勅修百丈清規 7

English (machine translation) 7

Language: English

7.1

Recompiled by Imperial Order by the Abbot of Dazhi Shousheng Chan Monastery, the Subject Monk Dehui.

7.2

Collated and Emended by Imperial Order by the Abbot of Dalongxiang Jiqing Monastery, the Subject Monk Dasu.

7.4

We hereby present the receipts and expenditures of currency from the appraisal and auction of the robes and bowl of the deceased monk, Senior Monk So-and-so, as listed below:

7.5

Receipt of currency: 1,000 guan strings of cash. (Refers to currency received from the clothing auction. If there are other categories of currency received, write them out one by one.)

7.6

Disbursement of currency: 91 guan strings of cash. (Refers to disbursements made on the account board.) Itemized breakdown: 15 guan strings of cash (for turning the casket);

7.7

3 guan strings of cash (for memorial offerings); 3 guan strings of cash (for providing gruel);

7.8

1 guan string of cash (for lamp oil before the casket); 10 guan strings of cash (for brush, paper, rosters, banners, paper flowers, and paper willow branches);

7.9

1 guan string of cash (for tonsuring the head); 2 guan 500 wen (for moving the casket and carrying the deceased);

7.10

500 wen (for heating the bathwater); 2 guan strings of cash (for bathing the deceased);

7.11

1 guan string of cash (for offering gruel and rice before the spirit); 500 wen (for the monastery storehouse guest prefect reporting and preparing offerings);

7.12

500 wen (for nailing and arranging the offering tables); 500 wen (for the steward issuing bowls and dishes);

7.13

500 wen (for the storehouse keeper issuing provisions to prepare the offerings); 500 wen (for the kitchen overseer preparing food);

7.14

500 wen (for the monastery storehouse tea master presenting tea and soup); 500 wen (for the chief postulant dispatching postulants);

7.15

2 guan strings of cash (for hall office postulants notifying the assembly); 500 wen (for the work overseer dispatching additional labourers);

7.16

500 wen (for the abbot’s quarters attendant responding to calls and holding the incense box); 10 guan strings of cash (for chanting sutras in the dining hall);

7.17

1 guan string of cash (for assistant hall office postulants sounding the cloister clappers); 2 guan strings of cash (for tea masters of the four dormitories providing service);

7.18

15 guan strings of cash (for carrying the casket); 1 guan string of cash (for striking cymbals);

7.19

3 guan strings of cash (for drums and music); 3 guan strings of cash (for six persons carrying the incense table and hoisting banners and lamps);

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500 wen (for distributing paper willow branches and firewood); 1 guan string of cash (for cremating the deceased);

7.21

3 guan strings of cash (for the retinue and servants of the abbot’s quarters escorting the funeral); 1 guan string of cash (for labourers of the four dormitories carrying benches and tables);

7.22

500 wen (for assistant hall office postulants presenting the garments); 500 wen (for hall office postulants auctioning the garments);

7.23

500 wen (for assistant offering postulants delivering auction tags); 500 wen (for offering attendants collecting the garments);

7.24

500 wen (for food-announcing postulants drawing lots); 500 wen (for collecting the bones);

7.25

1 guan string of cash (for carrying the ash casket); 1 guan string of cash (for pagoda maintenance). Total disbursed.

Disbursement of currency: 270 guan strings of cash. (Refers to the three-sevenths deduction beyond the disbursements on the board, reverting to the permanent property of the monastery. Total disbursed as above.)

7.27

Disbursement of currency: 135 guan strings of cash. (Money for Buddhist rituals.)

7.28

Itemized breakdown: 20 guan (for applying the torch);

7.29

10 guan (for assisting with the torch-applying Buddhist ritual); 40 guan (for locking the casket, lifting the casket, raising the bones, and entombment in the pagoda);

7.30

20 guan (for assisting with the above four Buddhist rituals); 30 guan (for the karmadāna's Buddhist ritual at the mountain cremation site, and the guest master and attendants keeping accounts);

7.31

15 guan (for assisting with the above three Buddhist rituals). Total disbursed.

7.32

Disbursement of currency: 15 guan strings of cash. (5 guan strings of cash each for the head seat directing the funeral, the chief administrator managing the funeral procession, and the karmadāna directing the sounding bowl. Total disbursed as above.)

7.33

Disbursement of currency: 9 guan strings of cash. (3 guan each for the guest master intoning the sutra and the attendant holding the incense box; 2 guan for the attendant to the sacred monk collecting the clothing auction money; 1 guan for the director of affairs handing over the torch. Total disbursed as above.)

7.34

Disbursement of currency: 15 guan strings of cash. (For the abbot's quarters, the two ranks, and the hall office postulants who listed and appraised the clothing, drafting rosters three times, with refreshments, the abbot's quarters receiving a double share. Total disbursed as above.)

7.35

Disbursement of currency: 20 guan strings of cash. (For the abbot's quarters and two ranks signing the rosters, the abbot's quarters receiving a double share. Total disbursed as above.)

7.36

Disbursement of currency: 444 guan 500 wen. (Refers to sutra-recitation money distributed to the assembly, with the Bodhisattva Guanyin, the Sacred Monk, and the abbot's quarters each receiving a double share. For approximately 400 monks, 1 guan string of cash each. Postulants of the hall office receiving monk-accompanying donations, those on leave, and temporary arrivals, approximately 79 persons, receiving a half share of 500 wen each. Total disbursed.)

7.37

Balance remaining in hand after disbursements: 500 wen. (Received for public expenses of the hall office.)

7.38

The above is detailed as recorded.

7.39

Year, Month, Day. Hall office postulant So-and-so presents this.

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Account managers: Attendant So-and-so, signed; Guest Master So-and-so, signed.

7.41

Director of affairs. Hall administrator.

7.42

Chief cook. Bath administrator.

7.43

Assistant prior. Canon master.

7.44

Karmadāna. Canon master.

7.45

Assistant prior. Scribe.

7.46

Prior. Head seat.

7.47

Chief administrator. Head seat So-and-so, signed (both ranks identical).

7.48

Abbot, signed.

7.49

The establishment of the wooden account board: In ancient times, whenever standard formats were established, they had to be written on boards to show that they could not be altered. Therefore, monastic groves have wooden account boards for deceased monks. Whenever a monk dies, his robes and articles are appraised and auctioned before the assembly to penalize greed and accumulation. The money obtained from appraisal and auction must follow the wooden account board: beyond disbursements for operational use, thirty percent of the money is deducted to revert to the permanent property of the monastery (30 guan is deducted per 100 guan; if less than 100 guan, no deduction is made). The remainder is distributed equally among the monks. If the sutra fund is 100 wen, then the Buddhist ritual fee is 1 guan, and the abbot's quarters receives double. Taking 1,000 guan as the baseline standard, it is itemized as above. Approximating its established model, if there is more, adjust and increase it; if there is less, reduce and decrease it. When the time comes, also gauge the assembly and deliberate according to suitability. (If retired officers possess land, grain, quarters, beds, tables, and benches, these must entirely revert to the permanent property of the monastery. Furthermore, gauging whether the clothing auction funds are few or many, arrange daily distributions of donations for sutra chanting, sutra reading, additional offerings of tea and soup, Buddhist rituals for turning the casket and the bones, and so forth.)

7.50

End of Chapter on the Great Assembly.

7.51

Chapter 8: Seasons and Precept Age

7.52

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!

7.53

Posting the Draft Roster before the Summer Retreat

7.54

The monastic grove posts the draft roster on the first day of the third month. Once it is seen, the abbot's quarters halts further admissions. The hall office writes out the monk counts according to the ordination seniority boards, and directs a postulant to present it first to the head seat and next to the abbot. The two ranks hang it before the Sangha hall, preparing a table set with brush and inkstone underneath. For three days, it is posted after the midday meal. If there are errors, they are requested to correct them themselves. This is to guard against confusion when first entering names into the platform register, and also lest in a large assembly some be omitted. Because the diagrams and registers are about to be written out, the draft roster is prepared first. Each monk should inspect for himself the ranking of his own name and ordination seniority. Recently, those fond of disputing and making commotions often rely on force, harbor private interests, quarrel over names, and smear out rights and wrongs against one another; such clamoring that disturbs the assembly warrants expulsion. If anyone indeed usurps a name or exceeds his proper seniority, one should only make a detailed report to the karmadāna and the head seat, who report to the abbot for disposition.

7.55

Model for the Draft Roster (Ordination seniority in red ink, names in black ink):

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Pure Assembly Ordination Seniority: King of the Majestic Voice Ordination, Elder Ājñātakauṇḍinya,

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Hall Head Upādhyāya, Zhiyuan [Era] [x] Precepts, Yuanzheng [Era] [x] Precepts,

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Elder So-and-so, Elder So-and-so, Dade [Era] [x] Precepts,

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Zhida [Era] [x] Precepts, Elder So-and-so, Elder So-and-so.

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The above is detailed as before. If there are any errors, please correct them yourselves. We humbly hope the assembly takes note.

7.61

[Current] month, [x] day. Hall Office, So-and-so, states.

7.62

Tea for Newly Admitted Monks Entering the Dormitory

7.63

After newly admitted monks enter the dormitory, they pay their dormitory supplementary fees according to the regulations. They await the dormitory head's turn-rotation for which day it falls upon, when a tea notice board is hung to notify the assembly, stating: (This morning after the midday meal, Elder So-and-so and Elder So-and-so—listing either three, six, or nine persons as the limit). Each must prepare a small incense box and be fully dignified in deportment. They stand waiting beforehand in a line on the right side in front of the communal dormitory for the assembly to descend from the hall. The tea master strikes the wooden board before the dormitory. When the assembly arrives, they bow in welcome, and all return to their seats and stand firm. The tea hosts form a row and make a greeting with folded hands, then bow to seat them. Once seated, they divide and proceed to the central burner and the upper and lower bays' burners. The incense burners should not exceed nine persons, advancing and retreating in groups of three. When turning around, they must mind one another slowly and deliberately. They form a single line, make a greeting with folded hands, divide again to make greetings before the burners, and retreat. Again forming a single line, they make a greeting with folded hands and stand; this is called 'bowing to the incense.' Strike the small board inside the dormitory twice. Serve tea all around. The water pitcher must enter from the passageway. They advance again as before, make a greeting with folded hands, and retreat to form a single line, making a greeting with folded hands; this is called 'bowing to the tea.' Strike the small board once to collect the cups, and the assembly rises and stands firm. The dormitory head steps out before the burner facing the tea hosts to thank them for the tea on behalf of the assembly. The assembly, remaining in place, simultaneously joins palms. When the thanks are concluded, the dormitory head returns to his position. The tea hosts again form a line and make a greeting with folded hands, then divide again to make greetings before the burners; this is called 'thanking the assembly for their presence.' They retreat again to form a line and make a greeting with folded hands. Strike the board before the dormitory three times. The great assembly bows in veneration and disperses. The dormitory head immediately directs the tea master to invite the tea hosts to be served tea. Await the conclusion of the tea for entering the dormitory; the dormitory (head daily lists names by robes and precepts to serve the ordination seniority tea; the protocol is entirely the same as before).

7.64

Posting the Diagrams and Registers

7.65

Once the draft roster is settled, the hall office, according to ordination seniority, writes out the Śūraṅgama diagram, the recitation and hall-patrolling diagram, the quilt positions diagram, the bowl positions diagram (models appear elsewhere), and the ordination seniority board. Only the bowl positions diagram should be divided into sixteen boards (the rest follow the size of the Sangha hall without restriction). Except for the private dormitories, west hall, head seat, and retired officers who are arranged at the head of the boards, the rest are all arranged according to ordination seniority. Formerly, those attending the infirmary hall were arranged with assistant bowls; later, due to rivalries, this was discontinued, and all are prepared in draft according to seniority of ordination. This is presented first to the head seat and next to the abbot, and only after being inspected and finalized are the fair copies of the diagrams written. The fair copies are presented again. Only the bowl positions diagram (is presented throughout the individual dormitories. On the day of bathing the Buddha, it is spread together before the main hall. The quilt and bowl positions diagrams should also be posted beforehand, with a small notice written to inform the assembly, stating: 'After gruel, quilt and bowl positions will be arranged.') ('Humbly hoping the assembly takes note. [Current] month, [x] day, Hall Office, So-and-so, announces.') Posted on the front and rear doors of the Sangha hall.

7.66

Special Hospitality Hot Water for the Assembly at the Opening and Closing of Retreat in the Communal Dormitory (with the establishment and conclusion of the Śūraṅgama [Assembly] appended)

7.67

In the beginning of the fourth month, after awaiting the assembly's visit to the abbot's quarters to express gratitude for admission, the hall office's diagrams and registers are settled. The dormitory head, according to the precepts, arranges the scripture cabinet diagram, the tea and hot water greeting diagram, the pure assembly ordination seniority board, the board of seniority for entering the dormitory, the head-shaving board, and the diagram for the servers of pitchers and cups of tea and hot water during the summer (brothers forming karmic connections write their names as they wish). Once the diagrams are completed, when the great assembly bows in veneration, all are posted in the passageway. On the afternoon of the twelfth day, the hall office postulant reports to the abbot and the two ranks. The various dormitories hang scripture-chanting boards to announce to the assembly. The dormitory head sprinkles and sweeps the communal dormitory and prepares an invitation sheet in advance (seen below), posted on the lower bay before the dormitory, inviting the venerable assembly of the entire dormitory. For the special hospitality hot water, arrange the display board; set out offerings before Guanyin; arrange incense burners and candleholders in the upper and lower bays. Boil the hot water in advance; the dormitory head personally delivers it to the abbot's quarters, and directs the tea master to deliver it to the various dormitories. When all is finished, strike the small board inside the dormitory. First hold the hot water service for the minor seats, also setting out the display board, offering special hospitality to the dormitory host, assistant dormitory host, Śūraṅgama leader, and the pitcher-and-cup servers. Invite the dormitory senior to accompany them, bow to seat them, burn incense, bow to the incense, return to positions, sit, and serve the hot water. When finished, only then strike the board before the dormitory. The dormitory senior and the great assembly take their seats. Invite the karmadāna and attendants to accompany them, sitting on opposite sides with the dormitory head, facing the dormitory senior. The great assembly sits according to precepts at the four tables. The dormitory host and assistant dormitory host make the salutations at the respective tables, all making rounds of greetings with folded hands. They take seats, bow to seat them, burn incense, and bow to the incense. Strike the board inside the dormitory twice. Serve the hot water all around and bow to the hot water. Strike the board once more to collect the cups. The dormitory senior steps before the burner to express thanks for the hot water. When finished, strike the board before the dormitory three times and withdraw from the seats. The two ranks enter the dormitory; the head seat and prior each burn incense and return to their ranks to stand. The dormitory head stands on the right outside the door, awaiting to welcome the abbot to enter, burn incense, and stand firm. The dormitory head stands at the very end of the western rank, steps forward to burn incense and bow. The Śūraṅgama leader intones the dhāraṇī. When the dedication of merit is finished, the dormitory head escorts the abbot out. On the twelfth day of the seventh month, the ritual is the same.

7.68

Dormitory-guarding bhikṣu, So-and-so. The above So-and-so respectfully states that this evening in the dormitory hot water will be boiled.

7.69

Letter: Offering special hospitality to the venerable assembly of the entire dormitory, slightly expressing the decorum of the retreat. We humbly

7.70

hope the assembly's compassion will jointly condescend

7.71

to grace us with your presence. Respectfully presented. [Current] month, [x] day. Dormitory-guarding bhikṣu, So-and-so, letter.

7.72

Model: Envelope letter inviting the venerable assembly of Chan masters of the entire dormitory. Dormitory-guarding bhikṣu,

7.73

So-and-so, respectfully submits.

7.74

Śūraṅgama Assembly

7.75

Inaugurated on the thirteenth day of the fourth month. The hall office, beforehand, according to the great assembly's ordination seniority, writes the diagram (seen below). On the day of bathing the Buddha, all the diagrams and registers are brought out together and spread before the hall. Request the recorder to compose the text of the petition. The karmadāna selects in advance someone with a resonant voice to be the Śūraṅgama leader, and leads him to the abbot's quarters and storehouse to make greetings with folded hands; refreshments are served at both. The karmadāna accompanies him. When the time comes, write out the universal dedication verse (the verse, seen below, was composed by Chan Master Zhenxie Qingliao) and post it on the left and right pillars inside the hall. Where an engraved stone stele already exists, hang the board. On the eve, the hall office postulant announces to the assembly: ('Tomorrow morning after gruel, let each be fully dignified in deportment and proceed to the main hall to inaugurate the Śūraṅgama Assembly and chant scriptures.') Then hang the scripture-chanting boards in the various dormitories. The next day after gruel, await the completion of arrangements in the hall, report to the two ranks, and next report to the abbot. Strike the board starting in front of the communal dormitory, circulating through the corridors until struck everywhere. Strike the board at the abbot's quarters. The abbot comes forth. Strike the large board before the storehouse hall three times. Sound the great bell, the Sangha hall bell, and the main hall bell. When the abbot arrives before the Buddha, burns incense, and presents tea and hot water, he returns to his place. The postulant clashes cymbals. The karmadāna bows to the abbot and the two ranks to leave their ranks and burn incense. (The great assembly does not bow; this is recorded in the old rules. In recent times, some have the great assembly make three bows together and the abbot kneel before the burner, making it identical to the rituals of imperial festivals and the Buddha's birthday. One does not know what source this derives from. Originally, the bows of the assembly, the abbot's kneeling before the burner, and the proclamation of the petition are for celebrating the imperial longevity and repaying the Buddha's benevolence, so the ritual should be strict to show special reverence. The Śūraṅgama Assembly is for praying for protection during the retreat, so the ritual may be curtailed; it is best to follow the old rules as proper.) When addressing the Buddha and proclaiming the petition are concluded, the Śūraṅgama leader chants, 'Śūraṅgama,' and the assembly responds. When concluded, still using the Sanskrit tone, chant the opening preface of the sutra. When concluded, only then intone the dhāraṇī. After the dhāraṇī, chant 'Mahā,' and the assembly responds. When concluded, the karmadāna makes the dedication of merit, saying: ('May the merit of chanting the scriptures above be dedicated to true suchness and the realm of reality, adorning the supreme Buddhahood and bodhi. Fully repaying the four kindnesses, equally aiding the three realms of existence, may sentient beings throughout the dharma realm together fulfill all-encompassing wisdom. All [buddhas] of the ten directions and three times, etc.') Every day after gruel, pause briefly and wait for the assembly to change robes. The hall office postulant reports to the two ranks, and next reports to the abbot. Then patrol the corridors, striking the boards three times each all around. If the abbot comes forth, strike the large board three times; if he does not come forth, do not strike it. Ring the Sangha hall bell and the main hall bell, but do not sound the great bell. Gather the assembly to chant the dhāraṇī. When concluded, the Śūraṅgama leader intones the universal dedication verse, and the great assembly recites in unison. If on the new or full moon, pray for imperial longevity, dedicated by the karmadāna. Continue until the seventh month (thirteenth day, when the concluding dispersal ceremony is identical; only the Śūraṅgama leader chants the final section of the end of the dhāraṇī, the karmadāna makes the dedication of merit, and they disperse).

7.76

The present assembly of bhikṣus above / Has chanted the secret Śūraṅgama dhāraṇī;

7.77

We dedicate [it] to the Dharma-protecting nāgas and devas, / The local earth and saṅghārāma deities;

7.78

May the three destinies and eight difficulties all leave suffering, / And the four kindnesses and three realms of existence all receive grace;

7.79

May the realm of the state be peaceful and weapons melted away, / The wind and rain timely, and the people prosperous and joyous;

7.80

May this assembly's cultivation hope for sublime progress, / Instantly leaping over the ten stages without hardship;

7.81

May the mountain gate be calm and tranquil, free from unforeseen troubles, / And donators take refuge, increasing their blessings and wisdom.

7.82

All buddhas of the ten directions and three times, / All bodhisattva-mahāsattvas,

7.83

Mahāprajñāpāramitā!

7.84

Text of the Petition (for Inauguration): 'When metal undergoes the refinement of grinding, its sharp point is never blunted; when a mirror relies on the luster of polishing, its reflection is never dimmed. Therefore the ancient sage manifested the mechanism of censure and praise to shatter the minute delusions of sentient beings. For Mātaṅgā and Ānanda, mysterious expedients were marvelously harmonized; the World-Honoured One and Mañjuśrī especially demonstrated the track of transformation. Clarifying the teachings and contemplations of an entire lifetime, there are both contemplation and teaching; displaying cultivation and realization from the secret cause, there are neither realization nor cultivation. Illuminating true vision to extinguish all dusts, the sky-flowers have no stems; dwelling in correct samādhi to subdue all agitations, the still water forms no waves. Reflecting on our latter descendants who know so little, we chant the bequeathed words to warn ourselves. We humbly pray that countless kalpas like sands of the Ganges be compressed into a single thought, long-term without interruption; that the kṣetras of the ten directions be united in a shared dwelling, all achieving correct awakening.' (For Concluding Dispersal): 'Surveying this grove, it is just like the Jetavana Vihāra; the present ocean-like assembly is solemn like the single gathering on Vulture Peak. Encompassing the great chiliocosm within a fine dust mote, harmonizing the three periods of time within the present thought. Pertaining to the pravāraṇa of resting from the summer, there is neither transgression nor upholding; subsuming all phenomena in mutual interpenetration, who is ordinary and who is sage? Each person is marvelous awakening; every kṣetra is Vairocana. Manifesting hundreds of thousands of myriads of bodies, surpassing the fifty-seven stages. Using a finger to show that a finger is not the finger pointed to, the finger is also obliterated; like empty space storing empty space to merge with empty space, how could empty space be fed? Pitying the young, especially encouraging the ignorant, we abide by the bequeathed teachings to accept and uphold them, relying on the retreat to be free from hindrances. We humbly pray that śamatha tranquility completely fulfills all gates of worldly dust, and that great functions abundantly arise, equally entering the Śūraṅgama samādhi.'

7.85

Ordination Seniority Board

7.86

The hall office, attendants' office, and communal dormitory prepare and write them out beforehand according to ordination seniority. On the afternoon of the fourteenth day, the hall office board is set out in the upper bay before the Sangha hall, the attendants' office board is set out in the lower bay of the dharma hall, and the communal dormitory board is set out inside the dormitory. Each prepares an incense table, burner, and candles for offerings. The great assembly each offers incense and makes bows, then each board is collected and hung up.

7.87

Abbot's Quarters Hot Water Service for the Minor Seats

7.88

According to ancient tradition, during the four festivals there are three sittings of hot tonic served. The first sitting is divided into two sections: [the abbot] offers special hospitality to the east hall and west hall, inviting the head seats to accompany as honoured guests. The second sitting is divided into four sections: the prefects form the first section, the administrators the second, the retired officers of the western rank the third, and the retired officers of the eastern rank the fourth, with the west hall accompanying as honoured guests. The third sitting is usually divided into six sections: those managing affairs of this monastery and those managing affairs from other monasteries are seated according to seniority of their offices, followed by those of equal office; the head seat accompanies as honoured guest. The attendant's office prepares a draft seating chart in advance and submits it to the abbot's quarters for deliberation and determination. On the appointed day, the placard of names is written accordingly. In the afternoon, tables and cloths are arranged for the first, second, and third sittings and set out in the lower bay of the bedchamber hall. For the east and west halls, the front hall head seat, and the prior, the guest-inviting attendant goes to each dormitory, makes a prostration touching the mat, and invites them, saying: 'The hall head upādhyāya invites you this evening to the bedchamber hall to offer you hot tonic as special hospitality.' For the other prefects, managers of affairs, and notable monks, the abbot's quarters guest prefect postulant invites them, saying: 'Before the evening assembly, the upādhyāya of the abbot's quarters invites you to the bedchamber hall to offer you hot tonic as special hospitality.' Seats are arranged and signs posted in the bedchamber hall. When the candles are lit and the incense is set out, the guest prefect postulant reports to the attendants, who then report to the abbot, and the drum is sounded. When the guests for the first sitting gather, the attendant bows and leads them in. They greet the abbot with folded hands and take their assigned places according to the placard, standing firm. The incense-burning attendant and guest-inviting attendant divide and proceed before the guests of honour, bowing in greeting along the ranks and inviting them to sit. They return to their positions and stand side by side. The incense-burning attendant steps forward, burns incense, and returns to his position; together with the guest-inviting attendant, he turns around, and they go in separate directions to bow in greeting along the ranks to invite [the appreciation of] the incense. They wait for two strikes of the wooden clapper, and the hot tonic is served to all. After bowing in greeting along the ranks for the hot tonic, the incense-burning attendant steps forward to burn incense for the accompanying guests. The wooden clapper is struck once, the bowls are collected, and five strikes of the drum signal dismissal from the seats. The etiquette for all three sittings is identical. In the monastic grove, hot tonic and tea are solemn rituals; recently, however, because of frequent disputes over rank and precedence, this practice has been abandoned. Abbots should diligently implement it, and experienced seniors across the rivers and lakes should diligently encourage it, so that future generations will know the proper model.

7.89

Chanting Service in the Earth God Hall for the Four Festivals

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Whenever a festival arrives, on the afternoon of the previous day the offerings are solemnly arranged in the Earth God Hall, with incense, candle stands, tables, censers, and vases laid out. The postulant of the hall director's office announces to the community and hangs the chanting board. The clappers are sounded along the corridors, just as on the three and eight days. The community gathers and stands in ranks facing each other like wild geese. The abbot first goes to the Patriarchs Hall and then to the Main Hall, burning incense and making three prostrations. The large wooden clapper is struck three times, and the great bell is sounded. When the abbot arrives (the community bows their heads and joins their palms to welcome the abbot; the attendants follow behind, merely holding their hands clasped over the chest as they pass), he burns incense and returns to his position. The postulant strikes the cymbals, the karmadāna steps forward, bows to the ranks, and presents incense. When this is finished, the chanting and dedication are performed (see below).

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[Summer Solstice:] We consider that: The fragrant breeze fans the wilderness, and the God of Fire governs the quarter; at this season when the Dharma King restrains his steps,

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it is the day when the sons of Śākya protect living beings. Reverently gathering the great community, we solemnly proceed to the numinous shrine, chanting

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the great names of myriad virtues and dedicating [the merit] to the true rulers of the entire hall. We pray for their protective blessing, that we may attain peaceful

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dwelling. We rely upon the assembly to chant... and so forth.

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[Autumn Equinox:] We consider that: The golden wind fans the wilderness, and the White Emperor governs the quarter; at this season when the Awakened Sovereign dissolves the retreat,

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it is the day when the Dharma year is fulfilled. The ninety days have been free of calamity, and the entire assembly is completely at peace. Chanting

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the great names of myriad virtues, we reverently repay the true rulers of the entire hall. We rely upon the assembly to chant... and so forth.

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[Winter Solstice:] We consider that: The season nears the sub-year [Winter Solstice], and the calendar marks the recording of clouds; at this season when the single yang returns,

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it is the beginning of the burgeoning of all things. Reverently gathering the great community, we solemnly proceed to the numinous shrine, chanting

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the great names of myriad virtues and dedicating [the merit] to the true rulers of the entire hall. We rely upon the assembly to chant... and so forth.

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[New Year's Day:] We consider that: The operations of nature move silently, and the cycle of the year is completed; all rejoice in the peace of the four seasons, and about to

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usher in the celebration of the three yangs. Reverently gathering the great community, we solemnly proceed to the numinous shrine, chanting the great names

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of myriad virtues and dedicating [the merit] to the true rulers of the entire hall. We rely upon the assembly to chant... and so forth.

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[Dedication:] We dedicate the merit of the preceding chanting to the local earth gods of this mountain, the guardian deities of the saṅghārāma,

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and the true rulers of the entire hall. We hope that their divine power will assist in unity, manifesting beneficial achievements;

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may the pure park flourish transcendently, eternally bestowing impartial blessings. Again we trouble the venerable assembly to chant: 'To the Buddhas of the ten directions

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and three times, all... and so forth.' This is the same for all four festivals.

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Storehouse Office Offering Hot Tonic as Special Hospitality for the Head Seat and Great Community at the Four Festivals

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When the chanting is concluded, the ritual is observed in the Sangha hall. After the midday meal is dismissed, the prior prepares the hot tonic notice in advance (see below). He immediately orders the guest prefect postulant to prepare the tray, cloth, censer, and candles, and go before the front hall head seat. Inserting incense and making one prostration touching the mat, he announces: 'This evening in the cloud hall, hot tonic will be served as special hospitality for the head seat and the great community; we humbly look to your compassion specially to grace us with your presence.' He presents the notice to the head seat. The head seat then orders the tea master of his dormitory to hand it over to the offering attendant to post in the lower bay in front of the Sangha hall. The storehouse guest prefect immediately reports: 'We invite you to take your seat for the medicine stone after the hot tonic.' The prior holds incense, goes to the abbot's quarters, makes one prostration touching the mat, and invites him, saying: 'This evening in the cloud hall, hot tonic will be served as special hospitality for the head seat and the great community; we humbly look to your compassion, upādhyāya, specially to grace us with your presence.' He also instructs the guest prefect to invite the retired officers, the infirmary hall, and the various dormitories, each of which hangs a hot tonic sign; after each has been invited, placards are set up in front of the Sangha hall, arranging seats facing each other for the head seat and the abbot, with seats for the great community in the upper and lower bays. Postulants are assigned specially to attend to the guests of honour. When the chanting concludes, the meal drum is sounded once. The great community returns to their bowl positions. The prefects return as a rank to the front clapper. The prior enters, bows to invite the head seat to leave his seat, then bows to invite the other prefects in sequence to step to the head of the clapper, and then escorts the head seat back to his seat. Going behind the sacred monk, he exits the hall to the right to welcome the abbot into the hall. The offering attendant strikes the bell in front of the hall slowly seven times, escorting the abbot to his seat. [The prior] goes before the head seat to bow and invite him to sit, exits as before, starts from the head seat's clapper, makes a circuit around the hall and the upper and lower bays of the outer hall, returns to the centre of the hall, stands, and greets the seated community with folded hands. He steps forward, burns incense, then goes to the upper and lower bays and outer hall, and returns the incense box to its original place. He then goes before the guests of honour to greet them with folded hands, exits to the right to greet the abbot with folded hands, again makes a circuit bowing in greeting, and after touring the outer hall, returns to the centre of the hall, bows in greeting, and stands to the side. The bell in front of the hall is struck twice. The hot tonic is first served to the guests of honour and the abbot, and then served to the great community throughout; when the pitchers are taken out, [the prior] goes before the guests of honour to greet them with folded hands, exits to the right before the sacred monk, and makes three grand prostrations. He again makes a circuit around the hall, completes the circuit of the outer hall, and leads the entire rank before the abbot to perform the courtesies. At the first unfolding of the mat he says: 'Today, for this coarse tonic, we especially receive your compassionate descent; our humble sentiments cannot bear our utmost gratitude.' At the second unfolding he says: 'At this present season, we respectfully wish that the hall head upādhyāya's health and daily life be endowed with abundant blessings.' Backing away, they make three prostrations touching the mat. Turning around, he leads them behind the sacred monk, exiting to the right to line up in front of the hall. The head seat then comes out, faces him, makes one prostration touching the mat in thanks for the hot tonic, and returns from the upper bay to his guest-of-honour seat. The prior returns to the centre, burns incense (for the sake of the medicine stone), and withdraws. The postulant of the hall director's office calls out: 'Great community, please take down your bowls.' The postulants bring tables to the abbot and the guests of honour. The great community unfolds their bowls (the prefects do not take down their bowls; the storehouse provides bowls and dishes). The medicine stone is served; when the meal is finished, the drum is struck three times, and they leave their seats. The abbot posts an exemption notice in advance, saying: 'For such-and-such festival, the etiquette of presenting greetings shall all be performed tomorrow in the dharma hall; personal visits to the abbot's quarters are exempted. I humbly hope the community will take note. The resident of this mountain, So-and-so, respectfully announces.' This is posted in the upper bay of the Sangha hall. The bell for dismissing the evening assembly is not struck (those from the same home district, in accordance with the posted notice, go to various places for group greetings). This is the same for all four festivals; only at the Winter Solstice, after the hot tonic, rice cakes and fruit are served before the medicine stone is taken.

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[Hot Tonic Notice:] The storehouse office this evening in the cloud hall serves a round of hot tonic as special hospitality for the head seat and the great community,

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to briefly display the etiquette for such-and-such festival. We humbly look to the community's compassion all to grace us with their presence.

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On a certain day of this month. The bhikṣus of the storehouse office, So-and-so and others, respectfully announce.

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Etiquette for Commencing the Retreat

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When the day arrives, at the fifth watch, the two ranks, senior and junior retired officers, traveling officers, fellow provincials, Dharma-relatives, and disciples should all proceed to the abbot's quarters to insert incense and perform the prostrations. If they see a notice posted in front of the Sangha hall excusing personal greetings, they need not go. The attendant reports to the abbot and instructs the postulants to notify the community and hang the board for ascending the hall. When congee is finished, after the abbot has preached the Dharma, he explains in detail the sequence of the ceremony, saying: (Descending from the seat, first exchange greetings and prostrations touching the mat with the west hall, bowing once. Next, exchange greetings with the administrators with two unfoldings and three prostrations. Next, exchange greetings with the head seat and the great assembly with two unfoldings and three prostrations. The administrators first return to the monastery storehouse. The head seat leads the great assembly to proceed to the monastery storehouse, exchanging greetings with prostrations touching the mat, bowing three times. The head seat returns to the upper section in front of the Sangha hall. The rear hall leads the great assembly back to the lower section of the Sangha hall, exchanging greetings with the head seat with prostrations touching the mat, bowing three times. They then stand according to the diagram for reciting the names of the Buddhas. The head seat leads the assembly on a circuit into the hall and takes their standing positions. The head seat leaves his place and burns incense before the sacred monk, making three prostrations with full unfoldings. He circumambulates the hall once and returns to his place. The postulant calls out: 'The head seat bows in gratitude to the great assembly with prostrations touching the mat, bowing three times.' Next, the administrators enter the hall, burn incense, and make three prostrations with full unfoldings. They circumambulate the hall once and line up at the end of the sacred monk's dais. The postulant calls out: 'The administrators make prostrations touching the mat to the great assembly, bowing three times,' and they do not leave the hall. The abbot enters the hall, burns incense, and makes three prostrations with full unfoldings. He circumambulates the hall once and returns to his place. The postulant calls out: 'The hall head upādhyāya exchanges greetings with the great assembly with prostrations touching the mat, bowing three times.' He calls out again: 'The great assembly makes prostrations together, bowing three times touching the mat.' Then they inspect the dormitories in sequence.) As [the abbot] descends from the seat, the postulants bring forward the incense table, candle stands, incense burner, and flower vase, arranging them in a straight line. The west hall steps forward to greet him. Next, the administrators step forward and insert incense. At the first unfolding, [the prior] says: ('At this time of the retreat, having the privilege of attending your towel and water jar, we rely solely on the power of the Dharma to assist and uphold us, wishing that there may be no difficulties.') At the second unfolding, he says: ('On this day at the beginning of summer, respectfully observing the season, we reverently pray that the hall head upādhyāya will enjoy abundant good fortune in his daily activities.') They step back and make three prostrations touching the mat. The abbot returns one prostration. Next, the head seat leads the assembly to insert incense. The retired officers and the various dormitories all follow behind, inserting incense in turn. The ceremony of unfoldings and the spoken words are all the same as before. The assembly withdraws, the abbot sits cross-legged, and the attendants and disciples insert incense and perform prostrations. Next, the postulant leader leads the assembly of postulants to insert incense and make prostrations. Next, the work foreman leads the senior servants, various hall attendants, sedan-chair carriers, and household servants to pay respects. The head seat leads the assembly to proceed to the monastery storehouse, exchanging greetings with prostrations touching the mat, bowing three times. The rear hall head seat leads the assembly back to the lower section in front of the Sangha hall and stands firm. The front hall head seat stays in the upper section. The hall office postulant calls out: ('The great assembly exchanges greetings with the head seat!') Facing each other, they make three prostrations touching the mat. When finished, they stand according to the diagram for reciting the names of the Buddhas. The head seat leads the assembly on a circuit into the hall, returning to their places to stand. The attendant and the newcomers patrol half the hall. The attendant stands behind the niche of the sacred monk; the newcomers stand facing the attendant. The head seat leaves his place, steps forward before the sacred monk, burns incense, and makes three prostrations with full unfoldings. He circumambulates the hall once, returns to his place, and [the postulant] calls out: 'The head seat bows in gratitude to the great assembly.' Facing each other, they make three prostrations touching the mat. The administrators enter, burn incense, unfold [their niṣīdanas], bow, circumambulate the hall, and line up at the end of the sacred monk's dais. [The postulant] calls out: ('The administrators bow in gratitude to the great assembly!') Facing each other, they make three prostrations touching the mat, and do not leave the hall. The abbot enters the hall, burns incense, unfolds [his niṣīdana], bows, circumambulates the hall, and returns to his place (disciples and junior monks must withdraw and exit through the back door, waiting until the ceremony is finished to return to their places for tea). [The postulant] calls out: ('The hall head upādhyāya exchanges greetings with the great assembly!') All make three prostrations touching the mat. He calls out: ('The great assembly makes prostrations together!') They make three prostrations touching the mat. (The old rules recorded: 'After the administrators leave the hall, the abbot enters the hall; thus he did not return the administrators' prostration.' However, in etiquette, no bow is left unreturned. Recently, Upādhyāya Xisou and Upādhyāya Yishan have both practiced it in this manner, and those with understanding approve of it.) The administrators step back and exit the hall; the attendant and the newcomers follow behind them out. The great assembly takes their seats. The attendant returns to the center, greets with folded hands, and invites them to sit. He steps forward to the central burner, goes through the upper and lower sections to the outer hall, and burns incense. He returns the incense box to its original place, steps back to the center, and greets with folded hands. Having greeted with folded hands in the upper and lower sections and the outer hall, he returns to the center and stands. The bell is struck twice. Tea is served all around. When the water pitchers exit, he greets with folded hands in the center as before. The bell is struck once, and the cups are gathered. The bell is struck three times, and they leave the hall; the assembly disperses. The abbot inspects the dormitories in sequence. Each dormitory prepares seats, chairs, and incense tables, and waits for the abbot outside the doors. The inspection begins from the first dormitory in the eastern corridor. Coming before the incense table of each dormitory, the dormitory host together with the assembly inserts incense and says: ('On this day, we should properly pay our respects and congratulations; instead, we have received your gracious condescension.') [The abbot] inserts incense in reply, saying: ('Having just received your courteous congratulations, I have come especially to express my gratitude.') They accompany the abbot for a few paces, then stand sideways to the right of the incense table, clasp their hands, and greet with folded hands, waiting until the assembly has completely passed. They then follow at the end and proceed to inspect in sequence. The people from each dormitory follow behind and join the inspection. Reaching the Dharma hall, the abbot stands in the middle within the incense tables. The great assembly passes by in groups of three, led forward, greeting with folded hands. They inspect until they reach the side of their own dormitory's incense table, each standing in order with clasped hands. Having inspected all around, they disperse. The four seasonal nodes are all the same.

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Translations (1)

The Baizhang Zen Monastic Regulations — Shohei Ichimura 2006, English

Linked texts (1)

勅修百丈清規 — Classical Chinese