勅修百丈清規 2.38

2.38

住持日用

As a result, the monastic system was made to work splendidly. In the mat-

ter of labor, even the abbot was obliged to take equal part in the work along

with the practitioners. Baizhang always said, “A day of no work, a day of

no eating.” How could this principle represent a life of wealth and riches,

amassing heaps of rice or stores of grain! How could it embody a life of com-

fort that depends on the toil of slaves? In early days, therefore, the monas-

tic leader was elected by his fellow practitioners and the appointment was

reported to the government. In some cases, an invitation [to become abbot]

was even declined. Later, however, the position of abbot became a position

of high status to be purchased at great price or forcefully seized as if it were

a rare commodity.

If, indeed, one is unworthy of the office of abbot, one’s temple is bound

to decline and [eventually] cease to exist. If, again, [after the death of an abbot,]

a group of unreformed cohorts is left behind, no one knows how they might

increase in number within a few decades. We sometimes hear about the tragic

retributions that people receive in the next life [as the result of such an offense].

Indeed, such sufferings are unbearable to hear about. Shouldn’t we take heed

not to repeat a similar offense, and should we not fear its retribution?

II. The Abbot’s Daily Schedule

1. The Ascent to the Dharma Hall

i. First Day of the Month and Mid-month Day

In general, on the evening before the first and fifteenth (i.e., mid-month) days

of each month, the abbot’s incense offering assistant notifies him:

Tomorrow morning, the first day of the month (or mid-month day),

prayer for imperial well-being is scheduled and the ascent to the Dharma

hall is in order, sir.

In the morning, [the incense offering assistant] once again reminds the

abbot about the proceeding and instructs the guest reception attendant to post

the signboard indicating the ascent to the Dharma hall and informing prac-

titioners of the day’s event. The usual three tolls of the practice hall bell after

the rice gruel breakfast should not be made on this day. As soon as the rostrum seat is set in the Dharma hall, the practice hall novice attendant reports to the primary seat official that it is ready, and strikes the wooden sounding board located outside the practitioners’ quarters. The practitioners then return to the practice hall and sit cross-legged. The abbot’s novice attendant first notifies the abbot of this, then his assistant official, and then begins to drum. The dual order officials, leading the practitioners and novice attendants, enter the Dharma hall, proceed to the rostrum seat, salute with a bow, separate themselves into their respective east- and west-order positions, and stand facing each other.

Ushered by his assistant official, the abbot ascends the rostrum seat, offers incense, addresses the assembly with the word of celebration (for details, see Chapter I, part IV, section 4), and, after taking his seat cross-legged, encourages those practitioners who are motivated to learn to open their minds and thereby promulgate the path. If any guests are present, the abbot thanks them for their participation at this time. If the audience is so large that he might fail to mention some of their names, the assistant official keeps notes of the names [of guests] and presents them to the abbot when necessary. If the abbot of another temple or a renowned guest of the west hall are present, their seats should be placed on the right-hand side of the rostrum seat, while the guest seats for government officials are placed at the left-hand side, opposite each other. (If these participants know the proper form and honor the Dharma, they will not take their seats but remain standing.)

ii. Ascent to the Dharma Hall on the

Every-fifth-day Dharma Session

On occasions of the every-fifth-day Dharma session, the dual order officials first reach the base of the rostrum seat, go around to their respective order’s position, and remain standing there. The abbot ascends the high seat but does not burn incense nor utter the word of insight or blessing. (The rest of this procedure is identical to the former.) If a renowned senior practitioner happens to be visiting the temple, a special ascent to the Dharma hall may be scheduled in honor of his visit, or the host abbot may invite the guest to ascend the rostrum seat to preach. If requested by lay donors, the abbot is obliged to ascend the rostrum seat to preach for them at any time.

iii. Ascent to the Dharma Seat for the

Question-and-Answer Session

In olden days, whenever studious practitioners were troubled by a religious

matter they resorted to a question-and-answer dialogue among themselves.

Thus developed a session called “question-and-answer dialogue.” In the early

days, participants were not hindered by words and expressions. Nowadays,

those who call themselves “Zen experts” or who say they are “conversant in

Zen” obliterate the moral retribution of cause and effect, augment bad habits,

and act as if they were in a theatrical performance, even bursting into bois-

terous laughter, which is very disappointing to any observer. How, indeed,

could these people promote our teaching or deliver blessings for imperial

well-being? If [such people] happen to be near government officials or

renowned persons, a brief explanatory excuse [about them] must be made.

Today, contemporary practitioners, without exception, seek excessive words

of praise and appreciation. This is especially contrary to the Buddhist tradi-

tion. If they want to talk about the practical affairs of the temple, they may

do so on the occasion of tea at the abbot’s hall. One must refrain from engag-

ing in frivolous discussion and annoying others.

2. The Evening Dharma Session

In general, preaching on Zen to an assembly of practitioners is called a “ses-