Traditional Sangha Community Management

Abstract: The term “Modern Management,” is generally acknowledged as an emerging discipline in the world. The management for Sangha community has also aroused widespread concern. Based on the management of the Indian Sangha community, as well as the Han Chinese Sangha community, this article makes an analysis of the objectives in management for the Sangha community. It examines the ethical values for individual self-cultivation and moral values in the elimination of evils. It also discusses good deeds and perfection in self-cultivation in Sangha community management. Finally, it deals with the possibility of self-realization, self-discipline and their practical significance in modern management.
About the Author: Ven. Zong Xing, male, was born in Tongnan, Chongqing, 1973. He graduated from Sichuan Institute of Buddhism, Chinese Academy of Buddhism. He has been vice- president of the Buddhist Association of Sichuan Province, president of Chengdu Buddhist Association and the abbot of Wenshu Monastery, Chengdu.
INTRODUCTION

The term “management” refers to social behavior that has existed in the long history of human development. Management as an independent discipline is comparatively modern. It is evolving in the process of social and economic development in modernization. The newly emerged term “the study of management,” apart from its study on the ancient management, has been under the influence of modern concepts of democracy and science. It becomes a new mode of management characterized with democratization, systematization, science and humanity. The new modes of management are widely acknowledged by governments and enterprises. They are applicable in many areas. Therefore, they are highly welcomed by managers of different professions.
The development of Buddhism is an important part of social development. The management in Buddhism, especially the management in Sangha community, has also aroused much concern. Some people even believe that the traditional Sangha community management is a product of the past. Therefore, it can no longer meet the needs of current society. They hold that the Sangha community should learn from the experiences of enterprise management in modern society. They even want to introduce the concept of enterprise management to Buddhism. The State Bureau of Religious Affairs and the Association for Chinese Buddhism held a forum on temple management in Shanghai, November 4, 2008. The forum itself showed that the governmental departments and parties concerned began to attach great importance to this issue. I also made reflections on this issue. I believed that there are advantages of the modern management. I figure out that the management for Sangha community has its unique characteristics. Certain parallels may be found in the two types of management, but great differences are seen there, especially in their respective final goals.

Part One
The Management of the Sangha Community in India

When the Buddha began his first teaching to the five monks at Sarnath, the Sangha community came into existence. This was how the started his life career as a teacher for human beings. Although the formal Sangha community was set up, the Buddha and members of the Sangha followed the Indian tradition: they held bowls begging for food for survival. As they didn’t own much property, there was no need for strict asset management. The early followers of the Buddha were generally good in their personality. Since their wording and actions were in line with the demeanor of disciplines, there was no need to design rules for members of the Sangha to monitor their behaviors in speech or actions. Over time, more disciples followed the Buddha. Weak in their original characters, some disciples did not observe strictly the rules guiding their speeches, actions, or even collective Sangha life. In order to guarantee the purity and unity of the Sangha and the achievements of personal practice, the Buddha began to designate appropriate codes of conduct for members of the Sangha. This should be the beginning of the Buddhist "precepts."
The Precepts on Bhikkhu said:

He who guards his speech, is well restrained in his mind, and does not perform evil with his body; being purified regarding the paths of action in these three, shall attain the road proclaimed by the rsis.[ Quote from Charles Prebish, Buddhist Monastic Discipline: The Sanskrit Prātimoksa Sūtra of the Mahāsāmkhikas and Mūlasarvāstivā ins. (University Park and London: The Pennsylvania State University Press, 1975), p.113.]
…….This is Śākymuni Tathāgata’s enlightenment. He expounded this vinaya for twelve years to monks. Then he taught it either to wide audience or individuals. All monks, either those who were happy with the truths, or those who felt shameful about their failure to follow the vinaya, studied the vinayas.

The above words have fully demonstrated how the Buddha, in the first twelve years after his enlightenment, just designed principles guiding individuals of the Sangha community, who were good in nature. He did not, however, make detailed regulations guiding members of the Sangha for specific acts. It was twelve years later that he designated all kinds of codes for individuals and Sangha community. These regulations were collected in the existing Vinaya.
It is known that there were five sections of Vinayas. Some of them were translated into Chinese but some were not. At present, the one that is most popular in the Han Chinese area is Si Fen Lü (《四分律》Dharmagupta Vinaya). This book deals with the disciplines on Bhikkhu and Bhikkhuni and twenty Khanda and so on. Disciplines on Bhikkhu and Bhikkhuni separately means precepts on Bhikkhu and Bhikkhuni. There are 250 precepts for Bhikkhu and 348 precepts for Bhikkhuni. Bhikkhu and Bhikkhuni refer to those who have left households. They are formal members in Sangha community. Being a formal member, Bhikkhu must comply with 250 regulations and Bhikkhuni with 348 rules. Restricted by the precepts, details of regulations for monks and nuns cannot be recorded. However, when we review the contents on the precepts on Bhikkhus, we can see that details are mainly aimed at members’ speeches and actions, living utensils, rules guiding their behaviors and collective life of the Sangha.
Skandha (Sanskrit) or khandha (Pāli language) refers to aggregates, or gathering. I cannot discuss the twenty khandhas in detail here. Please check the appendix 1. Twenty Khandas deal with ordination, Upavasatha, summer retreat and other ritual practices in the community. They are rules for daily life. They include rituals, standards, and methods for the ordination, community life, community rules, collective property, etc.
Indian Sangha community proceeded its management by following the regulations for Bhikkhu and Bhikkhuni and twenty Khandas.

Part Two
The Management for the Han Chinese Sangha Community

Buddhism was introduced into China around 1st century. It has a long history of more than two thousand years. Buddhists were able to spread it because of its harmonious nature. The two millennia years witnessed the interactions between Buddhism and Chinese society, culture, and economy. Buddhism has grown in Chinese context. It has formed its unique shape with Chinese characteristics which are distinctive in temples and Sangha community. As far as the Sangha community is concerned, many changes are quite obvious. These changes are distinctive with the Indian Sangha community in Buddhist period. The Sui and Tang Period saw these changes particularly. For instance, the Han Chinese Sangha community changed the Indian tradition – the Chinese monks no longer go begging food for living. Members of Sangha community live together in a temple. They designed day-to-day rules to ensure the function of the temple. Members of the Han Chinese Sangha community, did not only inherited the regulations formed in the early period in India, but designated more monastic rules appropriate to Chinese contexts. This is especially conspicuous in the Chinese Chan Buddhist temples. Later, Chinese Chan Buddhist monasteries established unique rules for themselves. There are more than ten kinds of monastic rules. The earliest one was Rules of Purity for the Chan Monastery designed by Chan Master Zong Ze (1009 ~ 1092). The most popular one, however, is Baizhang Monastic Regulations. Due to the page space, I am not going to discuss Baizhang Monastic Regulations in detail. Please check Appendix 2. These rules refer to the regulations for institutions in temples and the rules for daily monastic life. They deal with rules for monks, including walking, living, sitting, sleeping, etc. Monks should follow these rules to keep their dignity. There are also rules that the Sangha community should observe as a collective community.
Monks in the Han Chinese Buddhist temple must follow Chan monastic regulations. In addition, they should also observe Act 24, known as Precepts for Novices. I am not going to dwell upon it in detail due to limited space. Please refer to Appendix (3rd). Act 24 was designed to teach novices (preparatory young members of Sangha community). It aims to educate monks to cultivate good habits. Although it targeted at the education for novices, they are truly the life-long code for monks to follow. Therefore members of Han Chinese Sangha community should observe the Chan Monastic Regulations as well as the precepts of Indian Buddhism.
The managemen for the Han Chinese Sangha community is conducted mainly through Buddhist precepts in India and Chan Monastic Regulations in the social context of China.

Part Three
The Objectives of Traditional Sangha Community Management

From above, we come to know that the management of Sangha community in India was done by observing the Disciplines for both Bhikkhu and Bhikkhuni and twenty Khandas, while the management for the Han Chinese Sangha community was operated in both ways: the implementation of the precepts of Buddhism they obtained from India and also the supplementary regulations and rules that they designed to improve the Sangha community in concrete practice. As for modern management disciplines, the management is only means, not the ultimate goal. What, then, is the ultimate goal for Sangha community management in India and China?
Regarding the ultimate goal of the management for the Sangha community in India, we may take into consideration of the principles of precepts designed by the Buddha. According to records on precepts, when the Buddha designated every concrete rule, he also put forward the specific objectives for these rules.
One: to keep the Samgha together; two: to make sure that the samagha is prosperous; three: to make sure the samgha has a comfortable existence; four: to make sure that those who do not yet believe, believe; five: to make sure that those who already believe, increase [their faith]; six: to restrain those who are hard to restrain; seven: [to make sure that] those who are ashamed obtain a comfortable existence; eight: to stop the current impurities; nine: to stop the future impurities; ten: [to make sure that] the true law abides for a long time.[ Translated by Ann Heirmann, The Discipline in Four Parts: Rules for Nuns: According to the Dharmaguptavinaya, Part II, translation, (Delhi: Motilal Banarsidass Publisher Private Limited, 2002, p.1. ]

The ten motives raised by the Buddha in the above passage, “keep the samgha together, ” “to make sure that the samgha is prosperous,” “to make sure that the samgha has a comfortable existence,” and “to restrain those who are hard to restrain,” are directed monks. The term “monks” does not only refer to individual members in the Sangha, but also means the whole community. This indicates that the designation of the precepts may have the function to keep the cohesion and unity of the Sangha community. All members of the community, bound by the precepts, are united to carry on the spirit of harmony in six ways. The two motives, “to stop the current impurities” and “to stop the future impurities, ” point out the ways that members of the Sangha try to improve and perfect themselves in their cultivation. Members of the Sangha, taking vinaya rules as their yardstick in their actions, may regulate their behaviors – they can eliminate evils and practice good deeds. Therefore members of the Sangha community can achieve their enlightenment by doing these things. They can purify their minds. This demonstrates the ethical significance and moral values in the process to perfect oneself. The three objectives, (1) “to make sure that those who do not yet believe belief,” (2) “to make those who already believe increase their faith,” and (3) “to make sure that the true law abides for a long time,” clearly demonstrate that members of Sangha community can achieve a positive image for the community and exert an overall influence for the propagation of Buddhism. This goes far beyond the Sangha community.
The Buddha did not only lay down objectives of the vinya rules for Sangha and its members, but also designed measures to implement them. He made . discussed in the previous paragraphs. esignated provided for Sangha community to inspect and reflect the demeanor and mind of the individual with these code of conduct and rules in order to protect these precepts to be really followed, which called Upavasatha in half month. If you are unfit for the demeanor and mind under these precepts, you should publicly admit mistakes, and hope to enjoy the public's understanding, to ensure that there is no longer a violation in the future, which called “repentance”. It is precisely because of Sangha community adhere to “Upavasatha in half month” and “repentance”, The code of conduct and guidelines formulated by the Buddha were not becoming a paper and only a mere formality. However, regular self-examination and being able to publicly admit one’s mistakes and being corrected, is not an easy task, nor can everyone do. It required of individual courage and insight , but also great intelligence, which can achieve it. If each member can t urn over a new leaf with the courage and wisdom, then each member must be able to develop self-awareness and self-management qualities.
Through the above analysis, we can sum up that the Indian Buddhist precepts to run through the Sangha community has four objectives: ①promote harmony of Sangha community. ② implement giving up evils and making good deeds, improve the ethical significance of personal and moral values. ③promote members of self-awakening and self-management. ④ promote continuous dissemination of Buddhism. From the ultimate pursuit of Buddhism, the above should be the most basic goal, its ultimate goal should be liberation and attain Buddhahood. These basic objectives should be the starting point and the cornerstone of the ultimate goal.
Han Chinese Sangha community management, apart from the succession of Indian Buddhist precepts, pursue unique Zen temple regulations and details. The spirit of these regulations and rules, such as Yang Yi said(974 ~ 1020) in the “Ancient Qing Regulatory”:
When we want to publicise the Buddha’s way, if we do hope it do not submerge in the future, it’s the only way to accompany with Mahayana. Cheng said: “Yoga Sutra” and “Ying Luo Sutra” are Mahayana precepts, why not follow them? Master(Baizhang) said:I have not only confined to the great and low vehicles, and been different from the great and small vehicles, I would follow the middle way and conduct the code and rules to achieve it. So the master made it, called them Zen Regulatory.
This language reflects Baizhang’s mind to found Zen temple and regulations not to abandon the precepts, but to show that they are timely and appropriately made out by the spirit of the precepts under the basis of the precepts. Another example of Master Zong Yi said in the“Zen Garden Regulatory”:
However, in order to sanctify the temple and raise the Dharma banner there should not be a lack of regulations in the monastery. Regarding the bodhisattva threefold pure precepts and the seven categories of the śrāvaka precepts, one might ask why the established laws must focus on such complicated details.[ Quote from Dr. Yifa, The Origins of Buddhist Monastic Codes in China: An Annotated Translation and Study of the Chuanyuan Qinggui (Honolulu: University of Hawaii Press, 2002), p.112.]
Bodhisattva Three Gatherings refers to the sila on good deeds, the sila on ceremonies and the sila on benefit the beings, and the Seven Chapters for the Low Vehicles refers to the two disciplines on Bhikkhu and Bhikkhuni. From Master Zong Yi’s view, the spirit to make the regulations for magnificent temples and preachment is the same to Bodhisattva Three Gatherings and Seven Chapters for the Low Vehicles. Not to inviting cumbersome, but necessary to facilitate a means of preaching, from the above two paragraphs we can know that the Han Chinese Sangha community management must also pursue the customs and details, as well as the bondage of the precepts. And the regulations not for violation with Indian precepts, but to fit for the reality of Han China and Sangha community’s building and necessarily for preaching and an supplement for the precepts. Therefore, the objectives and spirit to run Sangha community through the regulations should be in consonance with the Indian Buddhism’s precepts.

Part Four
The Modern Sense of the Management Spirit of Sangha Community
As we all know, modern management’s core content are advocating scientific and democratic, institutionalized, and humanity, and its basic objective is to achieve market and maximize benefits. Through the introduction above, we have an outlining understanding about the content and objectives of management in traditional Sangha community. If we compare the core content of modern management with the traditional Sangha community, we can see that between the two there are a lot of things in common. Sangha community traditional management ways, such as Disciplines on Bhikkhu and Bhikkhuni and twenty Khanda and Han Chinese Zen Garden Regulatory and details, containing the management elements such as persons, wealth, goods, individuals and group in modern management. Disciplines on Bhikkhu and Bhikkhuni and all kinds of regulations will be on a par with the institutionalization of management in modern management, and Karma policy in twenty Khanda, that is group decision policy with democratization in modern management. In addition, the unity emphasized by traditional Sangha community management have many similarities with the group spirit advocated in modern management. In addition, I personally believe, the ethical significance of personal and moral values of giving up evils and making good deeds and perfecting one’s morality advocated in traditional Sangha community management, as well as the implementation of self-awakening and the spirit of self-management in the construction of modern management did not aroused extensive attention. But from the management behavior’s point of view, if we want to realize the scientific and democratic, institutional and humane management, it seems that every member’s implementation of personal accomplishment, self-awakening, self-management has become really important. Only when each member attains the depth of self-management with the perfect individual self-cultivation and a high degree of self-awakening, the inner world will voluntarily accept and happily follow the external management. It is the spirit that the modern managers should learn and concern, which is also the modern sense that traditional Sangha community management’s objectives.


附录（一）

《二十犍度》条目简析

序号 条目 内容简析 序号 条目 内容简析
1 受戒犍度 僧团受戒的要求、方法和程式 2 说戒犍度 僧团说戒忏悔之规定
3 安居犍度 僧团安居的程式和方法及注意事项 4 自恣犍度 僧团安居结束训诲之规定
5 皮革犍度 僧人能否使用皮革之规定 6 衣犍度 僧人所用三衣（袈裟）之规定
7 药犍度 有关医药之规定 8 迦絺那衣犍度 僧团受持功德衣之规定
9 拘弥犍度 关于拘睒弥国所起比丘互诽之事 10 瞻波犍度 关于瞻波国所起之僧中争事
11 呵责犍度 僧团治罚恶比丘之法 12 人犍度 僧团对比丘犯罪而不覆藏时，对其训诲之法
13 覆藏犍度 僧团治犯罪而覆藏者之法 14 遮犍度 僧团说比丘说戒时，遮不如法之比丘不听列之法
15 破僧犍度 关于破法轮僧破羯磨僧之事 16 灭诤犍度 僧团灭七种诤论之法
17 比丘尼犍度 关于比丘尼特殊之法 18 法犍度 关于比丘之坐作语默威仪之规定
19 房舍犍度 关于比丘所住房舍或资具之规定 20 杂犍度 以上十九犍度外之种种杂法

附录（二）

《百丈清规》条目简析

序号 条目 内容简析 序号 条目 内容简析
1 祝厘 每日祝赞祈祷之规范 6 两序 班首执事（领众管理者）职责及日常佛事、行为之规范
2 报恩 祈祷国泰民安之规范 7 大众 僧团成员日常佛事、行为之规范
3 报本 纪念佛陀及帝师之规范 8 节腊 各类佛事之规范
4 尊祖 忌祀历代祖师之规范 9 法器 有关法器的意义及敲打之规范
5 住持 住持的职责及日常佛事、行为之规范

附录（三）

《二十四门仪则》条目简析

序号 条目 内容简析 序号 条目 内容简析
1 敬大沙门 行为规范 13 入厕 行为规范
2 事师 行为规范 14 睡卧 行为规范
3 随师出行 行为规范 15 围炉 行为规范
4 入众 行为规范 16 在房中住 行为规范
5 随众食 行为规范 17 到尼寺 行为规范
6 礼拜 行为规范 18 至人家 行为规范
7 听法 行为规范 19 乞食 行为规范
8 学习经典 行为规范 20 入聚落 行为规范
9 入寺院 行为规范 21 市物 行为规范
10 入禅堂随众 行为规范 22 凡所施行不得自用 行为规范
11 执作 行为规范 23 参方 行为规范
12 入浴 行为规范 24 衣钵名相 生活用具规范

传统佛教僧团管理的目标及现代意义
Traditional Sangha Community Management: Aims and Modern Significance
成都文殊院 宗性
Ven. Zong Xing
Wenshu Monastery, Chengdu

内容提要：“现代管理学”是一门新兴的学科，受到世人的普遍认同。佛教僧团的管理，也引起广泛的关注。本文通过对印度佛教僧团，以及中国汉传佛教僧团的管理的办法作了简略的介绍，并对佛教僧团管理的目标作了分析。提出僧团管理行为中止恶修善、完善个人的修养伦理意义和道德价值，以及实现自我觉醒、自我管理的精神，对现代管理学具有借鉴的现实意义。
Abstract: The term “Modern Management,” is generally acknowledged as an emerging discipline in the world. The management for Sangha community has also aroused widespread concern. Based on the management of the Indian Sangha community, as well as the Han Chinese Sangha community, this article makes an analysis of the objectives in management for the Sangha community. It examines the ethical values for individual self-cultivation and moral values in the elimination of evils. It also discusses good deeds and perfection in self-cultivation in Sangha community management. Finally, it deals with the possibility of self-realization, self-discipline and their practical significance in modern management.
作者简介：宗性，男，1973年出生，重庆潼南人，先后毕业于四川省佛学院、中国佛学院，现任四川省佛教协会副会长、成都市佛教协会会长、成都文殊院住持等职。
About the Author: Ven. Zong Xing, male, was born in Tongnan, Chongqing, 1973. He graduated from Sichuan Institute of Buddhism, Chinese Academy of Buddhism. He has been vice- president of the Buddhist Association of Sichuan Province, president of Chengdu Buddhist Association and the abbot of Wenshu Monastery, Chengdu.
引言
INTRODUCTION
“管理”是伴随着人类漫长的发展史而长期存在的社会行为，但“管理”行为成为独立的管理学科，却是近现代以来随着社会和经济的现代化发展进程才不断形成的。
The term “management” refers to social behavior that has existed in the long history of human development. Management as an independent discipline is comparatively modern. It is evolving in the process of social and economic development in modernization.

而近现代以来新兴的“管理学”，除了对古代管理行为的研究和发掘外，主要是在近现代民主 与科学思潮的影响下，形成管理行为民主化、制度化、科学化乃至人性化为特点的新型管理模式。这些新型的管理模式在包括政府、企业在内的社会各领域得到普遍认同和适用，深受从事不同职业管理者的推崇。
The newly emerged term “the study of management,” apart from its study on the ancient management, has been under the influence of modern concepts of democracy and science. It becomes a new mode of management characterized with democratization, systematization, science and humanity. The new modes of management are widely acknowledged by governments and enterprises. They are applicable in many areas. Therefore, they are highly welcomed by managers of different professions.
佛教事业的发展，是社会发展的重要组成部分，因此，佛教事业中的管理行为，特别是佛教僧团的管理工作，也备受关注。甚至有人士提出，传统佛教僧团的管理是时代的产物，已不适应社会的发展需求，主张佛教僧团管理应借鉴现代社会企业管理的经验，提出佛教僧团管理企业化的理念。The development of Buddhism is an important part of social development. The management in Buddhism, especially the management in Sangha community, has also aroused much concern. Some people even believe that the traditional Sangha community management is a product of the past. Therefore, it can no longer meet the needs of current society. They hold that the Sangha community should learn from the experiences of enterprise management in modern society. They even want to introduce the concept of enterprise management to Buddhism.
2008年11月4日，国家宗教局和中国佛教协会在上海组织召开了寺院管理座谈会，表明有关方面对这一课题已引起相当程度的重视。笔者通过对这一命题的思考，觉得现代化的管理模式有其优越性，但佛教僧团的管理确有着特殊性，两种不同类型的管理行为虽也有一定程度的相似性，但在终极目标上却有着极大的差异。
The State Bureau of Religious Affairs and the Association for Chinese Buddhism held a forum on temple management in Shanghai, November 4, 2008. The forum itself showed that the governmental departments and parties concerned began to attach great importance to this issue. I also made reflections on this issue. I believed that there are advantages of the modern management. I figure out that the management for Sangha community has its unique characteristics. Certain parallels may be found in the two types of management, but great differences are seen there, especially in their respective final goals.
印度佛教僧团的管理
Part One
The Management of the Sangha Community in India

自佛陀在鹿野苑度五比丘以来，成立了正式的僧团，开始了佛陀一生教化众生的生涯。虽然有了正式的僧团，但由于佛陀及僧团的成员都是遵循印度的传统，依乞食而生活，并没有太多的财物，就不存在资产管理等行为。
When the Buddha began his first teaching to the five monks at Sarnath, the Sangha community came into existence. This was how the started his life career as a teacher for human beings. Although the formal Sangha community was set up, the Buddha and members of the Sangha followed the Indian tradition: they held bowls begging for food for survival. As they didn’t own much property, there was no need for strict asset management.
同时，由于早期追随佛陀的弟子善根都比较深厚，言行举止都合乎法度，更不存在对僧团成员的言行管理等行为。随着时间的推移，常随佛陀修学的弟子日益增多，并且有的弟子善根也较早期弟子有所减弱，僧团成员中在个人言行举止以及团体生活方面，逐渐出现不如法的现象。佛陀为了保障僧团的纯洁和合形象以及个人修学有所成就，开始制定相应的行为规范对僧团成员加以约束，这应该是佛教“戒律”的肇始。如《四分戒本》中所说：
The early followers of the Buddha were generally good in their personality. Since their wording and actions were in line with the demeanor of disciplines, there was no need to design rules for members of the Sangha to monitor their behaviors in speech or actions. Over time, more disciples followed the Buddha. Weak in their original characters, some disciples did not observe strictly the rules guiding their speeches, actions, or even collective Sangha life. In order to guarantee the purity and unity of the Sangha and the achievements of personal practice, the Buddha began to designate appropriate codes of conduct for members of the Sangha. This should be the beginning of the Buddhist "precepts."
The Precepts on Bhikkhu said:

善护于口言，自净其志意。身莫作诸恶，此三业道净。能得如是行，是大仙人道。……此是释迦牟尼如来无所着等正觉，于十二年中为无事僧说是戒经。从是以后，广分别说，诸比丘自为乐法乐沙门者，有惭有愧学戒者，当于中学。（[（） 《大正藏》卷二十二，1023頁下。]）
He who guards his speech, is well restrained in his mind, and does not perform evil with his body; being purified regarding the paths of action in these three, shall attain the road proclaimed by the rsis.[ Quote from Charles Prebish, Buddhist Monastic Discipline: The Sanskrit Prātimoksa Sūtra of the Mahāsāmkhikas and Mūlasarvāstivā ins. (University Park and London: The Pennsylvania State University Press, 1975), p.113.]
…….This is Śākymuni Tathāgata’s enlightenment. He expounded this vinaya for twelve years to monks. Then he taught it either to wide audience or individuals. All monks, either those who were happy with the truths, or those who felt shameful about their failure to follow the vinaya, studied the vinayas.

以上文字就充分说明，佛陀在成道度生的前十二年，只是为根器较好的僧团成员（无事僧）制定了总纲性质的规范，并未对僧团成员的具体行为制定出细则。十二年后，才开始为僧团成员制定个人乃至团体应遵循的各类规范，这些规范集中收集于现存的《律藏》中。
The above words have fully demonstrated how the Buddha, in the first twelve years after his enlightenment, just designed principles guiding individuals of the Sangha community, who were good in nature. He did not, however, make detailed regulations guiding members of the Sangha for specific acts. It was twelve years later that he designated all kinds of codes for individuals and Sangha community. These regulations were collected in the existing Vinaya.
从现行流通的《律藏》中可以知道，律典共有五部之多（[（） 五部律典分別是：《十誦律》，系薩婆多部（說一切有部）之廣律；《摩訶僧祗律》，系摩訶僧祗部（大眾部）之廣律；《四分律》，系曇無德部（法藏部）之廣律；《五分律》，系彌沙塞部（化地部）之廣律；《解脫律》，系迦葉遺部所傳之廣律。]）。这些律典有的在中国汉地有传译，有的并没有传入中国汉地。而中国汉地目前，最通行的当推《四分律》（[（） 《四分律》，載《大正藏》卷二十二，共六十卷，弘始十二年（410）至弘始十四年（412），佛陀耶舍 共竺佛念 于長安譯出。]），从《四分律》的组织结构来看，主要有二部戒及二十犍度等内容。
It is known that there were five sections of Vinayas. Some of them were translated into Chinese but some were not. At present, the one that is most popular in the Han Chinese area is Si Fen Lü (《四分律》Dharmagupta Vinaya). This book deals with the disciplines on Bhikkhu and Bhikkhuni and twenty Khanda and so on.
二部戒分别是指比丘戒和比丘尼戒，比丘戒共二百五十条，比丘尼戒共三百四十八条。出家众只有成为了比丘和比丘尼，才是僧团的正式成员。成为了僧团的正式成员，比丘就必须遵守二百五十条戒法，比丘尼就必须遵守三百四十八条戒法。
Disciplines on Bhikkhu and Bhikkhuni separately means precepts on Bhikkhu and Bhikkhuni. There are 250 precepts for Bhikkhu and 348 precepts for Bhikkhuni. Bhikkhu and Bhikkhuni refer to those who have left households. They are formal members in Sangha community. Being a formal member, Bhikkhu must comply with 250 regulations and Bhikkhuni with 348 rules.
由于受僧团戒律学习的限制，有关比丘和比丘尼戒法的内容不能详录。但从比丘戒法的内容来看，主要就是针对僧团成员的言行举止、生活用具、行为规范，僧团集体生活的准则所制定的具体条文。Restricted by the precepts, details of regulations for monks and nuns cannot be recorded. However, when we review the contents on the precepts on Bhikkhus, we can see that details are mainly aimed at members’ speeches and actions, living utensils, rules guiding their behaviors and collective life of the Sangha.
犍度，梵语skandha，巴厘语khandhaka 之音译。意指蕴、聚、众、分段，即分类编集，是指将同类之法聚集一处，相当于章或节。由于篇幅限制，二十犍度的内容不能详录，请参看附录（一）Skandha (Sanskrit) or khandha (Pāli language) refers to aggregates, or gathering. I cannot discuss the twenty khandhas in detail here. Please check the appendix 1.
(1).二十犍度的内容是有关受戒、布萨、安居等僧团内之仪式作法，与日常生活之规定条文。主要是僧团受戒、集体生活、共住规则、集体财物等方面所制定的程式、标准、办法等实施细则和要求。Twenty Khandas deal with ordination, Upavasatha, summer retreat and other ritual practices in the community. They are rules for daily life. They include rituals, standards, and methods for the ordination, community life, community rules, collective property, etc.
印度时期的佛教僧团，主要是通过二部戒法和二十犍度这样一些规范来达成对僧团的管理。
Indian Sangha community proceeded its management by following the regulations for Bhikkhu and Bhikkhuni and twenty Khandas.
中国汉传佛教中僧团的管理
Part Two
The Management for the Han Chinese Sangha Community
佛教自西元前后传入中国后，距今已有两千余年的历史。由于佛法思想的圆融性，佛教在中国两千余年的传播中，在与中国社会、文化、经济等互动中，形成了别具特色的中国佛教形态，其中，佛教寺院及僧团的差异最为明显。
Buddhism was introduced into China around 1st century. It has a long history of more than two thousand years. Buddhists were able to spread it because of its harmonious nature. The two millennia years witnessed the interactions between Buddhism and Chinese society, culture, and economy. Buddhism has grown in Chinese context. It has formed its unique shape with Chinese characteristics which are distinctive in temples and Sangha community.
仅就僧团而言，就与印度佛教时期的僧团在形式上有着较大的改变，特别是进入隋唐时期，中国汉传佛教的僧团，一改印度佛教时期僧团乞食生活的传统，僧团成员以寺院的形式集中定居，并制定相应的日常规则，以保证寺院的日常运转。
As far as the Sangha community is concerned, many changes are quite obvious. These changes are distinctive with the Indian Sangha community in Buddhist period. The Sui and Tang Period saw these changes particularly. For instance, the Han Chinese Sangha community changed the Indian tradition – the Chinese monks no longer go begging food for living. Members of Sangha community live together in a temple. They designed day-to-day rules to ensure the function of the temple.中国汉传佛教的僧团成员，除了继承印度佛教时期形成的戒律，同时还要遵守适应中国具体情况而制定的寺院日常规则，这一特点，在中国汉传禅宗寺院特别突出，以致后来在中国汉传佛教禅宗寺院中，形成独特的禅林清规。Members of the Han Chinese Sangha community, did not only inherited the regulations formed in the early period in India, but designated more monastic rules appropriate to Chinese contexts. This is especially conspicuous in the Chinese Chan Buddhist temples. Later, Chinese Chan Buddhist monasteries established unique rules for themselves.
现存的禅林清规达十余种之多，但现在能见到的最早的清规应是宋代宗颐禅师（1009～1092）制定的《禅苑清规》, 而现行普遍使用的当推《百丈清规》。There are more than ten kinds of monastic rules. The earliest one was Rules of Purity for the Chan Monastery designed by Chan Master Zong Ze (1009 ~ 1092). The most popular one, however, is Baizhang Monastic Regulations.
由于篇幅限制，《百丈清规》的内容不能详录，请参看附录（二）。这些清规的内容，主要是寺院组织规程及僧人日常生活的规则，既有关于僧人行住坐卧等威仪所定之仪则，又有僧团集体所必须遵守之制度。
Due to the page space, I am not going to discuss Baizhang Monastic Regulations in detail. Please check Appendix 2. These rules refer to the regulations for institutions in temples and the rules for daily monastic life. They deal with rules for monks, including walking, living, sitting, sleeping, etc. Monks should follow these rules to keep their dignity. There are also rules that the Sangha community should observe as a collective community.
另外，在汉传佛教寺院中，僧人除了对禅林清规奉行外，还应遵循《二十四门仪则》（又称《沙弥律仪》）等细则。由于篇幅限制，《二十四门仪则》的内容不能详录，请参看附录（三）。
Monks in the Han Chinese Buddhist temple must follow Chan monastic regulations. In addition, they should also observe Act 24, known as Precepts for Novices. I am not going to dwell upon it in detail due to limited space. Please refer to Appendix (3rd).
从《二十四门仪则》的内容来看，主要是针对沙弥阶段（僧团预备成员），僧人应养成的行为规范而制定的教育守则。这些内容，虽然是对沙弥阶段的教育，但实际上是僧团所有成员终身奉行的行为准则。因此，中国汉传寺院僧团的成员，除了接受印度佛教的戒律规范外，还要兼受禅林清规及相关细则的约束。
Act 24 was designed to teach novices (preparatory young members of Sangha community). It aims to educate monks to cultivate good habits. Although it targeted at the education for novices, they are truly the life-long code for monks to follow. Therefore members of Han Chinese Sangha community should observe the Chan Monastic Regulations as well as the precepts of Indian Buddhism.
中国汉传佛教的僧团管理，主要是通过印度时期佛教的戒律和在中国社会背景下形成的禅林清规及相关细则来实现的。The managemen for the Han Chinese Sangha community is conducted mainly through Buddhist precepts in India and Chan Monastic Regulations in the social context of China.

传统佛教僧团管理的目标
Part Three
The Objectives of Traditional Sangha Community Management
通过以上介绍我们可以了解到，印度佛教僧团的管理，主要是透过二部戒法和二十犍度来实现的，而中国汉传佛教僧团的管理，在继承印度佛教透过戒律来实现管理的传统外，还制定了相应的清规和细则，来补充和完善僧团的具体管理行为。From above, we come to know that the management of Sangha community in India was done by observing the Disciplines for both Bhikkhu and Bhikkhuni and twenty Khandas, while the management for the Han Chinese Sangha community was operated in both ways: the implementation of the precepts of Buddhism they obtained from India and also the supplementary regulations and rules that they designed to improve the Sangha community in concrete practice.
诚如现代化管理学科所指出的一样，管理只是方法和手段，并不是管理行为的终极目标，那么印度时期和中国汉传佛教的僧团管理，终极目标究竟是什么呢？As for modern management disciplines, the management is only means, not the ultimate goal. What, then, is the ultimate goal for Sangha community management in India and China?
关于印度佛教中僧团管理的终极目标，我们可以从佛陀在创立戒律时所提出的制戒原则中来探索和把握。据律典记载，佛陀在制定每条具体的戒文时，都同时提出制定这些戒文的具体目标：Regarding the ultimate goal of the management for the Sangha community in India, we may take into consideration of the principles of precepts designed by the Buddha. According to records on precepts, when the Buddha designated every concrete rule, he also put forward the specific objectives for these rules.
一摄取于僧，二令僧欢喜，三令僧安乐，四令未信者信，五已信者增长，六难调者令调顺，七惭愧者得安乐，八断现在有漏，九断未来有漏，十正法得久住（[（） 《大正藏》卷二十二，《四分律》卷第一，570頁下。]）。
One: to keep the Samgha together; two: to make sure that the samagha is prosperous; three: to make sure the samgha has a comfortable existence; four: to make sure that those who do not yet believe, believe; five: to make sure that those who already believe, increase [their faith]; six: to restrain those who are hard to restrain; seven: [to make sure that] those who are ashamed obtain a comfortable existence; eight: to stop the current impurities; nine: to stop the future impurities; ten: [to make sure that] the true law abides for a long time.[ Translated by Ann Heirmann, The Discipline in Four Parts: Rules for Nuns: According to the Dharmaguptavinaya, Part II, translation, (Delhi: Motilal Banarsidass Publisher Private Limited, 2002, p.1. ]

从佛陀所提出的以上制戒“十句义”来看，“摄取于僧”、“令僧欢喜”、“令僧安乐”、“难调者令调顺”，其中的“僧”，既是指僧团成员，也是指整个僧团，这就说明戒律的制定具有保障僧团的凝聚力和摄受力等功用，让僧团每一位成员，在戒律条文的约束下，保持僧团的和合面貌，落实僧团的“六和”（[（）“六和”，又稱“六合敬”，分別是： 身和同住、口和無諍、意和同樂、戒和同修、見和同解、利和同均。]）精神。
The ten motives raised by the Buddha in the above passage, “keep the samgha together, ” “to make sure that the samgha is prosperous,” “to make sure that the samgha has a comfortable existence,” and “to restrain those who are hard to restrain,” are directed monks. The term “monks” does not only refer to individual members in the Sangha, but also means the whole community. This indicates that the designation of the precepts may have the function to keep the cohesion and unity of the Sangha community. All members of the community, bound by the precepts, are united to carry on the spirit of harmony in six ways. “断现在有漏”、“断未来有漏”，主要是指出戒律对僧团成员在修学道路上的促进和增上效能，促使僧团成员以戒律为准绳，规范行为，断恶修善。僧团成员可以通过断恶修善，净化自心，达到内心自觉，具有完善个人修养的伦理意义和道德价值。The two motives, “to stop the current impurities” and “to stop the future impurities, ” point out the ways that members of the Sangha try to improve and perfect themselves in their cultivation. Members of the Sangha, taking vinaya rules as their yardstick in their actions, may regulate their behaviors – they can eliminate evils and practice good deeds. Therefore members of the Sangha community can achieve their enlightenment by doing these things. They can purify their minds. This demonstrates the ethical significance and moral values in the process to perfect oneself. “令未信者信”、“已信者增长”、“正法得久住”，主要是阐明僧团成员通过戒律的遵循，可以达成僧团正面形象的树立和对佛教整体传播的影响力，已超越了僧团自身的范畴。The three objectives, (1) “to make sure that those who do not yet believe belief,” (2) “to make those who already believe increase their faith,” and (3) “to make sure that the true law abides for a long time,” clearly demonstrate that members of Sangha community can achieve a positive image for the community and exert an overall influence for the propagation of Buddhism. This goes far beyond the Sangha community.
佛陀除了为了保障以上提出的目标和为僧团及成员制定了相应行为规范和准则能落到实处，还规定僧团每半月应集体对照这些行为规范和准则，检查和反省个人的言行举止和起心动念是否符合法度，这在僧团叫作“半月布萨”。
The Buddha did not only lay down objectives of the vinya rules for Sangha and its members, but also designed measures to implement them. He made . discussed in the previous paragraphs. esignated provided for Sangha community to inspect and reflect the demeanor and mind of the individual with these code of conduct and rules in order to protect these precepts to be really followed, which called Upavasatha in half month. 如果有不符合戒法中的言行举止和起心动念，就应该当众承认错误，并希望得到大众的谅解，保证将来不再违犯，这在僧团叫做“忏悔”。 If you are unfit for the demeanor and mind under these precepts, you should publicly admit mistakes, and hope to enjoy the public's understanding, to ensure that there is no longer a violation in the future, which called “repentance”.正因为僧团坚持“半月布萨”和“忏悔”，佛陀制定的行为规范和准则才不至于只是一纸空文而流于形式。但能够定期自我反省和当众承认错误并加以改正，并不是一件容易的事情，也不是人人都能做到的，是需要个体的胆识和勇气，更需要有大智慧，才能够达成这一目标。如果僧团的每位成员能够以内心的勇气和智慧来改过自新，那么僧团每位成员必定能够养成自我觉醒和自我管理的品德。It is precisely because of Sangha community adhere to “Upavasatha in half month” and “repentance”, The code of conduct and guidelines formulated by the Buddha were not becoming a paper and only a mere formality. However, regular self-examination and being able to publicly admit one’s mistakes and being corrected, is not an easy task, nor can everyone do. It required of individual courage and insight , but also great intelligence, which can achieve it. If each member can t urn over a new leaf with the courage and wisdom, then each member must be able to develop self-awareness and self-management qualities.
通过以上分析，我们可以总结出，印度佛教透过戒律来实现对僧团的管理，有四个方面的目标：①促进僧团的和合。②实现止恶修善、完善个人修养的伦理意义和道德价值。③促使僧团成员自我觉醒和自我管理。④促进佛教持续性传播。Through the above analysis, we can sum up that the Indian Buddhist precepts to run through the Sangha community has four objectives: ①promote harmony of Sangha community. ② implement giving up evils and making good deeds, improve the ethical significance of personal and moral values. ③promote members of self-awakening and self-management. ④ promote continuous dissemination of Buddhism.从佛教的终极追求来讲，以上应该是最基本的目标，其终极目标应该是解脱生命，成就佛果。而这些最基本的目标，应该是终极目标的始点和基石。From the ultimate pursuit of Buddhism, the above should be the most basic goal, its ultimate goal should be liberation and attain Buddhahood. These basic objectives should be the starting point and the cornerstone of the ultimate goal.
中国汉传佛教僧团的管理，除了继承印度佛教的戒律外，还奉行特有的禅林清规及细则。制定这些清规和细则的精神，如杨亿（974～1020）在《古清规序》所说：
Han Chinese Sangha community management, apart from the succession of Indian Buddhist precepts, pursue unique Zen temple regulations and details. The spirit of these regulations and rules, such as Yang Yi said(974 ~ 1020) in the “Ancient Qing Regulatory”:
佛祖之道，欲诞布化，元冀来际，不泯者,岂当与诸部阿笈摩教为随行耶？成曰：《瑜伽论》、《璎珞经》是大乘戒律，胡不依随哉。师（百丈）曰：吾所宗非局大小乘，非异大小乘,当博约折中,设于制范,务其宜也。于是创意，别立禅居。（[（）《續藏經》第111冊，579頁上。 ]）
When we want to publicise the Buddha’s way, if we do hope it do not submerge in the future, it’s the only way to accompany with Mahayana. Cheng said: “Yoga Sutra” and “Ying Luo Sutra” are Mahayana precepts, why not follow them? Master(Baizhang) said:I have not only confined to the great and low vehicles, and been different from the great and small vehicles, I would follow the middle way and conduct the code and rules to achieve it. So the master made it, called them Zen Regulatory.
这段文字反应出百丈禅师创立寺院和清规，并不是抛弃戒律不遵，而表明是在戒律的基础上，遵循戒律的精神，适时适地而方便制定的。又如宗颐大师在《禅苑清规序》所说：
This language reflects Baizhang’s mind to found Zen temple and regulations not to abandon the precepts, but to show that they are timely and appropriately made out by the spirit of the precepts under the basis of the precepts. Another example of Master Zong Yi said in the“Zen Garden Regulatory”:
然而庄严保社，建立法幢。佛事门中阙一不可。亦犹菩萨三聚声闻七篇。岂立法之贵繁。盖随机而设教。（[（） 《續藏經》第111冊，875頁上。]）
However, in order to sanctify the temple and raise the Dharma banner there should not be a lack of regulations in the monastery. Regarding the bodhisattva threefold pure precepts and the seven categories of the śrāvaka precepts, one might ask why the established laws must focus on such complicated details.[ Quote from Dr. Yifa, The Origins of Buddhist Monastic Codes in China: An Annotated Translation and Study of the Chuanyuan Qinggui (Honolulu: University of Hawaii Press, 2002), p.112.]
菩萨三聚是指摄善法戒、摄律仪戒、饶益有情戒，声闻七篇是指比丘、比丘尼二部戒法。在宗颐大师看来，为了寺院庄严，弘法化众，制定清规的精神，与“菩萨三聚”、“声闻七篇”是一致的。Bodhisattva Three Gatherings refers to the sila on good deeds, the sila on ceremonies and the sila on benefit the beings, and the Seven Chapters for the Low Vehicles refers to the two disciplines on Bhikkhu and Bhikkhuni. From Master Zong Yi’s view, the spirit to make the regulations for magnificent temples and preachment is the same to Bodhisattva Three Gatherings and Seven Chapters for the Low Vehicles.
并不是要徒增繁琐，而是弘法所需的方便手段，从以上两段文字可以知道，中国汉传佛教僧团的管理，虽然除戒律约束以外，清规细则也必须奉行，但清规细则的制定，并不是与印度戒律相违背的，而是在印度戒律精神的基础上为适应中国汉地的实际情况和僧团建设、弘法需要而作出对戒律的补充。因此，通过清规细则来对僧团的管理，也应当同印度佛教通过戒律来管理僧团的目的和精神是一致的。Not to inviting cumbersome, but necessary to facilitate a means of preaching, from the above two paragraphs we can know that the Han Chinese Sangha community management must also pursue the customs and details, as well as the bondage of the precepts. And the regulations not for violation with Indian precepts, but to fit for the reality of Han China and Sangha community’s building and necessarily for preaching and an supplement for the precepts. Therefore, the objectives and spirit to run Sangha community through the regulations should be in consonance with the Indian Buddhism’s precepts.

僧团管理精神的现代意义
Part Four
The Modern Sense of the Management Spirit of Sangha Community
众所周知，现代管理学的核心内容是倡导管理行为的科学化、民主化、制度化、人性化，而其基本目标是实现市场和利益的最大化。通过以上的介绍，对传统佛教中僧团管理的内容和目标也有了轮廓性的了解。As we all know, modern management’s core content are advocating scientific and democratic, institutionalized, and humanity, and its basic objective is to achieve market and maximize benefits. Through the introduction above, we have an outlining understanding about the content and objectives of management in traditional Sangha community.
如果我们将现代管理学的核心内容和传统佛教中僧团管理的内容相比较的话，我们可以发现，两者之间有许多的相通之处。传统佛教中管理僧团的二部戒法、二十犍度，以及汉传佛教中的禅林清规及细则，包括有现代管理学中注重人、财、物、个人和团队的管理要素。If we compare the core content of modern management with the traditional Sangha community, we can see that between the two there are a lot of things in common. Sangha community traditional management ways, such as Disciplines on Bhikkhu and Bhikkhuni and twenty Khanda and Han Chinese Zen Garden Regulatory and details, containing the management elements such as persons, wealth, goods, individuals and group in modern management. 二部戒法和清规中的各类制度，与现代管理学的制度化管理，二十犍度中羯磨制度（集体决策制度）等与现代管理学的民主化管理是可以相媲美的。另外，传统佛教僧团管理中强调的“和合”精神，与现代管理学倡导的团队精神打造也是极其相似。Disciplines on Bhikkhu and Bhikkhuni and all kinds of regulations will be on a par with the institutionalization of management in modern management, and Karma policy in twenty Khanda, that is group decision policy with democratization in modern management. In addition, the unity emphasized by traditional Sangha community management have many similarities with the group spirit advocated in modern management.
除此以外，笔者以为，传统佛教僧团管理中所提倡的在管理行为中止恶修善，完善个人修养的伦理意义和道德价值，以及实现自我觉醒、自我管理的精神，在现代管理学建设中没有引起广泛重视。而从真正意义上的管理行为来看，要想管理行为中，科学化、民主化、制度化、人性化管理落到实处，似乎实现每位成员的个人修养、自我觉醒、自我管理显得十分重要。In addition, I personally believe, the ethical significance of personal and moral values of giving up evils and making good deeds and perfecting one’s morality advocated in traditional Sangha community management, as well as the implementation of self-awakening and the spirit of self-management in the construction of modern management did not aroused extensive attention. But from the management behavior’s point of view, if we want to realize the scientific and democratic, institutional and humane management, it seems that every member’s implementation of personal accomplishment, self-awakening, self-management has become really important. Only when each member attains the depth of self-management with the perfect individual self-cultivation and a high degree of self-awakening, the inner world will voluntarily accept and happily follow the external management. It is the spirit that the modern managers should learn and concern, which is also the modern sense that traditional Sangha community management’s objectives.

附录（一）

《二十犍度》条目简析

序号 条目 内容简析 序号 条目 内容简析
1 受戒犍度 僧团受戒的要求、方法和程式 2 说戒犍度 僧团说戒忏悔之规定
3 安居犍度 僧团安居的程式和方法及注意事项 4 自恣犍度 僧团安居结束训诲之规定
5 皮革犍度 僧人能否使用皮革之规定 6 衣犍度 僧人所用三衣（袈裟）之规定
7 药犍度 有关医药之规定 8 迦絺那衣犍度 僧团受持功德衣之规定
9 拘弥犍度 关于拘睒弥国所起比丘互诽之事 10 瞻波犍度 关于瞻波国所起之僧中争事
11 呵责犍度 僧团治罚恶比丘之法 12 人犍度 僧团对比丘犯罪而不覆藏时，对其训诲之法
13 覆藏犍度 僧团治犯罪而覆藏者之法 14 遮犍度 僧团说比丘说戒时，遮不如法之比丘不听列之法
15 破僧犍度 关于破法轮僧破羯磨僧之事 16 灭诤犍度 僧团灭七种诤论之法
17 比丘尼犍度 关于比丘尼特殊之法 18 法犍度 关于比丘之坐作语默威仪之规定
19 房舍犍度 关于比丘所住房舍或资具之规定 20 杂犍度 以上十九犍度外之种种杂法

附录（二）

《百丈清规》条目简析

序号 条目 内容简析 序号 条目 内容简析
1 祝厘 每日祝赞祈祷之规范 6 两序 班首执事（领众管理者）职责及日常佛事、行为之规范
2 报恩 祈祷国泰民安之规范 7 大众 僧团成员日常佛事、行为之规范
3 报本 纪念佛陀及帝师之规范 8 节腊 各类佛事之规范
4 尊祖 忌祀历代祖师之规范 9 法器 有关法器的意义及敲打之规范
5 住持 住持的职责及日常佛事、行为之规范

附录（三）

《二十四门仪则》条目简析

序号 条目 内容简析 序号 条目 内容简析
1 敬大沙门 行为规范 13 入厕 行为规范
2 事师 行为规范 14 睡卧 行为规范
3 随师出行 行为规范 15 围炉 行为规范
4 入众 行为规范 16 在房中住 行为规范
5 随众食 行为规范 17 到尼寺 行为规范
6 礼拜 行为规范 18 至人家 行为规范
7 听法 行为规范 19 乞食 行为规范
8 学习经典 行为规范 20 入聚落 行为规范
9 入寺院 行为规范 21 市物 行为规范
10 入禅堂随众 行为规范 22 凡所施行不得自用 行为规范
11 执作 行为规范 23 参方 行为规范
12 入浴 行为规范 24 衣钵名相 生活用具规范