勅修百丈清規 4.109

4.109

頭首就僧堂點茶

the practitioner in charge of tea takes a seat to the right of the main seat with some space in between. After seating himself in an easy manner, he stands, burns incense, bows, and returns to take his seat again. Thereupon, the serving of tea is carried out. The master of the quarters and the other practitioners rise and give thanks for the tea before the incense burner, see off the person who sponsored the tea reception, and depart.

When someone is appointed to be a training official and leaves the practitioners’ quarters, he requests the practitioner in charge of tea beforehand to report it to the master of the quarters and to post the signboard indicating the serving of tea. After the noon meal, when the wooden sounding board is struck, he stands to the right of the entrance to the quarters, greets the practitioners, enters the quarters to stand at his position, and, after a bow, requests them to take their seats. He proceeds to the middle of the room as well as to the right and left sections of the quarters to burn incense, and bows to the center, right, and left sections. Thereupon, he bows toward the central shrine, and the head official of the practitioners’ quarters greets him. They are seated

face to face across the middle section of the room and the serving of tea is carried out. The head official of the quarters comes before the incense burner to express thanks for the tea and see off the newly appointed training official as he departs.

When someone joins the quarters, he is obliged to sponsor the serving of tea (the ceremonial conduct is identical to that of the present case). However, the head official and associate official of the quarters take the main seat and guest seat, and the sponsor of the serving of tea cannot enter to take his seat by himself.

11. The Training Officials’ Serving of Tea

at the Practice Hall

After completing the propriety of the serving of tea on the occasion of leaving the practitioners’ quarters, the newly appointed training official is obliged to prepare the signboard to indicate the serving of tea (format given below). He requests the practitioner in charge of tea to post it on the left-hand wall of the outer practice hall, and, properly attired, visits the abbot’s office and invites him to the serving of tea. The practitioners are further informed of the serving of tea by signboards posted at each of the quarters. The training official requests the alms-serving master beforehand to prepare hot water and arrange the teabowls, while the treasury official provides tea and candles. After the noon meal, while the practitioners remain in their seats, the serving of tea begins. The new training official enters the hall, burns incense, and performs the serving of tea.

(The remaining propriety is identical with that of the first day of each month and mid-month day.)

Format of the Signboard for the Serving of Tea

Such-and-such quarters have become congested, and it is not possible

for all to be seated for the serving. Today, therefore, the serving of tea

will be conducted at the practice hall after the noon meal. May all prac-

titioners grant their presence with compassion.

Date and month

Respectfully prepared

by So-and-so

Format of the Envelope

[Addressed with the title “Zen Masters”]

Officials of This Temple

Renowned Elders of the Zen World

Local Practice Associates

Honorable Practice Hall Practitioners

VIII. The Ceremonial Incense Offering

by the Dual Order Officials through the

Proceeding of Pairs from the

East and West Orders

In general, whenever the dual order officials are scheduled to offer incense in successive pairs from both orders, it is signaled by the sound of the cymbals. The director of practitioners’ affairs first steps forward from his order to stand before the incense burner, turns around to face the audience, bows to the abbot, and burns incense on his behalf. (The abbot’s assistant presents him an incense case.) Next, with a bow, he requests officials of both orders to burn incense. Thereupon, two officials from both groups form a pair by stepping out from their positions, turn toward the abbot, and bow in unison. (This is called “to borrow incense” [jiexiang].) The two officials proceed to the incense burner and burn incense.

(If it is in the commemorative occasion of the imperial birthday or the memorial rites for the Buddha and patriarchs, as well as for the master of the Dharma lineage, there is no need for the bows symbolizing “to borrow incense.” If the west-hall ranking official is present in the east order position, he is obliged to offer incense prior to the dual order officials. It is not correct, however, to say that the primary seat official who once held a position of abbot should also burn incense before the dual order officials. He should form a pair with the administrative head of the east order.)

End of Chapter VI: The Dual Order Offices

The Practitioners of the

Zen Community

I. Preface to the Chapter

Just as the bottomless ocean [at the eastern end of the earth] sustains all the water flowing into it, and the vast forest of deng trees has evolved [from a single discarded cane], the practitioners’ community comes into being through the gathering together of multitudes. Today, the monastic residents gathered together in a large temple have multiplied to as many as hundreds or a thousand in number. [Providing their provisions] exhausts the temple’s granary, and burning wood for cooking has stripped the mountainside into a barren wasteland. Such is the result of a large-scale community. Moreover, coming from all directions, they gather together as if returning to [their own homelands,] as if already owning the place. But for what reason?

Presumably, the Buddha’s sole reason was to rescue ordinary people who suffer from the cycle of life and death, transmigrating through the three levels of existence, and thus he singlemindedly sought to clarify the way of