The record concerning how the Ch'an monastic system initially was established is less detailed than we might wish. The legendary Fourth Patriarch, Tao-hsin, was said to have been the first _dhyana_ master to settle down in one place and nurture a band of disciples. _Dhyana_ teachers seem to have allied themselves with the conventional Buddhists in the decades that followed, living in their monasteries much as the hermit crab finds a home in the shells of other species. If their numbers were large they might have their own separate quarters, but they still had to respect the rules of their host sect, which more often than not was the Vinaya school.9 Gradually, however, a transformation occurred, as Ch'an masters became increasingly distinguishable from the leaders of other sects and Ch'an itself grew to increasing proportions, particularly in the south. It is not surprising that the man who made monastic Ch'an a reality was Ma-tsu's pupil Po-chang Huai-hai. In the recorded anecdotes Huai-hai is characterized as a level-headed, pragmatic man whom one can easily imagine having superior administrative ability. As John Wu characterizes his rules, "It was this rule [of Huai-hai] that instituted for the first time the Zen monastic system. In its emphasis on moral discipline and its matter of factness, it is comparable to the Holy Rule of St. Benedict. The duties of the Abbot and various functionaries under him are meticulously defined. The daily life of the monks is regulated in detail. Of particular interest are the rites of taking vows and the universal duty of working in the fields."10