勅修百丈清規 7.52

7.52

僧不序齒而序臘以別俗也。西域三時以一時為安居。出入有禁止。凡禪誦行坐依受戒先後為次。而制以九旬策勳于道。以三旬營資身之具。使內外均養身心俱安也。剋期進修不捨寸陰。護惜生命行兼慈忍。旨哉聖訓萬世永遵。而五竺地廣暑寒霖潦氣候之弗齊。故結制有以四月五月十二月。然皆始以十六日。所謂雨安居者。因地隨時惟適之安。或曰坐夏或曰坐臘。戒臘之義始此。如言驗蠟人氷以坐臘之人。驗其行猶氷潔。或謂埋蠟人於地。以驗所修之成虧者。類淫巫俚語庸非相傳之訛耶。且吾所修證聖不能窺。豈外物可測其進退哉。今禪林結制以四月望。解以七月望者　若先一日講行禮儀而期內得專志於道故略繁文。亦隨方毘尼。或議不如法而不知其得法外意也。中土以冬為一陽之始。歲為四序之端。物時維新人情胥慶。禮貴同俗化在隨宜故。以結解冬年為四大節。周旋規矩。聳觀龍象之筵。主賓唱酬。兼聞獅子之吼。禮文秩猗歟盛哉。

Monks do not rank by biological age but by precept age to distinguish themselves from the laity. In the Western Regions, of the three seasons, one season serves as the retreat. Coming and going are subject to prohibitions. In meditation, chanting, walking, and sitting, precedence is based on the seniority of ordination. The retreat is instituted for ninety days to spur devotion to the Way, with thirty days to prepare life-sustaining requisites, so that the internal and external are equally nourished and body and mind are both at peace. Making progress within the set period, not wasting an inch of time, cherishing living beings, and practicing both compassion and forbearance—how profound the sacred instruction, to be complied with forever for ten thousand generations! However, in the vast territory of the Five Indias, heat, cold, rain, and flooding vary in climate; therefore, some commence the retreat in the fourth month, some in the fifth month, and some in the twelfth month. Yet all begin on the sixteenth day. What is called the rainy-season retreat is adapted to the terrain and follows the season, aiming only at what is suitable and peaceful. It is variously called 'sitting the summer' (zuoxia) or 'sitting the retreat' (zuola); the meaning of 'precept age' (jiela) originates here. As for the saying about testing a wax figure in ice to signify that a person undergoing retreat has conduct as pure as ice, or the assertion that a wax figure is buried in the earth to test whether one's practice is complete or deficient—these are like excessive shamanic vulgar talk; are they not errors handed down over time? Furthermore, what we cultivate and realize cannot be scrutinized even by the sages; how could external objects measure its progress or decline? Nowadays, Chan monasteries commence the retreat on the full moon of the fourth month and conclude it on the full moon of the seventh month. If ceremonial decorum is expounded and practiced one day in advance, within the period one can concentrate one's mind on the Way, and thus cumbersome formalities are abridged. This is also vinaya according to local circumstance. Some criticize it as not conforming to the Dharma, unaware that it captures the intent beyond the Dharma. In China, winter marks the beginning of the single yang, and the new year is the head of the four seasons. Things and times are renewed, and all people rejoice together. Propriety values conforming to secular customs, and transformation lies in following what is suitable. Therefore, the commencement and conclusion of the retreat, the winter solstice, and the new year constitute the four major festivals. In moving through the regulations, one looks up in awe at the assembly of dragons and elephants; host and guest chant and respond, accompanied by the lion's roar. The rites and decorum are orderly—how magnificent and grand!