The Avata？saka Sūtra　（also called the Flower Ornament Sūtra or Flower Adornment Sūtra；　Huáyán jīng 華嚴經）　says，　“The precepts are the foundation of supreme enlightenment。”Thus，　one could say that the basic spirit of Buddhism is to be found in the solemn dignity of the precepts，　or moral conducts，　which describe the life that Buddhist renunciants live，　and the guidelines of the Buddha’s teaching to be observed。 For anyone who becomes a disciple of the Buddha，　whether a layperson or one who has formally left the household life as a renunciant，　the very first important thing is to receive the precepts。 Without this，　one is not really sanctioned by the Buddhist tradition，　even though one may consider oneself to be a believer and practitioner of Buddhism。 One is just an ordinary person who hangs outside the gate。［79］　According to the essay of venerable Hui－min，　“the record that Buddha prescribed Buddhist Precepts on ten reasons，　which can be traced to the Vinaya－pitaka of all different sects。 Among these ten reasons，　some are for the advancement and prosperity of the entire Buddhism，　and some are for personal improvement in their practice。”［80］　In the Brahmā’s Net Sūtra　（Fànwǎng jīng 梵網經），　it says that the bodhisattva precepts are “the birthplace of all Buddhas，　the root of bodhisattvas，　and the base of all children of the Buddhas。” If one does not engage in the bodhisattva practice，　one will never become a Buddha，　even if he believes in the Buddha。 If you want to embark on the bodhisattva path，　you must receive the bodhisattva precepts。 Thus，　the bodhisattva precepts are the original cause attaining the Buddhahood。［81］　As it says in the Sāma？？a－phala Sūtra，　“Endowed with this body of moral restraints，　so worthy of esteem，　one experiences within oneself a sense of ease without alloy。”［82］　So，　Chan Master Sheng Yen said， Another important function of the precepts serve is providing a protective shield for practitioners。 Without precepts，　one’s practice will be like a bucket with leakage。［83］

All monasteries were governed by the same monastic rules in China，　and daily life at each was much similar。 Bhiksus and bhiksuni received two kinds of educational training。 The first type was to practice through the activities of daily life。 Great emphasis was placed on carrying out one’s monastic duties correctly，　equivalently from manual labor to officiating at services to serving as abbot of a monastery。 Also，　it was included in daily life training to perform rituals at prescribed times of the day，　and to meditate。 In addition to performing simple and repetitive duties，　one also purify one’s body and mind through seven－day retreats of reciting the Buddha Amitābha　（nianfo qi 念佛七），　rites such as Great Compassion Repentance　（大悲懺）　and the Lotus repentance　（梁皇懺）。 With these activities one can also cultivate the mind of renunciation and the bodhi mind。　

The second kind of training occurred during the periods of time set aside for intensive Chan retreats。 The shortest of these meditation retreats were seven days，　and there were twenty－one days，　forty－nine days，　or three months。 The shorter retreats could be held in the monastery and led by the abbot。 For retreats of more than twenty－one or forty－nine days，　the monastery would invite an eminent Chan master to teach，　generally the abbot or the head of the Chan Hall from one of the famous monasteries。 Chan tradition foregoes “dependence on words and texts” or “reliance on provisional expedients，” striving instead “to point directly and immediately to the enlightened nature。” In lieu of elaborate refutations of existence and emptiness or endless theorizing about the nature of enlightenment and everyday activities，　Chan masters，　instead，　strive to attain the realization of “Nondualism” and make use of what they realize to be the medium and the method of Chan。 This is what we refer as　“the practice of samādhi and wisdom simultaneously”　（dinghui shuangxiu　定慧雙修） Urging his students to “simply be ordinary persons with nothing to do”［84］　as proclaimed by Linji Yixuan　（d。 867）　（臨濟義玄），　indicates the proper mindset to live in a monastic community that follows rigid schedules and disciplines。 This simple mind with nonattachment can be nurtured and attained through Chan practice as a result。 It is also the simple and ordinary mind that enables practitioners to carry their daily life in peace and calmness。 In China，　Vietnam，　Japan，　and Korea，　where Chan Buddhism prevailed，　we can find something in common，　such as the inspiring talks given between master and students resulting catalytic effects on each other，　the routines of meditation，　the services in front of Buddha altar，　Chan Hall layout and etiquette，　the moral precepts that one accepts as a Chan practitioners…etc。 All these are typical training models and educational programs inherited from Chan tradition and they are also grounded in the training of the Dharma Drum Lineage of Chan Buddhism as well。