勅修百丈清規 2.44

2.44

sion.” In the past, to assist students, Zen masters held such an assembly in

the morning as well as in the evening [during which] their students could

consult [the abbot with their questions] and improve [their insight]. There is

hardly any occasion when this type of session would fail to arouse the Way

of Zen among students. Hence, it has been made compulsory to conduct a

Dharma session around dusk every day. Till today, the Zen monastic insti-

tution has upheld the rule of practicing zazen prior to the evening session,

just as in the first day of the month and mid-month day prayer [sessions], the

every-fifth-day Dharma session, and the ascent to the high rostrum seat.

Accordingly, prior to their attendance at the Dharma session, practitioners

take their seats and sit cross-legged in the main hall.

If the abbot does not call for an assembly for the session by the onset

of dusk, the practice hall novice attendant, receiving his instruction, notifies

the primary seat official and rings the hall bell three times. This is called the “call-off bell.” Such a call-off occurs when the abbot has just begun his tenure at the temple, when the temple receives a visit from government officials or patron donors, or when the abbot is away from the temple on a special invitation or is engaged in preaching at a funeral rite. On occasions other than these, for instance, on the four annual festivity days (i.e., the opening and closing days of the summer retreat, the day of the winter solstice, and New Year’s Day), the regular evening session is converted into a “night session,” which is signaled by the evening bell. This is called a “small or supplemental session.” In this way, the abbot can also meet the requirements of convention. The supplemental session may also be called a “family session” or “home teaching,” and it must be noted that the absence of the call-off bell means that a session will be held still later in the day.

3. The Small or Supplementary Session

From its inception, the supplemental session has no determined place of meeting. According to the size of the audience, it is held either in the abbot’s reception hall or in the Dharma hall. In the afternoon, the assistant official notifies the abbot, “The supplemental session is in order this evening, sir,” and instructs the guest reception attendant to inform the practitioners and post the signboard announcing the session. There is no call-off bell this evening. When the evening bell begins to toll, the attendant reports the time of the supplementary session to the abbot and starts a series of drumbeats. When the practitioners have assembled and the dual order officials have taken their respective places, the abbot ascends the rostrum seat. (The subsequent proceeding is identical with that of the every-fifth-day session.) The abbot preaches on the doctrine, thanks any special participants, mentioning them all by name, and then closes the session with some instructive words of past Zen masters. He then sits cross-legged.

If it is one of the four festivity days, the abbot may ask the primary seat official to conduct the discourse as his proxy. Also he may announce to the practitioners that the propriety of their morning visit to greet the abbot may be excused [to avoid congestion at his quarters]. When the abbot descends the rostrum seat, the guest novice attendant announces as follows:

The abbot, Venerable Temple Master, respectfully invites the ranking

west hall official, the dual order officials, the retired officials, and vis-

iting Zen practitioners to share a serving of sweet hot water at the recep-

tion hall immediately hereafter.

The head administrative official prepares sweet hot water and fruit or cake in advance and has them delivered to the reception hall.

In the past, when Zen Master Chuangzhao of Fenyang stayed in Taiziyuan Temple, he hesitated to conduct night sessions because the region of Fen was extremely cold in winter. A foreign monk arrived one day, and, shaking his staff toward him, said: “You have six capable practitioners among your students. Why don’t you conduct a night session?” Then he flew up into the air and disappeared. The master secretly wrote about this event in a verse:

A foreign bhikṣu, holding a shining golden staff,

Came to Fenyang for the sake of the Dharma.

He said that I have six students who may become great masters

And thus, persuaded me to intensify my preaching of the Dharma.

At that time, Chuyuan, the predecessor of Ciming, made Shouzhi the head practitioner. Ciming lived in Shishuang in later years and used to make it a rule for himself to practice zazen in the mountains after the noon meal. At that time, the honorable Hui (Fanghui of Yangqi), was made the head administrative official, and one afternoon, after Ciming went out to practice again, he assembled the practitioners by drumming. Ciming at once hurriedly returned and angrily criticized Fanghui: “To have an evening session at dusk! Where did you get this kind of regulation?” Fanghui gently replied, “What can you tell me about the evening session at Fenzhou? Wasn’t it a norm there?” Ciming understood.

4. The Rite of Incense Offering at the Request

for General Exhortation

i. Incense offering for Exhortation

before the Summer Retreat

Before the inauguration of the summer retreat, the rite of incense offering

for exhortation must be conducted. For this event, a senior practitioner who has just returned for a second residency may be appointed ceremonial leader.

The director of practitioners’ affairs consults with the practitioners, and together they visit the office of the abbot’s assistants to convey their selection. The official of the assistants’ quarters replies:

Allow me sir, to convey your request to the abbot. I shall return to you

with his reply.

When the request is accepted, the official assistant reports this to the practice hall official and requests him to hand in the ceremonial position chart. (Format of the chart given below.)

Taking into account the number of practitioners, the practice hall director assigns their positions by arranging them in several columns, distributing these columns into the east and west sections of the hall, and having them stand facing the rostrum seat. The order of the positions must be determined according to ordination seniority, and rehearsals must be held prior to the appointed day. The attendants of the practice hall office collect monetary contributions to purchase three packs of large- and small-grain incense and some sheets of paper to prepare the ceremonial position chart, and they give the collected fees to the ceremonial leader. When the appointed day arrives, the practitioner assistant requests the guest master to set up a screen and a chair, either in the abbot’s reception hall or in the Dharma hall, and three incense tables are aligned, with some space between them, before the chair, each set with a pair of candle stands. A small area sufficient for performing prostrations should be cleared in front of each incense table. The practice hall attendants are required to inform the practitioners individually about the proceedings and to post the signboard announcing the incense offering for exhortation. Prior to the ceremony, the assistant official places over the pillar of the Dharma hall a small wooden tablet with the following notice:

In accordance with the abbot’s wish, I hereby give notice that both the

distinguished and virtuous officials of the west hall and the primary

seat official shall be exempted from participation in the rite of incense

offering for general exhortation. Respectfully stated by assistant offi-

cial So-and-so.

ii. Incense Offering to Request General Preaching

On the appointed day, when the morning meal of rice gruel is over, [the mem-

bers of] all quarters strike the wooden sounding boards three times. The prac-

titioners assemble in the Dharma hall and stand at their positions as desig-

nated by the chart, each carrying an incense case and sitting cloth. The

ceremonial leader and the assistant of the director of practitioners’ affairs

together escort the abbot to the central position. Returning to his place, the

ceremonial leader joins the practitioners in saluting the abbot with a bow,

and then steps forward, saying: “May your reverence, honorable master, be

seated.” When [the abbot] has seated himself, the ceremonial assistant hands

a piece of large-grain incense to the ceremonial leader and bows in unison

with the practitioners. The two in turn burn incense and perform three pros-

trations with fully opened sitting cloth. Then, after standing and folding their

sitting cloths, they bow in unison. The ceremonial leader steps forward to

the side of the abbot’s chair and says:

I, So-and-so, and others are deeply concerned with the matter of life

and death and with the swiftness of impermanence. We earnestly wish

that in your compassion you preach to us the causality of dependent

origination (hetu-pratyayatā).

[In his discussion,] the abbot should raise three kōan cases, referring to

the experiences of some eminent masters of the past, and then give his own

comments on these topics.

The ceremonial leader then returns to the former position and bows. Offer-

ing another piece of incense, he returns to his position among the other prac-

titioners, where he remains standing with his hands folded over his chest. [At

that moment] two groups of three practitioners each from the east and west

sections step forward to burn incense. The first two of the east group go to

the eastern table’s incense burner, while the third one [from this group] goes

to the middle table’s burner. The first two of the west group go to the west-

ern table’s burner, while the third group goes to the middle table’s burner.

[The members of] both groups in turn burn incense and bow. Subsequently,

three east group members return by way of the eastern side of the hall, while

three west group members return by way of the western side of the hall. Each

group as before slowly proceeds to the very end of their respective sections.

In similar manner, the next two groups of three, moving up in their respective lines, step forward with their hands folded over their chests, but while returning to their former positions [they] hold both palms together. When all members of both sections have offered incense in this way and have returned to their places, they then perform in unison three prostrations with opened sitting cloth and [stand] without folding their sitting cloths. The ceremonial leader proceeds to express thanks:

We are extremely gratified with the compassion and preaching granted

to us by So-and-so, abbot of Such-and-such Temple, and we are most

grateful to the master.

Returning to the central position, the ceremonial leader performs in unison with the other practitioners three prostrations as before, and then once again steps forward, saying:

At this time and in this temple, we all wish for the abbot, the Venerable

Master of this Zen temple, good health and a felicitous life each day.

Returning to his place, [the ceremonial leader] once again performs three prostrations [in unison with the practioners] as before and then stands, folding his sitting cloth.

Thereupon the novice attendant strikes the drum five times, and the dual order officials turn from their positions to line up before the abbot’s seat, while the ceremonial leader takes his place at the lower end of the [column of] west order officials. When these officials have each completed offering incense, they return to their positions and turn to face to each other. The retired officials and subfunctionaries, having burned incense, stand behind the line of those officials who have completed offering incense. When the abbot has finished preaching, all the participants turn toward the rostrum seat while standing. The ceremonial leader burns incense and performs three prostrations with fully opened sitting cloth in unison with the other practitioners. If this formality is excused by the abbot, [the cermonial leader simply] performs a single prostration with unopened siting cloth and steps forward, saying:

Due to a fortunate past life, I, So-and-so, and others have been able to

receive your compassion and preaching. We are extremely gratified

and grateful.

All the participants bow in unison along with [the ceremonial leader].

Then, leading the participants, he thanks the assistant of the director of prac-

titioner’s affairs with a prostration with unopened sitting cloth at the left front

section of the Dharma hall. Next, the practitioners in unison thank the cere-

monial leader with a prostration with unopened sitting cloth.

iii. The Special Serving of Tea and

Other Servings after the Ceremony

The guest reception assistant, setting up a crepe-covered desk and a brush

and inkslab, prepares beforehand a letter of invitation for tea reception on

the basis of seniority. When the ceremony is over, the guest reception assis-

tant invites each of the participants to line up in the lower section of the

Dharma hall, requests them to confirm if their names are duly listed in the

book, and obtains permission from the primary seat official to be present

as an honorary participant. After the noon meal, a series of drumbeats sig-

nals the practitioners to return to their places. The guest reception assistant

and the [assistant of the] director of practitioners’ affairs jointly conduct

the serving of tea. (The procedure is identical with that of the special tea

serving.)

That evening, the abbot invites the ceremonial leader and the assistant of

the director of practitioner’s affairs to an evening meal; the primary seat offi-

cial is also invited as an honorary participant. Next morning, the abbot once

again invites the ceremonial leader for tea, and at mid-morning invites both

the ceremonial leader and the director’s assistant for a light refreshment. If all

members equally participate in the ceremonial offering of incense, the primary

seat official takes the role of the ceremonial leader, and for the special serv-

ing of tea, the official of the west hall is also invited as an honorary partici-

pant. When a new abbot has been inaugurated and appoints his officials, the

administrative official prepares the incense, and the primary seat official,

leading the rest of the practitioners, earnestly requests the abbot to give them

an opportunity to conduct the rite of incense offering. The abbot may open

his office for individual visitation for the sake of the member practitioners.

(According to the ancient rule, no one was permitted to visit the abbot for

individual instruction in his room before the incense offering rite had been

completed.)

Ceremonial Position Chart for Incense Offering

Abbot

incense burner incense burner incense burner

First Second Third Third Second First

4 3 2 1 A B 1 2 3 4

5 6 7 8 8 7 6 5

C D

12 11 10 9 9 10 11 12

13 14 15 16 E Q F 16 15 14 13

20 19 18 17 17 18 19 20

return path (palms joined)

return path (palms joined)

G H

21 22 23 24 path to 24 23 22 21

make

28 27 26 25 I offering J 25 26 27 28

(hands folded

at chest)

29 30 31 32 32 31 30 29

K L

36 35 34 33 33 34 35 36

37 38 39 40 M N 40 39 38 37

Q

44 43 42 41 41 42 43 44

O P

45 46 47 48 48 47 46 45

West Section East Section

A. Primary Seat Official B. Head Administrative Official C. Primary Seat Official D. Administrative Associate E. Secretarial Official F. Treasury Official G. Tripiṭaka Hall Official H. Director of the Practice Hall I. Tripiṭaka Hall Official J. Treasury Official K. Guest Reception Official L. Treasury Official M. Bath Hall Master N. Kitchen Hall Official O. Shrine Hall Master P. Maintenance Official Q. Ceremonial Leader

5. General Preaching

When practitioners conduct the rite of incense offering in a request for general preaching, the abbot is required to take his seat wherever it is set up.

When patron donors request a special preaching, or when the abbot takes the initiative to give a discourse for the sake of the practitioners, he at once ascends the rostrum seat. In general, when regular preaching is scheduled, the assistant official instructs the guest reception attendant to post the signboard informing the practitioners. The place must be set either in the Dharma hall or the abbot’s reception hall, and after the morning meal the abbot’s attendant notifies him of its beginning time and then strikes the drum with an interval in between to signal the beginning. After the practitioners have assembled, the assistant official escorts the abbot into the hall. The remaining proceedings are identical with those of the supplementary Dharma session.

6. Individual Instruction through Visitation

[Allowing students to visit the master for private instruction] (rushi, “entering into the master’s room”) is the way a Zen master examines his students. He urges them on when their understanding is insufficient, strikes at their unguarded throat, and presses them with regard to their imbalances. In order for the furnace to produce gold, no admixture of lead or mercury should be found, nor should any faulty elements remain when cutting a jewel. Whether it is in the twilight of evening or early dawn, at any place or any time, this standard must be maintained. Therefore, in the past practitioners always carried a small incense case with them at all times. Whenever they heard three drumbeats, they promptly went to [the master’s room to] receive instruction.

(The practice we have today sets forth six such occasions during each month, namely, the days ending in three and eight [i.e., the third, eighth, thirteenth, eighteenth, twenty-third, and twenty-eighth days of each month], and [this system] is intended to provide opportunities similar to those of former days.)

When the abbot opens his room for individual visitation, the assistant official instructs the guest reception novice attendant to post the signboard before the morning meal in front of the practice hall as well as in all the quarters to inform the practitioners of the schedule. An image of Bodhidharma should be placed in the reception hall and incense, candles, and a place for prostrations should be set up on the left side, facing the image. When the practitioners leave the practice hall after breakfast, the guest reception attendant

strikes the drum three times with an interval in between the drumbeats. The abbot offers incense to the image of Bodhidharma and performs three prostrations in unison with his assistant. He then returns to the next room where he takes his seat, while his assistant, after bowing, goes to stand on the left side of the room and the attendant stands on the right side.

The primary seat official, followed by the practitioners, burns incense and performs three prostrations before the image of Bodhidharma, and in a close line they reach the master’s room. The practitioners follow, one after another, waiting their turn to burn incense and perform prostrations with opened sitting cloth. No disturbance should ever be allowed to occur. The abbot’s assistant burns incense and, after bowing, goes out to usher in the primary seat official, who enters the room with a salute. When entering the room, the practitioner is obliged to step into the room with his left foot first and use his left hand to burn incense, step forward and bow toward the master, and go to the right-hand side of [the abbot’s] chair. While standing there, he listens to the master or speaks to him if he so wishes. [To withdraw,] he steps