勅修百丈清規 5.89

5.89

古規掛搭歸堂者。即時謝掛搭。後以冬節歲節夏前三次謝掛搭。自佛照和尚由育王赴徑山。權孤雲為入院侍者。時佛照以禮繁併在夏前。近時衲子到處坐席未溫。移單東西多致不謝掛搭。既曰經冬過夏。折中當在冬前夏前兩期報謝。侍者先期。取堂司戒臘簿。檢看新掛搭戒臘在上者一人為參頭。一人為副參（舊以諸方侍者為參頭。往往以寺門高下爭競不安。原夫侍者皆在眾寮掛搭。既曰隨眾。當依戒臘。依戒佛制也。況諸圖帳。及眾寮戒臘牌不以名字分高下。一遵佛制。二免爭競。三得眾和同居。惟住持力主行之）參頭當具小圖習儀。三人一引每引一人為小參頭。須詳記詞語進退折旋合度。免致臨時參差。堂司行者具名數。率香錢寫小榜云（新歸堂首座各率錢若干買香。謝掛搭　堂司行者　某取覆）貼眾寮前。收香錢足交侍者納方丈。就稟擬定何日謝掛搭。出榜報眾云（新歸堂兄弟來日粥罷。詣　方丈謝掛搭　今月　日　侍司　某報）至日就寢堂。或法堂設住持位。排列香几鑪瓶燭臺。侍者付大香一片與參頭。交副參收領眾依圖位排立。參頭隨同侍者。請住持出。歸位立。參頭同眾齊問訊畢。參頭進住持前稟云（請和尚趺坐）退左足側轉身。於香几右手空處出行過復位。齊問訊畢。副參袖中取香捧遞。參頭接藏懷中小問訊叉手。進爐前左手插香。仍從空處過。復位齊問訊。本引三人一展坐具。住持展手約免之即收起。參頭進前云（某等宿生慶幸獲遂依棲。下情不勝喜躍之至）仍如前退身。香几右手轉歸位問訊。再展坐具住持復如前約免。收坐具再進前云（即日時令謹時恭惟。堂頭和尚尊候起居多福）仍如前轉歸位問訊。觸禮三拜。住持答一拜。第一引問訊。過左邊接班尾。次第三人趲上。詞禮並同。參頭立於侍者下肩。伺各各禮畢。副參趲到初立處。參頭歸元位。領眾齊問訊而退。副參領眾先行。參頭居末。至眾寮門外下手立。副參引眾從右邊入寮內下間。旋轉量眾多寡。不拘行數。副參趲向前接聯參頭肩次。伺住持至。與眾俱迎問訊轉入寮內。眾當前後相顧成行進退步趨。參頭轉身至爐前對。觸禮一拜。詞云（移刻恭惟。堂頭和尚尊候起居多福。某等重荷收錄。禮合拜謝茲蒙降尊。下情不勝感激之至）眾同送出。參頭門外轉上手立。副參仍引眾旋轉居上間。出聯參頭肩次。揖侍者入。詞云（某等多幸獲依左右。茲沐降重不勝感激之至）參頭一人送侍者出。次揖兩序入對。觸禮一拜。詞云（即刻恭惟。座元都總諸位禪師尊候多福。某等獲遂依附廼承降重。下情不勝感激之至）參頭送兩序出。復歸上間立。副參引眾自觀音後轉出爐前。仍顧班尾。俱立定對參頭。觸禮一拜。詞云（某等適間甚勞神用。特此拜謝）其儀亦當預習。當日侵早。方丈客頭堂司行者各寫回禮。榜帖眾寮前。方丈榜貼上問。兩序榜貼下間（式見後）。

Under the ancient rules, those who hung up their packs and returned to the hall gave thanks for hanging up their packs immediately. Later, thanks for hanging up the pack were given on three occasions: at the winter solstice, New Year, and before the summer retreat. From the time Upādhyāya Fozhao went from Ayuwang to Jingshan, appointing Guyun as his attendant for entering the monastery, at that time Fozhao, because the rituals were overly cumbersome, combined them into the time before the summer retreat. In recent times, patches-robed monks have their mats hardly warm wherever they arrive before moving their beddings east and west, frequently resulting in their not giving thanks for hanging up the pack. Since it is said, 'passing the winter and spending the summer,' a compromise should place the expressions of thanks in two periods: before winter and before summer. In advance of the date, the attendant takes the ordination seniority register of the hall office and checks for the one among the newly hung-up packs whose ordination seniority is highest to serve as the senior trainee, and another to serve as the assistant trainee. (Formerly, attendants from the various quarters served as senior trainees, which often led to discord and contention over the relative prestige of their home monasteries. Originally, attendants all hang up their packs in the communal dormitory; since they are said to 'follow the assembly,' they ought to be arranged according to ordination seniority. Following ordination seniority is the Buddha's regulation. Moreover, the various charts and the ordination seniority boards in the communal dormitory do not distinguish superiority or inferiority by personal names. First, this accords with the Buddha's regulation; second, it avoids contention; third, it achieves harmonious cohabitation of the assembly. Only the abbot should firmly uphold and practice this.) The senior trainee should prepare a small chart and practice the ceremony: three people per file, with one person in each file serving as a minor senior trainee. They must commit the spoken phrases to memory thoroughly, and their advances, retreats, turns, and bows must conform to proper measure, so as to avoid confusion and irregularity when the time comes. The hall office postulant prepares a list of names and collects incense money, writing a small notice that says: '(The head seats newly returned to the hall have each contributed such-and-such amount of money to purchase incense to give thanks for hanging up their packs. The hall office postulant so-and-so reports),' which is pasted before the communal dormitory. When the incense money collected is sufficient, it is delivered to the attendant to submit to the abbot's quarters, whereupon they report the proposed date to give thanks for hanging up the pack. A notice is issued to announce to the assembly, saying: '(The brethren newly returned to the hall will proceed to the abbot's quarters after tomorrow's congee to give thanks for hanging up their packs. This month, such-and-such day, the attendant office, so-and-so reports).' When the day arrives, the abbot's seat is arranged in the sleeping hall or the dharma hall, and the incense table, censer, vase, and candlesticks are arranged in order. The attendant hands a large piece of incense to the senior trainee, who passes it to the assistant trainee to keep. Leading the assembly, they stand arranged according to their charted positions. The senior trainee, accompanying the attendant, requests the abbot to come out and stand in his position. After the senior trainee and the assembly together greet him with folded hands, the senior trainee advances before the abbot and reports, saying: '(We request the upādhyāya to sit cross-legged).' Taking a step back with his left foot, he turns sideways, walks through the open space to the right of the incense table, and returns to his position. After greeting together with folded hands, the assistant trainee takes the incense from his sleeve and presents it with both hands. The senior trainee receives it, conceals it in his breast, makes a small greeting with folded hands, and clasps his hands. Advancing before the censer, he inserts the incense with his left hand, and again passes through the open space to return to his position and greet together with folded hands. The three people of this file unfold their niṣīdanas once; the abbot spreads his hand with a gesture to excuse them, whereupon they immediately gather them up. The senior trainee steps forward and says: '(We, through the good fortune of past lives, have succeeded in obtaining this reliance and dwelling. Deep in our hearts, we are overjoyed beyond measure).' Again he steps back as before, turns around the right side of the incense table to return to his position, and greets with folded hands. They unfold their niṣīdanas a second time; the abbot again excuses them as before. Gathering up the niṣīdanas, they step forward again, saying: '(At this present season, we respectfully inquire: may the hall head upādhyāya's revered health and daily life be blessed with abundant happiness).' Again turning back to their positions as before, they greet with folded hands and make three prostrations touching the mat. The abbot returns one prostration. The first file greets with folded hands, crosses over to the left side, and connects to the tail of the line. The next three people advance, their spoken phrases and rituals being identical. The senior trainee stands on the attendant's lower shoulder; waiting until each group has completed its rituals, the assistant trainee advances to the position where he initially stood, while the senior trainee returns to his original position, leads the assembly to greet together with folded hands, and withdraws. The assistant trainee leads the assembly out first, while the senior trainee brings up the rear. Arriving outside the communal dormitory door, they stand at the lower hand. The assistant trainee leads the assembly from the right side into the lower bay of the dormitory, circling around according to the size of the assembly, not limited by the number of rows. The assistant trainee advances forward to join shoulder-to-shoulder with the senior trainee. Waiting until the abbot arrives, he and the assembly together welcome him with folded hands and turn back into the dormitory. The assembly should look to one another from front to back, forming lines as they advance and retreat in their steps. The senior trainee turns and steps before the censer, and facing [the abbot], makes one prostration touching the mat. The spoken words are: '(A moment later, we respectfully inquire: may the hall head upādhyāya's revered health and daily life be blessed with abundant happiness. We have been deeply graced by your acceptance, and protocol requires that we bow in thanks. Now we are favored with your condescending presence; deep in our hearts, we are exceedingly grateful).' The assembly together escorts him out. The senior trainee turns outside the door and stands at the upper hand. The assistant trainee again leads the assembly to circle around and take their places in the upper bay, coming out to join shoulder-to-shoulder with the senior trainee. They bow with folded hands to the attendants to enter, saying: '(Through great good fortune, we have been able to rely upon your presence. Now we are bathed in your gracious descent, and are grateful beyond measure).' The senior trainee alone escorts the attendants out. Next, they bow with folded hands to the two ranks to enter, face them, and make one prostration touching the mat. The spoken words are: '(At this moment, we respectfully inquire: may the head seat, directors, and all venerable Chan masters enjoy abundant happiness in your health. Having succeeded in attaching ourselves [to you], we are favored with your gracious descent; deep in our hearts, we are exceedingly grateful).' The senior trainee escorts the two ranks out and returns to stand in the upper bay. The assistant trainee leads the assembly out from behind the Guanyin [statue] to the front of the censer, still watching the tail of the line; they all stand fixed and, facing the senior trainee, make one prostration touching the mat. The words are: '(Just now, you have exerted much mental effort on our behalf; we offer this special bow in thanks).' This ritual should also be rehearsed in advance. Early that morning, the guest prefect of the abbot's quarters and the hall office postulant each write return-of-courtesy notices and paste them in front of the communal dormitory. The abbot's quarters' notice is pasted in the upper bay, and the two ranks' notice is pasted in the lower bay (the model appears below).