This paper aims at focusing on “bathing” to observe the connotations of spirits, space, practice and meditation during the era of the Sangha and the era of Chan Buddhism. During the time when Gautama Buddha led the Sangha, they have encountered the skillful doctor Jivaka, who guided them to build the bathhouse, allowing disciples with skin diseases to be treated whilst offering both physical and mental health, as well as stability for practitioners for the benefi t of epiphany and enlightenment. Therefore, the arrangement of facilities, such as the construction, patterns; water tubing, ventilation; water heating and pest control for the bathhouse was designed, just as the bathing equipment, entry orders and safety devices were. Meanwhile, regulations in the bathhouse corresponding to the connections and interactions between the public and the monks, such as being harmonious without disturbing others and not being defamed had also generated. All these contents have developed etiquettes of Vinaya, as well as rules for practitioners to follow; at the same time, they have formed healthy, orderly and peaceful images for the Sangha. Furthermore, Gautama Buddha has also regarded bathing for a healthy life as part of the practice, carrying the spirit of “the practice is life, and life is the practice”. That is also why “seven items are required while seven diseases are removed in bathing; bath offerings, moreover, are with seven types of blessings” is claimed in the Sutra on Bathing the Sangha in the Bathhouse (Fo Shuo Wenshi Xiyu Zhongseng Jing). That is, removing the seven diseases is benefi cial to the practice; obtaining the seven types of blessings may even achieve to the realm of a Buddha. This orientation has influenced Chinese Buddhism greatly; specifi cally, in the internal space of Chan monasteries, the bathhouse, also called the “Senmyo,” is one of the Shichido Garan. Not only does it contain the ministry and rituals of bathing, but it has Chan insights and lucidity of practice. Such bathing practice developed afterwards is extremely rich that it could be categorized into 7 aspects. The first: cases of being enlightened by water: Bhadrapala and Candraprabhakumara Samadhi in water. Secondly, edificatory cases for the work in the bathhouse. Third: Sunyata (emptiness) of Prajna in bathing. Fourth: vows of Bodhisattva in bathing. Fifth: merits of bath offerings. Sixth: instead of being addicted to bathing, practice the limpid Vipas (enlightenment). Last but not least, ceremony of bathing the small Buddha.
