Those who have become monks first of all must follow the monastic rules and regulations, and be solemn and strict in their practice. Once their practice is pure, then it is said, “That person is fit to call on and select an enlightened teacher, and then he can discern [the teacher’s] essential principle.” Moreover, the correct way is quiescent. It pervades the past and the present, without anyone coming across it. It encompasses the myriad things in the universe, without ever being two. This kind of thing is spoken of in terms of the ways of the world. If, holding steadfastly to the teachings [of Buddhism], one dwells peacefully by relying on the semblance teachings, putting away personal feelings one comes to live together [with other monks in the monastery]. One wishes to cause [them to be like] the hundred rivers which all go back to a single source, and the multitude of streams which all reach the great sea.
It has been said in the past, “A family does not have two masters, and a country does not have two kings.” If [a family] were to have two masters, there would inevitably be disputes; if [a country] were to have two kings, there would be competition. It goes without saying that there should be no disputes in a monastery; if there are disputes, those who engage in them are not [true] monks. If one desires to persevere upholding the myriad practices over the three times, everywhere the mind needs to be at ease and there has to be harmony with other people; then one does not lose track of one’s [religious] task.
Those who enter the monastic community and seek to become monks should all serve a single master. If there is one master, rather than two, then disputes will be avoided. The meaning of this can be known by relying on the monastic regulations of my later teacher Furong.
The [supervision of] the two types of landed estates, the monastery’s fields and [lands that are on] longterm [lease], is to be undertaken by monastic officials who will be rotated annually; all should be subject to service. The permanent property of the stˆpa and the monastery has been donated to the monks of this monastery, and should on no account be taken elsewhere.
When in the community there are monks who are old or sick, or when there are some who cannot take care of themselves, then postulants should be assigned to take care of them. If there are no postulants, then novices should undertake this duty, and if there are no novices in the monastery, then fully ordained monks should be assigned to look after them. No one should avoid this duty.
If there are donors from the local community who with pure hearts politely request ceremonies with Buddhist chants, all those who can perform the Buddhist rites must join in them, so that lay people’s scorn or ill will are avoided.
If a novice, a postulant, or a fully ordained monk who has entered monastic life at this monastery leaves the monastery without appropriate reason and without taking leave from the steward (zhishi ) and the monastic assembly, in case he were to return, he must [be made to] leave the monastery. If he comes back, having left for an insignificant reason, or if he has not committed grave wrongdoings, he should be allowed to reside in the monastery after he performs a hundred prostrations as punishment for his transgression. If at that time he does not abide by the [monastic restrictions], he should also [be made to] leave the monastery.
If a resident of the monastery uses the wooden staff even though he is not a steward, and thus disturbs other people, he should be expelled from the monastery during daytime.
The above items should be relied upon for the regulation of religious life by the monastery’s overseer, the steward, and the rest of the monks.54 They should all together observe the rules, and should not disobey or transgress them. Having finished, one starts again.
Proclaimed by the monk Yicun on the tenth day of the sixth month, the fourth year of the Guanghua era ( June 28, 901).