[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [勅修百丈清規](https://indike.org/pramana/in.bauddha.taisho.2025) › 5.63 # 勅修百丈清規 5.63 勅修百丈清規 5.63 - **Language:** Classical Chinese ### [5.63](https://indike.org/pramana/in.bauddha.taisho.2025.5.63) 裝包 > practice of the path, because it symbolizes the severance of all evils. > > IV. Traveling for Zen Practice > > and Training > > 1. The Traveling Pack > > In earlier days, practitioners wore hats when traveling and carried within them scriptures, a tea set, and so on. Robes and garments were packed in two parcels, one carried in front and the other on the back. The certificate container (zibutong) and the precept knife were inserted in the parcels. Today, however, we use two pieces of indigo-colored cloth to pack the parcels. First, we use one of the cloth pieces to wrap garments and so on into a parcel and \[this bundle\] is then wrapped in oil paper. Next, the other piece is used to rewrap the parcel into a square package, then a small chain is placed around it, and a hook attached to the top. The ordination certificate is placed in a sack which is carried hanging around the neck in the front. The kaṣāya robe is tightly wrapped in a handkerchief and placed in a hip parcel which is carried on the lower torso, while socks and shoes are placed in a sack that is carried on the back. A walking stick is carried in the right hand, and when we meet other practitioners on the road, we hold our hands together, the right hand over the left \[held at chest level\] (chashou) to greet each other as we > > pass by. If one intends to stop over at a temple or monastery, upon reaching the gate he must take off his pack and hold it in his hands and enter the transients’ quarters. At the resting place (anxieju), he unties the pack, removes his socks and shoes, washes his feet, changes his garment, and dons his kaṣāya robe before meeting the guest reception official. > > 2. Traveling for Zen Practice and Training > > Bidding farewell to one’s master and teacher, a Zen practitioner should travel afar in search of a renowned Zen master endowed with insight and practice \[to ask for his instruction\]. Upon finding such a master, the practitioner requests the temple to grant him residency. > > (According to the Vinaya texts, bhikṣus may stay wherever there is Dharma and food. They may also stay where there is Dharma but no food. They ought not, however, to stay where there is no Dharma even if there is food.) > > According to the Ancient Regulations, when a practitioner arrived at a monastic temple, he first met with the guest reception official, and then visited the practice hall office to complete a ceremonial proceeding, thereby establishing his residency and securing an assigned space \[in the practice hall\] and a desk space for reading scriptures \[in the practitioners’ quarters\]. Only after completing these procedures did he visit the office of the abbot’s assistant to register his residency and pay his respects to the abbot through the propriety of veneration. > > Today, however, when practitioners reach a certain monastery where they intend to visit the abbot or establish residency, they first go to the transient quarters. Choosing someone capable and well experienced in the Zen tradition as their ceremonial leader and donning proper attire, they visit the guest reception office as a group, wait to the right of the office entrance, and the cermonial leader conveys their interview request, announcing: “We, new arrivals, request an interview.” > > Thereupon, the guest reception official invites them into his office. The leader says: > > On this day, we respectfully wish that the venerable Zen master and > > guest reception official enjoy every blessing in daily life. We have > > been aware for some time of your religious accomplishments, and now, > > having this opportunity to meet you, we are most grateful, sir. > > The guest reception official replies: > > It is very fortunate for this temple to receive each of the venerables > > coming from such a long distance. > > The official bows, bids the visitors to sit, burns incense, serves tea, and briefly enquires about their careers in the tradition. After this, the visitors stand, give thanks for the tea, and return to the transient quarters, while the guest reception official pays a return visit to them. The ceremonial leader receives him, and when all in unison greet him, the guest reception official says: > > Though this is a belated return, I wish that the venerables, honorable > > Zen masters, enjoy every blessing in daily life. I am especially obliged > > to thank you for the visit you made just a short while ago. I am most > > grateful, sirs. > > The reply is: > > The manner of decorum was already expressed at the time of our meet- > > ing. It was not necessary for the venerable to take the trouble to come > > down here. > > The ceremonial leader sees the official off at the gateway as he leaves. > > (i) The Visit to Honor and Venerate the Abbot > > If the new arrivals wish to pay respect to and venerate the abbot, they must visit the office of the abbot’s assistants after the evening session is completed to meet with the official assistant, where they exchange the same propriety as before. Rising after performing a prostration, the ceremonial leader says: > > I, So-and-so, and others have come to pay our respect to and venerate > > the venerable master. We humbly request you to be of assistance in > > conveying our wish to the master. > > The assistant official invites them to sit and enquires in detail about the > > purpose of their visit. \[Through this questioning, he ascertains\] whether the > > guests are from the same province as the abbot, whether they are related to > > him in the lineage of Dharma transmission, or whether they have held sub- > > ordinate offices in other temples. He then says: > > May the venerables withdraw for a time to your resting quarters and > > wait till I report to you, sirs. > > At once, the assistant goes to the abbot and informs him of the guests’ > > wish. If the request is granted, the assistant dispatches the guest master of > > the abbot’s office to visit the practitioners the next morning, while the early > > morning bell is being tolled, to report to them that their meeting with the > > abbot will be arranged. If the abbot has no immediately available time to > > grant \[their request for a meeting\], the assistant must go by himself carry- > > ing a lantern to the guests at their resting place \[that night\], to return \[the > > abbot’s\] greeting to them. He should assuage them with a reassuring word > > about their wish to meet the abbot. > > (ii) The Propriety of the Interview Meeting > > The propriety of the meeting is to be held after the morning gruel at the recep- > > tion hall. With the ceremonial leader as head, the guest practitioners assem- > > ble to wait for the abbot. When he is escorted by his assistant into the hall, > > the ceremonial leader steps forward and says: > > May your reverence sit cross-legged. > > He turns to the incense burner, offering incense with his left hand, and > > then steps back to perform the formal greeting \[of two prostrations with > > opened sitting cloth and three prostrations with unopened sitting cloth\] in > > unison with the others. At the first opening \[of the sitting cloth\], he says: > > I, So-and-so, and the others have for some time heard that your rev- > > erence maintains high standards in the practice of the Way. We are > > most grateful today to have an opportunity to see your countenance. > > At the second opening \[of the sitting cloth\], he says: > > Today, at the time of reverence, we wish that the venerable, master of > > the temple and great teacher enjoy every blessing in daily life. > > The group then completes the greeting with three prostrations with unopened sitting cloth. If anyone \[among the guest practioners\] has received his patriarchal succession from the abbot, he must first say: > > I, So-and-so, and others have taken refuge in your compassion for a > > long time. > > Burning incense and performing prostrations may be conducted respectively. When all \[the guest practitioners\] take their seats, the assistant official burns incense and serves tea, while the abbot enquires of their home regions, their previous names, and the temples where they were in residence for the last summer retreat. Each question must be answered with reference to actual facts, and one should refrain from speaking too much. Rising from their seats, \[the guest practitioners\] proceed to burn incense and express their thanks: > > It has been an important reception that the venerable has granted us. > > We are most grateful for it, sir. > > The abbot sees them off. The ceremonial leader says: > > Our reverence to you, sir. > > Subsequently, they visit the abbot’s assistant’s office to express their thanks: > > Arranging the meeting must have taken much effort, for which we are > > especially grateful. > > When \[the guest practitioners\] return to the transient quarters, they line up outside the entrance on the lower-ranking side (i.e., the left of the entrance when facing it) to await the abbot’s return visit. After greeting him with a bow in unison, they follow him into the quarters and greet him, saying: > > Though it is a different moment, we respectfully wish once again that > > the venerable master, head of the temple, enjoy every blessing in daily > > life. No sooner have myself, So-and-so, and the others returned from > > greeting and venerating you as a group and individually than we have > > \[already\] received your courtesy return. We are most grateful for your > > presence once again. > > The abbot replies: > > Though the resting quarters may not be very convenient, I hope that > > you will be able to continue your stay. > > The guest practitioners see the abbot off. The ceremonial leader moves to the higher-ranking side (i.e., the right side of the entrance when facing it) to receive and escort the abbot’s assistant into the quarters. After greeting him in unison with the others, he says: > > Though it is a different moment, we wish that the venerable assistant > > official, Zen master, enjoys every blessing in daily life. Though it was > > our duty to come together to venerate you at your quarters, on the con- > > trary we are \[now\] receiving your second visit. We are most grateful > > for your courtesy. > > The assistant official replies: > > It is fortunate for this temple to have received your visit as honorable > > guests traveling from such a long distance. We only regret very much > > that we have not been able to express our thankfulness earlier to you, sirs. > > Nowadays, many of those who travel for training and learning do not stay in the transient quarters (danguo\[liao\]). Wherever they go they try to stay at the resident quarters of a temple official by finding someone who comes from the same native province as them. The standard of conduct of earlier days is no longer followed. When the abbot receives a renowned guest visitor, he should escort him afterward to the guest quarters to express his thanks. When a senior practitioner visits the abbot, he is obliged to wait at the lower left part of the Dharma hall for the abbot’s arrival, so that the abbot may be excused from returning the propriety to the guest. Moreover, the abbots of the five major monastic establishments are not required to make a return visit to express such propriety. > > Between breakfast and the noon meal, the guests are invited to \[partake of\] refreshments, and that evening to a special serving of sweet hot water; the guests must wear their robes on this occasion. The abbot receives them and escorts them into \[the reception hall\]. After burning incense and expressing a > > general greeting concerning the weather, they take their seats, and the practitioner assistant invites them to drink sweet hot water. After drinking, they rise from their seats, proceed to the incense burner, and give thanks for the serving of sweet hot water. They must perform the formality of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. They then \[immediately\] take off their robes and take their seats at the evening meal table. If the abbot has no free time, he must ask a training official to take his place in sharing the meal with \[the guests\]. When the abbot is in attendance he must burn incense, and if he participates in the serving of sweet hot water, he must perform the utmost propriety for the occasion. Next morning, after the morning gruel, the guests are invited to a tea reception. With the ceremonial leader at the head, they stand in line before the reception hall to wait for the abbot’s arrival. When he approaches, they step forward, bow in unison, and say: > > After the duration of an overnight stay, we respectfully wish that the > > venerable master, head of the temple, enjoy every blessing in his daily > > life. I, So-and-so, and the others have been given a favorable recep- > > tion and we are most grateful. > > The guests then take their seats, the abbot’s assistant burns incense, and they drink tea. After \[the tea reception\] is over, the guests stand and go before the incense burner to perform the formality of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. At the first opening \[of the sitting cloth\], they say: > > I, So-and-so, and others have enjoyed the warm tea serving. We espe- > > cially express our appreciation for this occasion, and we are most > > grateful. > > At the second opening \[of the sitting cloth\], they say: > > On this day and at this respectful moment, we wish that the venerable > > master, head of the temple, enjoy every blessing in daily life. > > Then, stepping back, they perform three prostrations with unopened sitting cloth. The abbot sees them off, following after them for two or three steps. > > (iii) Establishing Residency > > In the case of visiting practitioners wishing to establish residency, the cere- > > monial leader, representing the group, approaches the abbot and says: > > I, So-and-so, and the others, consider the matter of life and death to > > be of prime importance and are concerned with the nature of imper- > > manence and the swiftness of change. Because we have heard of for > > some time the high standards the venerable holds in the practice of > > the path, we have come to join your community. We earnestly entreat > > the venerable master to accept our request with compassion. > > After saying this, without waiting for an answer of “Yes” or “No,” \[the > > guest practitioners\] immediately perform a prostration with unopened sit- > > ting cloth and say: > > We thank you for accepting our request for residency. > > The abbot is obliged to grant residency to the ceremonial leader at once. > > The remaining guest practitioners, however, may directly petition the abbot > — Shohei Ichimura 2006, The Baizhang Zen Monastic Regulations - [Previous: 5.62](https://indike.org/pramana/in.bauddha.taisho.2025.5.62) - [Next: 5.64](https://indike.org/pramana/in.bauddha.taisho.2025.5.64) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2025.5) ## Translations (2) - [The Baizhang Zen Monastic Regulations](https://indike.org/pramana/in.bauddha.taisho.2025~en-bdk.5.63) — Shohei Ichimura 2006, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2025.5.63](https://indike.org/pramana/in.bauddha.taisho.2025.5.63) · Pramāṇa