉左足。出揖次人入。一出一入相向問訊聯接不絕。若首座是大方西堂。或名德入燒香。住持當下座揖讓送出。遇升堂白眾特免(此亦近代循襲之儀。若古德當機。佛祖不讓。寧講世禮。顧師家何如耳)只後堂領眾。暫到皆當入室。侍者居眾后入室畢炷香。大展三拜。行者插香三拜。住持復出達磨前炷香。大展三拜而退。
唸誦
古規初三。十三。二十三。初八。十八。二十八。今止行初八。十八。二十八。堂司依戒次寫圖(式見后)至日僧堂前灑掃。午後堂司行者報眾。掛念誦牌。至參前。檢點僧堂及諸殿堂香燭完備。覆住持兩序。先鳴方丈板照堂板。次巡廊鳴板住持出。緩鳴大板三下。眾集依圖立定。暫到于侍者下肩立。侍者隨住持。到祖堂土地堂。大殿燒香禮拜。鳴大鐘。兩序預集堂外。大板鳴方歸圖位。住持入堂供頭鳴堂前鐘。七下。聖僧前燒香。侍者捧香合。書狀侍者徑歸位。請客侍者即往西序問訊。請湯巡過。次請東序就歸位。住持出堂外中立。燒香侍者隨出歸位。維那先離位至門首向住持立。合掌唸誦。上八中八云(皇風永扇帝道遐昌。佛日增輝法輪常轉。伽藍土地護法護人。十方檀那增福增慧。為如上緣。念清凈法身毗盧遮那佛。云云)大眾默
念。每一號堂前輕應。鐘一聲。念畢疊一聲。下八云(白大眾。如來大師入般涅槃。至今大元重紀至元元年。已得二千二百八十四載。是日已過命亦隨減。如少水魚斯有何樂。眾等當勤精進如救頭然。但念無常慎勿放逸。伽藍土地護法護人。十方檀那增福增慧。為如上緣。念清凈法身十號云云)畢歸位。住持入堂。前堂首座入次。名德西堂插入。歸聖僧板頭立。頭首領眾。三人一引。聖僧前問訊。轉身住持前問訊。合掌巡堂。順左肩轉依圖位立。暫到侍者隨眾入。只巡半堂至聖僧后。侍者向後門立。暫到向侍者立。次知事入堂聖僧前問訊。轉身住持前問訊。合掌巡堂出。暫到接侍者后隨出。堂司行者往首座前覆云(放參)從聖僧後轉出堂。供頭鳴堂。前鐘三下。眾普同和南。各出全單而散(住持出兩序。隨出至堂前謝湯。住持止之下八赴湯。寢堂鳴板侍者燒香。行禮如常式。湯罷藥石。古法三八皆有湯。上八中八則免藥石。其日不坐參至晚坐禪如常式)。<
巡寮
古規住持巡寮。僧堂前掛巡寮牌報眾。各寮設位備香茶湯。伺候住持至。鳴板集眾。于門外排立問訊。隨住持入寮。寮主燒香同眾問訊而坐。住持詢問老病。點檢寮舍缺之。敘話而起。
【現代漢語翻譯】 現代漢語譯本：唸誦。每一號在堂前輕輕應答。鐘聲響一聲，唸誦完畢疊一聲。下八云（白大眾：如來大師入般涅槃，至今大元重紀至元元年，已得二千二百八十四載。是日已過，命亦隨減，如少水魚，斯有何樂？眾等當勤精進，如救頭燃。但念無常，慎勿放逸。伽藍（寺廟）土地，護法護人，十方檀那（施主），增福增慧。為如上緣，念清凈法身十號云云）完畢歸位。住持（寺院主持）入堂。前堂首座（僧職）入次。名德西堂插入。歸聖僧板頭立。頭首領眾，三人一引。聖僧前問訊。轉身住持前問訊。合掌巡堂。順左肩轉依圖位立。暫到侍者隨眾入。只巡半堂至聖僧后。侍者向後門立。暫到向侍者立。次知事（僧職）入堂聖僧前問訊。轉身住持前問訊。合掌巡堂出。暫到接侍者后隨出。堂司行者往首座前覆云（放參）。從聖僧後轉出堂。供頭鳴堂。前鐘三下。眾普同和南（佛教禮儀）。各出全單而散（住持出兩序，隨出至堂前謝湯。住持止之下八赴湯。寢堂鳴板侍者燒香。行禮如常式。湯罷藥石。古法三八皆有湯。上八中八則免藥石。其日不坐參至晚坐禪如常式）。 巡寮 古規住持巡寮。僧堂前掛巡寮牌報眾。各寮設位備香茶湯。伺候住持至。鳴板集眾。于門外排立問訊。隨住持入寮。寮主燒香同眾問訊而坐。住持詢問老病。點檢寮舍缺之。敘話而起。
【English Translation】 English version: Recitation. Each title is softly answered in front of the hall. One strike of the bell, and another strike upon completion of the recitation. The lower eight say (addressing the assembly: The Tathagata (如來) Great Master entered Parinirvana (般涅槃), and to this day, the first year of the Chongji era of the Great Yuan Dynasty, two thousand two hundred and eighty-four years have passed. As this day passes, life also diminishes, like fish in little water, what joy is there in this? The assembly should diligently strive forward as if saving their own heads from burning. Only be mindful of impermanence, and do not be lax. May the Garama (伽藍, monastery) lands, the Dharma protectors and the protectors of people, and the benefactors (檀那) of the ten directions increase in blessings and wisdom. For the above reasons, recite the ten titles of the pure Dharma body, etc.) Upon completion, return to position. The abbot (住持) enters the hall. The head seat (首座) of the front hall enters next. The virtuous Western Hall inserts. Return to stand at the head of the Sangha board. The head monk leads the assembly, three people leading at a time. Bow before the Sangha. Turn and bow before the abbot. With palms together, circumambulate the hall. Turn along the left shoulder and stand according to the diagram position. The temporary attendant enters with the assembly. Only circumambulate half the hall to behind the Sangha. The attendant stands facing the back door. The temporary attendant stands facing the attendant. Next, the director (知事) enters the hall and bows before the Sangha. Turn and bow before the abbot. With palms together, circumambulate the hall and exit. The temporary attendant follows the attendant out. The hall officer goes before the head seat and reports (end of participation). Exit the hall from behind the Sangha. The offering head strikes the hall. Three strikes of the front bell. The assembly universally responds with 'Namo' (和南, Buddhist salutation). Each exits with their full sheet and disperses (The abbot exits with the two ranks, following to the front of the hall to give thanks for the soup. The abbot stops, and the lower eight go for the soup. The sleeping hall strikes the board, and the attendant burns incense. Perform the rituals as usual. After the soup, take the evening meal. In ancient practice, soup was available during the upper, middle, and lower eights. The upper and middle eights would forgo the evening meal. On that day, there is no seated participation, and evening meditation is as usual). Patrolling the Dormitories According to ancient rules, the abbot patrols the dormitories. A 'Patrolling Dormitories' sign is hung in front of the monks' hall to inform the assembly. Each dormitory prepares a seat with incense, tea, and soup, awaiting the abbot's arrival. The board is struck to gather the assembly. They line up outside the door and bow. They follow the abbot into the dormitory. The dormitory head burns incense and bows with the assembly before sitting. The abbot inquires about the elderly and sick, inspects the dormitory for deficiencies, exchanges words, and then rises.
眾當展坐具謝臨訪。免則問訊相送。或旦望巡行(則不掛牌)今惟以四節報禮為巡寮。餘日不講。能復古者當行之。
僧祇云。世尊以五事故。五日一按行僧房。一恐弟子著有為事。二恐著俗論。三恐著睡眠。四為看病僧。五令年少比丘觀佛威儀生歡喜故。
肅眾
大藏經內載。宋翰林學士楊億推原百丈立規之意。略曰。有或假號竊邢混于清眾。別緻喧撓之事。即當維那撿舉。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。集眾燒衣缽道具。遣逐偏門而出者。示恥辱也。詳此一條制有四益。一不污清眾。生恭敬故。二不毀僧形。循佛制故。三不擾公門。省獄訟故。四不泄于外。護宗綱故。然百丈創規。折衷佛律五篇七聚。弘范三界。梵檀擯治自恣舉過。以肅其眾。國朝累聖戒飭僧徒。嚴遵佛制。除刑名重罪。例屬有司外。若僧人自相干犯。當以清規律之。若斗諍犯分。若污行縱逸。若侵漁常住。若私竊錢物。宜從家訓。母揚外丑。蓋悉稱釋氏。準俗同親。恪守祖規隨事懲戒。重則集眾棰擯。輕則罰錢罰香罰油。而榜示之。如關係錢物則責狀追陪。惟平惟允使自悔艾。古規繩頌云(盜財並斗諍。酒色污僧倫。速遣離清眾。容留即敗群)又云(犯重焚衣缽。應當集眾人。山藤聊
示恥。驅擯出偏門)大惠禪師住育王時。榜示堂司。僧爭無明決非好僧。有理無理並皆出院。或議有理而亦擯。疑若未當。蓋僧當忍辱。若執有理而爭者。即是無明故。同擯之息諍于未萌也。
訓童行
凡旦望五參上堂罷。參頭行者令喝食行者報各局務。行堂前掛牌報眾。昏鐘鳴。行堂前鳴板三下。集眾行者。先佛殿。次祖堂。僧堂。前前堂寮(喝參)方上寢堂排立。參頭入方丈請住持出就坐。參頭進前。插香退身歸位。緩聲喝云(參)眾低聲同云(不審)齊禮三拜。屏息拱聽規誨畢。又三拜。參頭喝云(珍重)眾齊低聲和。問訊而退。如住持他緣則喝食行者喝云(奉方丈慈旨晚參)眾云(不審)次長聲喝云(放參)眾云(珍重)齊問訊退。
為行者普說
參頭預詣侍司插香禮拜。稟侍者。咨覆住持。如允所請。參頭即鳴行堂前板集眾。排立寢堂。參頭隨侍者。入請住持出據坐。參頭同眾問訊進前。插香退身歸位。緩聲喝云(不審)眾低聲和畢。同禮九拜。參頭進云。(某等久思和尚示許。伏望慈悲開示因緣)轉身問訊而退。次日行堂掛普說牌報眾。設座香幾燭臺。參頭報眾請兩序立班。副參領眾門迎兩序入堂。參頭堂主詣侍司同請住持。下行堂。眾迎入據坐。侍者問訊側立。兩序問訊畢。
【現代漢語翻譯】 現代漢語譯本
【示恥。驅擯出偏門】大惠禪師（Dahui Chanshi，人名）住育王寺（Yuwang Temple，寺名）時，榜示堂司：僧人爭執無明，決非好僧。無論有理無理，一併驅逐出院。或有人議論，即使有理也被驅逐，是否不太恰當？因為僧人應當忍辱，若執著于有理而爭辯，即是無明的體現。所以一同驅逐，是爲了將爭端扼殺在萌芽狀態。
【訓童行】
凡初一、十五以及五參上堂。頭行者令喝食行者通知各局務。行堂前掛牌告知大眾。黃昏鐘鳴后，行堂前鳴板三下，召集眾行者。先到佛殿，再到祖堂、僧堂、前前堂寮（喝參），然後到方丈寢堂排列站立。參頭進入方丈，請住持出來就坐。參頭上前，插香後退回原位，緩慢地喊道（參），眾人低聲同聲說（不審），然後一起行三拜禮。屏氣凝神，恭敬地聽取規誨完畢，再次行三拜禮。參頭喊道（珍重），眾人齊聲低聲迴應，問訊後退下。如果住持有其他事務，則喝食行者喊道（奉方丈慈旨晚參），眾人迴應（不審），接著大聲喊道（放參），眾人迴應（珍重），一起問訊後退下。
【為行者普說】
參頭事先到侍司插香禮拜，稟告侍者，請示住持。如果住持允許，參頭就敲擊行堂前的木板召集眾人，在寢堂排列站立。參頭跟隨侍者，進入方丈請住持出來就坐。參頭與眾人一起問訊，上前插香後退回原位，緩慢地喊道（不審），眾人低聲迴應完畢，一起行九拜禮。參頭上前說道：（我們等候和尚開示許久，希望您慈悲開示因緣），然後轉身問訊退下。次日，行堂掛出普說牌告知大眾，設定座位、香幾、燭臺。參頭通知眾人，請兩序（指寺院中的東西兩班僧眾）立班。副參帶領眾人到門口迎接兩序進入佛堂。參頭和堂主到侍司一同邀請住持，前往行堂。眾人迎接住持就坐，侍者問訊後側立一旁，兩序問訊完畢。
【English Translation】 English version
[Showing Shame. Expelling and Banning from the Side Gate] When Chan Master Dahui (Dahui Chanshi, a person's name) resided at Yuwang Temple (Yuwang Temple, a temple's name), he posted a notice to the hall officers: Monks who argue out of ignorance are definitely not good monks. Whether they are right or wrong, they will all be expelled from the monastery. Some may argue that it is inappropriate to expel even those who are right. However, monks should practice forbearance. If they cling to being right and argue, it is a manifestation of ignorance. Therefore, they are all expelled to nip disputes in the bud.
[Instructing Novices]
On the first and fifteenth of each month, as well as during the five daily Dharma talks, the head attendant instructs the food server to inform all departments. A notice is posted in front of the dining hall to inform the assembly. When the evening bell rings, the wooden board in front of the dining hall is struck three times to gather all the novices. They first go to the Buddha Hall, then to the Ancestral Hall, the Sangha Hall, and the front halls (for greetings), before lining up in the abbot's quarters. The head attendant enters the abbot's quarters to invite the abbot to come out and be seated. The head attendant steps forward, inserts incense, and retreats to his position, slowly announcing ('Attendance'). The assembly responds in a low voice ('Not sure'), and together they bow three times. They hold their breath and respectfully listen to the instructions. After the instructions are completed, they bow three more times. The head attendant announces ('Take care'), and the assembly responds in unison in a low voice. They bow and retreat. If the abbot has other engagements, the food server announces ('By the abbot's compassionate decree, evening attendance is dismissed'). The assembly responds ('Not sure'), and then loudly announces ('Dismissed'). The assembly responds ('Take care'), and together they bow and retreat.
[Giving a General Talk for Novices]
The head attendant first goes to the attendant's office to insert incense and pay respects, informing the attendant and consulting the abbot. If the abbot approves, the head attendant strikes the wooden board in front of the dining hall to gather the assembly, lining up in the sleeping quarters. The head attendant follows the attendant, enters the abbot's quarters to invite the abbot to come out and be seated. The head attendant and the assembly bow together, step forward to insert incense, and retreat to their positions, slowly announcing ('Not sure'). The assembly responds in a low voice, and together they bow nine times. The head attendant steps forward and says: ('We have been waiting for the abbot's instructions for a long time, hoping that you will compassionately explain the causes and conditions'), then turns around, bows, and retreats. The next day, the dining hall posts a notice for a general talk to inform the assembly, setting up seats, incense tables, and candle stands. The head attendant informs the assembly to invite the two orders (referring to the monks on the east and west sides of the monastery) to stand in ranks. The deputy attendant leads the assembly to the entrance to welcome the two orders into the Dharma hall. The head attendant and the hall master go to the attendant's office together to invite the abbot to the dining hall. The assembly welcomes the abbot to be seated, the attendant bows and stands aside, and the two orders bow.
侍者燒香請法。參頭領眾雁立插香喝參三拜。退分東西序后雁立。拱聽開示畢。參頭領眾如前排立三拜。即出門外右立。揖送住持兩序。然後隨至寢堂。插大香一片。九拜而退。次詣侍司。插香三拜。參頭副參同住兩序前。一一拜謝。
受法衣
專使送法衣至。先相看知客通意。同上侍司煩通覆方丈。或即相接或在來早。侍者預令。客頭報請兩序至。專使插香如常禮相看。謝茶畢。再插香兩展三禮。免則觸禮。詞云(某人和尚法衣表信專此奉上)以柈袱托呈法衣信物。然後入座。兩序光伴。茶罷獻湯。湯罷兩序同送安下。侍者引巡寮。別日上堂法座左邊設住持位專使大展三拜。捧衣遞上。住持接衣有法語。披衣升座或嗣法師已遷化。法堂右間設靈幾。下座致祭諷經。如遺書至之禮。見后。
迎侍尊宿
尊宿相訪。須預掛接尊宿牌。鳴鐘集眾門迎。彼若尚簡則潛入寺。住持必于寢堂具香燭相接。仍令鳴僧堂鐘。客頭報首座。領眾插香問訊畢眾退。兩序勤舊就陪坐。燒香喫茶罷。侍者方插香禮拜。帶行侍者行者人仆轎從參拜。方丈執局及參頭領眾行者人仆轎番。以次參拜。侍者復燒香點湯湯罷。兩序勤舊同送客位。客頭令備轎。住持同引巡寮報禮。侍者隨侍。若以下諸山則侍者引巡寮。請客侍者
【現代漢語翻譯】 現代漢語譯本 侍者點燃香，請求開示佛法。參頭（指禪堂中負責帶領參禪的人）帶領大眾像大雁一樣排列站立，插香，喝參，然後三拜。退下後，分別站在東西兩側的序列之後，像大雁一樣排列站立。恭敬地聽取開示完畢。參頭帶領大眾像之前一樣排列站立，三拜。然後出門外，站在右側。拱手送別住持（寺院的住持）和兩序（指寺院中的僧眾）。然後跟隨到寢堂（住持的住所）。插上一大片香，九拜後退下。接著前往侍司（負責寺院事務的部門），插香三拜。參頭和副參（協助參頭的人）與同住的兩序僧眾一起，一一拜謝。
接受法衣
專使（專門的使者）送法衣（象徵佛法傳承的袈裟）到達。先與知客（負責接待賓客的僧人）互相瞭解，知客將情況通報給侍司，再由侍司通報給方丈（住持的住所）。或者立即迎接，或者等到第二天早上。侍者預先通知。客頭（負責接待客人的僧人）報告，請兩序僧眾到場。專使插香，按照通常的禮儀互相問候。謝茶完畢。再次插香，行兩次三禮。如果免除，則不觸碰禮節。呈上文書，內容為『某人和尚法衣表信，專此奉上』。用柈袱（一種托盤）托著呈上法衣和信物。然後入座。兩序僧眾陪同。茶罷獻湯。湯罷，兩序僧眾一同送專使安頓休息。侍者引導巡視寺院各處。改日上堂（住持在法堂說法），在法座左邊設定住持的座位，專使行大展三拜。捧著法衣遞上。住持接過法衣，有法語（說法）。披上法衣升座。或者嗣法師（繼承法脈的法師）已經遷化（去世），在法堂右間設定靈幾（靈位）。下座後進行祭拜，諷誦經文。如同迎接遺書的禮儀。見後文。
迎接侍奉尊宿
尊宿（德高望重的僧人）來訪。必須預先掛上『接尊宿』的牌子。鳴鐘集合大眾到山門迎接。如果尊宿喜歡簡樸，則悄悄進入寺院。住持必須在寢堂準備香燭迎接。仍然命令敲響僧堂的鐘。客頭報告首座（寺院中地位最高的僧人）。首座帶領大眾插香問訊完畢，大眾退下。兩序中關係親近的僧人陪同就坐。點燃香，喝茶完畢。侍者才插香禮拜。帶著隨行的侍者、行者（在寺院中做雜事的僧人）、僕人、轎伕等參拜。方丈執局（主持儀式），以及參頭帶領大眾、行者、僕人、轎伕等依次參拜。侍者再次點燃香，點湯，喝湯完畢。兩序中關係親近的僧人一同送到客位。客頭命令準備轎子。住持一同引導巡視寺院各處，表示敬意。侍者隨侍。如果是以下諸山的僧人來訪，則侍者引導巡視寺院，請客侍者（專門負責接待客人的侍者）。
【English Translation】 English version The attendant burns incense and requests the Dharma. The 'cantou' (參頭, the person in charge of leading meditation in the Zen hall) leads the assembly to stand in a row like geese, inserts incense, drinks 'can' (喝參, a ritual drink during meditation), and bows three times. After retreating, they stand in order on the east and west sides, like geese. They respectfully listen to the completion of the opening instructions. The 'cantou' leads the assembly to stand in a row as before and bows three times. Then they go out the door and stand on the right side. They bow to see off the abbot (住持, the head of the monastery) and the two orders (兩序, the monastic community). Then they follow to the abbot's room (寢堂). A large piece of incense is inserted, and they retreat after bowing nine times. Next, they go to the attendant's office (侍司, the office in charge of monastery affairs) and insert incense, bowing three times. The 'cantou' and vice 'cantou' (副參, assistant to the 'cantou') together with the two orders of monks who live together, bow and thank each one.
Receiving the Dharma Robe
A special envoy (專使) arrives with the Dharma robe (法衣, a robe symbolizing the transmission of the Dharma). First, they consult with the guest prefect (知客, the monk in charge of receiving guests) to understand the intention. The guest prefect informs the attendant's office, which then informs the abbot's residence (方丈). Either they are received immediately or the next morning. The attendant gives advance notice. The guest leader (客頭, the monk in charge of receiving guests) reports and invites the two orders of monks to attend. The special envoy inserts incense and greets them according to the usual etiquette. After thanking them for the tea, they insert incense again and perform two sets of three bows. If it is waived, then the etiquette is not touched. The document says '(So-and-so monk's Dharma robe letter of credence, specially presented here)'. The Dharma robe and credentials are presented on a 'banfu' (柈袱, a type of tray). Then they take their seats. The two orders of monks accompany them. After tea, soup is offered. After the soup, the two orders of monks together see the special envoy settled down to rest. The attendant leads a tour of the monastery. On another day, during the Dharma talk in the hall (上堂), a seat for the abbot is set up on the left side of the Dharma seat, and the special envoy performs a grand three bows. They hold the robe and hand it over. The abbot receives the robe and gives a Dharma talk (法語). He puts on the robe and ascends the seat. Or, if the Dharma successor (嗣法師, the Dharma heir) has already passed away (遷化), a spirit table (靈幾) is set up in the right room of the Dharma hall. After descending from the seat, a memorial service is held, and scriptures are chanted, like the etiquette for receiving a will. See later.
Welcoming and Serving Venerable Monks
When a venerable monk (尊宿, a highly respected monk) visits, a 'Welcoming Venerable Monk' sign (接尊宿牌) must be hung in advance. The bell is rung to gather the assembly to welcome them at the gate. If the venerable monk prefers simplicity, they enter the monastery quietly. The abbot must prepare incense and candles in the abbot's room to welcome them. The monk's hall bell is still ordered to be rung. The guest leader reports to the head seat (首座, the most senior monk in the monastery). The head seat leads the assembly to insert incense and greet them. The assembly retreats. The monks of the two orders who are close to them accompany them to sit down. After burning incense and drinking tea, the attendant inserts incense and bows. The accompanying attendants, novices (行者, monks who do chores in the monastery), servants, and sedan chair carriers bow. The abbot presides over the ceremony (方丈執局), and the 'cantou' leads the assembly, novices, servants, and sedan chair carriers to bow in turn. The attendant burns incense again and serves soup. After drinking the soup, the monks of the two orders who are close to them see them off to the guest seat. The guest leader orders the preparation of the sedan chair. The abbot together leads a tour of the monastery to show respect. The attendant accompanies them. If monks from other monasteries visit, the attendant leads a tour of the monastery, and the guest attendant (請客侍者, the attendant specifically responsible for receiving guests) is in charge.
具狀。詣客位。插香拜請特為湯。稟云(方丈拜請和尚。今晚就寢堂。特為獻湯。伏望慈悲降重)稟訖呈狀(式見后)畢客頭覆云(請和尚湯罷就座藥石)寢堂釘掛帳幕。排照牌。設特為光伴位。鳴鼓行禮。揖坐揖香。勸湯湯罷。藥石並同常特為禮。客頭詣客位請云(方丈請和尚今晚湯果)仍請兩序光伴。侍者覆。來早上堂致謝。次早請湯。侍者燒香行者問訊。僕從聲喏。住持相陪吃粥。粥罷請茶。侍者再稟上堂。座右設位。半齋點心。如大尊宿則首座眾頭首稟住持。勸請為眾開示法要。住持先到客位陳意若允首座具狀。兩序大眾同詣客位。插香拜請。次請住持引座報眾掛牌。法座前左右排立。至時鳴鼓。住持同下法堂位前立。住持先引座。與常上堂同。下座兩序詣尊宿前問訊。尊宿往住持前問訊。歸中普問訊登座。侍者兩序出班問訊。住持問訊說法畢下座。住持前問訊。普與大眾問訊。住持兩序大眾隨詣客位。插香拜謝。請客侍者具狀。請特為管待。山門置食備䞋。方丈備貼䞋。行禮與常特為同。若諸山平交斟酌中禮可也。若法眷尊長至。先講諸山相見禮。送客位請居中座。住持插香禮拜。講法眷禮。方丈內坐當讓中位。迎送如前禮。獻湯躬行禮。客力辭。侍者行禮。若嗣法辦事法妷相訪。當躬至方丈。住持即今鳴
僧堂鐘。集眾人事。先請住持中坐。行弟子法眷禮。次講諸山禮。接送同前。但特為湯管待不具狀。請客侍者炷香陳請。又看年臘高低。臨時通變(請湯請管侍。請升座。各有狀式。見后)。
當寺住持比丘某 右某輒以今晚就寢堂點湯特為。伏望 尊慈特垂 降重。謹狀
年 月 日具位狀
當寺住持比丘某 右某輒以來日就寢堂聊備水飯。伏望 尊慈特垂 降重。謹狀
年 月 日具位狀
當寺首座比丘某 右某輒以來日拜請 舉揚宗旨開示後學。伏望 尊慈俯垂 開允。謹狀
年 月 日具位狀
可漏子 狀請 某處堂頭和尚禪師 具位 謹封
施主請升座齋僧
施主到門。知容接見引上方丈。獻茶湯。送安下處。若官貴大施主。當鳴鐘集眾門迎。送安下處定。施主卻請知事商議。同上方丈。炷香拜請升座。至日鋪設法座。座前設施主位。掛上堂牌。報眾鳴鼓集眾。知客同施主。上方丈請住持。須備手爐燈幡鐃鈸如儀。迎至座前登座趺座。施主座前設拜。知客揖引入位聽法(但受禮坐則慢法也)下座拜謝。若齋僧須與知事議定齋料用費。維那具僧行數目。䞋資隨數均俵。僧堂內設施主位。與住持分手齋畢。知事陪施主。僧堂前少立。待首座領眾
【現代漢語翻譯】 現代漢語譯本 僧堂鐘聲響起，集合大眾事務。首先請住持到中間就座，行弟子之禮。其次講諸山之禮，接待和送別與之前相同。但特別準備湯水招待，不另行文書說明。請客侍者點香陳請。又要看年長和年輕的次序，臨時變通（請湯、請管侍、請升座，各有專門的文書格式，見后）。
當寺住持比丘某（某寺的住持比丘某）啟稟：弟子某冒昧地在今晚就寢堂準備了湯水，特此恭請您慈悲降臨。謹此奉稟。
年 月 日 具位 稟告
當寺住持比丘某（某寺的住持比丘某）啟稟：弟子某冒昧地在明日就寢堂略備水飯，特此恭請您慈悲降臨。謹此奉稟。
年 月 日 具位 稟告
當寺首座比丘某（某寺的首座比丘某）啟稟：弟子某冒昧地在明日拜請您宣講宗旨，開示後學。特此恭請您慈悲應允。謹此奉稟。
年 月 日 具位 稟告
（用）可漏子（封套） 狀請 某處堂頭和尚禪師（某處的堂頭和尚禪師） 具位 謹封
施主請升座齋僧
施主到達寺門，知客接待引至方丈室，獻上茶湯，安排住處。如果是官貴或大施主，應當鳴鐘集眾到寺門迎接，安排好住處后，施主再請知事商議，一同到方丈室，點香拜請住持升座。到升座之日，鋪設法座，座前設定施主的位置，掛上上堂牌。通知大眾鳴鼓集眾。知客同施主一起到方丈室請住持，須準備手爐、燈幡、鐃鈸等儀仗。迎接住持到法座前，登座趺坐。施主在座前設拜，知客引導施主入位聽法（但如果接受施主的禮拜而就坐，則是輕慢佛法）。下座后拜謝。如果齋僧，須與知事商議確定齋飯的用料和費用。維那登記僧眾的數目，齋資按照人數平均分發。僧堂內設定施主的位置，與住持分頭齋飯完畢。知事陪同施主在僧堂前稍作停留，等待首座帶領大眾迴向。
【English Translation】 English version The Sangha bell rings, gathering everyone for affairs. First, invite the abbot to sit in the center and perform the disciple's etiquette. Next, explain the etiquette for visiting other monasteries, with reception and farewell as before. However, special arrangements are made for tea and refreshments, without a separate written notice. The guest attendant lights incense and makes a request. Also, consider the seniority and adjust accordingly (requests for tea, attendant, and ascending the seat each have specific formats, see below).
Venerable Abbot Bhikshu [Name] of this monastery reports: I, [Name], presumptuously prepare tea in the sleeping hall tonight. I respectfully request your compassionate presence. Respectfully submitted.
Year Month Day, [Rank] reports
Venerable Abbot Bhikshu [Name] of this monastery reports: I, [Name], presumptuously prepare a simple meal in the sleeping hall tomorrow. I respectfully request your compassionate presence. Respectfully submitted.
Year Month Day, [Rank] reports
Venerable Head Seat Bhikshu [Name] of this monastery reports: I, [Name], respectfully request you to expound the teachings and enlighten the learners tomorrow. I respectfully request your compassionate permission. Respectfully submitted.
Year Month Day, [Rank] reports
(Using) a cover, respectfully requesting the Head Monk Zen Master of [Place], [Rank], respectfully sealed.
Patron requests ascending the seat for a monastic meal.
When a patron arrives at the gate, the receptionist greets them and leads them to the abbot's room, offering tea and arranging accommodation. If it is an official or a major patron, the bell should be rung to gather the community to welcome them at the gate, and after arranging accommodation, the patron should invite the administrators to discuss matters together in the abbot's room, light incense, and respectfully request the abbot to ascend the seat. On the day of ascending the seat, set up the Dharma seat, place the patron's seat in front of it, and hang the 'Ascending the Hall' sign. Notify the community to beat the drum and gather. The guest prefect accompanies the patron to the abbot's room to invite the abbot, preparing a hand warmer, lamp banner, and cymbals as required. Welcome the abbot to the seat, ascend the seat, and sit in meditation posture. The patron bows in front of the seat, and the guest prefect guides the patron to their seat to listen to the Dharma (but accepting the patron's bow while seated is disrespectful to the Dharma). After descending the seat, offer thanks. If offering a monastic meal, discuss the ingredients and expenses with the administrators. The Karmadana registers the number of monks, and the meal funds are distributed equally according to the number. Set up the patron's seat in the Sangha hall, and after the abbot finishes the meal separately, the administrator accompanies the patron to stand in front of the Sangha hall for a while, waiting for the head seat to lead the community in dedication.
出堂致謝。次住持知事到客位謝。或有寄錢齋僧。住持責付知事。須當盡數營辦供䞋。慎勿互用。當思因果歷然。
人天寶鑑云。湖南云蓋山智禪師夜坐丈室。忽聞焦灼氣枷鎖聲。即而視之。乃有荷火枷者。火猶起滅不停。枷尾倚于門閫。智驚問曰。汝為誰苦至斯極耶。荷枷者對曰。前住當山守颙也。不合互將檀越供僧物造僧堂。故受此苦。智曰。作何方便可免。颙曰。望為估直僧堂填設僧供。可免爾。智以己貲如其言為償之。一夕夢颙謝曰。賴師力獲免地獄苦。生人天中。三生后復得為僧。今門閫燒痕猶存。然颙公以供僧物作僧堂。皆僧受用。尚受互用之報。若此今叢林撥無因果。非唯互用。甚至竊常住為己有者。宜何如哉。
受嗣法人煎點
若法嗣到寺煎點。令帶行知事。到庫司會計。營辦合用錢物送納。隔宿先到侍司咨稟通覆。詣方丈插香展拜。免則觸禮請云(來晨就云堂聊具菲供。伏望慈悲特垂降重)令客頭請兩序單寮諸寮。掛煎點牌。至日僧堂住持位嚴設敷陳。及卓袱襯幣之具。火板鳴。大眾赴堂。煎點人隨住持入堂揖坐。轉身聖僧前燒香叉手。往住持前問訊。轉聖僧后出。住持引手揖煎點人坐。位居知客板頭。行者喝云(請大眾下缽)行食遍。煎點人起燒香下䞋問訊住持。及行眾䞋。
【現代漢語翻譯】 現代漢語譯本 出堂后（住持）致謝。接下來，住持知事到客位向（煎點人）道謝。如果有人捐錢齋僧，住持要責令知事，必須將所有錢財都用於置辦供品，切記不可挪作他用。應當想到因果報應是真實不虛的。
《人天寶鑑》中記載，湖南云蓋山智禪師夜晚坐在丈室中，忽然聽到焦灼的氣味和枷鎖的聲音。他隨即檢視，發現有一個人戴著燃燒的火枷，火焰時起時滅，枷鎖的尾部倚靠在門檻上。智禪師驚恐地問道：『你是什麼人？為何受如此極端的痛苦？』戴枷者回答說：『我是前任住持守颙（人名）。我不應該挪用檀越（施主）供養僧眾的財物來建造僧堂，所以才受此苦。』智禪師問：『用什麼方法可以免除此苦？』守颙說：『希望（您）能估算僧堂的價值，添置僧眾的供養，就可以免除（我的痛苦）了。』智禪師用自己的資財，按照他所說的做了償還。一天晚上，智禪師夢見守颙前來道謝說：『多虧了師父的力量，我才得以脫離地獄之苦，轉生到人天之中。三世之後，我還能再次出家為僧。』現在門檻上的燒痕依然存在。然而，守颙公用供養僧眾的財物建造僧堂，最終僧眾也都能受用，尚且受到挪用之報。像這樣，如今叢林中有人完全不相信因果報應，不僅挪用，甚至竊取常住（寺院公有財產）據爲己有，這又該如何是好呢？
受嗣法人煎點
如果法嗣（繼承人）到寺院煎點（一種儀式），要讓隨行的知事，到庫司會計處，辦理好應該用的錢物送去。提前一天到侍司處稟告，然後通報方丈，插香展拜。如果（方丈）免除（這些禮節），就客氣地說（明天早晨在云堂略備菲薄的供品，懇請慈悲，特別降臨）。讓客頭通知兩序（寺院的僧職人員）單寮（獨居僧人）各寮。掛上煎點牌。到那一天，僧堂住持位要莊嚴地設定敷陳（陳設），以及卓袱（桌布）襯幣（禮物）等物品。敲響火板，大眾到僧堂。煎點人跟隨住持進入僧堂，互相作揖就坐。轉身在聖僧（佛像）前燒香叉手，到住持面前問訊。轉身從聖僧後面出來。住持引手作揖，請煎點人就坐，座位在知客板頭（知客僧的座位）。行者喊道（請大眾下缽），行食完畢。煎點人起身燒香，放下供養，問訊住持，以及給行眾（行堂僧人）供養。
【English Translation】 English version After leaving the hall, express gratitude. Next, the incumbent in charge goes to the guest seat to express thanks. If someone donates money for a vegetarian feast for the monks, the incumbent must instruct the officer in charge to use all the money to prepare offerings and provisions, and be careful not to use it for other purposes. One should always remember that the law of cause and effect is clear and undeniable.
The 'Mirror of Humans and Devas' records that Zen Master Zhi of Yun Gai Mountain in Hunan Province was sitting in his abbot's room one night when he suddenly heard the sound of scorching air and chains. He immediately looked and saw a person wearing a burning fire yoke, with flames rising and falling intermittently. The end of the yoke was leaning against the door threshold. Master Zhi asked in surprise, 'Who are you? Why do you suffer such extreme pain?' The person wearing the yoke replied, 'I am the former abbot of this mountain, Shou Yong (name). I should not have misappropriated the alms donated by patrons to the Sangha to build the Sangha hall, so I suffer this pain.' Master Zhi asked, 'What method can be used to avoid this suffering?' Shou Yong said, 'I hope (you) can estimate the value of the Sangha hall and provide offerings for the Sangha, and then (my suffering) can be avoided.' Master Zhi used his own resources to compensate as he was told. One night, Master Zhi dreamed that Shou Yong came to thank him, saying, 'Thanks to the master's power, I was able to escape the suffering of hell and be reborn in the realm of humans and devas. After three lifetimes, I will be able to become a monk again.' The burn marks on the door threshold still remain. However, Abbot Shou Yong used the offerings for the Sangha to build the Sangha hall, which ultimately benefited the Sangha, yet he still received the retribution for misappropriation. Like this, nowadays, some people in the Sangha completely disbelieve in the law of cause and effect, not only misappropriating but even stealing the common property of the monastery for their own use. What will become of them?
Successor's Tea Ceremony
If a Dharma successor (inheritor) comes to the monastery for the tea ceremony (a kind of ritual), instruct the accompanying officer in charge to go to the treasury and accounting office to handle the necessary money and goods and send them over. The day before, report to the attendant's office and then inform the abbot, offering incense and bowing. If (the abbot) waives (these rituals), politely say (tomorrow morning, we will prepare meager offerings in the cloud hall, and we earnestly hope for your compassion and special presence). Have the guest officer inform the monastic officers and solitary monks in each residence. Hang up the tea ceremony sign. On that day, the abbot's seat in the Sangha hall should be solemnly set up with displays, as well as tablecloths, gifts, and other items. The fire board is struck, and the assembly goes to the Sangha hall. The tea ceremony person follows the abbot into the hall, bows to each other, and sits down. Turn around and burn incense and clasp hands before the Holy Monk (Buddha statue), and greet the abbot. Turn around and exit behind the Holy Monk. The abbot gestures and invites the tea ceremony person to sit down, with the seat in the position of the guest officer. The server calls out (Please everyone lower your bowls), and the food is served. The tea ceremony person gets up to burn incense, puts down offerings, greets the abbot, and offers to the servers.
廚司方鳴齋板就行飯。飯訖眾收缽。退住持卓。煎點人燒香往住持前問訊。從聖僧后出爐前問訊。鳴鐘行茶遍。往住持前勸茶。復從聖僧后出。進住持前。展坐具云(此日薄禮屑瀆特辱附重。下情不勝感激之至)二展寒溫觸禮三拜。送住持出。煎點人復歸堂燒香上下間問訊。以謝光伴。復中問訊鳴鐘收盞。次詣方丈謝降重。住持隨到客位致謝。若諸山煎點候齋辦。請住持同赴堂。揖住持坐。住持當免行禮。揖煎點人歸位。持行食遍。起燒香往住持前。問訊下䞋。俵眾人䞋。燒火伴香。歸位伴食。茶禮講否隨宜斟酌。
嗣法師遺書至
專使持書到寺(禮儀詳見下遺書篇)方丈開書。兩序先慰住持。法堂中間設祭。座前拈香有法語。舉哀三拜。上湯復三拜。進食下䞋鳴鼓。講特為禮。三拜上茶鳴鼓三下。退座收坐具。維那舉楞嚴咒迴向(與嗣法師忌同)兩序四寮江湖鄉人法眷小師辦事。皆有祭。住持居靈幾之左(如有諸山及座下西堂法眷與師為行輩者。上祭則住持同專使答拜。以下則不答拜)祭畢諷大悲咒。迴向云(上來諷經功德。奉為某寺某號大和尚增崇品位。十方三世一切佛。云云)首座領眾。慰住持云(法門不幸。令師和尚遷化。後學失依不勝悲悼。尚冀堪忍力行此道)。◎
敕修百丈清規卷第
【現代漢語翻譯】 現代漢語譯本： 齋廚準備好飯菜，鳴鐘后開始用齋。用齋完畢，大眾收起缽。負責煎點的人退下，到住持的禪桌旁。煎點人燒香，到住持面前問訊，然後從聖僧之後、出爐之前問訊。鳴鐘後行茶，普遍供茶。到住持面前勸茶，然後從聖僧之後退出。到住持面前，展開坐具說（今日薄禮，有所冒犯，特別榮幸地受到您的重視，下情不勝感激）。再次展開坐具，進行寒暄，觸禮三拜。送住持出門。煎點人回到堂中燒香，上下之間問訊，以感謝光臨陪伴。再次在中間問訊，鳴鐘收盞。然後到方丈室感謝降重。住持隨後來到客位致謝。如果其他寺院的煎點人準備好齋飯，邀請住持一同前往齋堂。作揖請住持就坐，住持應當免除行禮。作揖請煎點人歸位。持缽行食完畢，起身燒香到住持面前，問訊後下䞋（賞賜）。分發䞋給眾人，燒火伴香，歸位一同用齋。茶禮是否講解，根據情況斟酌。
嗣法師（傳承佛法的師父）的遺書送到：
專使帶著書信來到寺院（禮儀詳見下文遺書篇）。方丈打開書信。兩序（寺院中的僧職人員）先慰問住持。在法堂中間設定祭壇，在座前拈香，有法語。舉哀三拜，上湯后復三拜，進食下䞋，鳴鼓。講解特別的禮儀，三拜上茶，鳴鼓三下。退座收起坐具。維那（寺院中負責僧眾事務的僧人）帶領唸誦楞嚴咒迴向（與嗣法師的忌日相同）。兩序、四寮（寺院中的四個部門）、江湖鄉人、法眷、小師辦事，都有祭祀。住持位於靈幾的左側（如果有其他寺院以及座下西堂法眷與師父是同輩的，上祭時住持與專使一同答拜，以下則不答拜）。祭祀完畢，諷誦大悲咒。迴向說（以上諷經功德，奉為某寺某號大和尚增崇品位。十方三世一切佛，云云）。首座（寺院中資歷較深的僧人）帶領大眾，慰問住持說（法門不幸，令師和尚遷化，後學失去依靠，不勝悲痛。希望您能堪忍，努力踐行此道）。 English version: The kitchen prepares the meal, and after the bell rings, the meal begins. After the meal, the assembly collects their bowls. The person in charge of preparing tea and snacks withdraws and goes to the abbot's table. The person in charge of tea and snacks burns incense, greets the abbot, and then greets after the Sangha and before the stove. After the bell rings, tea is served to everyone. Tea is offered to the abbot, and then they withdraw after the Sangha. They go before the abbot, spread out the sitting cloth, and say (Today's humble offering is a slight offense, but I am especially honored to receive your attention, and I am extremely grateful). They spread out the sitting cloth again, exchange greetings, and perform three prostrations. They see the abbot out. The person in charge of tea and snacks returns to the hall, burns incense, and greets those above and below to thank them for their company. They greet again in the middle, and the bell rings to collect the cups. Then they go to the abbot's room to thank them for their attention. The abbot then goes to the guest seat to express thanks. If the person in charge of tea and snacks from other monasteries prepares the meal, they invite the abbot to go to the dining hall together. They bow and invite the abbot to sit down, and the abbot should be excused from performing the ceremony. They bow and invite the person in charge of tea and snacks to return to their position. After holding the bowl and serving the meal, they get up, burn incense, go before the abbot, and after greeting, give out rewards (bounty). They distribute the rewards to everyone, burn incense with their companions, and return to their position to eat together. Whether or not to explain the tea ceremony is determined according to the situation.
The Dharma Successor's (the teacher who transmits the Dharma) posthumous letter arrives:
A special envoy arrives at the monastery with the letter (details of the etiquette are in the posthumous letter section below). The abbot opens the letter. The two orders (monastic officers) first comfort the abbot. An altar is set up in the middle of the Dharma Hall, and incense is offered before the seat, with Dharma words. A lament is made with three prostrations, followed by three prostrations after offering soup, and giving out rewards after offering food, with the drum being sounded. The special etiquette is explained, and tea is offered with three prostrations, with the drum being sounded three times. They withdraw from the seat and put away the sitting cloth. The director (the monk in charge of monastic affairs) leads the recitation of the Shurangama Mantra for dedication (the same as the Dharma Successor's memorial day). The two orders, the four departments (the four sections of the monastery), the local people, the Dharma relatives, and the junior monks all have offerings. The abbot is located to the left of the spirit table (if there are other monasteries and Dharma relatives of the Western Hall under the seat who are of the same generation as the teacher, the abbot and the special envoy will return the bow during the offering, but not for the following ones). After the offering, the Great Compassion Mantra is chanted. The dedication is said (The merit of chanting the scriptures above is dedicated to the Great Abbot of such and such monastery to increase his rank. All Buddhas of the ten directions and three times, etc.). The head seat (the senior monk in the monastery) leads the assembly and comforts the abbot, saying (Unfortunately for the Dharma gate, the teacher and abbot has passed away, and the later learners have lost their reliance and are filled with grief. I hope you can endure and strive to practice this path).
【English Translation】 The kitchen prepares the meal, and after the bell rings, the meal begins. After the meal, the assembly collects their bowls. The person in charge of preparing tea and snacks withdraws and goes to the abbot's table. The person in charge of tea and snacks burns incense, greets the abbot, and then greets after the Sangha (Buddhist monastic community) and before the stove. After the bell rings, tea is served to everyone. Tea is offered to the abbot, and then they withdraw after the Sangha. They go before the abbot, spread out the sitting cloth, and say ('Today's humble offering is a slight offense, but I am especially honored to receive your attention, and I am extremely grateful'). They spread out the sitting cloth again, exchange greetings, and perform three prostrations. They see the abbot out. The person in charge of tea and snacks returns to the hall, burns incense, and greets those above and below to thank them for their company. They greet again in the middle, and the bell rings to collect the cups. Then they go to the abbot's room to thank them for their attention. The abbot then goes to the guest seat to express thanks. If the person in charge of tea and snacks from other monasteries prepares the meal, they invite the abbot to go to the dining hall together. They bow and invite the abbot to sit down, and the abbot should be excused from performing the ceremony. They bow and invite the person in charge of tea and snacks to return to their position. After holding the bowl and serving the meal, they get up, burn incense, go before the abbot, and after greeting, give out rewards (bounty). They distribute the rewards to everyone, burn incense with their companions, and return to their position to eat together. Whether or not to explain the tea ceremony is determined according to the situation. The Dharma Successor's (the teacher who transmits the Dharma) posthumous letter arrives: A special envoy arrives at the monastery with the letter (details of the etiquette are in the posthumous letter section below). The abbot opens the letter. The two orders (monastic officers) first comfort the abbot. An altar is set up in the middle of the Dharma Hall, and incense is offered before the seat, with Dharma words. A lament is made with three prostrations, followed by three prostrations after offering soup, and giving out rewards after offering food, with the drum being sounded. The special etiquette is explained, and tea is offered with three prostrations, with the drum being sounded three times. They withdraw from the seat and put away the sitting cloth. The director (the monk in charge of monastic affairs) leads the recitation of the Shurangama Mantra for dedication (the same as the Dharma Successor's memorial day). The two orders, the four departments (the four sections of the monastery), the local people, the Dharma relatives, and the junior monks all have offerings. The abbot is located to the left of the spirit table (if there are other monasteries and Dharma relatives of the Western Hall under the seat who are of the same generation as the teacher, the abbot and the special envoy will return the bow during the offering, but not for the following ones). After the offering, the Great Compassion Mantra is chanted. The dedication is said ('The merit of chanting the scriptures above is dedicated to the Great Abbot of such and such monastery to increase his rank. All Buddhas of the ten directions and three times, etc.'). The head seat (the senior monk in the monastery) leads the assembly and comforts the abbot, saying ('Unfortunately for the Dharma gate, the teacher and abbot has passed away, and the later learners have lost their reliance and are filled with grief. I hope you can endure and strive to practice this path').
二 大正藏第 48 冊 No. 2025 敕修百丈清規
敕修百丈清規卷第三
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正◎
請新住持
發專使
凡十方寺院住持虛席。必聞于所司。伺公命下。庫司會兩序勤舊茶。議發專使修書(頭首知事勤舊蒙堂前資僧眾)制疏(山門諸山江湖)茶湯榜(專使署名)請書記為之。如缺書記。擇能文字者。分為之。用絹素寫榜。所請專使或上首知事。或勤舊或西堂首座。或以次頭首充之。若非知事充專使。亦須以下知事一人同去掌財議事。具須知一冊。該寫本寺應有田產物業。及迎接儀從。一切畢備。山門管待專使一行人從。至起程日。詣諸寮相別。鳴僧堂鐘集眾門送。三門下釘掛帳設。向里設位。講茶湯禮。請兩序勤舊光伴。如上首知事去。則下首知事行禮。如頭首勤舊去。則上首知事行禮。揖坐燒香揖香歸位。相伴喫茶。再起燒香揖香歸位。相伴吃湯收盞。專使起謝上轎。
當代住持受請
專使到彼寺。先見知客。同到庫司接送安下。次見頭首及諸寮。詣侍司詳稟來歷。侍者通覆住持。候可否。如允請。然後令鋪設卓袱安疏帖報兩序至。入請住持出。專使問訊(請趺坐)住持中立
【現代漢語翻譯】 現代漢語譯本 敕修百丈清規卷第三
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正
請新住持
發專使
凡十方寺院住持空缺，必須稟告有關部門。等待官方命令下達后，庫司會同兩序（指寺院中的東西兩序僧眾）和資深僧人準備茶點，商議派遣專使修書（由寺院負責人和知事負責，資深僧人在蒙堂前資助僧眾），撰寫疏文（送往山門、各寺院和江湖），張貼茶湯榜（由專使署名），並請書記員撰寫。如果缺少書記員，則選擇擅長文字的人來負責。用絹素書寫榜文。所請的專使可以是上首知事，或者資深僧人，或者西堂首座，或者依次由其他負責人擔任。如果不是知事擔任專使，也必須由一位下級知事一同前往掌管財務和商議事務。準備一份詳細的須知冊，其中應寫明本寺應有的田產物業，以及迎接的儀仗隊伍，一切都要準備妥當。山門負責接待專使一行人等。到起程之日，前往各寮房告別。鳴響僧堂的鐘聲召集大眾送行。在三門下釘掛帳幔，設定座位。向里設定牌位。舉行講茶湯的禮儀。請兩序和資深僧人陪同。如果是上首知事前往，則由下首知事行禮。如果是負責人或資深僧人前往，則由上首知事行禮。互相作揖就坐，燒香，作揖后將香放回原位。互相陪伴喝茶。再次起身燒香，作揖后將香放回原位。互相陪伴喝湯，收起茶碗。專使起身感謝，然後上轎。
當代住持受請
專使到達對方寺院后，先拜見知客僧，一同到庫司辦理交接手續並安排住宿。然後拜見負責人和各寮房。前往侍司詳細稟告來意。侍者將情況稟告住持，等待住持的回覆。如果住持同意接受邀請，然後命人鋪設桌布，安放疏文和帖子，通知兩序僧眾。迎接住持出來。專使上前問訊（請求住持盤腿而坐），住持站在中間。
【English Translation】 English version Imperially Revised Baizhang Regulations, Volume 3
Respectfully Recompiled by Disciple-Monk Dehui, Abbot of Dazhi Shousheng Chan Monastery, under Imperial Order
Respectfully Proofread by Disciple-Monk Dasu, Abbot of Dalongxiang Jiqing Monastery, under Imperial Order
Inviting a New Abbot
Dispatching a Special Envoy
Whenever the abbot's seat is vacant in a monastery of the ten directions, it must be reported to the relevant authorities. After receiving the official order, the treasury department, together with the two orders (referring to the east and west wings of the monastic community) and senior monks, will prepare tea and discuss dispatching a special envoy to draft a letter (overseen by the head and officers of the monastery, with senior monks providing support in front of the assembly hall), compose a memorial (to be sent to the mountain gate, various monasteries, and the wider monastic community), and post a tea notice (signed by the special envoy). A scribe is invited to draft these documents. If a scribe is unavailable, someone skilled in writing is selected to fulfill this role. The notice is written on silk. The special envoy may be the leading officer, a senior monk, the head seat of the west hall, or another head in order of seniority. If someone other than an officer is appointed as the special envoy, a junior officer must accompany them to manage finances and discuss matters. A detailed guide must be prepared, outlining the monastery's land and property, as well as the welcoming ceremonies, ensuring everything is properly arranged. The mountain gate is responsible for hosting the special envoy and their entourage. On the day of departure, the envoy bids farewell to the residents of each dormitory. The monastery bell is rung to gather the community for send-off. A curtained enclosure is set up at the three gates, with seats arranged inside. A tea ceremony is performed. The two orders and senior monks are invited to accompany the envoy. If the leading officer is departing, the junior officer performs the ceremony. If a head or senior monk is departing, the leading officer performs the ceremony. They bow to each other and sit down, light incense, bow again, and return the incense to its place. They share tea together. They rise again to light incense, bow again, and return the incense to its place. They share soup and put down their bowls. The special envoy rises to express gratitude and then boards the palanquin.
The Incumbent Abbot Receives the Invitation
Upon arriving at the other monastery, the special envoy first meets with the guest prefect, who accompanies them to the treasury department to complete the handover procedures and arrange accommodation. Next, they meet with the heads and residents of each dormitory. They go to the attendant's office to report their arrival in detail. The attendant informs the abbot and awaits their response. If the abbot agrees to accept the invitation, they order a table to be set up, the memorial and invitation to be placed on it, and the two orders to be notified. The abbot is welcomed out. The special envoy greets the abbot (requesting them to sit in the lotus position), and the abbot stands in the middle.
。專使插香大展三拜進前云(某蒙山門使令。攀屈尊嚴得奉慈顏。下情不勝感激之至)又三拜。詞云(即日時令謹時共惟。新命堂頭大和尚。尊候起居萬福)復三拜收坐具。住持各答一拜。詞云(叨膺請命有玷宗風。且僅遠來不勝多感)專使呈疏帖書問。住持接置幾上。開書疏看過。侍者揖坐(專使于住持對面坐。西堂權趲下一位。以讓遠客)喫茶畢。同兩序送客位。堂司行者鳴僧堂鐘。大眾詣方丈作賀。庫司備香。首座知事各插香初展。詞云(法門多幸。伏審榮遷歡動叢林。下情不勝喜躍之至)再展云(即日時令謹時共惟。新命某處堂上大和尚尊候起居萬福)觸禮三拜。住持答一拜。詞云(自揆疏謬偶膺此選。過僅稱賀不勝多愧)眾散知客引專使巡寮畢。次第呈納本寺須知儀從什物。當晚特為湯藥石。至夜湯果皆請兩序勤舊。光伴庫司排辦。
受請升座
受請已。次日昇座。侍者分付行者。預於法座下右邊。排列疏帖設位。專使預稟維那請宣疏帖人。侍者覆住持鳴鼓。如常上堂式。住持出至位立。進香卓。專使燒香呈疏帖。每呈一疏。則專使燒香遞上。住持逐一拈各有法語。宣畢專使仍炷香兩展三拜。或觸禮或免在住持意退卓。住持登座提綱敘謝結座。
專使特為新命煎點
專使先與新命
【現代漢語翻譯】 現代漢語譯本：專使插上香，深深地行三次大禮，然後上前說道：（某蒙山門使令，能夠榮幸地見到您尊嚴的容顏，下情真是感激不盡。）又行三次大禮。詞云：（即日時令，謹代表時節，恭賀新命堂頭大和尚，問候起居萬福。）再次行三次大禮，收起坐具。住持各答一拜。詞云：（叨承**，有玷宗風，且遠道而來，不勝感激。）專使呈上疏帖書信問候，住持接過放在幾案上，打開書疏觀看。侍者請專使就坐（專使于住持對面坐，西堂暫且退讓一位，以讓遠來的客人），用茶完畢。一同兩序送客人到客位。堂司行者敲響僧堂的鐘，大眾前往方丈表示祝賀。庫司準備香，首座知事各自插香，初次行禮。詞云：（法門真是幸運，聽說您榮升，叢林都歡欣鼓舞，下情真是喜悅至極。）再次行禮云：（即日時令，謹代表時節，恭賀新命某處堂上大和尚，問候起居萬福。）行觸禮三拜。住持答一拜。詞云：（自認為才疏學淺，偶然被選中，過分地稱賀，真是慚愧。）眾人散去，知客引導專使巡視各寮房完畢，依次呈上本寺的須知、儀從什物。當晚特別準備湯藥點心，到晚上湯和水果都請兩序勤舊，光伴庫司安排辦理。
受請升座
接受邀請后，第二天升座。侍者吩咐行者，預先在法座下右邊，排列疏帖設定位置。專使預先稟告維那，請宣讀疏帖的人。侍者稟告住持鳴鼓，如平常上堂的儀式。住持出來到位置站立，到進香卓前。專使燒香呈上疏帖，每呈上一份疏帖，專使就燒香遞上。住持逐一拈香，各有法語。宣讀完畢，專使仍然點上香，行兩次展禮三次拜禮。或者行觸禮或者免禮，由住持決定，然後退下。住持登上法座，提綱挈領地敘述感謝，結束升座。
專使特別為新命準備煎點
專使先與新命
【English Translation】 English version: The special envoy inserts incense, bows deeply three times, and then steps forward to say: '(I, the envoy from the Mengshan Gate, am honored to see your dignified countenance. My humble feelings are filled with endless gratitude.)' He bows three more times. The words are: '(Today, representing the season, I respectfully congratulate the newly appointed Abbot, and wish you well.)' He bows three more times and puts away the sitting mat. The Abbot answers with a bow each time. The words are: '(I have presumptuously accepted this position, which may tarnish the reputation of our school. Moreover, you have come from afar, and I am deeply grateful.)' The special envoy presents the memorial and letter of inquiry. The Abbot receives them and places them on the table, opening the documents to read. The attendant invites the special envoy to sit (the special envoy sits opposite the Abbot, and the Western Hall temporarily yields a seat to accommodate the guest from afar). After tea, the assembly escorts the guest to the guest quarters. The hall attendant strikes the bell in the monks' hall, and the assembly goes to the Abbot's room to offer congratulations. The storehouse prepares incense, and the head seat and officers each insert incense and perform the initial prostration. The words are: '(The Dharma gate is fortunate indeed. Hearing of your honorable promotion, the entire monastery rejoices. My humble feelings are filled with boundless joy.)' They prostrate again, saying: '(Today, representing the season, I respectfully congratulate the newly appointed Abbot of such and such place, and wish you well.)' They perform three prostrations. The Abbot returns a bow. The words are: '(I consider myself to be of limited ability, yet I have been unexpectedly chosen for this position. Your excessive congratulations fill me with shame.)' The assembly disperses, and the guest prefect guides the special envoy on a tour of the various quarters, presenting the monastery's rules, ceremonial items, and other necessities. That evening, special medicinal tea and refreshments are prepared. In the evening, the tea and fruit are offered to the senior monks and former colleagues, with the storehouse arranging everything.
Ascending the Dharma Throne After Receiving the Invitation
Having accepted the invitation, the Abbot ascends the Dharma throne the next day. The attendant instructs the novice to arrange the memorials and set up a position for them on the right side of the Dharma throne. The special envoy informs the director of ceremonies (Vina) in advance to request someone to read the memorials. The attendant informs the Abbot to strike the drum, following the usual Dharma talk ceremony. The Abbot comes out and stands at the position, going to the incense table. The special envoy burns incense and presents the memorials. Each time a memorial is presented, the special envoy burns incense and hands it over. The Abbot picks up each one, offering Dharma words for each. After the reading, the special envoy lights incense again and performs two prostrations and three bows. Whether to perform the touching-head prostration or to omit it is up to the Abbot's discretion, and then he withdraws. The Abbot ascends the Dharma throne, outlines his gratitude, and concludes the ceremony.
The Special Envoy Prepares Tea and Refreshments for the Newly Appointed Abbot
The special envoy first prepares for the newly appointed Abbot.
議定齋䞋。輕重合宜。兩序勤舊鄉人法眷辦事貼䞋。齋料等費專使親送納庫司置辦。至日專使詣方丈插香拜請。初展云(今辰午刻。就云堂特為煎點。伏望慈悲降重。下情不勝單污之至)再展云(即日時令謹時共惟。新命堂頭大和當。尊候起居萬福)觸禮三拜。住持答一拜。兩序單寮系方丈客頭。同專使行者。一一詣寮。稟請掛煎點牌報眾。于僧堂內鋪設主席。西堂板頭排專使位。茶湯榜張于堂外兩側。至齋時。專使僧堂前伺候住持入堂。問訊歸位揖坐。歸中問訊。揖眾坐。聖僧前燒香。次上下間。次堂外燒香。仍歸堂內。住持前上下間及外堂問訊。仍歸中問訊行食遍。燒香下住持䞋。次行大眾䞋畢歸位伴齋。俟折水出鳴鼓。專使再起。燒香行禮同前。行茶遍瓶出如前。問訊收住持盞。專使行禮。初展云(某聊備蔬飯。伏蒙慈悲降重。下情不勝感激之至)二展敘寒溫。觸禮三拜。送住持出。再歸堂燒香大展三拜。巡堂一匝。並堂外復歸內堂中間問訊收盞。鳴鼓三下退座專使隨上方丈致謝。次詣庫司謝辦齋。再詣方丈。請住持至晚藥石。至夜湯果皆請兩序勤舊光伴。
山門管待新命並專使
庫司會議管待供䞋如儀。上首知事隔日詣新命前。插香拜請。次詣客位稟請專使。令庫司客頭請兩序勤舊光伴。弊䞋當
【現代漢語翻譯】 現代漢語譯本：
議定齋供的規格，輕重適宜。兩序執事、老資格的鄉人、法眷，辦理事務妥帖。齋飯的材料等費用，由專使親自送到納庫司置辦。到齋供之日，專使到方丈室插香拜請。初次展開雲板（現在辰時或午時，就在云堂特別為您煎點，伏望慈悲降臨，下情不勝惶恐）。再次展開雲板（今日時令，謹時恭候新命堂頭大和尚，尊候起居萬福）。行觸禮三拜。住持答一拜。兩序單寮，聯繫方丈客頭，同專使行者，一一到各寮房，稟告掛煎點牌，告知大眾。于僧堂內鋪設主席，西堂板頭安排專使的座位。茶湯榜張貼于堂外兩側。到齋時，專使在僧堂前伺候住持入堂，問訊后歸位揖坐，歸中問訊，揖眾坐。在聖僧前燒香，其次上下間，其次堂外燒香，仍歸堂內。住持前上下間及外堂問訊，仍歸中問訊行食完畢，燒香下住持的供養，其次行大眾的供養完畢歸位伴齋。等折水完畢鳴鼓，專使再次起身，燒香行禮如同先前。行茶完畢瓶子拿出如同先前，問訊收住持的茶盞。專使行禮，初次展開雲板（我略備蔬飯，伏蒙慈悲降臨，下情不勝感激）。二次展開敘述寒暄，行觸禮三拜，送住持出門。再歸堂燒香大展三拜，巡堂一圈，並堂外，復歸內堂中間問訊收盞。鳴鼓三下退座，專使隨上方丈致謝。其次到庫司感謝辦理齋供，再到方丈，請住持至晚間用藥石（晚餐）。至夜間湯果，都請兩序執事、老資格的人光臨陪伴。
山門管待新命堂頭和專使。
庫司會議管待供養的規格如儀。上首知事隔日到新命堂頭前，插香拜請。其次到客位稟請專使，令庫司客頭請兩序執事、老資格的人光臨陪伴，準備菲薄的供品。
【English Translation】 English version:
It was decided that the specifications for the vegetarian meal offering should be appropriate in terms of both quantity and quality. The monastic officers, experienced local elders, and Dharma relatives should handle affairs diligently and appropriately. The expenses for the vegetarian meal ingredients, etc., should be personally delivered by the special envoy to the Naku Department (納庫司) for procurement. On the day of the offering, the special envoy should go to the abbot's room to offer incense and pay respects. The first announcement on the cloud board (雲板) should state: 'Now, at Chen (辰, 7-9 am) or Wu (午, 11 am-1 pm) time, we are specially preparing refreshments in the cloud hall (云堂). We humbly request your compassionate presence, and we are overwhelmed with gratitude.' The second announcement should state: 'Today, at this auspicious time, we respectfully await the arrival of the newly appointed head monk (堂頭) and great master (大和尚). We wish you well and offer our best regards.' Perform the 'touching-head' prostration (觸禮) three times. The abbot responds with one bow. The monastic officers and individual monks (單寮) should contact the abbot's guest manager (客頭), and together with the special envoy's attendant, go to each monk's quarters to announce the hanging of the refreshment board (煎點牌) and inform the assembly. A main seat should be set up in the Sangha hall (僧堂), and the western hall's board manager (西堂板頭) should arrange the special envoy's seat. The tea and soup list (茶湯榜) should be posted on both sides outside the hall. When it is time for the meal, the special envoy should wait in front of the Sangha hall for the abbot to enter the hall, exchange greetings, and return to his seat. He should then greet the center, greet the assembly, and sit down. Offer incense before the image of the Holy Monk (聖僧), then offer incense up and down the hall, and then offer incense outside the hall, returning to the inner hall. The abbot should offer incense up and down the hall and greet the outer hall, then return to the center to greet and begin the meal. After the meal is finished, offer incense for the abbot's offering, then offer incense for the assembly's offering, and return to the seat to accompany the meal. After the water offering (折水) is completed and the drum is sounded, the special envoy should rise again, offer incense and perform the rituals as before. The tea offering is completed, and the bottles are removed as before. Greet and collect the abbot's teacup. The special envoy performs the ritual, and the first announcement states: 'I have prepared a simple vegetarian meal, and I am deeply grateful for your compassionate presence.' The second announcement involves exchanging pleasantries, performing the 'touching-head' prostration three times, and escorting the abbot out. Then return to the hall to offer incense and perform the full prostration three times, circumambulate the hall, including the outside, and return to the inner hall to greet the center and collect the cups. Sound the drum three times to signal the retreat from the seat, and the special envoy follows the abbot to the abbot's room to express gratitude. Next, go to the Naku Department to thank them for preparing the meal, and then go to the abbot's room to invite the abbot to evening medicinal stones (晚藥石, evening meal). In the evening, soup and fruit are offered, and the monastic officers and experienced elders are invited to accompany.
The mountain gate (山門) should treat the newly appointed head monk and the special envoy.
The Naku Department should hold a meeting to determine the specifications for the offerings as appropriate. The senior officer (上首知事) should go to the newly appointed head monk every other day to offer incense and pay respects. Next, go to the guest seat to inform the special envoy, and instruct the Naku Department's guest manager (客頭) to invite the monastic officers and experienced elders to accompany, preparing humble offerings.
如禮。不可輕蔑。詞語行禮並與特為禮同。寢堂中敷住持高座。專使附位於右。兩序如常列左右。勤舊對面位侍者知事下位。遠接僕從管待外。當支犒勞。所至住持多因還赴他山。僧行懷其宿憤。動致唇吻。傳之官員士庶。因一人無知而使一寺蒙其惡名。老成耆宿外護鄰峰。當戒戢之。然為住持者。凡事留遺愛可也。
新命辭眾上堂茶湯
至起離日。專使詣諸寮別。新命上堂。致謝兩序勤舊大眾。下座鳴鼓三下。向法座立。普與大眾觸禮三拜。從西廊出。鳴大鐘諸法器。大眾門送。行仆門外排立。山門首預釘掛帳設。中敷高座向內。首座向外攝居主位。西堂勤舊分手光伴。東西序兩邊朝坐。上首知事行禮揖坐。揖香歸位點茶收盞。再起燒香揖香歸位點湯。湯罷起謝上轎。兩序勤舊備轎遠送。住持當力免之。鳴大鐘住持轎遠方止。
西堂頭首受請
專使到寺先見知客。同到侍司。引見方丈。插香展拜。相看茶罷送客位。次詣諸寮人事畢。稟侍者同詣方丈。咨稟云(某寺今請某人住持)住持報兩序勤舊。同往受請人寮中。敷陳疏帖書問。專使插香行禮與請當代同。如不允。眾為勸請。受請后住持請新命及兩序勤舊茶。送新命歸客位。次第受賀。巡寮人事晚請新命專使。特為湯藥石湯果兩序光伴。
【現代漢語翻譯】 現代漢語譯本：
禮儀要周到，不可輕視怠慢。言語措辭、行為禮節要與特別的禮儀相同。在寢堂中鋪設住持的高座，專使的座位安排在右側。兩序僧眾按照慣例分列左右。資歷老的僧人和舊識面對面就座，侍者和知事在下位。遠道而來的僕從要妥善安排食宿，並給予犒勞。有的住持因為要趕往其他寺院，僧眾懷有積怨，容易發生爭執，傳到官員和百姓那裡，因為一個人的無知而使整個寺院蒙受惡名。德高望重的老僧和護法以及鄰近寺院的僧人，應當勸誡制止這種行為。然而，作為住持，凡事都要留下好的名聲。
新任命的住持辭別大眾上堂說法，並供茶。
到起程離開的那天，專使到各個寮房告別。新任命的住持上堂，感謝兩序僧眾、資歷老的僧人和大眾。下座后敲鼓三下，面向法座站立，向大眾行觸禮三拜。從西廊離開。敲響大鐘和各種法器，大眾出門相送。僕從在門外排列站立。山門前預先釘好掛帳，設定好座位。中間鋪設高座，朝向寺內。首座朝向寺外，暫代住持的位置。西堂和資歷老的僧人分列左右陪同，東西兩序的僧人在兩邊相對而坐。上首知事行禮后入座。敬香后回到座位，點茶，收茶盞。再次起身燒香，敬香后回到座位，供湯。湯罷起身感謝，然後上轎。兩序僧眾和資歷老的僧人準備轎子遠送。住持應當盡力避免這種遠送。敲響大鐘，住持的轎子走到遠處才停止。
西堂或頭首接受邀請
專使到達寺院后先拜見知客，一同到侍司處，引見方丈。插香，行展拜禮。喝茶後送客人到客位。然後到各個寮房拜訪人事完畢。稟告侍者一同到方丈處，稟告說（某寺現在邀請某人擔任住持）。住持告知兩序僧眾和資歷老的僧人。一同前往接受邀請的人的寮房中。鋪陳疏帖和書信。專使插香行禮，與邀請住持的儀式相同。如果不答應，大家一起勸請。接受邀請后，住持請新任命的住持以及兩序僧眾和資歷老的僧人喝茶。送新任命的住持到客位。依次接受祝賀。巡視各個寮房，拜訪人事，晚上邀請新任命的住持和專使。特別準備湯藥、點心和水果，以及兩序僧眾陪同。
【English Translation】 English version:
Etiquette should be thorough and not treated with contempt or negligence. Speech, wording, and ceremonial etiquette should be the same as special ceremonies. In the abbot's quarters, set up the abbot's high seat, with the special envoy's seat arranged on the right. The two monastic orders (兩序) should be arranged on the left and right as usual. Senior monks and old acquaintances should be seated face to face, with attendants and officers in lower positions. Servants from afar should be properly accommodated and rewarded. Some abbots, due to having to rush to other monasteries, cause resentment among the monks, leading to disputes that spread to officials and common people, causing the entire monastery to suffer a bad reputation due to one person's ignorance. Virtuous senior monks, Dharma protectors, and monks from neighboring monasteries should advise and restrain such behavior. However, as an abbot, one should leave behind a good reputation in all matters.
The newly appointed abbot bids farewell to the assembly, ascends the Dharma hall, and offers tea.
On the day of departure, the special envoy bids farewell to each dormitory. The newly appointed abbot ascends the Dharma hall to thank the two monastic orders, senior monks, and the assembly. After descending from the seat, strike the drum three times, stand facing the Dharma seat, and perform the 'touching the ground' prostration (觸禮) three times to the assembly. Depart from the west corridor. Ring the great bell and various Dharma instruments, and the assembly sees him off at the gate. Servants stand in line outside the gate. A hanging curtain is pre-nailed at the mountain gate, and seats are set up. The high seat in the middle faces inward. The head seat (首座) faces outward, temporarily taking the abbot's position. The Western Hall (西堂) and senior monks accompany on the left and right, with the monks of the Eastern and Western Orders sitting facing each other on both sides. The senior officer performs the greeting and takes a seat. Offer incense and return to the seat, serve tea, and collect the teacups. Rise again to burn incense, offer incense, and return to the seat to serve soup. After the soup, rise to give thanks and then board the sedan chair. The two monastic orders and senior monks prepare the sedan chair for a long send-off. The abbot should try to avoid this long send-off. Ring the great bell, and the abbot's sedan chair stops only when it is far away.
The Western Hall or Head Seat Accepts an Invitation
When the special envoy arrives at the monastery, they first meet with the guest prefect (知客), and together they go to the attendant's office (侍司) to introduce themselves to the abbot. Offer incense and perform the 'spreading out' prostration (展拜). After tea, escort the guest to their seat. Then, visit each dormitory to complete the formalities. Report to the attendant and together go to the abbot's quarters to report that (such and such monastery is now inviting so and so to be the abbot). The abbot informs the two monastic orders and senior monks. Together they go to the dormitory of the person accepting the invitation. Lay out the formal letters and correspondence. The special envoy offers incense and performs the ceremony, which is the same as the ceremony for inviting the abbot. If they do not agree, everyone persuades them to accept. After accepting the invitation, the abbot invites the newly appointed abbot, the two monastic orders, and the senior monks for tea. Escort the newly appointed abbot to their guest seat. Receive congratulations in order. Visit each dormitory, complete the formalities, and in the evening, invite the newly appointed abbot and the special envoy. Especially prepare medicine, snacks, and fruits, accompanied by the two monastic orders.
受請人升座(名德西堂前堂首座方舉行此)
專使當隔宿懷香詣方丈。觸禮三拜。詞云(拜請和尚來日為新命和尚引座)次日粥罷。法座右邊排列椅卓。卓上安疏帖。座左亦設住持椅子。鳴鼓集眾。住持出升座。與五參禮同。令請客侍者請新命趺坐。褒美新命為法而出。勸請舉揚慰眾渴仰。舉話有無不拘(松源為掩室引座。笑庵為松源引座。皆不舉話。石橋為簡常引座。息庵為復庵引座。皆舉話)下座住持歸座。左向外而立。專使同知客侍者。往新命前問訊畢。新命出住持前問訊。次與兩序大眾問訊。若新命是嗣法弟子。住持付法衣有法語。披衣了進前。請住持趺坐。大展三拜。不收坐具。進詞云(早蒙陶鑄仰愧先宗。來請既勤難逃公命。下情無任惶懼之至)又三拜。進詞云(即日時令謹時共惟。堂上本師大和尚。尊候起居多福)又三拜收坐具進前問訊。住持答云(斯道所寄一彩九鼎。不忝當仁惟冀保任)卻歸座右立。專使度疏帖各有法語。若非法嗣。即出座前與住持問訊。次與兩序大眾問訊。徑歸座右拈衣拈疏帖。有法語。專使先稟維那請宣疏帖人。宣畢指座有法語。登座垂語問答提綱敘謝結座下座。到住持前兩展三禮。初展詞云(叨膺請命有玷宗風。仰蒙玉成。下情不勝感激之至)住持答云(喜慶
人天之請。榮增佛日之光。下情不勝欣抃之至)再展云(即日時令謹時共惟。堂頭和尚尊候起居多福)觸禮三拜。或講或免。隨住持意次與兩序。大眾問訊知客侍者引。巡寮致謝。如嗣法者下座先至住持前。大展三拜。退與大眾問訊。然後巡謝同前。如以次頭首西堂。臨時又在住持斟酌講行。
專使特為受請人煎點
專使詣親命前。議定方丈引座䞋資眾䞋宣疏帖人。及兩序勤舊江湖鄉人法眷等貼䞋。至日粥罷。專使懷香詣方丈觸禮拜請云(今晨午刻就云堂備蔬飯。特為新命和尚。伏望慈悲俯垂降重)復詣新命前拜請。同前禮。方丈客頭同專使行者。請諸寮各掛煎點牌。于僧堂內住持對面設新命位。堂外知客板頭設專使位。其茶湯榜張于堂外兩傍。至齋時覆新命。到僧堂前。俟住持同入堂問訊。專使隨入堂先揖住持歸位。次揖新命歸位。燒香行禮並同前。下食行䞋茶畢。先收新命盞。專使進前兩展三禮。送新命出後門。專使入住持前兩展三禮。送住持出前門。復歸堂炷香大展三拜。巡堂一匝。並外堂歸中問訊。收盞鳴鼓三下退座。當晚湯果藥石光伴同前。
山門管待受請人並專使
就寢堂敷設住持主位。新命對面中位左設專使位。兩序勤舊光伴左右位。下䞋行禮同前。
受請人辭眾升座
【現代漢語翻譯】 現代漢語譯本： 人天之請（人和天人的請求）。榮增佛日之光（增添佛法的光輝）。下情不勝欣抃之至（我們無比歡欣鼓舞）。再展云（即日時令謹時共惟，堂頭和尚尊候起居多福）。觸禮三拜。或講或免，隨住持意次與兩序（寺院中的東西兩序）大眾問訊，知客侍者引。巡寮致謝。如嗣法者（繼承了佛法的人）下座先至住持前，大展三拜。退與大眾問訊。然後巡謝同前。如以次頭首西堂（寺院中的重要職位）。臨時又在住持斟酌講行。
專使特為受請人煎點
專使詣親命前。議定方丈引座䞋資眾䞋宣疏帖人。及兩序勤舊江湖鄉人法眷等貼䞋。至日粥罷。專使懷香詣方丈觸禮拜請云（今天中午就云堂準備了素菜飯。特地為新任命的和尚準備的，希望您慈悲應允，賞光降臨）。復詣新命前拜請。同前禮。方丈客頭同專使行者。請諸寮各掛煎點牌。于僧堂內住持對面設新命位。堂外知客板頭設專使位。其茶湯榜張于堂外兩傍。至齋時覆新命。到僧堂前。俟住持同入堂問訊。專使隨入堂先揖住持歸位。次揖新命歸位。燒香行禮並同前。下食行䞋茶畢。先收新命盞。專使進前兩展三禮。送新命出後門。專使入住持前兩展三禮。送住持出前門。復歸堂炷香大展三拜。巡堂一匝。並外堂歸中問訊。收盞鳴鼓三下退座。當晚湯果藥石光伴同前。
山門管待受請人並專使
就寢堂敷設住持主位。新命對面中位左設專使位。兩序勤舊光伴左右位。下䞋行禮同前。
受請人辭眾升座
【English Translation】 English version: 'A request from humans and devas (deities). May it gloriously augment the light of the Buddha's sun (the brilliance of Dharma). Our humble feelings are filled with boundless joy and elation. Again, we extend our respects (referring to the auspiciousness of the day and time, respectfully wishing the Abbot of the hall good health and fortune). We respectfully bow three times. Whether to lecture or not is up to the Abbot's discretion, followed by greetings to the two orders (the Eastern and Western wings of the monastery) and the assembly, led by the guest prefect and attendants. A tour of the monastic quarters is conducted to express gratitude. If one is a Dharma successor (one who has inherited the Dharma), upon descending from the seat, they first go before the Abbot and perform three full prostrations. They then retreat and greet the assembly. Afterwards, they express gratitude in the same manner as before. If it involves the leading monks and the Western Hall (important positions in the monastery), the Abbot will deliberate on whether to conduct a lecture.'
'The special envoy specially prepares refreshments for the invitee.'
'The special envoy goes before the one who issued the decree. They discuss and decide on the arrangements for the Abbot's enthronement, the funding, the person to announce the memorial, and the stipends for the two orders, diligent elders, fellow practitioners, villagers, and Dharma relatives. On the appointed day, after the morning gruel, the special envoy, holding incense, goes to the Abbot's quarters and respectfully requests, saying (This morning, at noon, the Cloud Hall has prepared vegetarian meals. It is specially prepared for the newly appointed Abbot. We humbly hope for your compassion and gracious presence). They then go before the newly appointed Abbot and request in the same manner. The Abbot's guest prefect and the special envoy's attendant request each hall to display a sign indicating the preparation of refreshments. Inside the Sangha hall, a seat is set up for the newly appointed Abbot, facing the Abbot. Outside the hall, the guest prefect and the board head set up a seat for the special envoy. The tea and soup list is posted on both sides outside the hall. At mealtime, the newly appointed Abbot is informed. Upon arriving in front of the Sangha hall, they wait for the Abbot to enter the hall together for greetings. The special envoy follows into the hall, first bowing to the Abbot to return to their seat, then bowing to the newly appointed Abbot to return to their seat. Incense is burned, and rituals are performed as before. After the meal is served and tea is offered, the newly appointed Abbot's cup is collected first. The special envoy steps forward and performs two bows and three prostrations, escorting the newly appointed Abbot out the back door. The special envoy goes before the Abbot and performs two bows and three prostrations, escorting the Abbot out the front door. They then return to the hall, light incense, and perform three full prostrations. They tour the hall once, including the outer hall, and return to the center for greetings. The cups are collected, the drum is sounded three times, and they retreat from the seat. In the evening, soup, fruit, and medicine are served, accompanied as before.'
'The mountain gate provides hospitality for the invitee and the special envoy.'
'In the sleeping hall, the Abbot's main seat is set up. The newly appointed Abbot's seat is in the middle, facing the Abbot, with the special envoy's seat to the left. The seats for the two orders, diligent elders, and companions are on the left and right. The stipends are distributed, and rituals are performed as before.'
'The invitee bids farewell to the assembly and ascends the seat.'
茶湯
受請人令侍者同專使。預詣方丈稟借法座。上堂辭眾。座不敷設。左設住持位鳴鼓集眾。住持出歸位。受請人徑往住持前問訊。次與大眾和南升座舉揚畢下座。先辭住持觸禮三拜。次向法座立。辭眾普同觸禮三拜。門首向里中設特位講茶湯。兩序勤舊光伴。上首知事行禮與當代同。鳴大鐘送。以次西堂頭首。則無辭眾上堂。臨行先同專使上方丈。插香觸禮三拜稟辭。次巡寮辭別。山門首茶湯禮同前。
入院
古人腰包頂笠到山門首下笠。入門炷香。有法語。就僧堂前解包。屏處濯足取衣披搭。入堂炷香。聖僧前大展三拜。參隨人同拜。掛搭已到佛殿。拈香有法語。大展三拜。次土地堂祖堂炷香各有法語。入方丈據室有法語。次第開堂祝。
聖今時新命到來。當看安下處近遠。近則首座領眾往迎。遠則兩序勤舊而已。專使預當計稟住持。必先發批免眾遠迎。若安下處近當辦湯果。兩序勤舊光伴擇日入院。庫司一一排辦。隔宿掛接住持牌報眾。至時鳴大鐘諸法器。大眾門迎由遠至近。兩行排立。行仆立大眾外。新命到門炷香舉法語。至佛殿炷香舉法語。大展三拜鳴僧堂鐘。大眾先歸缽位立定。新命入堂炷香。參隨人同展三拜。維那當面問訊引。巡堂一匝。參隨人先出。兩序送新命歸缽位。
【現代漢語翻譯】 現代漢語譯本 茶湯
受邀之人讓侍者與專使一同前往。事先到方丈室稟告，借用法座。上堂告辭大眾。如果法座不夠用，就在左邊設定住持的位置，鳴鼓召集大眾。住持出來回到自己的位置。受邀之人直接到住持面前問訊。然後與大眾合掌致意，升座說法完畢後下座。先向住持告辭，行觸禮三拜。然後面向法座站立，告辭大眾，普遍行觸禮三拜。在寺院門口向里設定特別的位置，講解茶湯。兩序（指寺院中的東西兩序僧眾）中的資深者陪同。上首知事行禮，與住持相同。鳴大鐘送行。接下來是西堂頭首，則無需告辭大眾上堂。臨行前先與專使一同到方丈室，插香行觸禮三拜告辭。然後巡視各寮房告別。山門首的茶湯禮儀與之前相同。
入院
古時候的人，帶著腰包和斗笠到達山門前，放下斗笠。入門後點香。有相應的法語。然後在僧堂前解開腰包。在屏風處洗腳，取出衣服披上。進入僧堂點香。在伽藍菩薩（聖僧）前行大展三拜。隨從的人一同拜。掛單完畢後到佛殿。拈香有相應的法語。行大展三拜。然後到土地堂、祖堂點香，各有相應的法語。進入方丈室安頓，有相應的法語。依次舉行開堂祝賀儀式。
現在新住持到來。應當看其安頓之處的遠近。如果近，則由首座帶領大眾前去迎接。如果遠，則由兩序中的資深者陪同即可。專使應當事先稟告住持，務必先發佈告示，免除大眾遠迎。如果安頓之處近，應當準備茶點。兩序中的資深者陪同，選擇吉日入院。庫司一一安排辦理。提前一天掛出住持的牌子告知大眾。到時鳴大鐘和各種法器。大眾到寺院門口迎接，由遠及近，兩行排列站立。行仆站在大眾之外。新住持到達寺院門口，點香，宣講法語。到達佛殿，點香，宣講法語。行大展三拜，鳴僧堂鐘。大眾先回到自己的缽位站定。新住持進入僧堂點香。隨從的人一同行大展三拜。維那當面問訊引導。巡視僧堂一週。隨從的人先出去。兩序送新住持回到缽位。
【English Translation】 English version Tea and Soup Offering
The invited person instructs the attendant to go with the special envoy. They go to the abbot's room beforehand to request the use of the Dharma seat. The invited person ascends to the hall to bid farewell to the assembly. If the Dharma seat is insufficient, a seat for the abbot is set up on the left, and the drum is sounded to gather the assembly. The abbot comes out and returns to his seat. The invited person goes directly to the abbot to pay respects. Then, with the assembly, he joins palms in reverence, ascends the seat, and after finishing the Dharma talk, descends from the seat. First, he bids farewell to the abbot, performing three prostrations of touching the head to the ground. Then, he stands facing the Dharma seat and bids farewell to the assembly, universally performing three prostrations of touching the head to the ground. At the temple gate, facing inward, a special place is set up to explain the tea and soup offering. Senior members of the two orders (the east and west wings of the monastic community) accompany him. The leading officer performs the same rites as the abbot. The great bell is rung to see him off. Next is the head of the West Hall, who does not need to bid farewell to the assembly before ascending the hall. Before leaving, he first goes with the special envoy to the abbot's room, inserts incense, and performs three prostrations of touching the head to the ground to bid farewell. Then, he visits each of the monastic quarters to say goodbye. The tea and soup offering at the temple gate is the same as before.
Entering the Monastery
In ancient times, people with waist pouches and bamboo hats would arrive at the temple gate and take off their hats. Upon entering, they would light incense, accompanied by appropriate Dharma words. Then, in front of the Sangha hall, they would unpack their bags. In a secluded place, they would wash their feet and put on their robes. Entering the hall, they would light incense. Before the Sangharama Bodhisattva (Holy Monk), they would perform three full prostrations. The attendants would prostrate together. After registering, they would go to the Buddha hall, light incense, accompanied by appropriate Dharma words, and perform three full prostrations. Then, they would go to the Earth God Hall and Ancestral Hall, lighting incense, each with appropriate Dharma words. Entering the abbot's room to settle in, there would be appropriate Dharma words. The opening ceremony and congratulations would follow in order.
Nowadays, when a newly appointed abbot arrives, one should consider the distance of the place of settlement. If it is near, the head seat will lead the assembly to welcome him. If it is far, only the senior members of the two orders will accompany him. The special envoy should inform the abbot beforehand and be sure to issue a notice to exempt the assembly from welcoming him from afar. If the place of settlement is near, tea and fruit should be prepared. Senior members of the two orders accompany him, and a good day is chosen for entering the monastery. The storehouse arranges everything. The abbot's plaque is hung up the day before to inform the assembly. At the appointed time, the great bell and various Dharma instruments are sounded. The assembly welcomes him at the temple gate, arranged in two rows from far to near. The attendants stand outside the assembly. The new abbot arrives at the temple gate, lights incense, and recites Dharma words. Arriving at the Buddha hall, he lights incense and recites Dharma words. He performs three full prostrations, and the Sangha hall bell is rung. The assembly first returns to their respective positions and stands still. The new abbot enters the hall, lights incense. The attendants perform three prostrations together. The director of ceremonies (Vina) greets him face to face and guides him. He makes a round of the Sangha hall. The attendants leave first. The two orders escort the new abbot back to his position.
觸禮三拜。次至土地堂祖堂炷香。各有法語。入方丈據室。侍者進前炷香問訊側立候舉法語畢。行者進卓筆硯知事具狀(式見后)備柈袱捧呈寺印。新命看封付知事開封。新命視篆。訖就狀上先僉押。次題日子。使印于上。知事收狀。衣缽侍者收印退卓。住持起身。知事全班進列上首插香兩展三禮。初展詞云(慈蒙和尚光據法筵。下情不勝喜躍之至)再展詞云(即日時令謹時共惟。新命堂頭大和尚尊候起居多福)觸禮三拜。諸山及頭首勤舊進前插香(香不受)草賀畢。客頭行者喝云(請諸山兩班勤舊。就座獻湯)湯罷。請官客諸山點心。若前代住持別遷未赴。或退居東堂。未據室前講交代禮。新命受草賀了。鳴僧堂鐘領眾。躬送前代。歸寮對觸禮一拜。次首座大眾作賀。行仆皆當參拜。
呈寺 當寺庫司比丘某甲寺印一顆
印狀 右謹申納 新命堂頭大和當伏候慈旨 年月日具位狀
山門請新命齋
上首知事候據室後人事稍畢備柈袱爐燭具狀(式見后)懷香詣方丈請齋兩。展三禮。初展云(午刻就云堂備蔬飯祇迎。伏望尊慈特垂降重。下情不勝戰汗之至)再展敘寒溫。觸禮三拜。住持答一拜。知事呈狀。方丈客頭收。庫司客頭鋪設僧堂內住持位。行禮與特為管待同。
當寺庫司比
【現代漢語翻譯】 現代漢語譯本： 新任住持行觸禮三拜。然後到土地堂和祖堂炷香，各有相應的法語。進入方丈室，坐在座位上。侍者上前炷香問訊，然後站在一旁等候住持說法完畢。行者呈上筆硯，知事準備好狀紙（格式見后），備好柈袱，捧上寺印。新任住持觀看封條，交給知事開封。新任住持檢視印章。完畢后，先在狀紙上簽字，然後題寫日期，用印蓋在上面。知事收起狀紙，衣缽侍者收起印章，退下桌子。住持起身。知事帶領全班人馬排列在上首，插香兩次，行三禮。第一次插香的祝詞是（慈蒙和尚光臨法筵，下情不勝喜悅之至），第二次插香的祝詞是（即日時令，謹時共同恭惟，新命堂頭大和尚尊候起居多福）。行觸禮三拜。諸山長老以及各位首座、老修行上前插香（香不受），草草賀畢。客頭行者喊道（請諸山兩班勤舊，就座獻湯）。獻湯完畢。請官客、諸山長老用點心。如果前代住持另有調遷未赴任，或者退居東堂，在新任住持就座之前，要講解交代禮儀。新任住持接受草賀完畢，鳴僧堂鐘，帶領大眾，親自送別前代住持。回到寮房，對著觸禮一拜。然後首座和大眾前來祝賀。行者僕人都應當參拜。
呈寺：當寺庫司比丘某甲寺印一顆
印狀：右謹申納，新命堂頭大和，當伏候慈旨。年月日具位狀
山門請新命齋
上首知事等候新任住持就座后，人事稍作安排完畢，備好柈袱、爐燭，準備好狀紙（格式見后），懷著香到方丈室請齋兩次，行三禮。第一次的祝詞是（午刻就在云堂準備了素飯，恭敬迎接。伏望尊慈特別降臨重視，下情不勝戰戰兢兢之至），第二次敘述寒暄。行觸禮三拜。住持答一拜。知事呈上狀紙。方丈客頭收下。庫司客頭在僧堂內鋪設住持的座位。行禮與特別招待相同。
當寺庫司比丘某甲
【English Translation】 English version: The newly appointed abbot performs 'touch-the-ground' prostrations three times. Then proceeds to the Land God Hall (土地堂) [Hall dedicated to the local earth deity] and Ancestral Hall (祖堂) [Hall dedicated to the monastery's lineage ancestors] to offer incense, each with corresponding Dharma words. Enters the abbot's room (方丈室), taking his seat. The attendant steps forward to offer incense and pay respects, then stands aside awaiting the abbot's Dharma address. The attendant presents writing brush and inkstone, the secretary prepares the official document (狀紙) [formal written statement or petition] (format as shown later), prepares the 'banfu' (柈袱) [a type of tray or wrapper used for presenting gifts], and presents the monastery seal. The newly appointed abbot examines the seal, hands it to the secretary to unseal. The newly appointed abbot inspects the seal. After completion, he first signs the document, then writes the date, and affixes the seal on top. The secretary collects the document, the robe-and-bowl attendant collects the seal, and withdraws the table. The abbot rises. The secretary, leading the entire staff, lines up at the head, inserts incense twice, and performs three prostrations. The first incense offering's words are (慈蒙和尚光據法筵, 'Compassionate Monk graciously presides over the Dharma assembly, my humble feelings are filled with boundless joy'), the second incense offering's words are (即日時令謹時共惟, 新命堂頭大和尚尊候起居多福 'On this auspicious day, respectfully and sincerely, we wish the newly appointed Abbot of the Hall good health and blessings'). Performs 'touch-the-ground' prostrations three times. The senior monks (諸山) [senior monks from other monasteries] and the head monks (頭首) [leading monks within the monastery], along with veteran practitioners, step forward to offer incense (the incense is not accepted), and briefly offer congratulations. The guest manager (客頭) [monk in charge of guest relations] announces (請諸山兩班勤舊，就座獻湯 'Please, senior monks and veteran practitioners, take your seats and be served tea'). After the tea, guests, senior monks, are invited to have refreshments. If the previous abbot has been transferred elsewhere and has not yet departed, or has retired to the East Hall (東堂) [a hall for retired monks], before the newly appointed abbot takes his seat, the handover ceremony is explained. After the newly appointed abbot accepts the congratulations, the bell in the monks' hall (僧堂) [hall where monks meditate and eat] is rung, and he leads the assembly to personally see off the previous abbot. Upon returning to his quarters, he performs one 'touch-the-ground' prostration. Then the head seat (首座) [the most senior monk after the abbot] and the assembly offer congratulations. Attendants and servants should all pay respects.
Presentation to the Monastery: The monastery seal, one piece, from the monastery's storehouse monk, Bhikshu Moujia.
Seal Document: Respectfully submitted, the newly appointed Abbot of the Hall, awaiting your compassionate instructions. Date: Year/Month/Day, respectfully submitted by [rank].
Inviting the Newly Appointed Abbot for a Vegetarian Meal at the Mountain Gate (山門) [main entrance of the monastery]
The head secretary, after waiting for the newly appointed abbot to take his seat and after the initial arrangements are completed, prepares the 'banfu' (柈袱), incense burner and candles, prepares the document (format as shown later), holding incense, goes to the abbot's room to invite him for a vegetarian meal twice, performing three prostrations. The first offering's words are (午刻就云堂備蔬飯祇迎，伏望尊慈特垂降重，下情不勝戰汗之至 'At noon, vegetarian meals have been prepared in the Cloud Hall (云堂) [meditation hall], respectfully awaiting your arrival. We humbly request your gracious presence, and our hearts are filled with trepidation'), the second time, exchanging pleasantries. Performs 'touch-the-ground' prostrations three times. The abbot returns one prostration. The secretary presents the document. The guest manager of the abbot's room receives it. The storehouse guest manager sets up the abbot's seat in the monks' hall. The ceremony is the same as a special reception.
The monastery's storehouse monk, Bhikshu Moujia.
丘 某甲 右某甲取午刻就
齋 云堂備蔬飯祇 迎伏望 尊慈特垂降重
年 月 日具位 某甲狀
狀 可漏子狀請 新命云云尊座前 具位 謹
封
開堂祝壽
古之開堂朝命下。或差官敦請。或部使者。或郡縣遣幣禮請就某寺。或本寺官給錢料設齋開堂。各官自有請疏及茶湯等榜。見諸名公文集。近來開堂多是各寺自備。至時入院侍者分付行者。鋪設法座。報眾掛上堂牌。具寫官員諸山名目。預呈住持于座左設位。鋪卓袱爐燭。排列疏帖。預先和會維那宣公文。首座宣山門疏。以次頭首。或諸山江湖名勝宣其餘疏。及預請諸山一人白椎。座前對面排官員位。侍者覆方丈鳴鼓眾集。侍者同專使。入請住持。出鐃鈸幡花挑燈迎引。至法堂位前立。如受請時未拈衣。當舉法語。披衣畢。專使進前插香行禮。初展云(即日伏蒙和尚先據法筵。下情不勝感激之至)再展敘寒溫畢。觸禮三拜。住持答一拜。先呈公文舉法語畢。接付維那宣白。次山門諸山江湖疏。一一遞上有法語分送宣讀。若見任官請開堂有疏。親自捧遞有法語宣畢。指法座有法語。登座拈香祝聖。次拈帝師省院臺憲郡縣文武官僚香。侍者逐一度香。惟法嗣香住持懷中拈出。自插爐中。斂衣趺坐。侍
【現代漢語翻譯】 現代漢語譯本 丘：某甲（人名）于午時到。 齋：云堂已備好素齋飯菜，恭候您的到來，懇請您慈悲降臨。 年 月 日 具位 某甲 敬上 狀：可否允許在漏子狀上請求，新任命云云，在尊座前，具位 謹封 開堂祝壽 古時候的開堂，朝廷會下達命令，或者派遣官員敦請，或者由部使者，或者郡縣送上禮物禮請到某寺廟。或者由本寺廟的官府提供錢財物料，設定齋飯開堂。各官員自有請疏以及茶湯等榜文，這些都可以在名公文集中看到。近來的開堂大多是各寺廟自己準備。到時候，入院侍者吩咐行者，鋪設法座，告知大眾掛上堂牌。詳細寫上官員和諸山（各寺住持）的名目，預先呈給住持，在座位的左邊設定位置，鋪上桌布，擺放爐燭，排列疏帖。預先和維那（寺院中負責紀律和事務的僧人）商議宣讀公文。首座宣讀山門疏，依次由頭首，或者諸山江湖名勝宣讀其餘的疏文。以及預先請一位諸山長老白椎（敲擊木槌）。座前對面排列官員的座位。侍者回到方丈室鳴鼓，大眾聚集。侍者同專使，一起去迎請住持。出來時，敲鑼打鼓，舉著幡花，挑著燈籠迎接。到達法堂座位前站立。如果受請時還未披袈裟，應當說法語。披上袈裟后，專使上前插香行禮。初展云（即日伏蒙和尚先據法筵，下情不勝感激之至），再次展開敘述寒暄完畢，行觸禮三拜。住持答一拜。先呈上公文，說完法語后，交給維那宣讀。其次是山門疏、諸山疏、江湖疏，一一遞上，都有法語，分送宣讀。如果現任官員請開堂，有疏文，親自捧上遞交，說完法語。指向法座，有法語。登上法座，拈香祝聖。其次拈帝師、省院、臺憲、郡縣文武官僚的香。侍者逐一遞上香。只有法嗣（繼承人）的香由住持從懷中拿出，親自插到爐中。整理衣袍，結跏趺坐。
【English Translation】 English version Qiu: Moujia (a name) will arrive at noon. Vegetarian Feast: The Cloud Hall has prepared vegetarian meals and dishes, respectfully awaiting your arrival. We earnestly hope for your compassionate descent. Year Month Day, respectfully submitted by Moujia Petition: May we request on the Louzi petition, regarding the new appointment, etc., before your esteemed seat, respectfully sealed. Opening Ceremony and Birthday Blessing In ancient times, for an opening ceremony, the imperial court would issue an order, or dispatch officials to earnestly invite, or the provincial commissioner, or the county would send gifts to respectfully invite to a certain temple. Or the local government of the temple would provide money and materials to set up a vegetarian feast for the opening ceremony. Each official had their own invitation letters and tea soup lists, which can be found in the collected works of famous figures. In recent times, most opening ceremonies are prepared by the temples themselves. When the time comes, the attendant of the monastery instructs the novice to set up the Dharma seat, inform the assembly to hang up the hall plaque. Write down in detail the names of the officials and all the abbots of other temples, and present it to the abbot in advance, setting up a position on the left side of the seat, laying a tablecloth, placing a stove and candles, and arranging the invitation letters. Discuss with the director of discipline (the monk in charge of discipline and affairs in the monastery) in advance to announce the official documents. The chief seat announces the mountain gate memorial, followed by the chief monks, or the famous abbots of other temples and rivers and lakes, announcing the remaining memorials. And invite an elder of other temples to strike the gavel (knocking on the wooden mallet) in advance. Arrange the seats for the officials opposite the seat. The attendant returns to the abbot's room to beat the drum, and the assembly gathers. The attendant and the special envoy together go to invite the abbot. When they come out, they beat gongs and drums, hold up banners and flowers, and carry lanterns to welcome him. Arrive at the position in front of the Dharma Hall and stand. If he has not put on his robe when he is invited, he should say Dharma words. After putting on the robe, the special envoy steps forward to insert incense and salute. The first exhibition says (Today, I respectfully rely on the abbot to first occupy the Dharma seat, and my humble feelings are extremely grateful), and then unfold to narrate the greetings, and perform three prostrations. The abbot returns one prostration. First present the official documents, and after saying the Dharma words, hand them over to the director of discipline to announce. Next are the mountain gate memorial, the memorials of other temples, and the memorials of rivers and lakes, which are handed up one by one, all with Dharma words, and sent to be announced. If a current official invites the opening ceremony and has a memorial, he personally holds it up and hands it over, and after saying the Dharma words. Point to the Dharma seat, with Dharma words. Ascend the Dharma seat, light incense and pray for blessings. Next, light incense for the imperial preceptor, the provincial court, the censorate, and the civil and military officials of the county. The attendant hands up the incense one by one. Only the incense of the Dharma heir (successor) is taken out by the abbot from his bosom and personally inserted into the incense burner. Arrange his robes and sit in the lotus position.
者燒香下座問訊。兩序出班問訊畢。侍者再登座燒香問訊。禮與旦望上堂同。諸山住持送入院者亦出問訊。住持當令侍者請官員坐。諸山上首出白椎鳴。椎一下云(法筵龍象眾。當觀第一義)住持垂語問答提綱。敘謝官員諸山云(此日開堂。端為祝聖。不敢多詞敘陳)專使兩序勤舊略提過。詳在小參時敘陳。結座白椎人復鳴椎一下白雲(諦觀法王法。法王法如是)下座先受官員作賀畢。知事接送客位。客頭行者即進爐燭。一字排列座前。專使插香兩展三禮畢。堂司行者喝云(諸山人事)次喝云(西堂人事)展禮喝云(知事人事)兩展三禮。又喝云(首座大眾人事)勤舊蒙堂前資諸寮齊插香。同大眾兩展三禮畢。莊庫庵塔法眷鄉人。暫到展賀畢據座。侍者小師插香大展三拜。次執局行者插香禮拜。次參頭領眾行者。插香禮拜。次直廳轎番莊甲作頭老郎人仆參拜畢。住持即往客位。致謝官員諸山。次第巡寮。諸寮當陳香幾爐燭坐位。各具威儀。于寮外伺住持至。寮主先於門前下首立。迎入請趺坐插香。住持答香。略敘寒溫致謝送出。蒙堂前資眾寮皆列門外下首。同迎同送。
山門特為新命茶湯
茶湯榜預張僧堂前上下間。庫司仍具請狀(式見后)備柈袱爐燭。詣方丈插香拜請。免則觸禮稟云(齋退就云堂點茶
特為。伏望慈悲降重)稟訖呈狀。隨令客頭請兩序勤舊大眾。光伴掛點(茶湯)牌報眾。僧堂內鋪設住持位(近時有齋時。聞長板鳴。知事入堂炷香展拜。巡堂一匝請茶。然特為住持陳賀。古規亦無巡堂請大眾之禮。免之為當)齋退鳴鼓集眾。知事揖住持入堂。歸位揖坐燒香一炷。住持前揖香。從聖僧後轉歸中問訊立。行茶遍瓶出。往住持前揖茶退身。聖僧后右出炷香展三拜。起引全班。至住持前兩展三禮送出。復歸堂燒香。上下間問訊收盞退座。湯與茶禮同。但無送住持出堂。湯罷就座藥石。
當寺庫司比丘 某 右某啟。取今晨齋退
狀 晚刻就云堂點茶湯用伸陳 賀之儀。伏望
尊慈特垂 降重
式 年 月 日具 位狀
可漏子同齋狀式
當晚小參
齋罷侍者覆住持云(今晚小參)令客頭報眾掛小參牌。具寫專使兩序。勤舊蒙堂。前資諸寮。莊庫庵塔。暫到入院侍者。禪客參隨。或有相送官客諸山留宿者。逐一條列預用呈稟。昏鐘鳴侍者覆方丈鳴板后鳴鼓一通。眾集兩序歸位立定。住持出登座。垂語問答提綱畢敘謝。行者秉燭侍者呈目子。庶得詳盡。下座客頭行者喝云(方丈和當請諸山和尚兩班西堂勤舊蒙堂侍者禪客。即今就請堂獻湯)
【現代漢語翻譯】 現代漢語譯本 特別準備：懇請慈悲應允，將稟告的文狀呈上。隨後讓客頭（負責接待賓客的僧人）邀請兩序（寺院中的東西兩序，代表僧團）、勤舊（資歷老的僧人）大眾，光伴（一同）掛點（準備）茶湯牌，告知大眾。僧堂內鋪設住持（寺院主持）的座位（近來有齋飯時，聽到長板鳴響，知事（負責寺院事務的僧人）進入僧堂炷香展拜，巡視僧堂一圈請茶。然而，專門為住持陳賀，古代規矩也沒有巡堂請大眾的禮儀，免去為好）。齋飯後鳴鼓召集大眾，知事向住持作揖，請住持進入僧堂。住持回到座位作揖就坐，燒香一炷。住持向前作揖上香，從聖僧（僧團的尊稱）像后繞到中間問訊站立。行茶完畢，瓶（茶瓶）拿出。到住持前作揖獻茶後退身。在聖僧像后右側出來，炷香展三拜。起身引導全班僧眾，到住持前兩展三禮送住持出門。再回到僧堂燒香。上下之間問訊，收起茶盞退回座位。湯（湯食）與茶的禮儀相同，但沒有送住持出堂的環節。湯食完畢就座，用藥石（晚餐）。
當寺庫司比丘（負責寺院倉庫的僧人）某某啟稟：取用今天早晨齋飯後
文狀：晚上在云堂（禪堂）點茶湯，用以表達陳賀之儀。懇請
尊慈（對住持的尊稱）特別施恩應允。
格式： 年 月 日 具位狀
可用於漏子（可能指某種儀式或活動）同齋的文狀格式
當晚小參（晚間禪修）
齋飯後，侍者（服侍住持的僧人）稟告住持說（今晚有小參），讓客頭告知大眾，掛小參牌。詳細寫明專使（特使）、兩序、勤舊蒙堂（負責教導新手的僧堂）、前資（資歷較老的僧人）諸寮（各個寮房）、莊庫（管理田產和倉庫的僧人）、庵塔（管理庵和塔的僧人）、暫時到來的入院侍者、禪客參隨（跟隨禪師的客人），或者有相送的官客、諸山（其他寺院的僧人）留宿者。逐一列出，預先呈報。昏鐘鳴響，侍者稟告方丈（住持的住所），鳴板后鳴鼓一通。大眾聚集，兩序回到各自位置站定。住持出來登座。說完開示的要點，敘述完畢后致謝。行者（負責雜務的僧人）秉燭，侍者呈上目錄，以便詳盡。下座后，客頭行者喊道（方丈和當請諸山和尚、兩班西堂（西序僧人）、勤舊蒙堂、侍者禪客，現在就請到堂上獻湯）。
【English Translation】 English version Specially prepared: Humbly request your compassion to grant permission for the submitted report. Subsequently, instruct the guest manager (monk in charge of receiving guests) to invite the two orders (eastern and western orders in the monastery, representing the Sangha), senior monks, and the general assembly, to accompany the hanging of the tea and soup notice, informing the assembly. A seat is set up for the abbot (head of the monastery) in the monks' hall (recently, during meal times, when the long board is sounded, the officer (monk in charge of monastery affairs) enters the hall to light incense and prostrate, circumambulating the hall once to invite tea. However, this is specifically for congratulating the abbot; ancient rules did not include the custom of circumambulating the hall to invite the assembly to tea, so it is better to omit it). After the meal, the drum is sounded to gather the assembly. The officer bows to the abbot, inviting him to enter the hall. The abbot returns to his seat, bows, and sits down, burning a stick of incense. The abbot bows forward to offer incense, circles behind the image of the Holy Monk (a respectful term for the Sangha), returns to the center, greets, and stands. After the tea is served, the pot (tea pot) is taken away. He bows before the abbot to offer tea and then retreats. He comes out from the right side behind the image of the Holy Monk, lights incense, and prostrates three times. He rises and leads the entire assembly, prostrating twice and bowing three times before the abbot to see him off. He then returns to the hall to burn incense. He greets those above and below, collects the teacups, and retreats to his seat. The ritual for soup is the same as for tea, but there is no sending off the abbot out of the hall. After the soup, they take their seats for evening refreshments.
The monk in charge of the monastery's treasury, so-and-so, reports: Taking from this morning's meal,
Report: This evening, in the meditation hall, tea and soup will be served to express congratulations. Humbly request
Your Holiness (a respectful term for the abbot) to grant special favor and permission.
Format: Year Month Day, respectfully submitted.
A format for a report for a shared meal (possibly referring to a specific ritual or activity).
Evening short meditation session.
After the meal, the attendant (monk serving the abbot) reports to the abbot (There will be a short meditation session tonight), instructing the guest manager to inform the assembly and hang the notice for the short meditation session. Write in detail about the special envoys, the two orders, senior monks in the novice hall (hall for teaching novices), senior monks from various quarters, monks managing estates and treasuries, monks managing hermitages and pagodas, the attendant who has temporarily arrived at the monastery, meditation guests, or any officials or monks from other monasteries who are seeing them off and staying overnight. List each one and report in advance. When the evening bell rings, the attendant reports to the abbot's residence, sounds the board, and then sounds the drum once. The assembly gathers, and the two orders return to their respective positions and stand still. The abbot comes out and ascends the seat. After speaking the main points of the discourse and finishing the narration, he expresses gratitude. The attendant holding a candle, the attendant presents the list for thoroughness. After descending from the seat, the guest manager and attendant call out (The abbot and the assembly invite the monks from other monasteries, the monks of the western order, the senior monks in the novice hall, the attendants, and the meditation guests to come to the hall to offer soup).
知事送官客。歸客位湯果。
為建寺檀越升座
知事須隔宿覆住持。次早侍者令客頭掛上堂牌報眾。庫司差人嚴設祠堂。供養粥罷。特為上堂陳白事意畢。說法下座。集眾詣祠堂。炷香點茶湯上供。維那舉經迴向。
管待專使
知事預稟住持。議專使宣疏帖人䞋資輕重。方丈備貼䞋。須令合節。至日寢堂釘掛鋪設位次。請兩序勤舊光伴。設特為位。請客侍者躬請。其餘人則方丈客頭稟請。禮與常特為同。
留請兩序
兩序伺管待專使畢。約詣方丈咨稟告退住持未可遽從。侍者令客頭行者備湯具柈袱爐燭。住持帶侍者詣庫司諸寮。勉留客額先報迎住持。入分手坐。侍者燒香點湯。盡禮勸留。若職過滿亦須寬耐。候住持稍暇。再稟辭退。
報謝出入
凡官員檀越諸山相送入院者。禮應報謝。郡縣官府亦合參見。如居山林遠出。令行者傳語庫司首座維那知會。出久則知事探伺歸期。令堂司掛接呼尚牌報眾。鳴鐘門迎。住持先令傳語免之。即往佛殿土地堂燒香。首座領眾至方丈問訊。眾退留兩序勤舊。獻湯而散。侍者方丈執局行者插香禮拜。次參頭領眾行者禮拜畢。住持須巡寮報禮。若在城附郭朝莫出入無時。不必講行。或蜜回方丈。兩序勤舊皆當詣方丈問起居。無準和尚
【現代漢語翻譯】 現代漢語譯本 知事（寺院中的職務，負責管理事務）送別來訪的官員。準備湯和水果招待離去的客人。
為捐資建寺的檀越（施主）舉行升座儀式
知事需要提前一天告知住持（寺院主持）。第二天早上，侍者通知客頭（負責接待客人的僧人）掛出上堂牌，告知大眾。庫司（負責倉庫管理的部門）安排人員莊嚴佈置祠堂。供養粥飯完畢后，特別爲了上堂儀式陳述建寺的緣由。說法完畢後下座。集合大眾前往祠堂。點燃香，獻上茶湯供養。維那（負責寺院儀軌的僧人）誦經迴向。
招待朝廷專使
知事預先稟告住持，商議專使宣讀詔書和賞賜物品的登記。方丈（住持的住所）準備好賞賜物品的清單，務必符合禮節。到達之日，在寢堂釘掛鋪設座位。邀請兩序（寺院中的僧職人員）中資歷深厚的人陪同。設定特別的座位。請客侍者親自邀請。其餘人員則由方丈的客頭稟告邀請。禮儀與通常的特別招待相同。
挽留兩序
兩序在招待專使完畢后，準備前往方丈告退，住持不要立刻答應。侍者讓客頭和行者（負責雜務的僧人）準備好湯具、柈袱（盛放物品的托盤）、爐和蠟燭。住持帶領侍者前往庫司和各個寮房（僧人居住的房間），極力挽留，先報告迎接住持。進入後分頭坐下。侍者燒香點湯。盡力勸說挽留。如果職務已經滿了，也需要寬容等待。等住持稍微空閑時，再稟告辭退。
報謝出入
凡是官員、檀越以及其他寺院的僧人護送入院的，按照禮儀應該報答感謝。郡縣官府也應該參見拜訪。如果居住在山林中，遠離寺院，就讓行者傳話給庫司、首座（寺院中資歷較高的僧人）和維那，讓他們知曉。如果離開寺院很久，知事要打聽歸來的日期。讓堂司掛出接呼尚牌，告知大眾。鳴鐘迎接。住持先讓人傳話免除這些禮節。然後前往佛殿和土地堂燒香。首座帶領大眾到方丈問訊。大眾退下後，留下兩序中資歷深厚的人。獻上茶湯后散去。侍者和方丈執局，行者插香禮拜。然後參頭（負責禪堂事務的僧人）帶領大眾和行者禮拜完畢。住持需要巡視各個寮房報答禮儀。如果在城裡或靠近城市的寺院，早晚出入沒有固定時間，不必講究這些禮儀。或者秘密回到方丈。兩序中資歷深厚的人都應當前往方丈問候起居。無準和尚（禪師名號）
【English Translation】 English version The Zhi Shi (a position in the monastery, responsible for managing affairs) sees off the visiting officials. Prepares soup and fruit to entertain the departing guests.
Elevating the Tan Yue (patron) who donated to build the temple to the seat
The Zhi Shi needs to inform the Abbot (the head of the monastery) one day in advance. The next morning, the attendant instructs the guest head (the monk responsible for receiving guests) to hang up the Shang Tang (Dharma talk) sign to inform the public. The Ku Si (the department responsible for warehouse management) arranges for people to solemnly decorate the ancestral hall. After offering porridge, the reason for building the temple is specially stated for the Shang Tang ceremony. After the Dharma talk, he steps down from the seat. Gather the public to go to the ancestral hall. Light incense and offer tea and soup. The Wei Na (the monk responsible for the monastery's rituals) chants sutras for dedication.
Entertaining the Imperial Envoy
The Zhi Shi informs the Abbot in advance and discusses the registration of the imperial envoy's decree and the rewards. The Abbot's room (the Abbot's residence) prepares a list of rewards, which must be in accordance with etiquette. On the day of arrival, nail and hang the seats in the sleeping hall. Invite senior members of the two orders (monastic positions in the monastery) to accompany them. Set up a special seat. The guest attendant personally invites them. The rest are invited by the guest head of the Abbot's room. The etiquette is the same as usual special receptions.
Retaining the Two Orders
After the two orders have finished entertaining the special envoy, they prepare to go to the Abbot's room to bid farewell. The Abbot should not agree immediately. The attendant asks the guest head and the handyman (the monk responsible for chores) to prepare soup utensils, trays, stoves, and candles. The Abbot leads the attendant to the Ku Si and various dormitories (rooms where monks live), trying hard to retain them, and first reports to welcome the Abbot. After entering, sit down separately. The attendant burns incense and serves soup. Try to persuade them to stay. If the position is already full, you need to be patient. When the Abbot is a little free, he will resign again.
Reporting Gratitude for Entering and Exiting
Whenever officials, Tan Yue, and monks from other monasteries escort you into the monastery, you should repay them with gratitude according to etiquette. The county and county government should also pay their respects. If you live in the mountains, far away from the monastery, let the handyman pass the message to the Ku Si, the head seat (a senior monk in the monastery), and the Wei Na, so that they know. If you have been away from the monastery for a long time, the Zhi Shi should inquire about the date of return. Let the Tang Si hang up the Jie Hu Shang (welcoming the monk) sign to inform the public. Ring the bell to welcome them. The Abbot first asks someone to pass the message to exempt these rituals. Then go to the Buddha Hall and the Land God Hall to burn incense. The head seat leads the public to the Abbot's room to greet them. After the public retreats, the senior members of the two orders are left behind. After offering tea and soup, they disperse. The attendant and the Abbot hold the bureau, and the handyman inserts incense and bows. Then the Can Tou (the monk responsible for the Zen hall affairs) leads the public and the handyman to bow. The Abbot needs to visit the dormitories to repay the etiquette. If you are in a monastery in the city or near the city, there is no fixed time to enter and exit in the morning and evening, so you don't have to pay attention to these etiquettes. Or secretly return to the Abbot's room. The senior members of the two orders should all go to the Abbot's room to greet him. Wu Zhun He Shang (Zen master's name)
住徑山日。化緣多出入。每闞齋粥時。徑歸僧堂。伴眾食畢。方丈客頭候聖僧侍者鳴下堂椎。大眾將下地。喝云(大眾少立方丈和尚巡堂)住持燒香巡堂一匝出堂。又喝云(和尚傳語大眾不煩訪及)兩序勤舊亦當詣方丈問訊。
交割砧基什物
入院后須會兩序勤舊茶。詳細詢問山門事務砧基契書什物。逐一點對交割。計算財谷。簿書分明關防作幣。務在詳審。
受兩序勤舊煎點
至日首座知事勤舊詣方丈。插香拜請住持。次請侍者小師。鋪設住持寢堂中位。兩序勤舊位如常坐。侍者帶行小師問訊住持畢。兩序勤舊末坐。至時首座請住持出。揖坐行禮若免。只燒香進前問訊下䞋。首座知事勤舊為首。三人問訊歸位坐。食畢首座起身燒香。如免禮則就坐喫茶。諸山道舊及辦事法眷小師等。請寢堂煎點禮同。但煎點人設位高下。臨時斟酌。
退院
住持如年老有疾。或心力疲倦。或緣不順自宜知退常住錢物。須要簿書分明。方丈什物點對交割具單目一樣兩本。住持兩序勤舊僉押。用寺記印。住持庫司各收一本為照。公請一人看守方丈。至退日上堂敘謝辭眾下座。撾鼓三下而退。若留本寺居東堂。相斷住持者。須當盡禮溫存。宋理宗以靈隱寺菜園。為閻妃建寺。住山癡絕沖公即日退院。
【現代漢語翻譯】 現代漢語譯本 在徑山居住的日子裡，化緣的人頻繁出入。每次快到吃齋粥的時候，（住持）就直接回到僧堂，和大家一起吃完。方丈的客頭（負責接待客人的僧人）和聖僧的侍者會敲響下堂椎（一種法器），示意大眾準備下地（離開）。（住持）會高聲說：『大眾稍等，方丈和尚要巡堂。』住持燒香，巡視僧堂一圈後走出。又高聲說：『和尚傳話，大眾不必特意來拜訪。』兩序（指寺院中的僧職人員）和勤舊（指寺院中資歷較老的僧人）也應當去方丈問訊。
交接寺院財產
入院后，需要會見兩序和勤舊，一起喝茶。詳細詢問山門事務、寺院地基的契約文書以及各種物品。逐一覈對交接，計算財物和穀物。賬簿要清楚明白，印章要妥善保管。務必詳細審慎。
接受兩序勤舊的茶點
到那一天，首座（寺院中地位最高的僧人之一）、知事（負責寺院事務的僧人）和勤舊會到方丈，插香，拜請住持。然後請侍者和小師父，在住持寢堂中鋪設座位。兩序和勤舊的座位按照平常的安排。侍者帶領小師父向住持問訊完畢后，兩序和勤舊在末座就坐。到時間后，首座請住持出來，作揖就坐，如果住持表示免禮，就只是燒香，上前問訊後退下。首座、知事和勤舊為首，三人問訊后回到座位坐下。吃完后，首座起身燒香。如果免禮，就直接坐下喝茶。其他寺院的道友、負責辦事的法眷和小師父等，到寢堂敬獻茶點的禮儀相同。但是敬獻茶點的人的座位高低，要臨時斟酌。
退院
住持如果年老體弱，或者心力疲憊，或者因緣不順，應該主動辭退。寺院的錢財物品，必須要賬簿清楚明白。方丈的物品要逐一覈對交接，列出清單，一式兩份。住持和兩序勤舊都要簽字，蓋上寺院的印章。住持和庫司（負責寺院倉庫的機構）各收一份作為憑證。公開請一個人看守方丈。到退院那天，上堂說法，感謝大眾，然後下座。敲鼓三下後離開。如果留在本寺，住在東堂，接替住持的人，應當盡禮溫存。宋理宗將靈隱寺的菜園，為閻妃建造寺廟。當時的住持癡絕沖公當天就退院了。
【English Translation】 English version While residing at Jing Mountain, alms seekers frequently came and went. Each time it was nearly time for the morning congee, (the abbot) would return directly to the monks' hall and finish eating with everyone. The head guest monk (responsible for receiving guests) of the abbot's quarters and the attendant of the venerable monk would strike the 'leaving the hall' mallet, signaling the assembly to prepare to descend (leave). (The abbot) would loudly proclaim: 'Everyone, please wait a moment, the abbot will巡堂 (xun tang, inspect the hall).' The abbot would burn incense,巡堂 (xun tang) around the monks' hall once, and then exit. He would then loudly proclaim: 'The abbot conveys that the assembly need not visit him specifically.' The two orders (referring to the monastic staff) and the senior members should also visit the abbot's quarters to inquire after his well-being.
Handing Over Temple Assets
After entering the monastery, it is necessary to meet with the two orders and senior members for tea. Inquire in detail about the affairs of the mountain gate, the deeds for the temple grounds, and various items. Verify and hand over each item one by one, calculating the assets and grains. The account books must be clear and the seals must be properly secured. Be sure to be thorough and prudent.
Receiving Refreshments from the Two Orders and Senior Members
On that day, the head seat (one of the highest-ranking monks in the monastery), the managing monks, and the senior members will go to the abbot's quarters, insert incense, and respectfully invite the abbot. Then, they will invite the attendant and the young novice to set up a seat in the abbot's sleeping quarters. The seats for the two orders and senior members will be arranged as usual. The attendant will lead the young novice to greet the abbot, and then the two orders and senior members will sit in the last seats. When the time comes, the head seat will invite the abbot to come out, bow and sit down. If the abbot waives the formalities, they will simply burn incense, step forward to greet him, and then step back. The head seat, managing monks, and senior members will lead, the three of them will greet him and return to their seats. After eating, the head seat will rise and burn incense. If the formalities are waived, they will sit down and drink tea. The fellow practitioners from other mountains, the Dharma relatives in charge of affairs, and the young novices, etc., will follow the same etiquette for offering refreshments in the sleeping quarters. However, the ranking of the seats for those offering refreshments should be determined on a case-by-case basis.
Retiring from the Abbotship
If the abbot is old and frail, or mentally exhausted, or if conditions are unfavorable, he should voluntarily resign. The monastery's money and goods must be clearly accounted for in the books. The items in the abbot's quarters must be verified and handed over one by one, and a list must be made in duplicate. The abbot and the two orders of senior members must sign and affix the monastery's seal. The abbot and the storehouse (the institution responsible for the monastery's warehouse) will each keep a copy as proof. Publicly appoint someone to guard the abbot's quarters. On the day of retirement, ascend the hall to give a farewell speech to the assembly, and then descend from the seat. Beat the drum three times and then leave. If he remains in the monastery and resides in the east hall, the person who succeeds the abbot should treat him with utmost respect and care. Emperor Lizong of the Song Dynasty used the vegetable garden of Lingyin Temple to build a temple for Consort Yan. The abbot at the time, Chijue Chonggong, retired from the abbotship that very day.
躬荷包笠往游廬山。遣使留之不回。高風千古孰能繼之。
遷化
示疾覺沉重。預請兩序勤舊點對。封收衣缽行李。就留方丈。差公謹行仆看守。以俟估唱。或有標撥俵散物件。須要平允。母令恩怨不均致后爭競。若衣缽微薄。務從儉簡。遺戒小師不得披麻慟哭。請首座主喪。一切佛事並免。但舉無常偈云亡僧津送。母費常住。母勞大眾。若住持有功山門。寺眾念其遺愛。或衣缽稍豐。當如儀講行喪禮。有官員檀越諸山法眷遺書。即當遣送。
某寺住持某。世緣報謝風燭不停。所有隨
遺 身衣缽檀信施利。非常住物。煩兩序抄劄。
端請某人主行喪事。余俵眾僧看經每喪。
囑 母致繁多侵用常住。幸察此。
意。伏希 悉及 年 月 日住山某押
遺書之式
尊宿 旱忝 游從。柰合離之有數。繼承推輓遂黽勉于微緣。電露我空 雲山益渺。
敢祈 保護以 壽斯文拜禱不歸。
鄰封 住山無補。每依 鄰璧之光。夢境元空。幸謝世緣之幻。莫諧 面別惟切心馳。
冀 佛日以流輝。俾宗風而益振。伏惟。
珍重。
法眷 叨濫住山。有愧 同門之有。因循抱疾。將為畢世
【現代漢語翻譯】 現代漢語譯本 揹著行囊斗笠前往遊覽廬山。派人挽留也不返回。如此高尚的風範，千百年來有誰能夠繼承呢？
遷化（圓寂）
（住持）示現疾病，自覺身體沉重。預先請兩序（指寺院中的上座和下座）仔細清點核對舊物。封存收好衣缽行李。就留在方丈室內。安排公謹行仆看守。等待估價唱賣。或者有指定分撥散發的物件，務必要公平允當。不要因為恩怨不均導致日後爭競。如果衣缽微薄，務必從儉從簡。遺囑小師不得披麻痛哭。請首座主持喪事。一切佛事全部免除。只需舉行無常偈（表達世事無常的偈頌）為圓寂的僧人送行。不要花費常住（寺院公有財產），不要勞煩大眾。如果住持有功于山門寺院，寺眾感念他的遺愛，或者衣缽稍為豐厚，應當按照儀軌講行喪禮。有官員檀越（施主）諸山法眷（同門法侶）的遺書，就應當遣送。
某寺住持某，世間緣分報盡，如風中殘燭般不停留。所有隨身的衣缽和檀信施捨的財物，並非寺院常住之物。煩請兩序抄錄登記。
懇請某人主持喪事。剩餘的財物分給眾僧看經，每次喪事不要過於繁瑣，侵用常住的財物。希望明察此意。恭敬地 悉及 年 月 日 住山某 押
遺書的格式
尊宿（對年長有德僧人的尊稱） 早已仰慕 您的遊歷。無奈相聚離別自有定數。繼承推舉，於是勉強承擔這微薄的緣分。我的生命如電如露般消逝，雲山更加渺茫。
冒昧地 祈求 您的保護，以保全斯文。拜訪禱告卻不能再歸來。
鄰封（鄰近寺院） 住在山中沒有什麼補益，常常依靠 鄰寺的光輝。夢境原本是空，幸而了結世間的緣分幻象。不能和您當面告別，只有心中萬分不捨。 希望 佛日（佛法）能夠流光溢彩，使宗風更加振興。恭請 珍重。
法眷（同門法侶） 慚愧地住持山寺，有愧於 同門的情誼。因循拖延抱病，將要以此了結一生。
【English Translation】 English version He went to Mount Lu (Lushan) carrying a bag and wearing a bamboo hat. People were sent to persuade him to stay, but he did not return. Who can inherit such noble character for thousands of years?
Passing Away
Showing signs of illness, (the abbot) felt his body was heavy. He requested the two orders (senior and junior monks) to carefully check and verify the old belongings in advance. He sealed and collected his robes and luggage. He stayed in the abbot's room. He arranged for Gong Jin's servant to guard it, waiting for the valuation and auction. Or if there are items designated for distribution, they must be fair and appropriate. Do not cause future disputes due to uneven distribution of favors and grievances. If the robes are meager, be sure to be frugal and simple. He instructed the young monks not to wear mourning clothes and cry loudly. Please ask the chief seat (senior monk) to preside over the funeral. All Buddhist ceremonies are waived. Just hold the Impermanence Gatha (verses expressing the impermanence of the world) to see off the deceased monk. Do not spend the monastery's property, and do not trouble the public. If the abbot has contributed to the monastery, the monks will remember his legacy, or if the robes are slightly richer, the funeral should be held in accordance with the rituals. Letters from officials, benefactors (Danyue), and Dharma relatives (fellow practitioners) from various mountains should be sent.
So-and-so, the abbot of a certain temple, has exhausted his worldly fate, like a candle in the wind that never stops. All the personal robes and alms given by benefactors are not the property of the monastery. Please ask the two orders to copy and register.
Please ask so-and-so to preside over the funeral. The remaining property will be distributed to the monks for chanting scriptures. Do not make each funeral too complicated and encroach on the monastery's property. I hope you will understand this intention. Respectfully, (date) Resident of the mountain, (signed)
Format of the posthumous letter
Venerable Elder, I have long admired your travels. But reunion and separation are destined. Inheriting and recommending, I reluctantly assumed this meager fate. My life is like lightning and dew, and the cloud mountains are even more vast.
I venture to ask for your protection to preserve this culture. Visiting and praying, I can no longer return.
Neighboring monastery, living in the mountains is of no benefit, and I often rely on the light of the neighboring temple. The dreamland is originally empty, and fortunately, the illusion of worldly fate is over. I cannot say goodbye to you in person, only my heart is full of reluctance. I hope that the Buddha's sun (Buddhadharma) can shine brightly and make the sect even more prosperous. Please take care.
Dharma relatives (fellow practitioners), I am ashamed to be the abbot of the mountain temple, and I am ashamed of the friendship of fellow disciples. I have been procrastinating and suffering from illness, and I will end my life with this.
之人。敬奉手書聊伸 面別。
光昭
先師之令德。道在 吾屬之力行。無任
傾勤。伏惟 珍重。
可漏子 書拜
某人稱呼某寺比丘某謹封
入龕
初示寂。侍者即令客頭行者下僧堂報眾。鳴椎一下。白雲(堂頭和尚傳語大眾。風火相逼不及面達)又鳴椎一下。次報諸寮。堂司行者鳴僧堂鐘集眾。上方丈弔慰罷。首座同兩序勤舊商議。發訃狀(式見后)報諸山發書請人主喪。須諸山名德鄰封老成。或法眷尊長。或只本寺首座。如有遺命遵行舉請。小師侍者親隨人安排洗浴。著衣淨髮入龕。遺偈貼龕左。維那領小師炷香請首座入龕佛事。安排寢堂。置龕爐燭幾筵供養。至時鳴僧堂鐘集眾。舉佛事已。維那出。唸誦云(切以。冥權妙密。示化跡於人天。至性圓明。契玄機于佛祖。恭惟。堂頭和尚皦然智月。光收萬頃之波。允矣悲心。式副十方之感。瞻顏無地披志有歸。是集真徒讚揚聖號。為如上緣。念清凈法身毗盧遮那佛。云云)舉大悲咒。迴向云(上來念誦諷經功德。奉為堂頭和尚無生報地妙極莊嚴。十方三世云云)再舉楞嚴咒。迴向云(諷經功德。奉為堂頭和尚增崇品位。十方三世云云)當夜集眾。唸誦云(白大眾。堂頭和尚已歸
【現代漢語翻譯】 現代漢語譯本：
[某人]。恭敬地奉上手書，略表[無法當面告別]的遺憾。
光昭（對先師德行的讚揚）
先師的崇高品德。道義在於我們同道的努力踐行。實在[不敢當]如此傾注的關懷。 祝願您珍重。
可漏子（寫信人法號） 敬上
[某人稱呼] 某寺比丘[某人姓名] 謹封
入龕（放入棺槨）
初示寂（圓寂）。侍者立即讓客頭行者去僧堂告知大眾。敲椎一下。白雲（堂頭和尚傳話給大眾：風火相逼，來不及當面告別）。又敲椎一下。然後告知各寮。堂司行者敲響僧堂的鐘，召集大眾。到方丈室弔唁慰問完畢。首座與兩序的僧眾、老修行商議。發出訃告（格式見后），通報各山頭，發書信邀請人來主持喪事。需要邀請各山頭的名僧大德、鄰近寺院的德高望重者，或者法眷尊長，或者只是本寺的首座。如果有遺囑，就遵照遺囑舉薦邀請。小師侍者和親近的人安排洗浴，穿衣，淨髮，然後放入棺槨。將遺偈貼在棺槨左側。維那帶領小師炷香，請首座主持入龕佛事。安排寢堂，設定龕位、爐、燭、幾筵進行供養。到時敲響僧堂的鐘，召集大眾。舉行佛事完畢。維那出來，唸誦道（大意是：冥冥之中的權柄玄妙深奧，在人天之間示現教化之跡；至高的本性圓滿光明，與佛祖的玄機相契合。恭敬地思念堂頭和尚，他的智慧如明亮的月亮，光芒收斂萬頃波濤；他的悲心真實不虛，與十方眾生的感受相應。瞻仰遺容卻無處可去，表達心志唯有寄託於此。因此聚集真誠的弟子，讚揚聖號。爲了以上因緣，唸誦清凈法身毗盧遮那佛（Vairocana Buddha）。云云）。舉大悲咒。迴向道（將以上唸誦諷經的功德，奉獻給堂頭和尚，祝願他無生報地的妙極莊嚴，十方三世云云）。再次舉楞嚴咒。迴向道（將諷經的功德，奉獻給堂頭和尚，祝願他增崇品位，十方三世云云）。當夜召集大眾，唸誦道（告訴大眾，堂頭和尚已經歸[寂]）
【English Translation】 English version:
[So-and-so]. Respectfully presenting this letter to express my regret [for not being able to say goodbye in person].
Guang Zhao (Praise for the virtues of the late teacher)
The lofty virtues of the late teacher. The Way lies in the diligent practice of us fellow practitioners. I am truly [unworthy] of such devoted care. I wish you well.
Klouzi (Writer's Dharma name) respectfully presents.
[Address to someone] Bhiksu [Name] of [Temple Name] respectfully sealed.
Entry into the Coffin
Upon the initial Parinirvana (passing away), the attendant immediately instructs the guest manager to inform the assembly in the Sangha hall. A mallet is struck once. Baiyun (The abbot conveys to the assembly: 'The elements are pressing, and there is no time for a face-to-face farewell'). The mallet is struck again. Then, the various quarters are informed. The hall manager strikes the Sangha hall bell to gather the assembly. After offering condolences in the abbot's room, the head seat, together with the senior monks, discuss the matter. A notice of death (form shown later) is issued, informing the various mountains and sending letters to invite someone to preside over the funeral. It is necessary to invite eminent monks from various mountains, venerable elders from neighboring monasteries, or senior Dharma relatives, or simply the head seat of this monastery. If there is a will, it should be followed in recommending and inviting. The young attendant and close associates arrange for bathing, dressing, and cleansing of the hair, and then place the body in the coffin. The verses of the deceased are pasted on the left side of the coffin. The director leads the young attendant to light incense and invites the head seat to preside over the ceremony of placing the body in the coffin. A resting hall is arranged, and a shrine, incense burner, candles, and altar are set up for offerings. When the time comes, the Sangha hall bell is rung to gather the assembly. After the Buddhist service is completed, the director comes out and recites (The meaning is: The power in the unseen world is profound and mysterious, manifesting the traces of teaching among humans and gods; the supreme nature is perfectly bright, corresponding to the mysteries of the Buddhas and patriarchs. Respectfully remembering the abbot, his wisdom is like a bright moon, its light gathering the waves of vast acres; his compassion is true and unwavering, corresponding to the feelings of all beings in the ten directions. There is no place to look upon his face, and there is only this to express our feelings. Therefore, we gather sincere disciples to praise the holy name. For the above reasons, we recite the pure Dharma body of Vairocana Buddha. etc.). The Great Compassion Mantra is recited. The dedication is made (May the merits of the above recitation of scriptures be dedicated to the abbot, wishing him the wonderful adornment of the unborn realm, the ten directions and three worlds, etc.). The Surangama Mantra is recited again. The dedication is made (May the merits of reciting the scriptures be dedicated to the abbot, wishing him to increase his rank, the ten directions and three worlds, etc.). That night, the assembly is gathered to recite (Announcing to the assembly, the abbot has returned [to stillness])
真寂。眾失所依。但念無常慎勿放逸。為如上緣。念清凈法身毗盧遮那。云云)迴向同前。二時上粥飯。三時上茶湯。大眾諷經見職維那回向同前。近時風俗薄惡。僧輩求充莊庫執事不得。或盜竊常住。住持依公擯罰。惡徒不責己過。惟懷憤恨。一聞遷化。若快其志。惡言罵詈甚至。椎擊棺龕槍奪衣物逞其兇橫。主喪耆宿諸山檀越官貴士庶參學交遊。當爲外護。人誰無死。況是座下參徒犯者必擯逐懲治。主喪執事若能預甲戒飾。早令悛格化惡于未萌。尤全外觀之美。
某寺喪司比丘 某 右某山門不幸 堂頭
狀 和尚今月某日遽爾歸真謹以計聞謹狀
年 月 日某寺喪司比丘 某狀
可漏子
式 訃告
某處堂頭和尚禪師 具位 謹封
請主喪
主喪人至鳴大鐘。集眾門迎。至龕前炷香首座大眾問訊。眾散兩序勤舊送客位。插香展禮。主喪人居主位。首座分手座定躬起燒香。復位獻茶。小師即列前插香。大展三拜。方丈執局及參頭領眾行者。相次插香禮拜。後方丈僕從參拜罷獻湯。送兩序出。庫司備點心。兩序光伴次第巡寮。凡主喪者須老成名德。如圓悟為開福寧和尚主喪。接月庵果公以嗣其法。可為標格。
請喪司職事
【現代漢語翻譯】 現代漢語譯本： 真寂（達到真正寂靜的狀態）。眾生失去了依靠。但要謹記世事無常，切勿放縱懈怠。爲了上述緣由，應唸誦清凈法身毗盧遮那佛（Vairocana，宇宙的本初佛）的名號。（以下省略）迴向方式與之前相同。早晚兩次供奉粥飯，下午三次供奉茶湯。大眾諷誦佛經，負責事務的維那（Vina，寺院中負責僧眾事務的僧人）進行迴向，方式與之前相同。近來世風日下，僧人們爭相謀求在寺院倉庫擔任執事，卻求之不得。有些人甚至盜竊寺院常住財物。住持依照寺規進行懲罰。這些惡徒不反省自己的過錯，反而心懷怨恨。一旦聽說有僧人去世，就幸災樂禍，惡語謾罵，甚至捶擊棺材，搶奪衣物，逞兇鬥狠。負責喪葬事宜的耆宿、各山寺院的檀越（Danapati，施主）、官宦貴族、士紳百姓以及參學交往的朋友，應當出面維護。人終有一死，更何況是座下的參禪弟子，如有違犯者，必定驅逐懲治。負責喪葬事宜的執事如果能預先告誡，及早使他們悔改，在惡行萌芽之前就加以制止，就更能保全寺院的聲譽。
某寺喪司比丘 某 啟 右某山門不幸，堂頭和尚於今月某日突然圓寂，謹此稟報。
年 月 日 某寺喪司比丘 某 啟
可使用此訃告樣式：
訃告
某處堂頭和尚禪師 具位 謹封
請主喪之人
主喪之人到達時，鳴大鐘，集合僧眾到山門迎接。到達靈龕前，主喪之人炷香，首座（寺院中地位僅次於住持的僧人）帶領大眾問訊。僧眾散去，兩序（寺院中的東西兩班僧眾）中的勤舊之人送客人到客位，插香展禮。主喪之人居於主位。首座到手座處就座後起身燒香，回到座位后獻茶。小沙彌隨即在前面插香，大展三拜。方丈（寺院住持）執局及參頭（禪堂中的領班）帶領僧眾和行者，依次插香禮拜。之後方丈的僕從參拜完畢獻湯，送兩序僧眾出門。庫司（寺院中負責倉庫管理的僧人）準備點心。兩序僧眾依次巡視各寮房。凡是擔任主喪之人，必須是老成有名望的僧人。例如圓悟（Yuanwu）禪師為開福寧（Kaifuning）和尚主持喪事，接替月庵果（Yue'anguo）公繼承其法脈，可以作為典範。
請喪司職事（負責喪葬事宜的僧人） English version: True Stillness. All beings lose their reliance. But remember impermanence and be careful not to be negligent. For the above reasons, one should recite the name of the Pure Dharma Body Vairocana (Vairocana, the primordial Buddha of the universe). (Omitted below) The dedication of merit is the same as before. Offer porridge and rice twice in the morning and evening, and tea three times in the afternoon. The assembly chants scriptures, and the Vina (Vina, the monk in charge of monastic affairs in the temple) in charge of affairs dedicates merit in the same way as before. Recently, customs have become depraved, and monks strive to serve as stewards of the temple treasury but cannot obtain it. Some even steal the permanent property of the temple. The abbot punishes them according to temple rules. These wicked people do not reflect on their own faults but harbor resentment. Once they hear of a monk's death, they gloat, curse and scold, even beat the coffin, rob clothes, and act violently. The elders in charge of funeral affairs, the Danapati (Danapati, patrons) of various mountain temples, officials, gentry, and scholars, as well as visiting friends, should come forward to protect. Everyone must die, especially the Chan (Zen) disciples under the seat. If there are any violators, they must be expelled and punished. If the stewards in charge of funeral affairs can warn in advance and make them repent early, and stop evil deeds before they sprout, they can better preserve the reputation of the temple.
Monk of the Funeral Affairs Department of a certain temple, so-and-so, reports. Right, unfortunately, the head monk of a certain mountain gate suddenly passed away on a certain day of this month. This is to inform you.
Year Month Day Monk of the Funeral Affairs Department of a certain temple, so-and-so, reports.
This form of obituary can be used:
Obituary
The Chan Master, Head Monk of a certain place, with full title, respectfully sealed.
Please invite the person in charge of the funeral.
When the person in charge of the funeral arrives, ring the big bell and gather the monks to greet him at the mountain gate. Upon arriving at the shrine, the person in charge of the funeral burns incense, and the head seat (the monk in the temple second only to the abbot in status) leads the assembly in paying respects. The monks disperse, and the diligent and old monks in the two orders (the east and west ranks of monks in the temple) send the guests to the guest seats, insert incense, and perform salutations. The person in charge of the funeral sits in the main seat. The head seat goes to the hand seat, sits down, gets up to burn incense, and returns to the seat to offer tea. The young novice then inserts incense in front and performs three full bows. The abbot (the abbot of the temple) and the head of the meditation hall lead the monks and practitioners to insert incense and bow in turn. After that, the abbot's servants finish their worship and offer soup, and send the two orders of monks out. The storehouse monk (the monk in charge of the storehouse in the temple) prepares refreshments. The two orders of monks inspect the various dormitories in turn. Anyone who serves as the person in charge of the funeral must be an experienced and reputable monk. For example, Chan Master Yuanwu (Yuanwu) presided over the funeral of Abbot Kaifuning (Kaifuning), and succeeded Yue'anguo (Yue'anguo) in inheriting his Dharma lineage, which can be used as a model.
Please invite the monks in charge of funeral affairs.
【English Translation】 English version: True Stillness. All beings lose their reliance. But remember impermanence and be careful not to be negligent. For the above reasons, one should recite the name of the Pure Dharma Body Vairocana (Vairocana, the primordial Buddha of the universe). (Omitted below) The dedication of merit is the same as before. Offer porridge and rice twice in the morning and evening, and tea three times in the afternoon. The assembly chants scriptures, and the Vina (Vina, the monk in charge of monastic affairs in the temple) in charge of affairs dedicates merit in the same way as before. Recently, customs have become depraved, and monks strive to serve as stewards of the temple treasury but cannot obtain it. Some even steal the permanent property of the temple. The abbot punishes them according to temple rules. These wicked people do not reflect on their own faults but harbor resentment. Once they hear of a monk's death, they gloat, curse and scold, even beat the coffin, rob clothes, and act violently. The elders in charge of funeral affairs, the Danapati (Danapati, patrons) of various mountain temples, officials, gentry, and scholars, as well as visiting friends, should come forward to protect. Everyone must die, especially the Chan (Zen) disciples under the seat. If there are any violators, they must be expelled and punished. If the stewards in charge of funeral affairs can warn in advance and make them repent early, and stop evil deeds before they sprout, they can better preserve the reputation of the temple.
Monk of the Funeral Affairs Department of a certain temple, so-and-so, reports. Right, unfortunately, the head monk of a certain mountain gate suddenly passed away on a certain day of this month. This is to inform you.
Year Month Day Monk of the Funeral Affairs Department of a certain temple, so-and-so, reports.
This form of obituary can be used:
Obituary
The Chan Master, Head Monk of a certain place, with full title, respectfully sealed.
Please invite the person in charge of the funeral.
When the person in charge of the funeral arrives, ring the big bell and gather the monks to greet him at the mountain gate. Upon arriving at the shrine, the person in charge of the funeral burns incense, and the head seat (the monk in the temple second only to the abbot in status) leads the assembly in paying respects. The monks disperse, and the diligent and old monks in the two orders (the east and west ranks of monks in the temple) send the guests to the guest seats, insert incense, and perform salutations. The person in charge of the funeral sits in the main seat. The head seat goes to the hand seat, sits down, gets up to burn incense, and returns to the seat to offer tea. The young novice then inserts incense in front and performs three full bows. The abbot (the abbot of the temple) and the head of the meditation hall lead the monks and practitioners to insert incense and bow in turn. After that, the abbot's servants finish their worship and offer soup, and send the two orders of monks out. The storehouse monk (the monk in charge of the storehouse in the temple) prepares refreshments. The two orders of monks inspect the various dormitories in turn. Anyone who serves as the person in charge of the funeral must be an experienced and reputable monk. For example, Chan Master Yuanwu (Yuanwu) presided over the funeral of Abbot Kaifuning (Kaifuning), and succeeded Yue'anguo (Yue'anguo) in inheriting his Dharma lineage, which can be used as a model.
Please invite the monks in charge of funeral affairs.
主喪人巡寮罷。兩序勤舊小師隨到客位。呈衣缽簿遺墨等物。會茶議請喪司職事(書記維那知客侍真侍者)並一切佛事(資次見后)以次議請。除舉哀小參二佛事。系主喪人為之。分孝服(輕重見后)如無布絹。隨宜折錢俵之。主喪人須與首座計會所遺衣缽多少。默作三分。一分準喪司孝服諷經燈燭之費。一分歸常住。陪貼供養。一分俵大眾。看經並佛事板帳等用。主喪人須存公正。不可徇私。帶行僧行不得干預執役。每日諷經俵䞋奠茶湯。不拘兩序勤舊。各請一人掌財。庶絕浮議。聖僧侍者把帳喪司公。差庫子客頭茶頭一行人。管辦事。請見職維那同議。見職知客接外客。喪司合千人仆。排單揭示。
孝服
侍者小師(麻布裰)兩序(苧布裰)主喪及法眷尊長(生布裰)勤舊辦事鄉人法眷諸山(生絹腰帛)檀越(生絹巾腰帛)方丈行者(麻布巾裰)眾行者(苧布巾)方丈人仆作頭(麻布巾衫)甲干莊客諸仆(麻布巾)。
佛事
入龕 移龕 鎖龕 法堂掛真 舉哀 奠茶湯 對靈小參 奠茶湯 起龕 山門首真亭掛真 奠茶湯 起龕 提衣 起骨入塔 入祖堂 全身入塔 撒土(如衣缽豐厚。每日奠茶湯。添轉龕轉骨等佛事)。
移龕
入龕三日掩龕。鋪設法堂上間
【現代漢語翻譯】 現代漢語譯本：
主喪人巡視各寮房完畢。兩序（指寺院中的東西兩序僧眾）中的資深僧人和年輕沙彌隨同來到客位。呈上衣缽簿、遺墨等物品。舉行會議商議聘請喪司職事（書記、維那（寺院中負責僧眾事務的僧官）、知客（寺院中負責接待賓客的僧官）、侍真、侍者）以及一切佛事（資次見后），依次商議聘請。除去舉哀、小參兩項佛事，由主喪人負責。分發孝服（輕重見后），如果沒有布絹，可酌情折算成錢財分發。主喪人須與首座共同清點所遺衣缽的多少，心中默算分成三份。一份用於喪司的孝服、諷經、燈燭費用，一份歸常住（寺院）所有，用於陪貼供養，一份分發給大眾，用於看經和佛事板帳等開銷。主喪人須保持公正，不可徇私。帶職僧人不得干預執役。每日諷經、分發䞋奠茶湯，不拘兩序勤舊，各請一人掌管錢財，以杜絕不實的議論。聖僧侍者負責把帳，喪司公差庫子、客頭、茶頭一行人，負責辦事。請見職維那共同商議。見職知客負責接待外來賓客。喪司合併千人仆，排列名單並張貼告示。
孝服
侍者、小師（麻布裰（僧衣））兩序（苧布裰（僧衣））主喪及法眷尊長（生布裰（僧衣））勤舊、辦事鄉人、法眷、諸山（生絹腰帛）檀越（施主）（生絹巾腰帛）方丈行者（麻布巾裰（僧衣））眾行者（苧布巾）方丈人仆、作頭（麻布巾衫）甲干、莊客、諸仆（麻布巾）。
佛事
入龕（將遺體放入龕中） 移龕（移動龕） 鎖龕（鎖龕） 法堂掛真（在法堂懸掛真像） 舉哀 奠茶湯 對靈小參 奠茶湯 起龕（抬起龕） 山門首真亭掛真 奠茶湯 起龕 提衣 起骨入塔 入祖堂 全身入塔 撒土（如衣缽豐厚，每日奠茶湯，增加轉龕、轉骨等佛事）。
移龕
入龕三日後掩龕。鋪設法堂上間。
【English Translation】 English version:
The chief mourner finishes inspecting the monastic residences. Senior monks and junior novices from both orders (referring to the east and west wings of the monastery) accompany them to the guest area. They present the robe and bowl ledger, posthumous writings, and other items. A meeting is held to discuss inviting the officials in charge of the funeral (secretary, director of monastic affairs (Vina), guest prefect (Ino), attendant of the true, attendant) and all Buddhist ceremonies (details of order to follow), inviting them in order. Except for the two Buddhist ceremonies of raising lamentations and short Dharma talks, which are the responsibility of the chief mourner. Distribute mourning garments (varying in weight, details to follow). If there is no cloth or silk, it can be converted into money and distributed accordingly. The chief mourner must jointly count the amount of robes and bowls left behind with the head seat, silently dividing it into three portions. One portion is used for the funeral officials' mourning garments, sutra chanting, and candle expenses. One portion belongs to the monastery for additional offerings. One portion is distributed to the assembly for sutra reading and Buddhist ceremony expenses. The chief mourner must remain impartial and not act out of personal interest. Monks with duties are not allowed to interfere with the service. Each day, for sutra chanting and offering tea and soup, regardless of seniority, invite one person from each order to manage the finances to prevent unfounded discussions. The holy monk attendant manages the accounts, and the funeral officials dispatch the storehouse manager, guest manager, and tea manager to handle affairs. Invite the current director of monastic affairs to discuss together. The current guest prefect is responsible for receiving external guests. The funeral officials combine the servants, arrange the list, and post a notice.
Mourning Garments
Attendant, junior novice (hemp robe) Both orders (ramie robe) Chief mourner and respected elders of the Dharma family (unbleached cloth robe) Senior monks, serving villagers, Dharma relatives, various mountains (raw silk waist belt) Benefactors (Upasaka/Upasika) (raw silk scarf, waist belt) Abbot's attendant (hemp scarf, robe) Assembly attendants (ramie scarf) Abbot's servants, head worker (hemp scarf, shirt) Foremen, estate workers, various servants (hemp scarf).
Buddhist Ceremonies
Entering the coffin (placing the body in the coffin) Moving the coffin Locking the coffin Hanging a portrait in the Dharma hall Raising lamentations Offering tea and soup Short Dharma talk before the spirit Offering tea and soup Raising the coffin Hanging a portrait at the mountain gate's true pavilion Offering tea and soup Raising the coffin Lifting the clothes Lifting the bones into the pagoda Entering the ancestral hall Entering the pagoda with the whole body Scattering soil (If the robes and bowls are abundant, offer tea and soup daily, adding ceremonies such as turning the coffin and turning the bones).
Moving the Coffin
Cover the coffin three days after entering it. Furnish the upper room of the Dharma hall.
。掛幃幕設床座椸架。動用器具陳列。如事生之禮。中間法座上掛真。安位牌。廣列祭筵。用生絹幃幕。以備上祭。下間置龕。用麻布幃幕。前列幾案爐瓶素花。香燭不絕。二時上茶湯粥飯。供養諷經仍備桃燈鐃鈸花幡。鳴僧堂鐘。集眾請移龕佛事。罷移龕。下法堂請鎖龕佛事。
掛真舉哀奠茶湯
移龕就法堂鎖龕已。請掛真佛事畢。如有親書遺言。侍者捧呈主喪人及首座大眾云(堂頭和尚臨終遺言。呈似首座大眾)主喪人躬接遞與首座。以所書香爐上熏。授維那讀過。喪司行者貼法堂中間上手幕上。主喪白雲(堂頭和尚歸寂理合舉哀)舉佛事罷。舉哀三聲。大眾同哭。小師列幕下哀泣。舉奠茶湯佛事。小師列真前禮拜歸幕下。主喪炷香禮真。兩序勤舊大眾以次炷香禮真。小師真左答拜。主喪人幕下弔慰。小師隨禮主喪人三拜。次慰兩序大眾云(法門不幸堂頭和當遽戢化權。敢冀大眾力為維持後事)首座答云(尚賴和尚力賜主張)兩序大眾慰小師云(山門不幸和尚歸真。旦望節哀以終大事)小師夜守龕幃。喪司列排祭次(見后)貼法堂下間幕上。凡祭文皆喪司書記為之。每日或兩次三次。上祭無拘。蓋檀越諸山來有先後隨時。若法眷門人上祭到門。知客接已即報喪司。隨送孝服。然後上祭所有賻儀用余。
【現代漢語翻譯】 現代漢語譯本 懸掛帷幔，設定床座和衣架。擺放動用的器具，陳列如辦理喪事之禮。中間的法座上懸掛真像（指逝者的畫像），安放牌位。廣泛陳列祭祀的筵席，使用生絹製作的帷幔，以備進行祭祀。下面的房間設定龕位，使用麻布製作的帷幔，前面擺放幾案、香爐、花瓶和素色的花，香燭不間斷。早晚兩次供奉茶湯和粥飯。供養諷誦經文，仍然準備桃燈、鐃鈸和花幡。鳴響僧堂的鐘，集合大眾，迎請移動龕位舉行佛事。佛事完畢后，停止移動龕位。到法堂迎請鎖龕舉行佛事。
懸掛真像，舉行舉哀，奠獻茶湯
移動龕位到法堂，鎖龕完畢后，迎請懸掛真像舉行佛事完畢。如果（堂頭和尚）有親筆遺言，侍者捧呈給主喪人和首座大眾，說：（堂頭和尚臨終的遺言，呈給首座大眾）。主喪人恭敬地接過，遞給首座，用所寫的遺言在香爐上熏一下，交給維那宣讀。喪事負責人（喪司行者）將遺言貼在法堂中間上手的帷幔上。主喪人說：（堂頭和尚圓寂，理應舉行舉哀）。舉行佛事完畢后，舉哀三聲，大眾一同哭泣。小師在帷幔下排列，哀泣。舉行奠獻茶湯的佛事。小師在真像前禮拜，回到帷幔下。主喪人點香禮拜真像。兩序（指寺院中的僧眾序列）中勤勞的老僧依次點香禮拜真像。小師在真像左側答拜。主喪人在帷幔下弔唁慰問。小師隨著禮拜主喪人三拜。接著慰問兩序大眾說：（佛門不幸，堂頭和尚突然圓寂，希望大眾努力維持後事）。首座回答說：（還要仰仗和尚大力主持）。兩序大眾慰問小師說：（山門不幸，和尚圓寂，希望節哀順變，完成大事）。小師夜晚守護龕位和帷幔。喪事負責人（喪司）列出祭祀的次序（見后），貼在法堂下間的帷幔上。所有的祭文都由喪事負責人（喪司）的書記撰寫。每天或者兩次三次，進行祭祀沒有限制。因為檀越（檀越，施主）和各山前來祭拜有先後，所以隨時進行。如果法眷（指有法緣的親屬）和門人前來祭拜，知客接待后立即報告喪事負責人（喪司），隨後送上孝服，然後進行祭拜。所有的賻儀（賻儀，喪葬禮金）用作剩餘的費用。
【English Translation】 English version Hang curtains, set up beds, seats, and clothes racks. Arrange and display the utensils as for a funeral ceremony. Hang a portrait (of the deceased) on the central Dharma seat and place a memorial tablet. Display a wide array of sacrificial feasts, using raw silk curtains for the purpose of offering sacrifices. Place a niche in the lower room, using linen curtains, with a table, incense burner, vase, and plain flowers in front, and incense and candles burning continuously. Offer tea, soup, rice, and scripture chanting twice a day. Also prepare peach lanterns, cymbals, and flower banners. Ring the bell in the monks' hall to gather the assembly and request the moving of the niche for the Buddhist service. After the service, stop moving the niche. Go to the Dharma hall to request the locking of the niche for the Buddhist service.
Hang the portrait, hold a memorial service, and offer tea and soup.
After moving the niche to the Dharma hall and locking it, request the hanging of the portrait for the Buddhist service. If there is a handwritten will (of the Abbot), the attendant presents it to the chief mourner and the head seat of the assembly, saying: '(The Abbot's last words, presented to the head seat of the assembly).' The chief mourner respectfully receives it and hands it to the head seat, who fumigates the written words over the incense burner and gives it to the Karmadana (director of affairs) to read aloud. The funeral director (undertaker) posts it on the upper part of the curtain in the middle of the Dharma hall. The chief mourner says: '(The Abbot has passed away, and it is appropriate to hold a memorial service).' After the Buddhist service, a three-fold lamentation is held, and the assembly weeps together. The junior monks line up under the curtain and weep. A tea and soup offering service is held. The junior monks bow before the portrait and return to the curtain. The chief mourner lights incense and bows to the portrait. The senior monks in both orders (of the monastery) take turns lighting incense and bowing to the portrait. The junior monks return the bow on the left side of the portrait. The chief mourner offers condolences under the curtain. The junior monks follow by bowing three times to the chief mourner. Then, they offer condolences to both orders of the assembly, saying: '(Unfortunately, the Dharma gate has lost its Abbot, who has suddenly passed away. We hope that the assembly will make every effort to maintain the affairs of the monastery).' The head seat replies: '(We still rely on the Abbot's great support).' Both orders of the assembly console the junior monks, saying: '(Unfortunately, the monastery has lost its Abbot. We hope you will restrain your grief and complete the important matters).' The junior monks guard the niche and curtain at night. The funeral director (undertaker) lists the order of sacrifices (see below) and posts it on the lower part of the curtain in the Dharma hall. All sacrificial texts are written by the secretary of the funeral director (undertaker). Sacrifices are offered two or three times a day, without restriction, as donors and monasteries arrive at different times. If Dharma relatives (relatives with Dharma connections) and disciples come to offer sacrifices, the guest master receives them and immediately reports to the funeral director (undertaker), who then provides mourning clothes before the sacrifices are offered. All funeral gifts are used for remaining expenses.'
當歸常住。補犒諸山人從支費。喪司集兩序勤舊。將抄札衣缽議。從遺囑留送外。估定新舊短長價直高下。庶免唱衣臨時紛紜。
對靈小參奠茶湯唸誦致祭
喪司維那同小師懷香詣客位請主喪人。大夜對靈。小參預設座。候昏鐘 鳴鼓集眾。兩序座下問訊(如常式)主喪人用帶行侍者燒香。無則聖僧侍者代之。小參下座。小師羅拜致謝。首座領眾。龕前上香立定。請奠茶湯佛事畢山門維那唸誦云(白大眾。堂頭和尚入般涅槃。是日已過命亦隨減。如少水魚斯有何樂。眾等當勤精進如救頭然。但念無常慎勿放逸。恭里大眾肅詣龕幃。誦持萬德洪名。奉為增崇品位。仰憑大眾念清凈法身毗盧遮那佛。云云)舉大悲咒畢。迴向云(上來念誦諷經功德。奉為新示寂堂頭和尚。伏願不忘願力再現曇花。棹慈航于生死逝波。接群迷於菩提彼岸。再勞大眾。念十方三世一切諸佛。云云)畢山門知客舉楞嚴咒(上來諷經功德。奉為新示寂堂頭和尚大夜之次增崇品位。十方三世一切雲云)次第一一上祭末舉大悲咒(迴向同前)行仆參拜諷經畢。喪司行者喝云(請首坐大眾就座湯果)眾散。小師方丈行仆終夜守靈。
祭次
知事 頭首 主喪 西堂 勤舊 蒙堂 江湖 前資 老宿 眾寮 辦事 舊侍者 鄉人
法眷 諸庵塔 小師 師孫 方丈 行者 六局行者 行堂 方丈人仆 轎番 老郎 莊甲 火客 修造局 諸色作頭。
出喪掛真奠茶湯
庫司喪司相關。提調喪儀香亭。真亭幢幡唄樂。龕前傘椅。湯爐挑燈。竹篦主丈拂子。香盒法衣等物。小師隨龕后。鳴大鐘諸法器送喪。起龕唸誦云(金棺自舉。繞拘尸之大城。幢旆搖空。赴茶毗之盛禮。仰憑大眾。稱念洪名。用表攀違。上資覺路。念清凈法身毗盧遮那佛云云。若全身入塔。則云卦難提之盛禮)喪司維那進燒香。引小師拜請。起龕佛事。龕至山門首。請奠亭掛真奠茶湯。俱有佛事。兩序大眾門列俟龕出已。山門維那向內合掌中立。舉往生咒。或四聖號。大眾齊念。主喪領眾。兩兩分出。左右俵散雪柳。齊步並行。毋得挨肩交語。各懷悲感。都寺押喪喪司維那知客聖僧侍者俵行喪䞋。
茶毗
喪至涅槃臺。喪司維那俟都寺上香茶了。進前燒香。引小師拜請秉炬佛事。山門維那唸誦云(是日則有新示寂。堂頭和尚化緣既畢遽返真常。靈棺遍繞于拘尸。性火自焚於此日。仰憑大眾。資助覺靈。南無西方極樂世界大慈大悲阿彌陀佛。十念眾和畢。上來稱揚聖號恭贊化儀。體格先宗。峻機不容於佛祖。用開後學。悲心仍攝於人天。收幻化之百骸。
【現代漢語翻譯】 現代漢語譯本 法眷（與佛法有緣的眷屬），諸庵塔（各個庵寺的佛塔），小師（年輕的僧人），師孫（徒弟的徒弟），方丈（寺院住持的居所），行者（修行之人），六局行者（負責寺院六個部門事務的修行者），行堂（齋堂，用餐的地方），方丈人仆（服侍方丈的僕人），轎番（抬轎子的隊伍），老郎（年老的僕人），莊甲（田莊的佃戶），火客（負責火葬的人），修造局（負責修繕建造的部門），諸色作頭（各種工匠的領頭）。
出喪掛真奠茶湯
庫司喪司相關（倉庫和喪葬部門的相關人員）。提調喪儀香亭（負責喪葬儀式和香亭的安排）。真亭幢幡唄樂（真實的亭子，裝飾有幢幡，並演奏佛教音樂）。龕前傘椅（佛龕前的傘和椅子）。湯爐挑燈（煮茶的爐子和挑燈）。竹篦主丈拂子（竹製的撣子、拄杖和拂塵）。香盒法衣等物（裝香的盒子和僧人的法衣等物品）。小師隨龕后（年輕的僧人跟隨在佛龕後面）。鳴大鐘諸法器送喪（敲響大鐘和各種法器來送葬）。起龕唸誦云（金棺自舉，繞拘尸之大城。幢旆搖空，赴茶毗之盛禮。仰憑大眾，稱念洪名。用表攀違，上資覺路。念清凈法身毗盧遮那佛云云。若全身入塔，則云卦難提之盛禮）（金色的棺材自行抬起，環繞拘尸那迦的大城市。幢幡在空中飄揚，前往火葬的盛大儀式。仰仗各位大眾，稱念佛的洪亮名號。用以表達依依不捨之情，以此資助覺悟之路。唸誦清凈法身毗盧遮那佛等等。如果全身入塔，則說是卦難提的盛大儀式）。喪司維那進燒香（喪葬部門的維那進香）。引小師拜請（引導年輕的僧人拜請）。起龕佛事（開始抬棺的佛事）。龕至山門首（佛龕到達寺廟的山門前）。請奠亭掛真奠茶湯（請出奠亭，懸掛畫像，供奉茶湯）。俱有佛事（都有相應的佛事）。兩序大眾門列俟龕出已（兩序大眾在門口排列等候佛龕出來）。山門維那向內合掌中立（山門的維那面向寺內合掌站立）。舉往生咒（唸誦往生咒）。或四聖號（或者唸誦四聖號）。大眾齊念（大眾一起唸誦）。主喪領眾（主喪者帶領眾人）。兩兩分出（兩兩分開走出）。左右俵散雪柳（向左右分發雪柳）。齊步並行（步伐一致地行走）。毋得挨肩交語（不要挨著肩膀交談）。各懷悲感（各自懷著悲傷之情）。都寺押喪喪司維那知客聖僧侍者俵行喪䞋（都寺負責押運，喪葬部門的維那、知客僧、聖僧和侍者分發喪葬物品）。
茶毗
喪至涅槃臺（喪葬隊伍到達涅槃臺）。喪司維那俟都寺上香茶了（喪葬部門的維那等待都寺上香獻茶完畢）。進前燒香（上前燒香）。引小師拜請秉炬佛事（引導年輕的僧人拜請主持點火儀式的佛事）。山門維那唸誦云（是日則有新示寂，堂頭和尚化緣既畢遽返真常。靈棺遍繞于拘尸，性火自焚於此日。仰憑大眾，資助覺靈。南無西方極樂世界大慈大悲阿彌陀佛。十念眾和畢。上來稱揚聖號恭贊化儀。體格先宗，峻機不容於佛祖。用開後學，悲心仍攝於人天。收幻化之百骸）（今天有新圓寂的堂頭和尚，化緣完畢后返回真常。靈柩環繞拘尸那迦，自性的火焰在此日焚燒。仰仗各位大眾，資助覺悟的靈魂。南無西方極樂世界大慈大悲阿彌陀佛。十唸完畢后，上來稱揚聖號，恭敬讚歎火化儀式。體格遵循先前的宗旨，嚴峻的機鋒不容於佛祖。用以開啟後來的學人，悲憫之心仍然攝受人天。收斂幻化不實的百骸）。
【English Translation】 English version Fa Juan (Dharma relatives), Zhu An Ta (Various nunnery pagodas), Xiao Shi (Young monk), Shi Sun (Grand-disciple), Fang Zhang (Abbot's residence), Xing Zhe (Practitioner), Liu Ju Xing Zhe (Practitioner in charge of the six departments), Xing Tang (Dining hall), Fang Zhang Ren Pu (Abbot's servant), Jiao Fan (Sedan chair carriers), Lao Lang (Old servant), Zhuang Jia (Tenant farmer), Huo Ke (Cremator), Xiu Zao Ju (Construction bureau), Zhu Se Zuo Tou (Heads of various craftsmen).
Hanging Portraits and Offering Tea at Funeral
Ku Si Sang Si Xiang Guan (Related personnel from the warehouse and funeral departments). Ti Diao Sang Yi Xiang Ting (Those in charge of funeral arrangements and incense pavilions). Zhen Ting Chuang Fan Bei Le (Real pavilions, banners, and Buddhist music). Kan Qian San Yi (Umbrellas and chairs in front of the shrine). Tang Lu Tiao Deng (Tea stoves and carrying lamps). Zhu Bi Zhu Zhang Fu Zi (Bamboo whisks, staffs, and fly-whisks). Xiang He Fa Yi Deng Wu (Incense boxes, Dharma robes, and other items). Xiao Shi Sui Kan Hou (Young monks follow behind the shrine). Ming Da Zhong Zhu Fa Qi Song Sang (Ringing the large bell and various Dharma instruments to send off the deceased). Qi Kan Nian Song Yun (Jin Guan Zi Ju, Rao Ju Shi Zhi Da Cheng. Chuang Pei Yao Kong, Fu Cha Pi Zhi Sheng Li. Yang Ping Da Zhong, Cheng Nian Hong Ming. Yong Biao Pan Wei, Shang Zi Jue Lu. Nian Qing Jing Fa Shen Piluzhena Fo Yun Yun. Ruo Quan Shen Ru Ta, Ze Yun Gua Nan Ti Zhi Sheng Li) (The golden coffin lifts itself, circling the great city of Kushinagar. Banners flutter in the sky, attending the grand ceremony of cremation. Relying on the great assembly, chanting the Buddha's great name. Expressing our reluctance to part, to aid the path of enlightenment. Reciting the pure Dharma body Vairocana Buddha, etc. If the whole body enters the pagoda, then it is said to be the grand ceremony of Ghatanandi). Sang Si Wei Na Jin Shao Xiang (The chant master of the funeral department offers incense). Yin Xiao Shi Bai Qing (Leading the young monks to request). Qi Kan Fo Shi (Starting the Buddhist service for lifting the coffin). Kan Zhi Shan Men Shou (The shrine arrives at the mountain gate). Qing Dian Ting Gua Zhen Dian Cha Tang (Inviting the offering pavilion, hanging portraits, and offering tea). Ju You Fo Shi (All have corresponding Buddhist services). Liang Xu Da Zhong Men Lie Si Kan Chu Yi (The two rows of the assembly line up at the gate, waiting for the shrine to come out). Shan Men Wei Na Xiang Nei He Zhang Zhong Li (The chant master of the mountain gate stands facing inward with palms together). Ju Wang Sheng Zhou (Reciting the Rebirth Mantra). Huo Si Sheng Hao (Or reciting the Four Noble Names). Da Zhong Qi Nian (The assembly recites together). Zhu Sang Ling Zhong (The chief mourner leads the assembly). Liang Liang Fen Chu (Separating into pairs to walk out). Zuo You Biao San Xue Liu (Distributing snow willow branches to the left and right). Qi Bu Bing Xing (Walking in unison). Wu De Ai Jian Jiao Yu (Do not walk shoulder to shoulder and converse). Ge Huai Bei Gan (Each cherishing sorrow). Du Si Ya Sang Sang Si Wei Na Zhi Ke Sheng Seng Shi Zhe Biao Xing Sang Zi (The supervisor escorts the funeral, the chant master of the funeral department, the guest monk, the holy monk, and the attendant distribute funeral items).
Cremation
Sang Zhi Nie Pan Tai (The funeral procession arrives at the Nirvana platform). Sang Si Wei Na Si Du Si Shang Xiang Cha Liao (The chant master of the funeral department waits for the supervisor to finish offering incense and tea). Jin Qian Shao Xiang (Stepping forward to offer incense). Yin Xiao Shi Bai Qing Bing Ju Fo Shi (Leading the young monks to request the Buddhist service of holding the torch). Shan Men Wei Na Nian Song Yun (Shi Ri Ze You Xin Shi Ji, Tang Tou He Shang Hua Yuan Ji Bi Ju Fan Zhen Chang. Ling Guan Bian Rao Yu Ju Shi, Xing Huo Zi Fen Yu Ci Ri. Yang Ping Da Zhong, Zi Zhu Jue Ling. Nan Wu Xi Fang Ji Le Shi Jie Da Ci Da Bei A Mi Tuo Fo. Shi Nian Zhong He Bi. Shang Lai Cheng Yang Sheng Hao Gong Zan Hua Yi. Ti Ge Xian Zong, Jun Ji Bu Rong Yu Fo Zu. Yong Kai Hou Xue, Bei Xin Reng She Yu Ren Tian. Shou Huan Hua Zhi Bai Hai) (On this day, there is a newly deceased, the abbot having completed his alms-seeking, returns to the true and constant. The coffin circles Kushinagar, the fire of nature burns itself on this day. Relying on the great assembly, aiding the enlightened spirit. Homage to Amitabha Buddha, the Great Compassionate One of the Western Pure Land. After the ten recitations are completed, we come up to praise the holy name and respectfully admire the cremation ceremony. The structure follows the previous principles, the strict mechanism does not allow for Buddhas and Patriarchs. To open up later learners, compassion still embraces humans and devas. Collecting the hundred bones of illusion).
入火光之三昧。茶傾三奠。香爇一爐。頂戴奉行和南聖眾)舉大悲咒。迴向云(上來念誦諷經功德。奉為堂頭和尚茶毗之增崇品位。十方三世一切雲云)山門知客舉楞嚴咒。迴向同前。次鄉人舉經。大眾同諷畢。首座領眾。歸寺赴齋。小師鄉人法眷守化收骨。齋罷鳴僧堂鐘集眾。仍備儀從。迎骨回寢堂安奉。請安骨佛事。掛真供養諷經。二時上粥飯。三時上茶湯。或十日半月。大眾諷經靈骨入塔則止。
全身入塔
龕至塔所。都寺上香茶畢。喪司維那進燒香。引小師拜請入塔佛事畢。山門維那唸誦云(切以。雙趺示相。紹靈鷲之遺規。只履顯宗。表少林之垂範。全機隱顯盛法始終。仰憑大眾資助覺靈。南無西方極樂世界大慈大悲阿彌陀佛。十念畢。上來稱揚十念資助往生。惟愿。慧鏡無邊慈雲廣佈。四生界內。示不生不滅之因。六趣道中。說無我無人之法。茶傾三奠。香爇一爐。頂戴奉行和南聖眾)其舉經諷誦次第。並與涅槃臺同。但迴向則云(入塔之次)候掩壙一切畢備。然後請撒土佛事。迎真回寢堂供養。主喪炷香禮真。次諸山兩序大眾小師禮真畢。小師插香大展三拜。謝主喪。次兩序大眾謝主喪詞云(山門不幸先堂頭和尚示寂。極荷主盟後事)主喪答云(仰荷匡扶得無曠敗)主喪同喪司一行人。巡
【現代漢語翻譯】 現代漢語譯本： 進入火光三昧（samadhi，一種冥想狀態）。敬獻三次茶。點燃一爐香。頂禮奉行，向聖眾致敬。舉誦《大悲咒》。迴向文說：（以上唸誦佛經的功德，奉獻給茶毗（cremation）的堂頭和尚，以增崇他的品位。十方三世一切雲云。）山門知客舉誦《楞嚴咒》。迴向文同前。接著鄉人舉經，大眾一同諷誦完畢。首座帶領大眾，返回寺廟用齋。小師、鄉人、法眷守護化身，收拾骨灰。齋飯完畢，敲響僧堂的鐘，召集大眾。仍然準備儀仗，迎接骨灰返回寢堂安奉。舉行安骨佛事。懸掛畫像供養，諷誦佛經。早晚兩次供奉粥飯。中午三次供奉茶湯。或者十天半個月，大眾諷誦佛經，直到靈骨入塔才停止。
全身入塔
龕（niche）到達塔的所在地。都寺（temple supervisor）上香敬茶完畢。喪司維那（ceremony master）進香。引導小師拜請入塔佛事完畢。山門維那唸誦說：（恭敬地，雙足跏趺坐姿顯示佛相，繼承靈鷲山（Vulture Peak）的遺規。一隻鞋子顯現禪宗，代表少林寺（Shaolin Monastery）的垂範。全部機用隱顯，盛大法門始終。仰仗大眾資助覺靈。南無西方極樂世界大慈大悲阿彌陀佛。）唸誦十聲完畢。以上稱揚十念，資助往生。惟愿，智慧之鏡無邊，慈悲之云廣佈。在四生界內，顯示不生不滅的因。在六趣道中，宣說無我無人的法。敬獻三次茶。點燃一爐香。頂禮奉行，向聖眾致敬。）其舉經諷誦的次第，與涅槃臺相同。但迴向文則說：（入塔之際。）等待掩埋墓穴一切完畢。然後請撒土佛事。迎接畫像返回寢堂供養。主喪（chief mourner）點香禮拜畫像。接著諸山兩序大眾、小師禮拜畫像完畢。小師插香，大展三拜。感謝主喪。接著兩序大眾感謝主喪的詞說：（山門不幸，先堂頭和尚示寂。非常感謝您主持喪事。）主喪回答說：（仰仗各位匡扶，才沒有出現疏漏。）主喪同喪司一行人，巡視。
【English Translation】 English version: Entering the samadhi (samadhi, a meditative state) of firelight. Tea is offered three times. One incense burner is lit. Bowing in reverence, paying homage to the holy assembly. Reciting the Great Compassion Mantra. The dedication reads: (The merits of reciting the scriptures above are dedicated to the abbot of the cremation (cremation), to enhance his rank. All of the ten directions and three times, etc.) The guest prefect of the mountain gate recites the Shurangama Mantra. The dedication is the same as before. Then the villagers recite the scripture, and the assembly chants it together. The head seat leads the assembly back to the temple for a vegetarian meal. The junior monks, villagers, and Dharma relatives guard the remains and collect the ashes. After the vegetarian meal, the bell of the monks' hall is rung to gather the assembly. The ceremonial guard is still prepared to welcome the ashes back to the sleeping quarters for enshrinement. A ceremony for enshrining the bones is held. A portrait is hung for offering, and scriptures are chanted. Gruel and rice are offered twice a day, morning and evening. Tea is offered three times at noon. This continues for ten days or half a month, with the assembly chanting scriptures until the spiritual bones are placed in the stupa.
Full Body Enshrined in the Stupa
When the niche (niche) arrives at the stupa, the temple supervisor (temple supervisor) offers incense and tea. The ceremony master (ceremony master) of the funeral advances to burn incense. He leads the junior monks to bow and request the stupa-entering ceremony to be completed. The ceremony master of the mountain gate recites: (Respectfully, the posture of crossed legs shows the Buddha's form, inheriting the legacy of Vulture Peak (Vulture Peak). A single shoe reveals Zen, representing the model of Shaolin Monastery (Shaolin Monastery). The full function is hidden and revealed, the great Dharma is from beginning to end. Relying on the assembly to assist the awakened spirit. Homage to Amitabha Buddha of Great Compassion in the Western Pure Land.) The ten recitations are completed. The above praises the ten recitations to assist rebirth. May the mirror of wisdom be boundless and the clouds of compassion spread widely. Within the four realms of existence, show the cause of non-birth and non-death. In the six paths of existence, speak of the Dharma of no-self and no-person. Tea is offered three times. One incense burner is lit. Bowing in reverence, paying homage to the holy assembly.) The order of reciting scriptures is the same as at the Nirvana platform. But the dedication says: (At the time of entering the stupa.) Waiting for the burial of the tomb to be fully prepared. Then request the soil-scattering ceremony. Welcome the portrait back to the sleeping quarters for offering. The chief mourner (chief mourner) lights incense and bows to the portrait. Then the assembly of monks from various mountains, the junior monks, bow to the portrait. The junior monks insert incense and perform three great bows. Thanking the chief mourner. Then the assembly of monks from both orders thanks the chief mourner, saying: (The mountain gate is unfortunate, the former abbot has passed away. Thank you very much for presiding over the funeral.) The chief mourner replies: (Relying on everyone's support, there have been no omissions.) The chief mourner and the funeral staff inspect.
寮致謝。次小師巡寮拜謝。山門維那送見職侍者侍真侍者。歸眾寮。每日三時上茶湯集眾諷經。俟迎牌位入祖堂則止。或待新住持至。方入祖堂有佛事。
唱衣
至期僧堂前。或法堂上下間設大眾坐位。中間向裡裏安長卓。置筆硯大磬其上。鳴僧堂鐘集眾。首座與主喪分手。兩序大眾次第而坐。喪司維那知客聖僧侍者向主喪位坐。維那唸誦云(留衣表信。乃列祖之垂規。以法破慳。稟先達之遺範。今茲估唱用表無常。仰憑大眾念。清凈法身毗盧遮那佛。云云)畢開籠出衣缽。依號排席上。請提衣佛事畢。維那鳴磬一下。白雲(扶唱衣之法蓋稟常規。新舊短長自宜照顧。磬聲斷後不得翻悔。謹白)若法衣多添留遺囑。次第呈衣。維那拈唱喪司合幹人貴在公心主行。維那定價打磬。行者瞻顧前後。唱定名字。知客寫名上單。侍者依名發標。唱衣畢。結定鈔數主喪僉單。交鈔取衣不得徇私減價。主喪力主其事。今多作鬮拈甚息喧爭。其法用小片紙。以千字文次第書字號。每一號作三段。寫于上仍用印記關防。量眾多少。與喪司合幹人封定。至期呈過主喪。兩序首座開封知客分俵堂司行者捧盤隨侍者。侍者剪取其半。置盤內畢。以盤置首座側。安水盆于下抖勺。維那拈衣唱價訖。首座臨時呼一童行。信手拈盤中半
鬮。遞與首座。開看字號分曉。說與堂司行者。喝某字號。眾人各開所執半鬮。字號同者即應。如不願唱此號衣物則不應。三唱不應。首座以半鬮投水盆中。再令撮起半鬮。復唱起。應者堂司行者往收半號。到首座處對同。報與維那稱云。某物唱與某人。鳴磬一下。知客上單。侍者發標。供頭行者遞與唱得人。衣物仍舊入籠次第唱畢。維那鳴磬一下。迴向云(上來唱衣唸誦功德。奉為示寂堂頭和尚增崇品位。十方三世云云)眾散各自照價持標取衣。三日後不取者依價出賣。造單帳。唱衣古法(見大眾章)。
單式 尚頭和尚示寂謹具衣物。估唱鈔數。收支於後。
一收鈔若干(系某件唱到)
一收鈔若干(系某項收到)
一支鈔若干(系某項用度)
一支鈔若干(系某項支使 逐一列寫)
已上共收鈔若干
共支鈔若干
除支外見管鈔若干(準齋七追修僧行經資用)
右具如前
年 月 日喪司行者 某 具
呈 把帳執事人兩序典喪各書名僉押
靈骨入塔
至期隔宿準備儀從。正日鳴鐘眾集。都寺上香畢。請起骨佛事。送至塔所。請入塔佛事。其舉經諷誦迴向並與全身入塔語同。迎真歸寢堂供養及謝主喪人等禮並同。
【現代漢語翻譯】 現代漢語譯本： 抽籤。將紙鬮遞給首座（寺院中負責僧眾事務的僧官）。打開看清楚字號，告訴堂司行者（負責具體事務的僧人）。喊出某個字號，眾人各自打開自己所持的半個紙鬮，字號相同的就應答。如果不願意唱這個字號對應的衣物，則不應答。三次唱號無人應答，首座將半個紙鬮投入水盆中，再讓人重新抽取半個紙鬮，再次唱號。應答者，堂司行者前去收取半個紙鬮，到首座處覈對是否相同，報告給維那（寺院中負責僧眾紀律的僧官），宣佈說：『某物唱給了某人。』敲磬一下。知客（寺院中負責接待賓客的僧官）登記上單，侍者（服侍僧人的僧人）發放標牌，供頭行者（負責供養的僧人）遞給唱得的人。衣物仍然放回籠中，按順序唱完。維那敲磬一下，迴向說：『（以上唱衣唸誦的功德，奉獻給示寂的堂頭和尚，增崇他的品位。十方三世云云）』眾人散去，各自按照價格持標牌領取衣物。三天後不來領取的，就按價格出售，製作賬單。唱衣的古老方法（參見《大眾章》）。
賬單格式：尚頭和尚（已故的寺院住持）示寂，謹列衣物，估價唱賣的錢數，收支情況如下。
收入鈔若干（是某件物品唱賣所得）
收入鈔若干（是某項收入所得）
支出鈔若干（是某項用度所花）
支出鈔若干（是某項支出所用，逐一列寫）
以上共收入鈔若干
共支出鈔若干
除去支出外，現存鈔若干（準備齋七（人死後第七天舉行的祭祀）追修，僧人誦經的費用）
以上如實記錄
年 月 日 喪司行者 某 具
呈報 把帳執事人（負責管理賬目的執事）兩序（寺院中的僧職人員）典喪（負責喪葬事宜的人員）各自書名簽字
靈骨入塔
到期前一天準備好儀仗隊伍。正日敲鐘，大眾集合。都寺（寺院中的重要僧官）上香完畢，請起骨佛事（將骨灰從停放處請出的儀式），送到塔所。請入塔佛事（將骨灰放入塔中的儀式）。其中舉經諷誦迴向，以及全身入塔的說法相同。迎接真靈歸寢堂供養，以及感謝主喪人等的禮儀相同。
【English Translation】 English version: Drawing lots. Hand the lots to the head monk (the monk in charge of monastic affairs). Open and see the number clearly. Tell the hall manager (the monk in charge of specific affairs) to announce a certain number. Everyone opens their half-lot; those with matching numbers respond. If unwilling to bid for the item associated with that number, they don't respond. If there's no response after three calls, the head monk throws the half-lot into a water basin. Then, have someone pick up half-lots again and repeat the call. Those who respond have their half-lots collected by the hall manager, who verifies them with the head monk. The verification is reported to the Karmadana (the monk in charge of monastic discipline), announcing, 'Item X is bid by person Y.' A chime is struck. The guest prefect (the monk in charge of receiving guests) records the item, the attendant (the monk who serves others) issues a tag, and the offering head monk (the monk in charge of offerings) hands it to the successful bidder. The items remain in the basket, and the bidding continues in order. The Karmadana strikes a chime and dedicates the merit, saying, '(The merit of bidding and reciting is dedicated to the deceased abbot, to increase his rank. The ten directions and three times, etc.)' The assembly disperses, each taking their items according to the price on their tags. Items not claimed after three days are sold at the price, and a bill is created. This is the ancient method of bidding for items (see the 'Assembly Chapter').
Bill Format: In memory of the deceased abbot, a list of items, estimated bidding price, and income/expenses are as follows.
Income: X amount of money (from the bidding of item Y)
Income: X amount of money (from item Y)
Expense: X amount of money (spent on item Y)
Expense: X amount of money (spent on item Y, listed individually)
Total Income: X amount of money
Total Expenses: X amount of money
Remaining: X amount of money (to be used for the seventh-day memorial service and monks' chanting expenses)
Recorded as above
Year Month Day, Funeral Manager X, respectfully
Presented to: The bill manager, monastic officers, and funeral directors each sign their names.
Placing the Sacred Remains in the Pagoda
Prepare the procession the day before the event. On the day, ring the bell and gather the assembly. The director of the monastery (Du Si) offers incense. Request the 'lifting the bones' ceremony (to move the ashes from their resting place), and send them to the pagoda. Request the 'entering the pagoda' ceremony (to place the ashes in the pagoda). The sutra chanting and merit dedication are the same as for the full-body entombment. Welcoming the spirit back to the hall for offerings and thanking the chief mourner are also the same.
下遺書
喪事畢。主喪請侍者辦事人。充專使。分路馳送諸山法眷檀越官員遺書。唯尊宿相見下語。須擇能事人充專使。至彼寺首到客司相見。知客引見侍司。預備袢袱盛書物。侍者詣方丈通覆。住持當即相接令請兩序同開書專使進前問訊云(請和尚趺坐)若住持垂語。須下語插香展禮。住持免則觸禮如常相看。燒香喫茶罷。待兩序至。專使起爐前謝茶。再插大香一片。展禮稟云(某處和尚某月某日歸寂。遺書遺物令某馳送)即呈書物住持云(法門衰落不勝哀感)兩序進問訊。首座分手就坐。專使住持對面退一位坐。茶罷起身。住持白雲(法門不幸某處和尚歸寂不勝哀感)侍者備書剪托書物。侍者度書與住持。接就爐上熏付侍者。送與維那。行者度剪開緘宣讀已。侍者揖專使上住持對面位坐(西堂權趲向下位坐讓客)侍者燒香點湯送專使歸安下處。先住持問訊。次侍者兩序問訊。知客引巡寮。先庫司次頭首寮蒙堂四寮侍者稟請特為湯湯。罷藥石。至晚湯果大方遺書至。兩序光伴以次。兩序上首維那侍者光伴。請書記作祭文。方丈祭文或住持自作江湖法眷辦事皆當備香致祭。侍者一一提點。次早方丈請茶。法堂下間設靈幾排祭。侍者覆上堂。行者報眾掛上堂牌。座下備卓袱盛書物。座左排住持位。鳴鼓眾集。住持
【現代漢語翻譯】 現代漢語譯本 下遺書
喪事完畢后，主喪之人請侍者辦理相關事宜，並安排專人作為使者，分路快速將遺書送往各山頭的法眷、檀越以及官員處。唯有與尊宿（指德高望重的僧人）相見時才需要特別措辭。必須選擇能幹的人擔任專使。到達寺廟后，先到客司（寺院中負責接待賓客的機構）與知客（負責接待賓客的僧人）相見，知客會引導專使與侍司（負責服侍僧人的僧人）見面。事先準備好袢袱（包裹）盛放書信和物品。侍者前往方丈（寺院住持的住所）稟告情況。住持應當立即出面迎接，並請兩序（寺院中的僧職人員）一同開啟書信。專使上前問訊，說：『請和尚趺坐（盤腿而坐）』。如果住持有所指示，專使需要插香展禮。如果住持免去這些禮節，則按照平常的禮儀相待。燒香喝茶完畢后，等待兩序到場。專使在香爐前謝茶，再次插上一片大香，展禮稟告說：『某處的和尚于某年某月某日圓寂，特派我將遺書和遺物送來。』隨即呈上書信和物品。住持說：『法門衰落，不勝哀感。』兩序上前問訊。首座（寺院中地位最高的僧人之一）分列就坐。專使與住持對面，退後一位就坐。喝茶完畢起身。住持說道：『法門不幸，某處的和尚圓寂，不勝哀感。』侍者準備好書剪和托盤盛放書信和物品。侍者將書信遞給住持，住持接過後在爐上熏一下，再交給侍者，侍者送給維那（寺院中負責管理僧眾事務的僧人）。行者（負責雜務的僧人）遞上書剪，打開信封宣讀完畢。侍者邀請專使到住持對面的座位就坐（西堂（寺院中的職位）暫時向下位就坐，讓給客人）。侍者燒香點湯送專使到安排好的住處休息。先是住持問訊，然後是侍者和兩序問訊。知客引導巡視各寮房，先是庫司（負責管理倉庫的機構），然後是頭首寮（寺院中主要負責人的住所）、蒙堂（僧人學習的場所）和四寮。侍者稟告請求特別準備湯水。用過藥石（晚餐）后，到了晚上，送來湯果和大方遺書。兩序依次陪伴。兩序上首、維那和侍者陪伴。請書記（負責書寫文書的僧人）撰寫祭文。方丈的祭文或者住持親自撰寫，江湖法眷（指其他寺院的僧人）辦事都應當準備香火致祭。侍者一一提醒。次日早晨，方丈請茶。法堂下間設定靈幾，擺放祭品。侍者稟告上堂。行者報告眾人掛上上堂牌。座下準備好桌布盛放書信和物品。座左邊擺放住持的座位。鳴鼓，眾人聚集。住持
【English Translation】 English version Drafting the Last Testament
After the funeral is complete, the person in charge of the funeral arrangements requests the attendant to handle the related matters and appoints a special envoy to quickly deliver the last testament to the Dharma relatives, benefactors (Danyue), and officials on various mountains. Only when meeting with venerable monks (Zuns宿) (referring to monks of high virtue and prestige) is special wording required. A capable person must be selected to serve as the special envoy. Upon arriving at the temple, first go to the guest hall (Ke Si) (the institution in the temple responsible for receiving guests) to meet with the receptionist monk (Zhi Ke) (the monk responsible for receiving guests). The receptionist will guide the special envoy to meet with the attendant monk (Shi Si) (the monk responsible for serving the monks). Prepare a bundle (Panfu) in advance to hold the letters and items. The attendant goes to the abbot's room (Fangzhang) (the residence of the abbot of the temple) to report the situation. The abbot should immediately come out to greet them and invite the monastic officers (Liang Xu) (the monastic staff in the temple) to open the letters together. The special envoy steps forward to inquire, saying, 'Please sit in the lotus position (Diezuo).' If the abbot gives any instructions, the special envoy needs to offer incense and perform prostrations. If the abbot waives these rituals, then treat him according to the usual etiquette. After burning incense and drinking tea, wait for the monastic officers to arrive. The special envoy thanks for the tea in front of the incense burner, inserts another large incense stick, prostrates, and reports, 'The monk from such-and-such place passed away on such-and-such day of such-and-such month, and I have been specially sent to deliver the last testament and items.' Then present the letters and items. The abbot says, 'The Dharma gate is declining, I am filled with sorrow.' The monastic officers step forward to inquire. The chief seat (Shouzuo) (one of the highest-ranking monks in the temple) sits separately. The special envoy sits opposite the abbot, one position back. After drinking tea, stand up. The abbot says, 'Unfortunately for the Dharma gate, the monk from such-and-such place passed away, I am filled with sorrow.' The attendant prepares letter scissors and a tray to hold the letters and items. The attendant hands the letter to the abbot, who receives it and fumigates it over the incense burner, then hands it to the attendant, who gives it to the director (Weina) (the monk in the temple responsible for managing the affairs of the monastic community). The novice (Xingzhe) (the monk responsible for miscellaneous tasks) hands over the letter scissors, opens the envelope, and finishes reading. The attendant invites the special envoy to sit in the seat opposite the abbot (the West Hall (Xitang) (a position in the temple) temporarily sits in the lower seat, yielding to the guest). The attendant burns incense and prepares hot water to send the special envoy to the arranged accommodation to rest. First, the abbot inquires, then the attendant and the monastic officers inquire. The receptionist guides the tour of the various dormitories, first the storehouse (Ku Si) (the institution responsible for managing the warehouse), then the head monk's dormitory (Toushou Liao) (the residence of the main person in charge of the temple), the study hall (Mengtang) (the place where monks study), and the four dormitories. The attendant reports the request to specially prepare hot water. After using medicine and stone (Yaoshi) (dinner), in the evening, soup, fruit, and the last testament are sent. The monastic officers accompany them in turn. The head of the monastic officers, the director, and the attendant accompany them. Invite the scribe (Shuji) (the monk responsible for writing documents) to compose the memorial text. The abbot's memorial text or the abbot himself writes it, and the Dharma relatives from other temples (Jianghu Fajuan) should prepare incense and offerings. The attendant reminds them one by one. The next morning, the abbot invites them for tea. A spirit table is set up in the lower room of the Dharma Hall, and offerings are placed. The attendant reports to the Dharma Hall. The novice reports to the crowd to hang the Dharma Hall plaque. A tablecloth is prepared under the seat to hold the letters and items. The abbot's seat is placed on the left side of the seat. The drum is sounded, and the crowd gathers. The abbot
出法座下位前立。鼓絕進香卓。知客引專使。住持前行禮插香。初展云(輒持遺墨仰萬尊慈下情不勝惶恐之至)再展云(即日時令謹時恭惟。堂頭和尚尊候起居多福)觸禮三拜呈遺書。住持接書爐上熏付侍者。遞維那宣讀。專使問訊住持畢。歸知客班后立。住持升座下座詣靈幾前。住香點湯上祭點茶展拜。專使座右還拜。維那出班揖住持。燒香侍者捧香盒。兩序上香畢。住持兩序展拜維那宣祭文。住持復展拜專使答拜。舉楞嚴咒。迴向云(上來謹經功德。奉為某處和尚僧崇品位。十方三世云云)兩序四寮江湖辦事鄉人皆致祭。專使答拜。以下法眷小師辦事專使不答拜畢。舉大悲咒迴向。專使出靈前兩展三禮謝住持。免則觸禮次巡寮致謝。然後山門管待專使。請兩序光伴。若前住持本寺。一併入祖堂。諷經了。就便迎牌。到祖堂住持拈香安牌有法語安已。專使即拜謝住持。若當代入祖堂。寢堂安骨諷經三日。待新住持入祖堂。或無遺書遺物與當代住持。其徒自為入祖堂者。初到寺見侍者。引見住持。插香展拜相看燒香喫茶起身稟意畢。送安下處。次到頭首庫司單寮蒙堂諸處。相看擬日。辦供俵䞋。法堂致祭。諷經牌入祖堂住持有法語禮與前同。
管待主喪。及喪司執事人
山門當備供䞋高下一一如儀。仍請
【現代漢語翻譯】 現代漢語譯本 從法座下來，走到前面站立。停止敲鼓，撤走進香桌。知客引導專使。住持走到前面，行禮插香。第一次展開云（拿著遺墨，仰仗萬尊慈悲，下情不勝惶恐之至）。第二次展開云（即日時令，謹時恭惟。堂頭和尚尊候起居多福）。行觸禮三拜，呈上遺書。住持接過遺書，在爐上熏過，交給侍者。侍者遞給維那宣讀。專使問候住持完畢，回到知客班後站立。住持升座，下座，到靈幾前。住香，點湯，獻上祭品，點茶，展拜。專使在座右還拜。維那出班，向住持作揖。燒香侍者捧著香盒。兩序上香完畢。住持和兩序展拜，維那宣讀祭文。住持再次展拜，專使答拜。開始誦楞嚴咒。迴向說（上來恭敬誦經的功德，奉獻給某處和尚僧，以提升品位。十方三世云云）。兩序、四寮、江湖辦事人員、鄉人都進行祭奠。專使答拜。以下法眷、小師、辦事人員，專使不答拜完畢。開始誦大悲咒迴向。專使從靈前出來，兩次展禮，三次向住持謝禮。免除觸禮，依次巡視各寮，表示感謝。然後山門管待專使，邀請兩序陪同。如果前住持是本寺的，一併進入祖堂。諷誦經文完畢，就便迎接牌位。到達祖堂，住持拈香安放牌位，有法語，安放完畢。專使即拜謝住持。如果是當代住持進入祖堂，在寢堂安放骨灰，諷誦經文三日。等待新住持進入祖堂。或者沒有遺書遺物，由當代住持的徒弟自己為其進入祖堂。初到寺院，見到侍者，引導拜見住持。插香，展拜，互相問候，燒香，喫茶，起身稟告來意完畢，送往安排的住處。其次到頭首、庫司、單寮、蒙堂各處，互相問候，商議日期，辦理供品，分發䞋儀。在法堂舉行祭奠。牌位進入祖堂，住持有法語，禮儀與前面相同。 管待主喪，以及喪司執事人 山門應當準備供品和䞋儀，高低檔次一一按照規矩。仍然邀請
【English Translation】 English version He descends from the Dharma seat and stands forward. The drums cease, and the incense table is removed. The receptionist guides the special envoy. The abbot steps forward, performs the ritual of inserting incense. First unfolding the 'yun' (bearing the posthumous writing, relying on the compassion of ten thousand venerables, the humble feelings are overwhelmed with utmost trepidation). Second unfolding the 'yun' (on this auspicious day, respectfully inquiring after the well-being of the venerable head monk). He performs three prostrations of 'touching the ground' and presents the posthumous letter. The abbot receives the letter, fumigates it over the incense burner, and hands it to the attendant. The attendant passes it to the Karmadana (維那), who recites it. The special envoy finishes inquiring after the abbot's well-being and returns to stand behind the receptionist. The abbot ascends the seat, descends, and goes before the spirit table. He offers incense, pours soup, presents offerings, serves tea, and prostrates. The special envoy returns the prostration from the right side of the seat. The Karmadana steps out of the line and bows to the abbot. The incense-burning attendant holds the incense box. The two rows (兩序) finish offering incense. The abbot and the two rows prostrate, and the Karmadana recites the memorial text. The abbot prostrates again, and the special envoy returns the prostration. The Surangama Mantra (楞嚴咒) is chanted. The dedication is made, saying (Having respectfully performed the merit of chanting the scriptures, we dedicate it to the monks of a certain place to elevate their rank. The ten directions and three times, etc.). The two rows, the four departments (四寮), the lay staff, and the villagers all offer sacrifices. The special envoy returns the prostration. For the following Dharma relatives, junior monks, and staff, the special envoy does not return the prostration. The Great Compassion Mantra (大悲咒) is chanted for dedication. The special envoy comes out from before the spirit and performs two prostrations and three bows to thank the abbot. Exempting the 'touching the ground' prostration, he visits each dormitory in turn to express gratitude. Then, the gate manages the special envoy, inviting the two rows to accompany. If the former abbot was from this temple, they all enter the Ancestral Hall together. After chanting the scriptures, they proceed to welcome the memorial tablet. Upon arriving at the Ancestral Hall, the abbot lights incense and places the tablet, with Dharma words, and once placed, the special envoy immediately bows to thank the abbot. If it is the current abbot entering the Ancestral Hall, the ashes are placed in the sleeping quarters, and scriptures are chanted for three days. Waiting for the new abbot to enter the Ancestral Hall. Or, if there are no posthumous letters or belongings, the disciples of the current abbot will arrange for him to enter the Ancestral Hall themselves. Upon first arriving at the temple, seeing the attendant, he is guided to meet the abbot. Incense is inserted, prostrations are performed, greetings are exchanged, incense is burned, tea is drunk, and the purpose is reported. He is then sent to the arranged accommodation. Next, he visits the head monks, the treasury, the single dormitories, and the teaching halls, exchanging greetings, discussing dates, preparing offerings, and distributing gifts. A memorial service is held in the Dharma Hall. The tablet enters the Ancestral Hall, and the abbot has Dharma words, with the same rituals as before. Managing the funeral host and the funeral staff. The gate should prepare offerings and gifts, high and low grades, all according to the rules. Still inviting
兩序勤舊。光伴首座攝居主席。就方丈坐。排照牌。都寺行禮與常特為同。茶畢鳴鐘集眾。門送主喪人。
議舉住持
兩序勤舊就庫司會茶。議請補處住持。仍請江湖名勝。大眾公同選舉。須擇宗眼明白德劭年高。行止廉潔堪服眾望者。又當合諸山輿論。然後列名僉狀。保申所司請之。若住持得人。法道尊重寺門有光。為勤舊知事者。不可以鄉人法眷阿黨傳會。不擇才德。惟從賄賂致有樹黨徇私。互相攙奪寺院廢蕩。職此之由。切宜慎之。切宜慎之。
明教大師曰。教謂住持者。何謂也。住持也者。謂藉人持其法。使之永住而不泯也。夫戒定慧者。持法之具也。僧園物務者。持法之資也。法也者。大聖之道也。資與具待其人而後舉善其具。不善其資不可也。善其資而不善其具不可也。皆善則可以持而住之也。昔靈山住持大迦葉統之。竹林住持以身子尸之。故聖人之教盛。聖人之法長存。聖人既隱其世數相失。茫然久乎。吾人儌倖乃以住持名之。勢之利之。天下相習沓焉紛然。幾乎成風成俗也。聖人不復出。其孰為之正。外衛者不視不擇。欲吾聖人之風不衰。聖人之法益昌。不可得也。悲夫。吾何望也。
往持章終
敕修百丈清規卷第三終 大正藏第 48 冊 No. 2025 敕
【現代漢語翻譯】 現代漢語譯本 兩序（指寺院中東西兩班僧眾）的各位勤舊（指在寺院服務多年的僧人）請光伴首座（指寺院中資歷較深的首座僧人）主持會議，在方丈室就座，按照職位的牌位排列。都寺（寺院的管理者）行禮，與平常的特別儀式相同。茶畢后鳴鐘召集大眾，出門送別主喪之人。
議舉住持（討論推選寺院住持）
兩序勤舊在庫司（寺院的庫房和辦事處）會茶，商議請補處住持（指填補住持空缺）。仍然要邀請江湖上有名望的僧人，大眾共同選舉。必須選擇宗眼明白（對佛法理解透徹）、德劭年高（德行高尚、年事已高）、行止廉潔（行為端正廉潔）堪服眾望者。又要符合各山頭寺院的輿論。然後列名僉狀（在名單上簽名），保申所司（向上級部門申報）請之。如果住持選得好，佛法就會受到尊重，寺院也會有光彩。作為勤舊知事（負責寺院事務的僧人），不可以因為是鄉人、法眷（有親屬關係）、阿黨（結黨營私）而傳會（私下串聯），不選擇有才能和德行的人，只從賄賂出發，導致樹黨徇私（結黨營私），互相爭奪，寺院荒廢。這些都是因為這個原因造成的，一定要謹慎，一定要謹慎。
明教大師說：『教』指的是住持，那麼什麼是住持呢？住持的意思是，憑藉人來維持佛法，使佛法永遠存在而不消失。戒、定、慧是維持佛法的工具，僧園（僧人的住所）和寺院的物資是維持佛法的資糧。佛法，就是大聖（指佛陀）的教導。資糧和工具要等待合適的人才能發揮作用。善用工具，不善用資糧是不可以的；善用資糧，不善用工具也是不可以的。只有都善用，才可以維持和住持佛法。從前靈山（指佛陀說法的地方）的住持是大迦葉（佛陀的十大弟子之一）統領，竹林（指竹林精舍）的住持是身子（舍利弗，佛陀的十大弟子之一）負責。所以聖人的教導興盛，聖人的佛法長存。聖人已經隱沒，年代久遠，世事變遷，已經很久了。我們僥倖地用住持來命名，卻看重其中的權勢和利益，天下人互相效仿，紛紛擾擾，幾乎成了風氣和習俗。聖人不再出現，誰來糾正這些呢？外衛者（指負責選拔住持的人）不考察不選擇，想要我們聖人的風範不衰落，聖人的佛法更加昌盛，是不可能的。可悲啊，我還能期望什麼呢？』
往持章 終
敕修百丈清規 卷第三 終 大正藏 第 48 冊 No. 2025 敕
【English Translation】 English version The senior monks of both orders (referring to the Eastern and Western ranks of monks in the monastery) respectfully invited the senior seat (the most senior monk in the monastery) to preside over the meeting, seated in the abbot's room, with nameplates arranged according to their positions. The director of the monastery (Du Si) performed the rituals, the same as usual special ceremonies. After tea, the bell was rung to gather the assembly, and they saw off the person in charge of the funeral.
Discussion on Electing an Abbot
The senior monks of both orders met for tea in the office of the storehouse (Ku Si), discussing the appointment of a replacement abbot. They should still invite renowned monks from various places, and the assembly should jointly elect someone. They must choose someone with clear understanding of the Dharma (Zong Yan Ming Bai), high virtue and advanced age (De Shao Nian Gao), and integrity in conduct (Xing Zhi Lian Jie), who can command the respect of the assembly. They should also conform to the opinions of monasteries on various mountains. Then, they should list the names and sign the document, and report to the relevant authorities (Bao Shen Suo Si) to request the appointment. If the abbot is well-chosen, the Dharma will be respected, and the monastery will be glorious. As senior monks in charge of monastery affairs (Qin Jiu Zhi Shi), they should not collude with fellow villagers, relatives, or factions (A Dang Chuan Hui), and not select people based on talent and virtue, but only based on bribes, leading to factionalism and favoritism (Shu Dang Xun Si), mutual contention, and the abandonment of the monastery. This is caused by this reason, so be cautious, be cautious.
Great Master Mingjiao said: 'The 'teaching' refers to the abbot, so what is an abbot? The meaning of abbot is to rely on people to maintain the Dharma, so that it will exist forever and not disappear. Precepts, concentration, and wisdom are the tools for maintaining the Dharma, and the monks' residences (Seng Yuan) and monastery resources are the provisions for maintaining the Dharma. The Dharma is the teaching of the Great Sage (referring to the Buddha). Provisions and tools must wait for the right person to be effective. It is not acceptable to use the tools well but not the provisions; it is also not acceptable to use the provisions well but not the tools. Only when both are used well can the Dharma be maintained and upheld. In the past, the abbot of Vulture Peak (referring to the place where the Buddha taught) was led by Mahakasyapa (one of the Buddha's ten great disciples), and the abbot of the Bamboo Grove (referring to the Bamboo Grove Monastery) was in charge of Sariputra (one of the Buddha's ten great disciples). Therefore, the teachings of the sages flourished, and the Dharma of the sages endured. The sages have already disappeared, and the ages are long, and the world has changed, it has been a long time. We are fortunate to use the name abbot, but we value the power and benefits in it, and people in the world imitate each other, and it is almost becoming a trend and custom. The sages will no longer appear, who will correct these things? Those who are responsible for selecting the abbot do not examine or choose, wanting our sages' demeanor not to decline, and the Dharma of the sages to flourish, is impossible. Alas, what can I hope for?'
End of the Chapter on Maintaining the Monastery
End of the Third Volume of the Chixiu Baizhang Qinggui (Baizhang's Pure Rules) Taisho Tripitaka Volume 48, No. 2025, Imperial Edition
修百丈清規
敕修百丈清規卷第四
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正
兩序章第六
兩序之設為眾辦事。而因以提綱唱道。黼黻宗猷。至若司帑庾歷庶務。世出世法無不閑習。然後據位稱師臨眾馭物。則全體備用所謂成己而成人者也。古猶東西易位而交職之。不以班資崇卑為謙。今岐而二之非也。甚而黨鬥。強弱異勢至不相容者有矣。惟主者申祖訓以戒之。欲其無爭。必慎擇所任。使各當其職人無間言可也。
西序頭首
前堂首座
表率叢林人天眼目。分座說法開鑿後昆。坐禪領眾謹守條章。齋粥精粗勉諭執事。僧行失儀依規示罰。老病亡歿垂恤送終。凡眾之事皆得舉行。如衣有領如網有綱也。雖大方尊宿。若住持能以禮致之。亦請充此職。謂之退位為人。如文殊為七佛師。猶助釋迦揚化為眾上首。吾宗睦州于黃檗。雲門于靈樹。光昭前烈詒訓後來。名位之重可輕任耶。
祖庭事苑云。首座即古之上座。梵語悉替那。此云上座。一耆年。二貴族。三先受戒。及證道果 今禪門所謂首座者。必擇其己事已辦眾所服從德業兼修者。充之。
後堂首座
位居后板輔贊宗風。軌則莊端為眾模範。蓋以眾多
【現代漢語翻譯】 現代漢語譯本 《敕修百丈清規》卷第四
大智壽聖禪寺住持臣僧德輝奉 敕重編 大龍翔集慶寺住持臣僧大訴奉 敕校正
兩序章第六
設立兩序是爲了讓大眾處理事務，並且藉此來提綱挈領，宣揚佛法，使宗門規範更加完善。至於掌管倉庫錢糧以及各種事務，無論是世俗還是出世間的事務都要熟悉。然後才能勝任職位，成為大眾的導師，駕馭事物。這樣才能具備全面的才能，做到既成就自己又成就他人。古時候還有東西序互相調換職位來互相學習的做法，不因為班輩資歷的高低而謙讓。現在分為東西兩序，這是不對的。甚至出現結黨營私，強者和弱者地位懸殊，以至於不能相容的情況。只有住持才能重申祖訓來告誡他們，想要他們不爭鬥，必須謹慎選擇所任用的人，使每個人都能勝任其職，不讓人有異議。
西序頭首
前堂首座
作為叢林的表率，人天的眼目。分座說法，開導後輩。帶領大眾坐禪，嚴格遵守規章。齋飯和粥的粗細，都要勉勵執事注意。僧人行為不合規矩，按照規矩進行懲罰。對於年老生病去世的人，要給予照顧和幫助，並妥善處理後事。所有大眾的事情都可以參與處理。就像衣服有領子，漁網有綱繩一樣。即使是大方尊宿，如果住持能夠以禮相待，也可以請來擔任此職。這叫做退位為人。就像文殊菩薩作為七佛之師，仍然幫助釋迦牟尼佛弘揚佛法，作為大眾的上首。我們宗門的睦州禪師對於黃檗禪師，雲門禪師對於靈樹禪師，都是光昭前烈的榜樣，為後人留下訓誡。名位如此重要，可以隨便任命嗎？
《祖庭事苑》中說：『首座』就是古代的『上座』。梵語是『悉替那』（Sthavira），這裡翻譯為『上座』，指：一、年長的；二、貴族的；三、先受戒的；以及證得道果的人。現在禪門所說的『首座』，必須選擇那些已經了結自己事情，被大眾所信服，德行和事業兼修的人來擔任。
後堂首座
位居后板，輔助宗風。行為舉止莊重端正，作為大眾的模範。因為大眾人數眾多
【English Translation】 English version Revised Edition of Baizhang's Pure Rules, Volume 4
Respectfully re-edited by the monk Dehui, Abbot of Dazhi Shousheng Chan Monastery, under Imperial Order. Respectfully proofread by the monk Dasu, Abbot of Dalongxiang Jiqing Monastery, under Imperial Order.
Chapter 6: The Two Orders
The establishment of the two orders (referring to the Eastern and Western wings of the monastic community) is for the purpose of managing affairs for the community, and thereby to provide leadership and propagate the Dharma, enriching the monastic regulations. As for managing the treasury, granary, and various affairs, one must be familiar with both worldly and otherworldly matters. Only then can one be qualified for the position, become a teacher of the community, and manage affairs effectively. This is to fully equip oneself and help others. In ancient times, there was even the practice of exchanging positions between the Eastern and Western wings for mutual learning, without being humble due to differences in seniority or rank. Now, dividing them into two separate entities is not right. It even leads to factionalism, with the strong and weak having disparate power, to the point of being incompatible. Only the abbot can reiterate the ancestral precepts to admonish them. To prevent them from fighting, one must carefully select those to be appointed, ensuring that each person is competent in their position, leaving no room for dissent.
Heads of the Western Order
Head Seat of the Front Hall
Serving as a model for the monastic community, the eye of humans and devas. Delivering Dharma talks, guiding future generations. Leading the community in meditation, strictly adhering to the regulations. Diligently reminding the stewards about the quality of meals and porridge. Punishing monks for improper conduct according to the rules. Providing care and assistance to the elderly, sick, and deceased, and properly handling their funerals. All matters of the community can be participated in and managed. Just like a garment has a collar, and a net has a rope. Even if they are great virtuous elders, if the abbot can treat them with respect, they can be invited to take on this role. This is called 'retiring to serve others.' Just as Manjusri Bodhisattva, as the teacher of the Seven Buddhas, still assisted Shakyamuni Buddha in propagating the Dharma, serving as the leader of the community. Our lineage's Muzhou Chan master to Huangbo Chan master, Yunmen Chan master to Lingshu Chan master, are all shining examples of predecessors, leaving behind instructions for future generations. Is such an important position to be appointed casually?
The 'Records of the Ancestral Garden' states: 'Head Seat' is the ancient 'Senior Seat.' In Sanskrit, it is 'Sthavira' (悉替那), which translates to 'Senior Seat,' referring to: 1. the elderly; 2. the noble; 3. those who have taken vows earlier; and those who have attained the fruit of the path. The 'Head Seat' in the Chan school today must be selected from those who have resolved their own affairs, are trusted by the community, and cultivate both virtue and practice.
Head Seat of the Back Hall
Positioned at the back board, assisting the lineage's style. Conduct and demeanor should be dignified and upright, serving as a model for the community. Because the community is large
故分前後。齋粥二時過堂及坐禪。則後門出入。如缺前堂。住持別日上堂白眾請轉前板。插單唱食。其坐禪坐參。只眾寮前第三下板即入堂。不必鳴首座寮前板。余行事悉與前堂同。
書記
即古規之書狀也。職掌文翰。凡山門榜疏書問祈禱詞語悉屬之。蓋古之名宿多奉朝廷徴召。及名山大剎凡奉。
聖旨敕黃。住持者即具謝表。示寂有遺表。或所賜所問俱奉表進。而住持專柄大法無事文字。取元戎幕府署記室參軍之名。于禪林特請書紀以職之。猶存書狀。列于侍者使司方文私下書問。曰內記云。而名之著者。自黃龍南公始。又東山演祖以是職命佛眼遠公。欲以名激之使兼通外典助其法海波瀾。而先大慧亦嘗充之。凡居斯職者。宜以三大老為則可也。
知藏
職掌經藏兼通義學。凡看經者初入經堂。先白堂主同到藏司相看。送歸按位對觸禮一拜。此古規也。今各僧看經多就眾寮。而藏殿無設幾案者。然充其名當盡其職。函帙目錄常加點對缺者補完。蒸潤者焙拭。殘斷者粘綴。若大眾披閱則藏主置簿。照堂司所排經單列名。逐函交付。看畢照簿交收入藏。庶無散失。推原吾宗既曰教外別傳。猶命僧專司其藏者何也。以佛之所言所行為教律。而僧有不遵佛之言行乎。特吾之所證所得不溺於
【現代漢語翻譯】 現代漢語譯本： 因此區分前後。齋粥兩次過堂以及坐禪，從後門出入。如果前堂有所缺失，住持另外擇日上堂告知大眾，請求轉前板，插單唱食。至於坐禪坐參，只需在眾寮前第三次打板時進入禪堂，不必敲首座寮前的板。其餘行事都與前堂相同。
書記
就是古時的書狀。職掌文翰，凡是山門榜文、疏文、書信問候、祈禱詞語都歸其管理。因為古代的名宿大多奉朝廷徵召，以及名山大剎凡是奉到聖旨敕黃，住持都要具謝表。示寂時有遺表，或者所賜所問都奉表進呈。而住持專心於大法，沒有時間處理文字事務，所以取元戎幕府署記室參軍之名，在禪林中特請書紀來擔任此職。仍然保留書狀的名稱，列于侍者使司，私下書信問候稱為『內記』。而以此職聞名的人，從黃龍南公開始。東山演祖也曾以此職任命佛眼遠公，想用這個名號激勵他，使他兼通外典，幫助他法海波瀾壯闊。先大慧也曾經擔任過這個職務。凡是擔任這個職務的人，應該以這三位大老為榜樣。
知藏
職掌經藏，兼通義學。凡是看經的人初入經堂，先告知堂主，一同到藏司檢視，送回時按照原來的位置放好，對經書禮拜一次。這是古時的規矩。現在各僧看經大多在眾寮，而藏殿沒有設定幾案。然而既然擔任這個職務，就應當盡到職責。函帙目錄要經常檢查覈對，缺少的要補全，潮濕的要烘乾擦拭，殘破的要粘補。如果大眾要披閱經書，藏主就要設定登記簿，按照堂司所安排的經單列出名單，逐個函套交付。看完后按照登記簿收回入藏，以免散失。推究我們宗門既然說是教外別傳，為什麼還要命僧人專門管理經藏呢？因為佛所說所行是教律，難道僧人有不遵守佛的言行嗎？只是我們的所證所得不能沉溺於
【English Translation】 English version: Therefore, a distinction is made between the front and back. For the two times of vegetarian congee meals in the dining hall and during meditation, one enters and exits through the back door. If there is a deficiency in the front hall, the abbot will choose another day to ascend the hall and inform the assembly, requesting the turning of the front board and the chanting of the meal offering. As for sitting meditation and participating in meditation, one only needs to enter the hall when the third board is struck in front of the monks' quarters, without needing to strike the board in front of the chief seat's quarters. All other affairs are the same as in the front hall.
Secretary
This is the ancient scribe. The position is in charge of literary matters. All announcements, memorials, letters, inquiries, and prayers of the monastery fall under its management. Because many eminent monks of ancient times were summoned by the imperial court, and great monasteries received imperial decrees, the abbot had to prepare letters of thanks. When passing away, there would be a final memorial, or when gifts or inquiries were received, they would be presented with a memorial. The abbot focused on the great Dharma and had no time for literary affairs, so the name of 'secretary' was taken from the military headquarters, and a scribe was specially invited to the monastery to take on this role. The name of 'scribe' is still retained, listed under the attendant's office, and private letters and inquiries are called 'inner records.' The person who became famous in this position started with Nan Gong of Huanglong (Huanglong Nan, meaning Yellow Dragon Nan, a Chan master). Ancestor Yan of Dongshan (Dongshan Yan, a Chan master) also appointed Yuan Gong of Foyan (Foyan Yuan, meaning Buddha Eye Yuan, a Chan master) to this position, wanting to encourage him with this title, to make him proficient in external classics and help him with the vastness of his Dharma ocean. The Great Master Dahui (Dahui, a Chan master) also once held this position. Those who hold this position should take these three great elders as examples.
Keeper of the Canon
This position is in charge of the Sutra Treasury and is also proficient in doctrinal studies. When someone enters the Sutra Hall to read the scriptures for the first time, they should first inform the hall master and go to the Treasury together to inspect the scriptures. When returning them, they should be placed back in their original positions, and a bow should be made to the scriptures. This is the ancient rule. Nowadays, most monks read the scriptures in their own quarters, and there are no desks or tables in the Sutra Hall. However, since one holds this position, one should fulfill its duties. The cases and catalogs should be regularly checked and verified, missing ones should be replenished, damp ones should be dried and wiped, and damaged ones should be repaired. If the assembly wants to read the scriptures, the keeper of the canon should set up a register, list the names according to the scripture list arranged by the hall office, and hand them out case by case. After reading, they should be returned to the treasury according to the register, so as to avoid loss. Considering that our school is said to be a special transmission outside the teachings, why should monks be specifically assigned to manage the Sutra Treasury? Because what the Buddha said and did is the teaching and discipline, and do monks not follow the Buddha's words and deeds? It's just that what we have realized and attained should not be drowned in
文字。而超乎言行之表。以見夫自性之妙焉。又祖之意。欲吾徒遍探諸部與外之百氏。期以折衝外侮應變無窮。所謂不即不離者是也。后以眾多列東西藏。
知客
職典賓客。凡官員檀越尊宿諸方名德之士相過者。香茶迎待隨令行者通報方丈。然後引上。相見仍照管安下去處。如以次人客。只就客司相款。或欲詣方丈庫司諸寮相訪。令行者引往。其旦過寮床帳什物燈油柴炭。常令齊整。新到須加溫存。維那在假。則攝其行事。僧堂前檢點行益客僧粥飯。遇亡僧同侍者把帳。暫到死主其喪。雪竇在大陽。禪月在石霜。皆典此職毋忽。
知浴
凡遇開浴。齋前掛開浴牌。寒月五日一浴。暑天每日淋汗。鋪設浴室。掛手巾。出面盆拖鞋腳布。參頭差行者直浴。齋罷浴頭覆維那首座住持畢。鳴鼓三下。浴聖桶內皆著少湯。燒香禮拜想請聖浴。次第巡廓鳴板三下。遍鳴鼓第一通僧眾入浴。第二通末頭首入浴。第三通行者入浴。此時住持方入。以屏風遮隔而浴。第四通人力入浴。監作行者知事居末浴。就彈壓之。並點視。令息灶中火及炭煤。水灑乾淨有餘柴搬于遠處。其入浴資次當刊揭浴室外(今時謂住持殿頭首后浴。知事殿行者后浴。非也。如往持有故欲同頭首先浴。則不用設屏障。不入小閣內。只頭
【現代漢語翻譯】 現代漢語譯本：文字超越了言語行為的表面，是爲了展現自性的奧妙。而且祖師的用意，是希望我們廣泛探究各部經典以及外道的各種學說，期望能夠折服外來的侵擾，應付各種變化，這就是所謂『不即不離』的道理。後來因為眾多的人來到東**。
知客（負責接待賓客）：
負責接待賓客。凡是官員、檀越（施主）、尊宿（德高望重的僧人）、各方名德之士來訪，都要用香茶迎接，並讓行者（侍者）通報方丈（住持的住所）。然後引導他們上去。相見之後，仍然要照管安排他們的住處。如果是普通客人，只在客司（接待客人的地方）款待。如果想要拜訪方丈、庫司（倉庫）、各寮（僧房），就讓行者引導前往。每天早上檢查寮房的床鋪、帳子、什物、燈油、柴炭，經常保持整齊。新來的人要加以關心。維那（寺院的綱領執事之一）不在時，就代理他的事務。僧堂前檢查行益客僧（雲遊僧人）的粥飯。遇到有僧人去世，和侍者一起料理後事。暫時到死者家中處理喪事。雪竇（人名）在大陽（地名），禪月（人名）在石霜（地名），都擔任這個職務，不可疏忽。
知浴（負責管理浴室）：
凡是遇到開放洗浴，齋飯前掛出開浴牌。寒冷的月份五天洗一次，炎熱的夏天每天都汗流浹背。鋪設浴室，掛好手巾，拿出面盆、拖鞋、腳布。由參頭（禪堂的領班）安排行者負責浴室事務。齋飯後，先是浴頭（洗浴的負責人）、覆維那（代理維那）、首座（寺院中地位僅次於住持的僧人）、住持洗浴完畢，鳴鼓三下。浴聖桶內都放少量的熱水，燒香禮拜，想像著請聖人洗浴。依次巡視各處，鳴板三下。遍鳴鼓第一通，僧眾入浴；第二通，末頭首（職位較低的僧人）入浴；第三通，行者入浴。這時住持才入浴，用屏風遮隔著洗浴。第四通，人力（負責體力勞動的人）入浴。監作行者、知事（寺院的執事）最後洗浴，並進行彈壓和點視。讓他們熄滅灶中的火以及炭煤，把水灑乾淨，把剩餘的柴搬到遠處。其入浴的先後次序應當刊登在浴室外面（現在的人說是住持、殿頭首（殿堂的負責人）先洗浴，知事、殿行者后洗浴，這是不對的。如果往持有特殊情況想要和頭首先洗浴，則不用設定屏障，不進入小閣內，只在頭
【English Translation】 English version: Words transcend the surface of speech and action, in order to reveal the wonders of self-nature. Moreover, the intention of the Patriarch is that we should extensively explore the various scriptures and the hundred schools of external paths, hoping to subdue external invasions and respond to all changes. This is the so-called 'neither identical nor separate' principle. Later, because many people came to Dong**.
The Guest Prefect (Zhi Ke) (person in charge of receiving guests):
Responsible for receiving guests. Whenever officials, Dan Yue (benefactors), venerable monks (respected monks), and virtuous people from all directions come to visit, they should be greeted with fragrant tea, and the attendant (Xing Zhe) should be asked to inform the Abbot (Fang Zhang) (the abbot's residence). Then guide them up. After meeting, they should still be taken care of and arranged for accommodation. If they are ordinary guests, they are only entertained in the guest hall (Ke Si) (the place for receiving guests). If they want to visit the Abbot, the storehouse (Ku Si), or the various monastic quarters (Liao), the attendant should guide them there. Every morning, check the beds, curtains, belongings, lamp oil, firewood, and charcoal in the monastic quarters, and keep them tidy at all times. Newcomers should be cared for. When the Director (Wei Na) (one of the leading officers of the monastery) is away, he will take over his duties. Check the congee and rice for the traveling monks (Xing Yi Ke Seng) in front of the monks' hall. When a monk dies, he and the attendant will take care of the funeral arrangements. Temporarily go to the deceased's home to handle the funeral affairs. Xue Dou (person's name) was in Da Yang (place name), and Chan Yue (person's name) was in Shi Shuang (place name), and they both held this position, which should not be neglected.
The Bathing Master (Zhi Yu) (person in charge of managing the bathhouse):
Whenever the bathhouse is opened, a notice should be posted before the vegetarian meal. In cold months, bathe once every five days; in hot summers, sweat every day. Set up the bathhouse, hang up towels, and take out washbasins, slippers, and foot cloths. The Chan Hall Leader (Can Tou) (the leader of the meditation hall) arranges for the attendant to be responsible for the bathhouse affairs. After the vegetarian meal, the Bathing Master (Yu Tou) (the person in charge of bathing), the Acting Director (Fu Wei Na), the Head Seat (Shou Zuo) (the monk in the monastery second only to the abbot in status), and the Abbot finish bathing, and the drum is sounded three times. Put a small amount of hot water in the bathing bucket, burn incense, and imagine inviting the saints to bathe. Inspect each place in turn, and strike the board three times. Beat the drum for the first time, and the monks enter the bath; the second time, the lower-ranking monks (Mo Tou Shou) enter the bath; the third time, the attendants enter the bath. At this time, the Abbot enters the bath, using a screen to separate the bathing area. The fourth time, the laborers (Ren Li) (those responsible for physical labor) enter the bath. The supervisor attendant (Jian Zuo Xing Zhe) and the affairs officer (Zhi Shi) (the monastery's officers) bathe last, and supervise and inspect. Let them extinguish the fire in the stove and the charcoal, clean the water, and move the remaining firewood to a distance. The order of bathing should be posted outside the bathhouse (now people say that the Abbot and the Hall Head (Dian Tou Shou) (the person in charge of the hall) bathe first, and the affairs officer and the hall attendant bathe later, which is incorrect. If there is a special situation in the past and you want to bathe with the Head first, there is no need to set up a screen, and do not enter the small pavilion, just in the Head
首板頭解衣)室內掛小板旁釘小牌。書云(鳴板一聲添湯。二聲添水。三聲則止。以此為節)如施主設浴。則課經迴向能妙觸宣明。成佛子住則功不浪施矣。
知殿
掌諸殿堂香燈時時拂拭塵埃。嚴潔幾案。或遇風起。須息爐內香火。及結起幡腳防顧使勿近燈燭。施主香錢不得互用。佛誕日浴佛煎湯供大眾。四齋日開殿門。以便往來瞻禮。
侍者(燒香書狀請客)
侍者之職最為近密。觀道德於前后。聽教誨于朝夕。親炙參扣。期法道底于大成。而禮節常宜恭謹。慶喜之侍瞿曇。香林之侍雲門。佛祖重寄其可忽諸。
凡住持上堂小參。普說開室。唸誦放參。節臘特為。通覆相看。掛塔燒香行禮記錄法語。燒香侍者職之 凡住持往復書問製作文字。先具草呈。如闕書記。山門一應文翰。書狀侍者職之 凡住持應接賓客管待尊宿。節臘特為具狀行禮。請客侍者職之。或維那知客俱不赴眾。或在假。其行事三侍者皆當攝之(或云書狀不當干涉餘事。無據)若住持久出則歸眾行立。暫出則不離班位。
衣缽侍者(不立班)
先輩多以叢林老成之士為之。蓋能納忠救過羅致人才。內外庶事通變圓融。庶幾上下雍肅。如密庵有如侍者。而得松源世其家。東叟得升首座。而家法益嚴。今
【現代漢語翻譯】 現代漢語譯本 首板頭解衣： 室內掛著小板，旁邊釘著小牌。書云（鳴板一聲添湯，二聲添水，三聲則止，以此為節）：如果施主設定浴室，那麼課經迴向能夠妙觸宣明，成就佛子居住，那麼功德就不會白白浪費了。
知殿： 掌管各個殿堂的香燈，時時拂拭塵埃，保持幾案的嚴整潔凈。如果遇到起風，必須熄滅爐內的香火，並且繫好幡腳，防止靠近燈燭。施主的香錢不得互相挪用。佛誕日沐浴佛像，煎湯供養大眾。四齋日打開殿門，以便往來瞻仰禮拜。
侍者（燒香、書狀、請客）： 侍者的職責最為親近密切，觀察住持的道德於前后，聽取教誨于朝夕，親身靠近參學請教，期望佛法道業達到大成。而禮節常常應該恭敬謹慎。慶喜侍奉瞿曇（釋迦牟尼佛的別稱），香林侍奉雲門（雲門文偃禪師）。佛祖如此重視，怎麼可以忽略呢？
凡是住持上堂說法、小參、普說、開室、唸誦、放參，以及節慶臘日特別舉行的儀式，都要全面照看。掛塔、燒香、行禮、記錄法語，是燒香侍者的職責。凡是住持往來書信問候、製作文字，先要準備草稿呈上。如果沒有書記，山門裡一切的公文書信，是書狀侍者的職責。凡是住持應接賓客、管待尊宿，以及節慶臘日特別準備禮物行禮，是請客侍者的職責。如果維那、知客都不在，或者請假，那麼這些事務三個侍者都應當兼管。（或者說書狀侍者不應當干涉其他事務，沒有依據。）如果住持長時間外出，那麼就歸入大眾行列，隨眾站立。暫時外出，那麼就不離開班位。
衣缽侍者（不立班）： 前輩大多選擇叢林中老成持重的人擔任。因為能夠納諫勸諫，匡正過失，羅致人才，內外各種事務通達變通，圓融無礙，這樣才能使上下和睦恭敬。例如密庵禪師有如侍者，因此松源禪師能夠繼承他的法脈。東叟禪師得到升爲首座的機會，因此家風更加嚴謹。現在
【English Translation】 English version Head Board and Undress: A small board is hung indoors, with a small sign nailed beside it. The book says (one strike of the board means adding soup, two strikes mean adding water, and three strikes mean stopping, using this as a measure): If the benefactor provides a bathhouse, then the sutra recitation and dedication can wonderfully touch and clearly illuminate, allowing the Buddhas' disciples to reside, then the merit will not be wasted.
Hall Manager (Zhi Dian): In charge of the incense and lamps in all the halls, constantly dusting and wiping away dust, keeping the desks and tables neat and clean. If the wind rises, the incense and fire inside the burners must be extinguished, and the feet of the banners must be tied up to prevent them from getting close to the lamps and candles. The benefactors' incense money must not be used interchangeably. On the Buddha's birthday, bathe the Buddha statue and prepare soup to offer to the assembly. Open the hall doors on the four fast days to facilitate people coming and going to pay homage.
Attendant (Serving Incense, Documents, and Guests): The attendant's duty is the closest and most intimate, observing the abbot's morality before and after, listening to teachings morning and evening, personally approaching for study and instruction, hoping that the Dharma path will reach great accomplishment. And etiquette should always be respectful and cautious. Qingxi served Gautama (another name for Shakyamuni Buddha), Xianglin served Yunmen (Zen Master Yunmen Wenyan). The Buddhas and Patriarchs valued this so much, how can it be neglected?
Whenever the abbot ascends the hall to give a Dharma talk, holds a small assembly, gives a general talk, opens the room, recites sutras, or dismisses the assembly, as well as special ceremonies held on festivals and holidays, everything must be fully taken care of. Hanging the stupa, burning incense, performing rituals, and recording Dharma words are the duties of the incense-serving attendant. Whenever the abbot exchanges letters and inquiries, or creates writings, a draft must first be prepared and presented. If there is no scribe, all official documents and letters of the monastery are the duties of the document-serving attendant. Whenever the abbot receives guests, treats venerable monks, and specially prepares gifts and performs rituals on festivals and holidays, it is the duty of the guest-inviting attendant. If the director of monks (Vina) and the guest prefect (Guest Prefect) are both absent or on leave, then these affairs should be managed by all three attendants. (Some say that the document-serving attendant should not interfere with other affairs, but there is no basis for this.) If the abbot is away for a long time, then he should join the assembly and stand with them. If he is away temporarily, then he should not leave his position in the ranks.
Robe and Bowl Attendant (Not in the Ranks): The predecessors mostly chose experienced and prudent people from the monastery to serve in this role. Because they are able to accept advice and admonish, correct mistakes, recruit talent, and understand and adapt to all kinds of internal and external affairs, so that superiors and subordinates can be harmonious and respectful. For example, Zen Master Mian had the attendant Ru, so Zen Master Songyuan was able to inherit his Dharma lineage. Zen Master Dongsou had the opportunity to be promoted to head seat, so the family style became more rigorous. Now
諸方往往任後生晚輩。甚致敗德誤事。可不慎歟。
湯藥侍者(立班)
朝暮供奉方丈湯藥。左右應接。佐助衣缽侍者。撫卹近事行仆。或暫缺侍者。客至通覆燒香。或缺人迴向。皆宜攝行。須擇年壯謹愿者充之。
聖僧侍者(不立班在眾後行道堂外粥飯)
貴有道心。齋粥二時上供鳴下堂椎。朝夕交點被位。中夜剔燈。同維那交收亡僧唱衣錢。住持遷化把帳。頭首秉拂則為燒香。或代鳴椎。唸佛職滿。在本山當預侍者名。退耕斷橋二老在眾時常充此職。以能結眾緣而勵志于道也。
東序知事
都監寺
古規惟設監院。后因寺廣眾多。添都寺以總庶務。早暮勤事香火。應接官員施主。會計簿書出納錢穀。常令歲計有餘。尊主愛眾。凡事必會議。稟住持方行。訓誨行仆不妄鞭捶。設當懲戒擯罰。亦須稟議量情示警。母縱威暴激變起訟。差設莊庫職務必須公平。母用私黨致怨上下。昔叢林盛時。多請西堂首座書記。以充此職。而都監寺亦充首座書記。否則必臘高歷事廉能公謹。素為眾服者充之。既無取于公。而道福殊勝上下美留。雖連年不易。或數請再充。又何傷焉。故所在單寮勤舊不滿五六人。副寺以下非歷三次。不歸前資。監寺非三次。不歸蒙堂。都寺非三次不得居單寮
【現代漢語翻譯】 現代漢語譯本 各處寺院往往隨意任用年輕後輩，甚至導致敗壞德行、耽誤事情的情況，怎能不謹慎呢？
湯藥侍者（設立班位）
早晚供奉方丈的湯藥，左右照應，協助衣缽侍者，安撫照顧近身雜役。如有侍者暫時缺位，客人來訪時代為通報、燒香，或缺少人手時代為迴向，都應該代理。必須選擇年富力強、謹慎老實的人擔任。
聖僧侍者（不設立班位，在僧眾後面於行道堂外用齋）
最重要的是有向道之心。齋粥兩次上供時鳴椎，下堂時鳴椎。早晚交接被位，半夜撥亮燈火。同維那(Vina)交接亡僧的唱衣錢。住持(Abbot)圓寂時掌管帳目。頭首(senior monk)秉拂時則代為燒香，或代為鳴椎。唸佛職務期滿后，在本寺應當預先登記侍者之名。退耕的斷橋二老在僧眾中時常擔任此職，因為這樣能夠廣結善緣，激勵道心。
東序知事
都監寺(Dujian Temple)
古代的規矩只設立監院(supervisor)。後來因為寺院擴大，僧眾增多，增設都寺(chief supervisor)來總管各項事務。早晚勤于香火，接待官員施主，管理賬簿，出納錢糧，經常使每年的收支有盈餘。尊敬住持(Abbot)，愛護僧眾。凡事必須經過會議，稟告住持(Abbot)后才能施行。訓誡雜役，不隨意鞭打。如果應當懲戒或驅逐，也必須稟告商議，酌情示警，不要縱容威勢，激起變亂，引發訴訟。安排莊園倉庫的職務必須公平，不要任用私人黨羽，導致上下怨恨。過去叢林興盛時，多請西堂(West Hall)首座(chief seat)，書記(secretary)來擔任此職。而都監寺(chief supervisor)也兼任首座(chief seat)，書記(secretary)。否則必須選擇德高望重、經歷豐富、廉潔能幹、公正謹慎，一向為大眾所信服的人擔任。這樣既不會損害公物，又能獲得殊勝的道業福報，上下都讚美留戀。即使連年不變，或者多次聘請再次擔任，又有什麼妨礙呢？所以各處寺院的單寮(private quarters)勤勞舊人不滿五六人，副寺(vice supervisor)以下不經歷三次，不恢復以前的待遇。監寺(supervisor)不經歷三次，不能居住單寮(private quarters)。都寺(chief supervisor)不經歷三次不得居單寮(private quarters)。
【English Translation】 English version In various places, monasteries often casually appoint younger and inexperienced individuals, sometimes leading to moral failings and mismanagement. How can one not be cautious?
Attendant for Medicine and Nourishment (Establishes a position)
Morning and evening, attend to the Abbot's (Fangzhang) medicine and nourishment, attending to needs on both sides, assisting the robe and bowl attendant, comforting and caring for the close-serving workers. If the attendant is temporarily absent, act as a messenger and burn incense when guests arrive, or perform the dedication of merit if someone is missing. One must select someone who is young, strong, cautious, and honest to fill this role.
Attendant for the Holy Monk (Does not establish a position, walks behind the assembly outside the meditation hall during meals)
It is valuable to have a mind for the Way (Dao). Strike the gavel when offering meals during the two meal times, and strike the gavel when leaving the hall. Exchange bedding positions in the morning and evening, trim the lamps in the middle of the night. Together with the Vina (Vina), collect the robe money for deceased monks. Manage the accounts when the Abbot (Abbot) passes away. When the senior monk (senior monk) holds the whisk, then burn incense on their behalf, or strike the gavel on their behalf. After completing the duties of reciting the Buddha's name, one should be pre-registered as an attendant in this monastery. The two old men who retired from farming at Broken Bridge often filled this role when among the assembly, because this allows them to form good connections and encourage their aspiration for the Way.
East Wing Affairs Officer
Chief Supervisor of the Temple (Dujian Temple)
Ancient rules only established a supervisor (supervisor). Later, because the temple expanded and the number of monks increased, a chief supervisor (chief supervisor) was added to oversee all affairs. Diligently attend to incense offerings morning and evening, receive officials and patrons, manage accounts, and handle money and grain, always ensuring that the annual income exceeds expenses. Respect the Abbot (Abbot) and love the assembly. All matters must be discussed in meetings and reported to the Abbot (Abbot) before implementation. Instruct the workers and do not arbitrarily whip them. If punishment or expulsion is necessary, it must also be reported and discussed, with warnings given according to the circumstances. Do not indulge in power and violence, incite disturbances, or provoke lawsuits. The arrangement of duties for the estate and warehouse must be fair, and do not use private cliques, causing resentment between superiors and subordinates. In the past, when monasteries were flourishing, they often invited the West Hall (West Hall) chief seat (chief seat) and secretary (secretary) to fill this role. And the chief supervisor (chief supervisor) also served as the chief seat (chief seat) and secretary (secretary). Otherwise, one must choose someone who is virtuous, experienced, honest, capable, fair, and cautious, and who has always been trusted by the public to fill this role. In this way, public property will not be damaged, and one can obtain extraordinary blessings of the Way, with praise and longing from superiors and subordinates. Even if it remains unchanged for many years, or if one is invited to serve again multiple times, what harm is there? Therefore, in various monasteries, the diligent old people in the private quarters (private quarters) are no more than five or six people. Those below the vice supervisor (vice supervisor) do not return to their previous status unless they have served three terms. The supervisor (supervisor) cannot reside in the private quarters (private quarters) unless they have served three terms. The chief supervisor (chief supervisor) may not reside in the private quarters (private quarters) unless they have served three terms.
。再請出充者。公界封鑰元房。以避嫌疑。齋粥二時必赴堂。則行仆行益自然整肅。如楊岐之輔慈明。石窗之輔宏智。可為法則。
僧史曰。知事三綱者。若網罟之巨繩提之則百目正矣。梵語摩摩帝。此云寺主。即今之監寺也。又大集經云。僧物難掌。我聽二種人掌三寶物。一阿羅漢。二須陀洹。更復二種。一能持凈戒識知業報者。二畏後世罪有諸慚愧者。
維那
綱維眾僧曲盡調攝。堂僧掛搭辨度牒真偽。眾有爭競遺失。為辨析和會。戒臘資次床歷圖帳。凡僧事內外無不掌之。舉唱回向以聲音為佛事。病僧亡僧尤當究心。每日二時赴堂。堂前鐘鳴離位。入堂聖僧前左手上香。退兩步半。問訊合掌而入椎邊立。先看逐日回看神示名位。鐘鼓絕鳴椎一下。眾展缽已再鳴椎一下。合掌默迴向當日神示。左手按砧。舉云(仰憑大眾念。清凈法身毗盧遮那佛。圓滿報身十號云云)右手鳴椎。高不過五寸。聲絕方下椎。急緩合度。俟首座唱食至第三句將畢。轉身退至立僧板頭立。俟行食遍。進前鳴椎一下。合掌至聖僧前問訊。出堂歸缽位。若施主齋僧行䞋遍食。椎后從聖僧後轉。左邊朝首座問訊。復鳴椎一下而出。為請施財也。或有他緣。或暫假出入。將戒臘簿假簿堂司須知簿。親送過客司令攝之。
【現代漢語翻譯】 現代漢語譯本：再請出充當知事的人選。公共場所的界限、封條、鑰匙和公用房間，都要避免嫌疑。早晚兩次的齋粥，必須到禪堂參加。這樣，行童和僕役的行為自然會整肅。就像楊岐方會輔佐慈明楚圓，石窗慧洪輔佐宏智正覺一樣，可以作為法則。
《僧史》說：『知事、三綱，就像漁網上的粗繩，提起它，所有的網眼都會端正。』梵語摩摩帝（mamatī），這裡譯為寺主，就是現在的監寺。又《大集經》說：『僧眾的財物難以掌管。我允許兩種人掌管三寶的財物：一是阿羅漢（arhat，已證得涅槃的聖者），二是須陀洹（srota-āpanna，已入聖流的聖者）。再加兩種：一是能持守凈戒、知曉業報的人，二是畏懼後世罪報、有慚愧心的人。』
維那（karmadāna，寺院中負責僧眾事務的僧職）
綱維眾僧，周到地調理和攝持。負責審查掛單僧人的戒牒和度牒的真偽。僧眾之間有爭執或遺失物品，要為他們辨析調和。掌管戒臘資歷、床位名冊、圖帳等，凡是僧眾事務，無論內外，沒有不掌管的。舉唱回向，以聲音作為佛事。對於生病的僧人和去世的僧人，尤其應當關心。每天早晚兩次到禪堂參加。禪堂前鐘聲響起時離開座位。進入禪堂，在聖僧（指佛菩薩）前用左手上香。後退兩步半，問訊合掌后，到木椎旁邊站立。先看每日的迴向神示名位。鐘鼓聲停止后，敲一下木椎。大眾展開缽后，再敲一下木椎。合掌默唸迴向當日的神示。左手按住木砧，舉唱（仰仗大眾唸誦：清凈法身毗盧遮那佛（Vairocana，報身佛），圓滿報身十號等等），右手敲擊木椎。木椎舉起的高度不要超過五寸。聲音的急緩要合乎法度。等到首座唱食到第三句將要結束時，轉身退到立僧板的頭部站立。等到行食完畢，向前敲一下木椎。合掌到聖僧前問訊。出禪堂回到缽位。如果施主齋僧，行䞋遍食，敲椎后從聖僧後面轉，左邊朝首座問訊。再敲一下木椎而出，是爲了請施財。或者有其他因緣，或者暫時請假出入，要將戒臘簿、假簿、堂司須知簿，親自送到過客司令處，由他攝管。
【English Translation】 English version: Furthermore, select those who can serve as officers. Boundaries, seals, keys, and common rooms should be managed to avoid suspicion. One must attend the morning and evening meals in the meditation hall. In this way, the conduct of novices and servants will naturally become disciplined. Just as Yangqi Fanghui assisted Ciming Chuyuan, and Shichuang Huihong assisted Hongzhi Zhengjue, this can serve as a model.
The 'Monk History' states: 'The officers and the three administrators are like the main rope of a fishing net; when it is lifted, all the meshes become aligned.' The Sanskrit term 'mamatī' is translated here as 'temple master,' which is the current supervisor. Furthermore, the 'Great Collection Sutra' says: 'The property of the Sangha is difficult to manage. I allow two types of people to manage the Three Jewels' property: first, an Arhat (arhat, a saint who has attained Nirvana), and second, a Srota-apanna (srota-āpanna, a stream-enterer). Add two more: first, one who can uphold pure precepts and understand karmic retribution, and second, one who fears the consequences of future sins and has a sense of shame.'
The Karmadana (karmadāna, the monastic officer in charge of Sangha affairs)
He maintains and manages the Sangha members thoroughly. He is responsible for verifying the authenticity of the ordination certificates and travel permits of visiting monks. If there are disputes or lost items among the monks, he must analyze and reconcile them. He manages seniority based on monastic age, registers of seating arrangements, charts, and so on. He oversees all Sangha affairs, both internal and external. He leads chanting and dedications, using sound as a Buddhist practice. He should be especially concerned about sick and deceased monks. He attends the meditation hall twice daily. When the bell rings in front of the hall, he leaves his seat. Upon entering the hall, he offers incense with his left hand before the sacred images (referring to Buddhas and Bodhisattvas). He steps back two and a half steps, makes a respectful bow with palms together, and stands beside the wooden mallet. He first looks at the daily dedication and the positions of the deities. After the bell and drum cease, he strikes the wooden mallet once. After the assembly unfolds their bowls, he strikes the mallet again. He silently dedicates the merits of the day with palms together. He holds the wooden block with his left hand and chants (Relying on the assembly to recite: Pure Dharma Body Vairocana Buddha (Vairocana, the Sambhogakaya Buddha), Perfect Reward Body, the Ten Titles, etc.), striking the wooden mallet with his right hand. The mallet should not be raised more than five inches. The speed and rhythm of the sound should be appropriate. When the head seat finishes the third line of the meal chant, he turns and retreats to the head of the standing platform. After the food distribution is complete, he steps forward and strikes the mallet once. He bows with palms together before the sacred images. He exits the hall and returns to his bowl position. If a donor is offering a vegetarian meal to the Sangha, and the food distribution is complete, he turns behind the sacred images after striking the mallet, bows to the head seat on the left. He strikes the mallet once more and exits, to request the offering of wealth. If there are other reasons, or if he temporarily needs to leave, he must personally deliver the seniority register, temporary register, and hall regulations to the guest officer for safekeeping.
寄歸傳云。維那。華梵兼舉也。維是綱維。華言也。那是梵語。羯磨陀那刪去三字從略。此云悅眾也。又十誦律云。以僧房中無人知時。打揵(巨寒切)椎(音地)又無人涂治掃灑講堂食處。無人相續鋪床。眾亂時無人彈壓等。佛令立維那。又聲論翻為次第。謂知僧事之次第也。
副寺
古規曰庫頭。今諸寺稱柜頭。北方稱財帛。其實皆此一職。蓋副貳都監寺分勞也。掌常住金谷錢帛米麥出入。隨時上歷收管支用。令庫子每日具收支若干僉定飛單呈方丈。謂之日單。或十日一次結算。謂之旬單。一月一結一年通結有無見管。謂之日黃總簿。外有米麵五味各簿皆當考算。凡常住財物雖毫木。並是十方眾僧有分。如非寺門外護官員檀越賓客迎送慶弔合行人事。並不可假名支破侵漁。其上下庫子須擇有心力能書算。守己廉謹者為之。病僧合用供給之物。即時應付。如倉庫疏漏雀鼠侵耗米麥。蒸潤一切物色。頓放守護有不如法者。並須及時照管處置。
典座
職掌大眾齋粥。一切供養務在精潔。物料調和檢束局務。護惜常住不得暴殄。訓眾行者循守規矩。行益普請不得怠慢。撫卹園夫。栽種及時。均俵同利。二時就廚下。粥飯食不異眾。粥飯上桶。先望僧堂焚香。設拜然後發過堂。
直歲
【現代漢語翻譯】 現代漢語譯本： 《寄歸傳》中說：『維那』，是梵語和漢語的合稱。『維』是綱維，是漢語。『那』是梵語，是『羯磨陀那』（Karma-dana，執事）刪去三個字后的省略說法，意思是『悅眾』。另外，《十誦律》中說，因為僧房中無人知道時間，所以打犍椎（一種報時工具）；又因為無人涂治、掃灑講堂和食用之處；無人相續鋪床；大眾混亂時無人彈壓等，所以佛陀命令設立維那。另外，從聲音理論上翻譯為『次第』，意思是知道僧事的次序。
副寺
古代的規矩稱作『庫頭』，現在各寺廟稱作『柜頭』，北方稱作『財帛』，實際上都是這一個職位。大概是分擔都監寺的勞務。掌管常住的金銀、穀物、錢幣、米麥的出入，隨時記錄收支情況，管理使用。讓庫子每天詳細記錄收支若干，簽字后以飛單的形式呈給方丈，稱作『日單』。或者每十天結算一次，稱作『旬單』。一個月結算一次，一年進行總結算，檢視管理情況，稱作『日黃總簿』。此外還有米、面、五味等各種賬簿，都應當進行考覈計算。凡是常住的財物，即使是細微的木頭，都是十方眾僧有份的。如果不是寺門外護、官員、檀越、賓客迎送慶弔等應行的人事，都不可假借名義支取、破壞、侵佔。上下的庫子必須選擇有責任心、有能力書寫計算、守己廉潔的人來擔任。生病僧人應該使用的供給之物，要立即支付。如果倉庫疏漏，雀鼠侵耗米麥，蒸濕霉爛一切物品，疏忽守護有不如法的情況，都必須及時照管處置。
典座
職掌大眾的齋粥，一切供養務必精細潔凈。物料調和，檢查約束局務。愛護常住，不得浪費。訓導眾行者遵守規矩。行益普請不得怠慢。撫卹園夫，栽種及時。平均分配利益。每天兩次到廚房，粥飯食物和大眾一樣。粥飯上桶時，先面向僧堂焚香，設拜，然後分發到過堂。
【English Translation】 English version: The Ji Gui Zhuan (A Record of the Buddhist Religion As Practiced in India and the Malay Archipelago) says: 『Vina』 (維那, monastic supervisor) is a combination of Sanskrit and Chinese. 『Vi』 (維) means 『outline』 or 『framework,』 which is Chinese. 『Na』 (那) is Sanskrit, an abbreviation of 『Karma-dana』 (羯磨陀那, monastic officer), omitting three characters, meaning 『pleasing the assembly.』 Furthermore, the Shi Song Lu (十誦律, Ten Recitation Vinaya) states that because no one in the monks' quarters knows the time, the jian chui (犍椎, time-announcing instrument) is struck; also, because no one paints, cleans, or sweeps the lecture hall and dining area; no one continuously makes the beds; and no one suppresses the chaos when the assembly is in disorder, the Buddha ordered the establishment of the Vina. In terms of phonetics, it is translated as 『order』 (次第), meaning knowing the order of monastic affairs.
Deputy Abbot/Treasurer
Ancient rules call it 『Kutou』 (庫頭, storehouse head), now temples call it 『Guitou』 (櫃頭, cabinet head), and in the north, it is called 『Caibo』 (財帛, wealth and silk), but in reality, it is all the same position. It roughly shares the labor of the Abbot/Supervisor. It manages the income and expenditure of the monastery's gold, silver, grains, coins, rice, and wheat, records the income and expenditure at any time, and manages the use. The storehouse keeper must record the income and expenditure in detail every day, sign it, and present it to the abbot in the form of a 『flying slip,』 called the 『daily slip.』 Or settle it once every ten days, called the 『ten-day slip.』 Settle it once a month, and make a general settlement once a year to check the management, called the 『Daily Yellow General Ledger.』 In addition, there are various ledgers for rice, flour, and five flavors, which should all be assessed and calculated. All the monastery's property, even the smallest piece of wood, is shared by all the monks from the ten directions. If it is not for the protection outside the temple gate, officials, benefactors, guests, welcoming and sending off celebrations, condolences, and other necessary personnel matters, it is not allowed to be taken, damaged, or encroached upon under false pretenses. The upper and lower storehouse keepers must choose those who are responsible, capable of writing and calculating, self-disciplined, and honest to serve. The supplies that sick monks should use should be paid immediately. If the warehouse is leaky, sparrows and rats damage the rice and wheat, the steaming and mildewing of all items, and the negligence of protection are not in accordance with the law, they must be taken care of and dealt with in a timely manner.
Head Cook
In charge of the congee and rice for the masses, all offerings must be refined and clean. Material reconciliation, inspection and restraint of the bureau affairs. Protect and cherish the monastery, and must not be wasteful. Train the practitioners to abide by the rules. Do not be lazy in benefiting the universal invitation. Comfort the gardeners and plant in time. Distribute the benefits equally. Go to the kitchen twice a day, and the congee and rice are the same as the masses. When the congee and rice are on the bucket, first face the monks' hall, burn incense, set up a worship, and then distribute it to the dining hall.
職掌一切作務。凡殿堂寮舍之損漏者。常加整葺。動用什物常閱其數。役作人力稽其工程黜其游墮。母縱浮食蠹財害公。田園莊舍碾磨碓坊。頭匹舟車。火燭盜賊。巡護防警。差撥使令賞罰惟當。並宜公勤勞逸必均。如大修造則添人同掌之。
列職雜務
寮元
掌眾寮之經文什物。茶湯柴炭。請給供需。灑掃浣濯。淨髮椸巾之類每日粥罷。令茶頭行者門外候眾至。鳴板三下。大眾歸寮。寮長分手。寮主副寮對面左右位。副寮出燒香歸位。茶頭喝云(不審)大眾和南遇旦望點湯。鳴板集眾。燒香行湯如常禮。
寮主副寮
凡安眾處寮元照戒次。自下而上。請充之。寫定名字。預貼牌上。十日一替。佐寮元辦事。旦暮僧眾歸堂。巡視經案。或有遺忘什物者。眼同收拾付還。及交點本寮什物。提調香燈茶湯。母容外人止宿及寄賣物件。猶預定望寮一名。使以次挨補副寮。若寮主遇滿從維那請交代。副寮遇滿從寮元請交代。
延壽堂主
看視病僧。湯藥油燭炭火粥食五味常備供須。公界倘缺。若自己豐裕結緣應付。或勸化施主措辦。牀蓆衣被狼籍穢污。為其洗浣母生憎嫌。八福田中直病為第一也。
凈頭
掃地裝香。換籌洗廁。燒湯添水。須是及時。稍有狼籍隨
【現代漢語翻譯】 現代漢語譯本 職掌一切事務。凡殿堂、僧舍的破損之處，要經常加以修理。動用物品時，要經常覈對其數量。使用勞役人力時，要考察其工程進度，斥退那些遊手好閒、懶惰的人。不要放縱那些白吃白喝、損害公共財產的人。對於田地、園林、莊園、房舍、水磨、碓坊、牲畜、車輛，以及防火、防盜等事宜，要巡邏守護，防止意外。差遣調撥使用人手，賞罰要恰當。並且應該公正勤勞，使勞逸均勻。如果進行大型修繕工程，則增派人手共同管理。
列職雜務
寮元（負責僧眾寮房事務的執事）
掌管大眾寮房的經書文物、茶水、柴火、炭火。負責請領供給所需物品。灑掃洗滌，以及清洗頭髮用的椸巾等。每天早粥完畢后，令茶頭（負責燒水供茶的僧人）、行者（寺院中負責雜務的僧人）在門外等候大眾到來。敲擊木板三下，大眾返回寮房。寮長（寮房的負責人）和寮元分立兩側。寮主（寮房的主管）和副寮（寮房的副主管）在對面左右就位。副寮出來燒香，然後回到自己的位置。茶頭高聲說『不審』（請大眾注意），大眾合掌迴應。遇到初一、十五，要準備點心湯。敲擊木板召集大眾，燒香、行湯等禮儀如常。
寮主、副寮
凡是安排僧眾居住的地方，寮元按照戒臘的次序，自下而上，請他們擔任。寫定名字，預先貼在牌上。每十天更換一次。協助寮元處理事務。早晚僧眾返回禪堂時，巡視經書、書案，如果有人遺忘物品，要一同收拾好並歸還。以及交接清點本寮房的物品。負責提調香燈、茶湯等事宜。不要容許外人留宿以及寄賣物品。另外預先確定一名望寮（有資格擔任寮房職務的僧人），以便依次遞補副寮。如果寮主任期已滿，從維那（寺院中負責僧眾事務的執事）處請人交接。副寮任期已滿，從寮元處請人交接。
延壽堂主（負責照料病僧的執事）
看護照料生病的僧人。湯藥、油燈、蠟燭、炭火、粥飯、五味食品等，要經常準備充足，以供所需。如果是公家提供的物資短缺，如果自己富裕，就結緣應付。或者勸募施主來籌辦。對於床鋪、蓆子、衣服、被子等，如果髒亂污穢，要為他們清洗乾淨，不要產生厭惡嫌棄之心。在八福田中，照顧病人是第一位的。
凈頭（負責清潔衛生的僧人）
掃地、裝香、更換籤籌、清洗廁所、燒水、添水，必須及時。稍微有些髒亂，就要立即清理。
【English Translation】 English version In charge of all tasks. For any damages or leaks in halls and living quarters, constantly repair them. Always check the number of items used. Examine the progress of labor services, dismiss those who are idle and lazy. Do not tolerate those who freeload, waste resources, and harm the public interest. For fields, gardens, estates, houses, water mills, hulling mills, livestock, vehicles, fire prevention, and theft prevention, patrol and guard against accidents. Dispatch and allocate manpower, and administer rewards and punishments appropriately. Furthermore, be fair and diligent, ensuring that labor and rest are balanced. If there is a major construction project, add personnel to manage it together.
Miscellaneous Duties of Various Positions
Liao Yuan (attendant in charge of monks' living quarters)
In charge of the sutras, cultural relics, tea, firewood, and charcoal in the monks' living quarters. Responsible for requesting and providing necessary supplies. Sweeping, washing, and cleaning items such as hair-washing cloths. After the morning congee, instruct the tea server (the monk responsible for boiling water and serving tea) and the attendant (the monk responsible for miscellaneous tasks in the monastery) to wait outside the door for the assembly to arrive. Strike the wooden board three times, and the assembly returns to the living quarters. The head of the living quarters and the Liao Yuan stand on either side. The head of the living quarters (Liao Zhu) and the deputy head of the living quarters (Fu Liao) take their positions facing each other on the left and right. The deputy head comes out to burn incense and then returns to their position. The tea server loudly says 'Bu Shen' (please pay attention), and the assembly responds with palms together. On the first and fifteenth of the month, prepare soup with snacks. Strike the wooden board to gather the assembly, and perform the rituals of burning incense and serving soup as usual.
Liao Zhu (Head of Living Quarters), Fu Liao (Deputy Head of Living Quarters)
Whenever arranging accommodations for monks, the Liao Yuan invites them to serve according to their seniority in precepts, from the bottom up. Write down their names and post them on a sign in advance. Replace them every ten days. Assist the Liao Yuan in handling affairs. When monks return to the meditation hall in the morning and evening, inspect the sutras and desks. If anyone has forgotten anything, collect it together and return it. Also, hand over and count the items in the living quarters. Supervise the incense lamps, tea, and soup. Do not allow outsiders to stay overnight or sell items. In addition, predetermine a Wang Liao (a monk qualified to serve in the living quarters) to fill the position of deputy head in turn. If the term of the head of the living quarters is completed, request a replacement from the Vina (the monastic officer in charge of monastic affairs). If the term of the deputy head of the living quarters is completed, request a replacement from the Liao Yuan.
Yan Shou Tang Zhu (Warden of the Longevity Hall)
Look after and care for sick monks. Always have medicine, oil lamps, candles, charcoal, porridge, and five flavors of food ready for their needs. If the public supplies are insufficient, if you are wealthy, use your resources to help. Or persuade donors to raise funds. If the beds, mats, clothes, and quilts are dirty, wash them clean without feeling disgusted or resentful. Among the eight fields of merit, caring for the sick is the first.
Jing Tou (Clean Head - Monk in charge of cleaning)
Sweeping the floor, arranging incense, changing counting sticks, cleaning toilets, boiling water, and adding water must be done in a timely manner. If there is any dirt, clean it up immediately.
即凈治。手巾凈桶點檢添換。凡供此職皆是自發道心。將交替時。堂司預出小榜云(下次凈頭缺人如有結緣請留芳名)愿結緣者收榜白堂司。然後覆住持請充之。
化主
凡安眾處常住租入有限。必籍化主。勸化檀越隨力施與。添助供眾。其或恒產足用。不必多往干求取厭也。
園主
不憚勤苦。以身率先。栽種菜蔬及時灌溉。供給堂廚。母使缺乏。
磨主
兼主碓坊米麵。供眾極有關係。須擇有道心人。諳曉舂磨等事者充之。
水頭
五更燒湯。供大眾颒盥。手巾面盆燈燭牙藥。母令缺少。冬月烘焙手巾須早起鋪排。勿致臨時動眾念。
炭頭
預備柴炭以禦寒事。或化施主。或出公界。須令足用。
莊主
視田界至修理莊舍。提督農務撫安莊佃。些少事故隨時消弭。事關大體申寺定奪近時叢林凋弊百出。而莊中尤甚。略舉其三。諸方通害初爭莊職。安能遍及。構怨住持上下不睦一也。一充其職離寺相遠。靡所不為。致爭起訟。供眾錢糧盡皆耗費。復積逋負以累於後。因而紀綱不振。莊佃生侮租課不還。其弊二也。縱使老成能事充之。而州縣應酬。吏胥管幹。鄉都職役。鄰里富豪。皆合追陪。既啟其端。稍有不及。便生釁隙。雖不明支。
【現代漢語翻譯】 現代漢語譯本 即凈治（負責清潔）。手巾、凈桶要經常檢查、新增和更換。凡是擔任此職位的，都是自己發了道心。將要交接時，寺院的堂司會預先貼出小榜，上面寫著（下次負責清潔的人員空缺，如有願意結緣的請留下芳名），願意結緣的人收下榜文后稟告堂司，然後稟告住持，請求擔任此職。
化主（負責募捐的人員） 凡是安頓僧眾的地方，常住的租金收入有限，必須依靠化主勸募信徒，隨能力佈施，以添補供養僧眾的費用。如果寺院的恒產足夠使用，就不必過多地去募捐，以免引起厭煩。
園主（菜園負責人） 不怕勤勞辛苦，以身作則，率先栽種蔬菜，及時灌溉，供給齋堂廚房，不要讓蔬菜缺乏。
磨主（磨坊負責人） 兼管碓坊的米麵，這對於供養僧眾關係極大，必須選擇有道心的人，熟悉舂米、磨面等事務的人來擔任。
水頭（負責燒水的人員） 五更天（凌晨三點到五點）燒好熱水，供給大眾洗漱。手巾、面盆、燈燭、牙藥，不要讓這些物品缺少。冬天烘烤手巾，必須早起安排，不要臨時慌亂，擾動大眾的清凈。
炭頭（負責木炭的人員） 預備好柴炭，以應對寒冷的天氣。或者向施主化緣，或者從寺院的公款中支出，必須保證木炭足夠使用。
莊主（田莊負責人） 負責檢視田地邊界，修理莊園房屋，督促農務，安撫佃戶，小的事情隨時消除，關係到大體的事情，要稟告寺院決定。近來叢林寺院衰敗，問題百出，而田莊中的問題尤其嚴重，略舉三個方面：各方人士都想爭奪田莊的職位，一開始就互相爭鬥，怎麼能顧及到寺院的利益呢？造成與住持不和，上下關係緊張，這是弊端之一。擔任這個職位的人，離寺院很遠，什麼事情都敢做，導致爭端和訴訟，供養僧眾的錢糧全部耗費，還積累了拖欠的債務，遺留給後人，因此紀綱不振，佃戶輕視寺院，拖欠租金，這是弊端之二。縱然有老成持重、有能力的人擔任這個職位，但是州縣的應酬，官吏的管轄，鄉里的差役，鄰里的富豪，都要應酬陪伴，既然開了這個頭，稍微有所不足，就會產生矛盾。即使不明著索取錢財，
【English Translation】 English version This refers to cleaning and maintenance. Towels and chamber pots should be checked, replenished, and replaced regularly. All those who take on this role do so out of their own volition and devotion. When the time for handover approaches, the monastery's office will post a small notice saying (the position of cleaner will be vacant next time; those who wish to participate, please leave your name). Those who wish to participate will take the notice and inform the office, and then report to the abbot to request to fill the position.
Huazhu (Fundraiser) In places where monks reside, the income from rent is limited, so it is necessary to rely on the Huazhu to solicit donations from patrons, who contribute according to their ability to supplement the expenses of supporting the monastic community. If the monastery's permanent assets are sufficient, there is no need to solicit donations excessively, so as not to cause annoyance.
Yuanzhu (Gardener) Not afraid of hard work, taking the lead by example, planting vegetables and irrigating them in a timely manner, supplying the dining hall kitchen, and ensuring that there is no shortage of vegetables.
Mozhu (Miller) Also in charge of the rice and flour from the mortar, which is extremely important for supporting the monastic community. It is necessary to select someone with devotion and who is familiar with the affairs of milling and grinding.
Shuitou (Water Boiler) Boiling hot water in the fifth watch (3-5 AM) to provide for the washing and rinsing of the masses. Towels, basins, lamps, candles, and toothpaste should not be lacking. In winter, towels should be baked early and arranged, so as not to cause temporary confusion and disturb the peace of the masses.
Tantou (Charcoal Provider) Prepare firewood and charcoal to deal with the cold weather. Either solicit donations from patrons or spend from the monastery's public funds, ensuring that there is enough charcoal to use.
Zhuangzhu (Estate Manager) Responsible for inspecting the boundaries of the fields, repairing the estate buildings, supervising agricultural affairs, and pacifying the tenants. Minor incidents should be resolved promptly, and matters of importance should be reported to the monastery for a decision. In recent times, the monasteries in the forests have been declining, with many problems arising, and the problems in the estates are particularly serious. Here are three aspects: People from all sides want to compete for the position of estate manager, starting with fighting each other, how can they take care of the interests of the monastery? This causes discord with the abbot and strained relations between superiors and subordinates, which is one drawback. Those who hold this position are far away from the monastery and dare to do anything, leading to disputes and lawsuits, and all the money for supporting the monastic community is wasted. They also accumulate arrears and debts, leaving them to future generations. Therefore, discipline is not enforced, tenants despise the monastery, and rents are not paid, which is the second drawback. Even if an experienced and capable person holds this position, the county's social engagements, the officials' management, the township's duties, and the neighborhood's wealthy people all need to be entertained. Once this precedent is set, if there is any deficiency, conflicts will arise. Even if they do not explicitly demand money,
而巧立除破公私無益。故莊中之費或半於寺。其弊三也。只如大家業產巨富不聞分遣子弟。遍居莊所。蓋耕種有佃。提督則有甲干。收租之時自有監收僧行。此外縱有輸納修圩依糧等項。只臨時分委勤舊知事。限期使辦。事畢旋歸。非唯省費。有補常住而消禍未萌。公私攸濟。今諸方之廢如逃亡家。住持勤舊能恤念寺門。欲撙費救弊汰除濫冗。請自此始。其初例有當重難。而應充莊職者別議酬補之。
諸莊監收
古規初無莊主監收。近代方立此名。此名一立其弊百出。為住持私任匪人者有之。因利曲徇者有之。為勤舊執事人連年占充者有之。托勢求充者有之。樹黨分充者有之。角力爭充者有之。蠹公害私不可列舉。雖欲匡救末如之何。倘得廉正勤舊輔佐住持。公選區用。或對眾鬮拈之充。充此職者當克己爲念奉眾為心。毋苛取佃戶。母虧損常住。則自他俱利矣。
請立僧首座
其事嚴重不可輕舉。如大方西堂名德首座。行解素為眾所推服者。委曲陳情。如有允意。特為上堂言。此間多眾。宜得當人相與建立法幢開大爐韛。山中幸有某人。知見高明慧命所寄。少刻下座。同兩序大眾拜請。為眾開室。伏望慈悲特垂開允。下座方丈行者以柈袱盛入室普說二牌。即于座下同大眾拜請。詞云(大眾傾
【現代漢語翻譯】 現代漢語譯本 而巧立名目地裁減，對公對私都沒有好處。所以莊園中的花費有時會超過寺院的一半。這是弊端之三。就像大家族產業巨大，沒聽說過分派子弟，遍佈莊園各處居住的。因為耕種有佃戶，督管有甲干（指管理人員），收租的時候自有監收僧人負責。此外縱然有輸納、修圩、依糧等事項，也只是臨時分派勤勞舊識的知事，限定期限讓他們辦理。事情辦完就回來。這樣不僅節省費用，還能補充寺院的常住財產，消除禍患于未萌之時，公私兩方面都有好處。現在各地的寺院衰敗就像逃亡的家庭一樣。住持和勤勞舊識如果能體恤寺門，想要節省費用，消除弊端，裁減多餘人員，請從這件事開始。最初的條例或許有難以更改的地方，而那些應該充任莊園職務的人，可以另外商議酬勞補償。
諸莊監收
古代的規矩最初沒有莊主監收。近代才設立這個名號。這個名號一設立，各種弊端就層出不窮。有的住持私自任用壞人，有的因為利益而徇私舞弊，有的被勤勞舊識的執事人連年佔據，有的依託權勢求取，有的結黨分贓，有的角力爭奪，蠹魚危害公共利益和私人利益，不可勝數。即使想要匡正補救，也無從下手。如果能得到廉潔公正、勤勞舊識的人輔佐住持，公開選拔任用，或者當著大家的面抽籤決定。充任這個職務的人應當以克制自己爲念，以服務大眾為心。不要苛刻地向佃戶索取，不要虧損寺院的常住財產，這樣對自己和他人都有好處。
請設立僧首座
這件事非常重要，不可輕率行事。如果像大方西堂（指有德行的僧人）那樣，名德首座（指德高望重的僧人），他的修行和見解一向為大眾所推崇，就委婉地向他陳述情況。如果他有同意的意思，就特意為他上堂說法，說：『這裡僧眾很多，應該得到合適的人一起建立法幢（指弘揚佛法），開大爐韛（比喻大力弘揚佛法）。山中幸好有某人，他的知見高明，慧命（指智慧的生命）所寄託。』稍後下座，同兩序大眾（指寺院中的僧眾）拜請他，為大眾開示。然後方丈的行者用柈袱（一種盛放物品的托盤）盛著『入室』、『普說』兩個牌子，就在座下同大眾一起拜請。詞云（大眾傾
【English Translation】 English version To invent excuses for reducing expenses is ultimately detrimental to both public and private interests. Consequently, the expenses of the estates sometimes exceed half of the temple's total expenditure. This is the third major drawback. Consider wealthy families with vast estates; one never hears of them dividing their offspring and having them reside throughout the estates. This is because cultivation is handled by tenants, supervision is managed by 'jia gan' (estate managers), and rent collection is overseen by supervising monks. Furthermore, even matters such as tax payments, dike repairs, and grain provisions are temporarily assigned to diligent and experienced stewards who are given deadlines to complete the tasks. Once finished, they return. This not only saves expenses but also supplements the temple's permanent assets, preventing potential disasters before they arise, benefiting both public and private interests. Currently, the decline of temples everywhere resembles that of fleeing families. If the abbot and diligent stewards can sympathize with the temple's plight and desire to save expenses, eliminate malpractices, and reduce redundant personnel, let them begin with this matter. The initial regulations may be difficult to change, but those who should fill estate positions can be compensated separately.
Estate Supervisors
Ancient rules initially did not have estate supervisors. This title was established only in recent times. Once this title was created, numerous malpractices arose. Some abbots privately appoint unscrupulous individuals, others bend the rules for personal gain, some positions are occupied by diligent stewards for years, some seek the position through influence, some form factions to share the spoils, and some compete fiercely for the position. The harm to public and private interests is countless. Even if one wants to rectify the situation, there is no way to start. If honest, diligent, and experienced individuals can assist the abbot, and they are publicly selected and appointed, or chosen by drawing lots in front of everyone, those who fill this position should prioritize self-restraint and serve the community wholeheartedly. Do not harshly exploit the tenants, and do not diminish the temple's permanent assets. This will benefit both oneself and others.
Requesting the Establishment of a Senior Monk Seat
This matter is extremely important and should not be taken lightly. If, like Dafang Xitang (referring to a virtuous monk), a senior monk of renowned virtue, whose practice and understanding are consistently praised by the community, one should humbly present the situation to him. If he shows willingness, a special Dharma talk should be given for him, saying: 'There are many monks here, and we should have a suitable person to establish the Dharma banner (to promote the Dharma) and open the great furnace (a metaphor for vigorously promoting the Dharma). Fortunately, there is someone in the mountains whose knowledge is profound and on whom the life of wisdom depends.' After descending from the seat, together with the monastic community, invite him to give teachings to the community. Then, the abbot's attendant, using a 'ban fu' (a tray for holding items), presents two plaques with the words 'Entering the Room' and 'Universal Teaching', and together with the community, invites him from below the seat. The words say (the community inclines
心久思示誨。伏望慈悲特賜開允)受請人隨詣方丈炷香觸禮拜謝。詞云(某甲幸獲依棲貴圖藏拙。既蒙見舉不敢有違)答云(佛法寄重仰乞垂情)謝已。堂司行者鳴僧堂鐘。大眾同送歸寮。住持對觸禮一拜送出。次與大眾問訊。維那詣寮。議請侍者一人。掛普說牌。預鋪設照堂禪椅拂子主丈爐燭。鳴鼓一通。眾集立定。立僧歸位。維那出班燒香。同大眾再下拜伸請。立僧趺座兩序問訊。住持問訊。立僧普說竟。維那同大眾再下拜伸謝。立僧即懷香詣方丈致謝。兩展三禮。詞云(既蒙使令勉顏承當。慈悲包荒不勝愧悚)仍往庫司諸寮舍問訊。方丈備草飯。請特為湯藥石。至晚湯果兩序光伴。立僧侍者預席。次日住持請僧堂特為茶。請客侍者具茶榜(式見后)詣寮插香拜請禮與特為新首座同。立僧當特為首座大眾茶。與前堂特為後堂大眾禮同。別日方丈管待請兩序光伴。
請名德首座
住持須預稟露。如有允意。方丈先請茶。兩序光伴即鳴鼓升座。更不報眾。住持委曲致懇。下座與大眾同伸拜請。鳴鐘送歸寮。茶湯管待禮與前同。進退不混兩序無交代也。
榜 堂頭和尚今晨齋退。就云堂點茶。特為新命
首座。聊旌陳 賀之儀。仍請
諸知事 大眾同垂 光伴
式
【現代漢語翻譯】 現代漢語譯本： （如果）心中長久考慮想得到您的教誨，懇請您慈悲特別允許（我）接受邀請。受邀人跟隨（邀請人）前往方丈室，點香，行觸地禮拜，表示感謝。說道：『某甲（受邀人的自稱）有幸能夠依附（您），希望能夠在此藏拙。既然蒙您抬舉，不敢違背。』（邀請人）回答說：『佛法寄託重大，仰望您能垂愛。』感謝完畢，堂司的行者敲響僧堂的鐘。大眾一同送（受邀人）回到寮房。住持（對受邀人）行觸地禮一拜，送出門。然後與大眾互相問訊。維那前往寮房，商議請一位侍者。掛起『普說』的牌子。預先鋪設照堂、禪椅、拂子、主丈、爐燭。鳴鼓一聲，大眾集合站定。立僧（指新任命的僧人）回到自己的位置。維那出列燒香，與大眾一同再次下拜，表達邀請。立僧登上座位，兩序（指東西兩序的僧人）互相問訊。住持問訊。立僧普說完畢。維那與大眾一同再次下拜，表達感謝。立僧隨即拿著香前往方丈室致謝，行兩次展開、三次禮拜的大禮。說道：『既然蒙您差遣，勉強答應承擔。慈悲包容我的不足，實在感到慚愧和惶恐。』然後前往庫司和各個寮舍問訊。方丈準備簡單的飯食，特別準備湯藥和石頭（用於暖身）。到晚上，湯和水果由兩序僧人陪伴。立僧和侍者預先入席。第二天，住持請僧堂特別準備茶。請客侍者準備茶榜（樣式見后），前往寮房插香拜請，禮節與特別為新首座準備的相同。立僧擔任特別首座的大眾茶，與前堂特別為後堂大眾準備的禮節相同。另外一天，方丈款待，邀請兩序僧人陪伴。
請名德首座（指德高望重的首座）：
住持需要預先稟告，如果（名德首座）有答應的意思，方丈先請茶。兩序僧人陪伴，隨即鳴鼓升座，不再告知大眾。住持委婉懇切地表達請求。下座后與大眾一同表達拜請。鳴鐘送（名德首座）回到寮房。茶湯款待的禮節與之前相同。進退不混亂，兩序之間沒有交接。
榜：堂頭和尚今天早上齋飯後，就在云堂點茶，特別為新任命的首座，稍微陳列祝賀的儀式。仍然請各位知事和大眾一同前來陪伴。
樣式
【English Translation】 English version: If (someone) has long considered in their heart and wishes to receive your teachings, I earnestly request your compassion to specially permit (me) to accept the invitation. The invitee follows (the inviter) to the abbot's room, lights incense, performs a prostration, and expresses gratitude, saying: 'Moujia (the invitee's self-designation) is fortunate to be able to rely on (you), hoping to conceal my shortcomings here. Since I have been honored by your recommendation, I dare not disobey.' (The inviter) replies: 'The Dharma is of great importance, I hope you will show your affection.' After expressing gratitude, the hall attendant rings the bell of the monks' hall. The assembly together escorts (the invitee) back to the dormitory. The abbot (to the invitee) performs a prostration and sees (him) out the door. Then (the abbot) exchanges greetings with the assembly. The director of affairs (Vina) goes to the dormitory to discuss inviting an attendant. A 'Public Sermon' plaque is hung up. The platform, meditation chair, whisk, staff, incense burner, and candles are prepared in advance. A drum is sounded once, and the assembly gathers and stands still. The newly appointed monk returns to his position. The director of affairs comes forward to burn incense, and together with the assembly, prostrates again to express the invitation. The newly appointed monk ascends the seat, and the two orders (referring to the monks on the east and west sides) exchange greetings. The abbot exchanges greetings. The newly appointed monk finishes the public sermon. The director of affairs and the assembly prostrate again to express gratitude. The newly appointed monk immediately takes incense to the abbot's room to express gratitude, performing the great ceremony of two unfoldings and three prostrations, saying: 'Since I have been dispatched by you, I reluctantly agree to undertake (this task). Your compassion encompasses my shortcomings, and I feel ashamed and fearful.' Then (he) goes to the storehouse and various dormitories to exchange greetings. The abbot prepares a simple meal, specially preparing soup and stones (for warmth). In the evening, soup and fruit are accompanied by the two orders of monks. The newly appointed monk and the attendant take their seats in advance. The next day, the abbot asks the monks' hall to specially prepare tea. The guest attendant prepares a tea invitation (the format is shown later), goes to the dormitory to insert incense and invite (the monk), the etiquette is the same as that specially prepared for the new head seat. The newly appointed monk serves as the special head seat for the assembly tea, and the etiquette is the same as that prepared by the front hall for the rear hall assembly. On another day, the abbot hosts a feast, inviting the two orders of monks to accompany.
Inviting a virtuous and respected head seat:
The abbot needs to report in advance, and if (the virtuous and respected head seat) has the intention to agree, the abbot first invites (him) for tea. The two orders of monks accompany (him), and then the drum is sounded to ascend the seat, without informing the assembly. The abbot expresses the request tactfully and earnestly. After descending from the seat, (the abbot) expresses the invitation together with the assembly. The bell is rung to send (the virtuous and respected head seat) back to the dormitory. The etiquette of tea and soup hospitality is the same as before. The advance and retreat are not confused, and there is no handover between the two orders.
Notice: The Abbot of the Hall, after the morning vegetarian meal today, will serve tea in the Cloud Hall, especially for the newly appointed Head Seat, to slightly display the ceremony of congratulations. We still invite all the directors and the assembly to come and accompany us.
Format
今月 日侍司 某敬白
兩序進退
頭首務擇才德相當者為之。而近之庸流責以飲食延接為事。使守貧抱道之士愈甘退藏。叢林何由歆艷。住持當革其弊可也。知事古規只列監院維那典座直歲庫頭五員而已。職滿鳴椎白眾告退歸堂隨眾。初無單寮榻位。故叢林鼎盛。近來諸方大小勤舊動至百數。僕役倍之。而僧堂闃無一人。泰定間脫歡丞相領行宣政院。分上中下三等寺院。額定歲請知事員數正為此也。宜遵行之。凡職事將滿。預詣方丈稟退。如擇進退日定。住持令行者報兩序。知當晚昏鐘鳴。舊知事一班。詣方丈插香告稟。觸禮一拜。納庫記鑰匙而退。就中或有再留者。住持隨送到庫司。侍者燒香點湯勉留。次早五更鐘鳴。頭首一班懷香詣方丈。觸禮一拜告退。或有留者。亦同前禮。點湯留之。住持以擇定人名目子。並西堂勤舊。令客頭行者請粥罷會茶。其舊知事一班候僧堂行粥遍。從後門入。上首鳴椎一下云(白大眾。某等昨蒙堂頭和尚慈旨。令歸庫。今來心力疲倦。告退歸堂隨眾。謹白)再鳴椎一下。從聖僧左出住持前。兩展三禮。初展云(某等昨蒙甄錄。自愧匪才。下情無任愧懷之至)再展敘寒溫畢。觸禮三拜退身。從聖僧右出聖僧前。大展三拜。轉身從首座板起。巡堂一匝。中間問訊而
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退。粥罷行者守請新人至寢堂。獻茶畢。住持躬起。燒香一炷。歸位白雲(前兩序告退。此務不可缺人。拜請某人充知事。某人充頭首。逐一標名白訖)住持出就爐前立。侍者揖請新人至住持前。對觸禮一拜。新知事同進前。兩展三禮。初展云(某等乍入叢林。諸事生疏過蒙使令。下情不勝恐懼之至)再展云(即日時令謹時恭惟。堂頭和尚尊候起居多福)觸禮三拜。住持答一拜。新頭首進前兩展三禮。致訶同前。轉位獻湯(咸淳規揖坐揖香揖湯。至今諸方行之。或謂當晚有特為此可免。講不講在往持意)湯罷謝禮。或展或免。供頭鳴僧堂鐘。大眾歸缽位立定。住持入堂。先送前堂首座。以次頭首隨歸缽位。各觸禮一拜。次送後堂對。觸禮一拜。新知事一班預立於西堂板頭。住持歸位。維那往住持前問訊側立(如維那已退。則知容侍者代行禮)住持付目子與之。當面問訊。從聖僧後轉鳴椎一下云(白大眾。前知事告退。此務不可缺人。適奉堂頭和尚慈旨。請某人某職。某人允某職職。謹白)復鳴椎一下。侍者即揖請新知事一班。住持持前觸禮一拜。維那白雲(請知事訖)又鳴椎一下。知事一班兩展三禮(致詞並與前同)知事轉聖僧后。右出聖僧前排立。大展三拜。維那引巡堂一匝。歸中問訊。橫退過西堂板頭立。堂司行
者喝云(大眾禮賀新知事)普同觸禮一拜畢。又喝云(新知事禮謝大眾)普同觸禮一拜畢。又喝云(大眾送新知事歸庫司)供頭行者鳴僧堂鐘。住持送入對觸禮一拜。送住持出。與舊人交代。互轉身對。觸禮一拜。送舊人出。侍者先賀。次頭首領眾賀畢。行者喝云(大眾送新首座歸寮)再鳴鐘送賀畢。喝云(大眾送新維那歸堂司)又鳴鐘送賀畢。逐一喝云(兩班勤舊送新後堂首座書記藏主知客歸寮)送賀交代禮並同前。又各喝云(大眾送舊首座都寺歸寮)亦鳴鐘送賀畢。各喝云(兩班勤舊送以次舊頭首知事歸蒙堂前資)禮亦如前。送住持出。寮主先相接。互動轉身對。觸禮一拜。不送出。然後受賀俱畢新舊人各懷香。即詣方丈拜謝。新人香系庫司備謝畢。新舊人同巡寮方丈請半齋點心。齋時草飯仍請西堂勤舊。光伴列職雜務待請兩序了。別日詣堂司告退。次第擇人交替。
掛缽時請知事
有處住持不先和會。默擇人定。預分付堂司行者。于僧堂。早粥罷掛缽時。喝云(大眾少立請新知事)維那入聖僧前燒香巡堂一匝。至住持前問訊側立。住持付所請人名目子。接訖當面問訊。從聖僧後轉。鳴椎一下云(白大眾。適奉堂頭和尚慈旨。請某人充某知事)逐一白訖。侍者揖請新人至住持前受職。與前禮同。曰方
【現代漢語翻譯】 現代漢語譯本： 者喝云（大眾禮賀新知事），普同觸禮一拜畢。又喝云（新知事禮謝大眾），普同觸禮一拜畢。又喝云（大眾送新知事歸庫司），供頭行者鳴僧堂鐘。住持送入，對觸禮一拜。送住持出，與舊人交代，互轉身對，觸禮一拜。送舊人出，侍者先賀，次頭首領眾賀畢。行者喝云（大眾送新首座歸寮），再鳴鐘送賀畢。喝云（大眾送新維那歸堂司），又鳴鐘送賀畢。逐一喝云（兩班勤舊送新後堂、首座、書記、藏主、知客歸寮），送賀交代禮並同前。又各喝云（大眾送舊首座、都寺歸寮），亦鳴鐘送賀畢。各喝云（兩班勤舊送以次舊頭首、知事歸蒙堂前資），禮亦如前。送住持出，寮主先相接，互動轉身對，觸禮一拜，不送出。然後受賀俱畢，新舊人各懷香，即詣方丈拜謝。新人香系庫司備謝畢。新舊人同巡寮方丈，請半齋點心。齋時草飯，仍請西堂勤舊。光伴列職雜務，待請兩序了，別日詣堂司告退，次第擇人交替。
掛缽時請知事
有處住持不先和會，默擇人定，預分付堂司行者，于僧堂早粥罷掛缽時，喝云（大眾少立請新知事），維那入聖僧前燒香巡堂一匝，至住持前問訊側立。住持付所請人名目子，接訖當面問訊，從聖僧後轉，鳴椎一下云（白大眾，適奉堂頭和尚慈旨，請某人充某知事），逐一白訖，侍者揖請新人至住持前受職，與前禮同。曰方 這段經文描述了寺院中新舊知事交替和相關人員職務變動時的儀式流程。首先是大眾向新知事（負責寺院事務的人員）行禮，新知事答謝大眾，然後大眾護送新知事到庫司（寺院的倉庫管理部門）。住持（寺院的住持）將新知事送入庫司，與舊知事交接，新舊知事互相行禮。之後，侍者和寺院的領導們向新知事祝賀。接著，大眾護送新的首座（寺院中地位較高的僧人）和維那（負責寺院紀律和儀式的僧人）回到他們的住所。類似的儀式也適用於後堂、書記、藏主（負責經書的僧人）和知客（負責接待賓客的僧人）等職務的變動。舊的首座和都寺（寺院的管理者）也會被護送回住所。其他舊的領導和知事則被送回蒙堂前。住持離開后，寮主（負責管理僧舍的僧人）迎接，並與住持互相行禮。新舊任人員各自帶著香，到方丈（住持的住所）拜謝。新人用的香由庫司準備。新舊任人員一同巡視方丈，並邀請住持用半齋點心。齋飯時，仍然邀請西堂（寺院中的一個職位）和勤舊（資歷老的僧人）。在安排好所有職務后，擇日向堂司（寺院的管理部門）告退，並依次選擇人員進行交替。
掛缽時請知事：
有些寺院的住持不會事先與大家商議，而是默默地選定人選，並提前告知堂司的行者。在僧堂早粥結束后掛缽時，會宣佈（大眾稍等，請新知事）。維那到聖僧（寺院供奉的聖僧）前燒香，繞僧堂一圈，到住持面前問訊並側立。住持將所選人員的名單交給維那，維那接過名單后當面問訊，從聖僧後面轉出來，敲一下椎，宣佈（稟告大眾，現在奉堂頭和尚的慈旨，請某人擔任某知事）。逐一宣佈完畢后，侍者邀請新人到住持面前接受職務，儀式與之前相同。完畢。
【English Translation】 English version: Then, the person announces, 'The assembly respectfully congratulates the new Zhi Shi (person in charge of affairs),' and everyone performs a full prostration. Again, the person announces, 'The new Zhi Shi respectfully thanks the assembly,' and everyone performs a full prostration. Again, the person announces, 'The assembly escorts the new Zhi Shi back to the treasury,' and the attendant in charge of offerings rings the Sangha hall bell. The abbot escorts the new Zhi Shi in, and they perform a full prostration facing each other. The abbot is escorted out, and the new Zhi Shi exchanges duties with the former one, turning to face each other and performing a full prostration. The former Zhi Shi is escorted out, with the attendant offering congratulations first, followed by the leaders and the assembly. The attendant announces, 'The assembly escorts the new Head Seat back to his quarters,' and the bell is rung again to celebrate. The attendant announces, 'The assembly escorts the new Vina (monastic disciplinarian) back to the hall office,' and the bell is rung again to celebrate. One by one, the attendant announces, 'The two groups of diligent seniors escort the new After-Hall, Head Seat, Secretary, Scripture Keeper, and Guest Prefect back to their quarters,' with the escort, congratulations, and handover ceremonies being the same as before. Then, the attendant announces, 'The assembly escorts the former Head Seat and Director of Monasteries back to their quarters,' and the bell is rung again to celebrate. The attendant announces, 'The two groups of diligent seniors escort the former leaders and Zhi Shi back to the Meng Tang (hall for novices) and their former positions,' with the ceremonies being the same as before. The abbot is escorted out, and the quarters master receives him first, turning to face each other and performing a full prostration, but does not escort him out. Then, after all the congratulations are received, the new and former personnel each hold incense and go to the abbot's room to express their gratitude. The incense for the new personnel is prepared by the treasury. The new and former personnel together visit the abbot's room in each quarters and invite him for a half-meal snack. During the meal, simple food is served, and the Western Hall and diligent seniors are still invited. The light accompaniment and various duties are arranged after inviting the two orders (senior and junior monks). On another day, they go to the hall office to resign and successively select personnel to replace them.
Inviting the Zhi Shi during the hanging of the bowl:
In some places, the abbot does not consult beforehand but silently selects the person and informs the attendant of the hall office in advance. During the hanging of the bowl after the morning congee in the Sangha hall, the attendant announces, 'The assembly stands for a moment to invite the new Zhi Shi.' The Vina enters, burns incense before the Holy Monks (Buddhas and Bodhisattvas), circles the hall once, and stands respectfully before the abbot. The abbot hands over the list of the selected person. The Vina receives it, asks respectfully face to face, turns from behind the Holy Monks, strikes the gavel once, and announces, 'Reporting to the assembly, now receiving the compassionate decree of the Abbot, inviting so-and-so to fill the position of so-and-so Zhi Shi.' After announcing each one, the attendant invites the new person to receive the position before the abbot, with the ceremony being the same as before. End.
丈會茶。請頭首禮並同前。
侍者進退
請兩序畢。舊侍者隨住持上方丈咨稟云(某等久侍和尚。今欲告退隨眾辦道。伏望慈悲)插香大展三拜而退。住持批下堂司。請新侍者。維那令行者照批請。仍請寮元勸請。同就堂司茶揖入。燒香點茶畢。起身再燒香。入云(適奉堂頭和尚慈旨令請某甲上座充某侍者)逐一白訖。揖受請人。進前普觸禮一拜轉位。維那行禮揖坐揖香歸位坐。獻湯畢。引上方丈。住持出。維那進前稟云(適奉慈旨。令請某人充某侍者。今引炷香禮拜)住持據坐。新侍者插香大展三拜畢。維那送歸寮。對觸禮一拜。侍者送出。卻與舊人交代頭首禮同(咸淳規載。亦有住持自送侍者歸寮。侍者當觸禮一拜送出。至大規載。若名德之士。住持躬送入寮。對觸禮一拜。維那攸賀而已。勿視為常)方丈行者直廳轎番拜賀。堂司行者引新舊侍者。同巡寮畢。新侍者再上方丈炷香拜謝。舊侍者早晚伺同新侍者。方丈問訊。三日後住持批下堂司送歸眾寮。與維那互動對觸禮一拜。送維那出。次與寮元問訊畢。仍上方丈。炷香拜謝。聖僧侍者系維那。擇人和會充職。后引上方丈禮拜。隨例茶湯點心管待。
寮舍交割什物
寮舍什物常住置辦不易。往往職事人視為傳舍。臨進退時。鄉人各自搬
【現代漢語翻譯】 現代漢語譯本： 丈室茶。請頭首（寺院或禪堂中的主要負責人）行禮的程式與之前相同。
侍者（服侍住持的僧人）進退。
請兩序（指寺院中的僧眾和執事）到齊。原來的侍者隨住持（寺院的住持）到方丈室（住持的住所）稟告說：『我們服侍和尚（對僧人的尊稱）很久了，現在想要告退，隨大眾修行辦道，希望您慈悲應允。』然後插香，大禮拜三次後退下。住持批示給堂司（寺院中的管理機構），請新的侍者。維那（寺院中負責僧眾事務的僧人）命令列者（在寺院中做雜事的僧人）按照批示去請。同時請寮元（管理僧寮的僧人）勸請。一同到堂司喝茶，作揖進入。燒香點茶完畢，起身再次燒香，稟告說：『奉堂頭和尚（寺院的住持）慈悲旨意，令請某甲上座（對資深僧人的尊稱）擔任某侍者。』逐一稟告完畢，作揖接受被請之人。被請之人向前向大眾行普觸禮一拜，然後轉身到位。維那行禮，作揖請其坐下，作揖，將香放回原位坐下。獻湯完畢，引導前往方丈室。住持出來。維那上前稟告說：『適才奉慈旨，令請某人擔任某侍者，現在引導他來炷香禮拜。』住持坐在座位上。新侍者插香，大禮拜三次完畢。維那送其回寮房（僧人居住的房間），新侍者向維那行對觸禮一拜。侍者送維那出門，然後與舊侍者交接，頭首行禮的程式相同（《咸淳規》記載，也有住持親自送侍者回寮房，侍者應當行觸禮一拜送住持出門。《至大規》記載，如果是德高望重的人，住持親自送其進入寮房，維那表示祝賀即可，不要視為常例）。方丈室的行者到直廳（寺院中的辦公場所）和轎番（負責抬轎子的僧人）處拜賀。堂司的行者引導新舊侍者，一同巡視各寮房完畢。新侍者再次到方丈室炷香拜謝。舊侍者早晚伺候，與新侍者一同到方丈室問訊。三天後，住持批示給堂司，送舊侍者回大眾寮房，舊侍者與維那相互行對觸禮一拜，送維那出門。然後與寮元問訊完畢，仍然到方丈室，炷香拜謝。聖僧侍者由維那選擇合適的人擔任，之後引導其到方丈室禮拜，按照慣例用茶湯點心招待。
寮舍交割什物
寮舍的什物是常住（寺院）置辦的，來之不易。往往職事人（負責管理的人）將其視為傳舍（驛站）。臨近進退時，鄉人各自搬走。
【English Translation】 English version: Tea in the Abbot's Room. The head monks (main leaders in the monastery or Zen hall) perform the prostrations and rituals as before.
The attendant (a monk who serves the abbot) enters and exits.
Invite both orders (referring to the monastic community and the officers of the monastery) to be present. The former attendant accompanies the abbot (the head of the monastery) to the abbot's room (the abbot's residence) to report: 'We have served the Abbot (a respectful term for monks) for a long time, and now we wish to retire and follow the community in cultivating the Way. We hope for your compassionate permission.' Then, he inserts incense, performs three full prostrations, and withdraws. The abbot issues a directive to the Hall Office (the administrative body of the monastery) to invite a new attendant. The director (the monk in charge of monastic affairs) instructs the worker (a monk who performs miscellaneous tasks in the monastery) to invite the new attendant according to the directive. At the same time, he asks the dormitory manager (the monk in charge of managing the monks' quarters) to persuade the new attendant to accept the position. Together, they go to the Hall Office, drink tea, and enter with a bow. After burning incense and preparing tea, they rise and burn incense again, announcing: 'We have received the compassionate decree from the Abbot of the Hall (the abbot of the monastery) to invite so-and-so senior monk (a respectful term for senior monks) to serve as the attendant.' After announcing each item, they bow to accept the invited person. The invited person steps forward and performs a universal prostration to the assembly, then turns to his position. The director performs the ritual, bows to invite him to sit, bows, returns the incense to its place, and sits down. After offering tea, he leads the way to the abbot's room. The abbot comes out. The director steps forward and reports: 'Just now, we received the compassionate decree to invite so-and-so to serve as the attendant. Now, we are leading him to offer incense and prostrate.' The abbot sits in his seat. The new attendant inserts incense and performs three full prostrations. The director escorts him back to his dormitory (the room where monks live), and the new attendant performs a mutual prostration to the director. The attendant sees the director out, and then hands over duties to the former attendant. The head monks perform the same rituals (according to the 'Xianchun Regulations,' some abbots personally escort the attendant back to his dormitory, and the attendant should perform a prostration to see the abbot out. According to the 'Zhida Regulations,' if it is a person of great virtue, the abbot personally escorts him into the dormitory, and the director simply offers congratulations; this should not be regarded as a common practice). The workers in the abbot's room go to the direct hall (the monastery's office) and the sedan chair carriers (monks responsible for carrying the sedan chair) to offer congratulations. The workers in the Hall Office guide the new and former attendants to inspect all the dormitories. The new attendant goes to the abbot's room again to offer incense and express gratitude. The former attendant serves in the morning and evening, and together with the new attendant, they go to the abbot's room to inquire. Three days later, the abbot issues a directive to the Hall Office to send the former attendant back to the community dormitory. The former attendant and the director perform a mutual prostration, and the former attendant sees the director out. Then, he inquires with the dormitory manager and still goes to the abbot's room to offer incense and express gratitude. The director selects a suitable person to serve as the Holy Monk Attendant, and then leads him to the abbot's room to prostrate. According to custom, tea, soup, and snacks are served.
Handing Over Items in the Dormitory
The items in the dormitory are purchased by the monastery and are not easy to come by. Often, the officers (those in charge of management) regard them as temporary lodgings (way stations). When it is time to advance or retreat, the villagers each move away.
移蕩然一空。使新入寮者茫無所措。未免具數。到庫司需索不至。因此上下唇吻不安。設若應副重費常住。庫司當置總簿。具寫諸寮什物。住持知事僉定。仍分置小簿付諸寮。兩相對同。新舊相沿交割。損者公界修補。缺者本寮陪償將進退。數日前副寺帶行者。賚簿到各寮。預先點對分曉。責在本寮人仆。母得走失。違者陪償。或有增添數目。隨即同附簿。庶可稽考也。
方丈特為新舊兩序湯
請客侍者令客頭行者備柈袱爐燭。詣新舊前堂首座處。炷香觸禮一拜。稟云(堂頭和尚請參前就寢堂持為獻湯)次新舊都寺前炷香無拜。詞語同前。以次新舊兩序。令客頭請。並請勤舊光伴釘掛寢堂。鋪設坐位。光伴分手。新頭首一出。新知事二出。舊頭首三出。舊知事四出。余勤舊預光伴者。列主伴兩邊。西序居左。東序居右。燒香侍者預排照牌。至時鳴鼓。客集同請客侍者行禮(小座湯禮同)至晚湯果次日粥罷。請新舊人茶。庫司亦請茶。然不及赴。赴方丈茶罷。卻往致謝。半齋庫司點心仍提調。送舊人粥飯三日。
堂司特為新舊侍者茶湯
草飯罷。維那令堂司行者。請新舊侍者。並聖僧侍者。參前就寮獻湯。堂司設位排照牌。請寮元。光伴鳴寮前板。接入揖坐(禮與庫司同)當在方丈特為湯之先
。庶不相妨行禮。候方丈特為新首座茶罷。則堂司亦請新舊侍者特為茶。次日當專致謝。
庫司特為新舊兩序湯藥石
草飯罷。令客頭行者備盤袱爐燭。上首知事詣新舊首座舊都寺處。炷香詞云(今晚方丈湯罷。就庫司特為獻湯。伏望降重)客頭隨後請云(湯罷就坐藥石)及請新舊大小職事。仍請西堂勤舊。光伴設位排照牌。位分四出。新頭首一出。舊頭首二出。舊知事三出。莊庫四出。新知事亦依班排位。獨維那就座。光伴勤舊如方丈排位。候方丈湯罷。庫司嗚板。各依照牌立定。都寺巡座揖坐畢。燒香揖香。依坐位出頭巡問訊。歸中燒光柈香歸位坐進湯。湯罷起身出。詣爐前謝湯畢。抽衣就坐藥石。
堂司送舊首座都寺缽位
維那于兩序進退三日後。未開靜時。分付堂司行者。引人力排燈。請舊首座都寺。就堂司獻湯。維那接入。炷香吃湯畢。白雲(清職既滿山門禮合。延送缽位)引至僧堂。從後門入。先送首座。次送都寺歸各板頭。各觸禮一拜。當日掛缽赴堂。
方丈管待新舊兩序
住持特為上堂一一標名。敘謝畢。新舊人就座下拜謝。請客侍者令客頭行者。備柈袱爐燭香合。詣新舊首座都寺前。炷香陳請云(方丈和尚午刻請就寢堂管待)客頭請以次新舊人並勤舊。光伴
【現代漢語翻譯】 現代漢語譯本：爲了不打擾您行禮，等待方丈特別為新首座準備茶點完畢后，堂司也應該邀請新舊侍者特別準備茶點。第二天應當專門致謝。
庫司特別為新舊兩序準備湯藥和點心。
草飯結束后，命令客頭行者準備盤袱、爐燭。上首知事前往新舊首座、舊都寺處，點香並說詞（今晚方丈用湯完畢后，就由庫司特別獻湯，希望各位重視）。客頭隨後請示說（用湯完畢后就坐下用點心），並邀請新舊大小職事，仍舊邀請西堂勤舊。光伴設定座位，排列照牌，座位分為四處：新頭首一處，舊頭首二處，舊知事三處，莊庫四處。新知事也按照班次排列座位，只有維那就座。光伴勤舊如同方丈排列座位。等待方丈用湯完畢后，庫司敲板，各位依照照牌站定。都寺巡視座位，行揖禮后就坐完畢。燒香，行揖香禮，依照座位順序依次巡視問訊，回到中間燒光柈香，歸位坐下進湯。用湯完畢起身離開，到爐前謝湯完畢，整理衣物就坐用點心。
堂司送舊首座都寺缽位
維那在兩序進退三天後，未開靜時，吩咐堂司行者，帶領人力排列燈，邀請舊首座都寺，到堂司獻湯。維那接入，點香喝湯完畢，稟告說（清職已經期滿，山門禮儀符合規定，延請送還缽位），引導至僧堂，從後門進入，先送首座，再送都寺回到各自的板頭，各自觸禮一拜。當日掛缽赴堂。
方丈款待新舊兩序
住持特別上堂，一一標明姓名，敘述感謝完畢。新舊人員就座下拜謝。請客侍者命令客頭行者，準備柈袱、爐燭、香合，到新舊首座都寺前，點香陳請說（方丈和尚午刻請到寢堂款待）。客頭依次邀請新舊人員以及勤舊、光伴。
【English Translation】 English version: In order not to disturb your performance of rituals, after the abbot has specially prepared tea for the new head seat, the hall office should also invite the new and old attendants to specially prepare tea. A special thank you should be given the next day.
The storehouse office specially prepares soup and medicine and refreshments for the new and old two orders.
After the simple meal, order the guest head attendant to prepare trays, stoves, and candles. The head of affairs goes to the new and old head seats and the old capital temple, lights incense and says (Tonight, after the abbot finishes his soup, the storehouse office will specially offer soup, hoping for your attention). The guest head then asks (After the soup, sit down for refreshments), and invites the new and old major and minor officials, still inviting the Western Hall's diligent old members. The light attendant sets up seats and arranges nameplates, with seats divided into four areas: one for the new head seat, two for the old head seat, three for the old director, and four for the estate storehouse. The new director also arranges seats according to rank, with only the supervisor taking a seat. The light attendant's diligence is like the abbot's arrangement of seats. After the abbot finishes his soup, the storehouse office strikes the board, and everyone stands according to their nameplates. The director inspects the seats, bows and sits down. Burn incense, bow to the incense, and according to the seat order, inspect and greet each person, return to the middle to burn light incense, return to the seat, and take the soup. After finishing the soup, get up and leave, go to the stove to thank for the soup, tidy up clothes and sit down for refreshments.
The hall office sends the old head seat and capital temple their bowls and seats
The supervisor, three days after the two orders advance and retreat, before the opening of stillness, instructs the hall office attendant to lead people to arrange lamps and invite the old head seat and capital temple to the hall office to offer soup. The supervisor receives them, lights incense and drinks the soup, and reports (The pure office has expired, and the mountain gate rituals are in accordance, inviting the return of bowls and seats), guiding them to the monks' hall, entering from the back door, first sending the head seat, then sending the capital temple back to their respective board heads, each touching the ground in a bow. On that day, hang the bowl and go to the hall.
The abbot entertains the new and old two orders
The abbot specially ascends the hall, marking each name one by one, and finishes narrating the thanks. The new and old personnel take their seats and bow in thanks. The guest attendant orders the guest head attendant to prepare trays, stoves, candle holders, and incense boxes, and go to the new and old head seats and capital temple, light incense and state (The abbot invites you to the sleeping hall for entertainment at noon). The guest head invites the new and old personnel as well as the diligent old members and light attendants in order.
寢堂設位排照牌。客集報住持。出接各入座依照牌。立定燒香。侍者與請客侍者巡揖坐畢。燒香進卓。侍者一班列住持前問訊入位。行湯下食畢。至行飯時燒香。侍者離位燒香。下䞋飯畢退卓。鳴鼓講茶禮(與特為湯禮同)鳴鼓三下退座。新舊人兩展三禮拜謝。
方丈特為新首座茶
管待了。次早燒香侍者覆住持。令客頭行者備柈袱爐燭香合。請客侍者寫茶榜(式見前名德首座同)詣首座寮。炷香觸禮一拜。稟云(堂頭和尚齋退。就云堂特為點茶。伏望降重)客頭報眾掛點茶牌仍請知事大眾。光伴排照牌。侍者行禮(並與四節特為禮同。惟四板頭不安香兒。無巡堂請茶)禮畢。先收首座住持盞。首座直趨住持前行禮。初展云(此日特蒙煎點禮意過勤。下情不勝愧感之至)再展敘寒溫畢。觸禮三拜。首座從聖僧后右出堂前。住持相送復位執盞。侍者燒光伴香畢收盞。鳴鼓三下退座。首座仍於法堂下間。候住持謝茶。
新首座特為後堂大眾茶(無後堂則以次頭首)
方丈特為茶了。次早新首座懷香詣方丈。拜請云(齋退特為後堂首座大眾。就云堂點茶。伏望慈悲降重)具狀(式見后)備盤袱爐燭。詣後堂首座寮。炷香拜請云(今晨齋退就云堂點茶特為伏望降重)呈納狀訖。特為人令本寮茶頭。遞
【現代漢語翻譯】 現代漢語譯本 寢堂里設定座位，排列著名牌。客人到齊后，報告住持。住持出來迎接，各位客人按照名牌入座。站定后燒香。侍者給客人和客人的侍者行巡迴禮，坐定后。燒香，呈上茶點。侍者一班人馬在住持面前問訊，然後入座。行湯和下食完畢。到了行飯時，燒香。侍者離開座位燒香。放下䞋飯完畢，撤下桌子。鳴鼓，舉行講茶禮（與特為湯禮相同）。鳴鼓三下，退座。新舊人員互相行兩展三禮拜謝。
方丈特地為新首座準備茶。
招待完畢。第二天早上，燒香侍者稟告住持。讓客頭行者準備柈袱、爐燭、香合。請客侍者寫茶榜（樣式見前名德首座相同），送到首座寮。點燃香，行觸禮一拜。稟告說：『堂頭和尚齋退，就在云堂特地為您點茶。懇請您賞光。』客頭報告眾人掛上點茶牌，仍然邀請知事大眾。光伴排列名牌。侍者行禮（與四節特為禮相同。只有四板頭不安香兒，沒有巡堂請茶）。禮畢。先收首座和住持的茶盞。首座直接走到住持面前行禮。初展說：『今日特蒙煎點，禮意太過慇勤，下情不勝愧感之至。』再展敘述寒暄完畢。行觸禮三拜。首座從聖僧後面右側走出堂前。住持相送，首座回到座位執盞。侍者燒光伴香完畢，收盞。鳴鼓三下，退座。首座仍然在法堂下間，等候住持謝茶。
新首座特地為後堂大眾準備茶（如果沒有後堂，則以後堂的下一位頭首代替）。
方丈特地準備茶完畢。第二天早上，新首座懷著香前往方丈處。拜請說：『齋退後特地為後堂首座大眾，就在云堂點茶。懇請您慈悲賞光。』準備好具狀（樣式見后），準備盤袱、爐燭。前往後堂首座寮。點燃香拜請說：『今晨齋退就在云堂點茶，特地為您準備，懇請您賞光。』呈納狀完畢。特地讓人通知本寮茶頭，遞上。
【English Translation】 English version In the meditation hall, positions are set with nameplates. When the guests arrive, report to the abbot. The abbot comes out to greet them, and the guests take their seats according to the nameplates. After standing still, incense is burned. The attendant offers tea and the guest's attendant makes a circuit of bows, then they sit down. Incense is burned and refreshments are served. The attendants line up in front of the abbot, make inquiries, and take their seats. The serving of soup and food is completed. When it is time to serve rice, incense is burned. The attendants leave their positions to burn incense. After the rice is served, the tables are cleared. The drum is sounded to begin the tea ceremony (similar to the special soup ceremony). The drum is sounded three times, and everyone withdraws from their seats. The new and old members exchange three prostrations to express their gratitude.
The abbot specially prepares tea for the new head seat (Shouzuo).
After the reception is completed, the incense-burning attendant reports to the abbot the next morning. The guest leader (Ketou) is instructed to prepare the panfu (tray cloth), furnace, candles, and incense box. The guest attendant writes a tea invitation (style as seen before for the eminent head seat), and takes it to the head seat's quarters (Liao). Light incense and perform a touch-the-ground bow. Announce: 'The hall head monk has finished the vegetarian meal and is specially preparing tea for you in the cloud hall (Yuntang). We humbly request your presence.' The guest leader informs everyone to hang the tea preparation sign and invites the managing affairs monks (Zhishi) and the assembly. Guangban arranges the nameplates. The attendants perform the ceremony (similar to the special ceremony for the four seasons, except that the four board heads do not place incense ash and there is no circuit of the hall to invite tea). After the ceremony, first collect the tea cups of the head seat and the abbot. The head seat goes directly to the abbot to perform the ceremony. The first prostration says: 'Today, I am especially honored with the preparation of tea, and the courtesy is excessive. My humble feelings are filled with shame and gratitude.' The second prostration is to exchange pleasantries. Perform three touch-the-ground bows. The head seat exits the hall in front of the abbot from the right side behind the Sangharama (Sengqielan). The abbot sees him off, and the head seat returns to his seat to hold the cup. The attendants finish burning the Guangban incense and collect the cups. The drum is sounded three times, and everyone withdraws from their seats. The head seat remains in the lower room of the Dharma hall, waiting for the abbot to thank him for the tea.
The new head seat specially prepares tea for the rear hall assembly (if there is no rear hall, then the next head monk in line takes their place).
After the abbot has specially prepared the tea, the next morning, the new head seat, holding incense, goes to the abbot's quarters. He bows and requests: 'After the vegetarian meal, I am specially preparing tea for the rear hall head seat and the assembly in the cloud hall. I humbly request your compassionate presence.' Prepare the written statement (style as seen later), prepare the panfu, furnace, and candles. Go to the rear hall head seat's quarters. Light incense and bow, requesting: 'This morning, after the vegetarian meal, we are preparing tea in the cloud hall, specially for you. I humbly request your presence.' Present the statement. Specially instruct the tea head of this quarters to pass it on.
付供頭貼僧堂前下間。封皮粘狀前。次令堂司行者報眾掛點茶牌。長板鳴。僧堂內巡請茶(鳴鼓集眾行禮並與常特為禮同)。
前堂首座比丘 某 右某今晨齋退就
狀 云堂點茶一鐘特為 後堂首座大眾仍請
諸 知事同垂光降
今月 日具位 某 狀
式 可漏子
狀請 後堂首堂大眾 具位 某謹封
住持垂訪頭首點茶
茶湯禮畢。住持齋罷。往諸頭首寮點茶。從容溫存點檢缺乏。隨令庫司措辦。
兩序交代茶
伺方丈特為新首座茶畢。次第新職事具威儀。懷香躬詣各受代人處。插香對觸禮一拜。請云(齋退拜屈尊重就寮獻茶)隨令茶頭請兩序各一人。東西序勤舊各一人光伴(西序請茶。則知事分手坐。于同列頭首中。請肩下一人光伴。如肩上人赴坐位相妨。東序請茶。則頭首分手坐。如維那位居東序。請茶時肩下副寺一人赴)寮中向內設特為位。主席分手位。左右光伴人位。齋退鳴寮前板。接受特為人。次接光伴人。入位揖坐燒香揖香燒光伴香。入座下茶。茶畢。受代人起將元請香插爐中。觸禮拜謝而退。次日令堂司行者請交代點心。名勝一人。光伴前堂首座。則請西堂勤舊各一人光伴。若庫司一班
。請西堂勤舊頭首光伴。庫司釘掛。向里設特為位。左右排光伴位。頭首與主席分手。同序隨班位。次日點心坐位同前。西序止於知客。東序止於維那。凡侍者交代茶與點心。當請維那光伴(設位行禮皆同)近時點心因而請客請鄉曲非禮也。
入寮出寮茶
入蒙堂者白寮主。掛點茶牌。牌左小紙貼云(某拜請合寮尊眾齋退就上寮)齋罷備香燭普同問訊。揖寮主居主位。點茶人居賓位。略坐起身燒香問訊。復坐點茶收盞。寮主起爐前相謝 自蒙堂出充頭首者。點交代茶畢。別日令茶頭報寮主掛點茶牌。齋退鳴寮中小板。點茶人門外右立揖眾入。爐前問訊。寮主主位點茶人分手位。略坐起身燒香問訊。復坐獻茶了。寮主與眾起身爐前致謝。送點茶人出 自眾寮出充頭首者。令茶頭預報寮主掛點茶牌。齋退鳴板。先到眾寮門外右立揖眾。入位立定。問訊揖坐。進中間上下問燒香。復中間上下間問訊。仍中央問訊寮元揖點茶人。對面位坐。行茶畢。寮元出爐前致謝送出 入眾寮者點茶(禮與出寮茶同)但寮元寮長分賓主位。自不可入位坐。
頭首就僧堂點茶
伺點出寮茶畢。具茶榜(式見后)令茶頭貼僧堂前下間。具威儀請方丈請茶。諸寮掛點茶牌報請。預令供頭燒湯出盞。庫司備茶燭。齋畢就坐。
【現代漢語翻譯】 現代漢語譯本： 請西堂勤（指西堂的僧人要勤勉）像以前的頭首一樣光大寺院。庫司（指庫房）把釘和掛鉤準備好。在裡面特別設定一個位置。左右兩邊排列光伴（指一同參與法事活動的僧人）的位置。頭首（指寺院的領導者）與主席（指主持法事的高僧）分開，按照順序排列在班位上。第二天吃點心時的座位與之前相同。西序（指西邊的座位）到知客（負責接待賓客的僧人）為止，東序（指東邊的座位）到維那（負責寺院紀律的僧人）為止。凡是侍者交代茶和點心時，應當請維那光伴（設定座位和行禮都相同）。近來有點心的時候，因此請客人和請鄉下人，這是不合禮儀的。 入寮出寮茶（指僧人進入或離開寮房時舉行的茶儀） 進入蒙堂（指新僧學習的場所）的人，要告知寮主（指寮房的負責人），掛上點茶牌。牌的左邊貼一張小紙條，上面寫著：『某（指僧人的自稱）拜請合寮（指同一寮房的僧人）尊眾齋退後到上寮（指較好的寮房）』。齋飯完畢后，準備香燭，普遍地互相問訊。向寮主作揖，寮主坐在主位，點茶人坐在賓位。稍微坐一會兒，起身燒香問訊。再次坐下，點茶，收茶盞。寮主在爐前起身，互相感謝。從蒙堂出去擔任頭首的人，點完交代茶后，另外一天讓茶頭（負責茶水的僧人）稟告寮主，掛上點茶牌。齋飯完畢后，敲寮房裡的小板。點茶人在門外右邊站立，向眾人作揖，請大家進入。在爐前問訊。寮主在主位，點茶人在分手位（指與寮主相對的位置）。稍微坐一會兒，起身燒香問訊。再次坐下，獻茶完畢。寮主與眾人起身，在爐前致謝。送點茶人出去。從眾寮（指普通的寮房）出去擔任頭首的人，讓茶頭預先稟告寮主，掛上點茶牌。齋飯完畢后，敲板。先到眾寮門外右邊站立，向眾人作揖。進入後站定。問訊作揖坐下。進中間上下問燒香。再次中間上下間問訊。仍然在中央問訊，寮元（指寮房的負責人）向點茶人作揖。在對面位置坐下。行茶完畢。寮元到爐前致謝，送點茶人出去。進入眾寮的人點茶（禮儀與出寮茶相同），但是寮元和寮長（指寮房的領導者）要分賓主位。自己不可以進入座位坐下。 頭首就僧堂點茶（指寺院領導在僧堂舉行的茶儀） 等待點完出寮茶后，準備茶榜（樣式見后），讓茶頭貼在僧堂前下間。準備好威儀，請方丈（指寺院的住持）來喝茶。各個寮房掛上點茶牌，稟告邀請。預先讓供頭（負責供奉的僧人）燒好開水，拿出茶盞。庫司準備好茶葉和蠟燭。齋飯完畢后就坐。
【English Translation】 English version: Please, the monks of the West Hall should be diligent and carry forward the monastery like the former head monks. The storehouse (Kusi) should prepare the nails and hooks. A special seat should be set up inside. The seats for the 'Guang Ban' (monks participating in the Dharma service) should be arranged on the left and right sides. The head monk (leader of the monastery) should be separated from the chairman (high-ranking monk presiding over the Dharma service) and arranged in order according to their rank. The seating arrangement for the next day's refreshments should be the same as before. The western row (West side seats) should end with the 'Zhike' (monk in charge of receiving guests), and the eastern row (East side seats) should end with the 'Weina' (monk in charge of monastic discipline). Whenever the attendant presents tea and refreshments, the 'Weina Guang Ban' should be invited (the setting of seats and the performance of rituals are the same). Recently, inviting guests and villagers for refreshments is considered impolite. Tea Ceremony for Entering and Leaving the Dormitory (Liao) Those entering the 'Meng Tang' (place where new monks learn) should inform the dormitory head (Liaozhu) and hang up the tea ceremony plaque. A small piece of paper should be pasted on the left side of the plaque, saying: 'So-and-so (the monk's self-reference) respectfully invites all the venerable monks of the dormitory to come to the upper dormitory (better dormitory) after the vegetarian meal.' After the vegetarian meal, prepare incense and candles, and universally greet each other. Bow to the dormitory head, who sits in the host's seat, and the tea server sits in the guest's seat. Sit for a while, then get up to burn incense and greet each other. Sit down again, serve tea, and collect the teacups. The dormitory head gets up in front of the stove to thank each other. Those who go out from the 'Meng Tang' to become head monks, after serving the handover tea, instruct the tea server to inform the dormitory head to hang up the tea ceremony plaque on another day. After the vegetarian meal, knock on the small board in the dormitory. The tea server stands on the right side outside the door, bows to the crowd, and invites everyone in. Greet each other in front of the stove. The dormitory head is in the host's seat, and the tea server is in the 'Fen Shou' seat (the position opposite the dormitory head). Sit for a while, then get up to burn incense and greet each other. Sit down again and finish offering tea. The dormitory head and the others get up and thank each other in front of the stove. Send the tea server out. Those who go out from the common dormitory (Zhong Liao) to become head monks, instruct the tea server to inform the dormitory head in advance to hang up the tea ceremony plaque. After the vegetarian meal, knock on the board. First, go to the right side outside the door of the common dormitory and bow to the crowd. Enter and stand still. Greet each other, bow, and sit down. Offer incense to the middle, upper, and lower positions. Greet each other again in the middle, upper, and lower positions. Still greet each other in the center, and the 'Liao Yuan' (dormitory manager) bows to the tea server. Sit in the opposite position. After serving tea, the 'Liao Yuan' goes to the stove to thank each other and send the tea server out. Those who enter the common dormitory serve tea (the etiquette is the same as the tea ceremony for leaving the dormitory), but the 'Liao Yuan' and the 'Liao Zhang' (dormitory leader) should distinguish between the host and guest positions. One should not enter the seat and sit down. Tea Ceremony in the Sangha Hall by the Head Monks After waiting for the tea ceremony for leaving the dormitory to be completed, prepare the tea list (the format is shown later) and instruct the tea server to post it in the lower room in front of the Sangha Hall. Prepare the ceremonial instruments and invite the abbot (Fangzhang) to drink tea. Each dormitory hangs up the tea ceremony plaque to inform and invite. Instruct the offering monk (Gongtou) in advance to boil water and take out the teacups. The storehouse prepares the tea and candles. Sit down after the vegetarian meal.
點茶頭首入堂炷香行茶(與旦望禮同)。
某寮舍湫隘不敢坐 邀。今晨齋退就云堂
榜 點茶一中。伏望 眾慈同垂 降重
今月 日具位 某拜請
式 本山辦事禪師 江湖名勝禪師
鄉曲道舊禪師 合堂尊眾禪師
兩序出班上香
凡出班上香行香鳴鈸。維那出爐前向外偏立。揖住持上香(侍者捧合)次揖兩序。相朝而出。轉身問訊住持(謂之借香)然後上香(若聖節佛祖嗣法師忌。無借香問訊。有立班西堂。當先上香。或謂首座已出世。當先上香者非。蓋必與都寺同出班故也)。
西序章終
大眾章七
歸虛之水鄧林之木。以聚者眾也。今夫大方居眾千百。倒廩而炊赭山而爨。亦其所聚也。而四方之來如歸。若已所固有者果何為哉。蓋佛以人之流轉三界出沒生死。惟明道悟性。以超于妙覺。則群生異類咸資其善而訓其徒。以肖己為然。故人人待其徒猶待其師。雖摩肩接踵而至。惟恐奉之不及。不以其眾而少怠也。不然則有以尺地斗粟而相訟者多矣。豈其獨愚。甘委其貲以廣吾居。輟其餐以食吾徒。吾徒之食於斯居於斯。果何為哉。果何為哉。◎
敕修百丈清規卷第四(終) 大正藏第 48 冊 No. 2025
【現代漢語翻譯】 現代漢語譯本： 點茶的負責人首先進入佛堂，點燃香，然後開始行茶儀式（與早晨和望日的禮儀相同）。
某處寮舍狹小簡陋，不敢邀請各位入座。今天早晨齋飯後，就在云堂公佈點茶一中的榜單。恭請各位慈悲，一同降臨。
今月某日，具位的某某拜請： 本山辦事禪師，江湖名勝禪師， 鄉曲道舊禪師，合堂尊眾禪師。
兩序僧眾出班上香。
凡是出班上香、行香時，都要鳴鈸。維那（寺院中負責僧眾事務的僧人）在香爐前向外側身站立，向住持（寺院的住持）作揖，請住持上香（侍者捧著香盒）。然後依次向兩序僧眾作揖，相互朝拜後退出。轉身向住持問訊（這叫做『借香』），然後才上香。（如果是聖節、佛祖紀念日或嗣法師的忌日，則沒有借香問訊的環節。如果有西堂（禪堂的副寺）在班列中，應當先上香。或者說首座（寺院中資歷最深的僧人）已經出世，應當先上香的說法是不對的。因為首座必定是與都寺（寺院中的總務負責人）一同出班的）。
西序的章節結束。
大眾章第七
歸墟（傳說中的大海盡頭）的水和鄧林（神話中的樹林）的樹木，因為聚集而顯得眾多。現在，在大寺院裡居住著成百上千的人，倒空糧倉來做飯，砍伐山上的樹木來燒火，這也是一種聚集。而四面八方的人都像回到家一樣前來，好像這裡本來就是他們的一樣，這究竟是為什麼呢？因為佛陀認為，人們在三界（欲界、色界、無色界）中流轉，在生死中沉浮，只有通過明瞭佛道、領悟自性，才能超越達到妙覺的境界。這樣，各種眾生都會仰仗他的善行，並且教導他的弟子，以傚法他為目標。所以，每個人都像對待自己的老師一樣對待他的弟子，即使摩肩接踵而來，也唯恐侍奉不周，不會因為人多而有所懈怠。如果不是這樣，那麼就會出現爲了尺寸之地、斗升之粟而互相爭訟的事情了。難道他們真的愚蠢嗎？甘願捨棄自己的財產來擴大我的居所，減少自己的食物來供養我的弟子。我的弟子在這裡吃飯、在這裡居住，這究竟是爲了什麼呢？這究竟是爲了什麼呢？
《敕修百丈清規》卷第四（終） 《大正藏》第48冊 No. 2025
【English Translation】 English version: The head of the tea ceremony first enters the hall, lights incense, and then begins the tea ceremony (the same as the morning and Wangri rituals).
'My humble dwelling is narrow and simple, and I dare not invite you to sit. This morning, after the vegetarian meal, the list of the 'First Tea' is announced in the Cloud Hall. I respectfully request all of you to bestow your compassion and come together.'
On this day of this month, so-and-so, in his position, respectfully invites: The Abbot of this mountain, the renowned Zen masters of the Jianghu, The Zen masters who are old friends from the countryside, and all the venerable Zen masters in the hall.
The two rows of monks come out of their positions to offer incense.
Whenever monks come out of their positions to offer incense or perform the incense ceremony, cymbals are played. The Karmadana (the monk in charge of monastic affairs) stands slightly to the side facing outward in front of the incense burner, bows to the Abbot to invite him to offer incense (the attendant holds the incense box), then bows to the two rows of monks in order, and exits after mutual prostrations. He turns around and greets the Abbot (this is called 'borrowing incense'), and then offers incense. (If it is a holy day, the Buddha's memorial day, or the anniversary of a Dharma heir, there is no 'borrowing incense' greeting. If the Western Hall Master (the vice-abbot of the Zen hall) is in the ranks, he should offer incense first. Or the saying that the Head Seat (the most senior monk in the monastery) has already appeared in the world and should offer incense first is incorrect, because the Head Seat must come out of the ranks together with the Director of Affairs (the general affairs manager of the monastery)).
End of the chapter on the Western Order.
Chapter Seven on the Assembly
The water of Gui Xu (the legendary end of the sea) and the trees of Denglin (a mythical forest) are numerous because they are gathered together. Now, in large monasteries, hundreds or thousands of people live, emptying granaries to cook and cutting down trees on the mountains to burn, which is also a kind of gathering. And people from all directions come as if returning home, as if this place originally belonged to them. What is the reason for this? It is because the Buddha believes that people transmigrate in the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm), rise and fall in birth and death, and only by understanding the Buddha's path and realizing their own nature can they transcend and reach the state of Wonderful Enlightenment. In this way, all kinds of beings will rely on his good deeds and teach his disciples to emulate him as their goal. Therefore, everyone treats his disciples as he treats his teacher, and even if they come shoulder to shoulder, they are afraid of not serving them well and will not slacken because there are many people. If this were not the case, then there would be many cases of people suing each other for an inch of land or a bushel of grain. Are they really stupid? They are willing to give up their property to expand my residence and reduce their food to support my disciples. My disciples eat here and live here. What is this for? What is this for?
The Fourth Volume of the 'Chixiu Baizhang Qinggui' (Pure Rules of Baizhang, Imperially Revised) (End) Taisho Tripitaka Volume 48, No. 2025
敕修百丈清規
敕修百丈清規卷第五
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正◎
沙彌得度
凡行者初受度牒。以柈袱托呈本師兩序各處。插香禮三拜。選日設幡剃頭(按律。選處設座。令于露地香水灑之。周匝七尺四角懸幡。今時多大殿須向佛。或相對設座。若法堂中須設像花香燭如儀。今僧堂中為眾多便床坐也)先稟維那和會。戒師並作梵阇梨。引請阇梨。選日既定。則隔宿剃頭。頂心留髮(名曰周羅。梵語周羅。此云小結也)設戒師座幾。與住持分手。幾上安香燭手爐戒尺。設作梵阇梨座幾於聖僧右。與戒師對。幾上安磬。聖僧案前置袈裟直裰度牒于上。自行堂鳴鈸引剃頭人出。土地堂祖堂佛殿各處。炷香禮三拜。序立僧堂前。鳴鐘集眾。頭首住持俱入堂訖。戒師二阇梨始入堂。大展三拜。各歸位。大眾齊坐定。引請阇梨至戒師前。大展三拜。胡跪合掌。戒師問云(僧集否)答云(已集)問云(和合否)答云(和合) 戒師云(僧今和合何所作為)答云(為行者剃頭受戒)戒師云(可爾)引請收坐具。起鳴手磬。引剃頭人入堂。聖僧前三拜。次戒師前三拜了就跪。作梵阇梨鳴大磬。作梵云(神仙五通人。作者于咒術。為彼慚愧者。攝
【現代漢語翻譯】 現代漢語譯本
敕修百丈清規 卷第五
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正
沙彌得度
凡是修行人初次獲得度牒（官方頒發的出家證明文書），用柈袱（一種托盤）托著，呈給本師（剃度師）和兩序（寺院中的東西兩班僧眾）各處。在各處插香，行三拜禮。選擇吉日，設定幡（佛教用的一種旗幟）進行剃頭儀式（按照律制，應選擇空曠之處設定座位，用水灑凈地面，周圍七尺懸掛四角幡。現在大多在佛殿中，必須面向佛像，或相對設定座位。如果在法堂中，必須按照儀式設定佛像、鮮花、香燭。現在僧堂中爲了方便大眾，就用床鋪坐著）。首先稟告維那（寺院中負責僧眾事務的僧官）進行協調，戒師（傳授戒律的師父）和作梵阇梨（儀式中的梵唄唱誦者）一起準備。引請阇梨（引導剃度者的人）引導。選定的吉日的前一天剃頭，在頭頂中心留一小撮頭髮（名叫周羅，梵語周羅，意思是小發髻）。設定戒師的座位和幾案，與住持（寺院的方丈）相對。幾案上安放香燭和手爐、戒尺。在聖僧（通常指寺院供奉的佛菩薩）的右側設定作梵阇梨的座位和幾案，與戒師相對。幾案上安放磬（一種打擊樂器）。在聖僧的案前放置袈裟（僧侶的法衣）、直裰（僧侶常穿的一種短褂）和度牒。自行堂（寺院中負責日常事務的場所）敲擊鈸（一種打擊樂器）引導剃頭的人出來。依次到土地堂、祖堂、佛殿各處，點香，行三拜禮。在僧堂前按順序站立。鳴鐘集合大眾。頭首（寺院中的重要僧職）和住持都進入僧堂后，戒師和兩位阇梨才進入僧堂。大展三拜（一種非常恭敬的禮拜方式），各自回到自己的位置。大眾一起坐定。引請阇梨到戒師面前，大展三拜，胡跪（一種跪姿，雙膝跪地，右膝稍向前）合掌。戒師問道（僧眾集合完畢了嗎？）回答說（已經集合完畢）。問道（是否和合？）回答說（和合）。戒師說（現在僧眾和合，要做什麼？）回答說（為修行人剃頭受戒）。戒師說（可以）。引請收起坐具。起身敲擊手磬。引導剃頭的人進入僧堂。在聖僧前行三拜禮，其次在戒師前行三拜禮，然後跪下。作梵阇梨敲擊大磬。唱誦梵唄（神仙五通人，作者于咒術，為彼慚愧者，攝……）
【English Translation】 English version
Revised Edition of Baizhang's Rules of Purity, Volume 5
Respectfully re-edited by the monk Dehui, Abbot of Dazhi Shousheng Zen Monastery, under Imperial Order.
Respectfully proofread by the monk Dasu, Abbot of Dalong Xiangjiqing Monastery, under Imperial Order.
Ordination of a Śrāmaṇera (novice monk)
Whenever a practitioner initially receives an ordination certificate (official document proving monastic status), they present it on a bōnfú (a type of tray) to their root teacher (ordination master) and to each of the east and west wings of the monastery. They offer incense and bow three times at each place. An auspicious day is chosen to set up banners (a type of Buddhist flag) for the head-shaving ceremony (according to the Vinaya, a seat should be set up in an open space, the ground sprinkled with scented water, and banners should be hung around the perimeter, seven chi in radius, at each of the four corners. Nowadays, it is mostly done in the main hall, facing the Buddha image, or with seats set up facing each other. If it is done in the Dharma hall, images, flowers, incense, and candles must be arranged according to the ritual. Now, in the monks' hall, beds are used for sitting for the convenience of the assembly). First, the karmadāna (monk in charge of monastic affairs) is informed for coordination, and the Preceptor (teacher who transmits the precepts) and the karmācārya (ritual officiant who chants Sanskrit hymns) prepare together. The Inviting Ācārya (the one who guides the ordinand) leads. Once the auspicious day is set, the head is shaved the day before, leaving a small tuft of hair at the center of the head (called cūḍā, Sanskrit cūḍā, meaning a small knot of hair). A seat and table are set up for the Preceptor, facing the Abbot (head of the monastery). Incense, candles, a hand warmer, and a precept ruler are placed on the table. A seat and table are set up for the karmācārya to the right of the Holy Monastics (usually referring to the Buddhas and Bodhisattvas enshrined in the monastery), facing the Preceptor. A qing (a type of percussion instrument) is placed on the table. A kāṣāya (monk's robe), zhíduō (a short jacket commonly worn by monks), and the ordination certificate are placed on the table in front of the Holy Monastics. The bell is rung from the Office of Public Affairs (the place in the monastery responsible for daily affairs) to lead the person to be shaved out. Incense is lit and three bows are offered at each of the Earth God Hall, Ancestral Hall, and Buddha Hall. They stand in order in front of the monks' hall. The bell is rung to gather the assembly. After the head monks (important monastic positions) and the Abbot have entered the hall, the Preceptor and the two Ācāryas enter the hall. They offer a full prostration (a very respectful form of bowing), and each returns to their position. The assembly sits down together. The Inviting Ācārya goes before the Preceptor, offers a full prostration, kneels on both knees with the right knee slightly forward, and joins their palms. The Preceptor asks (Is the Sangha assembled?) They answer (Assembled). The Preceptor asks (Is there harmony?) They answer (Harmony). The Preceptor says (Now that the Sangha is in harmony, what is to be done?) They answer (To shave the head and ordain the practitioner). The Preceptor says (May it be so). The Inviting Ācārya puts away the sitting cloth. They rise and strike the hand qing. They lead the person to be shaved into the hall. They bow three times before the Holy Monastics, then bow three times before the Preceptor, and then kneel. The karmācārya strikes the large qing. They chant the Sanskrit hymn (Divine immortals with five supernatural powers, the author of mantras, for those who are ashamed, gather...)
諸不慚愧。如來立禁戒。半月半月說。以說戒利益。稽首禮諸佛)云何梵(云何於此經。究竟到彼岸。愿佛開微密。廣為眾生說)作梵訖。復白雲。為剃頭受戒者說。戒師起座大眾俱立。戒師秉爐白雲。戒香定香慧香解脫香解脫知見香。光明雲臺遍法界。供養十方無量佛。十方無量法。十方無量僧。見聞普熏證寂滅。一切眾生亦如是。即將今晨剃頭受戒開啟功德。先愿。
皇帝萬歲臣統千秋。天下太平法輪常轉。伽藍土地增益威光。護法護人無諸難事。十方施主福慧莊嚴。合道場人身心安樂。師長父母道業超隆。剃頭沙彌修行無障。三途八難咸脫苦輪。九有四生俱登覺岸。仰憑大眾念(清凈法身毗盧遮那佛云云。十號畢)大眾復坐。引請秉爐。教沙彌云(請師言句汝合自陳。汝若不能隨我聲道。凡稱某甲處。當稱自己名)復唱唸云。大德一心念 我某甲 今請大德 為剃頭受戒阿阇梨 愿大德 為我作剃頭受戒阿阇梨 我依大德故 得剃頭受戒 慈愍故 剃頭人禮一拜。再稱慈愍故禮二拜。三稱慈愍故禮三拜。就胡跪合掌。戒師云。善男子。沙彌(應喏) 戒師云。心源湛寂法海淵深。迷之者永劫沉淪。悟之者當處解脫。欲傳妙道無越出家。放曠喻如虛空。清凈同於皎月。修行緣具道果非遙。始從克念之功。畢
【現代漢語翻譯】 現代漢語譯本： 對於那些不知慚愧的人，如來（Tathagata，佛的稱號）制定了禁戒，每半個月宣說一次，以宣說戒律的利益。稽首禮敬諸佛。如何才能通達梵行（brahmacarya，清凈的行為）？如何才能通過這部經，究竟到達彼岸（paramita，解脫的境界）？愿佛陀開啟這微妙深奧的法門，廣為眾生宣說。』 說完『作梵』后，又稟告說：『為剃頭受戒的人宣說。』戒師（Acharya，導師）起身，大眾一同站立。戒師手持香爐，說道：『戒香、定香、慧香、解脫香、解脫知見香，光明如雲臺般遍佈法界，供養十方無量諸佛，十方無量之法，十方無量之僧。見聞者普遍薰染，證得寂滅之境。一切眾生也都能如此。』 即將開始今天早晨為剃頭受戒所開啟的功德，首先祝願：皇帝萬歲，臣子統治千秋，天下太平，法輪常轉。伽藍（samgharama，寺院）土地增益威光，護法護人，沒有諸般難事。十方施主，福慧莊嚴。道場中的人，身心安樂。師長父母，道業超凡隆盛。剃頭沙彌（sramanera，小僧），修行沒有障礙。三途（triyana，三惡道）八難（astavikalpa，八種苦難）都脫離苦輪，九有（navabhavana，九種生存狀態）四生（caturvidhayoni，四種生命形式）都登上覺悟的彼岸。仰仗大眾唸誦（清凈法身毗盧遮那佛（Vairocana，佛的法身）等等，十種名號唸誦完畢）。 大眾再次坐下。引導請戒的人手持香爐，教導沙彌說：（『請師的言語，你應該親自陳述。你如果不能，就跟隨我的聲音唸誦。凡是稱「某甲」的地方，都應當稱自己的名字。』） 再次唱唸道：『大德一心念，我某甲，今請大德，為剃頭受戒阿阇梨，愿大德，為我作剃頭受戒阿阇梨，我依大德故，得剃頭受戒，慈愍故。』剃頭的人禮一拜。再次稱『慈愍故』禮二拜。三次稱『慈愍故』禮三拜。然後胡跪合掌。戒師說：『善男子，沙彌（應答：喏）。』 戒師說：『心源湛寂，法海淵深。迷惑的人永劫沉淪，覺悟的人當下解脫。想要傳授妙道，沒有比出家更好的方法。放曠自在，譬如虛空。清凈無染，如同皎潔的明月。修行因緣具足，證得道果並非遙遠。開始於克服妄念的功夫，最終……』
【English Translation】 English version: For those who are without shame, the Tathagata (title of the Buddha) established precepts, proclaimed every half-month, to speak of the benefits of the precepts. Bowing in reverence to all Buddhas. How does one attain Brahma (pure conduct)? How does one, through this sutra, ultimately reach the other shore (liberation)? May the Buddha reveal this subtle and profound Dharma, and widely proclaim it for all beings.' After saying 'Making Brahma,' he further reported: 'Proclaim for those who shave their heads and receive the precepts.' The Acharya (teacher) rises, and the assembly stands together. The Acharya holds the incense burner and says: 'The incense of precepts, the incense of samadhi, the incense of wisdom, the incense of liberation, the incense of the knowledge and vision of liberation. The cloud platform of light pervades the Dharma realm, offering to countless Buddhas in the ten directions, countless Dharmas in the ten directions, countless Sanghas in the ten directions. Those who see and hear are universally perfumed, attaining the state of Nirvana. May all sentient beings be thus.' About to begin the merit of shaving the head and receiving the precepts this morning, first wishing: May the Emperor live ten thousand years, may the ministers rule for a thousand autumns, may the world be peaceful, and may the Dharma wheel turn constantly. May the Sangharama (monastery) land increase in majestic light, protecting the Dharma and protecting people, without any difficulties. May the benefactors of the ten directions be adorned with blessings and wisdom. May the people in the monastery have peace and happiness in body and mind. May the teachers and parents have extraordinary and flourishing Dharma practice. May the novice monk (Sramanera) who shaves his head have no obstacles in his practice. May those in the three evil paths (triyana) and the eight difficulties (astavikalpa) all escape the wheel of suffering, and may the nine states of existence (navabhavana) and the four forms of birth (caturvidhayoni) all ascend to the shore of enlightenment. Relying on the assembly to recite (Pure Dharma Body Vairocana (Buddha's Dharmakaya), etc., the ten titles are recited completely). The assembly sits down again. The one who is being ordained is guided to hold the incense burner, and the novice is taught: ('The words of requesting the teacher, you should state yourself. If you cannot, then follow my voice to recite. Wherever it says "So-and-so," you should say your own name.') Reciting again: 'Virtuous One, with one mind, I, So-and-so, now invite the Virtuous One to be my Acharya for shaving the head and receiving the precepts. May the Virtuous One be my Acharya for shaving the head and receiving the precepts. I rely on the Virtuous One, therefore I obtain the shaving of the head and receiving of the precepts, out of compassion.' The one who is shaving his head bows once. Reciting again 'out of compassion' bows twice. Reciting three times 'out of compassion' bows three times. Then kneels on one knee with palms together. The Acharya says: 'Good man, Sramanera (responds: Yes).' The Acharya says: 'The source of the mind is still and silent, the sea of Dharma is deep and profound. Those who are deluded will sink into eternal kalpas, those who are enlightened will be liberated in the present moment. If you want to transmit the wonderful path, there is no better way than to leave home. Being free and unrestrained is like the empty sky. Being pure and undefiled is like the bright moon. When the conditions for practice are complete, attaining the fruit of the path is not far away. It begins with the effort of overcoming delusive thoughts, and ultimately...'
證無為之地。所以大覺世尊舍金輪之寶位。子夜逾城。脫珍御之龍衣。青山斷髮。容鵲巢于頂上。掛蛛網于眉間。修寂滅而證真常。斷塵勞而成正覺。三世諸佛不說在家成道。歷代祖師阿誰行染度人。所以佛佛授手。祖祖相傳。不染世緣方成法器。故得天魔拱手外道歸心。上酬四重之恩。下濟群生之苦。所以云。流轉三界中。恩愛不能捨。棄恩入無為。真是報恩者。出家之後禮越常情。不拜君王不拜父母。汝今可離此座。想念國王水上之恩。父母產生之德。專精拜辭后不拜也。沙彌就禮一拜引請。鳴手磬引出堂外。望北三拜謝恩。復三拜謝父母恩。即更僧衣。引入聖僧前三拜。轉戒師前一拜。胡跪合掌。戒師用凈瓶灌頂。以指滴水于頂上。勢刀剃頭。仍舉偈。眾同誦云(善哉大丈夫。能了世無常。棄俗趣泥洹。希有難思議)三誦訖。沙彌退禮一拜。引請領沙彌。至本師前。胡跪合掌。本師執刀云(最後一結謂之周羅。唯師一人乃能斷之。我今為汝除去。汝今許否)答云(可爾)有垂示法語。仍舉落髮偈云(毀形守志節。割愛辭所親。出家弘聖道。誓度一切人)三舉大眾同聲和。沙彌就禮三拜。仍胡跪合掌。本師持袈裟。亦有垂示法語。付袈裟置沙彌頂上。復舉偈云(大哉解脫服。無相福田衣。披奉如來戒。廣度諸眾生
【現代漢語翻譯】 現代漢語譯本 證悟無為的境界。因此，偉大的覺者世尊捨棄了金輪王的尊貴地位，在子夜翻越城墻，脫下珍貴的龍袍，在青山削髮。允許喜鵲在頭頂築巢，蜘蛛網掛在眉毛之間。修習寂滅以證悟真常，斷絕塵世的煩惱以成就正覺。過去、現在、未來三世的諸佛，沒有說過在家修行能夠成道的；歷代的祖師，又有誰是通過沾染世俗來度化眾生的呢？所以，諸佛與諸佛之間互相授法，祖師與祖師之間代代相傳，不沾染世俗的因緣，才能成為堪用法器。因此才能得到天魔拱手，外道歸心，上報四重恩情，下濟度眾生的苦難。所以說：『在三界中流轉，恩愛難以捨棄，捨棄恩愛進入無為的境界，才是真正報恩的人。』出家之後，所行的禮節超越了常情，不拜君王，也不拜父母。你現在可以離開這個座位，想想國王給予水土的恩情，父母養育的恩德，專心致志地拜別，之後就不再拜了。沙彌於是行一拜之禮，引請的人鳴響手磬，引導沙彌走出佛堂外，面向北方三拜，感謝國王的恩情，再三拜，感謝父母的恩情。然後更換僧衣，被引入到聖僧面前，行三拜之禮，再到戒師面前行一拜之禮，胡跪合掌。戒師用凈瓶灌頂，用手指蘸水滴在沙彌的頭頂上，手持剃刀剃頭，並唸誦偈語。大眾一同誦唸：『善哉大丈夫，能了知世間無常，捨棄世俗追求涅槃，這是多麼稀有難得，不可思議啊！』誦唸三遍完畢。沙彌退下，行一拜之禮。引請的人帶領沙彌到本師面前，胡跪合掌。本師拿著剃刀說：『最後一綹頭髮叫做周羅，只有師父才能為你剪斷。我現在為你除去，你同意嗎？』沙彌回答說：『同意。』本師有開示法語，並唸誦落髮偈：『毀壞形貌，守護志節，割捨恩愛，辭別親人，出家弘揚聖道，誓願度化一切眾生。』唸誦三遍，大眾同聲應和。沙彌行三拜之禮，仍然胡跪合掌。本師拿著袈裟，也有開示法語，將袈裟放在沙彌的頭頂上，又唸誦偈語：『多麼偉大啊，解脫之服，無相的福田衣。披上奉持如來的戒律，廣度一切眾生。』
【English Translation】 English version Attaining the state of non-action (Wuwei). Therefore, the Great Awakened One, the World Honored One, relinquished the precious position of the Golden Wheel King, crossed the city walls at midnight, shed the precious dragon robe, and shaved his head in the green mountains. Allowing magpies to nest on his head, and spider webs to hang between his eyebrows. Cultivating stillness to realize the true and constant, cutting off worldly afflictions to achieve perfect enlightenment. The Buddhas of the three times (past, present, and future) never said that one could achieve enlightenment while remaining at home; which patriarchs of past dynasties used defilement to liberate people? Therefore, Buddhas transmit hand-to-hand, and patriarchs pass down from generation to generation. Only by not being tainted by worldly conditions can one become a vessel of the Dharma. Thus, the heavenly demons offer their hands in respect, and the heretics return to the heart. Repaying the fourfold kindness above, and relieving the suffering of all beings below. Therefore, it is said: 'Wandering in the three realms, love and affection are difficult to abandon. Abandoning love and entering non-action is truly repaying kindness.' After leaving home, the etiquette transcends the ordinary, neither bowing to the king nor to parents. You may now leave this seat, think of the king's kindness in providing water and land, and the parents' virtue of giving birth and raising you. Devote yourself to bidding farewell, and then you will no longer bow. The Shramanera (novice monk) then performs one bow. The usher rings the hand bell, leading the Shramanera out of the hall, facing north to bow three times, thanking the king's kindness, and then bowing three times again, thanking the parents' kindness. Then he changes into monastic robes and is led before the holy Sangha (monastic community), where he performs three bows, and then one bow before the Preceptor. He kneels on his right knee, joining his palms. The Preceptor uses a clean bottle to pour water on his head, dripping water on the top of the head with his finger, and shaves his head with a razor, reciting a verse. The assembly recites together: 'Excellent, great man, able to understand the impermanence of the world, abandoning the secular to pursue Nirvana, this is so rare and inconceivable!' After reciting three times, the Shramanera retreats and performs one bow. The usher leads the Shramanera to the Root Teacher, kneeling on his right knee, joining his palms. The Root Teacher holds the razor and says: 'The last lock of hair is called the Chudakarana (topknot), only the teacher can cut it for you. I will now remove it for you, do you agree?' The Shramanera replies: 'I agree.' The Root Teacher gives a teaching and recites the hair-cutting verse: 'Destroying the form to uphold the will, cutting off love to bid farewell to relatives, leaving home to propagate the holy Dharma, vowing to liberate all beings.' Reciting three times, the assembly responds in unison. The Shramanera performs three bows, still kneeling on his right knee, joining his palms. The Root Teacher holds the Kasaya (袈裟, monastic robe), also giving a teaching, placing the Kasaya on the Shramanera's head, and reciting the verse: 'How great is the robe of liberation, the field of merit without form. Wearing and upholding the precepts of the Tathagata (如來, Thus Come One), extensively liberating all beings.'
)三舉眾亦同聲和畢。沙彌披袈裟。禮本師三拜。禮聖僧三拜。禮戒師三拜。胡跪合掌。戒師云。善男子。法如大海漸入漸深。汝既出家當先受三歸五戒。方得近事大僧。次受沙彌十戒。乃可同僧利養。事在專誠。不得慢易。我今為汝召請三寶。證明佛事。秉爐云 一心奉請 無邊佛寶 海藏經文十地三賢 五果四向 同垂感降 共作證明 三請訖。乃云。善男子。欲求歸戒。先當懺滌愆瑕。如人浣衣然後加色。汝今至誠隨我懺悔。舉云(我昔所造諸惡業。皆由無始貪嗔癡。從身口意之所生。一切我今皆懺悔)三舉眾三和沙彌三拜。胡跪合掌。戒師云。善男子。法既凈治身口意業今當歸依佛法僧寶。乃舉唱云 歸依佛 歸依法 歸依僧 歸依佛無上尊 歸依法離欲尊 歸依僧眾中尊 歸依佛竟 歸依法竟 歸依僧竟 如來至真等正覺 是我大師 我今歸依 從今以往 稱佛為師 更不歸依邪魔外道 慈愍故。沙彌隨聲念。眾皆和(自歸依佛起至慈愍故。通誦三遍。如慈愍故。次則再疊之。三則三疊之)每誦一遍沙彌隨禮一拜。二遍二拜。三遍三拜。就胡跪合掌。戒師云。善男子。汝既舍邪歸正。戒已周圓。若欲識相護持應受五戒。
不殺生
不偷盜
盡形壽 不淫慾 是五戒相。汝能持不。答云。
【現代漢語翻譯】 現代漢語譯本： ）三次舉起，大眾也同聲應和完畢。沙彌披上袈裟，向本師禮拜三次，向聖僧禮拜三次，向戒師禮拜三次，然後胡跪合掌。戒師說：『善男子，佛法如大海，漸入漸深。你既然出家，應當先受三歸五戒，才能親近大僧（比丘）。其次受沙彌十戒，才可以和僧眾共同享受供養。關鍵在於專心誠意，不得輕慢懈怠。我現在為你召請三寶（佛、法、僧），證明佛事。』秉爐者說：『一心奉請，無邊佛寶（佛陀），海藏經文（浩如煙海的佛經），十地三賢（菩薩修行的十個階位中的前三個），五果四向（聲聞乘修行的果位），一同降臨，共同作證。』三次請畢，然後說：『善男子，想要請求歸戒，首先應當懺悔洗滌罪過，如同洗凈衣服然後才能染色。你現在至誠地跟隨我懺悔。』舉唱道：（『我昔所造諸惡業，皆由無始貪嗔癡，從身口意之所生，一切我今皆懺悔。』）三次舉唱，大眾三次應和，沙彌三次禮拜，然後胡跪合掌。戒師說：『善男子，既然已經清凈了身口意三業，現在應當歸依佛法僧三寶。』於是舉唱道：『歸依佛，歸依法，歸依僧，歸依佛無上尊，歸依法離欲尊，歸依僧眾中尊，歸依佛竟，歸依法竟，歸依僧竟，如來至真等正覺（佛陀的稱號），是我的大師，我今歸依，從今以往，稱佛為師，更不歸依邪魔外道，慈愍故。』沙彌隨聲唸誦，大眾都應和（從『自歸依佛』開始到『慈愍故』結束，通誦三遍。如『慈愍故』，其次則再重複一遍，第三次則重複三遍）。每誦一遍，沙彌隨之禮拜一次，二遍禮拜兩次，三遍禮拜三次，然後胡跪合掌。戒師說：『善男子，你既然捨棄邪道歸於正道，戒律已經周全圓滿。如果想要認識戒相併加以護持，應當受持五戒。
不殺生
不偷盜
盡形壽（終身）不淫慾，這就是五戒的戒相。你能受持嗎？』回答說：
【English Translation】 English version: The assembly repeated the same response three times. The novice monk draped his kasaya (袈裟, monastic robe), bowed three times to his preceptor, three times to the Sangha (聖僧, holy monastic community), and three times to the precept master. He then knelt on both knees, palms together. The precept master said, 'Good man, the Dharma (法, teachings) is like a vast ocean, becoming deeper as you enter. Since you have renounced the household life, you should first receive the Three Refuges and Five Precepts, in order to be close to the senior monks (大僧, fully ordained monks). Next, receive the Ten Precepts of a Novice Monk, so that you may share in the offerings to the Sangha. The key is to be dedicated and sincere, and not to be careless or negligent. I will now invoke the Triple Gem (三寶, Buddha, Dharma, and Sangha) to witness this Buddhist ceremony.' The incense burner holder said, 'With one mind, I reverently invite the boundless Buddha Jewel (佛寶, Buddha), the sea of scriptures (海藏經文, vast collection of Buddhist texts), the Three Sages of the Ten Grounds (十地三賢, the first three stages of a Bodhisattva's path), the Five Fruits and Four Paths (五果四向, stages of attainment in the Theravada tradition), to descend with compassion and jointly bear witness.' After reciting this three times, he said, 'Good man, if you wish to seek refuge and receive the precepts, you must first repent and cleanse your transgressions, just as one washes clothes before dyeing them. Now, sincerely follow me in repentance.' He chanted, ('All the evil deeds I have committed in the past, are all due to beginningless greed, hatred, and delusion, arising from body, speech, and mind. I now repent of them all.') This was chanted three times, the assembly responded three times, and the novice monk bowed three times, then knelt on both knees, palms together. The precept master said, 'Good man, since you have purified the karma of body, speech, and mind, you should now take refuge in the Triple Gem.' He then chanted, 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha, I take refuge in the Buddha, the Supreme One, I take refuge in the Dharma, the One free from desire, I take refuge in the Sangha, the most honored among the assembly, I have taken refuge in the Buddha, I have taken refuge in the Dharma, I have taken refuge in the Sangha, the Tathagata (如來, 'Thus Gone One'), the Perfectly Enlightened One (至真等正覺, perfectly and completely enlightened one), is my great teacher, I now take refuge, from now on, I will call the Buddha my teacher, and will no longer take refuge in demons or heretical paths, out of compassion.' The novice monk recited along, and the assembly responded (from 'I take refuge in the Buddha' to 'out of compassion', reciting three times. After 'out of compassion', repeat it once more, and then repeat it three times for the third repetition). Each time it was recited, the novice monk bowed once, twice for the second time, and three times for the third time, then knelt on both knees, palms together. The precept master said, 'Good man, since you have abandoned the wrong path and returned to the right path, the precepts are now complete and perfect. If you wish to recognize and uphold the precepts, you should receive the Five Precepts.
Do not kill.
Do not steal.
For the rest of your life, do not engage in sexual misconduct. These are the characteristics of the Five Precepts. Can you uphold them?' He replied,
能持。
不妄語
不飲酒
上來五支凈戒一一不得犯。汝能持不。答云。能持。是事如是持。沙彌三拜胡跪合掌。戒師云。善男子。五戒為入道之初因。出三途之元首。次受沙彌十戒。形備法儀。此稱勤策。依師而住。受利同僧。是為應法沙彌。應當頂受。
不殺生
不偷盜
不淫慾
不妄語
不飲酒
盡 壽 是沙彌戒相。汝能持不。答云。能持。
不坐臥高廣大床
不花鬘瓔珞香油涂身
不歌舞作倡故往觀聽
不捉金銀錢寶
不非時食
上來十支凈戒一一不得犯。汝能持不。答云。能持。是事如是持。沙彌三拜胡跪合掌。善男子。汝今受戒之後當須頂戴奉持。不得違犯所持戒律。供養三寶勤種福田。于和尚阿阇梨。一如法教於上中下座。心常恭敬精進行道。報父母恩。衣取蔽形不以文彩。食取支命不得嗜味。花香脂粉無以近身。好色邪聲一無視聽。徐言持正。勿宣人短。倘有爭者兩說和合。男女有別草木無傷。非賢不友非聖不宗。法服應器常與人俱。非時不食非法不言。精勤思義溫故知新。坐則禪思起則諷誦。閉三惡道開涅槃門。于比丘法中增長正業菩提心而不退。般若智以長明。廣化眾生祈成正覺。用心如
【現代漢語翻譯】 現代漢語譯本 能持（能夠遵守）。
不妄語（不撒謊）
不飲酒（不喝酒）
以上五條清凈戒律，每一條都不得違犯。你能夠遵守嗎？回答說：能夠遵守。就這樣奉持這些戒律。沙彌（新出家的男子）三次拜謝，胡跪（右膝著地）合掌。戒師（傳授戒律的師父）說：善男子，五戒是進入佛道的最初因緣，是脫離地獄、餓鬼、畜生三惡道的首要條件。接下來受沙彌十戒，儀容具備出家人的規範，這被稱為勤策（努力修行的人）。依靠師父而住，所獲得的利益與僧眾相同。這是符合佛法的沙彌，應當恭敬地接受。
不殺生（不殺害生命）
不偷盜（不偷竊）
不淫慾（不進行性行為）
不妄語（不撒謊）
不飲酒（不喝酒）
盡壽命（終身）都是沙彌的戒相。你能夠遵守嗎？回答說：能夠遵守。
不坐臥高廣大床（不坐臥高大華麗的床）
不花鬘瓔珞香油涂身（不用鮮花、珠寶裝飾身體，不用香油塗抹身體）
不歌舞作倡故往觀聽（不故意去觀看聽取歌舞表演）
不捉金銀錢寶（不觸控金銀錢財寶物）
不非時食（不在規定的時間以外進食）
以上十條清凈戒律，每一條都不得違犯。你能夠遵守嗎？回答說：能夠遵守。就這樣奉持這些戒律。沙彌三次拜謝，胡跪合掌。善男子，你現在受戒之後，應當頂戴奉持，不得違犯所受持的戒律。供養三寶（佛、法、僧），勤奮地種植福田。對於和尚（出家男眾的尊稱）、阿阇梨（教授師），以及上座、中座、下座，都要心常恭敬，精進修行佛道，報答父母的恩情。衣服只要能夠遮蔽身體就好，不要追求華麗的色彩。食物只要能夠維持生命就好，不要貪圖美味。不要讓鮮花、香料、脂粉靠近身體。美好的顏色和邪惡的聲音，一概不要觀看聽取。說話要緩慢而持正，不要宣揚別人的缺點。如果有人發生爭執，要兩方面勸說，使他們和好。男女之間要有區別，不要傷害草木。不與不賢德的人交朋友，不以非聖人的人為宗師。法服和應器（僧人使用的器具）要經常隨身攜帶。不在規定的時間以外進食，不講不符合佛法的話。精勤地思考佛法的意義，溫習舊的知識，學習新的知識。坐著的時候就禪思，站起來的時候就諷誦（背誦經文）。關閉通往地獄、餓鬼、畜生三惡道的門，開啟通往涅槃（寂滅）的門。在比丘（出家男子）的佛法中增長正業，菩提心（覺悟之心）永不退轉，般若智（智慧）日益增長光明，廣泛地教化眾生，祈願成就正覺（圓滿的覺悟）。用心如此。
【English Translation】 English version Able to uphold.
Not to speak falsely (not to lie)
Not to drink intoxicants (not to drink alcohol)
The above five precepts must not be violated. Are you able to uphold them? Answer: I am able to uphold them. Uphold these matters in this way. The Śrāmaṇera (novice monk) bows three times, kneels on his right knee, and joins his palms. The Preceptor says: Good man, the five precepts are the initial cause for entering the path, and the primary means of escaping the three evil realms. Next, receive the ten precepts of a Śrāmaṇera, with the appearance conforming to the Dharma. This is called diligent effort. Residing with the teacher, sharing benefits with the Sangha. This is a proper Śrāmaṇera, and should be respectfully accepted.
Not to kill living beings (not to kill)
Not to steal (not to steal)
Not to engage in sexual activity (not to engage in sexual activity)
Not to speak falsely (not to lie)
Not to drink intoxicants (not to drink alcohol)
For the duration of your life, these are the precepts of a Śrāmaṇera. Are you able to uphold them? Answer: I am able to uphold them.
Not to sit or lie on high or large beds (not to sit or lie on luxurious beds)
Not to adorn the body with garlands, ornaments, perfumes, or oils (not to adorn the body with flowers, jewelry, or fragrant oils)
Not to watch or listen to singing, dancing, or performances (not to intentionally watch or listen to singing, dancing, or performances)
Not to handle gold, silver, money, or treasures (not to handle money or valuables)
Not to eat at improper times (not to eat outside of the designated times)
The above ten pure precepts must not be violated. Are you able to uphold them? Answer: I am able to uphold them. Uphold these matters in this way. The Śrāmaṇera bows three times, kneels on his right knee, and joins his palms. Good man, now that you have received the precepts, you should respectfully uphold them and not violate the precepts you have taken. Make offerings to the Three Jewels (Buddha, Dharma, Sangha), diligently cultivate fields of merit. Towards the Upadhyaya (preceptor), Acarya (teacher), and senior, middle, and junior monks, always maintain respectful thoughts, diligently practice the path, and repay the kindness of your parents. Take clothing only to cover the body, not for decorative purposes. Take food only to sustain life, not to indulge in flavors. Do not let flowers, fragrances, or cosmetics near your body. Do not look at beautiful colors or listen to evil sounds. Speak slowly and uphold righteousness. Do not proclaim the faults of others. If there are disputes, reconcile both sides. Distinguish between men and women, and do not harm plants or trees. Do not befriend the unworthy, and do not follow those who are not sages. Always carry your Dharma robes and utensils with you. Do not eat at improper times, and do not speak what is not in accordance with the Dharma. Diligently contemplate the meaning of the Dharma, review the old and learn the new. When sitting, engage in meditation; when standing, recite the scriptures. Close the doors to the three evil realms (hell, hungry ghosts, animals) and open the doors to Nirvana (liberation). Increase right action in the Dharma of the Bhikshus (ordained monks), and do not retreat from the Bodhicitta (mind of enlightenment). May Prajna (wisdom) grow ever brighter, widely transform sentient beings, and pray to achieve perfect enlightenment. Use your mind in this way.
此。真佛弟子。沙彌禮三拜胡跪合掌。戒師起身秉爐。迴向云。上來剃頭受戒功德。奉祝護法天龍伽藍真宰。各展威靈安僧護法。堂頭和尚。常為苦海之津樑。執事高人。永作法門之柱石。合堂清眾。同乘般若之舟。剃頭沙彌。共至菩提之岸。四恩總報三有齊資。法界有情同圓種智。十方三世一切諸佛諸尊菩薩摩訶薩摩訶般若波羅蜜。戒師仍就坐。作梵阇梨鳴磬云。處世界如虛空。如蓮花不著水。心清凈超于彼。稽首禮無上尊。
佛 得菩提 道心常不退
歸依法 薩般若 得大總持門
僧 息諍論 同入和合海
上來剃頭受戒功德無限殊勝良因。散周沙界和南聖眾。
引請阇梨候作梵阇梨舉處世界如虛空時。即鳴手磬。引沙彌禮戒師三拜。轉身禮聖僧三拜畢問訊。出堂外下手立。戒師二阇梨聖僧前。大展三拜而出。堂司行者鳴堂前鐘三下。住持出堂。大眾下床。首座領眾。隨詣方丈禮賀。如眾多住持當就法堂上受賀。客頭行者仍預排列香燭爐瓶罘罳椅子。伺候先戒師二阇梨行禮。初展云(蒙差授戒勉強祇承。人事荒疏有淹尊重。下情不勝惶恐之至)住持答云(沙彌剃頭有勞神用)再展敘寒溫畢。觸禮三拜。住持答一拜。次首座大眾進前插香。或展或觸禮。或免。次侍者小師插香。大
【現代漢語翻譯】 現代漢語譯本： 至此，真正的佛弟子，沙彌（尋求寂滅的出家男子）向戒師禮拜三次，胡跪（一種跪姿）合掌。戒師起身，手持香爐，迴向說：『以上剃頭受戒的功德，奉祝護法天龍（佛教中的護法神）伽藍真宰（寺廟的守護神），各展威靈，安僧護法。愿堂頭和尚（寺院住持）常為苦海的津樑（擺渡人），執事高人（寺院管理者）永作法門的柱石。愿合堂清眾（所有僧人）同乘般若（智慧）之舟，剃頭沙彌共至菩提（覺悟）之岸。四恩（父母恩、眾生恩、國土恩、三寶恩）總報，三有（欲有、色有、無色有）齊資，法界有情（所有眾生）同圓種智（佛的智慧）。』十方三世（過去、現在、未來）一切諸佛諸尊菩薩摩訶薩（偉大的菩薩），摩訶般若波羅蜜（偉大的智慧到達彼岸）。戒師仍然就坐，作梵阇梨（領誦者），鳴磬（一種打擊樂器）說：『處於世界如虛空，如蓮花不著水，心清凈超于彼，稽首禮無上尊。』
佛（覺悟者）得菩提（覺悟），道心常不退。
歸依法（佛法）薩般若（一切智），得大總持門（掌握一切法門）。
僧（僧侶）息諍論，同入和合海（和諧的集體）。
以上剃頭受戒功德無限殊勝良因，散周沙界和南聖眾（向十方一切聖眾致敬）。』
引請阇梨（引導者）候作梵阇梨（領誦者）舉『處世界如虛空』時，即鳴手磬。引沙彌禮戒師三拜，轉身禮聖僧三拜畢問訊。出堂外下手立。戒師二阇梨聖僧前，大展三拜而出。堂司行者鳴堂前鐘三下。住持出堂。大眾下床。首座（寺院中地位僅次於住持的僧人）領眾，隨詣方丈（住持的住所）禮賀。如眾多住持當就法堂上受賀。客頭行者仍預排列香燭爐瓶罘罳（一種屏風）椅子，伺候先戒師二阇梨行禮。初展云（蒙差授戒勉強祇承，人事荒疏有淹尊重，下情不勝惶恐之至）住持答云（沙彌剃頭有勞神用）再展敘寒溫畢。觸禮三拜。住持答一拜。次首座大眾進前插香。或展或觸禮。或免。次侍者小師插香。大
【English Translation】 English version: Here, a true disciple of the Buddha, the Shami (a novice monk seeking tranquility), bows three times to the Preceptor, kneels on both knees with palms together. The Preceptor rises, holding the incense burner, and dedicates the merit, saying: 'May the merits of the tonsure and ordination be dedicated to the Dharma-protecting dragons (Dharma-protecting deities in Buddhism) and the true rulers of the Sangharama (guardian deities of the monastery), may each display their power to pacify the Sangha and protect the Dharma. May the Abbot of the hall always be the ferryman across the sea of suffering, and may the high-ranking administrators forever be the pillars of the Dharma gate. May all the members of the assembly ride the boat of Prajna (wisdom) together, and may the tonsured Shami reach the shore of Bodhi (enlightenment) together. May the four kinds of kindness (kindness of parents, sentient beings, country, and the Three Jewels) be repaid in full, may the three realms of existence (desire realm, form realm, formless realm) be equally supported, and may all sentient beings in the Dharma realm attain perfect omniscience (Buddha's wisdom) together.' All Buddhas, honored ones, Bodhisattva Mahasattvas (great Bodhisattvas) of the ten directions and three times (past, present, and future), Maha Prajna Paramita (great wisdom reaching the other shore). The Preceptor remains seated, acting as the Brahmajali (chant leader), striking the chime and saying: 'Abiding in the world like empty space, like a lotus flower unstained by water, with a pure mind surpassing all, I bow in reverence to the unsurpassed honored one.'
Buddha (the enlightened one) attains Bodhi (enlightenment), the aspiration for enlightenment never retreats.
Taking refuge in the Dharma (Buddha's teachings), Sarvajna (all-knowing), attains the great Dharani gate (mastery of all Dharma gates).
Sangha (the monastic community) ceases disputes, together entering the ocean of harmony (harmonious community).
The merits of the tonsure and ordination above are infinitely supreme and auspicious, may they be distributed throughout the Dharma realm, I pay homage to the holy assembly (respect to all holy beings in the ten directions).'
The ushering Acharya (guide) waits for the Brahmajali (chant leader) to recite 'Abiding in the world like empty space,' then strikes the hand chime. He leads the Shami to bow three times to the Preceptor, turns and bows three times to the Sangha, and then offers greetings. He exits the hall and stands at the lower position. The Preceptor, the two Acharyas, and the Sangha offer three great bows and exit. The hall attendant strikes the bell in front of the hall three times. The Abbot exits the hall. The assembly gets off their beds. The Head Seat (the monk second in rank to the Abbot) leads the assembly to the Abbot's room (the Abbot's residence) to offer congratulations. If there are many Abbots, they should receive congratulations in the Dharma hall. The guest attendant still arranges incense, candles, incense burners, screens, and chairs in advance, waiting for the Preceptor and the two Acharyas to perform the ceremony first. The initial statement is (Having been appointed to bestow ordination, I reluctantly accept, my affairs are neglected and I have caused disrespect, my humble feelings are filled with extreme trepidation). The Abbot replies (The tonsure of the Shami has troubled your mind and efforts). They exchange greetings again. They offer three prostrations. The Abbot returns one bow. Then the Head Seat and the assembly come forward to offer incense. Some prostrate fully, some touch the ground with their heads, and some are excused. Then the attendant and junior monks offer incense. Great
展三拜。不收坐具。進云(沙彌得度舉眾同歡仰對尊嚴。下情不勝欣躍之至)又三拜進敘寒溫退三拜。收坐具次沙彌插香。大展三拜。不收坐具。進云(某等叨圓頂相幸掛田衣。不受塵勞永離愛網。下情不勝欣感之至)又三拜進云(即日時令謹時恭惟。堂頭本師大和尚尊候起居多福)退三拜收坐具。住持巡寮報禮。沙彌一一詣寮禮謝。只就沙彌寮安下。俟他時登壇受戒。謝戒詞云(某等獲登戒品。濫廁僧倫。仰荷庇庥。特此拜謝)答云(宿承佛記。僧戒圓成。堅忍受持。力扶宗教)。
新戒參堂
得度受沙彌戒已。覆住持。於何日參堂。次稟首座維那。至期早粥遍食椎后。新戒參頭領眾入堂。聖僧前列問訊插香。大展三拜。不收坐具進云(某等獲廁僧倫攀附清眾此日參堂。下情不勝戰汗之至)又三拜進云(即日時令謹時恭惟。堂頭本師大和尚。首座尊眾大禪師。尊候起居多福)退三拜收坐具。轉身住持前列問訊。從首座板。起巡堂至外堂。復歸內堂中間。問訊而出。然後歸堂。插單隨眾禪誦。
登壇受戒
三世諸佛皆曰出家成道。歷代祖師傳佛心印儘是沙門。蓋以嚴凈毗尼。方能弘范三界。然則參禪問道戒律為先。若不離過防非。何以成佛作祖。受戒之法應備三衣缽具並新凈衣物。如無新者
【現代漢語翻譯】 現代漢語譯本： 行三拜禮。不收坐具。進言（沙彌得度，大眾一同歡喜，仰望莊嚴的尊者，下情不勝欣悅之至）。又行三拜禮，進敘寒溫，退下行三拜禮。收坐具，接著沙彌插香。大展三拜。不收坐具。進言（我等有幸剃度圓頂，得以披上袈裟，不受塵世勞苦，永遠脫離愛慾之網，下情不勝欣感之至）。又行三拜禮，進言（今日吉時，謹此恭祝，堂頭本師大和尚尊候起居多福）。退下行三拜禮，收坐具。住持巡視各寮房，接受報禮。沙彌一一前往各寮房禮謝。只在沙彌寮安頓。等待日後登壇受戒。謝戒詞說（我等有幸登上戒品，忝列僧眾之列，仰仗您的庇護，特此拜謝）。回答說（宿世承蒙佛的授記，僧戒圓滿成就，堅定忍耐地受持，努力扶持佛教）。
新戒參堂
得度並受沙彌戒后，稟告住持，于哪日參堂。接著稟告首座維那。到期早粥后，遍食椎后。新戒參頭帶領眾人進入禪堂。在聖僧前排列問訊插香。大展三拜。不收坐具，進言（我等有幸忝列僧眾之列，攀附清凈大眾，今日參堂，下情不勝戰戰兢兢之至）。又行三拜禮，進言（今日吉時，謹此恭祝，堂頭本師大和尚、首座尊眾大禪師，尊候起居多福）。退下行三拜禮，收坐具。轉身在住持前排列問訊。從首座板開始，巡視禪堂至外堂。再回到內堂中間，問訊而出。然後回到禪堂。插單隨眾禪誦。
登壇受戒
三世諸佛都說出家成道。歷代祖師傳佛心印，都是沙門。因為嚴持清凈的毗尼（Vinaya，戒律），才能弘揚規範三界。既然如此，參禪問道，戒律為先。若不遠離過失，防止錯誤，如何成佛作祖？受戒之法，應準備三衣缽具，以及新的乾淨衣物。如果沒有新的，
【English Translation】 English version: Perform three prostrations. Do not collect the sitting mat. Step forward and say (The Śrāmaṇeras (novices) are ordained, the assembly rejoices together, looking up to the venerable one with reverence. Our humble hearts are filled with joy). Perform three more prostrations, exchange greetings, and retreat with three prostrations. Collect the sitting mat, then the Śrāmaṇeras insert incense. Perform a full three prostrations. Do not collect the sitting mat. Step forward and say (We are fortunate to have our heads shaved and wear the Kāṣāya (monk's robe), free from worldly toil and forever detached from the net of desire. Our humble hearts are filled with joy and gratitude). Perform three more prostrations, and say (Today, at this auspicious time, we respectfully wish the Abbot and Preceptor, the Great Master, good health and blessings). Retreat with three prostrations and collect the sitting mat. The Abbot makes a formal visit to each monk's quarter to acknowledge the greetings. The Śrāmaṇeras individually visit each quarter to express their gratitude. They are settled only in the Śrāmaṇera quarters, awaiting the time to ascend the altar and receive the full precepts. The words of gratitude for receiving the precepts are (We are fortunate to have received the precepts and are now among the monastic community, relying on your protection. We offer our gratitude). The response is (From past lives, we have received the Buddha's prediction. The monastic precepts are perfectly fulfilled. Firmly and patiently uphold them, and strive to support the Buddhist teachings).
New Monks Entering the Meditation Hall
After being ordained and receiving the Śrāmaṇera precepts, report to the Abbot regarding the date of entering the meditation hall. Then, inform the Head Seat and the Director of Discipline. On the appointed day, after the morning congee and the post-meal announcement, the leader of the new monks leads the group into the meditation hall. They line up before the Sangharama Bodhisattva (guardian deity of the monastery), offer greetings, and insert incense. Perform a full three prostrations. Do not collect the sitting mat, and say (We are fortunate to be among the monastic community, relying on the pure assembly. Today, we enter the meditation hall. Our humble hearts are filled with trepidation). Perform three more prostrations, and say (Today, at this auspicious time, we respectfully wish the Abbot and Preceptor, the Great Master, the Head Seat, and the venerable assembly of Great Dhyana Masters, good health and blessings). Retreat with three prostrations and collect the sitting mat. Turn around and line up before the Abbot to offer greetings. Starting from the Head Seat's platform, circumambulate the hall to the outer hall. Then, return to the middle of the inner hall, offer greetings, and exit. Then, return to the hall, place the sitting cloth, and follow the assembly in Chan practice and chanting.
Ascending the Altar to Receive the Precepts
The Buddhas of the three times all say that renouncing the world leads to enlightenment. The Patriarchs of all ages transmit the Buddha's mind-seal, all of whom are Śramaṇas. It is by strictly upholding the pure Vinaya (discipline) that one can propagate and regulate the three realms. Therefore, in Chan practice and seeking the Way, the precepts come first. If one does not avoid faults and prevent errors, how can one become a Buddha or a Patriarch? The method of receiving the precepts requires preparing the three robes and bowl, as well as new and clean clothing. If there are no new ones,
浣染令凈。入壇受戒一心專注。慎勿異緣像佛形儀。具佛戒律。得佛受用。此非小事豈可輕心。若藉藉衣缽雖登壇受戒。並不得戒若不曾受。一生為無戒之人。濫廁空門虛消信施。既受聲聞戒。應受菩薩戒。此入法之漸也。
護戒
受戒之後常應守護。寧有法死不無法生。如小乘四分律云。四波羅夷。十三僧伽婆尸沙。二不定。三十尼薩耆。九十波逸提。四波羅提提舍尼。一百眾學。七滅諍。大乘梵網經十重四十八輕。並須讀誦通利善知持犯開遮。但依金口聖言。莫擅隨於庸輩。如不應食(謂酒葷腥也。蔥韭蒜薤園荽曰葷。諸肉味曰腥。並不應食)不非時食(如非粥飯二時皆非時食)並宜服禁。財色之禍甚於毒蛇。尤當遠離。慈念眾生猶如赤子。語言真實心口相應。讀誦大乘資發行愿尸羅清凈佛法現前。皮之不存毛將安付。故經云。精進持凈戒。猶如護明珠。
辦道具
將入叢林。先辦道具。中阿含經云。所蓄物可資身者。即是增長善法之具。菩薩戒經云。資生順道之具。
三衣
蓋法衣有三也。一僧伽黎(即大衣也)二郁多羅僧(即七條也)三安陀會(即五條也。此是三衣也。若呼七條偏衫裙為三衣者非也)又三品大衣(上品二十五條。二十三條。二十一條。中品十九條。十
【現代漢語翻譯】 現代漢語譯本： 洗滌染色使之潔凈。進入戒壇受戒時，要一心專注。務必不要有其他的想法，要效彷彿的形象和儀態，遵守佛的戒律，獲得佛的受用。這並非小事，怎麼可以輕忽大意。如果只是借用僧衣和缽，即使登上戒壇受戒，也無法真正得到戒律，如同不曾受戒一樣。一生都將成為沒有戒律的人，濫竽充數地混在佛門中，白白消耗信徒的佈施。既然已經受了聲聞戒，就應該進一步受菩薩戒，這是進入佛法的漸進過程。
守護戒律
受戒之後，應當經常守護戒律。寧願爲了佛法而死，也不要因為不守戒而生。如同小乘《四分律》所說，有四波羅夷（斷頭罪），十三僧伽婆尸沙（僧殘罪），二不定（不決定罪），三十尼薩耆（捨墮罪），九十波逸提（單墮罪），四波羅提提舍尼（悔過罪），一百眾學（應學之法），七滅諍（滅諍之法）。大乘《梵網經》有十重戒，四十八輕戒，都必須讀誦通達，善於瞭解持戒和犯戒、開戒和遮戒。但要依據佛的金口聖言，不要擅自聽從庸俗之輩。例如不應該吃的東西（指酒、葷腥。蔥、韭、蒜、薤、園荽稱為葷，各種肉味稱為腥，都不應該吃），不應該在非時辰吃東西（如非粥飯的時間，都屬於非時辰吃東西），都應該禁止。錢財和美色的禍害比毒蛇還要厲害，尤其應當遠離。慈悲憐憫眾生，如同對待自己的嬰兒。言語真實，心口相應。讀誦大乘經典，積累修行和發願的資糧，使戒律清凈，佛法才能現前。皮之不存，毛將焉附？所以經中說：『精進地持守清凈的戒律，就像守護明珠一樣。』
準備道具
將要進入叢林（指寺院）時，先要準備好道具。中阿含經說：『所蓄之物可以資養身體的，就是增長善法的工具。』菩薩戒經說：『資養生活，順應修道的器具。』
三衣
法衣有三種：一、僧伽黎（saṃghāṭī，即大衣）；二、郁多羅僧（uttarāsaṅga，即七條衣）；三、安陀會（antarvāsa，即五條衣。這是三衣。如果把七條衣、偏衫裙稱為三衣，那就錯了）。又有三品大衣（上品二十五條、二十三條、二十一條，中品十九條、十
【English Translation】 English version: Wash and dye them to make them clean. When entering the altar to receive the precepts, be single-minded and focused. Be sure not to have other thoughts, emulate the Buddha's image and demeanor, abide by the Buddha's precepts, and obtain the Buddha's benefits. This is no small matter; how can you be careless? If you only borrow monastic robes and a bowl, even if you ascend the altar to receive the precepts, you will not truly obtain the precepts, as if you had never received them. Your whole life will be as a person without precepts, falsely mingling in the Buddhist community, and wasting the offerings of believers in vain. Since you have already received the Śrāvakā (聲聞) precepts, you should further receive the Bodhisattva precepts. This is a gradual process of entering the Dharma.
Protecting the Precepts
After receiving the precepts, you should always protect them. Rather die for the Dharma than live by breaking the precepts. As the Sarvāstivāda Vinaya (四分律) says, there are four Pārājikas (波羅夷, expulsion offenses), thirteen Saṃghādisesa (僧伽婆尸沙, suspension offenses), two Aniyata (不定, indefinite offenses), thirty Niḥsargika Pāyantika (尼薩耆, expiatory offenses involving forfeiture), ninety Pāyantika (波逸提, expiatory offenses), four Prātideśanīya (波羅提提舍尼, offenses requiring confession), one hundred Śaikṣa (眾學, rules of training), and seven Adhikaraṇa-śamatha (滅諍, procedures for settling disputes). The Mahāyāna Brahmajāla Sūtra (梵網經) has ten major precepts and forty-eight minor precepts, all of which must be read and understood thoroughly, and you must be skilled in knowing the upholding and breaking, opening and closing of the precepts. But rely on the Buddha's golden words, and do not arbitrarily follow the mediocre. For example, things that should not be eaten (referring to alcohol, meat, and pungent plants. Onions, garlic, leeks, shallots, and coriander are called pungent plants, and various meat flavors are called meat, all of which should not be eaten), and not eating at the wrong time (such as times other than porridge and meals, which are all considered eating at the wrong time), should all be prohibited. The harm of wealth and beauty is greater than that of poisonous snakes, and you should especially stay away from them. Be compassionate and mindful of all beings, as if treating your own infants. Speak truthfully, and let your words match your heart. Read and recite the Mahāyāna scriptures, accumulate the resources for practice and vows, purify the precepts, and the Buddha's Dharma will manifest. If the skin is gone, what will the hair attach to? Therefore, the sutra says: 'Diligently uphold the pure precepts, like protecting a bright pearl.'
Preparing the Implements
When entering the Saṃgha (叢林, monastery), first prepare the implements. The Madhyamāgama Sūtra (中阿含經) says: 'The things that are stored that can nourish the body are the tools for increasing good Dharma.' The Bodhisattva Precepts Sūtra (菩薩戒經) says: 'The implements that nourish life and accord with the path.'
The Three Robes
There are three Dharma robes: first, the Saṃghāṭī (僧伽黎, great robe); second, the Uttarāsaṅga (郁多羅僧, seven-strip robe); third, the Antarvāsa (安陀會, five-strip robe. These are the three robes. If you call the seven-strip robe or the undershirt and skirt the three robes, that is wrong). There are also three grades of great robes (the superior grade has twenty-five strips, twenty-three strips, and twenty-one strips; the middle grade has nineteen strips, ten
七條。十五條。下品十三條。十一條。九條)田衣緣起。僧祇律云。佛住帝釋石窟前。見稻田畦畔分明。語阿難云。過去諸佛衣相如是。從今依此作衣相。增輝記云。田畦貯水生長嘉苗。以養形命。法衣之田潤以四利之水。增其三善之苗。以養身法慧命也。
坐具
梵云尼師壇。此云隨坐衣。根本毗柰耶云。尼師但那唐言坐具。五分律云爲護身護衣護僧床褥故。蓄坐具。僧祇云。律應量作長佛二磔手。廣一磔手半(佛一磔手長二尺四寸。此合長四尺八寸。廣三尺六寸)。
偏衫
古僧衣律制只有僧祇支(此云覆膊衣。亦名掩腋衣)此長覆左膊及右腋。蓋[月*親]三衣故。即天竺之儀也。竺道祖魏錄云。魏宮人見僧袒一肘不以為善。乃作偏袒。縫于僧祇支上相從。因名偏衫(今開脊接領者是。蓋魏遺制也)。
裙
西域記云。泥縛些羅(些桑個切)唐言裙。諸律舊譯或云涅槃僧。或雲泥洹僧。或譯為內衣。或云圌衣(圌音船。即貯米圓器。似圌而無蓋。取圓儀故云)。
直裰
相傳前輩見僧有偏衫而無裙。有裙而無偏衫。遂合二衣為直裰。然普化索木直裰。大陽傳革履布裰。古亦有矣。
缽
梵云缽多羅此云應量器。今略云缽。又呼云缽盂。即華梵兼
【現代漢語翻譯】 現代漢語譯本：七條（指袈裟的七條縫製）。十五條（指袈裟的十五條縫製）。下品十三條（指袈裟的下品十三條縫製）。十一條（指袈裟的十一條縫製）。九條（指袈裟的九條縫製）。田衣緣起：僧祇律中記載，佛陀住在帝釋石窟前，看到稻田的田埂和水渠分明，告訴阿難說：『過去諸佛的衣服形相就是這樣。從今以後，依照這個樣子製作衣服。』增輝記中說：『田地的水渠里貯藏著水，生長著美好的稻苗，用來養活生命。法衣的田地被四利（指利養、名聞、恭敬、安樂）之水滋潤，增長三善（指身善、口善、意善）的苗，用來養活身命、法命和慧命。』 坐具 梵語稱為尼師壇（Ni-shi-tan），這裡稱為隨坐衣。根本毗柰耶中說：『尼師但那（Ni-shi-dan-na）翻譯成漢語就是坐具。』五分律中說：『爲了保護身體、保護衣服、保護僧人的床褥，所以允許蓄積坐具。』僧祇律中說：『按照戒律，坐具的長度應該是佛的兩個磔手，寬度是一個磔手半（佛的一個磔手長二尺四寸，這樣算來，長度應該是四尺八寸，寬度是三尺六寸）。』 偏衫 古代僧侶的衣服，按照戒律規定，只有僧祇支（Samghati，此云覆膊衣，也叫掩腋衣），這件衣服長到可以覆蓋左邊的肩膀和右邊的腋下，大概是爲了遮蓋三衣（指安陀會、郁多羅僧、僧伽梨）的緣故，這是天竺的禮儀。竺道祖在《魏錄》中記載：『魏國的宮人看到僧人袒露一個胳膊肘，認為不雅，於是製作了偏袒，縫在僧祇支上，相沿成習，因此叫做偏衫（現在開脊接領的這種就是，大概是魏國的遺制）。』 裙 《西域記》中說：『泥縛些羅（Ni-po-xie-luo，些桑個切）翻譯成漢語就是裙。』各部戒律的舊譯本中，有的叫做涅槃僧（Nirvana-samgha），有的叫做泥洹僧（Nirvana-samgha），有的翻譯成內衣，有的叫做圌衣（chuan 音船，就是貯藏米糧的圓形器物，像圌一樣沒有蓋子，取其圓滿的形制，所以這樣稱呼）。 直裰 相傳前輩看到僧人有的有偏衫而沒有裙，有的有裙而沒有偏衫，於是將兩件衣服合二為一，做成直裰。然而普化和尚要木製的直裰，大陽禪師傳下革履布裰，古代也有這樣的做法。 缽 梵語稱為缽多羅（Patra），這裡稱為應量器。現在簡稱為缽。又稱作缽盂，這是漢梵合稱。
【English Translation】 English version: Seven strips (referring to the seven strips sewn on the Kasaya). Fifteen strips (referring to the fifteen strips sewn on the Kasaya). Lower grade thirteen strips (referring to the lower grade thirteen strips sewn on the Kasaya). Eleven strips (referring to the eleven strips sewn on the Kasaya). Nine strips (referring to the nine strips sewn on the Kasaya). The origin of the field robe: According to the Sarvastivada Vinaya, the Buddha was staying in front of the Shakra stone cave, and saw the clear ridges and furrows of the rice fields. He said to Ananda: 'The appearance of the robes of the Buddhas of the past was like this. From now on, make robes according to this pattern.' The Zeng Hui Ji says: 'The furrows of the field store water, growing fine rice seedlings to nourish life. The field of the Dharma robe is moistened by the water of the four benefits (referring to gain, fame, respect, and comfort), increasing the seedlings of the three good deeds (referring to good deeds of body, speech, and mind) to nourish the life of the body, the life of the Dharma, and the life of wisdom.' Sitting Cloth In Sanskrit, it is called Nishidan (Ni-shi-tan), here it is called Sui Zuo Yi (隨坐衣, clothing for sitting). The Fundamental Vinaya says: 'Nishidanna (Ni-shi-dan-na) translated into Chinese is sitting cloth.' The Five-Part Vinaya says: 'To protect the body, protect the clothing, and protect the bedding of the monks, it is allowed to accumulate sitting cloths.' The Sarvastivada Vinaya says: 'According to the precepts, the length of the sitting cloth should be two spans of the Buddha's hand, and the width should be one and a half spans (one span of the Buddha's hand is two feet four inches, so the length should be four feet eight inches, and the width should be three feet six inches).' Pianshan (偏衫, Partial Robe) In ancient times, according to the monastic rules, monks' clothing only included the Samghati (僧祇支, this means covering the shoulder, also called covering the armpit). This garment was long enough to cover the left shoulder and the right armpit, probably to cover the three robes (referring to the Antaravasaka, Uttarasanga, and Samghati). This was the custom of India. Zhu Daozu recorded in the 'Wei Lu': 'The palace women of the Wei Dynasty saw that the monks were exposing one elbow, and thought it was not proper, so they made a partial robe and sewed it onto the Samghati, which became the custom, and therefore it was called Pianshan (the current style with an open back and attached collar is probably a legacy of the Wei Dynasty).' Skirt The 'Records of the Western Regions' says: 'Nivasa (Ni-po-xie-luo, 些桑個切) translated into Chinese is skirt.' In the old translations of various Vinayas, some are called Nirvana-samgha (涅槃僧), some are called Nirvana-samgha (泥洹僧), some are translated as underwear, and some are called Chui Yi (圌衣, chuan, sounds like boat, which is a round container for storing rice, like a Chui without a lid, taking its round shape, hence the name). Zhiduo (直裰, Straight Robe) It is said that the predecessors saw that some monks had a Pianshan but no skirt, and some had a skirt but no Pianshan, so they combined the two garments into one, making the Zhiduo. However, Monk Puhua asked for a wooden Zhiduo, and Zen Master Dayang passed down leather shoes and a cloth Zhiduo. Such practices also existed in ancient times. Bowl In Sanskrit, it is called Patra (缽多羅), here it is called Yingliangqi (應量器, appropriate measure container). Now it is simply called Bo (缽, bowl). It is also called Boyu (缽盂), which is a combination of Chinese and Sanskrit.
名。佛本行集經云。北天竺有二商主。一名帝利富婆。二名跋利迦。奉世尊麨酪密揣。世尊思惟。往昔諸佛悉皆受持缽器。我今當以何器受商主食。時四天王疾共持四金缽奉上。世尊不受。以出家人不合蓄此。彼四天王更將四銀缽。玻璃缽。琉璃缽。赤珠缽。瑪瑙缽。𤥭璖缽奉上。悉皆不受。時北方毗沙門天王告三天王言。我念往昔。青色諸天將四石器來奉我等。可用受食。時別有一天子名毗盧遮那。白言。仁等慎勿於此石器受食。但供養如來。當有如來號釋迦牟尼出世。宜將此四石缽奉彼如來。時四天王共將四石缽奉佛。世尊念。四天王以信凈心奉我四缽。若我於一人邊受。余各有恨。我今總受四缽。持作一缽。次第相重安置左手右手按下。合成一缽。外有四唇。而說偈言。我昔功德諸果滿。以發哀愍清凈心。是故今四大天王清凈牢固施我缽。
錫杖
梵云隙棄羅。此云錫杖。錫杖經云。佛告比丘。應受持錫杖。過去未來現在諸佛皆執故。又名智杖。又名德杖。彰顯智行功德本故。迦葉白佛。何名錫杖。佛言。錫者。輕也。依倚是杖除煩惱出三界故。錫明也。得智明故。錫醒也。醒悟苦空三界結究故。錫疏也。謂持者與五欲疏斷故。二股六環是迦葉佛制。四股十二環是釋迦佛制。
主杖
【現代漢語翻譯】 現代漢語譯本 缽（Bō）（bowl）。《佛本行集經》記載：北天竺（Běi Tiānzhú）有兩位商人，一名帝利富婆（Dìlì Fùpó），二名跋利迦（Bálìjiā），以炒米和乳酪混合的食物供奉世尊（Shìzūn）。世尊心想，過去諸佛都是接受缽器，我現在應當用什麼器皿接受商人的食物呢？當時四大天王（Sì Dà Tiānwáng）迅速共同拿著四個金缽奉上，世尊沒有接受，因為出家人不應該積蓄這些。那四大天王又拿來四個銀缽、玻璃缽、琉璃缽、赤珠缽、瑪瑙缽、𤥭璖缽奉上，世尊都沒有接受。當時北方毗沙門天王（Běifāng Píshāmén Tiānwáng）告訴其他三天王說：『我想起過去，青色諸天（Qīngsè Zhūtiān）曾拿來四個石器奉給我們，可以用它來接受食物。』當時另一位天子，名叫毗盧遮那（Pílúzhēnà），說：『各位不要用這石器接受食物，應該供養如來（Rúlái），當有如來號釋迦牟尼（Shìjiāmóuní）出世，應該將這四個石缽奉給他。』當時四大天王共同拿著四個石缽奉給佛。世尊心想，四大天王以清凈的信心奉獻我四個缽，如果我只接受一個人的，其餘的都會有遺憾。我現在全部接受這四個缽，將它們合為一個缽。依次相重疊地安置在左手，用右手按壓，合成一個缽，外面有四個唇邊。』並說了偈語：『我過去功德的各種果報已經圓滿，以發起哀憫的清凈心。因此現在四大天王以清凈牢固的心施捨我缽。』 錫杖（Xīzhàng） 梵語叫隙棄羅（Xìqìluó），這裡翻譯為錫杖。《錫杖經》記載：佛告訴比丘（Bǐqiū），應該受持錫杖，過去、未來、現在的諸佛都是執持錫杖的。錫杖又名智杖，又名德杖，彰顯智慧和德行的功德根本。迦葉（Jiāyè）問佛，什麼是錫杖？佛說：『錫，是輕的意思。依倚這錫杖可以去除煩惱，出離三界。錫，是明的意思，得到智慧光明。錫，是醒的意思，醒悟苦、空的三界結局。錫，是疏的意思，指持杖者與五欲疏遠斷絕。』兩股六環是迦葉佛（Jiāyè Fó）制定的，四股十二環是釋迦佛（Shìjiā Fó）制定的。 主杖（Zhǔzhàng）
【English Translation】 English version Bowl. According to the 'Collected Accounts of the Buddha's Past Deeds', there were two merchants in North India (Běi Tiānzhú): one named Dili Fupo (Dìlì Fùpó), and the other named Balijia (Bálìjiā). They offered the World Honored One (Shìzūn) a mixture of roasted rice and ghee. The World Honored One thought, 'In the past, all Buddhas accepted bowls. What vessel should I use to receive the merchants' food?' At that time, the Four Heavenly Kings (Sì Dà Tiānwáng) quickly brought four golden bowls to offer. The World Honored One did not accept them, because monks should not accumulate such things. Then the Four Heavenly Kings brought four silver bowls, crystal bowls, lapis lazuli bowls, red pearl bowls, agate bowls, and coral bowls to offer. The World Honored One did not accept any of them. At that time, the Northern Heavenly King Vaishravana (Běifāng Píshāmén Tiānwáng) said to the other three Heavenly Kings, 'I remember in the past, the blue-colored deities (Qīngsè Zhūtiān) brought four stone vessels to offer us, which can be used to receive food.' At that time, another deity named Virocana (Pílúzhēnà) said, 'Do not use these stone vessels to receive food. You should offer them to the Tathagata (Rúlái). When the Tathagata named Shakyamuni (Shìjiāmóuní) appears in the world, you should offer these four stone bowls to him.' At that time, the Four Heavenly Kings together brought four stone bowls to offer to the Buddha. The World Honored One thought, 'The Four Heavenly Kings offer me these four bowls with pure faith. If I only accept one person's bowl, the others will feel regret. I will accept all four bowls and combine them into one bowl.' He placed them one on top of the other in his left hand and pressed them with his right hand, combining them into one bowl with four rims. And he spoke a verse: 'My past merits are now fulfilled, with a pure heart of compassion. Therefore, the Four Great Heavenly Kings now offer me this pure and firm bowl.' Khakkhara (Xīzhàng) In Sanskrit, it is called Khakkhara (Xìqìluó), which is translated here as Khakkhara. The 'Khakkhara Sutra' states: The Buddha told the Bhikshus (Bǐqiū) that they should carry a Khakkhara, as all Buddhas of the past, present, and future have carried one. It is also called the Staff of Wisdom, and the Staff of Virtue, manifesting the root of wisdom and virtuous merit. Kashyapa (Jiāyè) asked the Buddha, 'What is a Khakkhara?' The Buddha said, 'Khakkhara means lightness. Relying on this staff can remove afflictions and escape the Three Realms. Khakkhara means brightness, obtaining the light of wisdom. Khakkhara means awakening, awakening to the suffering and emptiness of the Three Realms. Khakkhara means detachment, referring to the holder being detached from the five desires.' The two-pronged staff with six rings was established by Kashyapa Buddha (Jiāyè Fó), and the four-pronged staff with twelve rings was established by Shakyamuni Buddha (Shìjiā Fó). Staff of the Master (Zhǔzhàng)
十誦律云。佛聽蓄杖。其𥎞用鐵為堅牢故。斯蓋行李之善助也。又毗奈耶云。佛聽蓄主丈。有二因緣。一為老瘦無力。二為病苦嬰身故。
拂子
律云。比丘患草蟲聽作拂子。僧祇云。佛聽作線拂列㲲拂芒拂樹皮拂。若描牛尾馬尾並金銀裝柄者。皆不可執。
數珠
牟尼曼陀羅經云。梵語缽塞莫。梁云數珠。繫念修業之具也。木槵子經云。昔有國王名波流黎。白佛言。我國邊小我常不安。法藏深廣不得遍行。愿示法要。佛言。若欲滅煩惱。當貫木槵子一百八個。常自隨身。志心稱南無佛陀。南無達摩南無僧伽名。乃過一子。如是漸次乃過至千萬。能滿二十萬遍。身心不亂。捨命得生炎摩天。若滿百萬遍當除百八結業。獲常樂果。王言。我當奉行。
凈瓶
梵語捃雉迦。此云瓶。常貯水隨身以用凈手。寄歸傳云。軍遲有二。若瓷瓦者是凈用。若銅鐵者是觸用。
濾水囊
增輝記云。為器雖小其功甚大。為護生命故。中華僧鮮有受持。準律標示。根本百一羯磨云。水羅有五種。一方羅(用絹三尺或二尺。隨時大小。作絹須細密不透蟲者。若用疏絹薄紗纻布者。無護生之意)二法瓶(陰陽瓶也)三軍遲(以絹系口。以繩懸沈於水。待滿引出)四酌水羅。五衣角羅(言衣角
【現代漢語翻譯】 現代漢語譯本 《十誦律》中說，佛允許僧人持有手杖，因為用鐵製作的手杖堅固耐用。這實在是行走的好幫手啊。另外，《毗奈耶》中說，佛允許僧人持有拄杖，有兩個原因：一是年老體弱，沒有力氣；二是身患疾病，備受痛苦。
拂子
《律》中說，比丘如果受到草蟲的困擾，允許製作拂子。《僧祇律》中說，佛允許製作線拂、列㲲拂、芒拂、樹皮拂。如果用描繪的牛尾、馬尾以及用金銀裝飾手柄的拂子，都是不可以使用的。
數珠（念珠）
《牟尼曼陀羅經》中說，梵語缽塞莫（japamālā），漢譯為數珠（mālā），是繫念修行的工具。《木槵子經》中說，過去有一位國王名叫波流黎（Virūḍhaka），他稟告佛說：『我的國家地處邊陲，我常常感到不安。佛法精深廣博，我無法全部修行。希望佛能開示修行的要訣。』佛說：『如果想要滅除煩惱，應當用木槵子串成一百零八顆念珠，常常帶在身上，至誠稱念南無佛陀（Namo Buddhāya）、南無達摩（Namo Dharmāya）、南無僧伽（Namo Saṃghāya）的名號，每唸一聲撥過一顆珠子。這樣逐漸念下去，乃至念滿千萬遍，能念滿二十萬遍，身心就不會散亂，捨棄生命后可以往生到炎摩天（Yama）。如果念滿百萬遍，就能消除一百零八種煩惱結業，獲得常樂的果報。』國王說：『我一定遵照奉行。』
凈瓶
梵語捃雉迦（kuṇḍikā），漢譯為瓶。常用來儲水，隨身攜帶，用來凈手。《寄歸傳》中說，軍遲（kuṇḍī）有兩種：如果是瓷瓦製作的，是用來凈用的；如果是銅鐵製作的，是用來觸用的。
濾水囊
《增輝記》中說，這種器具雖然小，但是功用很大，是爲了保護生命。中華的僧人很少有受持使用的。按照律典的標示，《根本百一羯磨》中說，濾水器有五種：一是方羅（用絹三尺或二尺，根據實際大小而定。所用的絹必須細密，不能讓蟲子穿透。如果用稀疏的絹、薄紗、苧布，就沒有保護生命的意義了）；二是法瓶（陰陽瓶）；三是軍遲（用絹繫住瓶口，用繩子懸掛沉入水中，待水滿后取出）；四是酌水羅；五是衣角羅（用衣角）
【English Translation】 English version The Śarvāstivāda-vinaya says: The Buddha allowed monks to carry staffs because iron staffs are strong and durable. This is indeed a good aid for traveling. Furthermore, the Vinaya says: The Buddha allowed monks to carry walking sticks for two reasons: first, due to old age and weakness; second, due to suffering from illness.
Fly-Whisk
The Vinaya says: If a bhikṣu is troubled by grass insects, he is allowed to make a fly-whisk. The Saṃghika-vinaya says: The Buddha allowed the making of fly-whisks from thread, ratna wool, muñja grass, or tree bark. Fly-whisks made from painted ox tails or horse tails, or with handles decorated with gold and silver, are not to be used.
Rosary (Counting Beads)
The Maṇi-maṇḍala-sūtra says: In Sanskrit, it is called japamālā (rosary), which is a tool for focusing the mind during practice. The Muktakavatī-sūtra says: In the past, there was a king named Virūḍhaka (波流黎). He said to the Buddha: 'My country is small and I am constantly uneasy. The Dharma is profound and vast, and I cannot practice it all. I wish you would show me the essentials of practice.' The Buddha said: 'If you want to eliminate afflictions, you should string together 108 sapindus (木槵子) beads and always carry them with you. Sincerely recite the names Namo Buddhāya (南無佛陀), Namo Dharmāya (南無達摩), and Namo Saṃghāya (南無僧伽), and move one bead for each recitation. Gradually continue in this way, until you have recited ten million times. If you can complete two hundred thousand recitations, your mind and body will not be disturbed, and upon death, you will be reborn in the Yama heaven (炎摩天). If you complete one million recitations, you will eliminate the 108 afflictions and attain the fruit of constant joy.' The king said: 'I will certainly follow this practice.'
Water Bottle
In Sanskrit, it is called kuṇḍikā (捃雉迦), which means 'bottle'. It is usually used to store water and is carried to purify the hands. The Record of the Buddhist Religion as Practiced in India and the Malay Archipelago says that there are two types of kuṇḍī (軍遲): those made of porcelain or earthenware are for purification, while those made of copper or iron are for touching.
Water Filter Bag
The Zēng Huī Jì says: Although this tool is small, its function is very great, as it is for protecting life. Few Chinese monks use it. According to the rules, the Mūlasarvāstivāda-karmaśataka says that there are five types of water filters: first, the square filter (using three or two chi of silk, depending on the size. The silk must be fine and dense, so that insects cannot penetrate it. If sparse silk, thin gauze, or ramie cloth is used, there is no intention to protect life); second, the Dharma bottle (yin-yang bottle); third, the kuṇḍī (tying the mouth of the bottle with silk and suspending it in the water with a rope until it is full); fourth, the water-ladle filter; fifth, the corner-of-the-robe filter (using the corner of the robe).
者。非袈裟角也。但取密絹一方磔手。或系瓶口。或安缽盂中。濾水用也)慈覺大師𦣱公集經律凡三十一偈。文多不錄。末謂世云。濾罹難安多眾。宗賾崇寧元年于洪濟院廚前井邊。安大水檻。上近檻唇。別安小檻穿角傍出。下安濾羅。傾水之時全無迸溢。亦五大眾沾足。浴院后架仿此。僧行東司亦皆濾水。出家之本道也。后住長蘆。諸井濾水二十餘處。常住若不濾水。罪歸主執之人。普冀勉而行之。
戒刀
僧史略云。戒刀皆是道具。表斷一切惡故。
裝包
古者戴笠。笠內安經文茶具之類。衣被束前後包。插祠部筒戒刀。今則頂包裝包之法。用青布袱二條。先以一條收拾衣被之屬。仍用油單裹于外。複用一條重包于外。四角結定用小鎖鎖之。仍系包鉤于上。度牒有袋懸胸前。袈裟以帕子縛定。入腰包繫於前。下裳鞋襪有袋繫於后。右手攜主杖。途中雲水相逢。彼此叉手朝揖而過。如遊山到處將及門。下包捧入旦過。安歇處解包取鞋襪。濯足更衣。搭袈裟與知客相看。
遊方參請
稟辭師長。慕有道尊宿處。依棲求掛搭(準律云。比丘有法有食處應住。有法無食處亦應住。無法有食處不應住)古規首到客司相看。次往堂司掛搭。送單位經案定。然後到侍司通覆。詣方丈禮拜。
【現代漢語翻譯】 現代漢語譯本： 『者。非袈裟角也。但取密絹一方磔手。或系瓶口。或安缽盂中。濾水用也』（這並不是用袈裟的邊角料做的，而是取一塊細密的絹布，用手展開，或者繫在瓶口，或者放在缽盂中，用來過濾水）。慈覺大師𦣱公收集經律，總共有三十一偈，內容繁多不在此處記錄。最後說世人說，濾水羅漢是難安多（Ananda，阿難陀）等眾。宗賾（Zongze）在崇寧元年于洪濟院廚房前的井邊，安裝大型水檻，上方靠近檻的邊緣，另外安裝小型水檻，穿過角落向外伸出，下方安裝濾水羅。傾倒水的時候完全不會濺出，也能讓五大眾都得到足夠的水。浴室後方的架子也仿照這個做法。僧人去東司（廁所）也都要過濾水，這是出家人的根本之道。後來住在長蘆，各處井邊過濾水的地方有二十多處。常住如果不用濾水，罪責歸於負責之人。希望大家努力實行。
戒刀
僧史略（Sengshilüe）中說，戒刀都是道具，表示斷絕一切惡念。
裝包
古時候戴斗笠，斗笠裡面放經文、茶具之類的東西。衣服被子捆成前後的包裹，插上祠部筒、戒刀。現在頂包裝包的方法，是用兩條青布包袱。先用一條收拾衣服被子之類的東西，再用油布包在外面。再用一條重新包在外面，四個角打結固定，用小鎖鎖上。再在上面繫上包鉤。度牒（Dudie，僧人證明身份的憑證）用袋子掛在胸前。袈裟用帕子捆好，放入腰包繫在前面。下裳、鞋襪用袋子繫在後面。右手拿著主杖。途中遇到其他雲遊僧人，彼此拱手作揖而過。像遊山一樣，快到寺廟門口時，放下包裹捧著進去過堂。在安歇的地方解開包裹，取出鞋襪，洗腳換衣服，搭上袈裟去拜見知客僧。
遊方參請
稟告師長，去仰慕有道德的尊宿處，依附求掛單（按照戒律說，比丘（Bhiksu，佛教出家男眾）有法有食物的地方應該住，有法沒有食物的地方也應該住，沒有法有食物的地方不應該住）。按照舊規矩，首先到客司拜見，然後去堂司掛單，送上單位經案確定。然後到侍司通報，去方丈禮拜。
【English Translation】 English version: 『This is not made from the corner of a Kasaya (Buddhist monastic robe). But take a piece of fine silk, spread it out by hand, or tie it to the mouth of a bottle, or place it in a bowl, and use it to filter water.』 Master Cijue collected thirty-one verses from the Sutras and Vinaya, the content of which is too extensive to record here. Finally, it is said that the water-filtering Arhats (Enlightened beings) are like Ananda (one of the ten principal disciples of the Buddha) and others. In the first year of Chongning, Zongze installed a large water barrier by the well in front of the Hongji Monastery kitchen. Above, near the edge of the barrier, another small barrier was installed, protruding outward through the corners, with a water filter installed below. When pouring water, there is no splashing, and the five great assemblies have enough water. The frame behind the bathhouse is modeled after this. Monks should also filter water when going to the toilet, which is the fundamental way of a monastic.
Later, residing in Changlu, there were more than twenty places to filter water by the wells. If the monastery does not filter water, the responsibility lies with the person in charge. It is hoped that everyone will strive to implement this.
The Precept Knife
The Sengshilüe (Essentials of the Sangha History) states that the precept knife is a tool that symbolizes the cutting off of all evil.
Packing
In ancient times, monks wore bamboo hats, inside which were placed scriptures, tea sets, and the like. Clothes and bedding were bundled into front and back packs, with the Ministry of Rites tube and precept knife inserted. The current method of top-packing is to use two strips of blue cloth. First, one strip is used to pack clothes and bedding, which are then wrapped in oilcloth. Then, another strip is used to re-wrap the outside, with the four corners tied and secured with a small lock. A bag hook is then attached to the top. The ordination certificate (Dudie) is hung in a bag in front of the chest. The Kasaya is tied with a cloth and placed in a waist bag in front. The lower garments, shoes, and socks are placed in a bag tied behind. The main staff is carried in the right hand. When encountering other traveling monks on the road, they greet each other with folded hands and bows. Like sightseeing, when approaching a monastery gate, the pack is lowered and carried in for the first visit. At the lodging place, the pack is unpacked, shoes and socks are taken out, feet are washed, clothes are changed, and the Kasaya is draped on to meet the guest prefect.
Wandering and Seeking Instruction
Taking leave of one's teacher, one goes to admire virtuous and venerable elders, seeking to stay and lodge (according to the Vinaya, a Bhiksu should stay where there is Dharma and food; he should also stay where there is Dharma but no food; he should not stay where there is no Dharma but there is food). According to the old rules, one first visits the guest office, then goes to the hall office to request lodging, and submits the unit scripture case to confirm. Then, one informs the attendant's office and goes to the abbot's room to pay respects.
今時遊方掛搭初到旦過。推熟于叢林能事者一人為參頭。領眾至客司具威儀。列門首右。白雲(暫到相看)知客即接入。詞云(即日恭惟。知賓尊長禪師尊候起居多福。久欽此譽復奉瞻際。下情不勝感激之至)答云(山門多幸特荷遠臨)揖坐燒香喫茶略詢來歷。即起謝茶歸旦過。知客尋往回禮。參頭接入。普同問訊。知客詞云(移刻恭惟。諸位尊長禪師尊候起居多福適承降重特此拜謝。下情不勝感激之至)答云(禮合拜看何勤降重)參頭自送出門。若欲禮拜住持。則放參后詣侍司相看如前禮。起身稟云(某等特來禮拜和尚。敢勞侍者通覆)侍者揖再坐。詳詢來由。或鄉人法眷辦事分明。侍者云(且回安下處容某通覆)即上方丈咨覆。如允次早鐘鳴。侍者令客頭報相看。如未暇。侍者挑燈詣安下處報禮。善言安慰。相看之禮粥罷。參頭領眾。詣寢堂候住持出。侍者接入。參頭進前云(請和尚趺坐)轉身左手插香。退身同眾。初展云(某等久聞道風。此日獲奉尊顏。下情不勝喜躍之至)再展云(即日時令謹時恭惟。堂頭大和尚尊候起居多福)觸禮三拜。如入室弟子法眷則云(久承慈蔭)別插香行禮就座。侍者燒香喫茶。住持問鄉里名諱及夏在何處。各須實答。不可多語。起身爐前謝云(重承降接特此拜謝)住持送出。參頭
【現代漢語翻譯】 現代漢語譯本 現在，雲遊僧人初到寺院掛單，應推選一位熟悉叢林規矩、有能力的人作為參頭（領隊）。參頭帶領大家到客堂，整理好儀容，在客堂門右邊排列站好。向知客（負責接待僧人的僧人）說明來意（『我們是暫時來拜訪的』），知客便會迎接他們進去。參頭致辭說（『今日恭敬地問候，知賓尊長禪師，祝您起居安康多福。久仰您的盛名，今日有幸瞻仰您的風采，晚輩心中不勝感激』）。知客回答說（『山門有幸，承蒙各位遠道而來』）。然後互相作揖，請客人坐下，燒香、喝茶，略微詢問來歷。之後，客人起身告辭，返回掛單之處。知客隨後前往回禮，參頭迎接知客，大家一起互相問訊。知客致辭說（『稍後恭敬地問候，各位尊長禪師，祝您起居安康多福。適才承蒙各位厚意，特來拜謝，晚輩心中不勝感激』）。參頭回答說（『這是禮節，何必如此客氣』）。參頭親自送知客出門。如果想要禮拜住持（寺院的方丈），就在放參（早飯）後到侍司（住持的侍者處）聯繫，禮節如前。起身稟告侍者說（『我們特來禮拜和尚（住持），敢請侍者通報一聲』）。侍者作揖，請他們再次坐下，詳細詢問來意，或是同鄉、法眷，或是爲了辦事，都要說清楚。侍者說（『請先回住處休息，容我通報』）。然後侍者到方丈室稟告住持，如果住持允許，第二天早晨鐘聲敲響后，侍者讓客頭（負責管理客人的僧人）通知相見。如果住持沒有時間，侍者會挑燈到安下處（掛單的房間）告知，並善言安慰。相見的禮節在粥后（早飯後）。客頭帶領大家到寢堂（住持的禪房）外等候住持出來，侍者迎接他們進去。參頭走上前說（『請和尚趺坐』），然後轉身用左手插香，退後與大家一起，初次展開禮拜說（『我們久聞和尚的道風，今日有幸見到您的尊容，晚輩心中不勝喜悅』），再次展開禮拜說（『今日時令安好，恭敬地問候堂頭大和尚，祝您起居安康多福』），行觸禮三拜。如果是入室弟子或法眷，則說（『久承慈蔭』），另外插香行禮，然後就座。侍者燒香、喝茶。住持詢問他們的鄉里、名諱以及今年夏天在哪裡安居，都要如實回答，不可多說話。起身到爐前謝恩說（『再次承蒙您的接待，特此拜謝』）。住持送他們出門，參頭隨後告退。
【English Translation】 English version Now, when a traveling monk arrives at a monastery for temporary lodging, a person familiar with monastic rules and capable should be chosen as the 'cantou' (leader). The 'cantou' leads everyone to the guest hall, arranges their attire properly, and lines up on the right side of the guest hall entrance. They inform the 'zhike' (the monk in charge of receiving guests) of their purpose ('We are here for a temporary visit'). The 'zhike' will then welcome them inside. The 'cantou' delivers a speech (Today, we respectfully greet you, Venerable 'Zhibin', Zen Master, wishing you peace and blessings. We have long admired your reputation, and today we are fortunate to behold your presence. We are immensely grateful'). The 'zhike' replies (The monastery is fortunate to have you come from afar). Then they bow to each other, invite the guests to sit down, offer incense, and serve tea, briefly inquiring about their origins. Afterward, the guests rise to take their leave and return to their lodging. The 'zhike' then goes to return the courtesy, and the 'cantou' welcomes the 'zhike'. Everyone greets each other. The 'zhike' delivers a speech (A moment later, we respectfully greet you, Venerable Zen Masters, wishing you peace and blessings. We are grateful for your kindness, and we have come to express our gratitude). The 'cantou' replies (This is a matter of etiquette; there is no need for such formality). The 'cantou' personally sees the 'zhike' out. If they wish to pay respects to the abbot, they should contact the attendant's office after the morning meal, following the same etiquette as before. They rise and inform the attendant (We have come specifically to pay respects to the Abbot. May we trouble you to inform him?). The attendant bows and asks them to sit down again, inquiring in detail about their purpose, whether they are from the same hometown, relatives, or have business to attend to, all of which must be clearly stated. The attendant says (Please return to your lodging and allow me to inform him). Then the attendant goes to the abbot's room to report. If the abbot agrees, the attendant will have the guest manager notify them after the morning bell rings. If the abbot is unavailable, the attendant will go to their lodging with a lantern to inform them and offer kind words of comfort. The ceremony of paying respects takes place after breakfast. The guest manager leads everyone to the abbot's quarters to wait for the abbot to come out, and the attendant welcomes them inside. The 'cantou' steps forward and says (Please be seated in the lotus position, Abbot), then turns and inserts incense with his left hand, retreating with everyone else. The first prostration is made, saying (We have long heard of the Abbot's virtuous conduct, and today we are fortunate to see your honorable face. We are immensely delighted). The second prostration is made, saying (Today, the weather is fine, and we respectfully greet the Abbot, wishing you peace and blessings). They perform three prostrations. If they are close disciples or relatives, they say (We have long received your compassionate care), insert incense separately, perform the ritual, and then take a seat. The attendant offers incense and tea. The abbot asks about their hometown, name, and where they spent the summer retreat. They must answer truthfully and not speak excessively. They rise and thank the abbot in front of the incense burner, saying (We are grateful for your reception and have come to express our gratitude). The abbot sees them out, and the 'cantou' then takes his leave.
云(和尚尊重)隨至侍司致謝云(有煩神用特此拜謝)歸旦過外下手排立。候住持回。禮同問訊接入。詞云(移刻恭惟。堂頭大和尚尊候起居多福。某等適來分合禮拜過蒙降重。下情不勝感激之至)住持云(安下不便幸望款留)眾送出。參頭轉上手接侍者入。同眾問訊云(移刻恭惟。高侍禪師道體起居多福。禮合詣寮拜看返辱降重。下情不勝感激之至)侍者云(山門多幸特荷遠臨。報謝稽遲下情多愧)今遊方者多不入旦過。到處輒尋鄉曲頭首寮舍安泊。古禮漸至無聞。住持遇名勝相看。就送客位回禮。上座相看。就法堂下間。迎伺住持回禮。免煩降重。而五山大方則不回禮。半齋請點心。當晚特為湯披衣赴。住持接入。爐前通寒溫。就坐侍者燒香揖湯。湯罷起就爐前謝湯。須兩展三禮抽衣就坐藥石。如住持不暇。請頭首代相陪。時當自起燒香。住持自伴湯乃盡禮也。次日粥罷請茶。參頭領眾。排立寢堂前。候住持至。即趨前問訊云(經宿恭惟。堂頭和尚尊候起居多福。某等重承寵呼。下情不勝感激之至)入座侍者燒香喫茶。起至爐前兩展三禮謝茶。初展云(某等重承煎點特此拜謝。下情不勝感激之至)再展云(即日時令謹時恭惟。堂頭和尚尊候起居多福)退身觸禮三拜。住持送出兩三步。如求掛搭。參頭領眾回身。進
【現代漢語翻譯】 現代漢語譯本：云（和尚恭敬地）跟隨至，侍者司職致謝說（有勞您費心，特此拜謝），返回後於次日早晨在外下手處排列站立，等候住持回來，行禮如同問訊一般接入。言辭說（稍等片刻，恭敬地問候堂頭大和尚，祝您起居安康多福。我們適才分頭禮拜，承蒙您降尊紆貴，下情實在感激不盡）。住持說（安頓下來不方便，希望您能寬容）。眾人送出。參頭轉而上前迎接侍者進入，與眾人一同問訊說（稍等片刻，恭敬地問候高侍禪師，祝您道體安康多福。按禮應當前往禪房拜見，反倒勞您降尊紆貴，下情實在感激不盡）。侍者說（山門有幸，特別承蒙您遠道而來。回禮遲緩，下情實在慚愧）。 現在雲遊僧人大多不參加早課，到處尋找鄉里頭面人物的寮房安身。古代禮儀漸漸無人知曉。住持遇到有名望的僧人來訪，就送到客位回禮。上座相看，就在法堂下間迎接，等候住持回禮，以免煩勞降尊紆貴。而五山的大方丈則不回禮。半齋時請求點心，當晚特意準備湯餅，披衣前往。住持接入，在爐前互致寒暄，就坐后侍者燒香，行揖禮上湯。湯餅完畢後起身到爐前謝湯，需要兩展三禮，抽衣就坐用藥石（晚餐）。如果住持沒有空閑，就請頭首代替相陪，此時應當親自起身燒香。住持親自陪伴用湯餅才是盡禮。 次日粥后請求用茶。參頭帶領眾人，排列站立在寢堂前，等候住持到來，立即趨步上前問訊說（經過一夜，恭敬地問候堂頭和尚，祝您起居安康多福。我們再次承蒙您的寵愛，下情實在感激不盡）。入座后侍者燒香喫茶。起身到爐前兩展三禮謝茶。初展說（我們再次承蒙您烹茶，特此拜謝，下情實在感激不盡）。再展說（今日時令，恭敬地問候堂頭和尚，祝您起居安康多福）。退身觸禮三拜。住持送出兩三步。如果請求掛單，參頭帶領眾人回身，進。
【English Translation】 English version: Yun (the monk respectfully) followed to, the attendant thanked him, saying (Thank you for your trouble, I express my gratitude). Returning, they lined up outside the lower hand position the next morning, waiting for the abbot to return, greeting him as if inquiring. The words said (Please wait a moment, respectfully greet the Abbot of the Hall, wishing you good health and happiness. We have just finished our separate worships, and we are deeply grateful for your condescension). The abbot said (It is inconvenient to settle down, I hope you can be tolerant). The crowd sent him off. The chief monk turned to greet the attendant and entered, greeting him with the crowd, saying (Please wait a moment, respectfully greet the Zen Master Gao, wishing you good health and happiness. According to etiquette, we should visit the meditation room, but instead, we trouble you to condescend, and we are deeply grateful). The attendant said (The mountain gate is fortunate, especially to have you come from afar. The reply is delayed, and I am very ashamed). Now, most wandering monks do not participate in the morning class, and everywhere they look for the huts of the local dignitaries to settle down. Ancient etiquette is gradually unknown. When the abbot meets a famous monk visiting, he sends him to the guest seat to return the greeting. The senior monk looks at each other, and welcomes him in the lower room of the Dharma Hall, waiting for the abbot to return the greeting, so as not to bother him to condescend. However, the abbots of the Five Mountains do not return the greeting. At half-meal, they ask for refreshments, and that night they specially prepare soup cakes and put on their robes to go. The abbot receives him, exchanges greetings in front of the stove, and after sitting down, the attendant burns incense and offers soup with a bow. After the soup cake is finished, he gets up and goes to the stove to thank for the soup, requiring two spreads and three bows, taking off his robe and sitting down to take medicine stones (dinner). If the abbot is not free, he asks the chief monk to accompany him instead, at which time he should personally get up and burn incense. It is only considered complete etiquette for the abbot to personally accompany the soup cake. The next day, after the porridge, they ask for tea. The chief monk leads the crowd, lining up in front of the sleeping hall, waiting for the abbot to arrive, and immediately steps forward to greet him, saying (After a night, respectfully greet the Abbot of the Hall, wishing you good health and happiness. We are once again favored by your kindness, and we are deeply grateful). After entering the seat, the attendant burns incense and drinks tea. He gets up and goes to the stove to offer two spreads and three bows to thank for the tea. The first spread says (We are once again favored by your tea brewing, and we express our gratitude, and we are deeply grateful). The second spread says (Today's season, respectfully greet the Abbot of the Hall, wishing you good health and happiness). He retreats and touches the ground with three bows. The abbot sends him off two or three steps. If he asks to stay, the chief monk leads the crowd to turn around and enter.
住持前。稟云(某等生死事大無常迅速。久聞道風特來依附。伏望慈悲收錄)稟訖不伺允否。即普觸禮一拜云。(謝和尚掛搭)當先掛搭參頭。其餘不拘早晚。不擇處所。各知進退。伺候住持求住。方丈近事人母得呵禁。如允仍觸禮一拜。就求帖子。到侍司附名云(適奉方丈慈旨。令就上寮附名)侍者次第發榜頭下堂司維那令行者請新到。喫茶畢出。度牒上床歷(詳具大掛搭歸堂)候送歸堂。或有故出入。須守堂儀。半月方可請假。古云。請假遊山者常將半月期。過期重掛搭。依舊守堂儀。如迫師長父母疾病喪死者。不在此限。
凡寢堂中必設參椅示尊師道也。新到相看。住持當居中位。令其插香展禮。側坐受茶于禮無損。今北方猶行之所。時新學沙彌才方入眾。便與大方宿德分坐抗禮視為故常。循習成弊。至於獵等犯分以啟外侮。師道蕩然。能尊師則尊法。尊法則叢林紀綱振矣。若西域諸師其徒奉之。猶君父之尊。惟恐不及可為法也。
大相看
大方多眾。又尊宿嚴重。無泛常數見之禮。新到須候人多。各預詣侍司。附名作一起相看。侍者稟定。或九月初或冬前年節。眾推辦事名勝。或熟于叢林者為參頭。至日領眾至寢堂排立。侍者請住持出。參頭進云(請和尚趺坐)住持垂語參頭下語已。退步
【現代漢語翻譯】 現代漢語譯本： 到住持面前，稟告說：『我們生死事大，無常迅速，久聞您的道風，特來依附，伏望慈悲收留。』稟告完畢，不等允許與否，立即普遍行觸禮一拜，說：『感謝和尚允許我掛單。』應當先掛單參頭，其餘的人不拘早晚，不擇處所，各自知道進退，等候住持允許入住。方丈的近侍人不得呵斥禁止。如果允許，仍然行觸禮一拜，就去求取帖子，到侍司附上名字，說：『剛才奉方丈慈旨，令我就上寮附名。』侍者依次發佈榜頭，下堂司維那命令列者請新到的人，喫茶完畢出來。度牒上床歷（詳細情況見大掛搭歸堂），等候送回堂。或者有故意外出入，必須遵守堂規。半個月后才可以請假。古人說：『請假遊山的人常常將半個月作為期限，過期重新掛單，依舊遵守堂規。』如果遇到師長、父母疾病喪死的情況，不在此限。
凡是在寢堂中必定設定參椅，這是爲了表示尊重師道。新到的人互相拜見，住持應當居於中間的位置，令其插香展禮，側身而坐接受茶水，在禮儀上沒有損害。現在北方仍然流行這種做法。但是現在新學的沙彌剛剛入眾，就與大方宿德（指有德行的老僧）分坐抗禮，視為平常，循習成弊，以至於獵等犯分，從而招致外人的輕視，師道蕩然無存。能夠尊重師長，才能尊重佛法；尊重佛法，那麼叢林的紀綱才能振興。如果像西域的諸位師長，他們的弟子侍奉他們，就像侍奉君父一樣，唯恐做得不夠，這可以作為傚法的榜樣。
大相看
大方（指大的寺院）人多，而且尊宿（指德高望重的僧人）莊重嚴肅，沒有泛常數見的禮節。新到的人必須等候人多的時候，各自預先到侍司，附上名字，一起進行相看。侍者稟告確定時間，或者九月初，或者冬前年節，大家推舉辦事精明，或者熟悉叢林規矩的人作為參頭。到那天帶領大家到寢堂排列站立，侍者請住持出來。參頭進言說：『請和尚趺坐。』住持開示，參頭複述完畢，退下。
【English Translation】 English version: Go before the abbot and report: 'We are concerned with the great matter of birth and death, which is impermanent and swift. Having long heard of your virtuous conduct, we have come to rely on you. We humbly request your compassionate acceptance.' After reporting, without waiting for permission, immediately perform a full prostration and say: 'Thank you, Abbot, for allowing me to stay.' One should first register with the senior monk in charge of newcomers. Others, regardless of the time, place, or seniority, should know how to conduct themselves and wait for the abbot's permission to stay. The abbot's attendants should not scold or prohibit them. If permission is granted, perform another full prostration and request a registration slip. Go to the attendant's office and register, saying: 'I have just received the abbot's compassionate instruction to register in the upper dormitory.' The attendant will post the list in order. The director of the lower hall will instruct the novice to invite the newcomer. After tea, the newcomer will present their ordination certificate and bedding list (details in 'Large Registration Returning to the Hall') and wait to be escorted back to the hall. If there is a necessary departure or return, one must observe the hall's rules. One may request leave only after half a month. An ancient saying goes: 'Those who request leave to travel the mountains usually set a limit of half a month. If the time is exceeded, one must re-register and observe the hall's rules as before.' This does not apply in cases of illness or death of one's teacher, parents, or elders.
In the meditation hall, a meditation chair must be set up to show respect for the teacher's way. When newcomers meet, the abbot should be in the central position, and the newcomers should offer incense and prostrate, sitting to the side to receive tea, which is ritually correct. This practice is still followed in the north. However, nowadays, newly ordained novices, as soon as they enter the community, sit and exchange bows with senior monks of great virtue as if it were commonplace. This has become a habitual abuse, leading to violations of propriety and inviting external disrespect. The teacher's way is lost. If one can respect the teacher, one can respect the Dharma. If one respects the Dharma, the discipline of the monastery will be strengthened. If the disciples of the teachers in the Western Regions revered them as they would a king or father, fearing they were not doing enough, that would be a good example to follow.
Large Meeting
In large monasteries, there are many people, and the senior monks are dignified and serious. There is no casual, frequent meeting ritual. Newcomers must wait until there are many people and then go to the attendant's office to register for a group meeting. The attendant will report and set a time, either in early September or before the winter holidays. The community will elect someone skilled in managing affairs or familiar with monastic rules to be the leader. On that day, the leader will lead the group to the meditation hall and have them stand in line. The attendant will invite the abbot to come out. The leader will say: 'Please, Abbot, be seated in the lotus position.' The abbot will give instructions, and the leader will repeat them before stepping back.
同眾問訊。插香展禮。次謝侍者。次早赴方丈茶求掛搭。候發榜(式見后)下堂司。送歸堂並與前同。住持並在謝掛搭時回禮。
榜式 奉方丈慈旨掛搭一僧某甲上座某甲上座
今月 日侍司 某報
大掛搭歸堂
堂司承侍司報榜。即令行者請新到茶。各懷度牒。參頭預備小香合。準歸堂時用。領眾詣堂司對。觸禮一拜敘寒溫。入座受茶畢。起稟云(某等適奉方丈慈旨。令依附左右。伏望甄錄)維那答云(多幸喜得同守寂寥)參頭與眾各取度牒遞付維那。仍對觸禮一拜。逐一上床歷訖付還。只留參頭度牒。行者喝云(請眾首座歸堂掛搭)參頭領眾。前門右手入堂。至聖僧前排立。參頭燒香同眾。大展三拜。巡堂一匝。自上堂至下堂。仍如前排立問訊。從班尾先移步。退聖僧板頭立。維那入堂燒香上間立。堂司行者用盤袱托度牒。維那付還。參頭同眾對。觸禮一拜。參頭送維那出(齋前後門齋后前門)參頭不出門限。維那發諸寮報榜(式見后)行者引至眾寮鳴內板三下。寮主相接入門對。觸禮一拜。敘寒溫畢。分手坐獻空盞。便起身於香爐前。問訊謝畢云(某等適奉維那慈旨。令歸上寮依棲左右。敢望慈悲)寮主云(茲來多幸。且喜同守寂寥)即各觸禮一拜。新掛搭人轉東邊。寮主轉西邊。又
【現代漢語翻譯】 現代漢語譯本 與大眾互相問訊，插香，展開禮拜。然後感謝侍者。第二天早晨去方丈室喝茶，請求掛單（具體儀式見後文），然後去下堂司。送回禪堂，禮儀與之前相同。住持在感謝掛單時回禮。
榜文格式：奉方丈慈悲旨意，允許某甲上座、某甲上座掛單。
今月某日 侍司 某 報
大掛單者歸堂
堂司承接侍司的榜文。立即讓行者請新來的人喝茶。各自懷揣度牒（dùdié，度牒是古代政府發給僧侶的身份證明）。參頭（cāntóu，禪堂中的領頭人）預備好小香合。準備歸堂時使用。帶領大眾前往堂司。行觸禮一拜，互相問候。入座喝茶完畢。起身稟告說：『我們有幸奉方丈慈悲旨意，讓我們依附左右，希望能夠得到您的甄別錄用。』維那（wéiná，寺院中負責僧眾事務的僧官）回答說：『非常榮幸能夠一起守護寂寞。』參頭與大眾各自取出度牒遞給維那。仍然行觸禮一拜。逐一上床檢視完畢后歸還。只留下參頭的度牒。行者喊道：『請各位首座（shǒuzuò，寺院中資歷較高的僧人）歸堂掛單。』參頭帶領大眾，從前門右手進入禪堂。到聖僧（shèngsēng，指寺院中供奉的僧人像）前排隊站立。參頭燒香，與大眾一起大展三拜。巡視禪堂一週。從上堂到下堂。仍然像之前一樣排隊站立問訊。從班尾開始先移動腳步。退到聖僧板頭站立。維那進入禪堂燒香，在上間站立。堂司行者用盤袱托著度牒。維那歸還。參頭與大眾行觸禮一拜。參頭送維那出門（齋前走後門，齋後走前門）。參頭不出門檻。維那通知各寮（liáo，僧人居住的房間）報榜（格式見後文）。行者引導至各寮，敲擊內板三下。寮主（liáozhǔ，寮房的負責人）迎接入門，行觸禮一拜。互相問候完畢。分手坐下，獻上空茶盞。然後起身在香爐前。問訊感謝完畢說：『我們有幸奉維那慈悲旨意，讓我們回到上寮（shàngliáo，指較好的寮房）依附左右，希望您能慈悲。』寮主說：『這次來非常榮幸，很高興能一起守護寂寞。』隨即各自行觸禮一拜。新掛單的人轉向東邊，寮主轉向西邊。
【English Translation】 English version Together with the assembly, they exchange greetings, offer incense, and perform full prostrations. Then, they thank the attendant. The next morning, they go to the abbot's room for tea and request to stay at the monastery (the specific ritual is described later), then proceed to the lower hall office. They are escorted back to the meditation hall, with the same etiquette as before. The abbot returns the greeting when thanking them for their request to stay.
Proclamation Format: By the compassionate decree of the Abbot, Upper Seat Monk A and Upper Seat Monk B are permitted to stay at the monastery.
This month, on the [Day] Attendant [Name] announces.
The newly arrived monks return to the hall.
The hall office receives the proclamation from the attendant's office. Immediately, the attendant is instructed to serve tea to the newcomers. Each carries their ordination certificate (dùdié, an official document issued by the government to certify a monk's status). The meditation leader (cāntóu, the leader in the meditation hall) prepares a small incense box for use when returning to the hall. He leads the assembly to the hall office. They perform a 'touch-head' prostration, exchanging greetings. After being seated and having tea, they rise and report: 'We are fortunate to have received the compassionate decree of the Abbot, allowing us to rely on you. We hope to be assessed and accepted.' The director (wéiná, the monastic officer in charge of monastic affairs) replies: 'It is a great honor to share this solitude together.' The meditation leader and the assembly each take out their ordination certificates and hand them to the director. They again perform a 'touch-head' prostration. The director examines each certificate and returns them, except for the meditation leader's certificate, which he keeps. The attendant announces: 'Please, all senior monks (shǒuzuò, senior monks in the monastery) return to the hall to stay.' The meditation leader leads the assembly, entering the hall through the right-hand side of the front door. They stand in a line before the image of the Holy Monk (shèngsēng, refers to the image of a monk enshrined in the monastery). The meditation leader burns incense, and the assembly performs three full prostrations together. They circumambulate the hall once, from the upper hall to the lower hall. They stand in line and exchange greetings as before. Starting from the end of the line, they move their feet first. They retreat and stand at the head of the Holy Monk's platform. The director enters the hall, burns incense, and stands in the upper space. The hall office attendant carries the ordination certificate on a tray. The director returns it. The meditation leader and the assembly perform a 'touch-head' prostration. The meditation leader escorts the director out (through the back door before the meal, and the front door after the meal). The meditation leader does not cross the threshold. The director informs each residence (liáo, monk's living quarters) by announcing the proclamation (format as follows). The attendant guides them to each residence, knocking on the inner board three times. The residence master (liáozhǔ, the person in charge of the residence) welcomes them at the door, performing a 'touch-head' prostration. After exchanging greetings, they sit separately and offer empty teacups. Then, they rise before the incense burner. After exchanging greetings and expressing gratitude, they say: 'We are fortunate to have received the compassionate decree of the director, allowing us to return to the upper residence (shàngliáo, refers to better living quarters) to rely on you. We hope for your compassion.' The residence master says: 'It is a great honor to have you here, and we are happy to share this solitude together.' Immediately, they each perform a 'touch-head' prostration. The newly arrived monk turns to the east side, and the residence master turns to the west side.
觸禮一拜。寮主引掛搭人排列。朝觀音問訊。引巡案一匝。復朝觀音問訊而退。不須送出。行者引見寮元。對觸禮一拜云(即日恭惟坐元禪師尊候起居多福。茲蒙方丈慈旨。令某等依附左右敢望垂慈。下情不勝感激之至)次詣諸頭首寮庫司。各觸禮一拜敘寒溫畢送出。今多不相接止傳語。或謂止首座處有拜皆非法。蓋謝掛搭時兩序回禮通有答拜也。
榜 掛搭 一僧某甲上座某州人氏某戒
某甲上座 今月 日堂司 某報
報侍司曰申尊住持也前堂首座侍司眾寮
式 必具戒次州名余皆不具
小掛搭歸堂
方丈許掛搭。侍司發榜下堂司。請茶上床歷畢。送入眾寮。維那居上間對。觸禮一拜。轉下間。又對觸禮一拜。掛搭人詞云(茲者多幸重辱溫存。下情不勝感激之至)答云(寮舍不便幸乞寬處)參頭送維那出衆寮外右立。堂司行者鳴寮內小板三下。寮主相接。禮並同前。
西堂首座掛搭
如大方名德欲作住計。語次露意。住持度有單寮可處。及行坐位次上下安順則留之。次日赴茶畢稟云(某為生死事大特來依棲)即觸禮一拜或別日或即時。會兩序勤舊茶。住持躬起燒香復位立白雲(某處西堂首座不棄來此同守寂寥。煩兩序勤舊同送歸寮)受送人即進前云(特來
【現代漢語翻譯】 現代漢語譯本 觸禮一拜（行觸地禮一次）。寮主（僧寮的負責人）引導新掛單的人排列站好。朝觀音菩薩問訊。引導巡視僧寮一週。再次朝觀音菩薩問訊後退下。不需要送出。行者（負責跑腿的僧人）引導拜見寮元（僧寮的管理人員）。對著寮元觸禮一拜說：『今日恭敬地問候坐元禪師（住持禪師）尊候起居多福。現在蒙方丈（住持）慈悲旨意，令我等依附左右，敢望垂慈。下情不勝感激之至。』接著到各頭首（各部門的負責人）、寮庫司（僧寮倉庫的負責人）處。各自觸禮一拜，敘說寒暄完畢後送出。現在大多不親自相接，只是傳話。或者說只有首座（寺院中資歷最深的僧人）處有拜，這些都是不合法的。因為謝掛單時，兩序（寺院中的東西兩班僧眾）回禮通常有答拜。
榜（榜單） 掛搭（僧人掛單） 一僧某甲上座（對資深僧人的尊稱） 某州人氏 某戒
某甲上座 今月 日 堂司（負責僧堂事務的機構） 某報
報侍司（負責服侍住持的機構）曰申尊住持也 前堂首座侍司眾寮
式（格式） 必具戒次州名余皆不具
小掛搭歸堂
方丈（住持的住所）允許掛單。侍司（負責服侍住持的機構）發榜下堂司（負責僧堂事務的機構）。請茶上床等禮儀完畢。送入眾寮（僧眾居住的房間）。維那（寺院中負責僧眾紀律的僧人）在最上間的對面，觸禮一拜。轉到下間。又對面觸禮一拜。掛搭人（新掛單的僧人）說：『這次非常幸運，再次受到您的關懷。下情不勝感激之至。』維那回答說：『寮舍簡陋，希望您能寬容。』參頭（負責引導參禪的僧人）送維那出衆寮外，站在右邊。堂司行者（負責僧堂事務的行者）鳴寮內小板三下。寮主（僧寮的負責人）迎接。禮節和前面相同。
西堂首座（寺院中資歷最深的僧人）掛搭
如果大方名德（德高望重的高僧）想要在此常住。在談話中透露此意。住持（寺院的負責人）衡量是否有空餘的單寮可以居住，以及行坐位次上下安排妥當，就留下他。第二天赴茶完畢稟告說：『我爲了生死大事，特來依棲。』即觸禮一拜，或者改日，或者即時。會兩序（寺院中的東西兩班僧眾）勤舊（資歷老的僧人）茶。住持親自起身燒香，回到座位站立說：『某處西堂首座不嫌棄來到這裡一同守護寂寞。麻煩兩序勤舊一同送他回寮。』受送人（負責護送的僧人）即上前說：『特來
【English Translation】 English version He touches the ground with his head in a full prostration. The abbot of the dormitory leads the newly arrived monks to line up. They pay respects to Guanyin (Avalokiteśvara, the Bodhisattva of compassion) with a greeting. He leads them on a tour of the dormitory. Again, they pay respects to Guanyin with a greeting and then withdraw. There is no need to see them off. The attendant leads them to meet the dormitory manager. They touch the ground with their head in a full prostration and say: 'Today, I respectfully inquire after the well-being of the Zen Master Zuoyuan (the abbot), wishing him good health and fortune. Now, I have received the compassionate decree from the abbot, ordering us to rely on your guidance. I dare to hope for your compassion. My humble feelings are beyond gratitude.' Next, they go to the heads of various departments and the dormitory storehouse manager. They each touch the ground with their head in a full prostration, exchange pleasantries, and then are seen off. Nowadays, most do not personally receive them, but simply send a message. Or it is said that only the head seat (the most senior monk in the monastery) receives prostrations, and all other prostrations are illegal. This is because when thanking for the acceptance of lodging, the two orders (the east and west wings of the monastic community) usually return the greeting with a bow.
Notice: Lodging Request - A monk named Moujia, a senior monk, from Mouzhou, holding Mou precepts.
Senior Monk Moujia - This month, on the day, reported by the Hall Office (the office in charge of the main hall) - Mou.
Reporting to the Attendant Office (the office that serves the abbot) says: 'Reporting to the Venerable Abbot.' The head seat of the front hall serves the dormitory.
Format: Must include the precepts taken and the name of the prefecture; other details are not necessary.
Small Lodging Request - Returning to the hall.
The abbot (the head of the monastery) grants lodging. The Attendant Office posts the notice to the Hall Office. The rituals of offering tea and arranging the bed are completed. They are sent to the monks' quarters. The director of monastic affairs (the monk in charge of monastic discipline) stands opposite in the upper room and touches the ground with his head in a full prostration. He turns to the lower room and again touches the ground with his head in a full prostration. The lodging seeker says: 'This time, I am very fortunate to receive your kind attention again. My humble feelings are beyond gratitude.' The director of monastic affairs replies: 'The dormitory is simple and inconvenient; I hope you will be accommodating.' The meditation leader (the monk who guides meditation) sees the director of monastic affairs out of the monks' quarters and stands to the right. The attendant of the Hall Office strikes the small board in the dormitory three times. The dormitory abbot receives them. The etiquette is the same as before.
Lodging Request of the Head Seat of the West Hall
If a great virtuous monk of renown wishes to reside here permanently, he reveals his intention during conversation. The abbot considers whether there is a vacant single room available and whether the seating arrangement is appropriate, then he allows him to stay. The next day, after attending the tea ceremony, he reports: 'I have come to rely on you specifically for the great matter of life and death.' He immediately touches the ground with his head in a full prostration, either on another day or immediately. The two orders (the east and west wings of the monastic community) and the senior monks attend a tea ceremony. The abbot personally rises to burn incense, returns to his seat, and stands to announce: 'The Head Seat of the West Hall does not disdain to come here to guard the solitude together. I trouble the two orders and the senior monks to escort him back to his room.' The person responsible for escorting (the monk responsible for escorting) immediately steps forward and says: 'Specifically come'
依棲重荷收錄)住持同兩序勤舊送歸寮。對觸禮一拜。送住持出。受送人居主位。揖侍者入問訊送出。揖兩序。勤舊入問訊畢即懷香。詣方丈拜謝。堂司行者引詣兩序勤舊處。回禮方丈。別日特為管待講茶禮。旦望請茶。並與勤舊列。
諸方名勝掛搭
凡欲求掛搭。次日赴茶。罷稟云(某等為生死事大。特來依棲伏望收錄)普觸禮一拜。住持如允則會首座知事維那茶畢。住持躬起燒香白送意如前。受送人進云(某等重蒙收錄。只歸僧堂隨眾)答云(山門禮合延送)隨職名高下。送蒙堂前資。對觸禮一拜。送住持出。與寮主問訊。詞云(宿生多幸得依左右)答云(多生緣熟且喜同居)受送人轉主位揖侍者人問訊送出。與兩序問訊畢。即懷香詣方丈。拜謝榻位。堂司行者引至庫司諸頭首寮回禮。或方丈發榜頭煩首座。請送則首座令堂司行者。請知事一人維那侍者及受送人。同至寮首座燒香獻茶。白住持發批山門相送之意。送入門時。首座居主位。代住持觸禮一拜。受送人歸主位。首座轉居客位與知事維那同。問訊余禮並同前。
法眷辦事掛搭
不拘時訪侍者說來歷。通覆住持。插香展禮。若以下法眷曾執侍者。住持皆當受禮。隨職名高下延送同前。
拋香相看
新到或迫緣故來不及
【現代漢語翻譯】 現代漢語譯本 （依棲重荷收錄）住持與兩序大眾慇勤地將舊人送回寮房。對觸禮一拜。送住持出門。接受送別的人居於主位。向侍者作揖問訊並送出門。向兩序大眾作揖。慇勤的舊人問訊完畢后，立即懷著香，前往方丈拜謝。堂司行者引導前往兩序大眾和慇勤的舊人處。回禮方丈。另外擇日特別為管待講茶禮。早晨或每月初一、十五請茶，並與慇勤的舊人一同列席。
諸方名勝掛搭
凡是想要請求掛單的人，第二天赴茶。完畢后稟告說：『（我們爲了生死大事，特來依附，伏望收留）。』普觸禮一拜。住持如果允許，則會同首座、知事、維那茶畢。住持親自起身燒香，表明送別之意如前。接受送別的人進言說：『（我們再次蒙受收留，只歸僧堂隨眾）。』回答說：『（山門禮儀應當延請相送）。』隨著職位的名望高低。送到蒙堂前贈送資財。對觸禮一拜。送住持出門。與寮主問訊。言辭說：『（宿世多幸，得以依傍左右）。』回答說：『（多生緣分成熟，且喜一同居住）。』接受送別的人轉換到主位，向侍者作揖問訊並送出門。與兩序大眾問訊完畢。立即懷著香前往方丈。拜謝床位。堂司行者引導至庫司各頭首寮房回禮。或者方丈發佈榜文，頭煩首座，請求送別，那麼首座命令堂司行者，請知事一人、維那、侍者以及接受送別的人。一同前往寮房，首座燒香獻茶。稟告住持發佈批示，山門相送之意。送入門時。首座居於主位。代替住持觸禮一拜。接受送別的人回到主位。首座轉居客位與知事、維那一同。問訊等其餘禮儀都與之前相同。
法眷辦事掛搭
不拘時間拜訪侍者說明來歷。通報住持。插香展禮。如果是以下法眷曾經執侍者。住持都應當接受禮拜。隨著職位的名望高低，延請相送如同之前。
拋香相看
新到的人或者因為迫切的緣故來不及
【English Translation】 English version (According to the 'Yiqi Chonghe Shoulu' collection) The abbot, together with the Sangha, diligently sees off the old resident back to his quarters. Perform a 'duichu' bow. See the abbot out. The person being seen off takes the host's position. Bow to the attendant, inquire, and see him out. Bow to the Sangha. The diligent old resident, after inquiring, immediately holds incense and goes to the abbot's room to express gratitude. The hall attendant leads him to the Sangha and the diligent old resident's place. Return the bow to the abbot. On another day, specially arrange a tea ceremony to entertain him. Offer tea in the morning or on the first and fifteenth of each month, and include the diligent old resident.
Lodging for Famous Monks from Various Places
Anyone wishing to request lodging should attend tea the next day. After the tea, report: '(We have come to rely on you for the great matter of life and death, hoping to be accepted).' Perform a 'pu chu' bow. If the abbot agrees, the head seat, the director, and the supervisor will attend the tea. The abbot personally rises, burns incense, and expresses his intention to see them off as before. The person being seen off says: '(We are once again fortunate to be accepted, and will only return to the Sangha hall to follow the community).' The abbot replies: '(The mountain gate should extend an invitation to see you off).' Depending on the rank and reputation of the position, send them to the front of the Meng Hall with gifts. Perform a 'duichu' bow. See the abbot out. Inquire with the dormitory head, saying: '(I am fortunate in past lives to be able to rely on your presence).' The dormitory head replies: '(The karmic connections of many lives have matured, and we are happy to live together).' The person being seen off moves to the host's position, bows to the attendant, inquires, and sees him out. After inquiring with the Sangha, immediately hold incense and go to the abbot's room to express gratitude for the bedding. The hall attendant leads them to the office and the heads of various departments to return the bow. Or, if the abbot issues a notice and the head seat is troubled to request a send-off, then the head seat orders the hall attendant to invite one director, the supervisor, the attendant, and the person being seen off. Together, they go to the dormitory. The head seat burns incense and offers tea. Report to the abbot to issue a decree, expressing the intention of the mountain gate to see them off. When sending them into the gate, the head seat takes the host's position. On behalf of the abbot, perform a 'duichu' bow. The person being seen off returns to the host's position. The head seat moves to the guest's position together with the director and the supervisor. The remaining etiquette, such as inquiring, is the same as before.
Lodging for Dharma Relatives Handling Affairs
Visit the attendant at any time to explain the background. Report to the abbot. Insert incense and perform the ritual. If the Dharma relatives below have ever served as attendants, the abbot should accept the bow. Depending on the rank and reputation of the position, the invitation to see them off is the same as before.
Throwing Incense to See Each Other
New arrivals or those who are in a hurry and do not have time
時。或止掛搭不得通覆。不拘處所。才迎見住持即拋香於前云(暫到禮拜和尚)觸禮一拜。隨自收香伺求掛搭。如住持許容則侍司發榜下堂司。禮同前。若圖帳已定。則詣堂司稟添名入圖。或人多列戒次後。
謝掛搭
古規掛搭歸堂者。即時謝掛搭。后以冬節歲節夏前三次謝掛搭。自佛照和尚由育王赴徑山。權孤雲為入院侍者。時佛照以禮繁並在夏前。近時衲子到處坐席未溫。移單東西多致不謝掛搭。既曰經冬過夏。折中當在冬前夏前兩期報謝。侍者先期。取堂司戒臘簿。檢看新掛搭戒臘在上者一人為參頭。一人為副參(舊以諸方侍者為參頭。往往以寺門高下爭競不安。原夫侍者皆在眾寮掛搭。既曰隨眾。當依戒臘。依戒佛制也。況諸圖帳。及眾寮戒臘牌不以名字分高下。一遵佛制。二免爭競。三得眾和同居。惟住持力主行之)參頭當具小圖習儀。三人一引每引一人為小參頭。須詳記詞語進退折旋合度。免致臨時參差。堂司行者具名數。率香錢寫小榜云(新歸堂首座各率錢若干買香。謝掛搭 堂司行者 某取覆)貼眾寮前。收香錢足交侍者納方丈。就稟擬定何日謝掛搭。出榜報眾云(新歸堂兄弟來日粥罷。詣 方丈謝掛搭 今月 日 侍司 某報)至日就寢堂。或法堂設住持位。排列香幾爐瓶燭臺。侍者
付大香一片與參頭。交副參收領眾依圖位排立。參頭隨同侍者。請住持出。歸位立。參頭同眾齊問訊畢。參頭進住持前稟云(請和尚趺坐)退左足側轉身。于香幾右手空處出行過復位。齊問訊畢。副參袖中取香捧遞。參頭接藏懷中小問訊叉手。進爐前左手插香。仍從空處過。復位齊問訊。本引三人一展坐具。住持展手約免之即收起。參頭進前云(某等宿生慶幸獲遂依棲。下情不勝喜躍之至)仍如前退身。香幾右手轉歸位問訊。再展坐具住持復如前約免。收坐具再進前云(即日時令謹時恭惟。堂頭和尚尊候起居多福)仍如前轉歸位問訊。觸禮三拜。住持答一拜。第一引問訊。過左邊接班尾。次第三人趲上。詞禮並同。參頭立於侍者下肩。伺各各禮畢。副參趲到初立處。參頭歸元位。領眾齊問訊而退。副參領眾先行。參頭居末。至眾寮門外下手立。副參引眾從右邊入寮內下間。旋轉量眾多寡。不拘行數。副參趲向前接聯參頭肩次。伺住持至。與眾俱迎問訊轉入寮內。眾目前后相顧成行進退步趨。參頭轉身至爐前對。觸禮一拜。詞云(移刻恭惟。堂頭和尚尊候起居多福。某等重荷收錄。禮合拜謝茲蒙降尊。下情不勝感激之至)眾同送出。參頭門外轉上手立。副參仍引眾旋轉居上間。出聯參頭肩次。揖侍者入。詞云(某等多幸
【現代漢語翻譯】 現代漢語譯本： 付出一片香給參頭（僧職名，負責禪堂事務）。交給副參（僧職名，協助參頭）收下，眾人按照圖示位置排列站立。參頭跟隨侍者，請住持（寺院主持）出來。回到位置站立。參頭和眾人一起行問訊禮完畢。參頭走到住持面前稟告說：『請和尚趺坐（佛教修行姿勢）。』退回，左腳側身轉身，從香幾右手的空處走過，回到原位。一起行問訊禮完畢。副參從袖中取出香，捧著遞給參頭。參頭接過，藏在懷中，略微問訊，雙手合掌。走到香爐前，左手插香。仍然從空處走過，回到原位，一起行問訊禮。本引（引導者）引導三人展開拜墊。住持抬手示意免去，隨即收起。參頭上前說：『我等宿世慶幸，得以依附棲身於此。下情不勝喜悅之至。』仍然像之前一樣退身，從香幾右手邊轉身回到原位，行問訊禮。再次展開拜墊，住持再次像之前一樣示意免去。收起拜墊，再次上前說：『今日吉時，謹此恭祝。堂頭和尚（禪堂主持）尊候起居多福。』仍然像之前一樣轉身回到原位，行問訊禮。行觸禮三拜。住持答一拜。第一引（引導者）行問訊禮，從左邊接上班尾。依次三人趕上，言辭禮節相同。參頭站在侍者下肩的位置，等待各自行禮完畢。副參趕到最初站立的地方。參頭回到原來的位置，帶領眾人一起行問訊禮而退。副參帶領眾人先行，參頭在最後。到達眾寮（僧眾宿舍）門外下手邊站立。副參引導眾人從右邊進入寮內下間。旋轉衡量人數多少，不拘泥於行列數。副參趕向前，連線參頭的肩次。等待住持到達，與眾人一起迎接問訊，轉入寮內。眾人目前后互相照應，成行進退，步調一致。參頭轉身到爐前，對著爐子行一拜觸禮。說道：『稍後片刻，恭祝堂頭和尚尊候起居多福。我等承蒙收留，理應拜謝，如今蒙受降尊。下情不勝感激之至。』眾人一同送出。參頭在門外轉到上手邊站立。副參仍然引導眾人旋轉到上間。走出，連線參頭的肩次。向侍者作揖，請侍者進入。說道：『我等多幸』
【English Translation】 English version: Offering a piece of incense to the Cantou (a monastic position in charge of the Zen hall). It is handed over to the Fucan (a monastic position assisting the Cantou) for acceptance, and the assembly stands in formation according to the diagram. The Cantou accompanies the attendant to invite the Abbot (the head of the monastery) to come out. Returning to their positions, they stand. The Cantou and the assembly together perform the 'wenxun' greeting (a gesture of respect) completely. The Cantou advances before the Abbot and reports, 'Please, Venerable Abbot, sit in the lotus position (a Buddhist meditation posture).' Retreating, he turns sideways with his left foot, passes through the empty space on the right side of the incense table, and returns to his original position. Together, they perform the 'wenxun' greeting completely. The Fucan takes incense from his sleeve, holds it up, and hands it to the Cantou. The Cantou receives it, stores it in his robe, performs a slight 'wenxun', and clasps his hands. He advances to the incense burner, inserts the incense with his left hand, and still passes through the empty space. Returning to his original position, they perform the 'wenxun' greeting together. The Benyin (the guide) guides three people to unfold their kneeling mats. The Abbot raises his hand to indicate that it is unnecessary and immediately puts it away. The Cantou advances and says, 'We are fortunate in past lives to have the opportunity to rely on this place for refuge. Our humble feelings are filled with joy.' He retreats as before, turning from the right side of the incense table back to his original position, and performs the 'wenxun' greeting. Again, they unfold their kneeling mats, and the Abbot again indicates as before that it is unnecessary. Putting away the kneeling mats, he advances again and says, 'Today, at this auspicious time, we respectfully wish the Head Monk (the head of the Zen hall) good health and much happiness.' He retreats as before, turning back to his original position, and performs the 'wenxun' greeting. He performs the 'touch-the-ground' prostration three times. The Abbot returns one prostration. The first guide performs the 'wenxun' greeting, joining the end of the line on the left. The next three people catch up, with the same words and etiquette. The Cantou stands below the shoulder of the attendant, waiting for each to complete the ceremony. The Fucan hurries to the place where he first stood. The Cantou returns to his original position, leading the assembly in a 'wenxun' greeting and retreating. The Fucan leads the assembly first, with the Cantou at the end. Arriving outside the gate of the monks' quarters (the monks' dormitory), he stands on the lower hand side. The Fucan guides the assembly from the right side into the lower room of the dormitory. They rotate and measure the number of people, not adhering to the number of rows. The Fucan hurries forward, connecting to the Cantou's shoulder position. Waiting for the Abbot to arrive, he greets him with the assembly and turns into the dormitory. The assembly looks after each other in front and behind, forming a line, advancing and retreating in unison. The Cantou turns to face the incense burner and performs a 'touch-the-ground' prostration. He says, 'In a moment, we respectfully wish the Head Monk good health and much happiness. We are deeply grateful for being accepted. We should pay our respects, and now we are honored by your condescension. Our humble feelings are filled with gratitude.' The assembly sends him out together. The Cantou turns to the upper hand side outside the door and stands. The Fucan still guides the assembly to rotate to the upper room. He comes out, connecting to the Cantou's shoulder position. He bows to the attendant, inviting him to enter. He says, 'We are very fortunate'
獲依左右。茲沐降重不勝感激之至)參頭一人送侍者出。次揖兩序入對。觸禮一拜。詞云(即刻恭惟。座元都總諸位禪師尊候多福。某等獲遂依附乃承降重。下情不勝感激之至)參頭送兩序出。復歸上間立。副參引眾自觀音後轉出爐前。仍顧班尾。俱立定對參頭。觸禮一拜。詞云(某等適間甚勞神用。特此拜謝)其儀亦當預習。當日侵早。方丈客頭堂司行者各寫回禮。榜帖眾寮前。方丈榜貼上問。兩序榜貼下間(式見后)。
堂頭和尚粥罷回禮
榜 新歸堂首座 今月 日客頭行者某
式 承準頭首知事粥罷回禮
新歸堂首座 今月 日堂司行者某 拜覆
方丈特為新掛搭茶(庫司頭首附見)
請客侍者照戒臘雙字名寫茶狀(式見后)至日侵晨洗面時備卓子筆硯列照堂。請客于名下書云(某甲謹拜尊命)如掛搭諸方名勝亦依戒寫。入茶狀內。隔日方丈客頭先持狀請僉名。侍者令客頭依戒列名寫特為牌或作四出六出。首座光伴。諸方名勝必與住持對面位。若有異議。則于名勝內推戒最高者坐之。參頭與光伴對面位。蓋受送者先謝榻位。此同赴茶耳。至日齋罷鳴鼓集眾。侍者揖入。住持相接問訊。次與光伴人問訊。各依照牌歸位立定。燒香侍者請客侍者分左右位頭。行禮巡揖坐。揖
香揖茶燒光伴香。鳴鼓退座。並與四節小座湯禮同。受特為人引眾排立謝茶。初展云(某等此日重蒙煎點。特此拜謝。下情不勝感激之至)再展云(即日時令謹時恭惟堂頭和尚尊候起居多福)退身觸禮三拜而退。次日庫司客頭行者依戒單字名。具茶狀。列眾寮前請僉名。書云(某甲敬依來命)庫堂排位。首座光伴鳴庫堂板。上首知事與維那行禮。又次日首座眾頭首具狀請僉同前。照堂排位。都寺光伴鳴照堂板。全班行禮。或四人六人分巡問訊。如三人五人。首座燒香只居中立。古法三日講行。令諸方多並作一日。就方丈借座及鼓。頭首知事空住持一位。互為主伴位次。行禮並同(但謝茶必當齊離位轉身問訊致謝。近習只位頭起謝。非禮也)。
新掛搭 某甲上座列名 堂頭和尚今晨
茶 齋退就寢堂點茶 特為伏希 雲集 今
月 日侍司某拜請庫司頭首則云 新掛
狀 搭 某上座列名 右某等今晨齋退就庫
司點茶一中 特為伏望 眾慈同垂降重
式 今月 日庫司比丘某等拜請
頭首當列名止於知客就照堂余同前
坐禪
每日粥罷。堂司行者先覆首座。僧堂前眾寮前。俱掛坐禪牌報眾。令供頭僧堂內裝香點燈。先鳴眾寮前板一聲。大眾歸堂向里坐。次
第俱集。覆眾頭首鳴板第二聲。候入堂少緩。鳴板第三聲。副寮閉眾寮門。鳴首座寮前板三聲。初聲出門。二聲約到半途。三聲入堂。首座聖僧前燒香巡堂。自下間至上間一匝。就歸被位坐。次覆住持。鳴方丈板三聲。住持入堂燒香覆堂。自上間至下間一匝歸位坐定。久之僧眾方可次第起身抽解。又須看上下肩起止急緩。免見成連單位空缺。或有留被在堂不隨眾者。或有暫來隨眾留袈裟在被位於外放逸者。皆當檢舉懲罰。頭首大眾並從出入板往來。唯前堂首座許從住持前出入。堂司行者候齋次第覆首座放禪轉從聖僧后右出。撐簾下牌。輕撼作聲。住持頭首出堂。堂司行者右邊側立。伺候問訊。或山門有迎接祈禱普請看誦送亡。及眾寮淨髮洗衣。則不坐禪。亦不坐參。參後坐禪如常。住持首座仍巡堂。堂中有直堂牌。刻云(輪次直堂週而復始。住山押兩面刻)照依被位資次。每日五更鐘絕後。交下次人。終日看守。或有開柜插單下缽抽被者。皆當白直堂人知。至放參鐘鳴時。交付聖僧侍者看管。至晚則眾僧皆守被位矣。牌則在次早交過。近時直堂成群相陪。分俵果核聚談戲笑習以為常。惱亂禪寂住持首座力戒違者示罰。
坐禪儀
夫學般若菩薩起大悲心發弘誓願。精修三昧誓度眾生。不為一身獨求解脫。放
舍諸緣休息萬念。身心一如動靜無間。量其飲食調其睡眠。于閑靜處厚敷坐物。結跏趺坐。或半跏趺。以左掌安右掌上。兩大拇指相拄。正身端坐。令耳與肩對。鼻與臍對。舌拄上腭唇齒相著。目須微開。免致昏睡。若得禪定其力最勝。古習定高僧坐常開目。法雲圓通禪師呵人閉目坐禪。謂黑山鬼窟。有深旨矣。一切善惡都莫思量。念起即覺。常覺不昧不昏不散。萬年一念非斷非常。此坐禪之要術也。坐禪乃安樂法門。而人多致疾者。蓋不得其要。得其要則自然四大輕安。精神爽利。法味資神寂而常照。寤寐一致生死一如。但辦肯心必不相賺。然恐道高魔盛逆順萬端。若能正念現前。一切不能留礙。如楞嚴經天臺止觀圭峰修證儀。具明魔事。皆自心生非由外有。定慧力勝魔障自消矣。若欲出定徐徐動身安詳而起。不得卒暴。出定之後常作方便。護持定力。諸修行中禪定為最。若不安禪靜慮。三界流轉觸境茫然。所以道探珠宜靜。浪動水取應難。定水澄清心珠自現。故圓覺經云。無礙清凈慧皆依禪定生。法華經云。在於閑處修攝其心。安住不動如須彌山。是知超凡越聖必假靜緣。坐脫立亡須憑定力。一生取辦尚恐蹉跎。況乃遷延將何敵業。幸諸禪友三複斯文。自利利他同成正覺。◎
敕修百丈清規卷第五(終)
大正藏第 48 冊 No. 2025 敕修百丈清規
敕修百丈清規卷第六
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正◎
坐參
齋罷。堂司行者覆首座。僧堂眾寮前各掛坐參牌。將晡時僧堂內裝香點燈。鳴眾寮前板。先一聲大眾入堂。二聲以次頭首入。三聲首座入(不鳴首座寮前板。若大坐參時卻鳴三下)卻覆住持鳴方丈板。與坐禪同。有處不披袈裟非法也。堂司行者候晚粥熟。覆首座云(放參)轉聖僧后右出下牌。鳴堂前鐘三下。眾就位普同和南。住持頭首次第出堂。眾下床各出半單前輩住持頭首亦同歸眾寮藥石。蓋古者每晚必參住持。以求開示。故率眾齊集坐。待鼓鳴而往參之。名曰坐參。因汾州地寒昭公罷之。遂有放參之說。
大坐參
今時叢林有多眾處。猶特講晚參以存古意。謂之大坐參。與常坐參同。但首座入堂不燒香。便歸位待住持入堂坐定。堂司行者鳴首座寮前板三下。大眾轉身向外坐。首座下地從後門出。復轉從前門入。聖僧前燒香如常。巡堂歸被位坐少定。若住持晚參則不鳴堂前鐘。方丈客頭鳴法鼓三下。住持出堂。首座領眾隨至法堂。或寢堂住持據座。侍者兩序東西堂各出班。問訊開示畢。眾散歸寮藥
【現代漢語翻譯】 現代漢語譯本
敕修百丈清規卷第六 大智壽聖禪寺住持臣僧德輝奉 敕重編 大龍翔集慶寺住持臣僧大訴奉 敕校正
坐參
齋飯完畢后，堂司行者稟告首座。僧堂和各個寮房前都掛上『坐參』的牌子。傍晚時分，僧堂內點燃香和燈。敲響各寮房前的木板，第一聲是大眾進入僧堂，第二聲是頭首依次進入，第三聲是首座進入（不敲首座寮房前的木板，如果是大坐參則敲三下）。之後稟告住持，敲方丈的木板，與坐禪相同。有些地方不披袈裟是不合規矩的。堂司行者等晚粥做好后，稟告首座說『放參』，然後將聖僧像后的牌子從右邊取下。敲響堂前鐘三下，大眾回到自己的位置一同合掌致意。住持和頭首依次離開僧堂，大眾下床后各自拿出半單，前輩、住持和頭首也一同回到各自的寮房用藥石（晚餐）。這是因為古代每晚都要參拜住持，以求開示，所以率領大眾一同聚集坐禪，等待鼓聲響起后前去參拜，這叫做坐參。因為汾州地方寒冷，昭公廢除了這個規矩，於是就有了放參的說法。
大坐參
現在很多叢林仍然保留著晚參的傳統，以存留古意，稱之為『大坐參』。與普通的坐參相同，只是首座進入僧堂后不燒香，直接回到自己的位置，等待住持進入僧堂坐定。堂司行者敲響首座寮房前的木板三下，大眾轉身向外坐。首座下地后從後門出去，再從前門進入，在聖僧像前燒香，像往常一樣巡視僧堂后回到自己的位置坐定。如果是住持晚參，則不敲堂前鐘，由方丈的客頭敲響法鼓三下，住持走出方丈。首座帶領大眾跟隨住持到法堂或寢堂，住持坐在座位上，侍者和兩序（東西兩序）分別從東西兩堂走出佇列，問訊開示完畢后，大眾解散回到各自的寮房用藥石（晚餐）。
【English Translation】 English version
Revised Edition of the Rules of Purity of Baizhang, Volume 6 Monk Dehui, Abbot of Dazhi Shousheng Chan Monastery, respectfully re-edited by Imperial Order Monk Dasu, Abbot of Dalong Xiangjiqing Monastery, respectfully proofread by Imperial Order
Sitting Meditation (Zuocan)
After the vegetarian meal, the hall manager (tangsi xingzhe) informs the head seat (shouzuo). Sitting meditation (zuocan) signs are hung in front of the monks' hall and each dormitory. As dusk approaches, incense is lit and lamps are lit in the monks' hall. The wooden clapper in front of the dormitories is struck. The first strike signals the assembly to enter the hall, the second signals the head monks to enter in order, and the third signals the head seat to enter (the clapper in front of the head seat's dormitory is not struck, but if it is a grand sitting meditation (da zuocan), it is struck three times). Then the abbot is informed, and the wooden clapper of the abbot's chamber (fangzhang) is struck, as with sitting meditation (zuochan). It is improper to not wear the kasaya (jiasha) in some places. The hall manager (tangsi xingzhe), after the evening congee is cooked, informs the head seat, saying 'Release from meditation (fangcan),' and then removes the sign behind the image of the Holy Monk from the right side. The bell in front of the hall is struck three times, and the assembly returns to their positions and joins palms in unison. The abbot and head monks leave the hall in order, and the assembly gets off their beds and each takes out their half-robe (bandan). The senior monks, abbot, and head monks also return to their respective dormitories for evening refreshments (yaoshi). This is because in ancient times, it was customary to visit the abbot every evening to seek instruction, so the assembly would gather together to sit in meditation, waiting for the drum to sound before going to visit. This was called sitting meditation (zuocan). Because of the cold weather in Fenzhou, Zhao Gong abolished this practice, and thus the saying 'release from meditation (fangcan)' came about.
Grand Sitting Meditation (Da Zuocan)
Nowadays, many monasteries with large congregations still maintain the tradition of evening meditation to preserve the ancient meaning, calling it 'Grand Sitting Meditation (da zuocan)'. It is the same as ordinary sitting meditation (zuocan), except that the head seat does not burn incense upon entering the hall, but returns directly to their position, waiting for the abbot to enter the hall and be seated. The hall manager (tangsi xingzhe) strikes the wooden clapper in front of the head seat's dormitory three times, and the assembly turns to sit facing outwards. The head seat descends to the ground and exits through the back door, then re-enters through the front door, burns incense before the image of the Holy Monk as usual, and after patrolling the hall, returns to their position and sits for a short time. If it is the abbot's evening meditation, the bell in front of the hall is not struck, but the guest manager (ketou) of the abbot's chamber strikes the Dharma drum three times, and the abbot exits the abbot's chamber (fangzhang). The head seat leads the assembly to follow the abbot to the Dharma hall or the abbot's sleeping quarters (qintang), where the abbot sits in their seat. The attendants and the two orders (east and west orders) each emerge from the east and west halls, offer greetings, and after the instruction is given, the assembly disperses and returns to their respective dormitories for evening refreshments (yaoshi).
石。若不晚參則堂司行者進首座前問訊云(堂頭和尚今晚放參)轉聖僧后。右出令喝食行者中立問訊長聲喝云(放參)鳴堂前鐘三下。大眾下地普同和南。首座先出堂。次住持出。頭首出衆。各出全單歸眾寮藥石。若講行時須講一參一免使後學知之。每日如有緣故不坐參時。供頭行者代首座出半單與大眾同。至晚眾寮前鳴板三下。眾出寮歸堂。昏鐘鳴(如居城市則候鼓鳴)頭首入堂。首座待鐘鳴。入燒香巡堂。次住持入燒香巡堂。候定鐘鳴。住持出堂。次頭首出。如坐再請禪住持後門入。歸位不巡堂。頭首隨眾。或抽解者即歸被位。更深住持出。聞首座開枕響。眾方偃息。在道兄弟不以此拘。次早三下板鳴眾起。聖僧侍者牽堂內手巾轆轤。驚酣眠者。起洗面眾歸堂已。首座入燒香巡堂。次住持入燒香巡堂。四鼓鳴住持出。鐘鳴首座出。以次頭首與大眾暫從後門出。換衣換頭袖抽解即歸守被位。或首座再入堂巡被位。鐘絕開靜板鳴眾方折被。惟首座被系供頭折。眾各隨意出堂。禮念亦兼修也。
請益
凡欲請益者先稟侍者。通覆住持。某甲上座金晚欲詣方丈請益。如允所請定鐘后詣侍司。候方丈秉燭裝香。侍者引入住持前問訊插香。大展九拜。收坐具進云(某為生死事大無常迅速。伏望和尚慈悲方便開示)
【現代漢語翻譯】 現代漢語譯本： 石。如果不住晚參，則堂司行者走到首座前問訊說：『堂頭和尚今晚放參。』繞聖僧像后，從右邊出來，令喝食行者站在中間問訊，高聲喊道：『放參！』然後敲堂前鐘三下，大眾下地一同合掌。首座先出堂，然後住持出來，頭首們也從大眾中出來，各自回到自己的寮房用藥石（晚餐）。如果講經說法，必須講一參一免，使後學的人知道規矩。每天如果有原因不坐禪參，供頭行者代替首座出半單，與大眾一同。到了晚上，在眾寮房前敲板三下，大眾從寮房出來回到禪堂。昏鐘鳴響（如果住在城市裡，就等候鼓聲鳴響），頭首們進入禪堂。首座等待鐘聲鳴響，進入禪堂燒香巡堂。然後住持進入禪堂燒香巡堂。等定鐘鳴響，住持出堂，然後頭首們出來。如果坐禪，再次請禪，住持從後門進入，回到自己的位置，不巡堂。頭首們跟隨大眾。或者有人需要抽解（大小便），就回到自己的被位。更深人靜時，住持出來，聽到首座打開枕頭的聲音，大眾才躺下休息。在道兄弟不必拘泥於此。第二天早上，敲板三下，大眾起床。聖僧侍者拉動堂內的手巾轆轤，驚醒還在酣睡的人。起床洗臉后，大眾回到禪堂。首座進入禪堂燒香巡堂，然後住持進入禪堂燒香巡堂。四鼓鳴響，住持出來。鐘鳴響后，首座出來。依次頭首與大眾暫時從後門出來，換衣服、換頭袖、抽解后，就回到自己的被位。或者首座再次進入禪堂巡視被位。鐘聲停止，開靜板鳴響，大眾才疊被子。只有首座的被子由供頭負責疊。大眾各自隨意出堂，禮拜唸誦也一併修行。
請益
凡是想要請益的人，先稟告侍者，轉告住持：『某甲上座今晚想要到方丈請益。』如果允許所請，就在定鐘後到侍司等候。等方丈點燃蠟燭，裝好香，侍者引入到住持面前問訊插香，然後大禮拜九拜，收起坐具，上前說道：『弟子因為生死事大，無常迅速，懇請和尚慈悲方便開示。』
【English Translation】 English version: Shi. If there is no evening meditation, the hall attendant will go before the head seat and inquire, saying, 'The abbot is releasing the meditation tonight.' After circling behind the image of Sangharama (guardian deity of the monastery), exit to the right and instruct the food server to stand in the middle, bow, and loudly announce, 'Releasing meditation!' Then strike the bell in front of the hall three times. The assembly descends to the ground and joins palms in unison. The head seat exits the hall first, followed by the abbot. The leading monks emerge from the assembly, each returning to their respective quarters for evening sustenance (yakushi). If there is a lecture or sermon, it must be one session of lecture followed by one session of release, so that later learners may know the rules. If, for any reason, one does not sit in meditation on a given day, the offering attendant will take the place of the head seat, offering half the usual amount with the assembly. In the evening, strike the board three times in front of the monks' quarters. The assembly emerges from their quarters and returns to the hall. The twilight bell rings (if residing in a city, wait for the drum to sound). The leading monks enter the hall. The head seat waits for the bell to ring before entering to burn incense and patrol the hall. Next, the abbot enters to burn incense and patrol the hall. After the fixed bell rings, the abbot exits the hall, followed by the leading monks. If sitting in meditation again, after requesting Zen, the abbot enters through the back door, returning to their position without patrolling the hall. The leading monks follow the assembly. Those who need to relieve themselves return to their bedding. Late at night, the abbot emerges and, upon hearing the sound of the head seat opening their pillow, the assembly lies down to rest. Brothers on the path need not be bound by this. The next morning, the board is struck three times, and the assembly rises. The Sangharama attendant pulls the hand towel pulley inside the hall, awakening those still sound asleep. After washing their faces, the assembly returns to the hall. The head seat enters to burn incense and patrol the hall, followed by the abbot. At the fourth drumbeat, the abbot exits. After the bell rings, the head seat exits. In order, the leading monks and the assembly temporarily exit through the back door, change clothes, change head sleeves, relieve themselves, and then return to their bedding. Or the head seat may re-enter the hall to inspect the bedding. When the bell stops and the opening board is struck, the assembly folds their bedding. Only the head seat's bedding is folded by the offering attendant. The assembly exits the hall at their leisure, practicing prostrations and recitations as well.
Seeking Instruction
Those who wish to seek instruction should first inform the attendant, who will relay it to the abbot: 'This monk desires to visit the abbot's room this evening to seek instruction.' If the request is granted, wait at the attendant's office after the fixed bell. After the abbot lights the candle and prepares the incense, the attendant leads the monk before the abbot, who bows, inserts incense, performs nine full prostrations, retrieves their sitting cloth, and steps forward, saying, 'This disciple, because the matter of birth and death is great and impermanence is swift, humbly requests the abbot's compassionate and expedient guidance.'
肅恭側立諦聽垂誨畢。進前插香大展九拜。謂之謝因緣。免則觸禮。次詣侍司致謝。
赴齋粥
早晨聞開靜板。后齋時候巡火板鳴。先歸缽位。入堂時聖僧前問訊訖。合掌歸位。上床時問訊鄰位。先以右手斂左邊衣袖腋下壓定。復以左手斂右邊衣袖。然後兩手按床。兩足撥鞋入床下。先縮左足。次收右足。竦身上床近里一尺許正坐。敷袈裟蓋膝上。不得露內衣。不得垂衣床緣(詳見日用軌範)都監寺維那直歲侍者等位。在外堂上問。知客知浴知殿化主堂主等位。在外堂下間。古規每日住持赴堂。早粥時先於堂外坐。待堂前鳴鐘即入堂。大眾齋下床普同問訊就坐。近時諸方住持大鐘鳴時。先入堂坐。至堂前鐘鳴。方下地普同問訊。只遇五但望講行一次。新入眾者不知所自。先輩嘗議。下床問訊者。謂諸寮與大眾普同問訊也。以此論之。凡有眾處。必當日日早晨下床問訊為允。
赴茶湯
凡住持兩序特為茶湯禮數勤重。不宜慢易。既受請已依時候赴。先看照牌明記位次。免致臨時倉遑。如有病患內迫不及赴者。托同赴人白知。惟住持茶湯不可免。慢不赴者不可共住。
普請
普請之法蓋上下均力也。凡安眾處有必合資眾力而辦者。庫司先稟住持。次令行者傳語首座維那。分付堂司行
【現代漢語翻譯】 現代漢語譯本： 肅靜恭敬地站立，仔細聆聽教誨完畢。向前插香，行大展九拜之禮，這稱為謝因緣（感謝促成佛法的各種條件）。不這樣做則有違禮儀。然後到侍司處致謝。 赴齋粥 早晨聽到開靜板的聲音后，齋飯時候聽到巡火板鳴響。先回到自己的缽位。進入齋堂時，向聖僧問訊完畢，合掌回到自己的位置。上床時，向鄰位問訊。先用右手整理左邊的衣袖，壓在腋下固定。再用左手整理右邊的衣袖。然後兩手按住床沿，兩腳撥開鞋子放到床下。先縮回左腳，再收回右腳。挺直身體上床，靠近裡面一尺左右端正坐好。鋪開袈裟蓋在膝蓋上，不得露出內衣，不得讓衣服垂到床沿。（詳細情況參見《日用軌範》）都監寺、維那、直歲、侍者等職位的人，在外堂上問訊。知客、知浴、知殿、化主、堂主等職位的人，在外堂下問訊。古時的規矩是，每日住持到齋堂，早粥時先在堂外坐著，等待堂前鳴鐘后才進入齋堂。大眾齋飯下床后，一起問訊就坐。近來各地的住持在大鐘鳴響時，先進入齋堂就坐，等到堂前鳴鐘時，才下地一起問訊。只有遇到五日一講經說法的時候才這樣做一次。新來的僧人不知道該怎麼做。前輩們曾經議論，下床問訊，是指各寮（僧房）與大眾一起問訊。以此來說，凡是有僧眾的地方，必定應該每日早晨下床問訊才合乎規矩。 赴茶湯 凡是住持和兩序（寺院中的僧職人員）特別爲了茶湯而設的禮數，應該勤勉慎重，不宜怠慢輕視。既然接受了邀請，就要按照時間前往。先看照牌，清楚記住自己的位次，以免臨時慌亂。如果因為生病等原因無法前往，要委託同去的人告知。只有住持的茶湯不可推辭，怠慢不去的人不可與其共住。 普請 普請（集體勞動）的方法，在於上下共同出力。凡是安眾（安置僧眾）的地方，有必須集合大家的力量才能辦理的事情，庫司（庫房）先稟告住持，然後讓行者（負責傳遞資訊的人）轉告首座（寺院中地位最高的僧人）和維那（寺院中負責僧眾事務的僧人），分派給堂司（各堂口的負責人）去執行。
【English Translation】 English version: Standing respectfully and attentively, I listened carefully to the teachings. I stepped forward to offer incense and performed the full nine prostrations. This is called 'thanking the conditions' (謝因緣, xiè yīnyuán, thanking the various conditions that facilitate the Dharma). To omit this would be a breach of etiquette. Then, I went to the attendant's office to express my gratitude. Attending the Morning Gruel In the morning, upon hearing the opening stillness board, and later the fire patrol board during mealtime, I first returned to my alms bowl position. Upon entering the hall, I greeted the Sangha (聖僧, shèng sēng, holy monks) and returned to my seat with palms together. When getting on the bed, I greeted my neighbor. First, I used my right hand to gather the left sleeve of my robe and secured it under my armpit. Then, I used my left hand to gather the right sleeve. After that, I placed both hands on the edge of the bed and moved my shoes under the bed with my feet. I first retracted my left foot, then my right foot. I straightened my body and sat upright on the bed, about a foot away from the inside. I spread the kasaya (袈裟, jiāshā, monastic robe) over my knees, ensuring that the inner garments were not exposed and that the robe did not hang over the edge of the bed. (See 'Daily Practice Guidelines' for details). The positions of the supervisor of the monastery (都監寺, dū jiān sì), the director of monastic affairs (維那, wéi nà), the year supervisor (直歲, zhí suì), and the attendant (侍者, shì zhě) were greeted in the outer hall above. The positions of the guest prefect (知客, zhī kè), the bath prefect (知浴, zhī yù), the hall prefect (知殿, zhī diàn), the fundraiser (化主, huà zhǔ), and the hall master (堂主, táng zhǔ) were greeted in the outer hall below. According to ancient rules, the abbot (住持, zhù chí) would attend the hall every day. During the morning gruel, he would first sit outside the hall, waiting for the bell to ring in front of the hall before entering. After the assembly finished their meal and got off their beds, they would all greet each other and take their seats. Recently, abbots in various places first enter the hall and sit down when the large bell rings, and only after the bell rings in front of the hall do they get off their beds and greet each other. This only happens once every five days for Dharma talks. Newcomers do not know what to do. The elders once discussed that getting off the bed to greet each other refers to all the monastic quarters (寮, liáo) and the assembly greeting each other together. Based on this, wherever there is a monastic community, it is necessary to get off the bed to greet each other every morning to be proper. Attending Tea Ceremony Whenever the abbot and the monastic officers (兩序, liǎng xù, monastic officers) specially prepare a tea ceremony, it should be done diligently and respectfully, and not carelessly or lightly. Once invited, one should attend according to the time. First, look at the notice board and clearly remember one's position, so as not to be flustered at the last minute. If one is unable to attend due to illness or other pressing matters, one should ask someone attending to inform the others. Only the abbot's tea ceremony cannot be declined; those who are negligent and do not attend should not live together. Universal Labor The method of universal labor (普請, pǔ qǐng, collective labor) lies in the equal effort of superiors and subordinates. Whenever there is a place to settle the Sangha (安眾, ān zhòng, settling the Sangha), and there are matters that must be accomplished by pooling everyone's strength, the storehouse (庫司, kù sī) first reports to the abbot, and then instructs the messenger (行者, xíng zhě) to inform the head seat (首座, shǒu zuò, the most senior monk) and the director of monastic affairs (維那, wéi nà), who then assign it to the hall officers (堂司, táng sī, heads of various halls) to carry out.
者報眾掛普請牌。仍用小片紙書貼牌上云(某時某處)或聞木魚或聞鼓聲。各持絆膊搭左臂上。趨普請處宣力。除守寮直堂老病外。並宜齊赴。當思古人一日不作一日不食之誡。
日用軌範
無量壽禪師述序曰。脫塵離俗圓頂方袍。大率經歷叢林。切要洞明規矩。舉措未諳法度。動止不合律儀。縱有善友良朋。詎肯深錐痛劄。循習成弊改革固難。致令叢席荒涼。轉使人心懈怠。屢見尋帝目前過患。遂集百丈成規楷模。原始要終從朝至暮。要免頭頭敗闕。直須一一遵行。然後敢言究己明心了生達死。世間法即是出世間法。行腳人可貽未行腳人。庶幾不負出家身心。抑亦同報佛祖恩德。謹列於後。
入眾之法睡不在人前。起不落人後五更鐘未鳴輕輕抬身先起將枕子安腳下未要拗恐驚鄰單。抖擻精神將身端坐。不得扇風令人動念。覺困來將被推腳后。取手巾轉身下地。巾搭左手念偈云(從朝寅旦直至暮。一切眾生自回互。若於腳下喪身形。愿汝即今生凈土)輕手揭簾出后架。不得拖鞋咳嗽作聲。古云(揭簾須垂後手出堂。切忌拖鞋)輕手取盆洗面。湯不宜多。右手蘸齒藥揩左邊。左手蘸揩右邊。不可再蘸。恐牙宣口氣過人。漱口須低頭。吐水以手引下直腰吐水。恐濺鄰桶。不得洗頭。有四件自他不利(一
【現代漢語翻譯】 現代漢語譯本： 張貼普請牌（pǔ qǐng pái，寺院中召集僧眾出坡勞動的告示牌）。仍用小紙條書寫貼在牌上，寫明（某時某處）或聽到木魚聲或聽到鼓聲，各自拿著綁腿搭在左臂上，前往普請處出力。除了看守寮房、值堂、年老生病的人之外，都應該一起去。應當想到古人『一日不作，一日不食』的告誡。
日用軌範
無量壽禪師的序言說：脫離塵世，捨棄世俗，剃髮圓頂，身披袈裟，大抵都要經歷叢林生活。最重要的是徹底明白規矩，如果舉止不熟悉法度，行動不符合律儀，即使有善友良朋，又怎肯用錐子深深刺痛你，讓你醒悟？長期循規蹈矩形成弊端，想要改革就很難了，導致叢林道場荒涼，反而使人心懈怠。屢屢見到尋常的過失就在眼前。於是收集百丈懷海禪師的成規，作為楷模。從開始到結束，從早到晚，想要避免處處出錯，就必須一一遵行。然後才敢說窮究自己，明心見性，了脫生死。世間法就是出世間法。可以把這些告訴未曾行腳的人，或許可以不辜負出家修行的身心，也一同報答佛祖的恩德。謹將這些列在下面。
入眾的方法是，睡覺不要睡在別人前面，起床不要落在別人後面。五更的鐘聲還沒響，輕輕抬起身子先起床，把枕頭放在腳下，不要發出聲音，以免驚擾鄰單（lín dān，指相鄰的床鋪）。抖擻精神，將身體端正坐好，不得扇風，以免令人動念。如果覺得困了，用被子推到腳后，取手巾轉身下地。手巾搭在左手，唸誦偈語說：（從早晨寅時到夜晚，一切眾生各自輪迴。如果（小蟲）在腳下喪失生命，愿你立刻往生凈土。）輕手輕腳地揭開簾子出去到后架（hòu jià，指寺院中盥洗的地方）。不得拖鞋，咳嗽出聲。古人說：（揭簾必須用後手垂著，出堂時，切記拖鞋。）輕手取盆洗臉，水不宜過多。右手蘸取齒藥擦左邊，左手蘸取擦右邊，不可再次蘸取，恐怕牙齦出血，口氣熏到別人。漱口時必須低頭，吐水時用手引下，挺直腰吐水，恐怕濺到鄰桶。不得洗頭。有四件事對自己和他人都不利：（一）
【English Translation】 English version: A notice board is posted to announce the general labor (pǔ qǐng pái, a notice in monasteries to summon monks for labor). Small pieces of paper are still used to write and paste on the board, stating (time and location), or when the sound of the wooden fish or drum is heard. Each person takes their leggings and drapes them over their left arm, heading to the labor location to contribute their strength. Except for those guarding the dormitory, those on duty in the hall, and the elderly and sick, everyone should attend. We should remember the ancient saying, 'A day without work is a day without food.'
Daily Regulations
In the preface by Chan Master Wuliangshou: Leaving the dust and abandoning the mundane, shaving the head and donning the robe, one generally experiences monastic life. The most important thing is to thoroughly understand the rules. If one's conduct is unfamiliar with the Dharma and one's actions do not conform to the precepts, even if there are good friends and virtuous companions, how would they be willing to deeply prick you with a cone to awaken you? Long-term adherence to rules can lead to drawbacks, and it is difficult to reform, leading to desolate monasteries and causing people's minds to become lax. I have repeatedly seen common faults right before my eyes. Therefore, I have collected the established rules of Chan Master Baizhang Huaihai as a model. From beginning to end, from morning to night, to avoid making mistakes everywhere, one must follow them one by one. Then one can dare to say that one has thoroughly investigated oneself, realized one's mind, and liberated oneself from birth and death. Worldly Dharma is none other than transcendental Dharma. These can be passed on to those who have not yet traveled. Perhaps one can live up to the body and mind of monastic practice and also repay the kindness of the Buddhas and Patriarchs. I respectfully list them below.
The method of entering the assembly is not to sleep before others or wake up after others. Before the fifth watch bell rings, gently lift your body and get up first, placing the pillow under your feet, without making any noise to avoid disturbing the neighboring bed (lín dān, refers to the adjacent bed). Rouse your spirit and sit upright, without fanning to avoid disturbing others' thoughts. If you feel sleepy, use the blanket to push behind your feet, take the towel and turn to get off the bed. Drape the towel over your left hand and recite the verse: (From morning Yin time to night, all beings revolve on their own. If (small insects) lose their lives under my feet, may you be reborn in the Pure Land immediately.) Gently lift the curtain and go to the back area (hòu jià, refers to the washing area in the monastery). Do not drag your shoes or cough. The ancients said: (When lifting the curtain, you must hold the back of your hand down, and when leaving the hall, be sure not to drag your shoes.) Gently take the basin and wash your face, the water should not be too much. Dip the toothbrush with toothpaste with your right hand and wipe the left side, dip with your left hand and wipe the right side, do not dip again, for fear of bleeding gums and bad breath affecting others. You must lower your head when rinsing your mouth, and use your hand to guide the water down when spitting, straighten your waist to spit, for fear of splashing the neighboring bucket. Do not wash your hair. There are four things that are unfavorable to oneself and others: (1)
污桶。二膩巾。三枯發。四損眼)不得鼻內作聲。不得噴水撲面。不得高聲嘔吐。不得以唾涕污面桶。古云(五更洗面本為修行。嘔吐拖鞋喧堂聒眾)拭面不得爭扯手巾。不得以巾拭頭。用畢須攤掛。或焙火上。在上堂左足先入。在下堂右足先入。上被位。眠單收一半坐定。若換直裰須將新者覆上抽去舊裰。不得露白不得扇風。若欲燒香禮拜。宜於鐘鳴時。將袈裟藏袖內。出後門外披。平常亦離被位披袈裟。合掌頂戴。想念偈云(善哉解脫服。無相福田衣。我今頂戴受。世世常得披。唵悉陀耶娑訶)折袈裟先折搭手處后解環。不得以口銜袈裟。不得以頷勾袈裟。折了亦當問訊而去。如殿堂禮拜不得佔中央妨住持人來。不得出聲唸佛。不得行禮拜人頭邊過。須行後面空處。五更鐘鳴。想念偈云(愿此鐘聲超法界。鐵圍幽暗悉皆聞。三途離苦罷刀輪。一切眾產生正覺)住持並首座坐堂時。不得從前門出入。開小靜方折被拗枕子。折被之法先尋兩角以手理伸向前。先折一半。次折身前一半。不得橫占鄰單。亦不得抖擻作聲。不得以被扇風。或歸眾寮吃湯藥。或茶堂經行次第歸缽位。以上肩順轉(謂左肩也)若前門從南頰入。不得行北頰並中央。蓋尊住持也。木魚響不得入堂。或令行者取缽。堂外坐。或歸眾寮打給入堂歸缽位
。須低頭問訊上中下座。若已先坐上中下座來須合掌。古云(不敬上中下座。婆羅門聚會無殊)聞木魚后長板鳴。下缽抬身正起立定。然後轉身。亦要順上肩合掌方取缽。一手解鉤左手提缽。轉身令正蹲身放缽。免將腰背撞人。堂前鐘鳴下床為迎住持入堂大眾普同問訊。不得以手左右搖曳。下床時須近前問訊。莫令袈裟搭床緣。仍須低細。上床不得頓身取缽安座前。聞椎聲想念偈云(佛生迦毗羅。成道摩竭陀。說法波羅柰。入滅拘絺羅)展缽之法先合掌想念偈云(如來應量器。我今得敷展。愿共一切眾。等三輪空寂)然後解袱帕展凈巾覆膝。帕折轉三角。莫令出單外。先展缽單。仰左手取缽安單上。以兩手大拇指。迸取鐼子。從小次第展。不得敲磕作聲。仍護第四第五指為觸指不得用。缽拭折令小。並匙箸袋近身橫放。入則先匙出則先箸。手把處為凈頭。向上肩。缽刷安第二鐼子縫中。出半寸許盛生飯。不得以匙箸出生飯。不過七粒。太少為慳食。凡受食則用出生。或不受食。卻不可就桶杓內撮飯出生。維那唸佛合掌。手指不得參差。須當胸高低得所。不得以手托口邊。古云(參差合掌不當胸。兩手交加插鼻中。拖履揭簾無疑細。嘔聲泄氣逞英雄)兩手捧缽受食想念偈云(若受食時。當愿眾生。禪悅為食。法喜充滿)
【現代漢語翻譯】 現代漢語譯本 應低頭向上座、中座、下座問訊。如果上座、中座、下座已經先坐好，則應合掌。古人說：『不尊敬上座、中座、下座，和婆羅門聚會沒什麼區別。』聽到木魚聲后，長板鳴響，放下缽，抬起身子，站正。然後轉身，也要順著上肩合掌，然後取缽。一手解開鉤子，左手提缽。轉身使身體擺正，蹲身放下缽，避免腰背撞到人。堂前鐘鳴時，下床迎接住持進入佛堂，大眾一起普遍問訊。不得用手左右搖晃。下床時要靠近問訊，不要讓袈裟搭在床沿上，仍然要低頭細心。上床時不得突然起身取缽，安放在座位前。聽到椎聲，想念偈語說：『佛陀生於迦毗羅（Kapilavastu，古印度地名），在摩竭陀（Magadha，古印度王國）成道，在波羅奈（Varanasi，古印度城市）說法，在拘絺羅（Kushinagar，古印度地名）入滅。』 展開缽的方法是先合掌，想念偈語說：『如來應量的食器，我今天得以展開。愿與一切眾生，同等達到三輪體空的境界。』然後解開包袱帕，展開乾淨的巾覆蓋在膝蓋上。帕摺疊成三角形，不要超出缽單的範圍。先展開缽單，用左手仰著取缽，安放在缽單上。用兩手的大拇指，併攏取鐼子（缽上的環）。從小到大依次展開，不得敲擊發出聲音。仍然要保護第四、第五指，因為是觸指不能用。缽拭摺疊得小一些，和匙、箸袋靠近身體橫著放。放入時先放匙，取出時先取箸。手拿的地方是乾淨的頭部，向上肩。缽刷安放在第二個鐼子的縫隙中，露出半寸左右盛放生飯。不得用匙、箸取出生飯，不超過七粒。太少就是吝嗇。凡是接受食物，就用出生。或者不接受食物，卻不可在桶杓內撮飯出生。維那唸佛時合掌，手指不得參差不齊，要當胸，高低得當。不得用手托著嘴邊。古人說：『參差不齊的合掌不當胸，兩手交加插在鼻子里。拖著鞋子，掀開簾子，無疑是粗俗。嘔吐的聲音，泄氣的樣子，逞英雄。』 兩手捧缽接受食物，想念偈語說：『如果接受食物時，應當發願眾生，以禪悅為食，法喜充滿。』
【English Translation】 English version One should bow and greet the senior, middle, and junior seated monks. If the senior, middle, and junior monks are already seated, then one should join their palms. The ancients said: 'Not respecting the senior, middle, and junior monks is no different from a gathering of Brahmins.' After hearing the sound of the wooden fish, the long board sounds, put down the bowl, lift the body, and stand upright. Then turn around, also following the upper shoulder to join the palms, and then take the bowl. Unhook with one hand and lift the bowl with the left hand. Turn the body to straighten it, squat down and put down the bowl, avoiding bumping into people with the waist and back. When the bell rings in front of the hall, get out of bed to welcome the abbot into the hall, and the assembly universally greets him. Do not shake your hands left and right. When getting out of bed, you must greet him up close, and do not let the kasaya (Kāṣāya, monastic robe) hang on the edge of the bed. Still need to be low and careful. When getting into bed, do not suddenly get up to take the bowl and place it in front of the seat. Hearing the sound of the mallet, contemplate the verse: 'The Buddha was born in Kapilavastu (Kapilavastu, ancient Indian place name), attained enlightenment in Magadha (Magadha, ancient Indian kingdom), preached in Varanasi (Varanasi, ancient Indian city), and entered Nirvana in Kushinagar (Kushinagar, ancient Indian place name).' The method of unfolding the bowl is to first join the palms and contemplate the verse: 'The Tathagata's (Tathāgata, 'one who has thus come' or 'one who has thus gone', referring to the Buddha) appropriate vessel, I am now able to unfold it. May I, together with all beings, equally attain the emptiness of the three wheels.' Then untie the bundle cloth, unfold the clean cloth and cover the knees. Fold the cloth into a triangle, do not let it go beyond the boundary of the bowl mat. First unfold the bowl mat, use the left hand to look up and take the bowl, and place it on the bowl mat. Use the thumbs of both hands to bring together and take the rings (the rings on the bowl). Unfold them in order from small to large, do not knock and make noise. Still need to protect the fourth and fifth fingers, because they are touching fingers and cannot be used. Fold the bowl wipe to make it smaller, and place it horizontally close to the body with the spoon and chopstick bag. When entering, put the spoon in first, and when taking out, take the chopsticks first. The place where the hand holds is the clean head, facing the upper shoulder. Place the bowl brush in the seam of the second ring, exposing about half an inch to hold the raw rice. Do not use a spoon or chopsticks to take out the raw rice, no more than seven grains. Too little is stingy. Whenever receiving food, use the offering. Or do not receive food, but do not scoop rice from the bucket and ladle to make an offering. When the chant leader recites the Buddha's name, join the palms, the fingers must not be uneven, must be in front of the chest, the height is appropriate. Do not hold the mouth with your hands. The ancients said: 'Unevenly joined palms are not in front of the chest, the hands are crossed and inserted into the nose. Dragging shoes and lifting the curtain is undoubtedly vulgar. The sound of vomiting, the appearance of venting, showing off heroism.' Holding the bowl with both hands to receive food, contemplate the verse: 'If receiving food, one should vow that all beings, take delight in meditation as food, and be filled with the joy of Dharma.'
或多或少則以右手起止之。聞遍食椎看上下肩。以面相朝揖食。不得正面以手搖曳兩邊。揖罷作五觀想念云(一計功多少量彼來處。二忖己德行全缺應供。三防心離過貪等為宗。四正事良藥為療形枯。五為成道業故應受此食)次出生想念偈云(汝等鬼神眾。我今施汝供。此食遍十方。一切鬼神供)吃食之法不得將口就食。不得將食就口。取缽放缽並匙箸不得有聲。不得咳嗽。不得搐鼻噴嚏。若自噴嚏當以衣袖掩鼻。不得抓頭。恐風屑落鄰單缽中。不得以手挑牙。不得嚼飯啜羹作聲。不得缽中央挑飯。不得大摶食。不得張口待食。不得遺落飯食。不得手把散飯食。如有菜滓安缽后屏處。不得以風扇鄰位。如自己怕風。即白維那于堂外坐。不得以手枕膝上。隨量受食。不得請折。不得將頭缽盛濕食。不得將羹汁于頭缽內淘飯吃。不得挑菜頭缽內和飯吃。食時須看上下肩不得太緩。未再請不得刷缽盂。不得吮缽刷作聲。食未至不得坐煩惱。古云(呆呆四顧起悲嗔。念食吞津咳嗽頻。捷粥啜羹包滿口。開單展缽響諸鄰)洗缽以頭缽盛水。次第洗鐼子。不得頭缽內洗匙箸並鐼子。仍屈第四第五指。不得盥漱作聲。不得吐水缽中。不得先以熟水洗缽未折缽水。不得先收蓋膝巾。不得以膝巾拭汗。不得以余水瀝地上。折水想念偈云(
【現代漢語翻譯】 現代漢語譯本 食物的多少用右手來控制。聽著遍食椎的聲音，觀察上座和下座。面對面地合掌行揖食之禮。不要正面用手搖晃兩邊。行揖食之禮完畢后，作五種觀想，唸誦：『（一、計算所費功夫多少，衡量食物的來處。二、衡量自己的德行，是否全缺應供。三、防止心生過失，以貪慾等為根本。四、視正事為良藥，用來治療形體的枯槁。五、爲了成就道業的緣故，應當接受此食。）』接著作出生想念偈，唸誦：『（你們這些鬼神眾，我現在施捨食物給你們。這食物遍及十方，供養一切鬼神。）』 吃食的方法，不要將口湊向食物，不要將食物湊向口。取缽、放缽以及匙箸，都不要發出聲音。不要咳嗽，不要抽鼻子、打噴嚏。如果自己打噴嚏，應當用衣袖遮住鼻子。不要抓頭，恐怕頭皮屑落入鄰座的缽中。不要用手剔牙。不要嚼飯、喝湯發出聲音。不要在缽中央挑飯。不要大口地吞食。不要張口等待食物。不要遺落飯食。不要用手拿著散落的飯食。如果有菜渣，放在缽后的屏風處。不要用風扇對著鄰座。如果自己怕風，就告訴維那，在堂外坐。不要用手枕在膝蓋上。隨自己的飯量接受食物。不要請求分餐。不要用頭缽盛濕的食物。不要將羹湯在頭缽內淘飯吃。不要挑菜在頭缽內和飯吃。吃飯時，須觀察上座和下座，不要太慢。未再次請求添飯，不要刷缽盂。不要吮吸缽刷發出聲音。食物未到時，不要坐著生煩惱。古人說：『（呆呆地四處張望，生起悲傷和嗔恨。想著食物，吞嚥口水，咳嗽頻繁。搶著粥，喝著羹，嘴裡塞得滿滿的。打開單子，展開缽，發出響聲，吵到鄰座。）』 洗缽時，用頭缽盛水，依次清洗鐼子（缽托）。不要在頭缽內洗匙箸和鐼子。仍然彎曲第四和第五指。不要盥洗髮出聲音。不要吐水在缽中。不要先用熟水洗缽，未倒掉缽水。不要先收起蓋膝巾。不要用膝巾擦汗。不要將剩餘的水滴在地上。倒水時念誦偈語：
【English Translation】 English version The amount of food should be controlled with the right hand. Listen to the sound of the 'Pianshi Chui' (遍食椎, a wooden mallet used to signal meal times), and observe the upper and lower seats. Face each other and perform the 'Yishi' (揖食, a respectful bow before eating) ritual. Do not shake your hands on both sides in front of your face. After performing the 'Yishi' ritual, contemplate the five reflections and recite: '(1. Consider the amount of effort spent and measure the source of the food. 2. Measure your own virtue, whether it is complete or lacking, to deserve this offering. 3. Guard the mind from faults, with greed as the root. 4. Regard this meal as good medicine to heal the body's decay. 5. For the sake of accomplishing the path, one should receive this food.)' Then, contemplate the 'Chusheng Xiangnian Jie' (出生想念偈, a verse of offering) and recite: '(You assembly of ghosts and spirits, I now offer this food to you. This food pervades the ten directions, offering to all ghosts and spirits.)' The method of eating is not to bring the mouth to the food, nor to bring the food to the mouth. When taking or placing the bowl and utensils, do not make any noise. Do not cough, sniff, or sneeze. If you sneeze, cover your nose with your sleeve. Do not scratch your head, lest dandruff fall into the bowl of your neighbor. Do not pick your teeth with your hand. Do not chew food or slurp soup loudly. Do not pick food from the center of the bowl. Do not swallow food in large mouthfuls. Do not open your mouth waiting for food. Do not drop food. Do not hold scattered food in your hand. If there are vegetable scraps, place them behind the bowl in a secluded spot. Do not fan the person next to you. If you are afraid of the wind, inform the 'Weina' (維那, the monastic supervisor) and sit outside the hall. Do not rest your head on your knees. Take food according to your capacity. Do not ask for a portion to be divided. Do not use the head bowl to hold wet food. Do not use the soup to rinse rice in the head bowl. Do not pick vegetables and mix them with rice in the head bowl. When eating, observe the upper and lower seats, and do not be too slow. Do not wash the bowl until you have asked for more food. Do not suck the bowl brush or make noise. Do not sit and worry when food has not arrived. The ancients said: '(Staring blankly around, giving rise to sadness and anger. Thinking of food, swallowing saliva, coughing frequently. Snatching porridge, slurping soup, stuffing the mouth full. Opening the order sheet, unfolding the bowl, making noise, disturbing the neighbors.)' When washing the bowl, fill the head bowl with water and wash the 'Qianzi' (鐼子, bowl stand) in order. Do not wash the spoon, chopsticks, and 'Qianzi' in the head bowl. Still bend the fourth and fifth fingers. Do not rinse your mouth loudly. Do not spit water into the bowl. Do not wash the bowl with boiled water first without pouring out the bowl water. Do not put away the knee cloth first. Do not wipe sweat with the knee cloth. Do not drip the remaining water on the ground. When pouring water, recite the verse:
我此洗缽水。如天甘露味。施與鬼神眾。悉令得飽滿。唵摩休羅細娑婆訶)收缽以兩手大指。迸定次第而入復畢。合掌想念食畢。偈云(飯食已訖色力充。威震十方三世雄。回因轉果不在念。一切眾生獲神通)寮前板鳴歸寮。問訊不歸位。為輕侮大眾。入門歸位如僧堂之法。立定候寮主燒香畢。門訊上下。若有茶就座不得垂衣。不得聚頭笑語。不得隻手揖人。不得包藏茶末。古云(登床宴坐。不得垂衣。隻手揖人。是何道理。私藏茶末。取笑傍觀。時中鄰案道人。切忌交頭接耳)茶罷或看經。不得長展經(謂三面也)不得手托經寮中行。不得垂經帶。不得出聲。不得背靠板頭看經。古云(出聲持誦[阿-可+少]喿稠人。背靠板頭輕欺大眾)須預先出寮。莫待打坐禪板。若抽脫古例披五條(即掛絡也)以凈巾搭左手。解絳系笐竿上。脫五條直裰令齊整。以手巾系定作記認。不得笑語。不得在外催促。右手提水入廁。換鞋不得參差。安靜桶在前鳴指三下。驚啖糞鬼。蹲身令正。不得努氣作聲。不得涕唾。不得隔壁共人語話。古云(戶扃只合輕彈指。人擁那堪亂作聲。入廁用籌分觸凈。出時脫履忌縱橫)不得以水澆兩邊。左手洗凈護大指第二第三指。不得多用籌子。古云(浴湯少使籌子休拈)有者使了。以水洗之安廁邊空
【現代漢語翻譯】 現代漢語譯本 我用這洗缽的水，如同天上的甘露美味，佈施給鬼神大眾，讓他們都得到飽滿。唵摩休羅細娑婆訶（持咒）。收缽時用兩手的大拇指，按順序放入缽中，完畢后合掌，心中想著已經用完齋飯。偈語說：『飯食完畢，色力充足，威震十方三世雄。回因轉果不在念，一切眾生獲神通。』 寮房前的板響后返回寮房。問訊時不回到自己的位置，是輕視大眾的行為。進入寮房回到位置，如同僧堂的規矩。站定等候寮主燒香完畢，然後上下問訊。如果有茶，就座時不得垂下衣襬，不得聚在一起笑語，不得只用一隻手作揖，不得私藏茶葉末。古人說：『登床宴坐，不得垂衣。隻手作揖，是何道理？私藏茶葉末，取笑旁觀。』時中鄰座的道友，切記不要交頭接耳。 茶歇後或者看經書，不得全部展開經書（指三面都展開），不得用手托著經書在寮房中行走，不得垂下經帶，不得出聲誦讀，不得背靠著板頭看經書。古人說：『出聲持誦，嘈雜擾人；背靠板頭，輕視大眾。』需要預先離開寮房，不要等到打坐的禪板響起。如果要脫下古例披的五條衣（即掛絡），用乾淨的布巾搭在左手上，解開絳帶繫在晾衣竿上，脫下五條直裰，使其齊整，用手巾繫好作為記號，不得笑語，不得在外面催促。右手提水進入廁所，換鞋時不得參差不齊，安靜地在桶前鳴指三下，驚醒啖糞鬼。蹲下身體要端正，不得努氣作聲，不得吐痰吐唾沫，不得隔著墻壁與人說話。古人說：『戶扃只合輕彈指，人擁那堪亂作聲。入廁用籌分觸凈，出時脫履忌縱橫。』 不得用水澆兩邊，左手洗凈，保護大拇指、第二指和第三指。不得多用籌子。古人說：『浴湯少使籌子休拈。』如果用了，用水洗乾淨，放在廁所邊的空處。
【English Translation】 English version I now wash this alms bowl water, like the sweet dew of the heavens. I offer it to the multitudes of ghosts and spirits, may they all be filled and satisfied. Om Mahura Sesa Svaha (mantra). When putting away the bowl, use both thumbs to place it in order, and when finished, bring your palms together, thinking that the meal is complete. The verse says: 'Having finished the meal, with strength and vigor, awe-inspiring in the ten directions, a hero of the three worlds. Returning cause and transforming effect are not in thought, may all sentient beings attain supernatural powers.' After the board rings in front of the dormitory, return to the dormitory. Not returning to one's position during the greeting is an act of disrespect to the assembly. Entering the dormitory and returning to one's position should follow the rules of the Sangha hall. Stand still and wait for the dormitory master to finish burning incense, then greet those above and below. If there is tea, do not let your robes hang down when seated, do not gather together to laugh and talk, do not greet people with only one hand, and do not secretly hide tea leaves. The ancients said: 'When sitting on the bed, do not let your robes hang down. Greeting people with only one hand, what kind of principle is that? Secretly hiding tea leaves, inviting laughter from onlookers.' Fellow practitioners sitting next to you, remember not to whisper to each other. After the tea break, or when reading scriptures, do not fully unfold the scriptures (referring to unfolding all three sides), do not walk around the dormitory holding the scriptures in your hand, do not let the scripture straps hang down, do not read aloud, and do not lean against the headboard while reading scriptures. The ancients said: 'Reciting aloud, noisy and disturbing; leaning against the headboard, disrespecting the assembly.' You must leave the dormitory in advance, do not wait for the meditation board to sound. If you want to take off the five-piece robe (i.e., the kasaya), drape a clean cloth over your left hand, untie the tassel and tie it to the clothesline, take off the five-piece straight robe, making it neat, and tie it with a hand towel as a marker, do not laugh and talk, and do not urge others from outside. Carry water with your right hand to the toilet, do not wear shoes unevenly, and quietly tap your finger three times in front of the bucket to startle the dung-eating ghosts. Squat down properly, do not grunt or make noise, do not spit, and do not talk to people through the wall. The ancients said: 'The door should only be gently tapped, how can one make a loud noise when people are crowded? Use a stick to separate the clean and unclean when entering the toilet, and avoid scattering your shoes when leaving.' Do not pour water on both sides, wash your left hand clean, protecting your thumb, second finger, and third finger. Do not use too many sticks. The ancients said: 'Use fewer sticks in the bath.' If you use them, wash them clean with water and place them in the empty space next to the toilet.
處。人多則妨眾。不宜長久。凈桶安舊處。以干手安內衣入褲。以干手開門。左手提桶出。不得濕手拏門扇並門頰上。右手挑灰后挑土。不得以濕手拏灰土。不得吐唾和泥。洗手然後用皁角。洗至肘前須一一念咒。按大藏纓絡經云。夫登溷者不念此咒。假使以十恒河水洗至金剛際。亦不能凈。凡登殿堂瞻禮並無利益。奉勸受持每誦七遍。是故鬼神常相拱護。入廁(唵根魯陀耶娑訶)洗凈(唵賀曩密栗底婆訶)凈手(唵主伽啰耶娑訶)凈身(唵室利曳娑醯娑訶)去穢(唵[口*友]折啰曩伽吒娑訶)末用。水盥漱律中小遺亦洗凈。仍嚼楊枝歸堂坐禪火板未鳴不得先歸寮。齋前不得洗衣。粥前齋前放參后不得開函柜。如有急切白主事人。寮中白寮主。僧堂白聖僧侍者。齋罷不得僧堂內聚頭說。話。不得在僧堂中看經看冊子。不得上下間行道穿堂直過。不得席上穿錢。不得床上垂腳坐。床前一尺為三凈頭。一展缽。二安袈裟。三頭所向。不得床上行。不得跪膝開函柜。不得腳踏床緣下地。草履五條。遊山不得經行佛殿法堂。古云(衩袒登溷草履遊山。莫踐法堂回互耆舊)不得赤腳著僧鞋。不得把手共行說世諦是非。古云(別了雙親棄本師。訪尋知識擬何為。不曾說著宗門事。白首無成過在誰)不得殿堂倚靠闌干。不得猖狂急
【現代漢語翻譯】 現代漢語譯本 處。人多則妨礙大眾，不宜久留。凈桶放回原處。用干手將內衣穿入褲子。用干手開門。左手提桶出去。不要用濕手觸控門扇和門框。右手拿灰后拿土，不要用濕手拿灰土。不要吐唾沫和泥。洗手然後用皁角。洗到手肘前須一一念咒。按照《大藏纓絡經》所說，進入廁所不念此咒，即使用十條恒河的水洗到金剛際，也不能清凈。凡是進入殿堂瞻仰禮拜都沒有利益。奉勸受持，每次誦七遍。因此鬼神常常拱衛護持。入廁咒（唵根魯陀耶娑訶），洗凈咒（唵賀曩密栗底婆訶），凈手咒（唵主伽啰耶娑訶），凈身咒（唵室利曳娑醯娑訶），去穢咒（唵[口*友]折啰曩伽吒娑訶）。最後用水漱口，按照律，小便后也要洗凈。然後嚼楊枝回到禪堂坐禪，沒有聽到火板響不得先回寮房。齋飯前不得洗衣服。粥飯前、齋飯前、放參后不得打開箱柜。如有緊急情況，稟告主事人，在寮房稟告寮主，在僧堂稟告聖僧侍者。齋飯完畢后不得在僧堂內聚在一起說話。不得在僧堂中看經書看冊子。不得在上下之間走動，穿堂直過。不得在蓆子上穿錢。不得在床上垂著腳坐。床前一尺為三凈頭：一、放置缽，二、安放袈裟，三、頭所朝向。不得在床上行走。不得跪著打開箱柜。不得用腳踩床沿下地。草鞋有五條禁忌：遊山時不得經過佛殿法堂。古人說（袒露身體進入廁所，穿著草鞋遊山，不要踐踏法堂，怠慢老前輩）。不得赤腳穿僧鞋。不得手拉著手一起走，說世俗的是非。古人說（告別雙親，拋棄本師，訪尋知識想做什麼？不曾說著宗門事，白首無成過在誰）。不得在殿堂倚靠欄桿。不得猖狂急躁。
【English Translation】 English version Place. Too many people will hinder the public. It is not suitable to stay for a long time. Put the toilet bucket back in its original place. Use dry hands to put underwear into pants. Open the door with dry hands. Carry the bucket out with your left hand. Do not touch the door or door frame with wet hands. Use your right hand to take ashes and then soil. Do not touch ashes and soil with wet hands. Do not spit and mix with mud. Wash your hands and then use soapberry. You must recite the mantra before washing to your elbows. According to the Dazang Yingluo Sutra, if you enter the toilet without reciting this mantra, even if you wash with the water of ten Ganges Rivers to the Vajra realm, you will not be clean. There is no benefit in entering the hall to pay homage. I urge you to uphold it and recite it seven times each time. Therefore, ghosts and gods often protect you. Toilet mantra (Om Geng Lu Tuo Ye Suo He), washing mantra (Om He Na Mi Li Di Po He), hand-washing mantra (Om Zhu Qie Luo Ye Suo He), body-purifying mantra (Om Shi Li Ye Suo Xi Suo He), impurity-removing mantra (Om [Kou*You] Zhe Luo Nang Qie Zha Suo He). Finally, rinse your mouth with water. According to the rules, wash yourself after urinating. Then chew on a willow branch and return to the meditation hall to sit in meditation. Do not return to your room before hearing the fire board. Do not wash clothes before the vegetarian meal. Do not open the box before congee, before the vegetarian meal, or after the release of the meditation session. If there is an emergency, report it to the person in charge, report to the head of the room in the room, and report to the attendant of the holy monk in the monastery. After the vegetarian meal, do not gather together to talk in the monastery. Do not read scriptures or books in the monastery. Do not walk up and down or go straight through the hall. Do not thread money on the mat. Do not sit with your feet hanging down on the bed. One foot in front of the bed is the three clean places: first, place the bowl; second, place the kasaya; third, the direction the head faces. Do not walk on the bed. Do not kneel to open the box. Do not step on the edge of the bed to get off the ground. There are five taboos for straw sandals: do not pass through the Buddha hall or Dharma hall when traveling in the mountains. The ancients said (bare your body to enter the toilet, wear straw sandals to travel in the mountains, do not trample on the Dharma hall, and neglect the old seniors). Do not wear monk shoes barefoot. Do not walk hand in hand and talk about worldly right and wrong. The ancients said (bidding farewell to parents and abandoning the original teacher, what do you want to do by visiting knowledge? If you have never talked about the affairs of the sect, who is to blame for the failure of your life). Do not lean on the railing in the hall. Do not be frantic and impatient.
走。古云(行須緩步習馬勝之威儀。語要低聲學波離之軌範)不得佛殿閑行。古云(無事不須登佛殿。等閑莫向塔中行。不因掃地添香水。縱有河沙福也傾)齋后漿洗衣服。不得衩袒。不得傾瓶湯泡衣。竹竿熨斗使了安元處。洗腳板鳴不得爭奪腳桶。有瘡疥則隨後洗。或屏處洗之。各行方便免動眾念。莫待打板。次第歸堂坐參了。各出半單下地。講大放參。首座寮前板鳴。即時轉身向外。須當及時赴堂。板鳴后不得入堂。亦不得堂外立。住持首座出堂。開單下床問訊歸寮。藥石各就案位。不得先起盛食。不得高聲呼索粥飯鹽醋之類。食罷出寮。不得出三門。不得入小寮。不得衩袒歸僧堂並廊下行。不得候打板出寮。昏鐘鳴即合掌默唸。偈云(聞鐘聲煩惱輕。智慧長菩提生。離地獄出火坑。愿成佛度眾生)須先歸單位坐禪。不得床上抓頭。不得床上弄數珠作聲。不得與鄰單語話。鄰單生疏當以善言誘喻。不得生嫌惡心。打定鐘后不得於前門出入。候首座開枕后。困重者就寢。睡須右脅。不得仰臥。仰為尸睡。覆為淫睡多惡夢。以被巾裹袈裟安枕前。今人多安腳後於理不便。如開浴浴具攜右手。入下間門內問訊歸空處揖左右人畢。先以五條手巾。掛笐竿上。展浴袱取出浴具放一邊解上衣。未卸直裰。先脫下面裙裳。以腳布
圍身。方可系浴裙將裈褲卷折安袱內。次第脫直裰與五條作一處。將手巾系之。古云(三通鼓響入堂時。觸凈須分上下衣)其所脫衣作一袱覆轉方換拖鞋不得赤腳入浴。須于下間空處待次而浴。不得佔頭首老宿坐處(謂上間也)不得以湯水濺人身上不得桶內泡腳。不得室內小遺。不得架腳桶上不得笑語。不得槽上揩腳。不得戽水。不得起身裰桶澆身上。前後有人須當遮護。腳布不得離身。有腳不入桶者。不得多用湯。或有瘡。或洗灸瘡。或使疥藥。宜后入浴。不得攙先。不得以兩邊公界手巾拭頭面。公界手巾繫著衣后凈手拭之以披五條也。出浴揖左右。上床面壁少坐。先著上衣並直裰。都遮了下地。卻著下裳。解浴裙以腳布折浴裙內。恐濕浴袱。手巾攜左手揖左右出。看設浴施主名字。隨意課誦經咒迴向。寒月向火先坐爐圈上。然後轉身正坐。揖上下肩。不得弄香匙火箸。不得撥火飛灰。不得聚頭說話。不得煨點心等物。不得炙鞋焙屩烘衣裳。不得攬起直裰露褲口。不得吐唾並彈垢膩於火內。如前所集。一日事件眾中威儀。非敢聞于老成聊以誘于初學。升堂入室小參諷經唸誦巡寮解結人事裝包頂笠送亡唱衣應系微細軌則清規既已具載。尊宿各有明文。不再備陳徒為贅語。
龜鏡文
慈覺大師𦣱公述。夫兩
【現代漢語翻譯】 現代漢語譯本 圍身。然後才可以繫上浴裙，將短褲卷疊好放入包袱內。依次脫下直裰（僧人常服）和五條袈裟放在一起，用手巾繫好。古人說：『（三通鼓響進入浴室時，貼身衣物必須分上下衣放置）』。脫下的衣服放在一個包袱里，翻過來放好，然後才能換上拖鞋，不得赤腳進入浴室。必須在下間空處等待輪流洗浴，不得佔據年長僧人的座位（指上間）。不得將熱水濺到別人身上，不得在桶內泡腳，不得在室內小便，不得將腳架在桶上，不得嬉笑說話，不得在水槽上擦腳，不得舀水，不得起身用桶裡的水澆身上。前後有人時應當遮擋。腳布不得離身。有腳部疾病不入桶的人，不得多用熱水。如有瘡，或清洗灸瘡，或使用疥瘡藥物，應該稍後入浴，不得搶先。不得用兩邊的公用手巾擦頭面。公用手巾繫在衣服後面，用乾淨的手擦拭，以便披上五條袈裟。出浴時向左右作揖。上床後面向墻壁稍坐片刻。先穿上衣和直裰，都遮住下身，然後穿下裳。解開浴裙，用腳布包裹在浴裙內，以免弄濕浴袱。手巾拿在左手，向左右作揖后出去。看一看設立浴室的施主名字，隨意課誦經咒迴向。寒冷的月份烤火時先坐在爐圈上，然後轉身端正坐好，向上下肩作揖。不得玩弄香匙火箸，不得撥火使灰燼飛揚，不得聚在一起說話，不得煨烤點心等物，不得烘烤鞋子襪子衣服。不得撩起直裰露出褲子。不得吐痰並彈掉污垢於火中。如前面所收集的，一日事件眾中威儀。並非敢於向老成之人講述，只是爲了引導初學者。升堂入室、小參、諷經、唸誦、巡寮、解結、人事、裝包、頂笠、送亡、唱衣等細微規則清規已經詳細記載，各位尊宿各有明文，不再一一陳述，以免成為贅語。 《龜鏡文》 慈覺大師𦣱公（作者名號） 講述。 唉，這兩
【English Translation】 English version Wrap the body. Only then can you tie the bath skirt, fold the short trousers and put them in the baggage. Then take off the zhiduo (a monk's regular robe) and the five-strip kasaya together, and tie them with a towel. The ancients said: '(When the three drumbeats sound to enter the bathroom, the underwear must be placed separately for the upper and lower garments)'. Put the clothes you take off in a baggage, turn it over and put it down, and then you can change into slippers. Do not enter the bathroom barefoot. You must wait in the empty space in the lower room to take a bath in turn, and do not occupy the seat of the elder monks (referring to the upper room). Do not splash hot water on others, do not soak your feet in the bucket, do not urinate in the room, do not put your feet on the bucket, do not laugh and talk, do not wipe your feet on the sink, do not scoop water, do not get up and pour water from the bucket on your body. When there are people in front and behind, you should cover yourself. The foot cloth must not leave the body. Those who have foot diseases and do not enter the bucket should not use too much hot water. If there are sores, or washing moxibustion sores, or using scabies medicine, you should take a bath later, and do not rush in first. Do not use the public towels on both sides to wipe your head and face. Tie the public towel behind your clothes, and wipe it with a clean hand so that you can put on the five-strip kasaya. When leaving the bath, bow to the left and right. After going to bed, sit facing the wall for a while. First put on the upper garment and zhiduo, covering the lower body, and then put on the lower garment. Untie the bath skirt and wrap it in the foot cloth to avoid wetting the bath baggage. Carry the towel in your left hand, bow to the left and right and go out. Look at the names of the benefactors who set up the bathroom, and recite scriptures and mantras at will to dedicate the merits. In cold months, when warming yourself by the fire, first sit on the stove ring, then turn around and sit upright, and bow to the upper and lower shoulders. Do not play with incense spoons and fire chopsticks, do not stir the fire to make the ashes fly, do not gather together to talk, do not bake snacks, etc., do not bake shoes, socks, and clothes. Do not lift up the zhiduo to expose the trousers. Do not spit or flick dirt into the fire. As collected before, the daily events of the Sangha's demeanor. I dare not tell the experienced people, but only to guide the beginners. The subtle rules and regulations such as ascending the hall and entering the room, small participation, chanting scriptures, reciting, patrolling the dormitory, untying knots, personnel matters, packing bags, wearing hats, sending off the dead, and chanting clothes have been recorded in detail. Each venerable has clear texts, so I will not repeat them one by one to avoid becoming redundant words. 《The Mirror of the Tortoise》 Master Cijue 𦣱 Gong (author's name) narrated. Alas, these two
桂垂陰一華現瑞。自爾叢林之設要之本為眾僧。是以開示眾僧故有長老。表儀眾僧故有首座。荷負眾僧故有監院。調和眾僧故有維那。供養眾僧故有典坐。為眾僧作務故有直歲。為眾僧出納故有庫頭。為眾僧典翰墨故有書狀。為眾僧守護聖教故有藏主。為眾僧迎待檀越故有知客。為眾僧請召故有侍者。為眾僧守護衣缽故有寮主。為眾僧供侍湯藥故有堂主。為眾僧浣濯故有浴主水頭。為眾僧禦寒故有炭頭爐頭。為眾僧乞丐故有街坊化主。為眾僧執勞故有園頭磨頭莊主為眾僧滌除故有凈頭。為眾僧給侍故有凈人。所以行道之緣十方備足。資身之具百色現成。萬事無憂一心為道。世間尊貴物外優閑。清凈無為眾僧為最。回念多人之力。寧不知恩報恩。晨參莫請不捨寸陰。所以報長老也。尊卑有序舉止安詳。所以報首座也。外遵法令內守規繩。所以報監院也。六和共聚水乳相參。所以報維那也。為成道業故應受此食。所以報典座也。安處僧房護惜什物。所以報直歲也。常住之物一毫無犯。所以報庫頭也。手不把筆如救頭然。所以報書狀也。明窗凈案古教照心。所以報藏主也。韜光晦跡不事追陪。所以報知客也。居必有常請必先到。所以報侍者也。一瓶一缽處眾如山。所以報寮主也。寧心病苦粥藥隨宜。所以報堂主也。輕徐靜默
【現代漢語翻譯】 現代漢語譯本： 桂樹垂陰，一華示現吉祥的徵兆。自從設立叢林以來，其根本目的就是爲了供養僧眾。因此，爲了開示僧眾，設立了長老；爲了表率僧眾的威儀，設立了首座；爲了承擔僧眾的事務，設立了監院；爲了調和僧眾的關係，設立了維那；爲了供養僧眾的飲食，設立了典座；爲了替僧眾勞作，設立了直歲；爲了替僧眾管理財務出納，設立了庫頭；爲了替僧眾處理文書，設立了書狀；爲了替僧眾守護聖教，設立了藏主；爲了替僧眾迎接施主，設立了知客；爲了替僧眾傳達請召，設立了侍者；爲了替僧眾守護衣缽，設立了寮主；爲了替僧眾提供湯藥，設立了堂主；爲了替僧眾洗滌，設立了浴主水頭；爲了替僧眾禦寒，設立了炭頭爐頭；爲了替僧眾乞食，設立了街坊化主；爲了替僧眾從事勞作，設立了園頭、磨頭、莊主；爲了替僧眾清潔，設立了凈頭；爲了替僧眾提供服侍，設立了凈人。因此，修行的因緣十方具備，生活所需的物資百般現成。萬事無憂，一心向道。世間尊貴，物外悠閑。清凈無為，僧眾最為殊勝。回想眾多人的力量，難道能不感恩報恩嗎？早晚參禪請益，不捨棄寸陰，這是報答長老的恩德。尊卑有序，舉止安詳，這是報答首座的恩德。對外遵守法令，對內遵守規章，這是報答監院的恩德。六和敬共聚，水乳交融，這是報答維那的恩德。爲了成就道業，所以應當接受這些飲食，這是報答典座的恩德。安住在僧房，愛護常住的物品，這是報答直歲的恩德。對於常住的物品，一絲一毫也不侵犯，這是報答庫頭的恩德。手不拿筆，如同救頭燃眉一樣，這是報答書狀的恩德。明亮的窗戶，乾淨的桌案，古代的教誨照亮內心，這是報答藏主的恩德。韜光養晦，不事追逐奉承，這是報答知客的恩德。居住必須有規律，請召必須先到，這是報答侍者的恩德。一瓶一缽，處在眾人之中如同山一樣穩重，這是報答寮主的恩德。寧靜身心，減輕病苦，粥藥隨時供應，這是報答堂主的恩德。輕緩安靜，不喧譁。
【English Translation】 English version: The cassia tree casts its shade, and a single flower manifests auspicious omens. Since the establishment of the Sangharama (monastery), its fundamental purpose has been to support the Sangha (community of monks). Therefore, to enlighten the Sangha, there is the Elder (Abbot); to exemplify the demeanor of the Sangha, there is the Head Seat (senior monk); to bear the responsibilities of the Sangha, there is the Supervisor (administrator); to harmonize the Sangha, there is the Karmadana (officer in charge of order); to provide for the Sangha's sustenance, there is the Cook (in charge of meals); to work for the Sangha, there is the Year Manager (in charge of general affairs); to manage the Sangha's finances, there is the Treasurer (in charge of the storehouse); to handle the Sangha's correspondence, there is the Secretary (scribe); to protect the Sangha's sacred teachings, there is the Scripture Keeper (in charge of the library); to welcome donors for the Sangha, there is the Guest Prefect (host); to convey summons for the Sangha, there is the Attendant (personal assistant); to safeguard the Sangha's robes and bowls, there is the Room Manager (in charge of living quarters); to provide medicine for the Sangha, there is the Hall Manager (in charge of the infirmary); to wash for the Sangha, there is the Bath Manager and Water Bearer; to ward off the cold for the Sangha, there are the Charcoal Manager and Stove Manager; to beg for alms for the Sangha, there is the Street Alms Seeker; to perform labor for the Sangha, there are the Garden Manager, Mill Manager, and Estate Manager; to cleanse for the Sangha, there is the Cleaner; to serve the Sangha, there is the Novice. Therefore, the conditions for practice are fully available from all directions, and the necessities of life are readily provided in every way. Free from all worries, one focuses wholeheartedly on the Path. Noble in the world, leisurely beyond worldly affairs. Pure and non-active, the Sangha is the most excellent. Reflecting on the strength of many people, how can one not be grateful and repay their kindness? Attending morning and evening meditation and seeking instruction, not wasting an inch of time, this is repaying the Elder's kindness. With order between superiors and inferiors, and composed demeanor, this is repaying the Head Seat's kindness. Outwardly obeying the laws and inwardly adhering to the rules, this is repaying the Supervisor's kindness. Gathering in six harmonies, blending like water and milk, this is repaying the Karmadana's kindness. To accomplish the path, one should receive this food, this is repaying the Cook's kindness. Residing peacefully in the monastic dwelling, cherishing the belongings of the Sangha, this is repaying the Year Manager's kindness. Not violating even a single item belonging to the Sangha, this is repaying the Treasurer's kindness. Not holding a pen as if saving one's head from burning, this is repaying the Secretary's kindness. Bright windows, clean desks, ancient teachings illuminate the heart, this is repaying the Scripture Keeper's kindness. Concealing one's light and hiding one's tracks, not pursuing flattery, this is repaying the Guest Prefect's kindness. Living must be regular, and summons must be attended to first, this is repaying the Attendant's kindness. With one bowl and one robe, being among the assembly like a mountain, this is repaying the Room Manager's kindness. Calming the mind and alleviating suffering, providing congee and medicine as needed, this is repaying the Hall Manager's kindness. Gently and quietly, without making noise.
不昧水因。所以報浴主水頭也。緘言拱手退己讓人。所以報炭頭爐頭也。忖己德行全缺應供。所以報街坊化主也。計功多少量彼來處。所以報園頭磨頭莊主也。酌水運籌知慚識愧。所以報凈頭也。寬而易從簡而易事。所以報凈人也。是以叢林之下道業惟新。上上之機一生取辦。中流之士長養聖胎。至如未悟心源。時中亦不虛棄。是真僧寶為世福田。近為末世之津樑。畢證二嚴之極果。若或叢林不治法輪不轉。非長老所以為眾也。三業不調四儀不肅。非首座所以率眾也。容眾之量不寬愛眾之心不厚。非監院所以護眾也。修行者不安敗群者不去。非維那所以悅眾也。六味不精三德不給。非典座所以奉眾也。寮舍不修什物不備。非直歲所以安眾也。畜積常住減克眾僧。非庫頭所以贍眾也。書狀不工文字篾裂。非書狀所以飾眾也。幾案不嚴喧煩不息。非藏主所以待眾也。憎貧愛富重俗輕僧。非知客所以贊眾也。禮貌不恭尊卑失序。非侍者所以命眾也。打疊不勤守護不謹。非寮主所以居眾也。不閑供侍惱亂病人。非堂主所以恤眾也。湯水不足寒暖失宜。非浴主水頭所以浣眾也。預備不前眾人動念。非爐頭炭頭所以向眾也。臨財不公宣力不盡。非街坊化主所以供眾也。地有遺利人無全功。非園頭磨頭莊主所以代眾也。懶墮併除諸緣
不具。非凈頭所以事眾也。禁之不止命之不行。非凈人所以順眾也。如其眾僧輕師慢法取性隨緣。非所以報長老也。坐臥參差去就乖角。非所以報首座也。意輕王法不顧叢林。非所以報監院也。上下不和斗諍堅固。非所以報維那也。貪婪美膳毀訾粗餐。非所以報典座也。居處受用不思後人。非所以報直歲也。多貪利養不恤常住。非所以報庫頭也。事持筆硯馳騁文章。非所以報書狀也。慢易金文看尋外典。非所以報藏主也。追陪俗士交結貴人。非所以報知客也。遺忘召請久坐眾僧。非所以報侍者也。以已方人慢藏誨盜。非所以報寮主也。多嗔少喜不順病緣。非所以報堂主也。桶杓作聲用水無節。非所以報浴主水頭也。身利溫暖有妨眾人。非所以報爐頭炭頭也。不念修行安然受供。非所以報街坊化主也。飽食終日無所用心。非所以報園頭磨頭莊主也。涕唾墻壁狼籍東司。非所以報凈頭也。專尚威儀宿無善教。非所以報凈人也。蓋以旋風千匝尚有不周。但知捨短從長。共辦出家之事。所冀獅子窟中盡成獅子。旃檀林下純是旃檀。令斯后五百年再睹靈山一會。然則法門興廢繫在僧徒。僧是福田所應奉重。僧重則法重。僧輕則法輕。內護既嚴外護必謹。設使粥飯主人一期王化。叢林執事偶爾當權。常宜敬待同袍。不得妄自尊大。
若也貢高我慢私事公酬萬事無常。豈能長保。一朝歸眾何面相看。因果無差恐難迴避。僧為佛子應供無殊。天上人間咸所恭敬。二時粥飯理合精豐。四事供需母令缺少。世尊二千年遺蔭蓋覆兒孫。白毫光一分功德受用不盡。但知奉眾不可憂貧。僧無凡聖通會十方。既曰招提。悉皆有分。豈可妄生分別輕厭客僧。旦過寮三朝權住盡禮供承。僧堂前暫爾求齋。等心供養。俗客尚猶照管。僧家忍不逢迎。若無有限之心。自有無窮之福。僧門和合上下同心。互有短長遞相蓋覆。家中醜惡莫使外聞。雖然於事無傷。畢竟減人瞻仰。譬如獅子身中蟲自食獅子身中肉。非天魔外道所能壞也。若欲道風不墜。
佛日長明。壯祖域之光輝。補
皇朝之聖化。愿以斯文為龜鏡焉。
病僧唸誦
凡有病僧。鄉人道舊對病者榻前。排列香燭佛像。唸誦贊佛云(水澄秋月現。懇禱福田生。惟有佛菩提。是真歸依處。今晨則為在病比丘某甲。釋多生之冤對。懺累劫之愆尤。特運至誠仰投清眾。稱揚聖號盪滌深殃。仰憑尊眾念。清凈法身毗盧十號云云)迴向云(伏願。一心清凈四大輕安。壽命與慧命延長。色身等法身堅固。再勞尊眾念。十方三世云云)如病重為十念阿彌陀佛。念時先白贊云(阿彌陀佛真金色。相好端嚴無等
【現代漢語翻譯】 現代漢語譯本：如果還貢高我慢，把私事用公款來應酬，要知道萬事都是無常的，怎麼能夠長久保持呢？一旦歸於大眾，還有什麼臉面相看？因果報應沒有差錯，恐怕難以迴避。僧人作為佛的弟子，接受供養沒有什麼不同，天上人間都應該恭敬。早晚的粥飯理應精心豐盛，生活上的供給不要缺少。世尊（釋迦牟尼佛）兩千年的遺澤庇護著我們這些後代子孫，即使是佛陀眉間白毫相所放光明的一分功德，我們也受用不盡。只要知道供養大眾，就不用擔心貧窮。僧人無論凡聖，都與十方相通。既然說是招提（寺院），大家都有份。怎麼可以胡亂生出分別心，輕視厭惡來訪的僧人呢？即使只在寮房（僧舍）借住三五天，也要盡禮供奉。僧人在僧堂前暫時乞求齋飯，要以平等心供養。世俗的客人尚且還要照顧，僧家怎麼忍心不迎接呢？如果沒有有限的心，自然有無窮的福報。僧門和合，上下同心，互相彌補短處，互相包容。家裡的醜事不要外傳，雖然對事情沒有損害，但畢竟會減少人們的瞻仰。譬如獅子身上的蟲子，自己吃獅子身上的肉，這不是天魔外道所能破壞的。如果想要道風不墜落， 佛日（佛法）長明，就要光大祖師的道場，彌補朝廷的教化不足。希望把這些文字作為借鑑。 病僧唸誦： 凡是有生病的僧人，鄉里人或老朋友在病人床前，排列香燭佛像，唸誦贊佛的偈子說：（水澄秋月現，懇禱福田生。惟有佛菩提，是真歸依處。今晨則為在病比丘某甲，釋多生之冤對，懺累劫之愆尤，特運至誠仰投清眾，稱揚聖號盪滌深殃。仰憑尊眾念。清凈法身毗盧十號云云）迴向說：（伏願。一心清凈四大輕安。壽命與慧命延長。色身等法身堅固。再勞尊眾念。十方三世云云）如果病情嚴重，就念十聲阿彌陀佛（Amitabha）。唸的時候先念贊偈說：（阿彌陀佛真金色，相好端嚴無等）
【English Translation】 English version: If you are still arrogant and use public funds to entertain private matters, you should know that all things are impermanent, how can you maintain it for long? Once you return to the community, what face will you have to see others? The retribution of cause and effect is without error, and it is difficult to avoid. Monks, as disciples of the Buddha, receive offerings without distinction; they should be respected by both gods and humans. The morning and evening meals should be carefully prepared and abundant, and the necessities of life should not be lacking. The blessings left by the World Honored One (Shakyamuni Buddha) for two thousand years cover us, the descendants, and even a fraction of the merit from the light emitted from the Buddha's white hair between his eyebrows is inexhaustible for us to enjoy. As long as you know to make offerings to the community, you don't need to worry about poverty. Monks, whether ordinary or saintly, are connected to all directions. Since it is called a Sangharama (monastery), everyone has a share. How can you arbitrarily create distinctions, and despise and dislike visiting monks? Even if they only stay in the abbot's quarters (monk's room) for three or five days, you should offer them the utmost respect. When monks temporarily beg for food in front of the Sangha hall, you should offer it with an equal mind. Even secular guests are still taken care of, how can monks bear not to welcome fellow monks? If you do not have a limited mind, you will naturally have unlimited blessings. The Sangha is harmonious, with superiors and inferiors of one mind, mutually compensating for shortcomings and tolerating each other. Do not spread the ugly things of the family outside. Although it does not harm the matter, it will ultimately reduce people's respect. It is like a worm in the body of a lion, eating the flesh of the lion's body itself. This cannot be destroyed by heavenly demons or external paths. If you want the way of the Dharma not to decline, And the Buddha's sun (the Dharma) to shine brightly, you must glorify the ancestral temple and supplement the deficiencies in the court's teachings. I hope to use these words as a mirror for reflection. Recitation for Sick Monks: Whenever there is a sick monk, the villagers or old friends, in front of the sick person's bed, arrange incense, candles, and Buddha images, and recite verses praising the Buddha, saying: '(The clear autumn moon appears in the clear water, earnestly praying for the field of merit to be born. Only the Bodhi of the Buddha is the true refuge. This morning, for the sick Bhikkhu so-and-so, we release the grievances of many lifetimes, repent of the transgressions of countless kalpas, and sincerely rely on the pure assembly, praising the holy name to cleanse deep calamities. Relying on the venerable assembly to recite. The pure Dharma body, the ten titles of Vairocana, etc.)' Dedicating the merit, saying: '(Humbly wishing. One mind pure, the four elements light and peaceful. May life and wisdom be prolonged. May the physical body be as firm as the Dharma body. Again, troubling the venerable assembly to recite. The ten directions, three times, etc.)' If the illness is severe, then recite Amitabha (Amitabha) ten times. When reciting, first recite the praise verse, saying: '(Amitabha Buddha is true gold in color, with excellent features and unparalleled dignity)'
倫。白毫宛轉五須彌。紺目澄清曰大海。光中化佛無數億。化菩薩眾亦無邊。四十八愿度眾生。九品咸令登彼岸。今晨則為在病比丘某甲。釋多生之冤對。懺累劫之愆尤。特運至誠仰投清眾。稱揚聖號盪滌深殃。仰憑尊眾念。南無阿彌陀佛一百聲。觀世音菩薩大勢至菩薩。清凈大海眾菩薩各十聲)迴向云(伏願在病比丘某甲。諸緣未盡早遂輕安。大命難逃徑生安養。十方三世云云)當唸佛時眾宜攝心清凈。不得雜念攀緣。
抱病僧某。右某本貫某州某姓幾
口 歲給到某處度牒為僧。某年到某
寺掛搭。今來抱病。恐風火不定。所
有隨身行李合煩公界抄札。死後
詞 望依叢林清規津送。
年 月 日抱病僧 某甲口詞
亡僧
抄札衣缽
凡有僧病革。直病者即白延壽堂主。稟維那請封行李。堂司行者覆首座頭首知事侍者。同到病人前抄寫口詞。直病者同執事人。收拾經柜函柜衣物。抄札具單。見數一一封鎖外。須留裝亡衣服(直綴掛絡內外衣裳數珠香合腳絣鞋篾淨髮巾收骨綿子等)合用之物並作一處包留。延壽堂主同直病者收掌。或病者不能分付。維那首座力當主行。無行李者亦須盡禮津送。單帳鎖匙封押納首座處所封行李。首座維那知客侍者四寮人力
【現代漢語翻譯】 現代漢語譯本： 倫（lun）。白毫（bai hao，佛的三十二相之一，眉間白毛）宛轉五須彌（wu xumi，指須彌山，佛教宇宙觀中的中心山）。紺目（gan mu，青色的眼睛）澄清曰大海。光中化佛無數億。化菩薩眾亦無邊。四十八愿度眾生。九品咸令登彼岸。今晨則為在病比丘（biqiu，出家男子）某甲。釋多生之冤對。懺累劫之愆尤。特運至誠仰投清眾。稱揚聖號盪滌深殃。仰憑尊眾念。南無阿彌陀佛（Namo Amitabha，皈依阿彌陀佛）一百聲。觀世音菩薩（Guan Shi Yin Pusa， Avalokitesvara）大勢至菩薩（Da Shi Zhi Pusa，Mahāsthāmaprāpta）。清凈大海眾菩薩各十聲)迴向云(伏願在病比丘某甲。諸緣未盡早遂輕安。大命難逃徑生安養。十方三世云云)當唸佛時眾宜攝心清凈。不得雜念攀緣。
抱病僧某。右某本貫某州某姓幾
口 歲給到某處度牒為僧。某年到某
寺掛搭。今來抱病。恐風火不定。所
有隨身行李合煩公界抄札。死後
詞 望依叢林清規津送。
年 月 日抱病僧 某甲口詞
亡僧
抄札衣缽
凡有僧病革。直病者即白延壽堂主。稟維那請封行李。堂司行者覆首座頭首知事侍者。同到病人前抄寫口詞。直病者同執事人。收拾經柜函柜衣物。抄札具單。見數一一封鎖外。須留裝亡衣服(直綴掛絡內外衣裳數珠香合腳絣鞋篾淨髮巾收骨綿子等)合用之物並作一處包留。延壽堂主同直病者收掌。或病者不能分付。維那首座力當主行。無行李者亦須盡禮津送。單帳鎖匙封押納首座處所封行李。首座維那知客侍者四寮人力
【English Translation】 English version: Lun. The white hair (bai hao, one of the thirty-two marks of the Buddha, a white hair between the eyebrows) curls like five Sumeru (wu xumi, referring to Mount Sumeru, the central mountain in the Buddhist cosmology). The clear blue eyes (gan mu, blue eyes) are like the great sea. In the light, there are countless billions of manifested Buddhas. The manifested Bodhisattvas are also boundless. The forty-eight vows deliver sentient beings. May all be enabled to reach the other shore through the nine grades of rebirth. This morning, on behalf of the sick Bhiksu (biqiu, ordained male monastic) so-and-so, we resolve the grievances of many lifetimes and repent the transgressions of countless kalpas. We especially and sincerely rely on the pure assembly. Praising the holy name, we cleanse deep karmic hindrances. We rely on the venerable assembly to recite. Namo Amitabha (Namo Amitabha, Homage to Amitabha Buddha) one hundred times. Avalokitesvara Bodhisattva (Guan Shi Yin Pusa, Avalokitesvara), Mahāsthāmaprāpta Bodhisattva (Da Shi Zhi Pusa, Mahāsthāmaprāpta). The pure great assembly of Bodhisattvas, ten times each. Dedication (May the sick Bhiksu so-and-so, if the conditions are not yet exhausted, quickly attain ease and comfort. If the great life cannot be escaped, may he be reborn in the Land of Bliss. The ten directions, three times, etc.) When reciting the Buddha's name, the assembly should gather their minds and be pure, without scattered thoughts or clinging.
Sick monk so-and-so. Right, so-and-so, native place so-and-so prefecture, so-and-so surname, how many
mouth, years old, given a certificate of ordination at so-and-so place to become a monk. In so-and-so year, arrived at so-and-so
temple to stay. Now suffering from illness, fearing the instability of the four elements. All
personal belongings should be recorded by the public boundary. After death,
request to be sent off according to the pure rules of the monastery.
Year Month Day, sick monk so-and-so's statement
Deceased monk
Record of robes and bowl
Whenever a monk is critically ill, the one directly caring for the sick person should inform the director of the Longevity Hall. Report to the Karmadana to seal the luggage. The hall attendant informs the head seat, head monk, in-charge, and attendant. Together, they go before the sick person to record the statement. The one directly caring for the sick person, together with the in-charge, puts away the sutra cabinet, letter cabinet, and clothing. A detailed list is recorded. After counting and sealing everything, clothing for the deceased must be left (straight robe, kasaya, inner and outer garments, rosary, incense box, leggings, shoes, bamboo mat, hair-cleaning cloth, bone-collecting cotton, etc.) Useful items should be wrapped and kept together. The director of the Longevity Hall and the one directly caring for the sick person take charge. If the sick person cannot give instructions, the Karmadana and head seat should take the lead. Even if there is no luggage, the send-off should be done with full respect. The list, account, keys, and seals are handed over to the head seat to seal the luggage. The head seat, Karmadana, guest prefect, and attendants are the manpower of the four halls.
抬歸堂司。若單寮勤舊行李多者封起。只留本房庫司差人看守。亡僧非生前預聞住持兩序勤舊。及無親書不可擅自遺囑衣物(大川和尚住凈慈時。首座維那偽作亡僧遺囑衣物。嘗被擯逐)如病僧瞑目。延壽堂主即報維那。令堂司行者報燒湯。覆首座知客侍者庫司。差人抬龕浴船。安排浴亡浴畢。淨髮拭浴衣被。酌量俵浴亡人。手巾與淨髮人。維那提督著衣入龕。置延壽堂中鋪設椅卓位牌。牌上書云(新圓寂某甲上座覺靈。或西堂則書前住某寺某號某禪師之靈。余隨職稱呼書之)備香燈供養。現前僧眾諷大悲咒。迴向安位。夜點長明燈。堂司行者預造雪柳幡花。直靈行者每日上粥飯。知事三時上茶湯。燒香齋粥殿堂諷經罷。及放參罷。堂司行者即鳴手磬前引。首座領眾至龕前。住持燒香畢。維那舉大悲咒。迴向云(上來諷經功德奉為新圓寂某甲上座莊嚴報地十方三世云云)次鄉人舉咒。鄉長出燒香。每日三時禮同。除公界迴向稱雙字名。餘隻稱單字名。迴向同前。如遇旦望及景命日免諷經。未可出喪。
請佛事
秉炬必請住持舉佛事。其餘鎖龕起龕起骨入塔佛事。維那稟首座。商量依資次。輪請頭首為之。仍用小片白紙。寫帖子云(新圓寂某甲上座某州人 秉炬 佛事 堂頭和尚堂司比丘云某 拜請 其餘
【現代漢語翻譯】 現代漢語譯本： 抬歸堂司（負責喪葬事宜的部門）。如果單身僧侶或年老僧侶的遺物較多，就封存起來，只留下本房庫司（倉庫管理部門）派人看守。亡故僧人生前如果沒有預先告知住持（寺院主持）和兩序（指寺院中的僧職人員）關於自己的遺物安排，或者沒有親筆書寫的遺囑，就不可擅自處理其衣物。（大川和尚住持凈慈寺時，首座（寺院中職位僅次於住持的僧人）和維那（寺院中負責僧眾事務的僧人）曾偽造亡故僧人的遺囑，私自處理其衣物，因此被驅逐。）如果病重僧人去世，延壽堂主（負責照顧病重僧人的僧人）應立即報告維那，由堂司行者（堂司的辦事人員）報告燒湯事宜，並告知首座、知客（負責接待賓客的僧人）、侍者（服侍住持或長老的僧人）和庫司，派人準備抬龕（裝殮遺體的容器）和浴船（沐浴遺體的器具），安排沐浴事宜。沐浴完畢后，將剃下的頭髮和擦拭身體的毛巾衣物，酌情分發給沐浴亡者的人，手巾分給剃髮的人。維那負責督促穿衣入龕，將龕安置在延壽堂中，鋪設椅子和牌位。牌位上寫著『新圓寂某甲上座覺靈』（如果是西堂，則寫『前住某寺某號某禪師之靈』，其餘按照職稱稱呼書寫）。準備香燈供養。現前僧眾諷誦《大悲咒》，迴向安位。夜晚點燃長明燈。堂司行者預先製作雪柳幡花。直靈行者（負責靈堂事務的僧人）每日供奉粥飯。知事（負責寺院具體事務的僧人）三時（早、中、晚）供奉茶湯。齋粥殿堂諷經完畢，以及放參（晚飯）完畢后，堂司行者立即敲響手磬在前引導，首座帶領僧眾來到龕前。住持燒香完畢，維那舉《大悲咒》，迴向說：『上來諷經功德奉為新圓寂某甲上座莊嚴報地十方三世云云』。其次由鄉人舉咒，鄉長出來燒香。每日三時禮儀相同。除了公界（公共事務）迴向時稱呼雙字名，其餘只稱呼單字名。迴向內容同前。如果遇到初一、十五以及景命日（吉日），免除諷經。不可立即出喪。
請佛事
秉炬（主持火化儀式）必須請住持主持佛事。其餘鎖龕（封閉龕）、起龕（抬起龕）、起骨（撿拾骨灰）、入塔（放入塔）等佛事，維那稟告首座，商量后按照資歷順序，輪流邀請頭首（寺院中的重要僧人）來主持。仍然用小片白紙，寫帖子說：『新圓寂某甲上座某州人 秉炬 佛事 堂頭和尚（寺院住持）堂司比丘云某 拜請』，其餘類似。
【English Translation】 English version: The coffin should be taken to the Tangsi (the department in charge of funeral affairs). If a single monk or an elderly monk has many belongings, they should be sealed up, leaving only the Kusi (warehouse management department) of the room to send someone to guard them. If the deceased monk did not inform the abbot and the two orders (referring to the monastic staff in the temple) about the arrangement of his belongings before his death, or if there is no handwritten will, his clothes and belongings must not be disposed of without authorization. (When Abbot Dachuan was the abbot of Jingci Temple, the head seat (the monk in the temple whose position is second only to the abbot) and the Vina (the monk in the temple in charge of monastic affairs) once forged the will of a deceased monk and disposed of his clothes and belongings privately, so they were expelled.) If a seriously ill monk passes away, the head of the Yanshou Hall (the monk in charge of taking care of seriously ill monks) should immediately report to the Vina, and the practitioner of the Tangsi (the staff of the Tangsi) should report the matter of boiling water, and inform the head seat, the guest prefect (the monk in charge of receiving guests), the attendant (serving the abbot or elder), and the Kusi, and send someone to prepare the coffin (the container for containing the remains) and the bathing boat (the instrument for bathing the remains), and arrange the bathing matters. After the bathing is completed, the shaved hair and the towels and clothes for wiping the body should be distributed to those who bathed the deceased, and the towels should be distributed to those who shaved the hair. The Vina is responsible for supervising the dressing and entering the coffin, and placing the coffin in the Yanshou Hall, laying out chairs and memorial tablets. The memorial tablet reads 'The newly deceased Superior Monk Moujia's Awakened Spirit' (if it is the West Hall, it reads 'The Spirit of the Former Abbot Mou of Mou Temple', and the rest are written according to the title). Prepare incense and lamps for offering. The present monks chant the Great Compassion Mantra and dedicate it to the placement. Light the eternal lamp at night. The practitioner of the Tangsi prepares snow willow banners and flowers in advance. The Zhiling practitioner (the monk in charge of the affairs of the mourning hall) offers porridge and rice every day. The Zhi Shi (the monk in charge of the specific affairs of the temple) offers tea and soup three times (morning, noon, and evening). After the chanting of scriptures in the Zhaizhou Hall is completed, and after the Fangcan (dinner) is completed, the practitioner of the Tangsi immediately rings the hand chime to lead the way, and the head seat leads the monks to the front of the coffin. After the abbot burns incense, the Vina raises the Great Compassion Mantra and dedicates it, saying: 'The merits of chanting scriptures are offered to the newly deceased Superior Monk Moujia to adorn the ten directions and three worlds, etc.' Then the villagers chant the mantra, and the village chief comes out to burn incense. The etiquette is the same three times a day. Except for the public affairs, the double-character name is used for dedication, and the rest only use the single-character name. The content of the dedication is the same as before. If it is the first or fifteenth day of the month, as well as auspicious days, the chanting of scriptures is exempted. The funeral cannot be held immediately.
Inviting Buddhist Affairs
The torch-bearing (presiding over the cremation ceremony) must invite the abbot to preside over the Buddhist affairs. For the remaining Buddhist affairs such as locking the coffin (sealing the coffin), raising the coffin (lifting the coffin), picking up the bones (picking up the ashes), and entering the pagoda (putting them into the pagoda), the Vina reports to the head seat, and after discussion, invites the head monks (important monks in the temple) to preside over them in order of seniority. Still use a small piece of white paper to write a post saying: 'The newly deceased Superior Monk Moujia from Mouzhou, torch-bearing, Buddhist affairs, Abbot of the Hall (abbot of the temple), Tangsi Bhikkhu Yun Mou, respectfully invite', and the rest are similar.
佛事並準此寫)若亡者是西堂單寮勤舊衣缽稍豐。則添奠茶湯轉龕轉骨等佛事。輪請單寮西堂首座及本山江湖名勝。維那備盤袱爐燭香一片。帶行者詣方丈。插香觸禮一拜。稟云(某甲上座圓寂某日茶毗。拜請和尚秉炬)呈納帖子而退。請頭首禮同。堂司置佛事簿。以備稽考輪請。
估衣
維那分付堂司行者。請住持兩序侍者就堂司。或就照堂對眾呈過包籠。開封出衣物。排地上席內。逐件提起呈過維那。估直首座折中知客侍者上單。排字號就記價直。在下依號寫標。貼衣物上入籠。仍隨號依價。逐件別寫長標。以備唱衣時用。方丈兩序諸寮舍。並不許以公用為名分去物件。常住果有必得用者。依價于抽分錢內準。或亡僧衣缽稍豐。當放低估價利眾以薦冥福。
大夜唸誦
來早出喪。隔日午後堂司行者覆住持兩序報眾。掛念誦牌。預報庫司造祭食差人。鋪排祭筵。鄉人法眷作祭文納庫司錢回祭。備小香三片。上祭用。若亡僧是大方名德。西堂單寮勤舊。有功山門。住持兩序有祭。維那讀祭文。放參罷。鳴僧堂鐘集眾。龕前唸誦知事先燒香上茶湯。住持至燒香居東序上首立。維那出燒香請鎖龕佛事。受請人出班燒香退身問訊。次住持前問訊。轉東序前問訊。巡至班末問訊。次西序前問訊。然後
【現代漢語翻譯】 現代漢語譯本：如果逝者是西堂（寺院中負責特定事務的僧人）單寮（僧人居住的單間）中勤勞的老僧，衣缽稍微豐厚，那麼就增加奠茶湯、轉龕（移動骨灰盒）、轉骨等佛事。輪流邀請單寮、西堂、首座（寺院中的重要職位）以及本山（本寺）的江湖名勝（有聲望的僧人）。維那（寺院中的管理者）準備盤袱（包裹）、爐燭香一片，帶領行者（負責雜務的僧人）前往方丈（住持的住所）。插香，觸禮一拜，稟告說：『某甲上座（對僧人的尊稱）圓寂（去世），某日茶毗（火化），拜請和尚（對住持的尊稱）秉炬（主持火化儀式）。』呈上帖子（請柬）後退下。邀請頭首（寺院中的重要職位）的禮儀相同。堂司（寺院中的部門）設定佛事簿，用來稽考輪請情況。
估衣（評估和處理僧人遺物）
維那吩咐堂司行者，邀請住持（寺院的住持）和兩序（寺院中的僧職序列）侍者到堂司，或者在照堂（寺院中的房間）當衆呈過包籠（包裹）。打開包籠，取出衣物，排列在地上席內。逐件提起，呈給維那。估價，首座折中，知客（負責接待的僧人）侍者上單（記錄）。排列字號，就記錄價錢。在下依號寫標（標籤），貼在衣物上，放入籠中。仍然隨號依價，逐件分別寫長標，以備唱衣（宣佈衣物價格）時用。方丈、兩序、諸寮舍，都不允許以公用為名分去物件。常住（寺院）如果確實有必須用的，按照價格從抽分錢（寺院收入的一部分）內準許。或者亡僧衣缽稍微豐厚，應當放低估價，利益大眾，以此來薦冥福（為亡者祈福）。
大夜唸誦（晚間的大型唸誦儀式）
來早出喪（第二天早上出殯）。隔日午後，堂司行者稟告住持和兩序，報告大眾，掛念誦牌（通知唸誦的牌子）。預先通知庫司（寺院的倉庫管理部門）製作祭食，差人鋪排祭筵（祭祀的宴席）。鄉人法眷（逝者的親友）作祭文，向庫司交錢，取回祭品。準備小香三片，用於上祭。如果亡僧是大方名德（有德行的高僧），西堂單寮勤舊，對山門（寺院）有功，住持和兩序有祭。維那讀祭文。放參（結束禪修）后，鳴僧堂鐘（敲鐘），集合大眾。龕前唸誦，知事（負責事務的僧人）事先燒香上茶湯。住持到達，燒香，在東序上首站立。維那出燒香，請鎖龕佛事（封閉骨灰盒的儀式）。受請人出班燒香，退身問訊（行禮）。其次住持前問訊，轉到東序前問訊，巡至班末問訊，其次西序前問訊，然後
【English Translation】 English version: If the deceased is a diligent old monk from the Xitang (a monk in charge of specific affairs in the monastery) or a single room (a monk's private room), and his belongings are somewhat abundant, then add Buddhist services such as offering tea, moving the reliquary, and rearranging the bones. Rotate and invite monks from the single room, Xitang, the head seat (an important position in the monastery), and famous monks from this mountain (the monastery). The director prepares a package, a furnace, candles, and incense, and leads the attendant to the abbot's room. Insert incense, touch the ground in reverence, and report: 'The late Senior Monk Moujia (a respectful term for a monk) passed away and will be cremated on a certain day. We respectfully request the Abbot to hold the torch (preside over the cremation ceremony).' Present the invitation and retreat. The etiquette for inviting the head monks is the same. The hall office sets up a Buddhist service register to keep track of the rotation.
Estimating Clothing (Evaluating and processing a monk's belongings)
The director instructs the hall office attendant to invite the abbot and the attendants of the two orders (the monastic hierarchy) to the hall office, or to present the package in front of everyone in the zhaotang (a room in the monastery). Open the package, take out the clothing, and arrange it on the mat on the ground. Pick up each item and present it to the director. Estimate the price, the head seat mediates, and the receptionist attendant records it. Arrange the numbers and record the price. Write the label according to the number, stick it on the clothing, and put it in the cage. Still follow the number and price, and write a long label for each item separately, for use when announcing the price of the clothing. The abbot, the two orders, and all the rooms are not allowed to take items in the name of public use. If the monastery really needs to use it, it should be approved according to the price from the share money (a part of the monastery's income). Or if the deceased monk's belongings are slightly abundant, the estimated price should be lowered to benefit the public and recommend blessings for the deceased.
Great Night Recitation (Large-scale evening recitation ceremony)
The funeral will be held early tomorrow morning. The day before, in the afternoon, the hall office attendant reports to the abbot and the two orders, and informs the public, and hangs the recitation sign (a sign to notify the recitation). Notify the warehouse department in advance to make sacrificial food and send people to arrange the sacrificial feast. The deceased's relatives and friends write sacrificial texts, pay money to the warehouse department, and take back the sacrificial offerings. Prepare three small pieces of incense for offering sacrifices. If the deceased monk is a virtuous and famous monk, a diligent old monk from the Xitang, and has contributed to the monastery, the abbot and the two orders have sacrifices. The director reads the sacrificial text. After the end of the meditation, ring the monks' hall bell to gather the public. Recite in front of the reliquary, and the person in charge of affairs burns incense and offers tea in advance. The abbot arrives, burns incense, and stands at the head of the east order. The director goes out to burn incense and invites the reliquary sealing Buddhist service. The person invited comes out of the line to burn incense, retreats and salutes. Then salute in front of the abbot, turn to the front of the east order to salute, patrol to the end of the line to salute, then salute in front of the west order, and then
與大眾普同問訊。從西序末過。若見職頭首。各依本位空處過至龕右側立。堂司行者以柈托鎖候。舉佛事畢。行者以鎖鎖龕畢。住持覆位。維那出幾前左邊揖住持兩序。上香畢。維那向龕唸誦云(切以。生死交謝寒暑迭遷。其來也電擊長空。其去也波停大海。是日則有新圓寂某甲上座。生緣既盡大夢俄遷。了諸行之無常。乃寂滅而為樂。恭裒大眾肅詣龕幃。誦諸聖之洪名。薦清魂于凈土。仰憑大眾念清凈法身毗盧云云)舉大悲咒。迴向云(上來念誦諷經功德。奉為新圓寂某甲上座。伏願。神超凈域業謝塵勞。蓮開上品之花。佛受一生之記。再勞大眾念十方三世一切雲云)知客平舉楞嚴咒。迴向云(上來諷經功德。奉為新圓寂某甲上座莊嚴報地。十方三世云云)住持仍歸東序上首立。江湖道舊鄉人法眷次第設祭。末舉大悲咒。迴向與知客同。
送亡
凡出喪庫司預分付監作行者。辦柴化亡。差撥行仆。鐃鈸鼓樂幡花香燭抬龕喪儀一切齊備。堂司行者隔宿覆住持兩序。掛送亡牌。次早行粥遍食椎后再鳴椎一下云(白大眾。粥罷普請送亡。除守寮直堂外並當齊赴。謹白)又鳴椎一下出聖僧前問訊。次住持前問訊畢。從首座板起巡堂一匝。至外堂歸內堂問訊而出。如遇。
聖節內。不可白椎。堂司行者徑覆
【現代漢語翻譯】 現代漢語譯本 與大眾一同普遍問訊。從西序末端經過。如果見到職事僧的首領，各自按照自己的位置，從空處經過，到龕的右側站立。堂司行者用盤子托著鎖等候。佛事完畢。行者用鎖鎖上龕。住持回到原來的位置。維那走到幾案前左邊，向住持和兩序僧眾作揖。上香完畢。維那對著龕唸誦道（大意是：生死交替，寒暑更迭。來的時候像閃電劃破長空，去的時候像波浪停止在大海。今天有新圓寂的某甲上座（對資深僧人的尊稱）。生緣已經盡了，像一場大夢突然結束。了悟諸行都是無常的，最終以寂滅為樂。恭請大眾嚴肅地前往龕前，誦唸諸佛菩薩的洪名，薦拔清凈的靈魂往生凈土。仰仗大眾唸誦清凈法身毗盧遮那佛等等）。舉揚大悲咒。迴向說（以上唸誦諷誦經典的所有功德，奉獻給新圓寂的某甲上座。希望他神識超脫凈土，業障消除，脫離塵世的勞苦。在蓮花中開放上品之花，蒙佛授記，將來必定成佛。再次勞煩大眾唸誦十方三世一切佛等等）。知客（寺院中負責接待賓客的僧人）平舉楞嚴咒。迴向說（以上諷誦經典的功德，奉獻給新圓寂的某甲上座，用以莊嚴他的報身所依止的凈土。十方三世一切佛等等）。住持仍然回到東序上首站立。江湖道友、舊日同鄉、法眷依次設祭。最後舉揚大悲咒，迴向與知客相同。
送亡
凡是出喪，庫司（寺院中負責倉庫管理的機構）預先吩咐監作行者（負責具體事務的僧人），準備柴火焚化亡者遺物。差遣行仆。鐃鈸、鼓樂、幡花、香燭、抬龕等喪葬儀式所需的一切都準備齊全。堂司行者提前一天稟告住持和兩序僧眾，懸掛送亡牌。第二天早晨，行粥（僧眾用齋）完畢，遍食（一種儀式）后，敲椎一下，然後再次鳴椎一下說（稟告大眾，粥飯完畢后，請大家一起去送亡。除了守寮（僧人宿舍）和值堂（負責殿堂事務）的人之外，都應當前往。謹此稟告）。又鳴椎一下，到聖僧（寺院供奉的護法神）前問訊。然後到住持前問訊完畢。從首座（寺院中地位最高的僧人）的座位開始，巡堂一週。到外堂后返回內堂問訊而出。如果遇到聖節（皇帝或重要人物的誕辰）期間，不可敲椎。堂司行者直接稟告即可。
【English Translation】 English version Universally greet the assembly. Pass from the end of the west wing. If you see the heads of the office holders, each according to their position, pass through the empty space and stand to the right side of the niche. The hall attendant holds the lock on a tray, waiting. After the Buddhist service is completed, the attendant locks the niche. The abbot returns to his seat. The director of ceremonies comes forward to the left of the table, bows to the abbot and the two rows of monks. After offering incense, the director of ceremonies faces the niche and recites (Essentially: Life and death alternate, cold and heat change. Coming like lightning striking the sky, going like waves stopping in the ocean. Today, there is the newly deceased Senior Monk Moujia (a respectful term for senior monks). The conditions for life have ended, like a great dream suddenly ceasing. Understanding the impermanence of all phenomena, one finds joy in nirvana. Respectfully, the assembly solemnly approaches the niche, reciting the great names of the Buddhas and Bodhisattvas, recommending the pure soul to the Pure Land. Relying on the assembly to recite the pure Dharma body Vairocana Buddha, etc.). Raise the Great Compassion Mantra. Dedicate the merit, saying (The merits of reciting and chanting scriptures above are dedicated to the newly deceased Senior Monk Moujia. May his spirit transcend to the Pure Land, his karmic debts be cleared, and his earthly troubles be gone. May he bloom an upper-grade lotus flower and receive the Buddha's prediction of future Buddhahood. Again, trouble the assembly to recite the Buddhas of the ten directions and three times, etc.). The guest prefect (the monk in charge of receiving guests in the monastery) raises the Shurangama Mantra evenly. Dedicate the merit, saying (The merits of chanting scriptures above are dedicated to the newly deceased Senior Monk Moujia, to adorn the Pure Land where his reward body dwells. Buddhas of the ten directions and three times, etc.). The abbot still returns to the head of the east wing and stands. Fellow practitioners, old friends, and Dharma relatives set up offerings in order. Finally, raise the Great Compassion Mantra. The dedication is the same as the guest prefect's.
Sending off the Deceased
Whenever there is a funeral, the storehouse (the institution in the monastery responsible for managing the warehouse) instructs the working monks (monks responsible for specific affairs) in advance to prepare firewood to cremate the deceased's belongings. Dispatch attendants. All the necessary funeral items, such as cymbals, drums, music, banners, flowers, incense, candles, and the carrying of the niche, are prepared. The hall attendant informs the abbot and the two rows of monks the day before, and a 'Sending off the Deceased' sign is hung. The next morning, after the congee meal (the monks' meal) is finished and the 'universal eating' (a ritual) is performed, strike the gavel once, then strike it again, saying (Announce to the assembly, after the congee meal, please everyone go to send off the deceased. Except for those guarding the dormitory and those on duty in the hall, all should attend. This is respectfully announced). Strike the gavel again, go before the Sangharama Bodhisattva (the guardian deity of the monastery) and greet him. Then greet the abbot. Starting from the seat of the head monk (the highest-ranking monk in the monastery), circumambulate the hall once. After reaching the outer hall, return to the inner hall, greet, and exit. If it is during a holy festival (the birthday of the emperor or an important figure), the gavel should not be struck. The hall attendant can directly inform.
住持兩序。粥罷報堂云(請首座大眾。聞鐘聲延壽堂諷經)鳴僧堂鐘眾集維那唸誦。宜略緊念云(欲舉靈龕赴茶毗之盛禮。仰憑大眾誦諸聖之洪名。用表攀違上資覺路。念清凈法身毗盧遮那佛)畢住持轉東序上首立。維那出燒香請起龕佛事舉畢。行者鳴鈸抬龕出山門首。若奠茶湯轉龕。龕則向里安排香幾。首座領眾兩行排立。維那炷香請佛事。候舉佛事而行。如不轉龕。徑出門外維那向里合掌而立。舉往生咒。大眾同念。兩兩次第合掌而出。各執雪柳。行者排立門外。低頭合掌。待揖僧眾行盡。亦隨後送。維那隨龕。都寺押喪。
茶毗
喪至涅槃臺。知事燒香上茶。次住持上香歸位。維那出燒香請住持秉炬佛事。直歲問訊度火把。候舉佛事畢。維那向龕唸誦云(是日則有新圓寂某甲上座。既隨緣而順寂。乃依法以茶毗。焚百年弘道之身。如一路涅槃之徑。仰憑尊眾資助覺靈。南無西方極樂世界大慈大悲阿彌陀佛。十聲罷。上來稱揚十念資助往生。惟愿。慧鏡分輝真風散彩。菩提園裡開敷。覺意之花。法性海中盪滌塵心之垢。茶傾三奠香爇一爐。奉送云程。和尚聖眾) 知事候念茶傾香爇時。躬出傾爇。表山門禮。維那就行之非禮也。舉大悲咒。迴向云(上來念誦諷經功德。奉為新圓寂某甲上座茶毗之次莊
【現代漢語翻譯】 現代漢語譯本： 住持和兩序大眾，齋粥完畢后，報堂宣告（請首座和大眾，聞鐘聲到延壽堂諷誦經典），敲響僧堂的鐘，大眾聚集，維那開始唸誦。唸誦時宜略微加快，唸誦詞為（將要舉行靈龕赴茶毗的盛大儀式，仰仗大眾誦唸諸佛菩薩的洪亮名號，用以表達攀援追隨，資助覺悟之路的心意。唸誦清凈法身毗盧遮那佛）。唸誦完畢，住持走到東序，上首站立。維那取出燒香，請求起龕佛事，儀式開始。行者敲擊鐃鈸，抬著靈龕出山門。如果需要奠茶湯，則轉動靈龕，靈龕面向里，擺放香幾。首座帶領大眾分兩行排列站立。維那點燃香，請求佛事。等待開始佛事後才出發。如果不需要轉動靈龕，就直接出門外，維那面向里合掌站立。開始唸誦往生咒，大眾一同唸誦。兩次之後，依次合掌走出。各自拿著雪柳。行者排列在門外，低頭合掌，等待僧眾走盡，也隨後送行。維那跟隨靈龕，都寺負責押喪。
茶毗
靈柩到達涅槃臺。知事燒香，獻上茶。然後住持上香，回到位置。維那取出燒香，請求住持秉持火炬，開始佛事。直歲詢問，遞上火把。等待開始佛事完畢。維那對著靈龕唸誦（今日有新圓寂的某甲上座，既然隨順因緣而寂滅，就依法進行茶毗。焚燒百年弘揚佛法的身軀，如同走上一條涅槃的道路。仰仗各位尊者資助覺悟的靈魂。南無西方極樂世界大慈大悲阿彌陀佛）。唸誦十聲后停止。上面稱揚十念，資助往生，惟愿，智慧之鏡分發光輝，真如之風散播色彩，菩提園裡開放覺悟之花，法性海中盪滌塵世之垢。傾倒三次茶，點燃一爐香，奉送前往云程。和尚聖眾）。知事等待唸誦到傾倒茶和點燃香時，親自出來傾倒和點燃。這是表山門的禮儀。維那如果直接進行，就是不合禮儀。開始唸誦大悲咒，迴向說（上面唸誦諷誦經典功德，奉獻給新圓寂的某甲上座茶毗的莊嚴儀式） English version: The abbot and the two orders of the assembly, after the congee meal, the announcement is made in the hall (inviting the chief seat and the assembly to recite scriptures in the Yanshou Hall upon hearing the bell), the bell of the monks' hall is rung, the assembly gathers, and the Karmadana begins the recitation. The recitation should be slightly faster, and the recitation words are (about to hold the grand ceremony of the spiritual coffin going to cremation, relying on the assembly to recite the loud names of all Buddhas and Bodhisattvas, in order to express the intention of climbing and following, and assisting the path of enlightenment. Recite the pure Dharma body Vairocana Buddha). After the recitation is completed, the abbot goes to the east order, and the chief seat stands. The Karmadana takes out incense to burn, requesting the start of the coffin raising Buddhist service, and the ceremony begins. The attendant strikes the cymbals, carrying the spiritual coffin out of the mountain gate. If tea and soup need to be offered, the spiritual coffin is turned, with the spiritual coffin facing inward, and incense tables are placed. The chief seat leads the assembly to stand in two rows. The Karmadana lights incense, requesting the Buddhist service. Wait until the Buddhist service begins before setting off. If there is no need to turn the spiritual coffin, just go directly out of the mountain gate, the Karmadana stands facing inward with palms together. Start reciting the Rebirth Mantra, and the assembly recites together. After two times, walk out in order with palms together. Each holds a snow willow. The attendants are arranged outside the door, bowing their heads and putting their palms together, waiting for the monks to finish walking, and then follow to see them off. The Karmadana follows the spiritual coffin, and the superintendent is responsible for escorting the funeral.
Cremation
The coffin arrives at the Nirvana platform. The administrator burns incense and offers tea. Then the abbot offers incense and returns to his position. The Karmadana takes out incense to burn, requesting the abbot to hold the torch and start the Buddhist service. The director asks and hands over the torch. Wait for the Buddhist service to begin and end. The Karmadana recites to the spiritual coffin (Today there is a newly deceased senior seat so-and-so (name of the deceased), since he has passed away in accordance with conditions, he will be cremated according to the Dharma. Burning the body that has promoted the Dharma for a hundred years is like walking on a path to Nirvana. Rely on all of you venerable ones to assist the enlightened soul. Namo Amitabha Buddha of Great Compassion in the Western Pure Land). Stop after reciting ten times. The above praises the ten recitations to assist rebirth, may the mirror of wisdom distribute brilliance, the wind of truth spread colors, the flowers of enlightenment bloom in the Bodhi garden, and the dust of the world be washed away in the sea of Dharma nature. Pour tea three times, light a furnace of incense, and send it to the cloud journey. Monks and holy assembly). The administrator waits for the recitation to reach the point of pouring tea and lighting incense, and personally comes out to pour and light. This is the etiquette of the mountain gate. If the Karmadana proceeds directly, it is against etiquette. Start reciting the Great Compassion Mantra, dedicating the merits (The merits of reciting and chanting scriptures above are dedicated to the solemn ceremony of the cremation of the newly deceased senior seat so-and-so (name of the deceased))
【English Translation】 The abbot and the two orders of the assembly, after the congee meal, the announcement is made in the hall (inviting the chief seat and the assembly to recite scriptures in the Yanshou Hall upon hearing the bell), the bell of the monks' hall is rung, the assembly gathers, and the Karmadana begins the recitation. The recitation should be slightly faster, and the recitation words are ('about to hold the grand ceremony of the spiritual coffin going to cremation, relying on the assembly to recite the loud names of all Buddhas and Bodhisattvas, in order to express the intention of climbing and following, and assisting the path of enlightenment. Recite the pure Dharma body Vairocana Buddha'). After the recitation is completed, the abbot goes to the east order, and the chief seat stands. The Karmadana takes out incense to burn, requesting the start of the coffin raising Buddhist service, and the ceremony begins. The attendant strikes the cymbals, carrying the spiritual coffin out of the mountain gate. If tea and soup need to be offered, the spiritual coffin is turned, with the spiritual coffin facing inward, and incense tables are placed. The chief seat leads the assembly to stand in two rows. The Karmadana lights incense, requesting the Buddhist service. Wait until the Buddhist service begins before setting off. If there is no need to turn the spiritual coffin, just go directly out of the mountain gate, the Karmadana stands facing inward with palms together. Start reciting the Rebirth Mantra, and the assembly recites together. After two times, walk out in order with palms together. Each holds a snow willow. The attendants are arranged outside the door, bowing their heads and putting their palms together, waiting for the monks to finish walking, and then follow to see them off. The Karmadana follows the spiritual coffin, and the superintendent is responsible for escorting the funeral. Cremation The coffin arrives at the Nirvana platform. The administrator burns incense and offers tea. Then the abbot offers incense and returns to his position. The Karmadana takes out incense to burn, requesting the abbot to hold the torch and start the Buddhist service. The director asks and hands over the torch. Wait for the Buddhist service to begin and end. The Karmadana recites to the spiritual coffin ('Today there is a newly deceased senior seat so-and-so (name of the deceased), since he has passed away in accordance with conditions, he will be cremated according to the Dharma. Burning the body that has promoted the Dharma for a hundred years is like walking on a path to Nirvana. Rely on all of you venerable ones to assist the enlightened soul. Namo Amitabha Buddha of Great Compassion in the Western Pure Land'). Stop after reciting ten times. The above praises the ten recitations to assist rebirth, may the mirror of wisdom distribute brilliance, the wind of truth spread colors, the flowers of enlightenment bloom in the Bodhi garden, and the dust of the world be washed away in the sea of Dharma nature. Pour tea three times, light a furnace of incense, and send it to the cloud journey. Monks and holy assembly). The administrator waits for the recitation to reach the point of pouring tea and lighting incense, and personally comes out to pour and light. This is the etiquette of the mountain gate. If the Karmadana proceeds directly, it is against etiquette. Start reciting the Great Compassion Mantra, dedicating the merits (The merits of reciting and chanting scriptures above are dedicated to the solemn ceremony of the cremation of the newly deceased senior seat so-and-so (name of the deceased))
嚴報地。十方三世一切雲云)知客平舉楞嚴咒。迴向同前(但無念誦二字)鄉人法眷諷經迴向(亦同)。
唱衣
茶毗後堂司行者覆住持兩序侍者。齋罷僧堂前唱衣。仍報眾掛唱衣牌。候齋下堂排辦僧堂前。住持首座分手位兩序對坐。入門向里橫安卓橙。卓上仍安筆硯磬剪掛絡合用什物。地上鋪席俱畢。堂司行者覆住持兩序侍者鳴鐘集眾。維那知客侍者同入堂歸位向里列坐。堂司行者供頭喝食眾行者一行排列。向住持兩序問訊。轉身向維那知客侍者問訊畢。扛包籠住持兩序前。巡呈封記。于首座處請鎖匙呈過。開取衣物照字號。次第排席上。空籠向內側安。維那起身鳴磬一下。唸誦云(浮雲散而影不留。殘燭盡而光自滅。今茲估唱用表無常。仰憑大眾奉為某甲上座資助覺靈往生凈土。念清凈法身毗盧遮那佛云云)十號畢鳴磬一下云(夫唱衣之法蓋稟常規。新舊短長自宜照顧。磬聲斷後不許翻悔。謹白)再鳴磬一下。拈度牒。于亡僧名字上。橫剪破云(亡僧本名度牒一道對眾剪破)鳴磬一下。付與行者。捧呈兩序。維那解袈裟安磬中。卻換掛絡。堂司行者依次第拈衣物。呈過遞與。維那提起云。某號某物一唱若干。如估一貫。則從一伯唱起。堂司行者接聲唱眾中應聲。次第唱到一貫。維那即鳴磬一下云(打
與一貫)余號並同。或同聲應同價者行者喝住云(雙破)再唱起鳴磬為度。堂司行者問定某人名字。知客寫名上單。侍者照名發標。付貼供行者。遞與唱得人。供頭行者仍收衣物入籠。一一唱畢鳴磬一下。迴向云(上來唱衣唸誦功德。奉為圓寂某甲上座莊嚴報地。再勞尊眾。念十方三世云云)近來為息喧亂。多作鬮拈法(見住持章)衣物過三日不取者照價。出賣造板帳。
增輝記云。佛制分衣意。令在者見其亡物分與眾僧。作是思惟。彼既如斯。我還若此。因其對治息貪求故。今不省察。翻于唱衣時爭價喧呼。愚之甚也。
入塔
茶毗后執事人鄉曲法眷同收骨。以綿裹袱包涵貯封定迎。歸延壽堂(位牌上去新字)三時諷經。第三日午後出板帳于僧堂前。令眾通知(如不合成式及有侵欺。許以禮覆上下覆實改。若無實跡不得紊繁。違者合擯罰。為住持及執事者。須公廉平允。以身率先服眾。可也)出板帳畢。堂司行者預報眾掛送灰牌。至期鳴鐘集請起骨佛事送至塔所請入塔佛事。入畢知事封塔。維那舉大悲咒。迴向云(上來諷經功德。奉為圓寂某上座入塔之次莊嚴報地。十方云云)知客平舉楞嚴咒。鄉人諷經迴向並同。◎
敕修百丈清規卷第六終 大正藏第 48 冊 No. 2025 敕
【現代漢語翻譯】 現代漢語譯本： （唱衣）與通常的儀式相同。或者有同聲應和且出價相同者，行者喝止說『雙破』，再次敲磬作為結束。堂司行者確定某人的名字，知客寫下名字登記在單子上，侍者按照名字發放標牌，交給唱得衣物的人。供頭行者仍然將衣物收回籠子里。一一唱完后敲磬一下，迴向說：『（以上唱衣唸誦的功德，奉獻給圓寂的某甲上座，用以莊嚴報地。再次勞煩各位尊者，唸誦十方三世……）』近來爲了平息喧鬧，多采用拈鬮的方法（參見住持章）。衣物超過三天無人認領的，按照價格出售，用於製作板帳。
《增輝記》說：佛制定分衣的用意，是讓活著的人看到亡者的物品分給眾僧，從而思考：『他既然如此，我還不是一樣。』因此用它來對治貪求之心。現在卻不反省，反而在於唱衣時爭價喧譁，真是愚蠢至極。
（入塔） 茶毗（火葬）后，執事人、鄉親法眷一同收集骨灰，用棉布包裹好，裝入盒中封好，迎回延壽堂（牌位上去掉『新』字），舉行三時諷經。第三天午後，在僧堂前公佈板帳，讓大眾知曉（如果板帳不合規矩，或者有侵吞欺騙行為，允許以禮貌的方式向上級反映，查實后改正。如果沒有實際證據，不得胡亂指責。違者應當受到懲罰。作為住持和執事者，必須公正廉明，以身作則才能服眾）。公佈板帳完畢，堂司行者預先通知大眾掛送灰牌。到期敲鐘集合，舉行起骨佛事，送到塔所，舉行入塔佛事。入塔完畢，知事封塔。維那舉大悲咒，迴向說：『（以上諷經的功德，奉獻給圓寂的某上座，用以入塔，莊嚴報地。十方……）』知客平靜地舉楞嚴咒。鄉人諷經迴向相同。
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《敕修百丈清規》卷第六終 《大正藏》第 48 冊 No. 2025 敕
【English Translation】 English version: (Chanting for Robes) is the same as the usual ceremony. Or, if there are those who echo the same price, the attendant shouts 'Double Break,' and strikes the chime again to end it. The hall attendant determines the name of a certain person, and the guest prefect writes the name on the list. The server issues the tag according to the name and gives it to the person who chanted for the robe. The offering head attendant still collects the robes and puts them back in the cage. After chanting each item, strike the chime once and dedicate the merit, saying: '(The merit of chanting for robes and reciting scriptures is offered to the late Senior Monk Moujia (某甲) [a placeholder name], to adorn the Reward Land. We trouble the venerable assembly again to recite the Ten Directions and Three Times…)' Recently, to quell the noise, the method of drawing lots is often used (see the chapter on the Abbot). If the robes are not claimed after three days, they are sold at the price and used to make the board account.
The 'Zeng Hui Ji' (增輝記) [Record of Increasing Splendor] says: The Buddha established the intention of distributing robes to allow those who are alive to see the deceased's belongings distributed to the Sangha, and to think: 'Since he is like this, so am I.' Therefore, it is used to counteract greed. Now, instead of reflecting, they argue and shout prices during the chanting for robes, which is extremely foolish.
(Entering the Pagoda) After cremation (茶毗) [cremation], the in-charge personnel, local relatives, and Dharma relatives collect the bones together, wrap them in cotton cloth, put them in a box, seal it, and welcome it back to Yanshou Hall (延壽堂) [Hall of Longevity] (remove the word 'new' from the memorial tablet), and hold three periods of scripture chanting. On the afternoon of the third day, the board account is announced in front of the Sangha hall to inform the public (if the board account is not in accordance with the rules, or if there is embezzlement or deception, it is allowed to report to the superiors in a polite manner, and correct it after verification. If there is no actual evidence, do not make random accusations. Violators should be punished. As the abbot and in-charge personnel, they must be fair and honest, and lead by example to convince the public). After the board account is announced, the hall attendant informs the public in advance to hang the ash-sending plaque. When the time comes, the bell is rung to gather and hold the bone-raising Buddhist service, send it to the pagoda, and hold the pagoda-entering Buddhist service. After entering the pagoda, the in-charge person seals the pagoda. The chant master raises the Great Compassion Mantra and dedicates the merit, saying: '(The merit of chanting scriptures is offered to the late Senior Monk Mou (某) [a placeholder name] for entering the pagoda, to adorn the Reward Land. The Ten Directions…)' The guest prefect calmly raises the Shurangama Mantra. The local people chant scriptures and dedicate the merit in the same way.
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End of Chapter Six of the 'Chixiu Baizhang Qinggui' (敕修百丈清規) [Imperially Revised Rules of Purity of Baizhang] Taisho Tripitaka Volume 48, No. 2025 Edict
修百丈清規
敕修百丈清規卷第七
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正◎
板帳式
今具估唱亡僧某甲稱呼衣缽鈔收支下項。
一收鈔一千貫文(系唱衣鈔收到。或別有收鈔名目。逐一列寫)
支鈔九十一貫文(系板帳支行)開具內一十五貫文(回龕)
三貫文(回祭) 三貫文(設粥)
一貫文(龕前燈油) 十貫文(筆紙造單幡花雪柳)
一貫文(淨髮) 二貫伍伯文(移龕抬亡)
伍伯文(燒浴湯) 二貫文(浴亡)
一貫文(直靈上粥飯) 伍伯文(庫司客頭報造祭)
伍伯文(釘掛祭筵) 伍伯文(管計出碗楪)
伍伯文(庫子出給造祭) 伍伯文(監廚造食)
伍伯文(庫司茶頭上茶湯) 伍伯文(參頭差撥行者)
二貫文(堂司行者報眾) 伍伯文(監作差撥又力)
伍伯文(方丈聽叫捧香合) 十貫文(行堂諷經)
一貫文(貼堂司行者鳴廊板) 二貫文(四寮茶頭供應)
一十伍貫文(舁龕) 一貫文(打鈸)
三貫文(鼓樂) 三貫文(扛香卓挑幡燈六人)
伍伯文(俵雪柳柴枝) 一貫文(化亡)
【現代漢語翻譯】 現代漢語譯本 《敕修百丈清規》卷第七
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正
板帳式
今開列估算已故僧人某甲（姓名）的衣缽錢財收支明細如下：
收入： 一、收到衣缽錢一千貫文（這是變賣衣缽所得。或者有其他收入名目，逐一列寫）
支出： 共支出九十一貫文（用於辦理喪事），明細如下： 一、十五貫文（回龕：將靈龕送回） 二、三貫文（回祭：再次祭奠） 三、三貫文（設粥：施粥） 四、一貫文（龕前燈油） 五、十貫文（筆墨紙張製作單幡、花、雪柳等裝飾品） 六、一貫文（淨髮：剃頭） 七、二貫五百文（移龕、抬運亡者） 八、五百文（燒洗浴湯） 九、二貫文（為亡者沐浴） 十、一貫文（直靈上供粥飯） 十一、五百文（庫司客頭報告並準備祭祀） 十二、五百文（釘掛祭筵） 十三、五百文（管事者拿出碗碟） 十四、五百文（庫子出借物品用於祭祀） 十五、五百文（監廚製作食物） 十六、五百文（庫司茶頭供應茶湯） 十七、五百文（參頭差遣行者） 十八、二貫文（堂司行者通知大眾） 十九、五百文（監作差遣勞力） 二十、五百文（方丈聽聞后，侍者捧香合） 二十一、十貫文（行堂諷誦經文） 二十二、一貫文（貼堂司行者敲擊廊板） 二十三、二貫文（四寮茶頭供應茶水） 二十四、十五貫文（抬靈龕） 二十五、一貫文（打鈸） 二十六、三貫文（鼓樂） 二十七、三貫文（扛香卓、挑幡燈六人） 二十八、五百文（分發雪柳、柴枝） 二十九、一貫文（火化亡者）
【English Translation】 English version 'Chixiu Baizhang Qinggui' (Revised Edition of Baizhang's Rules of Purity), Volume 7
Monk Dehui, Abbot of Dazhi Shousheng Chan Monastery, respectfully re-edited under imperial order.
Monk Dasu, Abbot of Dalongxiang Jiqing Monastery, respectfully proofread under imperial order.
Ledger Format
Now listing the estimated income and expenses for the deceased monk Moujia (name), including clothing, alms bowl, and money:
Income: 1. Received 1000 strings of cash (from selling clothing and alms bowl. Or list other income items individually)
Expenses: Total expenses: 91 strings of cash (for funeral arrangements), detailed as follows: 1. 15 strings of cash (Returning the spirit tablet) 2. 3 strings of cash (Returning sacrifice) 3. 3 strings of cash (Offering porridge) 4. 1 string of cash (Lamp oil in front of the spirit tablet) 5. 10 strings of cash (Pens, paper for making single banners, flowers, 'snow willow' decorations) 6. 1 string of cash (Shaving head) 7. 2.5 strings of cash (Moving the spirit tablet, carrying the deceased) 8. 0.5 strings of cash (Heating bath water) 9. 2 strings of cash (Bathing the deceased) 10. 1 string of cash (Offering porridge and rice to the spirit) 11. 0.5 strings of cash (Report and prepare for the memorial service by the guest manager of the storehouse) 12. 0.5 strings of cash (Nailing and hanging the memorial banquet) 13. 0.5 strings of cash (Manager taking out bowls and plates) 14. 0.5 strings of cash (Storehouse providing items for the memorial service) 15. 0.5 strings of cash (Kitchen supervisor preparing food) 16. 0.5 strings of cash (Storehouse tea server providing tea) 17. 0.5 strings of cash (Head monk dispatching workers) 18. 2 strings of cash (Hall worker informing the assembly) 19. 0.5 strings of cash (Work supervisor dispatching labor) 20. 0.5 strings of cash (Abbot listening and attendant holding the incense box) 21. 10 strings of cash (Hall monks chanting scriptures) 22. 1 string of cash (Hall worker striking the corridor board) 23. 2 strings of cash (Tea servers of the four dormitories providing tea) 24. 15 strings of cash (Carrying the spirit tablet) 25. 1 string of cash (Playing cymbals) 26. 3 strings of cash (Drum music) 27. 3 strings of cash (Six people carrying incense tables, banners, and lamps) 28. 0.5 strings of cash (Distributing 'snow willow' and firewood) 29. 1 string of cash (Cremating the deceased)
三貫文(方丈一行人仆送喪) 一貫文(四寮人力扛橙卓)
伍伯文(貼堂司行者呈衣) 伍伯文(堂司行者唱衣)
伍伯文(貼供頭遞唱衣標) 伍伯文(供頭收衣)
伍伯文(唱食行者撮鬮) 伍伯文(收骨)
一貫文(抬灰函) 一貫文(直塔)共支行
支鈔二伯七十貫文(系板帳支行外三七抽分歸常住。計上件支行)
支鈔一伯三十伍貫文(佛事錢)
開具內二十貫(秉炬)
一十貫(貼秉炬佛事) 四十貫(鎖龕起龕起骨入塔)
二十貫(貼上四項佛事) 三十貫(維那山頭佛事知客侍者把帳)
一十伍貫(貼上三項佛事) 共支行
支鈔一十伍貫文(首座主喪。都寺押喪。維那主磬。各伍貫文。計上件支行)
支鈔九貫文(知客舉經侍者捧香。合各三貫。聖僧侍者收唱衣錢二貫。直歲度火把一貫計上件支行)
支鈔一十伍貫文(方丈兩序堂司行者。抄札估衣造單三次次點心方丈雙分。計上件支行)
支鈔二十貫文(方丈兩序僉單。方丈雙分。計上件支行)
支鈔四伯四十四貫伍伯文(系俵眾經錢觀音大士聖僧方丈雙分。僧眾約四百員。各一貫文。堂司行者隨僧䞋在假並暫到。約七十九人半分。各伍伯文。
【現代漢語翻譯】 現代漢語譯本 三貫文（sān guàn wén）（方丈（fāng zhàng，寺院住持）一行人仆送喪） 一貫文（yī guàn wén）（四寮人力扛橙卓）
伍伯文（wǔ bǎi wén）（貼堂司行者呈衣） 伍伯文（wǔ bǎi wén）（堂司行者唱衣）
伍伯文（wǔ bǎi wén）（貼供頭遞唱衣標） 伍伯文（wǔ bǎi wén）（供頭收衣）
伍伯文（wǔ bǎi wén）（唱食行者撮鬮） 伍伯文（wǔ bǎi wén）（收骨）
一貫文（yī guàn wén）（抬灰函） 一貫文（yī guàn wén）（直塔）共支行
支鈔二伯七十貫文（zhī chāo èr bǎi qī shí guàn wén）（系板帳支行外三七抽分歸常住。計上件支行）
支鈔一伯三十伍貫文（zhī chāo yī bǎi sān shí wǔ guàn wén）（佛事錢）
開具內二十貫（kāi jù nèi èr shí guàn）（秉炬（bǐng jù，手持火炬））
一十貫（yī shí guàn）（貼秉炬佛事） 四十貫（sì shí guàn）（鎖龕（suǒ kān）起龕（qǐ kān）起骨入塔）
二十貫（èr shí guàn）（貼上四項佛事） 三十貫（sān shí guàn）（維那（wéi nā，寺院中負責維持秩序的僧人）山頭佛事知客（zhī kè，寺院中負責接待賓客的僧人）侍者（shì zhě，服侍僧人的僧人）把帳）
一十伍貫（yī shí wǔ guàn）（貼上三項佛事） 共支行
支鈔一十伍貫文（zhī chāo yī shí wǔ guàn wén）（首座（shǒu zuò，寺院中地位較高的僧人）主喪。都寺（dū sì，寺院中的管理人員）押喪。維那（wéi nā，寺院中負責維持秩序的僧人）主磬（qìng，一種打擊樂器）。各伍貫文。計上件支行）
支鈔九貫文（zhī chāo jiǔ guàn wén）（知客（zhī kè，寺院中負責接待賓客的僧人）舉經侍者（shì zhě，服侍僧人的僧人）捧香。合各三貫。聖僧侍者收唱衣錢二貫。直歲度火把一貫計上件支行）
支鈔一十伍貫文（zhī chāo yī shí wǔ guàn wén）（方丈（fāng zhàng，寺院住持）兩序堂司行者。抄札估衣造單三次次點心方丈雙分。計上件支行）
支鈔二十貫文（zhī chāo èr shí guàn wén）（方丈（fāng zhàng，寺院住持）兩序僉單。方丈雙分。計上件支行）
支鈔四伯四十四貫伍伯文（zhī chāo sì bǎi sì shí sì guàn wǔ bǎi wén）（系俵眾經錢觀音大士（guān yīn dà shì，觀世音菩薩）聖僧方丈雙分。僧眾約四百員。各一貫文。堂司行者隨僧䞋在假並暫到。約七十九人半分。各伍伯文。
【English Translation】 English version Three strings of cash (sān guàn wén) (for the abbot's (fāng zhàng, head of the monastery) entourage accompanying the funeral) One string of cash (yī guàn wén) (for the four halls' manpower carrying orange tables)
Five hundred cash (wǔ bǎi wén) (for the attendant of the hall office presenting clothes) Five hundred cash (wǔ bǎi wén) (for the attendant of the hall office chanting for clothes)
Five hundred cash (wǔ bǎi wén) (for the offering leader passing the chanting clothes label) Five hundred cash (wǔ bǎi wén) (for the offering leader collecting clothes)
Five hundred cash (wǔ bǎi wén) (for the chanting food attendant drawing lots) Five hundred cash (wǔ bǎi wén) (for collecting bones)
One string of cash (yī guàn wén) (for carrying the ash container) One string of cash (yī guàn wén) (directly to the pagoda) total expenditure
Two hundred and seventy strings of cash (zhī chāo èr bǎi qī shí guàn wén) (deducted from the board account, with 37% commission going to the monastery. Calculated as the above expenditure)
One hundred and thirty-five strings of cash (zhī chāo yī bǎi sān shí wǔ guàn wén) (for Buddhist ceremonies)
Twenty strings (kāi jù nèi èr shí guàn) specified for holding torches (bǐng jù, holding torches)
Ten strings (yī shí guàn) (for expenses related to holding torches for Buddhist ceremonies) Forty strings (sì shí guàn) (for locking the niche (suǒ kān), raising the niche (qǐ kān), raising the bones and placing them in the pagoda)
Twenty strings (èr shí guàn) (for expenses related to the above four Buddhist ceremonies) Thirty strings (sān shí guàn) (for the chant master (wéi nā, monastic officer), mountain Buddhist ceremonies, the guest prefect (zhī kè, monastic officer), and the attendant (shì zhě, attendant monk) handling accounts)
Fifteen strings (yī shí wǔ guàn) (for expenses related to the above three Buddhist ceremonies) total expenditure
Fifteen strings of cash (zhī chāo yī shí wǔ guàn wén) (for the chief seat (shǒu zuò, senior monk) presiding over the funeral, the director of the monastery (dū sì, monastic officer) escorting the funeral, and the chant master (wéi nā, monastic officer) leading the chime (qìng, a percussion instrument). Five strings each. Calculated as the above expenditure)
Nine strings of cash (zhī chāo jiǔ guàn wén) (for the guest prefect (zhī kè, monastic officer) reciting scriptures and the attendant (shì zhě, attendant monk) holding incense. Three strings each. Two strings for the Sangha attendant collecting chanting clothes money. One string for the year officer providing torches. Calculated as the above expenditure)
Fifteen strings of cash (zhī chāo yī shí wǔ guàn wén) (for the abbot (fāng zhàng, head of the monastery), the two orders of monks, the hall office attendants. Copying documents, appraising clothes, creating lists three times, snacks, the abbot receiving double share. Calculated as the above expenditure)
Twenty strings of cash (zhī chāo èr shí guàn wén) (for the abbot (fāng zhàng, head of the monastery) and the two orders of monks signing the list. The abbot receiving double share. Calculated as the above expenditure)
Four hundred and forty-four strings and five hundred cash (zhī chāo sì bǎi sì shí sì guàn wǔ bǎi wén) (for distributing scripture money to the assembly, Guanyin Bodhisattva (guān yīn dà shì, Avalokiteśvara), Sangha, the abbot receiving double share. Approximately four hundred monks, one string each. Hall office attendants following the monks, whether on leave or temporarily present, approximately seventy-nine people receiving half share, five hundred cash each.
共支行)
除支外見管鈔伍伯文(收堂司公用)
右具如前
年 月 日堂司行者 某 具
把帳 侍者 某押 知客 某押
直歲 知殿
典座 知浴
副寺 藏主
維那 藏主
副寺 書記
監寺 首座
都寺 首座 某押(兩序並同)
住持 押
板帳之設。蓋古者凡立成式必書諸板。示不可移易也。故叢林亡僧有板帳焉。凡僧亡以其所有衣物。對眾估唱懲貪積也。估唱得錢必照板帳。支用外其錢作三七。抽分歸常住(百貫抽三十貫。不滿百貫則不抽分)余則均俵僧眾。經資一伯則佛事一貫。方丈倍之。以一千貫為率條列於前。約其成式多則增而上之。少則降而殺之。臨時又量眾。隨宜以斟酌之(或勤舊有田地米穀房舍床榻卓橙當盡歸常住。仍量唱衣錢寡多。則排日俵䞋諷經看經添奠茶湯轉龕骨等佛事)。
大眾章終
節臘章第八
僧不序齒而序臘以別俗也。西域三時以一時為安居。出入有禁止。凡禪誦行坐依受戒先後為次。而制以九旬策勛于道。以三旬營資身之具。使內外均養身心俱安也。剋期進修不捨寸陰。護惜生命行兼慈忍。旨哉聖訓萬世永遵。而五竺地
【現代漢語翻譯】 現代漢語譯本 （共支行）
除支出外，見管理鈔伍伯文（用於收堂司的公務開支）。
右側所列與之前相同。
年 月 日，堂司行者 某 具呈
把帳 侍者 某 押署 知客 某 押署
直歲 知殿
典座 知浴
副寺 藏主
維那 藏主
副寺 書記
監寺 首座
都寺 首座 某 押署（兩序並同）
住持 押署
設立板帳，是因為古代凡是制定成文的規章制度，必定書寫在木板上，以示不可更改。因此叢林中亡故的僧人有板帳。凡僧人去世，將其所有衣物，當著大眾估價唱賣，是爲了懲戒貪婪積蓄。估價唱賣所得的錢，必定按照板帳規定，在支出各項費用后，剩餘的錢分為三份七份。抽取一部分歸常住（寺院公產）（每百貫抽取三十貫，不足百貫則不抽取），剩餘的則平均分給僧眾。經資一百貫，則佛事花費一貫。方丈（住持的居所）加倍。以一千貫為標準，將各項費用條列在前面。按照這個成規，多則增加，少則減少，臨時還要衡量僧眾人數，根據情況酌情處理（或者勤舊有田地、米穀、房舍、床榻、桌橙，應當全部歸常住，仍然衡量唱賣衣物的錢多錢少，然後安排每日分發飯食、諷誦經文、看經、添置祭奠物品、茶湯、轉動骨灰盒等佛事）。
大眾章 終
節臘章 第八
僧人不按年齡大小排序，而是按照受戒年限排序，以區別於世俗。西域（Western Regions）一年分為三個時段，每個時段都進行安居（retreat）。出入都有禁止。凡禪修、誦經、行走、坐臥，都按照受戒的先後次序排列。制定九旬（三個月）來激勵修行，用三旬（一個月）來籌備生活所需，使內外兼顧，身心都得到安養。規定期限內努力進修，不捨棄一寸光陰，愛護生命，兼行慈悲忍辱。聖人的訓誡多麼精妙，萬世都應永遠遵循。而五竺（India）之地
【English Translation】 English version (Total branch lines)
Besides the expenses, see the management of paper money five hundred 'wen' (for official use of the 'tangsi' (hall affairs department)).
The right side is the same as before.
Year Month Day, 'tangsi xingzhe' (hall affairs practitioner) so-and-so presents.
'Ba zhang' (account keeper) attendant so-and-so signs, 'zhike' (reception monk) so-and-so signs.
'Zhisui' (year monk) 'zhidian' (hall caretaker)
'Dianzuo' (cook) 'zhiyu' (bath caretaker)
'Fusi' (vice abbot) 'cangzhu' (scripture keeper)
'Weina' (director of monks) 'cangzhu' (scripture keeper)
'Fusi' (vice abbot) 'shuji' (secretary)
'Jiansi' (supervisor monk) 'shouzuo' (head seat)
'Dusi' (chief monk) 'shouzuo' (head seat) so-and-so signs (both orders are the same)
Abbot signs
The establishment of 'banzhang' (board account) is because in ancient times, whenever a formal rule was established, it was written on a board to show that it could not be changed. Therefore, in the monastery, there is a 'banzhang' for deceased monks. When a monk dies, all his belongings are evaluated and sold in front of the assembly to punish greed and accumulation. The money obtained from the evaluation and sale must be used according to the 'banzhang' regulations. After deducting various expenses, the remaining money is divided into three parts and seven parts. A portion is taken for the 'changzhu' (permanent residence, i.e., monastery property) (thirty 'guan' (monetary unit) are taken for every hundred 'guan', and if it is less than one hundred 'guan', no portion is taken), and the remainder is distributed equally among the monks. If the scripture fund is one hundred 'guan', then the Buddhist service costs one 'guan'. The abbot's residence is doubled. Taking one thousand 'guan' as the standard, the various expenses are listed in front. According to this established rule, increase if there is more, and decrease if there is less. Temporarily, the number of monks should also be measured, and handled according to the situation (or the old fields, rice, houses, beds, tables, and oranges should all belong to the 'changzhu', and the amount of money from the sale of clothes should still be measured, and then daily distribution of food, chanting scriptures, reading scriptures, adding offerings, tea, and turning the ash box and other Buddhist services should be arranged).
The Chapter on the Assembly Ends
Chapter Eight on Festivals
Monks are not ranked by age but by the number of years since ordination to distinguish them from the laity. In the Western Regions, the year is divided into three periods, and each period is a 'retreat'. There are restrictions on entering and leaving. All meditation, chanting, walking, and sitting are arranged according to the order of ordination. Nine periods (three months) are set to encourage practice, and three periods (one month) are used to prepare for living needs, so that both internal and external aspects are balanced, and both body and mind are at peace. Strive to cultivate diligently within the specified time, not abandoning an inch of time, cherishing life, and practicing both compassion and forbearance. How wonderful are the teachings of the saints, which should be followed forever by all generations. And the land of the Five Indias
廣暑寒霖潦氣候之弗齊。故結制有以四月五月十二月。然皆始以十六日。所謂雨安居者。因地隨時惟適之安。或曰坐夏或曰坐臘。戒臘之義始此。如言驗蠟人冰以坐臘之人。驗其行猶冰潔。或謂埋蠟人于地。以驗所修之成虧者。類淫巫俚語庸非相傳之訛耶。且吾所修證聖不能窺。豈外物可測其進退哉。今禪林結制以四月望。解以七月望者 若先一日講行禮儀而期內得專志於道故略繁文。亦隨方毗尼。或議不如法而不知其得法外意也。中土以冬為一陽之始。歲為四序之端。物時維新人情胥慶。禮貴同俗化在隨宜故。以結解冬年為四大節。周旋規矩。聳觀龍象之筵。主賓唱酬。兼聞獅子之吼。禮文秩猗歟盛哉。
夏前出草單
叢林以三月初一日。出草單。見後方丈止掛搭。堂司依戒臘牌寫僧數。令行者先呈首座。次呈住持。兩序掛僧堂前。備卓子列筆硯于下。凡三日皆齋后出。或有差誤請自改正。蓋防初上床歷。一時恐有錯亂。又眾多或致漏落。將寫圖帳故先具草單。各當自看本名戒次高下。近來好爭作鬧者。往往恃強挾私。爭較名字。是非互相塗抹。喧譁撓眾犯者合擯。果有冒名越戒者。惟當詳稟。維那首座。覆住持處置。
草單式(戒次朱書名字墨書)
清眾戒臘 威音王戒 陳如尊者
【現代漢語翻譯】 現代漢語譯本： 各地的炎熱、寒冷、降雨和水澇等氣候各不相同，所以結夏安居的規定有四月、五月和十二月之分，但都從十六日開始。所謂的『雨安居』，是根據不同地區的實際情況，選擇最適宜的時間。有時稱為『坐夏』，有時稱為『坐臘』，戒臘的意義由此而來。比如，有種說法是像檢驗蠟人一樣，通過坐臘的人來檢驗，看他的行為是否像冰一樣純潔。或者說，把蠟人埋在地下，來檢驗修行成果的成敗。這些都像是民間巫術的粗俗說法，大概是互相傳訛的吧。況且我們所修證的聖境，不是凡人能夠窺探的，難道是外物可以衡量其進步或退步的嗎？現在禪林結夏安居在四月十五，解夏安居在七月十五。如果在前一天舉行講經和行禮的儀式，那麼在安居期間就可以專心修道，所以省略了繁瑣的禮節，這也是隨順各地的毗尼（Vinaya，戒律）。有些人議論說這樣做不如法，卻不知道這是在如法之外求得真意。中土（指中國）以冬天為一陽之始，新年為四季之端，萬物更新，人情歡慶。禮儀注重與習俗相同，教化在於隨順時宜，所以把結夏、解夏、冬至和新年作為四大節日。周旋有規矩，令人仰慕龍象（比喻高僧）的筵席，主客互相唱和，還能聽到獅子吼（比喻佛法）的聲音。禮儀莊嚴，多麼盛大啊！ 夏前出草單 叢林在三月初一日，張貼草單。見后，方丈停止掛單。堂司根據戒臘牌登記僧人數量，讓行者先呈給首座，再呈給住持。兩序將草單掛在僧堂前，備好桌子，在下面擺放筆墨紙硯。連續三天，都在齋飯後張貼。如有差錯，請自行改正。這是爲了防止剛上床歷（指新加入僧團）的人，一時之間可能出現錯亂，又因為人數眾多，可能出現遺漏，所以先準備草單，以便覈對。各自應當檢視自己的名字和戒臘高低。近來有些人喜歡爭吵鬧事，往往仗勢欺人，爭奪名字的先後，互相塗改是非，喧譁擾眾，違反者應當被擯棄。如果確實有人冒名頂替或超越戒臘，應當詳細稟告維那（Vina，寺院執事）和首座，再由住持處理。 草單格式（戒次用硃砂寫，名字用墨寫） 清眾戒臘 威音王戒 陳如尊者
【English Translation】 English version: The climate varies greatly in different regions, with heat, cold, rain, and floods differing. Therefore, the rules for the Vassa (rain retreat) vary, with observances in the fourth, fifth, and twelfth months, all beginning on the sixteenth day. The so-called 'rain retreat' is adapted to local conditions, choosing the most suitable time. Sometimes it's called 'sitting in summer' or 'sitting in winter,' and the meaning of Vinaya seniority originates from this. For example, there's a saying that, like testing a wax figure, one examines those who observe the winter retreat to see if their conduct is as pure as ice. Or, it's said that burying a wax figure in the ground is a way to test the success or failure of one's practice. These are like vulgar sayings from folk witchcraft, probably errors passed down through generations. Moreover, the sacred realm that we cultivate and realize cannot be窺探(kuī tàn, peeped at) by ordinary people. Can external things really measure its progress or regress? Now, Chan (Zen) monasteries begin the summer retreat on the fifteenth day of the fourth month and end it on the fifteenth day of the seventh month. If lectures and rituals are held on the day before, then one can focus on cultivating the Way during the retreat, so complicated rituals are omitted. This also follows the Vinaya (戒律, precepts) of each region. Some people argue that this is not in accordance with the Dharma, but they don't understand that it's seeking the true meaning beyond the literal adherence to the rules. In the Middle Kingdom (China), winter is considered the beginning of Yang (陽, positive energy), and the New Year is the beginning of the four seasons. All things are renewed, and people rejoice. Rituals emphasize conformity with customs, and teachings emphasize adapting to the times. Therefore, the beginning and end of the summer retreat, the winter solstice, and the New Year are regarded as the four major festivals. The ceremonies are conducted with order and reverence, inspiring admiration for the dragon-elephant (比喻高僧, metaphor for eminent monks) gatherings. Hosts and guests chant in harmony, and the lion's roar (比喻佛法, metaphor for the Buddha's teachings) can be heard. The rituals are solemn and magnificent! Draft List Before Summer Retreat On the first day of the third month, monasteries post the draft list. After this, the abbot stops accepting new residents. The hall officer registers the number of monks according to the Vinaya seniority plaques, and instructs the 行者(xíng zhě, attendants) to present it first to the head seat and then to the abbot. The two orders hang the draft list in front of the monks' hall, with a table and writing materials placed below. It is posted after the midday meal for three consecutive days. If there are any errors, please correct them yourself. This is to prevent those who have just joined the Sangha (僧團, monastic community) from making mistakes, and to prevent omissions due to the large number of people. The draft list is prepared in advance for verification. Everyone should check their own name and Vinaya seniority. Recently, some people like to argue and cause trouble, often relying on their power to bully others,爭奪(zhēng duó, compete for) the order of names, and塗改(tú gǎi, alter) right and wrong. Those who make noise and disturb the assembly should be expelled. If someone is indeed impersonating another or exceeding their Vinaya seniority, it should be reported in detail to the Vina (維那, monastic officer) and the head seat, and then handled by the abbot. Draft List Format (Vinaya seniority written in cinnabar, name written in ink) Pure Assembly Vinaya Seniority Wei Yin Wang Precepts Chen Ru Venerable
堂頭和尚 至元幾戒 元貞幾戒
某甲上座 某甲上座 大德幾戒
至大幾戒 某甲上座 某甲上座
右具如前。恐有差誤請自改正。伏幸眾悉。
今月 日 堂司 某 具
新掛搭人點入寮茶
新掛搭人入寮后。照列納陪寮錢若干。候寮元輪排。當在何日。掛點茶牌報眾。書云(今晨齋退某甲上座某甲上座列寫或三人六人九人為度)須各備小香合具威儀。預列眾寮前右邊立候眾下堂。茶頭即鳴寮前板。眾至揖迎歸位立定。點茶人列一行問訊。揖坐坐畢。分進中爐上下間爐前。燒香人多不過九人。則三三進前退步。轉身須相照顧詳緩。列一行問訊仍分進爐前問訊退。仍一行列問訊而立。謂之揖香。鳴寮內小板二下。行茶遍。瓶須從穿堂入。仍如前進前問訊復退作一行。問訊謂之揖茶。鳴小板一下收盞眾起立定。寮元出爐前對點茶人代眾謝茶。眾人就位同時合掌謝畢。寮元復位。點茶人復一行列問訊。再各分進爐前問訊。謂之謝眾臨。仍退作一行問訊。鳴寮前板三下。大眾和南而散。寮元隨令茶頭請點茶人獻茶。候點入寮茶畢寮(元逐日衣戒具名點戒臘茶。行體並同前)。
出圖帳
草單已定。堂司依戒臘寫楞嚴圖唸誦巡堂圖被點陣圖缽點陣圖(式前後互見)戒臘牌
【現代漢語翻譯】 現代漢語譯本 堂頭和尚（寺院的住持或主要僧侶）：至元（元朝皇帝年號）年間受了多少戒？元貞（元朝皇帝年號）年間受了多少戒？ 某甲上座（對資深僧侶的尊稱）：某甲上座，某甲上座，大德（對僧侶的尊稱）受了多少戒？ 至大（元朝皇帝年號）年間受了多少戒？某甲上座，某甲上座。 以上內容都如前面所記錄。恐怕有差錯，請自行改正。希望大家知悉。 今月 日 堂司 某 具 新掛搭人（新加入寺院的僧人）點入寮茶（一種歡迎新僧人的儀式）。 新掛搭人進入寮房（僧侶宿舍）后，按照規定繳納陪寮錢（住宿費用）。等待寮元（寮房主管）安排輪值。確定輪值日期后，掛點茶牌告知大家。牌上寫著（今天早齋后，某甲上座，某甲上座，列寫三人、六人、九人為宜），需要各自準備小香合，穿戴整齊。預先在眾寮房前右邊站立，等候大眾下堂（結束功課）。茶頭（負責茶水的人）敲擊寮房前的木板。大眾到達后，作揖迎接，回到位置站定。點茶人（負責點茶的人）排成一行問訊（行禮）。作揖後坐下。坐定后，分別到中爐（香爐）的上、下間爐前。燒香的人數最多不超過九人，則三人一組，前進、後退。轉身時需要互相照顧，詳緩進行。排成一行問訊后，仍然分別到爐前問訊後退回。仍然排成一行問訊而立。這叫做揖香。敲擊寮房內的小木板兩下。開始行茶（奉茶），茶瓶需要從穿堂進入。仍然像前進時一樣，前進問訊後退回，排成一行。問訊，這叫做揖茶。敲擊小木板一下，收起茶盞，大眾起立站定。寮元走出到爐前，代替大眾感謝點茶人敬茶。眾人就位，同時合掌謝畢。寮元回到位置。點茶人再次排成一行問訊。再各自到爐前問訊，這叫做謝眾臨（感謝大眾光臨）。仍然退回排成一行問訊。敲擊寮房前的木板三下。大眾合十告退。寮元隨後讓茶頭請點茶人獻茶。等待點入寮茶完畢，寮元（每天穿著戒衣，具名點戒臘茶。行體與前面相同）。 出圖帳（製作圖表） 草單（初稿）已經確定。堂司（寺院的管理人員）按照戒臘（受戒年限）書寫楞嚴圖（楞嚴經相關的圖表），唸誦巡堂圖（關於唸誦和巡視的圖表），被點陣圖（關於鋪蓋位置的圖表），缽點陣圖（關於缽盂位置的圖表）（樣式前後互相參照），戒臘牌（記錄戒臘的牌子）。
【English Translation】 English version The Abbot (head monk of the monastery): How many precepts were received during the Zhiyuan era (reign of a Yuan dynasty emperor)? How many precepts were received during the Yuanzhen era (reign of a Yuan dynasty emperor)? So-and-so, Senior Monk (a respectful term for senior monks): So-and-so, Senior Monk, Venerable (a respectful term for monks), how many precepts were received? How many precepts were received during the Zhida era (reign of a Yuan dynasty emperor)? So-and-so, Senior Monk, So-and-so, Senior Monk. The above is as recorded previously. Please correct any errors yourself. May everyone be aware. This month, day, Hall Officer, So-and-so, respectfully. New arrivals (newly joined monks) participate in the 'welcoming tea' ceremony. After the new arrivals enter the dormitory (monk's living quarters), they pay the required dormitory fee. They wait for the dormitory manager to arrange the rotation schedule. Once the rotation date is determined, a tea notice is posted to inform everyone. The notice states (after the morning meal, So-and-so, Senior Monk, So-and-so, Senior Monk, listing three, six, or nine people is appropriate). Each person needs to prepare a small incense box and dress properly. They stand in advance on the right side in front of the dormitories, waiting for the assembly to finish their duties. The tea server strikes the wooden board in front of the dormitory. When the assembly arrives, they bow in welcome and return to their positions to stand still. The tea server lines up and pays respects. After bowing, they sit down. After sitting, they individually proceed to the upper and lower incense burners in the middle of the hall. The number of incense burners should not exceed nine, so they proceed in groups of three, advancing and retreating. When turning, they need to take care of each other and proceed slowly. After lining up and paying respects, they still individually proceed to the incense burner, pay respects, and retreat. They still line up and pay respects while standing. This is called 'bowing to the incense'. The small wooden board inside the dormitory is struck twice. Tea is served. The tea pot needs to enter from the corridor. Still like before, they advance, pay respects, and retreat, forming a line. Paying respects is called 'bowing to the tea'. The small wooden board is struck once, the cups are collected, and the assembly rises and stands still. The dormitory manager comes out in front of the incense burner and thanks the tea server on behalf of the assembly. Everyone takes their positions and simultaneously puts their palms together to express gratitude. The dormitory manager returns to their position. The tea server lines up again and pays respects. Then they individually proceed to the incense burner to pay respects, which is called 'thanking the assembly for their presence'. They still retreat and line up to pay respects. The wooden board in front of the dormitory is struck three times. The assembly disperses with palms together. The dormitory manager then asks the tea server to offer tea to the tea server. After the welcoming tea is finished, the dormitory manager (wears monastic robes every day, names and serves tea according to seniority. The procedure is the same as before). Producing Charts The draft list has been finalized. The hall officer writes the Shurangama Sutra Chart (charts related to the Shurangama Sutra), the Chanting and Patrol Chart (charts about chanting and patrolling), the Bedding Chart (charts about the location of bedding), the Bowl Chart (charts about the location of bowls) according to seniority (the styles are mutually referenced before and after), and the Seniority Plaque (a plaque recording seniority).
。惟缽點陣圖當分十六板(余隨僧堂大小不拘)除單寮西堂首座勤舊。排板頭外。其餘並依戒臘。舊以送蒙堂者排副缽。后因爭兢不排。悉依戒次具草本。呈首座。次呈住持看定方寫諸圖。正本再呈。惟缽點陣圖(遍呈單。寮浴佛日並鋪大殿前。被缽點陣圖叉當預出。書小榜報眾云。粥罷排被缽位)(伏幸 悉眾今月日堂司某白)貼僧堂前後門。
眾寮結解特為眾湯(附建散楞嚴)
四月初待眾詣方丈謝掛搭罷。堂司圖帳已定。寮元依戒排經柜圖。茶湯問訊圖。清眾戒臘牌。入寮資次牌淨髮牌。夏中行茶湯瓶盞圖(兄弟結緣隨意書名)圖成大眾和南時俱出於穿堂。十二日午後堂司行者覆住持兩序。諸寮掛諷經牌報眾寮元灑掃眾寮預具狀見后。貼寮前下間。請合寮尊眾。特為湯鋪設照牌。觀音前設供養。上下間排香爐燭臺。預煎湯寮元親送方丈。令茶頭分送諸寮。俱畢鳴寮內小<
【現代漢語翻譯】 現代漢語譯本：缽點陣圖應當分為十六個板位（其餘的根據僧堂大小不拘），除了單寮、西堂、首座、勤舊之外，其餘的都按照戒臘排列。過去送蒙堂的人排列副缽，後來因為爭執而不再排列。全部按照戒次準備草稿，呈給首座，再呈給住持看過確定后才書寫各種圖。正本再次呈報。只有缽點陣圖（普遍呈給單寮，浴佛日一同鋪在大殿前）。被缽點陣圖叉應當預先拿出，書寫小榜告示大眾說：『粥飯完畢後排列被缽位』。（恭請各位，全體僧眾於今日由堂司某人稟告）。貼在僧堂前後門。
眾寮結夏解夏，特別準備大眾湯（附帶舉辦散楞嚴法會）。
四月初，等待大眾前往方丈感謝掛單之後，堂司將圖帳確定。寮元按照戒臘排列經柜圖、茶湯問訊圖、清眾戒臘牌、入寮資次牌、淨髮牌。夏中進行茶湯瓶盞圖（兄弟結緣隨意書寫名字）。圖完成後，大眾和合時一同在穿堂展示。十二日午後，堂司行者稟告住持和兩序，各寮懸掛諷經牌，告知各寮寮元灑掃各寮，預先準備狀子（見后）。貼在寮前下間，邀請全寮的尊宿大眾，特別準備湯，鋪設照牌。觀音菩薩前設定供養，上下間排列香爐燭臺。預先煎好湯，寮元親自送到方丈，命令茶頭分送到各寮。全部完畢后，敲響寮內的小板。先講小座湯，也設定照牌，特別為寮主、副寮、楞嚴頭、行瓶盞人準備。邀請寮長光臨陪伴，作揖就坐，燒香作揖，回到座位就坐，行湯完畢。才敲響寮前的板。寮長帶領大眾入座，邀請維那、侍者光臨陪伴，與寮元分左右就位，寮長坐在對面。大眾按照戒臘在四案位就座。寮主、副寮分案行禮，都巡迴問訊。入座作揖就坐，燒香作揖。敲響寮內板兩下，行湯，普遍作揖行湯。
【English Translation】 English version: The Patra (bowl) position chart should be divided into sixteen sections (the rest can vary depending on the size of the Sangha hall), except for the solitary quarters (Danliao), the West Hall, the Head Seat, and the diligent seniors. The rest are arranged according to seniority in precepts (Jielü). In the past, those who delivered to the Mengtang (a place for new monks) were arranged for the deputy Patra, but later, due to disputes, this was discontinued. All prepare drafts according to the order of precepts, present them to the Head Seat, and then to the Abbot for approval before writing the various charts. The original is presented again. Only the Patra position chart (is universally presented to the solitary quarters, and displayed in front of the main hall on Buddha's Birthday). The Patra position chart should be taken out in advance, and a small notice should be written to inform the assembly: 'After the congee meal, arrange the Patra positions.' (Respectfully, the entire Sangha is informed today by so-and-so from the Hall Office). It is posted on the front and back doors of the Sangha hall.
At the beginning and end of the summer retreat, the community prepares a special soup offering (accompanied by the dispersal of the Shurangama assembly).
At the beginning of the fourth month, after the assembly goes to the Abbot's room to thank him for allowing them to stay, the Hall Office finalizes the charts. The Liaoyuan (dormitory manager) arranges the Sutra cabinet chart, the tea and soup greeting chart, the seniority plaques for the pure assembly, the entry order plaques, and the head-shaving plaques according to seniority in precepts. During the summer retreat, the tea and soup bottle and cup chart is used (brothers can write their names on it as they wish). After the chart is completed, it is displayed together in the corridor when the assembly is harmonious. On the afternoon of the twelfth day, the Hall Office attendant reports to the Abbot and the two orders. Each dormitory hangs up the Sutra chanting plaque, informing the dormitory managers to sweep the dormitories, and prepare a petition in advance (see later). It is posted in the lower room in front of the dormitory, inviting the respected members of the entire dormitory to prepare a special soup offering and set up a 'illumination plaque'. Offerings are set up in front of Guanyin (Avalokitesvara), and incense burners and candle stands are arranged in the upper and lower rooms. The soup is prepared in advance, and the Liaoyuan personally delivers it to the Abbot, instructing the tea server to distribute it to each dormitory. After everything is completed, a small board is struck inside the dormitory. First, a small seat soup offering is given, and an 'illumination plaque' is also set up, especially for the dormitory head, deputy head, Shurangama head, and the person who serves the bottles and cups. The dormitory head is invited to accompany them, they bow and sit down, burn incense and bow, return to their seats and sit down, and the soup offering is completed. Only then is the board struck in front of the dormitory. The dormitory head leads the assembly to take their seats, inviting the Vinaya master and attendant to accompany them, and they take their positions to the left and right of the Liaoyuan, with the dormitory head sitting opposite. The assembly takes their seats at the four desks according to seniority in precepts. The dormitory head and deputy head distribute the offerings and pay respects, and all make a round of greetings. They take their seats, bow and sit down, burn incense and bow. The board is struck twice inside the dormitory, and the soup is served, with everyone bowing to each other.
鳴板一下收盞畢寮長進爐前謝湯畢。鳴寮前板三下退座。兩序入寮首座都寺各燒香歸班位立。寮元于門外右立。伺迎住持入燒香立定。寮元于西序班末後立。出燒香禮拜楞嚴頭舉咒。迴向畢。寮元送住持出。七月十二日禮同。
守寮比丘 某 右某啟取今晚就寮煎湯
狀 一中特為 合寮尊眾聊旌 某制之儀伏
望 眾慈同垂
光降謹狀 今月 日守寮比丘 某 狀
式 可漏子狀請 合寮尊眾禪師 守寮比丘
某謹狀
楞嚴會
四月十三日啟建。堂司預照大眾戒臘寫圖見后。浴佛日諸圖帳俱同出鋪殿前。請書記制疏語。維那先期擇有音聲者為楞嚴頭。引詣方丈庫司問訊。皆請點心。維那光伴至期寫普迴向偈(偈見后乃真歇了禪師制)貼殿內左右柱上。有處見成刻碑則掛牌。堂司行者隔宿報眾云(來晨粥罷各俱威儀詣大殿啟建楞嚴會諷經)就掛諸寮諷經牌。次日粥罷。候殿上排辦畢。覆兩序次覆住持。自眾寮前鳴板。起巡廊鳴遍。鳴方丈板。住持出。鳴庫堂前大板三下。鳴大鐘僧堂鐘殿鐘。住持至佛前燒香上茶湯畢歸位行者鳴鈸。維那揖住持兩序出班燒香(大眾無拜此舊規所載近時有。謂大眾同展三拜。住持跪爐。並與聖節佛誕禮同。不知何所祖述。原夫大眾拜與
【現代漢語翻譯】 現代漢語譯本 鳴板一下，收盞完畢，寮長（liaozhang，寺院中負責管理僧眾住宿的人）到爐前謝湯完畢。鳴寮前板三下，退座。兩序（liangxu，指寺院中東西兩邊的僧眾序列）進入寮房，首座（shouzuo，寺院中資歷最高的僧人）和都寺（dusi，寺院中的總務負責人）各自燒香，回到班位站立。寮元（liaoyuan，寮房的負責人）在門外右側站立，伺候迎接住持（zhuchi，寺院的住持）進入燒香站定。寮元在西序班末後站立，開始燒香禮拜，唸誦楞嚴咒（Lengyan Zhou），舉咒。迴向完畢。寮元送住持出門。七月十二日的禮儀相同。
守寮比丘（shouliao biqiu，負責看守寮房的比丘）某某，啟稟，爲了今晚在寮房煎湯。
狀（zhuang，一種文書）中特別爲了合寮的各位尊眾，略微陳述某某所制定的儀式，伏請
希望各位慈悲一同垂憐
光臨，謹狀。今月某日，守寮比丘某某，狀。
格式：可以漏子狀（louzizhuang，一種文書格式）請合寮尊眾禪師（chan shi，禪宗的導師），守寮比丘某某謹狀。
楞嚴會（Lengyan Hui）
四月十三日開始舉辦。堂司（tangsi，寺院中的事務部門）預先照看大眾的戒臘（jiela，受戒的年限），寫圖見后。浴佛日（Yufo Ri，浴佛節）的各種圖帳都一同拿出，鋪在殿前。請書記（shuji，寺院中的文書）撰寫疏語。維那（weina，寺院中負責維持秩序的僧人）事先選擇有音聲者作為楞嚴頭（Lengyan tou，楞嚴法會中領誦的人）。引領到方丈（fangzhang，住持的住所）和庫司（kusi，寺院中的倉庫負責人）問訊。都請他們點心。維那陪伴至期，寫普迴向偈（Pu Hui Xiang Ji）（偈見后，乃真歇了禪師（Zhenxieliao Chanshi）所制），貼在殿內左右柱子上。有處見到已經刻成碑的，則掛牌。堂司行者（xingzhe，寺院中負責雜務的人）隔宿報告大眾說：『來晨粥罷，各自具備威儀，前往大殿啟建楞嚴會，諷經。』就掛諸寮諷經牌。次日粥罷，等候殿上安排完畢，覆兩序，再覆住持。從眾寮前鳴板，起巡廊鳴遍，鳴方丈板。住持出。鳴庫堂前大板三下。鳴大鐘、僧堂鐘、殿鐘。住持至佛前燒香上茶湯完畢，歸位，行者鳴鈸。維那揖住持、兩序出班燒香（大眾無拜，此舊規所載，近時有謂大眾同展三拜，住持跪爐，並與聖節佛誕禮同，不知何所祖述。原夫大眾拜與
【English Translation】 English version After striking the board once, the bowls are collected, and the Liaozhang (寮長, the person in charge of managing the monks' accommodation) goes to the stove to express gratitude for the soup. The board in front of the dormitory is struck three times, and everyone retreats to their seats. The two rows (兩序, the monks on the east and west sides of the temple) enter the dormitory, and the Shouzhuo (首座, the most senior monk in the temple) and Dusi (都寺, the general affairs manager of the temple) each burn incense and return to their positions to stand. The Liaoyuan (寮元, the person in charge of the dormitory) stands to the right outside the door, waiting to greet the abbot (住持, the abbot of the temple) as he enters to burn incense and stand still. The Liaoyuan stands at the end of the west row, starts burning incense and bowing, chanting the Lengyan Mantra (楞嚴咒), and raising the mantra. After the dedication is completed, the Liaoyuan sees the abbot out. The rituals for July 12th are the same.
The Shouliao Biqiu (守寮比丘, the monk in charge of guarding the dormitory), so-and-so, reports that he will be preparing soup in the dormitory tonight.
In this document (狀), especially for all the venerable members of the dormitory, I briefly present the rituals established by so-and-so, humbly requesting
Hoping that everyone will show compassion and grace
To come and attend, respectfully. This month, on this day, the Shouliao Biqiu, so-and-so, respectfully submits this document.
Format: A Louzizhuang (漏子狀, a type of document format) is used to invite all the venerable Chan Masters (禪師, Zen masters) of the dormitory. The Shouliao Biqiu, so-and-so, respectfully submits this document.
The Lengyan Assembly (楞嚴會)
Begins on April 13th. The Tangsi (堂司, the administrative department of the temple) pre-examines the Jie La (戒臘, the years of ordination) of the monks and writes a diagram to be seen later. On the day of the Buddha Bathing Festival (浴佛日), all the diagrams and banners are taken out and displayed in front of the hall. A scribe (書記) is invited to write the memorial text. The Weina (維那, the disciplinarian of the temple) selects someone with a good voice to be the Lengyan Head (楞嚴頭, the leader of the Lengyan recitation). He leads them to the Abbot's room (方丈) and the Kusi (庫司, the storehouse manager) to pay respects. They are all offered refreshments. The Weina accompanies them until the appointed time, writes the Universal Dedication Gatha (普迴向偈) (the gatha is seen later, composed by Zen Master Zhenxieliao (真歇了禪師)), and pastes it on the left and right pillars inside the hall. If there is a stele with the inscription, a sign is hung. The Tangsi Xingzhe (行者, the temple worker) informs the assembly the day before, saying: 'Tomorrow morning, after the congee, everyone should come to the main hall with dignity to start the Lengyan Assembly and recite the scriptures.' The scripture recitation signs are hung in the various dormitories. The next day, after the congee, wait for the arrangements in the hall to be completed, then inform the two rows, and then inform the abbot. The board is struck in front of the dormitories, starting with a tour of the corridors, and then the abbot's board is struck. The abbot comes out. The large board in front of the Kushi Hall is struck three times. The large bell, the monks' hall bell, and the hall bell are struck. The abbot goes to the Buddha, burns incense, offers tea and soup, and returns to his position. The Xingzhe strikes the cymbals. The Weina bows to the abbot, and the two rows come out of their positions to burn incense (the assembly does not bow; this is according to the old rules, but recently some say that the assembly should prostrate three times together, and the abbot should kneel at the incense burner, which is the same as the rituals for the Holy Day and Buddha's Birthday, but it is not known where this originated. Originally, the assembly's bowing and
住持跪爐。宣疏者以祝聖壽報佛恩。當嚴其禮以示特重。楞嚴會乃祈保安居。于禮可殺。不若從舊為允)白佛宣疏畢。楞嚴頭唱。楞嚴眾和畢。仍作梵音。唱唸經首序引畢。方舉咒。咒畢唱摩訶。眾和畢。維那回向云(上來諷經功德。迴向真如實際莊嚴無上佛果菩提。四恩總報三有齊資。法界有清同圓種智。十方三世一切雲云)每日粥罷少歇。伺眾更衣。堂司行者覆兩序。次覆住持。然後巡廊鳴板各三下遍。住持出則鳴大板三下。不出則不鳴。鳴僧堂鐘殿鐘不鳴大鐘。集眾諷咒畢。楞嚴頭舉普迴向偈。大眾同聲念。如遇旦望則祝聖壽。系維那回向至七月(十三日。滿散禮同。但楞嚴頭唱唸咒尾之末章維那回向而散)。
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上來現前比丘眾 諷誦楞嚴秘密咒
迴向護法眾龍天 土地伽藍諸聖造
普 三塗八難俱離苦 四恩三有盡沾恩
回 國界安寧兵革銷 風調雨順民康樂
向 一眾熏修希勝進 十地頓超無難事
偈 山門鎮靜絕非虞 檀信歸依僧福慧
十方三世一切佛 一切菩薩摩訶薩
摩訶般若波羅密
疏語(啟建)金由淬礪之精其鋒莫挫。鏡假煉磨之瑩則照不昏。故 先聖顯抑揚之機
【現代漢語翻譯】 現代漢語譯本： 住持在爐前跪拜。宣讀文疏的人以祝願皇帝萬壽無疆和報答佛恩為內容。應當莊嚴其禮儀，以示特別重視。《楞嚴會》是爲了祈求安居，在禮儀上可以刪減。不如按照舊例進行為好。向佛稟告宣讀文疏完畢。《楞嚴》法會領頭者開始唱誦，《楞嚴》大眾隨之應和完畢。仍然用梵音唱唸經文的首序和引言完畢，然後開始持誦咒語。咒語完畢后唱誦『摩訶』，大眾應和完畢。維那回向說：『以上諷誦經文的功德，迴向于真如實際，莊嚴無上的佛果菩提。四重恩情總報答，三界眾生都得到資助。愿法界所有清凈眾生，都能圓滿獲得一切智慧。十方三世一切雲云。』每天早粥完畢后稍作休息，等待大眾更換衣服。堂司行者巡視兩序僧眾，然後巡視住持。然後巡視走廊，敲擊木板各三下，響徹各處。住持外出則敲擊大木板三下，不住持外出則不敲擊。敲擊僧堂的鐘，殿堂的鐘不敲擊大鐘。集合大眾諷誦咒語完畢。《楞嚴》法會領頭者舉起普迴向偈，大眾同聲唸誦。如果遇到初一、十五，則祝願皇帝萬壽無疆。由維那回向到七月十三日，圓滿結束，禮儀相同。只是《楞嚴》法會領頭者唱唸咒語的最後章節，維那回向後結束。 上來現前比丘眾，諷誦《楞嚴》秘密咒，迴向護法眾龍天（佛教護法神），土地伽藍（寺院的守護神）諸聖眾。 普遍愿三塗（地獄、餓鬼、畜生）八難（八種不幸的境遇）都脫離苦難，四恩（父母恩、眾生恩、國王恩、三寶恩）三有（欲界、色界、無色界）都沾染恩澤。 迴向國界安寧，兵戈止息，風調雨順，人民安樂。 愿大眾共同修行，希望殊勝精進，迅速超越十地（菩薩修行的十個階段），沒有困難的事情。 愿山門鎮定安靜，沒有意外，檀越（施主）信徒歸依，僧眾福慧增長。 十方三世一切佛，一切菩薩摩訶薩（偉大的菩薩）。 摩訶般若波羅密（偉大的智慧到達彼岸）。 文疏的措辭：金子經過錘鍊，其鋒利無比。鏡子經過研磨，其光亮照人不昏暗。所以先聖顯示抑揚頓挫的玄機。
【English Translation】 English version: The abbot kneels before the incense burner. The one who reads the memorial proclaims the wish for the emperor's longevity and the repayment of Buddha's grace. The ceremony should be solemn to show special importance. The 『Shurangama Assembly』 (Lengyan Hui) is to pray for peaceful dwelling, and the rituals can be reduced. It is better to follow the old practices. Report to the Buddha that the reading of the memorial is complete. The leader of the 『Shurangama』 (Lengyan) Dharma Assembly begins to chant, and the 『Shurangama』 (Lengyan) assembly responds in unison. Still chanting the preface and introduction of the scripture in Sanskrit, then begin to recite the mantra. After the mantra, chant 『Mahā』 (great), and the assembly responds in unison. The director of monastic affairs (Vina) dedicates the merit, saying: 『The merit of reciting the scriptures above is dedicated to the true suchness, the actual, the adornment of the supreme Buddha-fruit Bodhi (enlightenment). Repay the fourfold kindness in total, and all beings in the three realms are assisted. May all pure beings in the Dharma realm fully attain all wisdom. All of the ten directions and three times, etc.』 After the morning congee every day, take a short rest and wait for the assembly to change clothes. The hall manager (Tangsi) attendant inspects the two rows of monks, and then inspects the abbot. Then patrol the corridor, striking the wooden board three times each, resounding everywhere. If the abbot goes out, strike the large wooden board three times; if the abbot does not go out, do not strike it. Strike the bell in the monks' hall, the bell in the main hall does not strike the large bell. Gather the assembly to recite the mantra. The leader of the 『Shurangama』 (Lengyan) Dharma Assembly raises the universal dedication verse, and the assembly recites it in unison. If it is the first or fifteenth day of the month, wish the emperor longevity. The dedication is made by the director of monastic affairs (Vina) until the thirteenth day of the seventh month, the completion is the same. Only the leader of the 『Shurangama』 (Lengyan) Dharma Assembly chants the last chapter of the mantra, and the director of monastic affairs (Vina) dedicates the merit and ends. The present assembly of monks recites the secret 『Shurangama』 (Lengyan) mantra, dedicating the merit to the Dharma-protecting deities, dragons, land gods (Tudi), Sangharama (Qielan) deities, and all the saints. Universally wishing that all in the three evil paths (hell, hungry ghosts, animals) and the eight difficulties (Ba Nan) may be free from suffering, and that the four kinds of kindness (parents, sentient beings, the king, and the Three Jewels) and the three realms of existence (desire realm, form realm, formless realm) may all be blessed. Dedicate the merit to the peace of the country, the cessation of war, favorable weather, and the happiness of the people. May the assembly cultivate together, hoping for outstanding progress, quickly surpassing the ten grounds (Shi Di) (ten stages of Bodhisattva practice), with no difficult matters. May the monastery be tranquil and peaceful, without accidents, may the patrons (Tan Yue) and believers take refuge, and may the monks increase in blessings and wisdom. All Buddhas of the ten directions and three times, all Bodhisattvas Mahasattvas (great Bodhisattvas). Mahā Prajñā Paramitā (great wisdom reaching the other shore). The wording of the memorial: Gold, after being tempered, is incomparably sharp. A mirror, after being polished, shines brightly without dimming. Therefore, the ancient sages revealed the mystery of intonation and cadence.
為眾生破微細之惑。摩登慶喜 妙協冥權 世尊文殊特彰化軌 闡一代教觀則有觀有教 示密因修證而無證無修 明真見而息諸塵。空花無蒂 居正定以制群動。止水不波。顧末裔之何知。誦 遺言而自警。伏願促恒河沙劫為一念。無間長期。會十方剎土以同居。咸成 正覺 (滿散)眷此林園宛爾 祇桓精舍 現前海眾儼然 一會靈山 括大千于微塵 融三際于當念。屬休夏之自恣。無犯無持。總萬象以交參。孰凡孰聖。人人妙覺。剎剎毗盧 示現千百億身 超越五十七位。以指喻指之非指。指亦俱亡。似空藏空而合空。空寧可餉 為憐幼稚 特獎愚蒙。遵 遺教以受持。賴 安居之無障。伏願奢摩寂靜具足諸塵勞門 大用繁興等入首楞嚴定。
戒臘牌
堂司侍司眾寮預依戒臘寫造。至十四日午後。堂司牌列僧堂前上間。侍司牌列法堂下間。眾寮牌列寮內。各備香幾爐燭供養。大眾各炷香展拜畢。仍各收牌掛起。
方丈小座湯
四節講行按古有三座湯。第一座分二出。特為東堂西堂請首座。光伴第二座分四出。頭首一出。知事二出西序勤舊三出。東序勤舊四出。西堂光伴第三座位。多分六出。本山辦事。諸方辦事。隨職高下分坐。職同者次之。首座光伴侍司預備草圖。呈方丈議定。至日依
【現代漢語翻譯】 現代漢語譯本： 為眾生破除細微的迷惑。摩登伽（Matanga，賤族之女）慶幸，妙協（妙吉祥菩薩）暗中相助。世尊（釋迦牟尼佛）與文殊（文殊師利菩薩）特別彰顯教化之軌範，闡述一代教觀，則有觀有教，指示秘密的因地修證，而無證無修，闡明真正的見地，從而止息各種塵勞。空花沒有根蒂，安住于正定之中以制伏各種動亂，止水不起波瀾。顧念末法時代的後輩們有什麼樣的認知？誦讀佛陀的遺教以自我警醒。 伏願將恒河沙劫（極長的時間單位）縮短為一念，沒有間斷的長期修行。會合十方剎土以同住，全部成就正覺（完全的覺悟）。（滿散）眷顧此林園宛如祇桓精舍（Jetavana-vihāra，釋迦牟尼佛在世時居住的精舍），現前的海眾儼然如同靈山一會（釋迦牟尼佛在靈鷲山說法的大會），將大千世界包含于微塵之中，將過去、現在、未來三際融合于當下的一念。正值結夏安居結束后的自恣日，沒有觸犯也沒有執持，總括萬象以互相交參，誰是凡夫，誰是聖人？人人皆具妙覺，處處皆是毗盧遮那佛（Vairocana，報身佛），示現千百億化身，超越五十七個位次。以指頭來比喻指頭的並非指頭，指頭與比喻都一起泯滅。 好像空藏（虛空藏菩薩）空掉了空性而與空性相合，空性又怎麼可以施捨呢？ 爲了憐憫幼稚的眾生，特別讚賞愚昧無知的人。 遵從佛陀的遺教以受持，依賴安居的沒有障礙。 伏願奢摩他（Samatha，止）寂靜具足各種塵勞之門，大用繁興等同於進入首楞嚴定（Śūraṅgama-samādhi，一種甚深的禪定）。
戒臘牌
堂司、侍司、眾寮預先依據戒臘（受戒的年資）寫造。到十四日午後，堂司的牌位列于僧堂前上間，侍司的牌位列於法堂下間，眾寮的牌位列于寮內。各自準備香幾、爐燭供養。大眾各自燒香展拜完畢，仍然各自收起牌位掛起來。
方丈小座湯
四節講行按照古制有三座湯。第一座分為兩份，特別為東堂、西堂請首座。光伴第二座分為四份，頭首一份，知事二份，西序勤舊三份，東序勤舊四份。西堂光伴第三座位，多分六份，本山辦事，諸方辦事，隨著職位的上下來分坐，職位相同的人按照次序排列。首座光伴侍司預先準備草圖，呈給方丈議定，到那一天按照草圖執行。
【English Translation】 English version: To break through the subtle delusions of all beings. Matanga (a woman of the lower caste) rejoices, and Myokyo (Myo-Kichijo Bosatsu, the Bodhisattva of Auspiciousness) secretly assists. The World-Honored One (Shakyamuni Buddha) and Manjusri (Manjusri Bodhisattva) especially manifest the model of teaching and transformation, expounding the teachings and contemplations of a generation, thus there is contemplation and there is teaching, indicating the secret cause of cultivation and realization, yet there is no realization and no cultivation, clarifying the true view, thereby ceasing all defilements. Empty flowers have no roots, abiding in right concentration to subdue all disturbances, still water has no waves. Considering what knowledge the descendants of the Dharma-ending Age have? Reciting the Buddha's last words to warn oneself. I humbly pray that the kalpas (an extremely long unit of time) of the Ganges sands be shortened to a single thought, without interruption for a long time. May the lands of the ten directions be united to dwell together, all attaining perfect enlightenment (complete awakening). (Full scattering) Regarding this forest garden as if it were Jetavana-vihāra (the monastery where Shakyamuni Buddha resided during his lifetime), the present assembly of the sea is just like the assembly on Mount Grdhrakuta (the Vulture Peak, where Shakyamuni Buddha preached). Encompassing the macrocosm in a microcosm, merging the three times (past, present, and future) into the present moment. It is the day of self-surrender after the summer retreat, without offense and without clinging. Comprehending all phenomena to interpenetrate each other, who is a mortal, who is a saint? Everyone possesses wonderful enlightenment, every land is Vairocana Buddha (the embodiment of the Dharma Body), manifesting hundreds of billions of bodies, surpassing fifty-seven positions. Using a finger to illustrate that the finger is not the finger, both the finger and the illustration vanish together. It is like the Void Treasury (Akasagarbha Bodhisattva) emptying emptiness and merging with emptiness, how can emptiness be given? Out of compassion for the naive, especially praising the ignorant. Following the Buddha's last teachings to receive and uphold, relying on the unobstructedness of the retreat. I humbly pray that Samatha (tranquility) be complete with all the gates of defilement, and that great function flourish equally to entering the Śūraṅgama-samādhi (a profound state of meditation).
Precedence Placard
The hall officers, service officers, and all the monks prepare and write according to their seniority in precepts (years since ordination). By the afternoon of the fourteenth, the hall officers' placards are placed in the upper space in front of the monks' hall, the service officers' placards are placed in the lower space of the Dharma hall, and the monks' placards are placed in their respective rooms. Each prepares incense tables, incense burners, and candles for offerings. The assembly each burns incense and bows, then each collects their placards and hangs them up.
Abbot's Small Seat Soup
According to ancient custom, there are three seat soups for the four seasonal lectures. The first seat is divided into two portions, especially inviting the head monks of the East Hall and West Hall. The second seat is divided into four portions, one for the head monk, two for the administrators, three for the diligent elders of the West Wing, and four for the diligent elders of the East Wing. The third seat, accompanied by the West Hall, is mostly divided into six portions, for affairs of the local monastery and affairs of other monasteries, seated according to the rank of their positions, those of the same rank are seated in order. The head monk, the accompanying service officer, prepares a draft beforehand and presents it to the abbot for approval, and on that day, it is carried out according to the draft.
名書照牌。午後備卓袱。作一二三座。陳列寢堂下間。東西堂前堂首座都寺系請客侍者。各詣寮觸禮拜請云。堂頭和尚請今晚就寢堂。特為獻湯。餘頭首辦事名勝方丈客頭行者請云。方丈和尚參前請就寢堂。特為獻湯。寢堂釘掛排位。秉燭裝香畢。客頭行者覆侍者。次覆方丈鳴鼓。初座客集侍者揖引。至住持前問訊依照牌入位立定。燒香侍者請客侍者分往特為人前。巡問訊揖坐已。復位並立。燒香侍者進前燒香。仍歸位。與請客侍者同時轉身份巡問訊揖香。候鳴板二下行湯遍。仍巡揖湯畢。燒香侍者進燒光伴香。鳴板一下收盞鳴鼓五下退座。三座行禮並同。叢林以茶湯為盛禮。近來多因爭位次高下。遂寢不講。住持當力行之。江湖老成當力從臾之。庶將來知所矜式云。
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四節土地堂唸誦
凡遇節。先一日午後土地堂嚴設供養。排香燭臺凡爐瓶。堂司行者報眾掛念誦牌。巡廊鳴板與三八同。眾集相對雁立。住持先祖堂。次大殿炷香三拜。鳴大板三下。鳴大鐘。住持至(大眾俯首合掌為迎住持。侍者隨後。只當叉手而過)燒香歸位。行者鳴鈸維那出揖班上香畢。唸誦迴向(見后)。
切以。薰風扇野。炎帝司方。當法王禁足之辰
【現代漢語翻譯】 現代漢語譯本： 名書照牌（記錄並展示名牌）。午後準備好桌袱（一種覆蓋桌子的布）。擺放一二三座。陳列在寢堂的下間。東西兩堂前堂的首座和都寺（寺院中的職務，負責管理僧眾）負責邀請客人，侍者協助。各自前往僧寮，行觸禮（一種佛教禮儀）並邀請說：『堂頭和尚（寺院住持的尊稱），我們邀請您今晚到寢堂，特意為您獻湯。』其餘的頭首（寺院中的重要職務）、辦事僧、名勝（有聲望的僧人）、方丈（寺院住持的住所）、客頭（負責接待客人的僧人）、行者（在寺院中修行的人）則邀請說：『方丈和尚，我們恭請您到寢堂，特意為您獻湯。』寢堂里釘掛著排位。點燃蠟燭，焚香完畢。客頭行者告知侍者，然後告知方丈，開始鳴鼓。初座的客人到齊后，侍者作揖引導，到住持面前問訊（一種佛教禮儀），按照名牌入座站定。燒香侍者請客侍者分別到各位特意邀請的人面前，巡迴問訊，作揖請坐完畢，回到原位並排站立。燒香侍者上前燒香，然後回到原位。與請客侍者同時轉身，分別巡迴問訊，作揖獻香。等待鳴板兩下，開始行湯，周遍之後，仍然巡迴作揖，獻湯完畢。燒香侍者上前燒光伴香（燒完香后，將剩餘的香灰撥到一起）。鳴板一下，收盞。鳴鼓五下，退座。三座的行禮都相同。叢林（指禪宗寺院）以茶湯為盛禮。近來多因爭位次高下，於是停止不講。住持應當努力實行，江湖老成（指有經驗的僧人）應當盡力輔助，這樣將來才知道應該傚法。
四節土地堂唸誦
凡是遇到節日，提前一天下午，在土地堂莊嚴地設定供養。排列香燭臺和凡爐瓶（各種香爐和花瓶）。堂司行者告知大眾，懸掛唸誦牌。巡廊鳴板，與三八日相同（指每月初三和十八）。大眾集合，相對雁行站立。住持先到祖堂，然後到大殿炷香三拜。鳴大板三下。鳴大鐘。住持到達（大眾俯首合掌迎接住持，侍者跟隨在後，只需叉手而過），燒香歸位。行者鳴鈸，維那（寺院中負責管理僧眾唸誦的僧人）出列作揖，班首上香完畢。唸誦迴向（見后）。
切切以，薰風扇野，炎帝司方。當法王禁足之辰（指夏季安居期間）
【English Translation】 English version: The names are written on nameplates and displayed. In the afternoon, prepare the table cloths. Arrange the first, second, and third seats. These are displayed in the lower room of the meditation hall. The head monks of the east and west halls, and the chief seat of the main hall, along with the superintendent monk, are responsible for inviting guests, assisted by the attendants. Each goes to the monks' quarters, performs a touch-head prostration (a Buddhist ritual), and invites, saying: 'Abbot (a respectful term for the head monk of the monastery), we invite you to the meditation hall tonight, especially to offer you soup.' The remaining head monks (important positions in the monastery), working monks, renowned monks, the abbot (referring to the abbot's residence), the guest manager (monk in charge of receiving guests), and practitioners (those practicing in the monastery) invite, saying: 'Abbot, we respectfully invite you to the meditation hall, especially to offer you soup.' The seating arrangements are nailed and hung in the meditation hall. After lighting the candles and burning incense, the guest manager practitioner informs the attendants, then informs the abbot, and the drums are sounded. When the guests for the first seating are gathered, the attendants bow and guide them to the abbot, where they perform a greeting, enter their seats according to the nameplates, and stand still. The incense-burning attendant asks the guest attendants to go to each of the specially invited guests, circulate, greet, and bow to invite them to sit. After they are seated, they return to their positions and stand together. The incense-burning attendant steps forward to burn incense and then returns to their position. Simultaneously with the inviting attendants, they turn and circulate, greet, and bow to offer incense. Waiting for two strikes of the wooden clapper, the soup is served throughout. They continue to circulate and bow after the soup is finished. The incense-burning attendant steps forward to burn the remaining incense. With one strike of the wooden clapper, the cups are collected. With five strikes of the drum, they leave their seats. The rituals for the three seatings are the same. In the monastic community (referring to Zen monasteries), tea and soup are considered grand rituals. Recently, due to disputes over seniority and rank, they have ceased to be practiced and discussed. The abbot should strive to implement them, and the experienced monks should do their best to assist, so that in the future, they will know what to emulate.
Recitation in the Earth God Hall during the Four Seasonal Festivals
Whenever a festival occurs, the day before, in the afternoon, the Earth God Hall is solemnly set up with offerings. Arrange the incense holders, candle stands, and various vases and pots. The hall manager practitioner informs the assembly and hangs the recitation plaque. The wooden clapper is struck around the corridors, as on the 3rd and 18th of the month (referring to the 3rd and 18th days of each month). The assembly gathers and stands in a row facing each other. The abbot first goes to the Ancestral Hall, then to the Main Hall, to light incense and bow three times. The large wooden board is struck three times. The large bell is rung. The abbot arrives (the assembly lowers their heads and puts their palms together to welcome the abbot, the attendants follow behind, only crossing their hands and passing by), burns incense, and returns to their position. The practitioner strikes the cymbals, the chant leader (the monk in charge of managing the assembly's chanting in the monastery) comes forward to bow, and the group leaders finish offering incense. The recitation is dedicated (see later).
It is truly because the warm wind fans the fields, and the Fire Emperor governs the region. During the time when the Dharma King restricts his feet (referring to the summer retreat period).
乃釋子護生之日。恭裒大眾肅詣靈祠。誦持
萬德洪名。迴向合堂真宰。所祈加護得遂安
四 居。仰憑大眾念云云。
切以。金風扇野白帝司方。當覺皇解制之辰
節 是法歲周圓之日。九旬無難一眾咸安。誦持
萬德洪名。仰答合堂真宰。仰憑大眾念云云。
念 切以。時臨亞歲節屆書云。當一陽來複之辰
乃萬匯發生之始。恭裒大眾肅詣靈祠。誦持
誦 萬德洪名。迴向合堂真宰。仰憑大眾念云云。
切以。化工密運歲歷云周。咸忻四序之安。將
回 啟三陽之慶。恭裒大眾肅詣靈祠。誦持萬
德洪名。迴向合堂真宰。仰憑大眾念云云。
向 上來念誦功德回。向當山土地列位護伽藍神
合堂真宰。所冀。神功葉贊。發揮有利之勛。
梵苑超隆。永錫無私之慶。再勞尊眾念十方
三世一切雲云四節並同。
庫司四節特為首座大眾湯
唸誦罷。就僧堂講禮。都寺預于齋退具湯榜見后。即令客頭行者備柈袱爐燭。詣前堂首座前。插香觸禮一拜。稟云(今晚就云堂。特為首座大眾點湯。伏望慈悲特垂光降)以榜呈納首座。隨令本寮茶頭遞付供頭。貼僧堂前下間。庫司客頭隨覆云(拜請湯罷就座藥石)
【現代漢語翻譯】 現代漢語譯本 這是釋迦牟尼佛弟子護生的日子。我們恭敬地聚集大眾，莊嚴地來到靈祠。誦唸『萬德洪名』（對佛、菩薩或神祇的尊稱，意為具有無量功德的洪亮名號）。將功德迴向給合堂真宰（指祠廟中供奉的所有神靈）。祈求他們加持，使我們能夠安居樂業。仰仗大眾一同唸誦（經文或咒語）。
我們誠摯地認為，當金風吹拂原野，白帝（西方之神）掌管四方的時候，正值覺皇（佛陀）解除結夏安居的時刻，也是一個佛法年度圓滿的日子。過去九十天里沒有災難，所有人都平安無事。我們誦唸『萬德洪名』，以此來報答合堂真宰的庇佑。仰仗大眾一同唸誦。
我們誠摯地認為，時節臨近亞歲（冬至），日子也到了書云（古代曆法中的一個節氣）。當一陽（指陽氣）開始復甦的時候，也是萬物開始萌發生長的時候。我們恭敬地聚集大眾，莊嚴地來到靈祠。誦唸『萬德洪名』，將功德迴向給合堂真宰。仰仗大眾一同唸誦。
我們誠摯地認為，天地執行，歲月流逝，我們都欣喜四季的平安，即將迎來三陽開泰的吉祥。我們恭敬地聚集大眾，莊嚴地來到靈祠。誦唸『萬德洪名』，將功德迴向給合堂真宰。仰仗大眾一同唸誦。
以上唸誦的功德，迴向給當山土地（指此山的山神）、列位護伽藍神（指保護寺廟的神靈）以及合堂真宰。希望神靈的功德能夠得到讚揚，發揮有利的作用，使佛寺能夠超越興隆，永遠賜予我們無私的福祉。再次勞煩各位尊敬的僧眾唸誦十方三世一切（諸佛菩薩的名號或咒語），這四個節日都一樣。
庫司（寺院中負責倉庫管理的部門）在四個節日特別為首座（寺院中地位最高的僧人）和大眾準備湯食。
唸誦完畢后，到僧堂講解禮儀。都寺（寺院中的總務主管）預先在齋飯後準備好湯榜（通知喝湯的告示），見後文。然後讓客頭（負責接待賓客的僧人）和行者（在寺院中做雜事的僧人）準備好柈袱（盛放物品的托盤）、爐（香爐）和蠟燭，到前堂首座面前。插香，行觸禮（一種佛教禮儀）一拜，稟告說：『今晚在云堂（僧人禪修的場所）特別為首座和大眾準備了湯食，希望您慈悲光臨。』將湯榜呈給首座。隨後讓本寮（負責特定事務的僧人）的茶頭（負責茶水的僧人）遞交給供頭（負責供養的僧人），貼在僧堂前下間（僧堂的前面）。庫司和客頭隨後覆述說：『拜請喝湯完畢后就座用藥石（晚餐）。』
【English Translation】 English version This is the day when the disciples of Shakyamuni Buddha protect life. We respectfully gather the assembly and solemnly come to the sacred shrine. We chant the 'Ten Thousand Virtues of the Great Name' (a respectful title for Buddhas, Bodhisattvas, or deities, meaning the resounding name with immeasurable merits). We dedicate the merits to all the deities in the shrine. We pray for their blessings so that we may live in peace and stability. We rely on the assembly to recite together (scriptures or mantras).
We sincerely believe that when the golden wind blows across the fields and the White Emperor (the god of the West) governs the four directions, it is the time when the Awakened One (the Buddha) ends the summer retreat, and it is also the day when a Dharma year is completed. In the past ninety days, there have been no disasters, and everyone is safe and well. We chant the 'Ten Thousand Virtues of the Great Name' to repay the blessings of all the deities in the shrine. We rely on the assembly to recite together.
We sincerely believe that the season is approaching the Winter Solstice, and the day has arrived at Shuyun (a solar term in the ancient calendar). When the yang energy begins to recover, it is also the beginning of the germination and growth of all things. We respectfully gather the assembly and solemnly come to the sacred shrine. We chant the 'Ten Thousand Virtues of the Great Name' and dedicate the merits to all the deities in the shrine. We rely on the assembly to recite together.
We sincerely believe that as the universe operates and the years pass, we are all delighted with the peace of the four seasons and are about to usher in the auspiciousness of the 'Three Yangs' (a term indicating the beginning of good fortune). We respectfully gather the assembly and solemnly come to the sacred shrine. We chant the 'Ten Thousand Virtues of the Great Name' and dedicate the merits to all the deities in the shrine. We rely on the assembly to recite together.
The merits of the above recitation are dedicated to the local land deity (the mountain god of this mountain), the guardian deities of the Sangharama (the deities protecting the monastery), and all the deities in the shrine. May the merits of the deities be praised, and may they exert beneficial effects, so that the Buddhist temple can transcend and prosper, and forever bestow upon us selfless blessings. We trouble the respected Sangha again to recite the names or mantras of all Buddhas and Bodhisattvas in the ten directions and three times (past, present, and future). All four festivals are the same.
The Kusi (the department in the monastery responsible for warehouse management) specially prepares soup for the head monk (the highest-ranking monk in the monastery) and the assembly on the four festivals.
After the recitation, we go to the Sangha hall to explain the etiquette. The Dusi (the general affairs director in the monastery) prepares the soup notice (a notice to inform about drinking soup) in advance after the vegetarian meal, as seen below. Then, let the guest monk (the monk responsible for receiving guests) and the attendant (the monk who does chores in the monastery) prepare the panfu (a tray for holding items), the incense burner, and candles, and go to the head monk in the front hall. Insert incense, perform a touch-salutation (a Buddhist ritual) with one bow, and report: 'Tonight, in the cloud hall (the place where monks practice meditation), soup is specially prepared for the head monk and the assembly. We hope that you will compassionately grace us with your presence.' Present the soup notice to the head monk. Then, let the tea server (the monk responsible for tea) of this dormitory hand it over to the offering server (the monk responsible for offerings) and post it in the lower room in front of the Sangha hall. The Kusi and the guest monk then repeat: 'We respectfully invite you to take your seats for Yaoshi (dinner) after drinking the soup.'
都寺懷香詣方丈。觸禮一拜請云(今晚就云堂特為首座大眾點湯。伏望和尚慈悲特垂降重)仍分付客頭。請勤舊蒙堂諸寮。各掛點湯牌。逐一請已。僧堂前列照牌。設首座與住持對面位。上下間安大眾位。差行者專直特為人。唸誦畢。即鳴齋鼓一通。大眾歸缽位。頭首一班齊歸前板。都寺隨入揖首座離位。卻揖以次頭首進板首。隨送首座歸位。從聖僧后。右出堂外。迎住持入堂。供頭緩鳴堂前鐘七下。送住持入位。仍往首座前揖坐。仍如前出從首座板。起巡堂一匝。外堂上下間。歸堂中立問訊眾坐。進前燒香次上下間外堂歸香合安元處。即往特為人前問訊。右出住持前問訊。仍巡問訊一匝。及外堂歸堂中問訊側立。鳴堂前鐘二下。先進特為人與住持湯。次行大眾湯遍瓶出。往特為人前問訊。右出聖僧前。大展三拜。仍巡堂一匝。出外堂巡畢。引全班入住持前行禮。初展云(此日粗湯特沐慈悲降重。下情不勝感激之至)再展云(即日時令謹時恭惟。堂頭和尚尊候起居多福)退觸禮三拜畢。轉身引從聖僧後轉。右出堂前排立。首座隨出對觸禮一拜謝湯。復從上間入特為位。都寺復歸中燒香(為藥石故)而退。堂司行者喝云(請大眾下缽)行者進住持特為人卓。大眾展缽(頭首不下缽庫司備碗楪)行藥石食畢鳴鼓三下退座。
方丈預出免人事榜云(某節並就來日法堂上人事例免到方丈伏希眾悉 住山某 咨白)貼僧堂上間。不鳴放參鐘(各鄉曲依所出榜詣各處團拜)四節並同。惟冬節湯罷行糍果。方行藥石。
湯 庫司今晚就云堂點湯一中。特為首座大眾。
聊旌某節之儀。伏望眾慈同垂光降。
榜 今月 日庫司比丘某等敬白
結制禮儀
至日五更兩序大小勤舊。江湖辦事鄉曲法眷小師。皆當詣方丈插香展禮。若見僧堂前出免人事榜。則不必往。侍者覆方丈令行者報眾掛上堂牌。粥罷。住持說法畢。詳白行禮始末云(下座先與西堂人事觸禮一拜。次與知事人事兩展三禮。次與首座大眾人事兩展三禮。次與首座大眾人事兩展三禮。知事先歸庫司。首座領大眾詣庫司。人事觸禮三拜。首座歸僧堂前上間。後堂領大眾歸僧堂下間。與首座人事觸禮三拜畢。依唸誦圖立。首座領眾巡入堂內立定。首座離位聖僧前燒香大展三拜。巡堂一匝歸位。行者喝云。首座禮謝大眾觸禮三拜。次知事入堂燒香大展三拜。巡堂一匝。至聖僧板頭排立。行者喝云。知事禮觸大眾觸禮三拜不出堂。住持入堂燒香大展三拜。巡堂一匝歸位。行者喝云。堂頭和尚與大眾人事普觸禮三拜。又喝云。大眾普同作禮觸禮三拜。次第巡寮)下座行
【現代漢語翻譯】 現代漢語譯本： 方丈預先發布免除人事拜訪的榜文，內容包括（某節日以及之後幾天的法堂上人事例，免於到方丈處拜訪，希望大家知悉。住持某某敬告），張貼在僧堂上方。不敲鐘通知停止坐禪（各鄉曲人士按照榜文指示，到各處團拜），其他四個節日也相同。只有冬至節喝湯後分發糍粑和水果，之後才用藥石。
湯：庫司今晚在云堂準備一中份湯，專門為首座和大眾準備。
聊表某節日的禮儀，希望各位慈悲一同前來。
榜文：今月某日庫司比丘某某等敬白
結制禮儀
到那一天五更時分，兩序大小執事、年長者、江湖辦事人員、鄉曲法眷和小師，都應當到方丈處插香行禮。如果看到僧堂前貼有免除人事拜訪的榜文，則不必前往。侍者稟告方丈，讓行者通知大家掛上堂牌。早粥完畢后，住持說法完畢，詳細稟告行禮的始末，內容如下（下座先與西堂人事觸禮一拜，其次與知事人事兩展三禮，其次與首座大眾人事兩展三禮。知事先行返回庫司，首座帶領大眾前往庫司，人事觸禮三拜。首座返回僧堂前上方，後堂帶領大眾返回僧堂下方，與首座人事觸禮三拜完畢。按照唸誦圖站立。首座帶領大眾巡視進入堂內站定。首座離開座位，在聖僧前燒香大展三拜，巡堂一週返回原位。行者喊道：『首座禮謝大眾觸禮三拜。』其次知事進入堂內燒香大展三拜，巡堂一週，到聖僧牌位前排列站立。行者喊道：『知事禮觸大眾觸禮三拜不出堂。』住持進入堂內燒香大展三拜，巡堂一週返回原位。行者喊道：『堂頭和尚與大眾人事普觸禮三拜。』又喊道：『大眾普同作禮觸禮三拜。』依次巡視各寮房），下座執行。
【English Translation】 English version: The abbot pre-posts a notice exempting people from personal visits, stating (for a certain festival and the following days' Dharma Hall senior's example, exempt from visiting the abbot, hoping everyone is aware. Resident monk so-and-so respectfully announces), posted above the Sangha hall. The release from meditation is not announced by ringing the bell (people from various villages, according to the notice, go to various places for group bowing), the same for the other four festivals. Only on the Winter Solstice festival, after drinking soup, glutinous rice cakes and fruits are distributed, and then medicinal food is taken.
Soup: The kitchen office will prepare a medium portion of soup in the cloud hall tonight, especially for the head seat and the assembly.
To briefly express the ritual of a certain festival, hoping everyone will kindly come and participate.
Notice: Respectfully announced by the kitchen office Bhikshu so-and-so, etc., on the so-and-so day of this month.
Ritual for Establishing the Retreat
On that day, at the fifth watch (early morning), all the large and small officers, senior members, those handling affairs from other monasteries, Dharma relatives from various villages, and junior monks should all go to the abbot's room to offer incense and pay respects. If a notice exempting people from personal visits is posted in front of the Sangha hall, then there is no need to go. The attendant informs the abbot, who instructs the server to announce the hanging of the Dharma Hall plaque. After the morning congee, after the abbot finishes speaking the Dharma, a detailed report is given on the beginning and end of the ritual, as follows (the junior seat first makes a personal touch bow to the West Hall, then makes two prostrations and three bows to the director, then makes two prostrations and three bows to the head seat and the assembly. The director first returns to the kitchen office, the head seat leads the assembly to the kitchen office, making three personal touch bows. The head seat returns to the upper space in front of the Sangha hall, the rear hall leads the assembly back to the lower space in the Sangha hall, making three personal touch bows to the head seat. Stand according to the recitation chart. The head seat leads the assembly to inspect and enter the hall, standing still. The head seat leaves the seat, burns incense before the Holy Monk, and makes three great prostrations, circles the hall once, and returns to the seat. The server shouts: 'The head seat bows to thank the assembly with three personal touch bows.' Next, the director enters the hall, burns incense, and makes three great prostrations, circles the hall once, and stands in line in front of the Holy Monk plaque. The server shouts: 'The director bows to touch the assembly with three personal touch bows, without leaving the hall.' The abbot enters the hall, burns incense, and makes three great prostrations, circles the hall once, and returns to the seat. The server shouts: 'The abbot of the hall makes a universal personal touch bow to the assembly.' Then shouts: 'The assembly makes a universal prostration with three personal touch bows.' Inspect each dormitory in order), executed by the junior seat.
者即進香燭臺幾爐瓶。作一字排列畢。西堂進前人事。次知事進插香。初展云(此際安居獲奉巾瓶。惟仗法力資持愿無難事)再展云(即日孟夏謹時恭。惟堂頭和尚尊候起居多福)退觸禮三拜。住持答一拜。次首座領眾插香。勤舊諸寮皆隨後。次第插香。展禮致詞並與前同。眾退住持趺座侍者小師插香展拜。次參頭領眾行者插香禮。拜。次作頭領老郎諸直廳轎番人仆等參拜。首座領眾。詣庫司。人事觸禮三拜。後堂首座領眾。歸僧堂前下間。立定。前堂首座居上間。堂司行者喝云(大眾與首座人事)對觸禮三拜畢。依唸誦圖立。首座領眾。巡入堂內歸位立。侍者暫到巡半堂。侍者于聖僧龕后立。暫到向侍者立定。首座離位進聖僧前燒香。大展三拜。巡堂一匝。復位喝云。首座禮謝大眾。對觸禮三拜畢。知事入燒香展拜巡堂畢排立聖僧板頭。喝云(知事禮謝大眾)對觸禮三拜畢不出堂。住持入堂燒香展拜巡堂歸位(小師輩必當迴避從後門出。侯講禮畢復位喫茶)喝云(堂頭和尚與大眾人事)普觸禮三拜。喝云(大眾普同作禮)觸禮三拜(舊規載。知事出堂后往持入堂。則不曾答得知事禮。蓋禮無不答者。近希叟和尚一山和尚皆如此講行。識者是之)知事退身出堂外。侍者暫到隨後出。大眾就坐。侍者歸中問訊揖坐。進中
【現代漢語翻譯】 那人便擺放好香燭臺和花瓶，將它們一字排開。西堂上前行禮，接著知事上前插香。初展云（此時安居能夠供奉巾瓶，全仰仗佛法力量的資助扶持，愿沒有難事發生），再展云（今日孟夏時節，恭敬問候堂頭和尚，祝願您起居安康，多福多壽）。然後退下，行觸禮三拜。住持答一拜。接著首座帶領大眾插香，勤舊的各位寮也都隨後依次插香。行展禮致詞的儀式與之前相同。眾人退下，住持趺坐，侍者和小師插香展拜。然後參頭帶領眾行者插香禮拜。接著作頭帶領老郎、各直廳轎伕、僕人等參拜。首座帶領大眾前往庫司，行人事觸禮三拜。後堂首座帶領大眾回到僧堂前下間，站定。前堂首座站在上間。堂司行者喊道：『大眾與首座行禮。』大家相對行觸禮三拜完畢。按照唸誦圖站立。首座帶領大眾巡視進入堂內，回到自己的位置站立。侍者暫時巡視半個僧堂，在聖僧龕後站立。暫時走到侍者站定的地方。首座離開座位，到聖僧前燒香，行大展三拜禮。巡視僧堂一週，回到原位，喊道：『首座禮謝大眾。』大家相對行觸禮三拜完畢。知事進入燒香展拜，巡視僧堂完畢，排列在聖僧牌位前，喊道：『知事禮謝大眾。』大家相對行觸禮三拜完畢，知事不離開僧堂。住持進入僧堂燒香展拜，巡視僧堂回到原位（小師輩必須迴避，從後門出去，等講禮完畢后回到原位喫茶）。喊道：『堂頭和尚與大眾行禮。』大家普遍行觸禮三拜。喊道：『大眾普同作禮。』大家行觸禮三拜（舊規記載，知事出堂后前往持入堂，就沒有回答知事的禮。禮儀上沒有不答謝的。近來希叟和尚、一山和尚都是這樣講解和實行的，有見識的人認為是對的）。知事退身走出僧堂外，侍者暫時也隨後出去。大眾就坐。侍者回到中間，問訊后揖坐，然後開始進中。 現代漢語譯本
【English Translation】 Then, the person arranges the incense burners, candle stands, and vases, placing them in a single line. The Western Hall official steps forward to perform the greetings, followed by the administrator who inserts the incense. First proclamation: 'Now, during this period of retreat, we are fortunate to have the support of the monastic necessities. We rely solely on the power of the Dharma to assist and sustain us, hoping that no difficulties will arise.' Second proclamation: 'Today, in this early summer season, we respectfully inquire after the well-being of the Abbot, wishing him peace, prosperity, and longevity.' Then, they retreat and perform three prostrations of touching the head to the ground. The Abbot returns one prostration. Next, the Head Seat leads the assembly in inserting incense, with all the senior members of the various offices following in order. The ceremony of offering incense, bowing, and delivering speeches is the same as before. The assembly retreats, and the Abbot sits in the lotus position, while the attendant and junior monks insert incense and prostrate. Then, the Meditation Leader leads the practitioners in inserting incense and bowing. Next, the Work Leader leads the old men, the officials of the various halls, the sedan chair carriers, servants, and others in paying respects. The Head Seat leads the assembly to the office of the storehouse, performing three prostrations of touching the head to the ground. The Head Seat of the Rear Hall leads the assembly back to the lower space in front of the monks' hall and stands still. The Head Seat of the Front Hall stands in the upper space. The hall attendant shouts: 'The assembly pays respects to the Head Seat.' Everyone faces each other and performs three prostrations of touching the head to the ground. They stand according to the diagram for chanting. The Head Seat leads the assembly in a procession into the hall, returning to their positions and standing still. The attendant temporarily inspects half of the hall, standing behind the shrine of the Sangharama Protector. He temporarily goes to where the attendant is standing. The Head Seat leaves his position, goes before the Sangharama Protector to burn incense, and performs three great prostrations. He circles the hall once, returns to his position, and shouts: 'The Head Seat thanks the assembly.' Everyone faces each other and performs three prostrations of touching the head to the ground. The administrator enters, burns incense, prostrates, circles the hall, and stands before the Sangharama Protector's tablet, shouting: 'The administrator thanks the assembly.' Everyone faces each other and performs three prostrations of touching the head to the ground. The administrator does not leave the hall. The Abbot enters the hall, burns incense, prostrates, circles the hall, and returns to his position (the junior monks must avoid this, exiting through the back door, and returning to their positions for tea after the ceremony is completed). He shouts: 'The Abbot pays respects to the assembly.' Everyone universally performs three prostrations of touching the head to the ground. He shouts: 'The assembly universally performs the same prostrations.' Everyone performs three prostrations of touching the head to the ground (the old rules record that if the administrator leaves the hall and then goes to hold the incense burner to enter the hall, then he would not have received the administrator's bow. There is no bow that should go unanswered. Recently, both Abbot Xisou and Abbot Yishan have explained and practiced this way, and those with understanding consider it correct). The administrator retreats and exits the hall, with the attendant temporarily following him out. The assembly takes their seats. The attendant returns to the center, greets them, and invites them to sit, then begins to serve the meal. English version
爐上下間至外堂燒香。香合安元處。退身當中問訊。上下間外堂問訊了歸中立。鳴鐘二下。行茶遍瓶出復如前問訊中立。鳴鐘一下收盞。鳴鐘三下。出堂眾散。住持次第巡寮。各寮嚴設坐椅香幾。于門外候住持。從東廊第一寮巡。起至各寮香幾前。寮主同眾。插香云(此日禮當拜賀返沐降重)畣香云(適辱禮賀專此致謝)送住持數步。復側立香幾之右。合掌問訊待眾行盡。就隨其末次第巡過。各寮人隨後接巡。至法堂上。住持于香幾內中立。大眾三人一引問訊而過。巡至本寮香幾之側。各各依次合掌立定。一一巡遍而散。四節並同。
四節秉拂
住持小參時白雲(來晨齋退。煩都寺維那侍者。赍牌拂詣首座。各處拜請。來晚為眾秉拂)次日齋退燒香。侍者即令客頭行者攜主杖牌拂人仆捧柈袱爐燭約都寺維那。同詣各頭首寮。炷香觸禮一拜。稟云(方丈和尚慈旨。令某等謹赍牌拂。專此拜請。今晚為眾秉佛)一一請已。首座約同受請頭首。帶行者將牌拂主丈。隨詣方丈稟辭。住持當力勸勉送出。首座轉身就稟云(尊命既嚴不容辭卻。敢借法座。伏望慈。悲。古來秉拂多別設座。今習為常。後昆無聞)次就燒香侍者處。借法鼓。秉拂人令茶頭行者。請聖僧侍者禪客。燒香獻茶畢云(今晚秉拂。輒煩侍者燒香禪
【現代漢語翻譯】 現代漢語譯本 在爐上下間到外堂燒香。將香盒放回原處。後退一步，在中間問訊。在上下間和外堂問訊完畢后回到中間站立。鳴鐘兩下。行茶，茶瓶傳遞一遍后，像之前一樣問訊，回到中間站立。鳴鐘一下，收茶盞。鳴鐘三下。大眾離開禪堂。住持依次巡視各寮房。各寮房精心佈置坐椅和香幾，在門外等候住持。從東廊第一間寮房開始巡視，一直到各寮房的香幾前。寮主和寮房內的僧眾一起，插香並說（今日理應拜賀，感謝您的光臨）。住持答香說（承蒙您的禮賀，專此致謝）。送住持幾步，然後側身站在香幾的右側，合掌問訊，等待所有人都走完。然後跟在隊伍的最後依次巡視過去。各寮房的人隨後接替巡視，一直到法堂上。住持在香幾內中間站立。大眾三人一組，引導問訊後走過。巡視到自己的寮房香幾旁邊，各自依次合掌站定。一一巡視完畢后解散。其他四個節日也一樣。
四節秉拂
住持在小參時告知（明早齋飯後，請都寺、維那、侍者，拿著牌拂去首座和各處拜請，今晚為大家秉拂）。第二天齋飯後燒香。侍者立即讓客頭和行者帶著主杖、牌拂、人仆捧著柈袱、爐燭，約請都寺和維那，一同前往各頭首寮房。點香，行觸禮一拜，稟告說（方丈和尚慈悲，命令我等謹遵旨意，特地拿著牌拂，專程拜請您今晚為大家秉拂）。一一邀請完畢。首座約請一同接受邀請的頭首，帶著行者，拿著牌拂和主杖，一同前往方丈稟告。住持應當極力勸勉並送他們出門。首座轉身就稟告說（您的命令非常嚴格，不敢推辭。敢借用您的法座，希望您慈悲。古來秉拂大多另外設定座位，現在已經習以為常，後人可能不知道）。然後到燒香侍者處，借用擊法鼓的槌。秉拂人讓茶頭和行者，請聖僧、侍者和禪客，燒香獻茶完畢后說（今晚秉拂，特地麻煩侍者燒香禪
【English Translation】 English version Burning incense from the area near the stove to the outer hall. Return the incense box to its original place. Step back and bow in the middle. After bowing in the upper and lower areas and the outer hall, return to the center and stand. Ring the bell twice. Serve tea, passing the tea bottle around, and then bow as before, returning to the center to stand. Ring the bell once to collect the teacups. Ring the bell three times. The assembly disperses from the hall. The abbot visits each dormitory in order. Each dormitory prepares seats and incense tables, waiting for the abbot outside the door. The abbot starts the visitation from the first dormitory in the east corridor, going to the incense table in each dormitory. The dormitory head and the monks in the dormitory together insert incense and say (Today we should pay respects and thank you for your visit). The abbot responds (Thank you for your kind greetings). Escort the abbot a few steps, then stand sideways to the right of the incense table, palms together, bowing, waiting for everyone to pass. Then follow at the end of the line, visiting each dormitory in order. The people from each dormitory then take over the visitation, going up to the Dharma Hall. The abbot stands in the middle inside the incense table. The assembly, in groups of three, is led to bow and pass by. Upon reaching the side of their own dormitory's incense table, each person stands still with palms together in order. After visiting each one, they disperse. The other four festivals are the same.
Four Seasonal Dharma Talks
The abbot announces during the small assembly (Tomorrow morning after the vegetarian meal, please have the director of the monastery, the supervisor, and the attendant take the plaque and whisk to the head seat and other places to invite them. I will give a Dharma talk for everyone tonight). The next day, after the vegetarian meal, incense is burned. The attendant immediately instructs the guest leader and the worker to take the staff, plaque, whisk, and a servant carrying the tray, incense burner, and candles, and invite the director of the monastery and the supervisor to go to each of the head monks' dormitories. Light incense, perform a touch-head bow, and report (The abbot has compassionately ordered us to respectfully take the plaque and whisk and specially invite you to give a Dharma talk for everyone tonight). After inviting each one. The head seat invites the head monks who accepted the invitation to go to the abbot's room with the workers, carrying the plaque, whisk, and staff, to report. The abbot should strongly encourage them and send them out. The head seat turns around and reports (Your order is very strict, and we dare not refuse. We dare to borrow your Dharma seat, hoping for your compassion. In the past, Dharma talks were mostly given from a separate seat, but now it has become customary, and later generations may not know). Then go to the incense-burning attendant to borrow the mallet for striking the Dharma drum. The Dharma talk giver instructs the tea server and the worker to invite the holy monks, attendants, and Chan practitioners to burn incense and offer tea, and then says (Tonight's Dharma talk is especially troublesome for the attendant to burn incense and Chan
客問話)復令行者僧堂前掛秉拂牌。方丈請秉拂人藥石。免赴當送往。堂司行者排辦法座左手敷罘罳。設住持位。昏鐘鳴時。行者覆秉拂人。次覆住持鳴鼓一通眾集。小參禮同。住持出徑歸位立定。都寺維那侍者同往秉拂人前問訊。秉拂人往住持前問訊。次知事前問訊。巡至班末。次至同班前問訊。亦巡至班末即舉手與大眾普同問訊。登座坐定。秉拂侍者同方丈侍者出座下問訊。兩序西堂次第問訊。住持問訊秉拂人當起身仍就座云(侍者請堂頭和尚趺坐)秉拂侍者至住持前問訊。轉身登座燒香。提坐具問訊。叉手側立。秉拂人索語問答了。提綱敘謝方丈及兩序勤舊諸寮大眾畢。舉方丈小參公案。或拈或頌畢下座。住持前問訊復元位。以次秉拂人並如前禮。秉拂罷。方丈客頭唱請湯果。如小參時。秉拂人即懷香。同詣方丈拜謝。就坐湯果。次日方丈請茶。如都寺辦齋並請茶。半齋點心。別日上堂敘謝管待。或請立班西堂在第二夜秉拂。住持小參時小委曲勸請舉揚。隨意拈頌公案。遞相激揚此道。近時敘謝循襲繁贅。使人厭聽取誚識者。蓋秉拂以法為施。茍徇時儀但總標名。或略提過足矣。
方丈四節特為首座大眾茶
至日粥罷請客侍者寫茶榜見后。備柈袱爐燭詣寮炷香。觸禮請云(堂頭和尚今晨齋退。就云
堂點茶。特為伏望降重)以榜呈納貼僧堂前上間。客頭行者請以次頭首諸寮。及請知事。光伴掛點茶牌。長板鳴。請客侍者入堂聖僧前燒香一炷。大展三拜。巡堂一匝。至中問訊而退。謂之巡堂請茶。堂前排特為照牌。首座與住持對面。上首知事與住持分手位。維那次之。以次知事與受特為人分手位。鳴鼓集眾。燒香侍者行禮(並與庫司特為湯禮同)首座至住持前謝茶。兩展三禮。初展云。(茲者特蒙煎點。下情不勝感激之至)再展云(即日時令謹時恭惟。堂頭和尚尊候起居多福)退觸禮三拜住持每一展。則約止之。至觸禮則答一拜。首座轉身從聖僧后右出。住持略送復位。侍者燒光伴香。鳴鐘收盞鳴鼓退座。亦同前。首座先往法堂。候住持拜謝。免則問訊。
榜 堂頭和尚今晨齋退就云堂點茶一中特為
首座大眾聊旌某節之儀仍請
諸知事同垂 光降
式 今月 日侍司 某敬白
庫司四節特為首座大眾茶
遇節之次日粥罷。庫司具茶榜(與湯同)請茶報眾掛牌。長板鳴入常請茶。與侍者同。齋退排照牌。設位鳴鼓集眾。揖坐揖香揖茶巡堂問訊。住持前行禮致詞。並同湯禮。
前堂四節特為後堂大眾茶
遇節之第三日。首座具茶狀見后詣後堂首座寮及詣方丈。請
【現代漢語翻譯】 現代漢語譯本：
（僧）堂點茶。特為此伏望（寺院）降重，以便將榜文呈貼在僧堂前上間。客頭行者請按次序邀請頭首諸寮（各寮的負責人），以及邀請知事（寺院的管理者）。光伴掛點茶牌。鳴長板。請客侍者進入堂內，在聖僧前燒香一炷，大展三拜。巡堂一匝。至中間問訊而退。這叫做巡堂請茶。堂前排列特為照牌。首座（寺院中地位僅次於住持的僧人）與住持（寺院的住持）對面。上首知事與住持分左右站立。維那（寺院中負責僧眾事務的僧人）次之。依次是知事與受特為人分左右站立。鳴鼓集眾。燒香侍者行禮（與庫司特為湯禮相同）。首座至住持前謝茶。兩展三禮。初展云：（這次特別蒙受煎點，下情不勝感激之至）。再展云：（即日時令，謹時恭惟，堂頭和尚尊候起居多福）。退觸禮三拜，住持每一展則略作阻止。至觸禮則答一拜。首座轉身從聖僧后右出。住持略作相送后復位。侍者燒光伴香。鳴鐘收盞，鳴鼓退座。亦同前。首座先往法堂。候住持拜謝。免則問訊。
榜：堂頭和尚今晨齋退就云堂點茶一中特為
首座大眾聊旌某節之儀，仍請
諸知事同垂光降
式：今月日侍司某敬白
庫司四節特為首座大眾茶
遇節日的次日粥罷。庫司準備茶榜（與湯同），請茶報眾掛牌。鳴長板，進入常請茶程式。與侍者相同。齋退後排列照牌。設位，鳴鼓集眾。揖坐，揖香，揖茶，巡堂問訊。住持前行禮致詞。並與湯禮相同。
前堂四節特為後堂大眾茶
遇節日的第三日。首座準備茶狀，先拜見後堂首座寮，以及拜見方丈（住持的住所），請茶。
【English Translation】 English version:
The (monk's) hall prepares tea. Especially for this, we hope that (the monastery) will give importance to it, so that the notice can be posted in the upper space in front of the monks' hall. The guest attendant invites the head monks of each residence in order, as well as inviting the administrators (of the monastery). Guangban hangs the tea preparation notice. The long board is struck. The guest attendant enters the hall, burns a stick of incense before the Holy Monks, and performs three great prostrations. He circles the hall once. He retreats after inquiring in the middle. This is called 'circulating the hall to invite tea'. A special notice board is arranged in front of the hall. The First Seat (the monk second in rank to the abbot in the monastery) faces the Abbot (the head of the monastery). The leading administrator stands to the left and right of the Abbot. The Director of Affairs (the monk in charge of monastic affairs) is next. The administrators and specially invited guests stand to the left and right in order. The drum is sounded to gather the assembly. The incense-burning attendant performs the ceremony (the same as the soup ceremony specially prepared by the Kitchen Office). The First Seat goes before the Abbot to thank him for the tea. He performs two prostrations and three bows. The first prostration says: '(This time, I have especially received the preparation of tea, and my humble feelings are filled with utmost gratitude)'. The second prostration says: '(On this auspicious day, I respectfully wish the Abbot of the Hall good health and happiness)'. He retreats with three touching-the-ground bows, and the Abbot slightly stops him with each prostration. He returns a bow at the touching-the-ground bow. The First Seat turns around and exits from behind the Holy Monks on the right. The Abbot slightly sees him off and returns to his seat. The attendant burns Guangban incense. The bell is rung to collect the cups, and the drum is sounded to dismiss the assembly. It is the same as before. The First Seat first goes to the Dharma Hall. He waits for the Abbot to bow and thank him. If it is waived, he inquires.
Notice: The Abbot of the Hall will prepare tea in the Cloud Hall this morning after the morning meal, especially for
The First Seat and the assembly to celebrate a certain festival, and also invite
The administrators to grace us with their presence.
Form: Respectfully reported by the attendant on this day of this month.
The Kitchen Office prepares tea for the First Seat and the assembly on the four seasonal festivals.
On the day after the festival, after the congee meal, the Kitchen Office prepares the tea notice (the same as the soup notice), announces the tea invitation to the assembly, and hangs the notice. The long board is struck, and the usual tea invitation procedure begins. It is the same as the attendant. After the meal, the notice board is arranged. Seats are set up, and the drum is sounded to gather the assembly. Bowing to the seats, bowing to the incense, bowing to the tea, circulating the hall to inquire. The Abbot performs the ceremony and delivers a speech before the Abbot. It is the same as the soup ceremony.
The Front Hall prepares tea for the assembly in the Back Hall on the four seasonal festivals.
On the third day of the festival, the First Seat prepares a tea petition, first visits the residence of the First Seat of the Back Hall, and then visits the Abbot's residence (the Abbot's living quarters) to invite tea.
茶講行禮儀。次第並與庫司。特為茶同。但添設知事位次。
前堂首座比丘某 右某啟取今晨齋退就
茶 云堂點茶一中特為 後堂首座大眾聊旌
某節之儀仍請 諸知事同垂 光伴
今月 日具位某狀
狀 可漏子 狀請 後堂首座大眾 具位
謹封
旦望巡堂茶
住持上堂說法竟。白雲(下座巡堂喫茶)大眾至僧堂前依唸誦圖立。次第巡入堂內。暫到與侍者隨眾巡。至聖僧龕后。暫到向龕與侍者對面而立。大眾巡遍立定鳴堂前鐘七下。住持入堂燒香巡堂一匝歸位。知事堂排列聖僧前問訊。轉身住持前問訊。從首座板起巡堂一匝。暫到及侍者隨知事後出。燒香侍者就居中問訊揖坐。俟眾坐定。進前燒香及上下堂外堂。先下間。次上間香合安元處爐前逐一問訊揖香畢。歸元位。鳴鐘二下。行茶瓶出復如前問訊。揖茶而退。鳴鐘一下收盞。鳴鐘三下。住持出堂。首座大眾次第而出。或迫他緣。或住持暫不赴眾則粥罷。就座喫茶。侍者行禮同前。
方丈點行堂茶
節臘僧堂茶罷。侍者同客頭至行堂點茶。客頭預報參頭掛點茶牌報眾。燒湯出盞請典座光伴。方丈預送茶。侍者至庫司。典座接入。參頭堂主領眾行者門迎。侍者居主位代住持也。典座右位侍者出
【現代漢語翻譯】 現代漢語譯本 茶講行禮儀。次第安排與庫司相同。特地為茶同準備。但增設知事的位置。
前堂首座比丘某，右某稟告，今早齋飯後，
在云堂點茶一次，特地為後堂首座大眾略表
某節日的禮儀，仍請各位知事一同賞
光。
今月某日，具位某狀。
狀，可漏子。狀請後堂首座大眾，具位
謹封。
早晨望巡堂茶
住持上堂說法完畢。白雲（下座巡堂喫茶），大眾到僧堂前按照唸誦圖站立。依次巡入堂內。暫到和侍者跟隨大眾巡視。到聖僧龕后。暫到面向龕與侍者對面站立。大眾巡視完畢站定，鳴堂前鐘七下。住持進入堂內燒香巡堂一週回到原位。知事堂在聖僧前排列問訊。轉身在住持前問訊。從首座板開始巡堂一週。暫到及侍者跟隨知事後方出去。燒香侍者在居中問訊作揖就坐。等待眾人坐定。上前燒香及上下堂外堂。先下間，其次上間，香合安放在原處爐前，逐一問訊作揖完畢。回到原來位置。鳴鐘二下。行茶瓶出來，重複之前的問訊。作揖奉茶後退下。鳴鐘一下收盞。鳴鐘三下。住持走出堂外。首座大眾依次走出。或者因為其他緣故，或者住持暫時不參加，那麼就在粥飯後，就座喫茶。侍者行禮與之前相同。
方丈點行堂茶
節臘僧堂茶完畢。侍者同客頭到行堂點茶。客頭預先報告參頭掛點茶牌通知大家。燒湯拿出茶盞，請典座光伴。方丈預先送茶。侍者到庫司。典座接入。參頭堂主帶領眾行者到門口迎接。侍者居主位，代替住持。典座在右位，侍者退出。
【English Translation】 English version Tea ceremony etiquette. The arrangement and order are the same as for the kitchen affairs (庫司). It is specially prepared for the tea fellowship (茶同). However, the position of the supervisor (知事) is added.
The chief monk (首座比丘) of the front hall, so-and-so, reports that after the morning meal,
tea will be served in the cloud hall (云堂), especially for the chief monk of the rear hall (後堂首座) and the assembly, to slightly express
the ritual of a certain festival. We still invite all supervisors (諸知事) to grace us with their
presence.
On this day of this month, so-and-so, in his position, submits this report.
Report, can be delivered immediately. The report invites the chief monk of the rear hall and the assembly, in their positions,
Respectfully sealed.
Morning tea during the hall patrol (巡堂)
After the abbot (住持) finishes his sermon in the hall, Baiyun (白雲) (descends from the seat to patrol the hall and drink tea). The assembly arrives in front of the monks' hall (僧堂) and stands according to the recitation diagram. They enter the hall in order. The attendant (暫到) and the server (侍者) follow the assembly on patrol. Upon reaching the shrine of the Holy Monk (聖僧龕), the attendant and the server stand facing the shrine. After the assembly finishes the patrol and stands still, the bell in front of the hall is rung seven times. The abbot enters the hall, burns incense, patrols the hall once, and returns to his position. The supervisors (知事堂) line up in front of the Holy Monk and bow. They turn around and bow in front of the abbot. Starting from the chief monk's board (首座板), they patrol the hall once. The attendant and the server follow the supervisors out. The incense-burning server bows in the center and greets with a gesture to sit. After everyone is seated, they step forward to burn incense in the upper and lower halls (上下堂) and the outer hall (外堂). First the lower room (下間), then the upper room (上間). The incense box is placed back in its original place in front of the stove, and each person bows and greets with incense. They return to their original positions. The bell is rung twice. The tea-serving bottle (行茶瓶) comes out and repeats the previous greetings. They offer tea with a bow and retreat. The bell is rung once to collect the cups. The bell is rung three times. The abbot exits the hall. The chief monk and the assembly exit in order. Or, due to other reasons, or if the abbot is temporarily absent, then after the porridge, they sit down and drink tea. The server performs the same etiquette as before.
Abbot's tea in the walking hall (行堂)
After the tea in the monks' hall during the festival, the server and the guest leader (客頭) go to the walking hall to serve tea. The guest leader informs the meditation leader (參頭) in advance to hang the tea-serving sign to inform everyone. They boil water, take out the teacups, and invite the cook (典座) to grace the occasion. The abbot sends tea in advance. The server goes to the kitchen affairs (庫司). The cook receives them. The meditation leader and the hall master (堂主) lead the assembly of practitioners (行者) to greet them at the door. The server occupies the main seat, representing the abbot. The cook is on the right. The server exits.
中燒香一炷。復位以手揖眾坐。喫茶畢典座送出。參頭堂主門送。即詣方丈謝茶。
庫司頭首典行堂茶
庫司候方丈點茶罷。知事詣行堂。點茶知事居主位。典座分手行禮與方丈侍者同。送出門喝云(參頭大眾詣庫司謝茶)庫司客頭報云(知事傳語免謝茶)頭首候點僧堂茶(見兩序章)罷。令堂司行者報參頭掛牌報眾。請典座光伴行禮(與庫司同出門喝謝喝免亦同)。
月分須知
正月 初一日有處。四孟月大眾行道諷經祈保。次具門狀。官員檀越諸山賀歲。十七日 百丈忌。
二月 初一日僧堂內閉爐。或山寺高寒母拘。十五日 佛涅槃。
三月 初一日堂司出草單。清明日祖堂諸祖塔諸檀越祠庫司。預報灑掃嚴備供養。集眾諷經。此月出榜禁約山林茶筍。
四月 初一日(鎖旦過。初四五間告香普說初八日)佛誕浴佛。庫司預造黑飯。方丈請大眾。夏前點心。十三日建楞嚴會。十五日結制(候天氣僧堂內下暖簾上涼簾)。
五月 端午日早晨知事僧堂內燒香點菖蒲茶。住持上堂次第建青苗會。堂司預出諸寮看經誦經單。直歲點檢諸處整漏。疏浚溝渠。方丈詣諸寮諸庵塔。各作一日點茶溫存。僧堂內掛帳。
六月 初一日隆暑首座免鳴坐禪板。入伏堂司提
調曬薦。炭頭或庫司打炭團。
七月 初旬堂司預出盂蘭盆會諸寮看誦經單。預率眾財。辦斛食供養。十三日散楞嚴會。十五日解制。當晚設盂蘭盆會。諷經施食。
八月 初一日開旦過。知客預曬寮內薦席。此月修補本色衲子未遽起單。僧堂收帳。
九月 初一日首座復鳴坐禪板。堂司提調糊僧堂窗。下涼簾上暖簾。重陽日早晨知事燒香點茱萸茶。住持上堂許方來相看。
十月 初一日開爐方丈(大相看初五日)達磨忌。
十一月 二十二日 帝師忌。冬至庫司預辦糍果。此月或進退職事。或在歲節。方丈請大眾冬前點心。
十二月 初八日 佛成道庫司預造紅糟。歲終結呈諸色簿書。
節臘章(終)◎
敕修百丈清規卷第七 大正藏第 48 冊 No. 2025 敕修百丈清規
敕修百丈清規卷第八
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正◎
法器章第九
上古之世有化而無教。化不足而禮樂作焉。擊壤之歌不如九成之奏。洼樽之飲不若五齊之醇。然文生於質貴乎本也。吾天竺聖人最初示化。謂人人妙覺本無凡聖。物物全真寧有凈穢。無假修證不涉功用。而昧者茫然自失。若聾瞽
【現代漢語翻譯】 現代漢語譯本 調曬薦：整理晾曬坐墊。 炭頭或庫司打炭團：由炭頭（負責燒炭的人）或庫司（庫房負責人）製作炭球。
七月：初旬，堂司（禪堂事務負責人）預先拿出盂蘭盆會（佛教節日，祭祀祖先）的誦經名單，預先帶領大家籌集財物，準備斛食（祭祀用的食物）供養。十三日，結束楞嚴會（誦讀《楞嚴經》的法會）。十五日，解除結夏安居（夏季三個月的修行）。當晚，設立盂蘭盆會，諷經施食。
八月：初一日，開啟旦過（僧人輪流做飯）。知客（負責接待賓客的僧人）預先晾曬寮內（僧人宿舍）的坐墊。這個月修補本色衲子（僧人的衣服），尚未開始起單（開始新的任務）。僧堂（僧人修行的地方）收取賬目。
九月：初一日，首座（寺院中地位較高的僧人）再次敲響坐禪板（禪修時使用的木板）。堂司提調糊僧堂的窗戶，放下涼簾，掛上暖簾。重陽日早晨，知事（負責寺院事務的僧人）燒香，點茱萸茶。住持（寺院的負責人）上堂（講法），允許方來（外來的僧人）相看（拜訪）。
十月：初一日，開爐（開始使用火爐），方丈（住持的住所）大相看（重要的拜訪，在初五日）。達磨忌（紀念達摩祖師的忌日）。
十一月：二十二日，帝師忌（紀念帝師的忌日）。冬至，庫司預先準備糍果（一種糯米糕點）。這個月或者進行職事的進退（職務的變動），或者在歲節（年末歲初），方丈請大眾冬前點心（在冬天來臨之前提供點心）。
十二月：初八日，佛成道（釋迦牟尼成道日），庫司預先製作紅糟（一種用紅曲米發酵的食品）。歲終，結算呈報各種賬簿。
節臘章（終）◎
敕修百丈清規卷第七 大正藏第 48 冊 No. 2025 敕修百丈清規
敕修百丈清規卷第八
大智壽聖禪寺住持臣僧德輝奉 敕重編
大龍翔集慶寺住持臣僧大訴奉 敕校正◎
法器章第九
上古之世有化而無教。化不足而禮樂作焉。擊壤之歌不如九成之奏。洼樽之飲不若五齊之醇。然文生於質貴乎本也。吾天竺聖人最初示化。謂人人妙覺本無凡聖。物物全真寧有凈穢。無假修證不涉功用。而昧者茫然自失。若聾瞽
【English Translation】 English version 'Tuning and Drying Mats': Arrange and sun-dry the sitting mats. 'Charcoal Head or Storekeeper Making Charcoal Balls': Charcoal balls are made by the 'Charcoal Head' (person in charge of burning charcoal) or the 'Storekeeper' (person in charge of the storehouse).
'Seventh Month': In the early part of the month, the 'Hall Officer' (person in charge of the meditation hall affairs) prepares the list of sutra recitations for the Ullambana Festival (Buddhist festival for ancestral veneration), and leads everyone in collecting funds and preparing 'Hushi' (food offerings) for the offerings. On the 13th, the Shurangama Assembly (a Dharma assembly for reciting the Shurangama Sutra) concludes. On the 15th, the summer retreat (three-month summer practice) ends. On the same evening, the Ullambana Festival is held, with sutra chanting and food offerings.
'Eighth Month': On the 1st, 'Kai Dan Guo' (opening of the rotation for meal preparation) begins. The 'Guest Prefect' (monk in charge of receiving guests) pre-dries the sitting mats in the 'Liao' (monk's dormitory). This month, the 'original color衲子' (monk's robes) are repaired, and the 'Qi Dan' (starting a new task) has not yet begun. The 'Sangha Hall' (place where monks practice) collects accounts.
'Ninth Month': On the 1st, the 'Head Seat' (senior monk in the monastery) strikes the meditation board (wooden board used during meditation) again. The 'Hall Officer' adjusts and pastes the windows of the Sangha Hall, putting down cool curtains and hanging warm curtains. On the morning of the Double Ninth Festival, the 'Affairs Officer' (monk in charge of monastery affairs) burns incense and prepares dogwood tea. The 'Abbot' (head of the monastery) gives a Dharma talk, allowing 'Fang Lai' (visiting monks) to 'Xiang Kan' (visit).
'Tenth Month': On the 1st, the furnace is lit (starting to use the furnace), and the Abbot's room (the abbot's residence) has a major visit (important visit, on the 5th). 'Damo Ji' (memorial day for Bodhidharma).
'Eleventh Month': On the 22nd, 'Emperor Teacher's Memorial Day'. On the Winter Solstice, the 'Storekeeper' prepares 'Ci Guo' (a type of glutinous rice cake) in advance. This month, there may be advancements or retirements of duties (changes in positions), or during the year-end season, the Abbot invites everyone for pre-winter snacks (providing snacks before the arrival of winter).
'Twelfth Month': On the 8th, 'Buddha's Enlightenment Day', the 'Storekeeper' prepares 'Hong Zao' (a food fermented with red yeast rice) in advance. At the end of the year, various account books are settled and reported.
'Chapter on Seasonal Festivals (End) ◎'
'Chixiu Baizhang Qinggui Volume 7' 'Taisho Tripitaka Volume 48 No. 2025 Chixiu Baizhang Qinggui'
'Chixiu Baizhang Qinggui Volume 8'
'Monk Dehui, Abbot of Dazhi Shousheng Zen Monastery, respectfully re-edited by Imperial Order'
'Monk Dasu, Abbot of Dalongxiang Jiqing Monastery, respectfully proofread by Imperial Order ◎'
'Chapter 9 on Dharma Instruments'
'In ancient times, there was transformation without teaching. When transformation was insufficient, rituals and music arose. The song of striking the earth was not as good as the performance of Jiucheng. The drink from a low cup was not as good as the purity of Wuqi. However, literature arises from substance, and the essence is valued. Our holy man of India initially showed transformation, saying that everyone's wonderful enlightenment originally had no ordinary or holy. Everything is completely true, and there is no purity or impurity. There is no false cultivation or proof, and it does not involve effort. But those who are ignorant are lost and confused, like the deaf and blind.'
焉。於是隨機設教擊犍椎。以集眾演之為三藏。修之為禪定。迄於四十九年而化儀終矣。梵語犍椎凡瓦木銅鐵之有聲者。若鐘磬鐃鼓椎板螺唄。叢林至今仿其制而用之。于以警昏怠。肅教令導幽滯而和神人也。若夫大定常應大用常寂。聞非有聞覺亦非覺。以考以擊玄風載揚。無思無為化日自永。雍雍乎仁壽之域。清泰之都矣。
鐘
大鐘
叢林號令資始也。曉擊則破長夜警睡眠。慕擊則覺昏衢疏冥昧。引杵宜緩揚聲欲長。凡三通各三十六下。總一百八下。起止三下稍緊。鳴鐘行者想念偈云(愿此鐘聲超法界。鐵圍幽暗悉皆聞。聞塵清凈證圓通。一切眾產生正覺)仍稱觀世音菩薩名號。隨號扣擊其利甚大。遇。
聖節看經上殿下殿。三八唸誦佛誕成道涅槃。建散楞嚴會諷經齋粥過堂人定時。各一十八下。如接送官員住持尊宿。不以數限。庫司主之。
僧堂鐘
凡集眾則擊之。遇住持每赴眾入堂時鳴七下。齋粥下堂時放參時。旦望巡堂喫茶下床時。各三下(住持或不赴堂。或在假則不鳴)堂前唸誦時念佛一聲。輕鳴一下。末疊一下。堂司主之。
殿鐘
住持朝慕行香時鳴七下。凡集眾生殿。必與僧堂鐘相應接擊之。知殿主之。
感通傳云。拘留孫佛于乾竺修多羅
【現代漢語翻譯】 現代漢語譯本：於是（佛陀）隨機施教，敲擊犍椎（一種法器，用於集眾），用以集合大眾演說三藏（佛教經典的總稱），修習禪定。直到四十九年，教化的儀軌才告終。梵語「犍椎」指的是所有能發出聲音的瓦、木、銅、鐵等器物，如鐘、磬、鐃、鼓、椎板、螺唄等。叢林（指寺院）至今仍仿照其形制使用，用以警醒昏沉懈怠，嚴肅教令，引導幽暗滯塞，調和神人。至於大定（指甚深的禪定）是常應的，大用（指佛法的妙用）是常寂的，聽聞並非真的聽聞，覺悟也並非真的覺悟。用鐘聲來考察，用犍椎來敲擊，玄妙的佛法得以弘揚。無思無為，教化的日子自然長久。多麼和諧美好啊，這真是仁壽的地域，清泰的都城啊。
鐘
大鐘
叢林（指寺院）的號令由此開始。早上敲擊，可以破除漫漫長夜，警醒睡眠；傍晚敲擊，可以覺悟昏昧的道路，疏通冥暗。引槌敲擊宜緩慢，揚聲要悠長。總共三通，每通三十六下，總共一百零八下。起止時三下稍快。鳴鐘的行者應想念偈語說：（愿此鐘聲超法界，鐵圍幽暗悉皆聞，聞塵清凈證圓通，一切眾產生正覺。）仍然稱念觀世音菩薩的名號，隨著名號扣擊，其利益甚大。遇到
聖節看經、上殿下殿，三八唸誦、佛誕、成道、涅槃，建散楞嚴會、諷經齋粥、過堂人定時，各敲擊一十八下。如迎接送別官員、住持、尊宿，不限制次數。由庫司負責。
僧堂鐘
凡是集合大眾就敲擊它。遇到住持每次到大眾進入僧堂時鳴七下。齋粥下堂時、放參時、早晚巡堂、喫茶下床時，各敲擊三下（住持或者不進入僧堂，或者告假則不鳴）。僧堂前唸誦時，唸佛一聲，輕鳴一下，最後疊加一下。由堂司負責。
殿鐘
住持早晚行香時鳴七下。凡是集合大眾到大殿，必須與僧堂鐘相應地接連敲擊。由知殿負責。
感通傳記載，拘留孫佛（過去七佛之一）在乾竺修多羅（地名）...
【English Translation】 English version: Thereupon, (the Buddha) taught according to circumstances, striking the gandi (a percussion instrument used to assemble the Sangha) to gather the assembly to expound the Tripitaka (the collection of Buddhist scriptures) and cultivate samadhi (meditative absorption). After forty-nine years, the teaching rituals came to an end. The Sanskrit word 'gandi' refers to all sounding objects made of clay, wood, copper, iron, such as bells, chimes, cymbals, drums, wooden boards, conch shells, etc. Monasteries still imitate its form and use it to awaken from drowsiness and laziness, enforce monastic rules, guide those lost in darkness, and harmonize spirits and humans. As for the Great Samadhi (profound meditative absorption), it is constantly responsive; the Great Function (the wondrous function of the Dharma) is constantly quiescent. Hearing is not truly hearing, and awakening is not truly awakening. Use the bell to examine, use the gandi to strike, and the profound Dharma will be propagated. Without thought or action, the days of teaching will naturally be long. How harmonious and beautiful, this is truly a region of benevolence and longevity, a capital of purity and peace.
Bell
Great Bell
The commands of the monastery begin with this. Striking it in the morning breaks the long night and awakens from sleep; striking it in the evening awakens the confused path and clears away the darkness. The mallet should be moved slowly, and the sound should be long. There are three rounds in total, each with thirty-six strikes, totaling one hundred and eight strikes. The first three strikes and the last three strikes are slightly faster. The practitioner who strikes the bell should contemplate the verse: (May this bell's sound transcend the Dharma realm, may all hear it in the iron-encircled darkness. May the defilements of hearing be purified, and may we realize perfect penetration. May all sentient beings attain perfect enlightenment.) Still recite the name of Avalokiteśvara Bodhisattva (the Bodhisattva of Compassion), and strike along with the name, the benefits are very great. Encounter
On holy days for scripture reading, ascending and descending the hall, on the three eighth days of recitation, on the Buddha's birthday, enlightenment day, and nirvana day, when establishing and dispersing the Shurangama assembly, chanting scriptures, offering vegetarian meals, during the dining hall time, and at the time of settling down, strike it eighteen times each. When welcoming and sending off officials, abbots, and venerable elders, there is no limit to the number of strikes. The storehouse is in charge.
Sangha Hall Bell
Whenever gathering the assembly, strike it. Whenever the abbot enters the hall to attend the assembly, strike it seven times. When leaving the hall after vegetarian meals, at the time of dismissal, during the morning and evening rounds, when drinking tea and getting out of bed, strike it three times each (if the abbot does not attend the hall or is on leave, it is not struck). When reciting scriptures in front of the Sangha Hall, recite the Buddha's name once, strike it lightly once, and then strike it again at the end. The hall officer is in charge.
Buddha Hall Bell
When the abbot offers incense in the morning and evening, strike it seven times. Whenever gathering the assembly in the Buddha Hall, it must be struck in coordination with the Sangha Hall bell. The hall master is in charge.
The Record of Miraculous Responses states that Krakucchanda Buddha (one of the past seven Buddhas) in Gandhara Sutra (a place name)...
院。造青石鐘。于日出時有諸化佛與日俱出。密說顯演十二部經。聞法證聖不可勝數。增一阿含經云。若打鐘時一切惡道諸苦並皆停止。又金陵志云。民有暴死入冥司。見有五木縲械者。告之曰。吾南唐先主也。以宋齊丘之誤殺和州降者致此。每聞鐘聲暫息吾苦。仗汝歸白嗣君。為吾造鐘。民還具聞後主。因造大鐘于清涼。寺鐫曰薦烈祖孝高皇帝脫幽出厄。
版
大版齋粥二時長擊三通。木魚后三下疊疊擊之。謂之長版。唸誦楞嚴會儆戒火燭。各鳴三下。報更則隨更次第擊之。方丈庫司首座寮及諸寮。各有小版。開靜時皆長擊之。報眾時各鳴二下。眾寮內外各有版。外版每日大眾問訊時三下。坐禪坐參時各三下。候眾歸堂次第鳴之。點茶湯時長擊之。內版掛搭歸寮時三下。茶湯行盞二下。收盞一下。退座三下。小座湯長擊之。
木魚
齋粥二時長擊二通。普請僧眾長擊一通。普請請行者二通。
相傳云。魚晝夜常醒。刻木象形擊之。所以警昏惰也。
椎
齋粥一時。僧堂內開缽。唸佛唱食遍食。施財白眾皆鳴之。維那主之。下堂時聖僧侍者鳴之。知事告退時。請知事時亦鳴之。住持入院開堂將說法時。諸山上首鳴之。謂之白椎也。
世尊一日昇座大眾集定。文殊白
【現代漢語翻譯】 現代漢語譯本： 寺院。建造青石鐘。在日出時，有諸多化佛與太陽一同出現，秘密地宣說和明顯地演化十二部經（佛教經典的總稱）。聽聞佛法而證得聖果的人數不勝數。《增一阿含經》中說，如果敲鐘，一切惡道中的諸般痛苦都會停止。另外，《金陵志》記載，有個百姓突然死亡進入陰間，見到有被五根木頭捆綁的人，告訴他說：『我是南唐的先主（皇帝）李昪，因為宋齊丘的錯誤，誤殺了和州投降的人，導致我受此苦。每次聽到鐘聲，我的痛苦就能暫時停止。拜託你回去告訴我的繼任君主，為我建造鐘。』這個百姓還陽后，詳細地告訴了後主（李煜），於是後主在清涼寺建造大鐘，上面刻著『薦烈祖孝高皇帝脫幽出厄』（爲了推薦烈祖孝高皇帝脫離地獄的苦難）。 版（一種木製訊號工具） 大版在齋粥（僧侶的早、午餐）時，兩個小時擊打三通。木魚之後，連續擊打三下，稱為長版。唸誦《楞嚴經》時，爲了警戒火燭，各敲三下。報時則按照更次擊打。方丈（寺院住持的住所）、庫司（倉庫管理處）、首座寮（寺院中資歷最深的僧人的住所）以及其他寮房，各有小版。開靜（停止活動休息）時，都長擊。通知大眾時，各敲兩下。各個僧房內外都有版。外版每天大眾問訊（互相問候）時敲三下，坐禪、坐參時各敲三下，等候大眾回到禪堂時依次敲擊。點茶湯時，長擊。內版在掛搭（新到僧人登記入住）回到僧房時敲三下，茶湯行盞（送茶）時敲兩下，收盞時敲一下，退座時敲三下。小座湯時，長擊。 木魚 齋粥時，長擊兩通。普請（全體勞動）僧眾時，長擊一通。普請請行者（負責具體事務的僧人）時，敲兩通。 相傳，魚晝夜常常醒著，所以雕刻成木頭的形狀敲擊它，用來警醒那些昏沉懈怠的人。 椎（一種敲擊樂器） 齋粥時，僧堂內開始用缽吃飯，唸佛、唱食、遍食（佛教儀式），施捨財物告知大眾，都敲擊椎，由維那（寺院中負責僧眾事務的僧人）主持。下堂時，聖僧侍者敲擊椎。知事（寺院中負責具體事務的僧人）告退時，請知事時也敲擊椎。住持（寺院的住持）入院、開堂（講經說法）將要說法時，各山的上首（資歷高的僧人）敲擊椎，稱為白椎。 世尊有一天升座，大眾集合完畢，文殊（文殊菩薩）稟告。
【English Translation】 English version: Monasteries. They build Qing stone bells. At sunrise, many manifested Buddhas appear with the sun, secretly speaking and clearly expounding the Twelve Divisions of Scriptures (a general term for Buddhist scriptures). The number of those who hear the Dharma and attain sainthood is countless. The Ekottara Agama Sutra says that if the bell is struck, all the sufferings in the evil realms will cease. Also, the Jinling Zhi records that a commoner died suddenly and entered the underworld, where he saw someone bound by five wooden restraints, who told him: 'I am Li Bian, the former ruler (emperor) of the Southern Tang Dynasty. Because of Song Qiqiu's mistake, I wrongly killed those who surrendered from Hezhou, which led to my suffering. Every time I hear the sound of the bell, my suffering is temporarily relieved. Please return and tell my successor to build a bell for me.' After the commoner returned to life, he told the later ruler (Li Yu) in detail, so the later ruler built a large bell in Qingliang Temple, inscribed with 'Recommending the Martyred Ancestor, Emperor Xiaogao, to Escape from Darkness and Difficulty' (to recommend the Martyred Ancestor, Emperor Xiaogao, to escape the suffering of hell). Wooden Board During the morning and midday meals, the large board is struck three times every two hours. After the wooden fish, it is struck three times in succession, which is called the 'long board'. When reciting the Surangama Sutra, to warn against fire, it is struck three times each time. To announce the time, it is struck according to the watch. The abbot's residence, the storehouse office, the head seat's residence, and other residences each have a small board. When quieting down (stopping activities to rest), they all strike the long board. When notifying the assembly, they each strike it twice. There are boards inside and outside each monk's room. The outer board is struck three times each day when the assembly greets each other, and three times each during seated meditation and seated participation. It is struck in order as the assembly returns to the meditation hall. It is struck for a long time when serving tea. The inner board is struck three times when new monks return to their rooms after registration, twice when serving tea, once when collecting cups, and three times when leaving the seat. It is struck for a long time during small tea gatherings. Wooden Fish During the morning and midday meals, it is struck twice for a long time. When summoning the entire monastic community for labor, it is struck once for a long time. When summoning the workers for labor, it is struck twice. It is said that the fish is always awake day and night, so it is carved into the shape of wood and struck to warn those who are drowsy and lazy. Chui (a type of percussion instrument) During the morning and midday meals, when the bowls are opened in the monks' hall, when reciting the Buddha's name, chanting the food offering, making offerings to all beings (Buddhist rituals), and when announcing donations to the assembly, the chui is struck, presided over by the director of monks' affairs. When leaving the hall, the attendant of the Holy Monk strikes the chui. When the director of affairs takes leave, and when inviting the director of affairs, the chui is also struck. When the abbot enters the monastery, opens the hall (to give a lecture), and is about to preach, the senior monks from various mountains strike the chui, which is called 'Bai Chui'. One day, the World Honored One ascended the seat, and when the assembly had gathered, Manjushri (Manjushri Bodhisattva) reported.
椎。云諦觀法王法。法王法如是。世尊便下座。
磬
大殿早慕住持知事行香時。大眾看誦經咒時。直殿者鳴之唱衣時。維那鳴之。行者披剃時作梵阇黎鳴之。小手磬堂司行者常隨身。遇眾諷誦鳴之。為起止之節。
鐃鈸
凡維那揖住持兩序。出班上香時。藏殿祝讚轉輪時。行者鳴之。遇迎引送亡時。行者披剃。大眾行道。接新住持入院時。皆鳴之。
鼓
法鼓
凡住持上堂。小參普說入室。並擊之。擊鼓之法上堂時三通(先輕敲鼓磉二下。然後重千徐徐擊之。使其緊慢相參。輕重相應。音聲和暢。起復連環隱隱轟轟 若春雷之震螫。第一通延聲長擊。少歇轉第二通。連聲稍促更不歇聲。就轉第三通一向纏聲擊之侯。住持登座畢方歇聲。雙椎連打三下)小參一通。普說五下。入室三下皆當緩擊。
茶鼓
長擊一通。侍司主之。
齋鼓
三通。如上堂時。但節會稍促而已。
普請鼓
長擊一通。
更鼓
早晚平擊三通。余隨更次擊。庫司主之。
浴鼓
四通次第候眾擊(其詳見知浴章)知浴主之。
已上宜各有常度。毋令失準。若新住持入院。諸法器一齊俱鳴。
金光明經云。信相菩薩夜夢金
【現代漢語翻譯】 現代漢語譯本 椎。說諦觀法王之法，法王之法就是這樣。世尊於是下座。
磬
大殿早課、暮課，住持、知事行香時，大眾看誦經咒時，直殿者敲擊磬並唱衣時，維那敲擊磬，行者剃度時，作為梵阇黎敲擊磬。小手磬由堂司行者常隨身攜帶，遇到大眾諷誦時敲擊，作為起止的節奏。
鐃鈸
凡是維那向住持和兩序作揖，出班上香時，藏殿祝讚轉輪時，行者敲擊鐃鈸。遇到迎接、送別亡者時，行者剃度，大眾行道，迎接新住持入院時，都敲擊鐃鈸。
鼓
法鼓
凡是住持上堂、小參、普說、入室，都擊法鼓。擊鼓的方法：上堂時擊三通（先輕輕敲擊鼓磉兩下，然後重而緩慢地擊鼓，使其緊慢相間，輕重相應，聲音和諧流暢，起伏連環，隱隱轟轟，像春雷的震動。第一通延長聲音，緩慢擊打，稍作停歇後轉入第二通，連聲稍快，不停歇地轉入第三通，一直纏繞著聲音擊打。待住持登座完畢才停止擊鼓，雙椎連續擊打三下）。小參擊一通，普說擊五下，入室擊三下，都應當緩慢擊打。
茶鼓
長擊一通，由侍司主管。
齋鼓
三通，如上堂時，但節奏稍快一些。
普請鼓
長擊一通。
更鼓
早晚平擊三通，其餘時間隨更次擊打，由庫司主管。
浴鼓
四通，依次等待大眾擊打（詳細情況參見知浴章），由知浴主管。
以上各種鼓聲都應該有固定的節奏，不要使其失去標準。如果新住持入院，各種法器一齊鳴響。
《金光明經》說，信相菩薩夜裡夢見金鼓。
【English Translation】 English version 椎。It is said that this is the Dharma of the Truth-Observing Dharma King, and the Dharma of the Dharma King is thus. The World-Honored One then descended from his seat.
磬 (Qing - a type of percussion instrument, a bowl-shaped bell)
In the morning and evening services in the main hall, when the abbot and directors offer incense, when the assembly recites scriptures and mantras, when the hall monitor strikes the qing and announces the robes, when the director of ceremonies strikes the qing, and when a novice is tonsured, the Brahmacharya (梵阇黎) strikes the qing. The small hand-held qing is always carried by the attendant of the hall, and it is struck when the assembly chants, serving as a rhythm for beginning and ending.
鐃鈸 (Nao Bo - cymbals)
Whenever the director of ceremonies bows to the abbot and the two orders, when they come forward to offer incense, when the treasury hall celebrates the turning of the wheel, the attendant strikes the cymbals. When welcoming or sending off the deceased, when a novice is tonsured, when the assembly walks in procession, and when welcoming a new abbot to the monastery, the cymbals are struck.
鼓 (Gu - drum)
法鼓 (Fa Gu - Dharma Drum)
Whenever the abbot ascends the Dharma seat, holds a small assembly, gives a general discourse, or enters his room, the Dharma drum is struck. The method of striking the drum: three times when ascending the Dharma seat (first lightly tap the drum base twice, then strike the drum heavily and slowly, alternating between fast and slow, light and heavy, so that the sound is harmonious and smooth, rising and falling in a continuous cycle, faintly rumbling, like the thunder of spring. The first strike is prolonged and slow, pausing slightly before transitioning to the second strike, which is slightly faster and continuous, without pausing before transitioning to the third strike, which is continuously reverberating. The drum stops only after the abbot has ascended the seat, with three consecutive strikes of the double mallet). One strike for a small assembly, five strikes for a general discourse, and three strikes for entering the room, all of which should be struck slowly.
茶鼓 (Cha Gu - Tea Drum)
One long strike, supervised by the attendant.
齋鼓 (Zhai Gu - Meal Drum)
Three strikes, as when ascending the Dharma seat, but the rhythm is slightly faster.
普請鼓 (Pu Qing Gu - General Invitation Drum)
One long strike.
更鼓 (Geng Gu - Watch Drum)
Three even strikes in the morning and evening, and the rest are struck according to the watch, supervised by the storehouse officer.
浴鼓 (Yu Gu - Bath Drum)
Four strikes, waiting for the assembly to strike in turn (details can be found in the chapter on bathing), supervised by the bathing officer.
The above should each have a fixed rhythm, and should not be allowed to deviate from the standard. If a new abbot enters the monastery, all the Dharma instruments are sounded together.
The Golden Light Sutra says that the Bodhisattva Incomparable Faith dreamed of a golden drum at night.
鼓。其狀姝大其明普照。喻如日光。光中得見十方諸佛眾寶樹下坐琉璃座。百千眷屬圍繞而為說法。一人似婆羅門。以枹擊鼓出大音聲。其聲演說懺悔偈頌。信相菩薩從夢寤已。至於佛所。以其夢中所見金鼓及懺悔偈。向如來說。又楞嚴經云。阿難。汝更聽此祇陀園中食辦擊鼓眾集撞鐘。鐘鼓音聲前後相續。于意云何。此等為是聲來耳邊。耳往聲處。
法器章(終)
唐洪州百丈山故懷海禪師塔銘(並序)
將仕郎守殿中侍御史陳詡撰
守信州司戶參軍員外接同正員武翊黃 書
星纏鬥次山形鷲立。桑門上首曰懷海禪師。室於斯塔於斯。付大法於斯。其門弟子懼陵谷遷𧵍日時失紀。托于儒者銘以表之。西方教行於中國。以彼之六度視我之五常。遏惡遷善殊途同轍。唯禪那一宗度越生死。大智慧者方得之。自雞足達于曹溪。紀牒詳矣。曹溪傳衡岳觀音臺懷讓和上觀音傳江西道一和上。詔謚為大寂禪師。大寂傳大師。中土相承凡九代矣。大師太原王氏福州長樂縣人。遠祖以永嘉喪亂徙于閩隅。大師以大事因緣生於像季。托孕而薰膻自去 將誕而神異聿來。成童而靈聖表識。非夫宿植德本。曷以臻此。落髮于西山慧照和尚。進具于衡山法朝律師。既而嘆曰。將滌妄源必遊法海。豈惟必證。亦
【現代漢語翻譯】 現代漢語譯本：鼓。它的形狀美好而巨大，它的光明普遍照耀，比喻如同日光。在光明中能夠看見十方諸佛在眾寶樹下坐在琉璃座上，成百上千的眷屬圍繞著他們，諸佛為他們說法。有一個人，像婆羅門一樣，用鼓槌敲擊鼓，發出巨大的聲音。那聲音演說懺悔的偈頌。信相菩薩從夢中醒來后，來到佛的處所，將他在夢中所見到的金鼓以及懺悔偈，向如來稟告。又《楞嚴經》中說：『阿難，你再聽聽這祇陀園中，準備吃飯時擊鼓，眾人聚集時撞鐘。鐘鼓的聲音前後相續。你認為如何？這些聲音是來到你的耳邊，還是你的耳朵去到聲音的地方呢？』
法器章（終）
唐洪州百丈山故懷海禪師塔銘（並序）
將仕郎守殿中侍御史陳詡撰
守信州司戶參軍員外接同正員武翊黃 書
星辰執行至斗宿的位置，山勢像鷲鳥站立。桑門（指出家人）中的領袖是懷海禪師。禪師的住所在這裡，塔也在這裡，傳授大法也在這裡。他的門下弟子擔心山陵變遷，時間久遠會失去記載，所以委託儒者撰寫銘文來表彰他。西方（指印度）的佛教教義在中國流傳，他們用佛教的六度（佈施、持戒、忍辱、精進、禪定、般若）來看待我們的儒家五常（仁、義、禮、智、信）。遏制邪惡，遷往善良，途徑不同，目標一致。只有禪宗這一宗派能夠超越生死，只有具有大智慧的人才能得到它。從雞足山（Mahākāśyapa 摩訶迦葉尊者在此山入定）到達曹溪（六祖慧能大師的道場），記載已經很詳細了。曹溪傳給衡岳觀音臺的懷讓和尚，觀音傳給江西的道一和尚，皇帝追諡他為大寂禪師。大寂傳給大師（懷海禪師）。在中土這樣相承已經有九代了。大師是太原王氏，福州長樂縣人。遠祖因為永嘉之亂而遷徙到閩地。大師因為重大的因緣而出生在像法時期。懷孕的時候，身上的腥膻氣味自然消失；將要出生的時候，神奇的徵兆就出現了。從小就顯現出靈異和聖潔的特徵。如果不是過去就種下了深厚的德行根本，怎麼能夠達到這樣的境界呢？在西山慧照和尚那裡落髮，在衡山法朝律師那裡受具足戒。之後感嘆道：『想要洗滌虛妄的根源，必須遊歷佛法的海洋。』豈止是必須證悟，也必須...
【English Translation】 English version: Drum. Its shape is beautiful and large, its light shines universally, like the sunlight. In the light, one can see the Buddhas of the ten directions sitting on crystal thrones under jeweled trees, with hundreds and thousands of attendants surrounding them, and the Buddhas are expounding the Dharma for them. There is a person, like a Brahmin, striking the drum with a drumstick, producing a great sound. That sound expounds verses of repentance. Bodhisattva Xìnxiàng (信相菩薩) awoke from his dream and went to the Buddha's place, reporting to the Tathagata (如來) about the golden drum and the verses of repentance he had seen in his dream. Furthermore, the Śūraṅgama Sūtra (楞嚴經) says: 'Ānanda (阿難), listen again to the sound of the drum in this Jetavana (祇陀園) when preparing for the meal, and the sound of the bell when the assembly gathers. The sounds of the bell and drum follow one another. What do you think? Do these sounds come to your ears, or do your ears go to the sounds?'
Chapter on Dharma Instruments (End)
Epitaph (with Preface) for the late Chan Master Huaihai (懷海禪師) of Baizhang Mountain (百丈山) in Hongzhou (洪州) of the Tang Dynasty
Composed by Chén Xǔ (陳詡), Gentleman for Court Service, Acting Supervising Secretary of the Palace
Written by Wǔ Yìhuáng (武翊黃), Supernumerary Registrar of the Military Affairs Office of Xinzhou (信州), with the same Regular Rank
The stars revolve to the position of the Dipper, the mountain shape resembles a standing vulture. The leader of the Sangha (桑門, monastic community) is Chan Master Huaihai. His residence was here, his stupa is here, and the transmission of the Great Dharma was here. His disciples, fearing that the hills and valleys would shift and that the records would be lost over time, entrusted a Confucian scholar to write an epitaph to commemorate him. The Western (referring to India) Buddhist teachings spread in China, and they view our Confucian Five Constants (仁, 義, 禮, 智, 信 - benevolence, righteousness, propriety, wisdom, and trustworthiness) through the lens of the Buddhist Six Perfections (佈施, 持戒, 忍辱, 精進, 禪定, 般若 - dāna, śīla, kṣānti, vīrya, dhyāna, prajñā). Restraining evil and moving towards goodness, the paths are different, but the goals are the same. Only the Chan (禪) school can transcend birth and death, and only those with great wisdom can attain it. From Mount Cock's Foot (雞足山, where Mahākāśyapa (摩訶迦葉) entered samadhi) to Caoqi (曹溪, the monastery of the Sixth Patriarch Huineng (慧能)), the records are already detailed. Caoqi transmitted to Huairang (懷讓) of Guanyin Terrace (觀音臺) on Mount Heng (衡岳), and Guanyin transmitted to Daoyi (道一) of Jiangxi (江西), who was posthumously honored by the emperor as Chan Master Dàjì (大寂禪師). Dàjì transmitted to the Great Master (Huaihai). In this land, the transmission has continued for nine generations. The Great Master was from the Wang (王) family of Taiyuan (太原), from Changle County (長樂縣) in Fuzhou (福州). His distant ancestors migrated to Min (閩) due to the Yongjia Rebellion (永嘉之亂). The Great Master was born in the Age of Semblance Dharma (像法時期) due to a great karmic connection. During pregnancy, the fishy smell naturally disappeared; when he was about to be born, miraculous signs appeared. From childhood, he manifested spiritual and holy characteristics. If he had not planted deep roots of virtue in the past, how could he have reached this state? He had his head shaved at Huizhao's (慧照) place on West Mountain (西山), and he received the full precepts from the Vinaya Master Fachao (法朝) on Mount Heng. Afterwards, he sighed and said: 'To wash away the source of delusion, one must travel the ocean of Dharma.' It is not only necessary to attain enlightenment, but also...
假言詮。遂詣廬江閱浮槎經藏。不窺庭宇者積年。既師大寂盡得心印言簡理精貌和神峻。睹即生敬居常自卑。善不近名。故先師碑文獨晦其稱號。行同于眾。故門人力役必等其艱勞。怨親兩忘故。棄遺舊里賢愚一貫故普授來學。常以三身無住萬行皆空。邪正並捐源流齊泯。用此教旨作人表式。前佛所說斯為頓門。大寂之徒多諸龍象。或名聞萬乘入依京輦。或化洽一方。各安郡國。唯大師好尚幽隱。棲止云松。遺名而德稱益高。獨往而學徒彌盛。其有遍探講肆歷抵禪關。滯著未祛空有猶閡。靡不緘藏。萬里取決一言。疑網云張智刃冰斷。由是齊魯燕代荊吳閩蜀望影星奔。聆聲飆至。當其飢渴快得安隱。超然懸解時有其人。大師初居石門依大寂之塔。次補師位。重宣上法。后以眾所歸集意在遐深。百丈山碣立一隅。人煙四絕。將欲卜築必俟檀那。伊蒱塞游暢甘貞請施家山。愿為鄉導。菴廬環繞。供施芿積眾又逾于石門。然以地靈境遠頗有終焉之志。元和九年正月十七日。證滅于禪床報齡六十六。僧臘四十七。以其年四月二十二日。奉全身窆于西峰。據婆沙論文。用凈行婆羅門葬法遵遺旨也。先時白光去室金錫鳴空。靈溪方春而涸流。杉燎竟夕以通照。妙德潛感於何不有。門人法正等嘗所稟奉皆得調柔。遞相發揮不墜付囑。
他年紹續自當流佈。門人談敘永懷師恩光崇塔宇。封土累石力竭心瘁。門人神行梵云結集微言纂成語本。凡今學者不踐門閾。奉以為師法焉。初閩越靈藹律師。一川教宗三學歸仰。嘗以佛性有無響風發問。大師寓書以釋之。今與語本並流於後學。詡從事於江西府。備嘗大師之法味。故不讓眾多之託。其文曰梵雄設教有權有實。未得頓門。皆為暗室。祖師戾止方傳秘密。如彼重昏忽懸白日(其一)唯此大士弘紹正宗。雖修妙行不住真空。無假方便。豈俟磨礱。恬然返本萬境圓通(其二)百千人眾盡祛病熱。彼皆有得我實無說。心本不生形同示滅。此土灰燼他方水月(其三)法傳人代塔閉山原。杉松日暗寺塔猶存。藹藹學徒無非及門。唯能覺照是報師恩(其四)元和十三年十月三日建。
碑側大眾同記五事。至今猶存。可爲鑑戒。並錄於左 大師遷化后未請院主。日眾議釐革山門。久遠事宜都五件。一塔院常請一大僧。及令一沙彌灑掃 一地界內不得置尼臺尼墳塔。及容俗人家居止 一應有依止及童行出家。悉令依院主一人。僧眾並不得各受 一臺外及諸處不得置莊園田地 一住山徒眾不得內外私置錢穀 欲清其流在澄其本後來紹續永愿遵崇 立碑日大眾同記。
百丈山大智壽聖禪寺天下師表閣記
菩
【現代漢語翻譯】 現代漢語譯本： 他日，（大師的教法）自然會繼續流傳開來。門人們談論著，永遠懷念師父的恩德，光大寺塔。封土筑塔，堆積石頭，（門人們）竭盡全力，耗盡心力。門人釋神行、釋梵云結集大師的精微言論，編纂成《語本》。凡是現在的學習者，即使沒有親自登門拜訪，也奉《語本》為師法。當初閩越的靈藹律師，是當地的佛教領袖，三學（戒、定、慧）都歸向他，仰慕他。他曾經以佛性有無的問題向大師發問，大師寫信來解釋。現在《語本》和大師的信一起流傳給後來的學習者。釋詡在江西府從事佛法研究，充分領略過大師的法味，所以不推辭眾人的委託（撰寫碑文）。碑文寫道：梵雄（指馬祖道一）設教，有權有實，沒有進入頓悟之門的人，都如同身處暗室。祖師（指百丈懷海）來到這裡才傳授秘密的教法，如同重重黑暗中突然懸掛起太陽。（其一）只有這位大士（指百丈懷海）弘揚繼承正宗，雖然修行妙行，卻不住于真空。無需藉助任何方便法門，哪裡需要磨礪？恬淡自然地迴歸本源，萬境圓融通達。（其二）成百上千的人眾都祛除了病痛和煩惱，他們都有所得，而我實際上什麼也沒說。心本來不生，形體如同示現滅度。此土化為灰燼，他方如同水中的月亮。（其三）佛法代代相傳，塔關閉在山間。杉樹和松樹在陽光下顯得昏暗，寺廟和塔依然存在。眾多的學徒，沒有誰不是從師門出來的。只有能夠覺悟照見，才是報答師父的恩德。（其四）元和十三年十月三日建立。
碑側大眾共同記錄的五件事，至今仍然存在，可以作為借鑑和警戒。並記錄在左邊：大師圓寂后，沒有請住持。僧眾商議改革寺院，關於長遠的事宜，共有五件。一、塔院常請一位大僧，以及安排一位沙彌灑掃。二、地界內不得設定尼姑庵、尼姑墳墓和塔，以及容許俗家人居住。三、所有依止寺院的人以及童行出家，都必須依止住持一人，僧眾不得各自接受。四、塔外以及其他地方不得設定莊園田地。五、住在寺院的僧眾不得在內外私自存放錢財糧食。想要澄清佛法的源流，就要澄清根本，後來的繼承者永遠要遵從和崇敬。立碑之日，大眾共同記錄。
《百丈山大智壽聖禪寺天下師表閣記》 菩
【English Translation】 English version: In the future, (the Master's teachings) will naturally continue to spread. The disciples talk about it, forever remembering the Master's kindness, and glorifying the temple and pagoda. Sealing the soil and building the pagoda, piling up stones, (the disciples) exhausted their strength and their minds. The disciples Shi Shenxing and Shi Fanyun compiled the Master's subtle words and compiled 'Yu Ben' (Words and Origins). All present learners, even if they have not personally visited the door, regard 'Yu Ben' as their teacher and law. At the beginning, Lawyer Ling'ai of Minyue was the local Buddhist leader, and the three studies (precepts, samadhi, and wisdom) all turned to him and admired him. He once asked the Master about the existence or non-existence of Buddha-nature, and the Master wrote a letter to explain it. Now 'Yu Ben' and the Master's letter are passed on to later learners. Shi Xu was engaged in Buddhist research in Jiangxi Prefecture and fully appreciated the Master's Dharma taste, so he did not decline the entrustment of the public (to write the inscription). The inscription says: Fanxiong (referring to Mazu Daoyi) established teachings, with expediency and reality. Those who have not entered the gate of sudden enlightenment are like being in a dark room. The Patriarch (referring to Baizhang Huaihai) came here to transmit the secret teachings, like the sudden hanging of the sun in the heavy darkness. (First) Only this great man (referring to Baizhang Huaihai) promotes and inherits the orthodox tradition, although he cultivates wonderful practices, he does not dwell in the empty void. Without the need for any expedient means, where is the need for polishing? Tranquilly returning to the origin, all realms are perfectly interconnected. (Second) Hundreds of thousands of people have eliminated their illnesses and troubles. They all have gained something, but I have actually said nothing. The mind is originally unborn, and the form is like showing extinction. This land turns to ashes, and the other side is like the moon in the water. (Third) The Dharma is passed down from generation to generation, and the pagoda is closed in the mountains. The cedars and pines appear dim in the sunlight, and the temple and pagoda still exist. None of the many disciples did not come from the master's school. Only being able to awaken and illuminate is repaying the master's kindness. (Fourth) Established on October 3rd, Yuanhe thirteen years.
The five things jointly recorded by the public on the side of the stele still exist today and can be used as a reference and warning. And recorded on the left: After the Master passed away, no abbot was invited. The monks discussed reforming the monastery, and there were five matters concerning long-term affairs. 1. The Pagoda Courtyard should always invite a great monk and arrange for a novice monk to sweep. 2. No nunneries, nun graves, and pagodas shall be set up within the boundary, and secular families shall not be allowed to live there. 3. All those who rely on the monastery and the child monks who become monks must rely on the abbot alone, and the monks must not accept them separately. 4. No manors and fields shall be set up outside the pagoda and elsewhere. 5. The monks living in the monastery shall not privately store money and grain inside and outside. If you want to clarify the source of the Dharma, you must clarify the root, and later successors must always follow and respect it. On the day the stele was erected, the public recorded it together.
'Record of the Pavilion of the World's Teacher at Dazhi Shousheng Chan Monastery on Baizhang Mountain' Bo
提達磨大師后八葉有大比丘。居洪之百丈山。人稱之曰百丈禪師。
今天子始命因其舊謚大智覺照者。加以弘宗妙行之號。寺以壽聖名則故額也。山去郡治三百里。其未置寺時。林壑深阻巖徑峭絕。樵蘇之跡所不通。有司馬頭陀者。善為宮宅地形之術。睹其山勢斗拔與夫岡巒首尾之起伏。知為吉壤。所留鈐記有曰。法王居之天下師表。禪師之來式符其言。東陽德輝以禪師十八代孫。嗣住是山。既新作演法之堂。且增創重屋其上。以妥禪師遺像。榜其楹間曰天下師表之閣。云初文宗皇帝入踐天位。即金陵潛邸造寺曰龍翔集慶。詔開山大欣。領其徒而以禪師所制清規。為日用動作威儀之節。顧其書行世已久後人率以臆見互有損益。自為矛盾靡所折衷。輝與訴學同師而柄法于祖庭。大懼夫來者傳疑莫知適從。無以壹諸方之觀聽。爰走京師欲有請而釐正之。今御史大夫撒迪時執法中臺。為言于上。得召見。有旨令輝撰次舊聞。以授欣使擇習於師說者。共考定而頌行為叢林法。仍如錫禪師以今號。褒顯而風厲焉。輝奉璽書將南還。以閣之成未及見所紀述。諗于溍曰。愿敘其構興之端原。歸而刻諸。溍竊觀。遂古聖賢乘時繼作弛張迭用循環不窮。所以通其變也。佛之為教必先戒律。諸部之義小大畢陳。種種開遮唯以一事。去
聖逾遠局為專門。名數滋多道日斯隱。是故達磨不階方便直示心源。律相宛然無能留礙。世降俗末誕勝真離。馳騁外緣成邪慢想。是故百丈弘敖軌範輔律而行。調護攝持在事皆理。蓋佛之道以達磨而明。佛之事以百丈而備。通變之妙存乎其人。厥後達磨之傳派別為五。而出於禪師者二。他師所倡殊宗異旨。雖各名其家。至於安處徒眾。未有不取法於禪師者。然則天下師表之言。良可徴不誣也。粵自中土君臣知尊佛法。光昭崇極。莫越於今。輝遭值。
聖時。蒙被帝力。用克發揚先訓。紹隆宗風。俾與國家相為悠久永永無已。不特今之天下以為師表。盡未來際咸有依承。溍是用謹志之。而於其經度之勤營締之美。有不暇論也。閣為屋以間計者五。其崇百有二十尺。三其崇之一以為其修。三其修以為其廣。以至順元年夏六月庀工。冬十月訖事。實輝住山之明年。而輝入對以元統三年夏五月。命下則其明年春二月也。承直郎國子博士黃溍記。翰林侍制奉議大夫兼國史院編修官揭傒斯書。翰林侍講學士通奉大夫知制誥同修國史知經筵事張起巖篆。前榮祿大夫御史中丞趙世安光祿大夫江南諸道行御史大夫易釋董阿同立石。
古清規序
翰林學士朝散大夫行左司諫知制誥同修國史判史館事上柱國南陽郡開國侯食
【現代漢語翻譯】 現代漢語譯本： 聖逾遠局為專門（聖人的超越之處在於專注于根本）。名數滋多道日斯隱（名相概念繁多，真理反而日益隱沒）。是故達磨（Bodhidharma，禪宗始祖）不階方便直示心源（不假任何方便法門，直接揭示眾生的本心）。律相宛然無能留礙（戒律的表相雖然存在，但已無法阻礙頓悟）。世降俗末誕勝真離（世風日下，人們背離了殊勝的真理）。馳騁外緣成邪慢想（追逐外在的因緣，產生邪見和傲慢）。是故百丈（Baizhang Huaihai，唐代禪師）弘敖軌範輔律而行（制定規範，輔助戒律的實行）。調護攝持在事皆理（調和守護，一切行事都符合真理）。蓋佛之道以達磨而明（佛法之道因達磨而彰顯）。佛之事以百丈而備（佛法的事業因百丈而完備）。通變之妙存乎其人（融會貫通的奧妙在於人本身）。厥後達磨之傳派別為五（後來達磨的傳承分為五宗）。而出於禪師者二（其中出自禪師的有兩宗）。他師所倡殊宗異旨（其他宗師所倡導的宗派和宗旨各不相同）。雖各名其家（雖然各自標榜自己的宗派）。至於安處徒眾（至於安置僧眾）。未有不取法於禪師者（沒有不傚法禪師的）。然則天下師表之言（那麼，天下師表的說法）。良可徴不誣也（確實可以驗證，並非虛妄）。粵自中土君臣知尊佛法（自從中原的君臣懂得尊重佛法）。光昭崇極（光大昭顯，推崇到了極點）。莫越於今（沒有超過現在的）。輝遭值（我輝有幸遇到）。 聖時。蒙被帝力。用克發揚先訓。紹隆宗風。俾與國家相為悠久永永無已。不特今之天下以為師表。盡未來際咸有依承。溍是用謹志之。而於其經度之勤營締之美。有不暇論也。閣為屋以間計者五。其崇百有二十尺。三其崇之一以為其修。三其修以為其廣。以至順元年夏六月庀工。冬十月訖事。實輝住山之明年。而輝入對以元統三年夏五月。命下則其明年春二月也。承直郎國子博士黃溍記。翰林侍制奉議大夫兼國史院編修官揭傒斯書。翰林侍講學士通奉大夫知制誥同修國史知經筵事張起巖篆。前榮祿大夫御史中丞趙世安光祿大夫江南諸道行御史大夫易釋董阿同立石。 古清規序 翰林學士朝散大夫行左司諫知制誥同修國史判史館事上柱國南陽郡開國侯食
【English Translation】 English version: The sage's transcendence lies in focusing on the fundamental. When names and concepts proliferate, the truth becomes increasingly obscured. Therefore, Bodhidharma (達磨, the founder of Zen Buddhism), without resorting to expedient means, directly reveals the source of the mind. Although the appearance of precepts remains, it cannot hinder sudden enlightenment. As the world declines and customs deteriorate, people turn away from the supreme truth, chasing after external conditions, giving rise to wrong views and arrogance. Therefore, Baizhang (百丈懷海, a Zen master of the Tang Dynasty) established norms and regulations to assist in the practice of precepts. Harmonizing and protecting, all actions are in accordance with the truth. The Buddha's path is illuminated by Bodhidharma, and the Buddha's work is completed by Baizhang. The marvel of adapting and transforming lies within the individual. Later, the transmission of Bodhidharma branched into five schools, two of which originated from Zen masters. The various schools and doctrines advocated by other teachers, although each claiming its own lineage, all follow the example of Zen masters in accommodating their followers. Therefore, the saying that they are models for the world can be verified and is not false. Since the rulers and ministers of the Central Plains knew to respect the Buddha's teachings, they have greatly promoted and revered them to the utmost extent, surpassing even the present. I, Hui, am fortunate to encounter this. In this sacred era, benefiting from the emperor's power, we are able to promote the teachings of the predecessors and carry forward the traditions of the sect, so that it may last forever with the nation. Not only is it a model for the world today, but it will also be relied upon by all in the future. Therefore, Jin respectfully records this, but there is no time to discuss the diligence in its management and the beauty of its construction. The pavilion is a five-bay building, with a height of one hundred and twenty feet. One-third of its height is taken as its depth, and three times its depth is taken as its width. Construction began in the sixth month of the first year of Zhishun and was completed in the tenth month of winter. It was the year after Hui resided in the mountain, and Hui entered the court in the fifth month of the third year of Yuantong. The order was issued in the second month of the following spring. Huang Jin, the Chengzhilang and Doctor of the Imperial College, recorded this. Jie Xisi, the Hanlin Attendant and Grand Master of Imperial Counsel, concurrently Compiler of the National History Academy, wrote this. Zhang Qiyan, the Hanlin Lecturer and Academician of the Tongfeng, concurrently Drafter of Edicts, Compiler of the National History, and Knowledgeable of the Classics, engraved this. Zhao Shian, the former Grand Master of Ronglu and Censor-in-Chief of the Court of Censors, and Yi Shi Dong A, the Grand Master of Guanglu and Grand Master of the Jiangnan Provinces, jointly erected the stone. Preface to the Ancient Pure Rules Hanlin Academician, Chaosan Daifu, Acting Left Secretary, Drafter of Edicts, Compiler of the National History, Judge of the History Museum, Shangzhuguo, Founding Marquis of Nanyang County
邑一千一百戶賜紫金魚袋楊億述
百丈大智禪師。以禪宗肇自少室至曹溪以來。多居律寺。雖列別院。然于說法住持未合規度。故常爾介懷。乃曰。佛祖之道欲誕布化元。冀來際不泯者。豈當與諸部阿笈摩教為隨行耶。或曰。瑜珈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。設於制范務其宜也。於是創意別立禪居。凡具道眼者有可尊之德。號曰長老。如西域道高臘長呼須菩提等之謂也。即為化主。即處於方丈。同凈名之室。非私寢之室也。不立佛殿唯樹法堂者。表佛祖親囑受當代為尊也。所裒學眾無多少無高下。盡入僧堂依夏次安排。設長連床。施椸架掛塔道具。臥必斜枕床唇右脅吉祥睡者。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。或上或下不拘常準。其闔院大眾朝參夕聚。長老上堂升座主事徒眾雁立側聆。賓主問酬激揚宗要者。示依法而住也。齋粥隨宜一時均遍者。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。或有假號竊形混于清眾別緻喧撓之事。即當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。集眾燒衣缽道具。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。二不毀僧形循佛制故。三不擾公門省獄訟故。四不泄于外護宗綱故。四來同居聖凡孰辦。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。殊不知輕眾壞法其損甚大。今禪門若稍無妨害者。宜依百丈叢林規式。量事區分。且立法防奸。不為賢士。然寧可有格而無犯。不可有犯而無教。惟大智禪師護法之益其大矣哉。禪門獨行自此老始。清規大要遍示後學令不忘本也。其諸軌度集詳備焉。億幸叨睿旨刪定傳燈。完成的書圖進。因為序引。旹景德改元歲次甲辰良月吉日書。
崇寧清規序
夫禪門事例雖無兩樣毗尼。衲子家風別是一般規範。若也途中受用。自然格外清高。如其觸向面牆。實謂減人瞻敬。是以僉謀開士。遍摭諸方。凡有補於見聞。悉備陳于綱目。噫少林訊息已是剜肉成瘡。百丈規繩可謂新修特地。而況叢林蔓衍轉見不堪。加之法令滋彰事更多矣。然而莊嚴保社建立法幢。佛事門中闕一不可。亦猶菩薩三聚聲聞七篇。豈立法之貴繁。蓋隨機而設教。初機後學冀善參詳。上德高流幸垂證據。崇寧二年八月十五日。真定府十方洪濟禪院住持傳法慈覺大師宗頤序。
咸淳清規序
叢林規範百丈大智禪師已詳。但時代浸遠。后
【現代漢語翻譯】 現代漢語譯本： 此條戒律制定有四種益處：一是不會玷污清凈的僧眾，使眾生失去恭敬和信任；二是不毀壞僧人的形象，遵循佛陀制定的戒律；三是不擾亂官府，減少訴訟案件；四是不向外泄露宗門的綱領，維護宗門的利益。四種人同住在一起，聖人和凡人難以分辨。即使是如來佛應世，尚且有六群比丘這樣的惡劣群體，更何況現在是末法時期，怎麼可能完全沒有犯戒之人呢？但是，如果一看到有僧人犯錯，就立刻加以譏諷和嘲笑，卻不知道輕視僧眾、破壞佛法的損害非常巨大。現在禪門如果稍微沒有妨礙修行的人，就應該依照百丈禪師叢林的規矩，根據事情的大小進行區分處理。制定法律是爲了防止奸邪之人，而不是爲了防備賢能之士。寧可有法律而沒有人觸犯，也不可有人觸犯法律而沒有教導。只有大智禪師護持佛法的功德最為巨大啊！禪門獨行的風範，是從這位老禪師開始的。他將清規大要普遍地告知後來的學人，讓他們不要忘記根本。各種規章制度都收集得很詳細完備。我非常榮幸地奉皇上的旨意，對《傳燈錄》進行刪定，並編撰完成的書進獻。因此寫下這篇序言。時值景德改元甲辰年良月吉日書。 崇寧清規序 禪門的事例雖然沒有像毗尼那樣有明確的兩樣，但衲子的家風卻是另一種規範。如果能在修行的道路上善於運用，自然會顯得格外清高。如果一味地固執己見，就像面對墻壁一樣，實在會減少人們的瞻仰和敬佩。因此，大家共同商議，廣泛地收集各地的規矩，凡是對見聞有幫助的，都詳細地陳列在綱目之中。唉，少林寺的訊息已經是剜肉補瘡了，百丈禪師的規繩可以說是重新修訂的特別之作。更何況叢林蔓延，越來越不堪，加上法令越來越多，事情也更多了。然而，莊嚴佛寺，保衛社稷，建立法幢，在佛事門中，任何一項都不可缺少。這也像菩薩的三聚凈戒和聲聞的七篇罪一樣，難道是立法越多越好嗎？其實是根據不同的情況而設立教義。希望初學者和後學者能夠仔細地參詳，也希望有德行的高僧大德能夠給予指正。崇寧二年八月十五日，真定府十方洪濟禪院住持傳法慈覺大師宗頤序。 咸淳清規序 叢林的規範，百丈大智禪師已經詳細地制定了。但是時代久遠，后
【English Translation】 English version: This precept has four benefits: First, it does not defile the pure Sangha, causing sentient beings to lose respect and trust. Second, it does not destroy the image of monks, following the precepts established by the Buddha. Third, it does not disturb the government, reducing lawsuits. Fourth, it does not reveal the tenets of the sect to outsiders, protecting the interests of the sect. When four types of people live together, it is difficult to distinguish between saints and ordinary people. Even when the Tathagata appeared in the world, there were still evil groups like the Six Group Bhikkhus (a group of troublesome monks during the Buddha's time), let alone in this Dharma-ending Age (the degenerate age of Dharma), how can there be no one who violates the precepts? However, if one immediately criticizes and ridicules a monk who has made a mistake, one does not know that the damage of despising the Sangha and destroying the Dharma is very great. Now, if the Chan (Zen) school has people who slightly hinder practice, they should be dealt with according to the rules of Baizhang (Hyakujo Ekai) Zen Master's monastery, distinguishing according to the size of the matter. Establishing laws is to prevent evil people, not to guard against virtuous people. It is better to have laws and no one violates them than to have people violate the laws and not be taught. Only Dazhi (Great Wisdom) Zen Master's merit in protecting the Dharma is the greatest! The style of solitary practice in the Chan school began with this old Zen master. He universally informed later learners of the important points of the pure rules, so that they would not forget the fundamentals. All kinds of rules and regulations are collected in great detail and completeness. I am very honored to have received the emperor's decree to revise the 'Transmission of the Lamp' (a collection of biographies of Chan masters) and compile it into a book for presentation. Therefore, I write this preface. Written on an auspicious day in a good month of the year Jia Chen (year 1004) during the Jingde reign. 'Chongning Qinggui Preface' Although the precedents of the Chan school do not have two different kinds of Vinaya (monastic discipline) like the Vinaya itself, the family style of the monks is another kind of standard. If one is good at using it on the path of practice, one will naturally appear particularly noble. If one is stubbornly self-opinionated, like facing a wall, it will really reduce people's admiration and respect. Therefore, everyone discussed together and widely collected the rules of various places. Anything that is helpful to seeing and hearing is listed in detail in the outline. Alas, the news of Shaolin Temple is already like cutting flesh to mend sores. Baizhang Zen Master's rules can be said to be a specially revised work. What's more, the monasteries are spreading and becoming more and more unbearable, and with more and more laws, there are more things to deal with. However, to adorn the Buddhist temple, protect the country, and establish the Dharma banner, none of them can be missing in the Buddhist affairs. This is also like the Bodhisattva's Three Pure Precepts (Saṃvara-traya) and the Sravaka's Seven Sections (of monastic rules); is it that the more laws the better? In fact, teachings are established according to different situations. I hope that beginners and later learners can carefully study them, and I also hope that virtuous and eminent monks can give corrections. Written on August 15th of the second year of Chongning (year 1103) by Zongyi, the abbot of the Shifang Hongji Zen Monastery in Zhending Prefecture, the Dharma-transmitting Master of Compassionate Awareness. 'Xianchun Qinggui Preface' The norms of the monastery have been detailed by Baizhang Dazhi Zen Master. However, the times are long gone, and the later
人有從簡便遂至循習。雖諸方或有不同。然亦未嘗違其大節也。余處眾時。往往見朋輩抄錄叢林日用清規。互有虧闕。后因暇日悉假諸本。參其異存其同而會焉。親手繕寫頗為詳備。目曰叢林校定清規總要。厘為上下卷。庶便觀覽。吾氏之有清規猶儒家之有禮經。禮者從宜因時損益。此書之所以繼大智而作也。是皆前輩宿德先後共相講究紀錄。愚不敢私以所聞所見。而增減之。如前所謂參其異存其同而會焉爾耳。觀者幸勿病。諸咸淳十年甲戌歲結制前二日。后湖比丘惟勉書于寄玩軒。
至大清規序
禮於世為大經。而人情之節文也。㳂革損益以趨時。故古今之人情得綱常制度以揆道。故天地之大經在。且吾聖人以波羅提木叉為壽命。而百丈清規由是而出。此固叢林禮法之大經也。然自唐抵今殆五百載。風俗屢變人情不同。則㳂革損益之說可得已哉。近者大川笑翁二祖唱道南北山。日用軌則盛于當代。至元戊寅依石林和尚于南屏。猶得見其遺風餘烈。及友云明西堂出所藏抄本。究心訪問編整合帙。始此書之作或以為僧受戒首之。或以住持入院首之。壬午依覺庵先師于承天。朝夕扣問。因得以祝聖如來降誕二儀冠其前。其餘門分類聚厘十卷。然猶未敢以傳學者。丙戌夏留雪竇。千峰琬西堂論其詳。丁亥春溪西
【現代漢語翻譯】 現代漢語譯本： 人們總是從簡單方便開始，逐漸養成習慣。雖然各地的做法可能有所不同，但也不會違背大的原則。我過去在寺院生活時，經常看到同伴們抄錄寺院日常使用的清規，但內容互有缺失。後來我利用空閑時間，借閱了各種版本，參考它們的不同之處，保留相同之處，然後加以綜合。我親手繕寫，內容頗為詳細完備，命名為《叢林校定清規總要》，分為上下兩卷，以便查閱。清規對於我們寺院來說，就像禮經對於儒家一樣。禮是根據實際情況，隨著時代的變化而損益的。這本書就是繼承大智禪師的精神而作的。這些都是前輩高僧大德們先後共同研究記錄下來的。我不敢擅自用自己的所見所聞來增減內容，只是像前面所說的，參考它們的不同之處，保留相同之處，然後加以綜合而已。希望讀者不要責怪。咸淳十年甲戌歲結夏安居前兩天，后湖比丘惟勉寫于寄玩軒。 《至大清規序》 禮對於世間來說是重要的法則，也是人情交往的規範。隨著時代的變遷而沿革損益，所以古今的人情需要用綱常制度來衡量。所以天地間的大法則存在。而且我們聖人以波羅提木叉（Pratimoksha，戒律）為生命，百丈清規由此而出。這本來就是寺院禮法的重要法則。然而自從唐朝到現在已經大約五百年了，風俗屢次變化，人情也不同了，那麼沿革損益的說法難道可以停止嗎？近來大川笑翁二位祖師在南北山弘揚佛法，日常的規章制度在當時非常盛行。至元戊寅年，我跟隨石林和尚在南屏寺，還能看到他們遺留下來的風範。等到友云明西堂拿出他所收藏的抄本，深入研究訪問，編輯成冊。最初這本書的寫作，有人認為應該從僧人受戒開始，有人認為應該從住持入院開始。壬午年，我跟隨覺庵先師在承天寺，早晚請教，因此得以將祝聖、如來降誕這兩種儀式放在前面。其餘的按照門類分類聚集，整理成十卷。然而還是不敢輕易傳授給學習的人。丙戌年夏天，我留在雪竇寺，與千峰琬西堂詳細討論其中的內容。丁亥年春天，在溪西
【English Translation】 English version: People tend to gradually form habits from simplicity and convenience. Although practices may vary in different places, they generally do not deviate from the major principles. In the past, when I lived in monasteries, I often saw fellow monks copying the daily monastic rules, but the contents were often incomplete. Later, during my free time, I borrowed various versions, referenced their differences, retained their similarities, and then synthesized them. I personally transcribed them, making the content quite detailed and complete, and named it 'A Comprehensive Compilation of Monastic Rules with Revisions,' divided into two volumes for easy reference. The monastic rules are to our monasteries what the Book of Rites is to Confucianism. Rites are adjusted according to circumstances and modified with the times. This book was created in the spirit of inheriting the wisdom of Great Wisdom Chan Master. These are all records of joint research by senior monks and virtuous elders. I dare not arbitrarily add or subtract content based on my own observations and experiences, but only, as mentioned earlier, referenced their differences, retained their similarities, and then synthesized them. I hope readers will not criticize. Written by Bhikshu Wei Mian of Houhu at Jiyuan Xuan, two days before the summer retreat in the year of Jiaxu, the tenth year of Xianchun. Preface to the Zhida Qinggui (至大清規) Rites are the great principles of the world, and the norms of human interaction. They evolve and change with the times, so human relationships in both ancient and modern times need to be measured by fundamental principles and systems. Therefore, the great principles of heaven and earth exist. Moreover, our sage takes the Pratimoksha (波羅提木叉, precepts) as life, and the Baizhang Qinggui (百丈清規, Baizhang's Rules of Purity) emerged from this. This is originally the great principle of monastic etiquette. However, since the Tang Dynasty, it has been about five hundred years, customs have changed repeatedly, and human feelings are different, so can the saying of evolution and change be stopped? Recently, the two ancestral masters, Dachuan Xiaoweng, promoted the Dharma in the North and South Mountains, and the daily rules and regulations were very popular at that time. In the year of Wuyin of Zhiyuan, I followed the monk Shilin at Nanping Temple, and I could still see the legacy of their style. When Youyun Mingxi Hall took out the copies he had collected, he studied and visited in depth, and compiled them into volumes. Initially, some people thought that the writing of this book should start from the monk's ordination, and some people thought that it should start from the abbot's entry into the monastery. In the year of Renwu, I followed the first teacher Jue'an at Chengtian Temple, and asked for advice morning and evening, so I was able to put the two rituals of Zhusheng (祝聖, Blessing the Sage) and Rulai Jiangdan (如來降誕, Buddha's Birth) in front. The rest are classified and gathered according to categories, and sorted into ten volumes. However, I still dare not easily pass it on to learners. In the summer of Bingxu, I stayed at Xuedou Temple and discussed the details with Qianfeng Wanxi Hall. In the spring of Dinghai, at Xixi
澤和尚正其舛。得於見聞稔矣。而尚以未身行之為愧。壬辰夏首眾雙徑。小座湯有位次高下之爭。諸方往往廢而不舉。愚以西堂一出。首座再出。都寺三出。後堂四出。藏主維那知客侍者隨職為位。請于云峰伯父力行焉。訖事無敢者。元貞乙未備員永嘉天寧。大德庚子補番陽永福。乙巳主廬山東林。皆行之無易。庶幾人情為折中。然視古之清規不幾於繁縟乎。蓋由[袖-由+孚]土鼓不可作于笙鏞間知之秋。污樽杯飲不可施於犧象駢羅之日。目曰禪林備用清規。備而不用之謂也。知我罪我其惟春秋。至大辛亥秋廬山東林壹咸書。◎◎
敕修百丈清規敘
天曆至順間文宗皇帝建大龍翔集慶寺于金陵。寺成以十方僧居之。有旨行百丈清規。元統三年乙亥秋七月。今上皇帝申前朝之命。若曰。近年叢林清規往往增損不一。於是特敕百丈山大智壽聖禪寺住持德輝重輯。其為書仍敕大龍翔集慶寺住持大欣。選有學業沙門。共校正之。期于歸一使遵行為常法。德輝等奉命唯謹。書將成。屬玄為敘。玄嘗聞諸師曰。天地間無一事無禮樂。安其所居之位為禮。樂其日用之常為樂。程明道先生一日過定寺。偶見齋堂儀。喟然嘆曰。三代禮樂盡在是矣。豈非清規綱紀之力乎。曰服行之熟故能然乎。循其當然之則。而自然之妙行
【現代漢語翻譯】 現代漢語譯本：澤和尚正在糾正那些錯誤。這些錯誤大多來自所見所聞，但他仍然因為沒有親身實踐而感到慚愧。壬辰年夏天，在雙徑寺，大眾爲了小座湯的座位高低而爭執。許多寺院往往因此廢止了小座湯。我認為應該像西堂一樣，首先由首座，然後是都寺，再是後堂，最後是藏主、維那、知客、侍者等按照各自的職能來安排座位。我向云峰伯父請求，努力實行這個規矩，最終沒有人敢反對。元貞乙未年，我在永嘉天寧寺擔任僧職。大德庚子年，我調到番陽永福寺。乙巳年，我主持廬山東林寺。這些寺院都實行了這個規矩，沒有遇到任何阻礙。這樣或許可以使人情世故得到折中。然而，與古代的清規相比，這難道不是過於繁瑣了嗎？這就像在演奏笙鏞的時候不能使用[袖-由+孚]土鼓，在陳列著犧象的盛大祭祀場合不能使用沾滿污垢的酒杯一樣。這本書名為《禪林備用清規》，意思是準備好了卻不使用。瞭解我、責備我的，大概只有《春秋》了吧。至大辛亥年秋，廬山東林寺的壹咸寫。
敕修百丈清規序
天曆至順年間，文宗皇帝在金陵建造了大龍翔集慶寺。寺廟建成后，讓十方僧人居住。皇帝下旨推行《百丈清規》。元統三年乙亥年秋七月，當今皇帝申明前朝的命令，說：『近年來，叢林的清規往往增刪不一。』於是特別敕令百丈山大智壽聖禪寺的住持德輝重新編纂。編纂的書籍仍然敕令大龍翔集慶寺的住持大欣，挑選有學業的沙門，共同校正。期望能夠統一，使遵行成為常法。德輝等人奉命非常謹慎。書即將完成時，我玄被委託作序。我玄曾經聽諸位老師說：『天地間沒有一件事沒有禮樂。安於自己所處的地位是禮，樂於自己日常的事務是樂。』程明道先生有一天路過定寺，偶然看到齋堂的儀式，感嘆道：『三代的禮樂都在這裡了。』這難道不是清規綱紀的力量嗎？這是因為服從和實行已經很熟練，所以才能這樣。遵循其自然的法則，自然就能達到妙行。
【English Translation】 English version: Zen Master Ze was correcting those errors. Most of these errors came from what was seen and heard, but he still felt ashamed for not having personally practiced them. In the summer of Ren Chen year, at Shuangjing Temple, the monks argued over the seating arrangement for the small hot water bath. Many temples often abolished the small hot water bath because of this. I thought that it should be like Xitang, first the head seat, then the capital temple, then the rear hall, and finally the treasurer, the director, the receptionist, the attendant, etc., should be arranged according to their respective functions. I asked my uncle Yunfeng to work hard to implement this rule, and in the end no one dared to object. In the Yuanzhen Yiwei year, I served as a monk in Yongjia Tianning Temple. In the Dade Gengzi year, I was transferred to Fanyang Yongfu Temple. In the Yisi year, I presided over Lushan Donglin Temple. These temples all implemented this rule without encountering any obstacles. This may be able to compromise human relations. However, compared with the ancient pure rules, isn't this too cumbersome? This is like not being able to use the [袖-由+孚] earthen drum when playing the sheng yong, and not being able to use the stained wine glasses in the grand sacrificial occasions where the sacrificial elephants are displayed. This book is called 'Chan Forest Ready-to-use Pure Rules', which means it is prepared but not used. Those who understand me and blame me are probably only the 'Spring and Autumn Annals'. In the autumn of Zhida Xin Hai year, Yi Xian of Lushan Donglin Temple wrote.
Preface to the Imperially Revised Baizhang Pure Rules
During the Tianli Zhishun period, Emperor Wenzong built the Dalongxiang Jiqing Temple in Jinling. After the temple was completed, he allowed monks from all directions to live there. The emperor issued an edict to promote the 'Baizhang Pure Rules'. In the autumn of the third year of Yihai in the Yuantong period, the current emperor reiterated the orders of the previous dynasty, saying: 'In recent years, the pure rules of the monasteries have often been added to and subtracted from inconsistently.' Therefore, he specially ordered Dehui, the abbot of Dazhi Shousheng Zen Temple on Baizhang Mountain, to re-edit them. The compiled books were still ordered to Daxin, the abbot of Dalongxiang Jiqing Temple, to select learned monks to jointly proofread them. It is hoped that they can be unified so that compliance becomes the norm. Dehui and others obeyed the order very carefully. When the book was about to be completed, I, Xuan, was entrusted to write the preface. I, Xuan, once heard the teachers say: 'There is nothing in the world that does not have rituals and music. Being content with one's position is ritual, and being happy with one's daily affairs is music.' One day, Mr. Cheng Mingdao passed by Ding Temple and happened to see the ritual of the dining hall, and sighed: 'The rituals and music of the three dynasties are all here.' Isn't this the power of the pure rules and disciplines? This is because obedience and practice have become very skilled, so it can be like this. Following its natural laws, one can naturally achieve wonderful practice.
乎其中斯則不知者以為事理之障。而知之者則以為安樂法門固在是也。然使是書龐然雜而不倫。則有序而和之意。久而微矣。故校讎之功有益於是書甚大。而兩朝嘉惠學人之旨。相為無窮焉。宋清規行。楊文公億為敘本末。條目具詳。茲不重出云。至元二年丙子春三月上浣。翰林直學士中大夫知制誥同修國史國子祭酒廬陵歐陽玄敘。
百丈清規行於世尚矣。繇唐迄今歷代沿革不同。禮因時而損益有不免焉。往往諸本雜出。罔知適從。學者惑之。異時一山萬禪師致書先云翁。約先師共刪修刊正。以立一代典章。無何三翁先後皆化去。區區竊欲繼其志而未能也。后偶承乏百丈。會行省為祖師請加謚。未報。遂詣闕以聞。御史中丞撒迪公引見聖上。得面奏清規所以然。因被旨重編。令笑隱校正。仍賜璽書頒行。受命以來旁求初本不及見。惟宋崇寧真定賾公咸淳金華勉公。逮國朝至大中。東林咸公所集者為可採。於是會稡參同而詮次之。繁者芟訛者正缺者補。互有得失者兩存之。間以小注折衷。一不以己見妄有去取也。稍集笑隱凡定為九章。章冠以小序。明夫一章之大意厘為二卷。使閱而行者條而不紊。庶幾吾祖垂法之遺意。得以遵承而輝懼。夫學識荒陋何能上副宸衷。作新軌範不過人成事。幸畢先志期學者無惑而已。
【現代漢語翻譯】 現代漢語譯本：如果拘泥於這些規則，不知情的人會認為它們是理解事理的障礙。而瞭解其中真諦的人，則認為這是通往安樂的法門。然而，如果這本書內容龐雜且雜亂無章，那麼其中有序和諧的意義，時間久了就會變得微弱。因此，校對整理的功勞對於這本書來說非常重要。兩朝皇帝恩澤學人的旨意，也因此得以無限延續。宋代的《清規》得以推行，楊文公（楊億）撰寫了敘述其本末的序言，條目詳細完備。這裡就不再重複敘述了。至元二年丙子年三月上旬，翰林直學士、中大夫、知制誥、同修國史、國子祭酒廬陵歐陽玄撰寫此序。
《百丈清規》（叢林規矩）流傳於世已經很久了。自唐朝至今，歷代的沿革都有所不同。禮儀因應時代而有所損益，這是不可避免的。往往各種版本雜亂出現，讓人無所適從，學者們對此感到困惑。過去，一山萬禪師（萬禪師）致信先云翁（先云翁），約定與先師共同刪修刊正，以建立一代典章。不久，三位老人都先後去世。我私下裡想繼承他們的遺志，但未能如願。後來，我偶然在百丈寺任職。適逢行省為祖師請求加謚，尚未得到批覆。於是我前往朝廷稟告此事，御史中丞撒迪公（撒迪公）引見我覲見皇上，得以當面陳述《清規》的緣由。因此，我奉旨重新編纂，命令笑隱（笑隱）校正，並賜予璽書頒佈施行。自從接受命令以來，我四處尋找最初的版本，但沒有找到。只有宋代的崇寧年間真定賾公（賾公），咸淳年間金華勉公（勉公），以及元朝至大年間東林咸公（咸公）所收集的版本可以採用。於是我彙集這些版本，參照比較，進行詮釋整理。對於繁瑣的內容進行刪減，對於錯誤的內容進行糾正，對於缺失的內容進行補充。對於互相之間各有得失的內容，則都予以保留。期間用小注進行折衷說明，一點也不以自己的主觀看法妄加取捨。稍稍彙集了笑隱（笑隱）所定的九章，每章都冠以小序，闡明該章的大意，分為兩卷。使閱讀和實踐的人能夠條理清晰而不紊亂。這樣或許能夠使我們祖師垂法（垂法）的遺意，得以遵從繼承併發揚光大。我學識淺薄，怎麼能夠上符合皇上的心意，開創新規呢？不過是人促成事罷了，希望能夠完成先人的遺志，讓學者們不再感到困惑。
【English Translation】 English version: If one adheres rigidly to these rules, the uninformed will consider them an obstacle to understanding principles. But those who understand the true meaning within will regard it as a gateway to peace and happiness. However, if this book is voluminous and disorganized, then the meaning of order and harmony within it will fade over time. Therefore, the merit of collating and editing is very important to this book. The emperors of both dynasties bestowed grace upon scholars, and their intentions are thus infinitely continued. The 'Qing Gui' (Monastery Regulations) of the Song Dynasty was implemented, and Yang Wengong (Yang Yi) wrote a preface describing its origins and details, which are complete and detailed. I will not repeat it here. In the third month of the spring of the Bingzi year of Zhiyuan the second year, Ouyang Xuan of Luling, Hanlin Academician, Grand Master, Knowledge Controller, Co-editor of National History, and Director of the Imperial Academy, wrote this preface.
The 'Baizhang Qing Gui' (Baizhang's Rules of Purity) has been circulating in the world for a long time. From the Tang Dynasty to the present, the evolution of each era has been different. Rituals have inevitably been added to or subtracted from in response to the times. Often, various versions appear in a jumbled manner, leaving people at a loss as to which to follow, and scholars are confused by this. In the past, Chan Master Yishan Wan (Wan Chanshi) wrote to Xianyun Weng (Xianyun Weng), agreeing to jointly delete, revise, and correct with the former master in order to establish a code for a generation. Before long, the three elders all passed away one after another. I secretly wanted to continue their aspirations but was unable to do so. Later, I happened to be serving at Baizhang Temple. It happened that the provincial government requested a posthumous title for the patriarch, but it had not yet been approved. So I went to the court to report this matter, and the Censor-in-Chief Sadi Gong (Sadi Gong) introduced me to see the Emperor, and I was able to personally explain the reasons for the 'Qing Gui'. Therefore, I was ordered to recompile it, ordered Xiaoyin (Xiaoyin) to proofread it, and bestowed a seal to promulgate and implement it. Since receiving the order, I have been searching everywhere for the original version, but I have not found it. Only the versions collected by Ze Gong of Zhending (Ze Gong) during the Chongning period of the Song Dynasty, Mian Gong of Jinhua (Mian Gong) during the Xianchun period, and Xian Gong of Donglin (Xian Gong) during the Zhida period of the Yuan Dynasty are available for adoption. Therefore, I gathered these versions, compared them, and interpreted and organized them. I reduced the verbose content, corrected the errors, and supplemented the missing content. For the content that had its own gains and losses, I retained them all. In the meantime, I used small notes to explain the compromises, and I did not arbitrarily make choices based on my own subjective views. I slightly compiled the nine chapters set by Xiaoyin (Xiaoyin), and each chapter was crowned with a small preface, clarifying the main idea of the chapter, and divided it into two volumes. This allows those who read and practice it to be organized and not chaotic. In this way, perhaps the legacy of our patriarch's teachings (Chuifa) can be followed, inherited, and carried forward. How can my shallow knowledge and humble skills be worthy of the Emperor's heart and create new norms? It is only people who make things happen, and I hope to fulfill the aspirations of my predecessors and prevent scholars from being confused.
若曰立一代典章。非愚所敢知也。或曰。子汲汲於是書若有意于宗教。方今國家通制昭布森列。奉行猶或未至而欲清規之行乎。迂哉。因語之。然亦未嘗廢其書。顧柄法者力行之何如耳。佛祖制律創規相須為用。使比丘等外格非內弘道。雖千百群㞐同堂合席齊一寢食。翕然成倫不混世儀。不撓國憲陰翊王度。通制之行尼于彼達於此。又何迂。或者謝而退。故並識于茲以告吾徒。益自勉焉。宋楊文公作古規序。與夫三公所集自序悉附著云。至元后戊寅春三月東陽比丘德輝謹書。
敕修百丈清規卷第八(終)◎
加祖號跋
百丈大智覺照禪師。加賜弘宗妙行師號。璽書一通。至元二年丙子。今上皇帝之所授也。先是有旨申行百丈清規。尋增賜禪師師號。故有是命。朝論初擬降制詞。時玄備列詞林。為直學士。實典書命。一日本山住持德輝。偕國子博士黃溍來訪。求作清規敘引。從詢百丈事蹟。輝具道之。因及贊書之議。意欲見屬。玄答之曰。萬一當筆向聞師所言腹藁成矣。后格吏文。不果。越十有二年。玄告老家居。輝自百丈。見訪山中。櫝所賜璽書。視以漢字錄本。請識其事。刻石。洪惟天朝尊右釋氏。歷代師資。錫號不一。若弘宗妙行四字。唯禪師居之無愧焉釋學入門之要。戒定慧三者。其綱領也
【現代漢語翻譯】 現代漢語譯本： 如果說要制定一代典章制度，這不是我愚昧所能知道的。有人說：『你如此熱衷於這本書，好像有意于宗教。現在國家通行的制度已經明確頒佈，執行尚且未必到位，卻想要推行清規戒律嗎？真是迂腐啊！』因此我告訴他，然而也未曾廢棄這本書，只看掌權者如何努力實行罷了。佛祖制定戒律、創立規矩，是相輔相成的。使比丘（佛教出家男眾）等在外能夠匡正行為，在內能夠弘揚佛道。即使成千上百的僧人在同一房間、同一屋檐下，一起吃飯睡覺，也能和諧相處，不混同於世俗的禮儀，不違背國家的法律，暗中輔佐王道。通行的制度在那邊（指僧團）能夠實行，在這裡（指社會）也能通行，又有什麼迂腐的呢？』那人聽后慚愧地退下了。所以在這裡一併記錄下來，告訴我的同門，更加勉勵自己。宋朝楊文公所作的《古規序》，以及三公所收集的自序，都附在後面。至元后戊寅年（1338年）春三月，東陽比丘德輝恭敬地寫下。
《敕修百丈清規》卷第八（終）
加祖號跋
百丈大智覺照禪師，加賜『弘宗妙行』師號。有皇帝的詔書一通。這是至元二年丙子年（1276年），當今皇帝所授予的。先前有旨意申明推行《百丈清規》，隨後又增加賜予禪師師號，所以有這樣的命令。朝廷最初擬定降旨的文辭，當時玄備在詞林任職，擔任直學士，實際掌管書寫詔命。有一天，本山住持德輝，與國子博士黃溍來訪，請求我作《清規》的序言和引言。我向他們詢問百丈禪師的事蹟，德輝詳細地講述了。因此談到了讚揚書的建議，想要委託我來做。玄備回答說：『如果一定要我執筆，我將向您所說的內容，在腹稿中完成。』後來因為格式和吏文的限制，沒有完成。過了十二年，玄備告老還鄉。德輝從百丈山來拜訪我，拿出所賜的詔書，用漢字記錄的副本給我看，請我記錄這件事，並刻在石頭上。我深信天朝尊崇釋迦牟尼的教法，歷代師資，賜予的稱號不一。像『弘宗妙行』這四個字，只有禪師才能當之無愧。學習佛法的入門要領，戒、定、慧三者，是其綱領。
【English Translation】 English version: To establish a code of conduct for a generation is beyond my humble understanding. Someone said: 'You are so engrossed in this book, as if you have a religious agenda. Now that the national regulations are clearly promulgated and meticulously arranged, their implementation is still uncertain, yet you want to promote monastic rules? How impractical!' Therefore, I told him that I have never abandoned this book, but it depends on how diligently those in power implement it. The Buddha and patriarchs established precepts and created rules to complement each other. They enable the Bhikkhus (Buddhist monks) to rectify their behavior externally and propagate the Dharma internally. Even if thousands of monks live in the same room, under the same roof, eating and sleeping together, they can live harmoniously, without mixing with worldly customs, without violating national laws, and secretly assisting the king's governance. The prevailing regulations can be implemented there (in the Sangha) and can also be implemented here (in society). So, what is impractical?' That person retreated in shame. Therefore, I record this here to tell my fellow practitioners to encourage themselves further. The preface to the 'Ancient Rules' written by Yang Wengong of the Song Dynasty, and the self-prefaces collected by the three high officials, are all attached at the end. In the spring of the year Wu Yin (1338) after Zhiyuan, the Bhikkhu Dehui of Dongyang respectfully wrote this.
Edict-Revised Baizhang's Pure Rules, Volume 8 (End)
Postscript on Adding the Ancestor's Title
Great Master Baizhang Dazhi Jue Zhao (Baizhang: name of a Chan master, Dazhi Jue Zhao: title of the Chan master) was additionally bestowed the title 'Hong Zong Miao Xing' (Hong Zong: Propagating the School, Miao Xing: Wonderful Conduct). There is an imperial edict to this effect. This was granted by the current emperor in the year Bingzi (1276) of the Zhiyuan era. Previously, there was an edict to promote the implementation of Baizhang's Pure Rules, and subsequently, the Chan master was granted an additional title, hence this order. The court initially drafted the wording of the edict. At that time, Xuan Bei served in the literary academy as a Direct Academician, actually in charge of writing imperial edicts. One day, Dehui, the abbot of this mountain, and Huang Jin, a Doctor of the Imperial Academy, came to visit, requesting me to write a preface and introduction to the Pure Rules. I inquired about the deeds of Chan Master Baizhang, and Dehui recounted them in detail. Therefore, we discussed the suggestion of praising the book, wanting to entrust me with the task. Xuan Bei replied: 'If I must write, I will complete what you have said in my mind.' Later, due to the limitations of format and official documents, it was not completed. Twelve years later, Xuan Bei retired and returned home. Dehui came to visit me from Baizhang Mountain, took out the bestowed edict, showed me the copy recorded in Chinese characters, and asked me to record this event and engrave it on stone. I deeply believe that the Heavenly Dynasty respects the teachings of Sakyamuni, and the titles bestowed upon teachers throughout the ages are diverse. The four words 'Hong Zong Miao Xing' are only worthy of the Chan master. The essential entry points for learning Buddhism are the three: precepts (戒), concentration (定), and wisdom (慧), which are its main principles.
。禪師探往聖心法。卓然以敬之一字教其學者運博大之智于縝奧之功。知行互進。體用兼備。沛其有餘。師表天下。清規既攽。表裡聲教。周流無方。謂之弘宗妙行誠無間然矣。輝本臨濟一宗以負荷為志。以顯揚為業。始終斯事焉。上彰君賜。下闡宗風。禪門之孝子忠臣。有若是者。豈不韙歟。至正七年丁亥六月初吉。前翰林學士承旨榮祿大夫知制誥兼修國史歐陽玄拜手稽首謹書。
一山禪師書
方九拜。復前智者堂上和尚云翁老師兄(子幾)。方自福巖錄翁解組之後。多冗。而弗克附便奉訊。惟極懸懸。有來瑰灑佳篇與珍果。寵賜感𢠢深深。所寄廉使損齊相公洼制。與雄作。圓渾而珠明玉潤。平淡而山高水深衰鈍不所企及。斂衽名世之資。抱瑚璉之器。於此道精研密煉。發而為言。無斧鑿痕。載司南適四方而弗迷揭明鑑覽萬物而弗惑持家修身。治國平天下。皆遊刃邊事。一日九遷。倚馬。可待。松賡或可拈出乞緩頰令重也。方。居此一年有餘。凡百以堪忍自處。丁旱歉。歲收。此間比他群惟庶幾。但願從事一二土木。如中流失楫。耿耿不能置懷。陋劣自夏秋以來。日事藥裹。至今猶未康復。吾法兄。靜退養高。足以眇視當今抗塵之跡。為可羞。二年前。百丈晦機嘗緘至彼中舊清規。閱之其間紕繆殊甚。
【現代漢語翻譯】 現代漢語譯本：禪師探究往聖的心法，特別強調以『敬』字教導他的學生，將廣博的智慧運用到細緻深入的功夫中，使認知和實踐相互促進，本體和作用兼備，充分發揮他們的才能，成為天下的表率。清規戒律已經頒佈，內外都受到教化，教義周流四方，這可以說是弘揚宗門的精妙行為，確實沒有錯誤。輝本禪師以臨濟宗的傳承為己任，以顯揚宗風為事業，始終如一地從事這項事業。對上彰顯君王的恩賜，對下闡明宗門的風範，堪稱禪門的孝子和忠臣，難道不值得讚揚嗎？至正七年丁亥六月初吉，前翰林學士承旨、榮祿大夫、知制誥兼修國史歐陽玄拜手稽首，恭敬地寫下此文。
一山禪師書
方九拜。回覆前智者堂上的和尚云翁老師兄（子幾）。自從福巖記錄云翁老師兄辭官之後，我事務繁多，沒能方便地向您問候，心中非常掛念。收到您寄來的華麗詩篇和珍貴水果，深感榮幸和感激。您寄來的廉使損齊相公（姓名）的墓誌銘，以及您的雄偉作品，圓潤渾厚，如珠玉般明亮潤澤，平淡之中蘊含著山高水深的意境，我衰老遲鈍，無法企及。您擁有匡扶世事的才能，懷抱治國安邦的器量，對佛法精研密煉，所發表的言論，沒有絲毫雕琢的痕跡。您像司南一樣指引方向，使四方之人不會迷失；像明鏡一樣照亮萬物，使人不會迷惑。持家修身，治國平天下，都運用自如。邊境事務，一日九遷，倚馬可待。或許可以拈出松賡的典故，請求您為我緩頰，讓我重新任用。我居住在這裡一年有餘，凡事都以堪忍的態度對待。今年遭遇旱災歉收，這裡的收成比其他地方稍微好一些。只希望從事一些土木工程，但就像在河流中失去了船槳一樣，耿耿於懷，無法釋懷。我自夏秋以來，身體虛弱，每天都要服藥，至今尚未康復。我的法兄，您靜退隱居，修身養性，足以輕視當今追逐名利的世俗之人，這真是可恥。兩年前，百丈晦機曾經將舊的清規戒律寄到您那裡，我閱讀之後，發現其中錯誤很多。
【English Translation】 English version: The Zen master explored the mind-method of past sages, particularly emphasizing the word 'reverence' to teach his students, applying vast wisdom to meticulous and profound practice, enabling mutual advancement of knowledge and action, and possessing both essence and function, fully developing their talents to become models for the world. The pure precepts have already been promulgated, and both internally and externally, teachings are received, with doctrines flowing in all directions. This can be said to be the subtle act of propagating the sect, indeed without error. Zen Master Hui Ben took the inheritance of the Linji (Rinzai) sect as his responsibility, and the glorification of the sect's style as his career, consistently engaging in this endeavor. Above, he manifested the emperor's grace, and below, he elucidated the sect's demeanor, worthy of being called a filial son and loyal subject of the Zen gate. Is this not praiseworthy? In the seventh year of Zhi Zheng, the auspicious first day of the sixth month of Ding Hai, Ouyang Xuan, the former Hanlin Academician, Acceptance Officer, Grand Master of Rong Lu, Knowledge Controller, and Compiler of National History, bowed his head and respectfully wrote this.
Written by Zen Master Yishan
I, Fang, bow nine times. Replying to my elder Dharma brother, the monk Yunweng (Zi Ji) of the former Zhizhe Hall. Since the recording of Yunweng's resignation from office at Fuyan, I have been very busy and unable to conveniently send you greetings. I have been extremely concerned. I received the beautiful poems and precious fruits you sent, and I am deeply honored and grateful. The epitaph for the upright Commissioner Sun Qi Xiang Gong (name) that you sent, as well as your magnificent work, are round and full, as bright and lustrous as pearls and jade, and contain the profound meaning of high mountains and deep waters within their simplicity. I am old and dull, unable to reach such heights. You possess the talent to assist the world and hold the capacity to govern the country. You have deeply studied and refined the Dharma, and your words are without any trace of artificiality. You are like the compass that guides people in all directions without getting lost; like the bright mirror that illuminates all things without being confused. Managing the family, cultivating oneself, governing the country, and pacifying the world are all done with ease. In border affairs, one can expect rapid promotions, and one can rely on you to quickly draft documents. Perhaps one can bring up the story of Song Geng and ask you to intercede on my behalf, so that I can be reappointed. I have been living here for more than a year, and I treat everything with forbearance. This year, we have experienced drought and poor harvests, and the harvest here is slightly better than in other places. I only hope to engage in some construction projects, but like losing an oar in the river, I am constantly worried and cannot let go. Since summer and autumn, I have been weak and taking medicine every day, and I have not yet recovered. My Dharma brother, you are quietly retiring and cultivating yourself, enough to look down upon the worldly people who pursue fame and fortune, which is truly shameful. Two years ago, Baizhang Huiji sent the old pure precepts to you, and after reading them, I found many errors.
約共[利-禾+曲]修今東西隔越。比話又空。屏巖所撰。廣略多未適宜。愚初立論。以祝壽為首。如監寺書狀等項。設職。潤大智元文。以小字。箋石窗南書記本末於後。庶今叢林負職有所從來。大概。古規中。唐文多對偶當盡翻譯。奏上。刊行。為一代典章。晦機曾約當拉吾泣兄。到抗相與料理。今時世如斯。何由遂志。高見以為如何。書書中二偈。不敢作答。永似為好也。未由頂謁床下。愿言壽護式遄詔擢。至禱不備。方九拜覆感淳間。南屏一時勝集。一山兄與小弟。寧有兩人與云屋兄。參語。不見三影。事往矣。一旦促五十年於一瞬。夢耶非夢耶。時西湖雪后諸峰玉立。舊境宛然。二兄精爽飛動。日光激射處。境耶。非境耶。佇立久之。惟后死者。為凄斷不已。欲將古規刊正立一代典章。今誰同心哉。延祐元年十二月初十日。東窗雪霽。南屏。小弟 元熙書。
咸淳三尊宿。一山。晦機。皆余所師敬。獨不識云屋翁。而讀其景睦堂詩卷。然後識云屋之深也。三老皆欲修清規立一代典章。而其徒必能嗣成之。則視其操世之柄。而視所以維世之具。為不相及。豈不有愧耶。延祐丙辰冬。因游智者古剎。睹是有感。因題於後。杜本。
【現代漢語翻譯】 現代漢語譯本： 約請[利-禾+曲]修繕今東西兩處寺院，但彼此相隔遙遠。談論此事又顯得空洞。屏巖所撰寫的規約，內容過於簡略，多有不適宜之處。我最初立論，以祝壽為首要。例如監寺的書狀等事項，設立職位，潤色大智元文，用小字書寫。將石窗南書記的始末記錄在後，希望今後叢林中擔任職務的人有所遵循。大概來說，古老的規約中，唐代的文章多用對偶，應當全部翻譯，奏請朝廷，刊行天下，作為一代典章。晦機曾約定與當拉吾泣兄，到抗相與料理此事。如今時局如此，如何能夠實現心願？高明的見解以為如何？書信中寫了兩首偈語，不敢作答，永遠保持這樣就好。未能前往您的床前拜謁，希望您能長壽，護持佛法，早日得到朝廷的詔命擢升。至誠的祈禱難以盡述。我方九拜，再次感謝您的深厚情誼。南屏當時是一時勝景，一山兄與小弟我，難道還有兩人能與云屋兄相比，一同參禪論道？不見三影，往事已經過去了。一旦將五十年光陰縮短為一瞬間，是夢境嗎？不是夢境嗎？當時西湖雪后，諸峰如玉般聳立，舊日的景象宛如眼前。二位兄長的精神彷彿還在飛動，陽光照射之處，是實境嗎？不是實境嗎？我佇立良久，只有后死之人，為此感到無比淒涼。想要將古老的規約刊正，樹立一代典章，如今誰能與我同心同德呢？延祐元年十二月初十日，東窗雪後放晴，南屏，小弟元熙書。
咸淳年間的三位尊宿，一山（僧人法號），晦機（僧人法號），都是我所師敬的人。唯獨不認識云屋翁（僧人法號），但讀了他的景睦堂詩卷，然後才深刻地認識了云屋的為人。三位老人都想修訂清規，樹立一代典章，而他們的弟子如果能夠繼承完成他們的遺願，就要看他們掌握世事的權柄，以及他們用來維護世道的工具，是否毫不相關。難道不應該感到慚愧嗎？延祐丙辰年冬天，因為遊覽智者古剎，睹物生情，因此題寫於後。杜本。
【English Translation】 English version: Inviting [利-禾+曲] to repair the monasteries in the east and west, but they are far apart. Talking about it seems empty. The rules written by Pingyan are too brief and mostly unsuitable. My initial argument is to prioritize birthday celebrations. For example, matters such as the letters of the monastery supervisor, establishing positions, polishing the text of Dazhi Yuanwen, and writing in small characters. Recording the beginning and end of the Shichuang South Secretary at the back, hoping that those who hold positions in the jungle in the future will have something to follow. Generally speaking, in the ancient rules, Tang Dynasty articles mostly use couplets, which should be fully translated, presented to the court, and published as a code for a generation. Huiji once agreed with Danglawuqi brother to go to Kang to take care of this matter together. Now that the situation is like this, how can we realize our wishes? What do you think of the high opinion? Two verses are written in the letter, and I dare not answer, it is always good to keep it like this. I have not been able to visit your bedside, I hope you can live a long life, protect the Dharma, and be promoted by the imperial decree as soon as possible. Sincere prayers are hard to express. I bowed nine times and thanked you again for your deep friendship. Nanping was a scenic spot at that time, is there anyone else who can compare with Yunwu brother, and discuss Zen together? I can't see the three shadows, the past is gone. Once the fifty years are shortened to a moment, is it a dream? Is it not a dream? At that time, after the snow in West Lake, the peaks stood like jade, and the old scenery was like in front of me. The spirits of the two brothers seem to be still flying, where the sunlight shines, is it real? Is it not real? I stood for a long time, only the dead, feel extremely sad. I want to correct the ancient rules and establish a code for a generation, who can be of one mind with me now? December 10th, the first year of Yanyou, the east window cleared after the snow, Nanping, younger brother Yuanxi wrote.
The three venerable monks of Xianchun, Yishan (monk's Dharma name), Huiji (monk's Dharma name), are all people I admire and respect. I only don't know Yunwu Weng (monk's Dharma name), but after reading his Jingmutang poetry collection, I deeply understood Yunwu's personality. The three old men all wanted to revise the Qing rules and establish a code for a generation, and if their disciples can inherit and complete their legacy, it depends on whether they grasp the power of the world and the tools they use to maintain the world are irrelevant. Shouldn't you feel ashamed? In the winter of the Bingchen year of Yanyou, because I visited the ancient temple of Zhizhe, I felt something and wrote it later. Du Ben.