敕修百丈清規

CHAPTER 3 — REPAYING THE SOURCE

This nature is the great foundation of human beings. It unfolds heaven and earth, yet no one knows its beginning. It endures throughout all ages, yet no one knows its end.

Buddhas and sentient beings alike possess this nature. If one awakens to it, one ascends to wondrous enlightenment; if one is deluded about it, one revolves in birth and death. From one kalpa to another, through the six strange paths, karmic retribution continues to turn without ever ceasing.

What we rely upon is the instruction conveyed by the sacred command, which can serve as our refuge. Monastics, wearing humble robes, have been admitted into the Dharma lineage. Following the conduct of the sages is called Vinaya; proclaiming the words of the sages is called Doctrine; transmitting the mind of the sages is called Chan.

Yet only by adhering to what we regard as the greatest foundation and becoming one with the Buddha’s complete wondrous functioning can we be called Buddha’s disciples who perpetuate

the Buddha’s wisdom-life. How could commemorating the sages on their memorial days be merely a worldly rite?

THE BUDDHA’S BIRTHDAY CEREMONY

Beforehand, the Assembly Office collects contributions from the community and delivers them to the Treasury Office to arrange the offerings. A writer is invited to compose the memorial, and the memorial is reviewed, as in the ceremony for wishing the emperor longevity. On the appointed day, the Treasury Office solemnly adorns the flower pavilion.

Within it, an image of the newborn Buddha is placed in a basin filled with fragrant water, and two small ladles are arranged beside it. After the offerings have been displayed before the Buddha image, the abbot ascends the Dharma hall and offers incense, saying: “On this auspicious day of the Buddha’s birth, the abbot of such-and-such monastery, Bhiksu So-and-so, a distant descendant of the bequeathed teaching, reverently burns precious incense and makes offerings to the Fundamental Teacher, Sakyamuni Tathagata, the Great和尚, thereby repaying above the shelter of his compassion and praying below that, thought after thought,

the Buddha may appear in the world for all sentient beings throughout the Dharma realm.” The abbot then sits in the full lotus posture and announces: “On the eighth day of the fourth month, we reverently encounter the auspicious anniversary of the birth of Sakyamuni Tathagata, the Great和尚.

I now lead the assembly of bhiksus in fully preparing incense, flowers, tea, fruit, and delicious foods to express our offerings. The abbot, Bhiksu So-and-so, a distant descendant of the bequeathed teaching, ascends this seat to proclaim the purport of the Chan lineage. May the extraordinary merit and fragrance thus accumulated repay above the shelter of his compassion and, together with all sentient beings throughout the Dharma realm below, unfold this rare rite of joyful celebration.”

After delivering the Dharma discourse, he announces to the assembly: “Upon descending from the seat, everyone shall proceed with full deportment to the Great Buddha Hall to bathe the Buddha and chant sutras.” Having spoken, he descends from the seat and leads the entire assembly into the main hall, where they form orderly rows facing the Buddha. The abbot offers incense and makes three prostrations. Without folding his sitting cloth, he advances and offers fragrant water, rice, and soup.

The guest prefect’s attendant presents them, while the incense attendant receives them and places them upon the incense altar. The abbot then returns to his place, makes three prostrations, again offers incense, presents the gifts of offering, and then offers tea. He makes three prostrations and folds up his sitting cloth.

The rector bows to the respective ranks and invites them to offer incense. The assembly spreads out their sitting cloths and makes three prostrations with heads touching the ground. The abbot kneels before the incense burner, and the rector addresses the Buddha, saying: “One moon is in the heavens, yet its reflection appears upon all waters.

One Buddha appears in the world, yet all sit upon lotus thrones. The white ray spreads its radiance, illuminating the three realms; the water of amrta is sprinkled, moistening the four modes of birth.”

After the rector reads the memorial aloud, he intones the verse for bathing the Buddha:

“I now bathe all the Tathagatas,

Whose pure wisdom adorns the accumulation of merit;

May beings of the five defilements be freed from impurities,

And together realize the Tathagata’s pure Dharma-body.”

As the bathing of the Buddha approaches completion, the Surangama Mantra is recited, followed by this dedication of merit:

“May the merit from the sutra and mantra recitations just completed be dedicated to adorning true suchness and ultimate reality, and to the unsurpassed fruit of Buddhahood and bodhi. May the four kindnesses be equally repaid and the three realms universally benefited; may all sentient beings throughout the Dharma realm perfect the seed of omniscience. To all Buddhas of the ten directions and the three periods of time, and so forth….”

Text of the memorial:

The great ocean lies still, yet alone is heard the resounding turbulence of the tidal voice. The vast void is empty, yet only the vertical and horizontal traces of phenomena are seen revealed. Because the Origin is great, its manifestations become evident; because the time has arrived, the response accords with beings’ capacities, enabling the multitudes of living beings all to attain perfect enlightenment. Amid the five defilements, he manifested descent and birth. Casting off his precious garments and donning soiled robes, he committed himself to the life of an ascetic. Leaving the conjured city, he ascended to the place of jewels, taking beings by the hand to return together. First crossing over beings and then returning to the forest, his great kindness is difficult to repay.

We humbly pray:

May the refreshing wind be stirred at the end of the age.

May the sun of wisdom be raised in the midst of space.

Neither Buddha nor Mara: every dharma proclaims the jeweled verse.

Neither defiled nor pure: every mote of dust bathes the golden body.

CEREMONIES OF THE BUDDHA’S ENLIGHTENMENT AND PARINIRVANA

a. The Enlightenment Ceremony

Before the day of the ceremony, the Assembly Office collects contributions from the community and delivers them to the Treasury Office to arrange the offerings. The rector invites the secretary to compose the memorial, and the abbot reviews it, as in the ceremony of the Buddha’s birth. The abbot ascends the Dharma hall, offers incense, and announces: “On the day of the Buddha’s enlightenment, the abbot of such-and-such monastery, Bhiksu So-and-so, a distant descendant of the bequeathed teaching, on behalf of all sentient beings throughout the Dharma realm, reverently offers incense and makes this declaration, presenting offerings to the Fundamental Teacher, Sakyamuni Tathagata, the Great和尚,

thereby repaying above the shelter of his compassion and humbly praying that all sentient beings throughout the Dharma realm may together attain perfect enlightenment!”

He then sits cross-legged and declares: “On the eighth day of the twelfth month, we reverently encounter the anniversary of the enlightenment of our Fundamental Teacher, Sakyamuni Tathagata, the Great和尚. I lead the assembly of bhiksus in solemnly preparing abundant incense, flowers, lamps, candles, tea, fruit, and delicious foods to express our offerings. The abbot, Bhiksu So-and-so, a distant descendant of the bequeathed teaching, ascends this Dharma seat to proclaim the purport of the Chan lineage. May the extraordinary merit and fragrance thus accumulated repay the shelter

of his compassion, and may all sentient beings throughout the Dharma realm universally awaken their own wisdom and turn the great Dharma wheel throughout innumerable lands as numerous as motes of dust.”

After delivering the Dharma discourse, he announces: “When the assembly descends from the seat, everyone shall proceed with full deportment to the Great Buddha Hall, the Great Hero Jeweled Hall, to chant sutras. This is respectfully announced!” Having spoken, he descends from the seat and leads the assembly into the hall. They spread out their sitting cloths, make three prostrations with heads touching the ground, kneel before the incense burner, and offer incense.

The rector addresses the Buddha, saying: “The Perfectly Enlightened One before the mountain, beneath the bodhi tree, at the beginning of the night beheld the radiant morning star and awakened to the Way. Throughout the trichiliocosm, the sun of wisdom was raised aloft to preserve its brilliant radiance.” After the memorial has been read aloud, sutras are chanted and the merit is dedicated.

b. The Parinirvana Ceremony

The abbot first offers incense in the Buddha Hall and prays for the longevity of the august sovereign. After the sutra recitation is completed, he ascends the Dharma seat in the prescribed order and offers incense, saying: “On the anniversary of the Buddha’s parinirvana, I, Bhikshu so-and-so, abbot of such-and-such monastery and a distant descendant of the Teaching bequeathed by the Buddha, reverently burn this precious incense as an offering to our fundamental teacher, the great和尚 Shakyamuni Tathagata, that above I may repay the grace of his compassionate shelter, and below, together with all sentient beings throughout the Dharma realm, express the reverence and admiration of those who came after him.

May the Dharma-body abide forever, may the Dharma wheel turn anew, and may all sentient, living beings realize the patient acceptance of the non-arising of dharmas.” He next sits cross-legged and declares: “On the full-moon day of the second month, we reverently observe the anniversary on which our fundamental teacher, the great和尚 Shakyamuni Tathagata, entered nirvana. Leading the assembly of bhikshus, we have respectfully prepared incense, flowers, lamps, candles, tea, fruit, and fine foods, and arranged them as offerings.

I, Bhikshu so-and-so, the abbot and a distant descendant of the Teaching bequeathed by the Buddha, have ascended this seat to proclaim the wondrous mind of nirvana. By the extraordinary merit accumulated here, may we above repay the grace of his compassionate shelter, and below universally pray that all sentient beings throughout the Dharma realm may together perfect omniscience.” After delivering the Dharma discourse, he declares: “Great assembly, descend from your seats, compose yourselves in dignified deportment, and proceed to the Great Buddha Hall to recite the sutra.

This is respectfully announced!” Descending from the seat, he leads the great assembly into the main hall, spreads out his sitting cloth, bows his head to the ground three times, kneels before the incense burner, and offers incense. The rector declares before the Buddha: “The pure body throughout the Dharma realm is fundamentally without arising or cessation, yet through the power of great compassionate vows it manifests coming and going.” After the memorial is read aloud, the sutra is recited and the merit dedicated, in the same manner as in the aforementioned rite commemorating the attainment of the Way.

Text of the memorial for the Attainment of the Way:

Having attained Buddhahood countless kalpas ago, what further cultivation could have been required?

Because sentient beings do not understand the principle, there must therefore be one who awakens first!

Awakening oneself and awakening others, he perfected the path of awakening;

Transcending the world while dwelling in the world, he is therefore called the World-Honored One.

He established the model of teaching for an entire lifetime,

Following the legacy of all Buddhas.

Seated beneath the bodhi tree, he caused the armies of Mara to vanish into obscurity;

As the udumbara flower appeared, the Dharma wheel turned perpetually in splendor.

Thus, at first, the light of the morning star was taken as a sign,

And later, the raising of the flower revealed the authentic transmission.

True permanence is perfectly luminous, and thus both existence and nonexistence are forgotten;

Sages and ordinary beings alike are dreams and illusions.

The myriad transformations are kneaded and molded, yet past and present are but the blink of an eye, and heaven and earth but a single hair.

Looking upon this latter age, what can we know? Reading the bequeathed teaching, we must be circumspect!

We humbly pray that, amid existence and nonexistence, darkness and light, the wondrous Dharma sound may everywhere be proclaimed,

And that all crawling and sentient beings may together realize the virtuous marks and wisdom.

Text of the memorial for Parinirvana:

He responded in every way to the capacities of the multitudes, entrusting them all to the prophecies of the Lotus Sutra;

He diligently disciplined those under training, his words accorded with the Vinaya, and in the Sutra of the Bequeathed Teaching he expounded permanence.

As in raising the flower and conveying its purport, he entrusted the authentic transmission of the true Dharma;

And when the leaves fall and return to the root, we are able to follow him.

The teacher of the world ultimately brought his manifestation to an end in complete cessation, conforming to the impermanence of the world;

Yet one who sojourns in the realm of illusion and returns to the true domain is said to enter quiescent cessation.

Nevertheless, the divine jewel continues forever to shine amid defilement;

And how could the precious moon’s reflection avoid a turbid stream?

The great samadhi has no fixed abode and abides constantly for kalpas as numerous as the sands of the Ganges;

His perfect responsiveness universally extends, manifesting hundreds of thousands of millions of bodies.

Therefore, his marks in the world are difficult to forget;

Upon encountering the anniversary of his passing, our reverence grows still deeper.

We humbly pray:

Sweep away the wrong views of those born in later times;

Repel the decline and desolation of the final age of the Dharma.

May samadhi and wisdom be cultivated together, and may the True Dharma long abide in the world;

May heavenly maras submit to transformation and all become external protectors of the essential principles of the School.

(A BRIEF BIOGRAPHY OF THE BUDDHA)

The Buddha was born in Central India, into the kshatriya caste, of the Gautama clan. The Sanskrit name Gautama means “Sugarcane” in Chinese. The Buddha’s earliest ancestor was the Royal Seer, who was shot dead by a hunter.

His blood soaked into the earth, from which two sugarcane stalks grew. When sunlight shone upon them, one stalk produced a son named King Ikshvaku, the Sugarcane King; the other produced a daughter, a virtuous consort of King Ikshvaku, who gave birth to a son who became a wheel-turning sage king. Because they were born through the shining of the sun, the lineage was also called the Solar Race.

It was transmitted through seven hundred generations down to King Shuddhodana. Having perfected his meritorious practices over many kalpas, the Buddha descended in spirit from the Tushita Heaven and entered the womb of Queen Maya within the royal palace. The Buddha was born on the eighth day of the fourth month in the jiayin year, the twenty-sixth year of King Zhao of the Zhou dynasty, and was named Sarvasiddhartha.

Only seven days after the Buddha’s birth, his mother passed away. Fortunately, his maternal aunt Mahaprajapati took his mother’s place, nursing and raising him. At the age of twenty-five, he escaped beyond the city walls and went to the forest of the sage Bhargava.

Taking up a sword, he cut off his hair and removed his precious garments, exchanging them with a hunter for a kashaya robe, and became a bhikshu. He then proceeded northward, crossed the Ganges, and went to Mount Gaya, where he sat in meditation and practiced austerities for six years, eating only one sesame seed and one grain of rice each day to sustain his vital energy. He then reflected that if he sought to preserve the Way with an emaciated body, non-Buddhist practitioners would claim that self-starvation was the cause leading to nirvana.

He therefore descended to bathe in the Nairanjana River and accepted a bowl of milk porridge offered by a cowherd maiden. Shakra, Lord of the Devas, spread auspicious grass upon the ground for the Buddha to sit upon cross-legged. The king of maras led his demonic armies there intending to harm him, but although they employed hundreds and thousands of schemes, they could not disturb the Buddha.

In the end, they could only bow, repent of their offenses, and withdraw. On the eighth day of the second month, at dusk, just as the brilliant morning star appeared, he suddenly attained great awakening, realized the unsurpassed Way, and accomplished supreme perfect enlightenment. (Tradition holds that this occurred on the eighth day of the twelfth month. Some say this is because the Zhou dynasty designated the zi month as the first month of the year; other evidence is also cited.) He was then thirty years old.

Thereupon, at the bodhi aranya in the kingdom of Magadha, he expounded the Avatamsaka Sutra. Those of lesser capacities, however, were not yet able to enter its meaning and heard the teaching as though deaf and mute. For twenty-one days, he contemplated and considered entering nirvana.

Only after Brahma and Shakra earnestly entreated him three times did he go to the Deer Park, where, through the teachings of the Three Vehicles, he turned the great Dharma wheel. First, for Ajnata Kaundinya and the other four companions, he taught the Four Noble Truths, the twelve links of dependent origination, and the six paramitas. This continued for twelve years, at which time the Buddha was forty-two years old.

At the Vaipulya assemblies, he corrected and eliminated the shravakas’ Hinayana views, only then provisionally opening and illuminating the understanding of his disciples. Thus, he unfolded the teaching of “rebuking the biased, breaking down the lesser, praising the great, and integrating the perfect,” and expounded such Mahayana sutras as the Vimalakirti, Lankavatara, Shurangama, and Prajnaparamita Sutras. Another thirty years passed, and when the Buddha was seventy-two years old, he expounded the sutra

The Lotus Sutra. Having declared that all his disciples were capable of undertaking the weighty responsibility of receiving predictions of Buddhahood, he at last fulfilled his original intent. Another eight years passed, until the Ren-shen year, the fifty-third year of King Mu of Zhou; at this time the Buddha was seventy-nine years old.

The Buddha first ascended to the Trayastrimsa Heaven to expound the Dharma for his mother. King Udayana, longing for the Buddha during his absence, had a golden image of the Buddha cast. When this image heard that the Buddha was returning from the palace of the Trayastrimsa Heaven, it personally went forth to welcome him.

The Buddha’s maternal aunt, Mahaprajapati, together with five hundred bhiksunis, Sariputra, Maudgalyayana, and seventy thousand arhats, could not bear to witness the Buddha’s parinirvana, and so they all entered cessation at the same time. Bodhisattvas, the fourfold assembly, devas, human beings, the eight classes of beings, birds and beasts, and emperors and kings all gathered in full assembly; yet the Buddha accepted only Cunda’s final offering.

He taught the bhiksus impermanence, suffering, and emptiness, and further said: “I have entrusted the unsurpassed true Dharma entirely to Mahakasyapa. He shall be a great refuge for you, just as the Tathagata has been.”

At that time Ananda was outside the sala grove, being beguiled by Mara, so the Buddha commanded Manjusri: “Ananda is my younger brother. He has attended upon me for more than twenty years and has heard the Dharma fully, like a vessel into which water has been poured. I wish him to receive and retain this Nirvana Sutra.” Manjusri personally obeyed the command and summoned Ananda back.

The Buddha said: “There is a brahmin ascetic named Subhadra who is one hundred and twenty years old, yet has still not relinquished his arrogance. You must tell him that at midnight tonight the Tathagata will enter parinirvana.” The brahmin ascetic then came with Ananda to see the Buddha, heard him expound the Dharma, and attained the fruit of arhatship. The Buddha then said to everyone: “From the time I first attained the Way and liberated Kaundinya and his companions, until now, when I have finally liberated Subhadra, my work has been completed.”

At midnight on the full-moon day of the second month, he gave this admonition: “Bhiksus, after I enter cessation, you must revere the Pratimoksa discipline as your great teacher, no differently from when I was present in the world.” Upon a couch adorned with the seven treasures, he lay on his right side, silent and speaking no further, and entered parinirvana. Aniruddha ascended to the Trayastrimsa Heaven to report this to Lady Maya, and then descended again from heaven. The World-Honored One sat up and expounded the Dharma to console Aniruddha. He further told Ananda: “You should know that, because sentient beings of later generations will be unfilial, I must emerge from the golden coffin to bow before my mother and inquire after her well-being.”

At that time, Kasyapa and five hundred disciples hurried back from Vulture Peak. Choked with grief, they bowed in homage. The Buddha again manifested the marks of the “thousand-spoked wheels” upon the soles of both feet.

Devas and humans each brought fragrant firewood to the cremation ground. The Buddha miraculously produced fire and cremated his own body; the flames did not cease for seven days. The assembly gathered relics sufficient to fill seven golden urns.

King Ajatasatru, eight other kings, Sakra, the devas, and the Dragon Kings all contended for the relics. The minister Upakic intervened and proposed that they be divided among them. They were accordingly divided into three portions: one for the devas, one for the Dragon Kings, and one for the eight kings.

Of these, King Ajatasatru received 84,000 pieces, placed them in a box made of purple gold, and built stupas at the five branches of the Ganges River in which to enshrine them.

THE PASSING OF THE EMPEROR’S PRECEPTOR

On the appointed day, reverently install the memorial tablet upon the Dharma seat and arrange the adornments according to the prescribed forms. Prepare ample incense, flowers, lamps, tea, fruit, and fine food as offerings. The rector requests that the memorial text be composed and then examines it, as in the ceremony for the Buddha’s nirvana. On the preceding night, instruct the attendant of the administrative office to notify the assembly and hang the placard announcing the chanting of sutras.

On the day of the ceremony, ring the bell to assemble the community. Facing the Dharma seat, they stand in ranks like a flock of geese in flight and await the abbot’s arrival to offer incense, present the ceremonial broth, offer the ritual meal, and distribute charitable gifts. After tea has been offered and bows made, incense is presented, accompanied by words of Dharma. The rector bows and invites the senior officials to offer incense, and the entire assembly bows together. The abbot kneels before the incense burner; the rector reads the memorial text aloud, after which the assembly chants mantras and dedicates the merit as follows:

“The merit and virtue from the recitation of sutras and mantras just performed are reverently offered on behalf of the one ‘beneath Heaven yet above the sovereign, the Great Sage who inaugurated the teaching, proclaimed its doctrines, and assisted in governance; the supremely virtuous, universally enlightened, truly wise, nation-protecting, wish-fulfilling Great Precious Dharma King; a disciple of the Buddha of the Western Regions and Imperial Preceptor of the Great Yuan,’ in order to repay the sheltering shade of his compassionate grace. May all Buddhas throughout the ten directions and the three periods of time, and so forth….”

Text of the memorial:

Heaven disclosed the source of blessings, relying upon the Great Sage who assisted in governance;

The Way was honored as supreme: truly, he was the Dharma King who proclaimed its doctrines.

Secretly assisting the workings of transformation,

Unseen, supporting the royal institutions.

When he spoke, his words became scripture; when he stepped forth, his conduct became Dharma; his station was among the thousand Buddhas.

In vastness and endurance he matched the earth; in loftiness and brilliance he matched Heaven; his honor stood above even the imperial house.

Now, as we encounter the sacred anniversary of his passing,

We look up with ever greater reverence to the radiance of his grace.

We humbly pray:

Once more turn the wheel of vows, assisting the four seas to share a common culture and transforming governance;

Look with compassion upon the Final Dharma age, and revive the venerable principles of the true Dharma of a thousand ages past.

(BIOGRAPHY OF THE IMPERIAL PRECEPTOR PHAGPA)

The Imperial Preceptor Phagpa, whose Dharma name was Wisdom Banner—Virtuous Auspiciousness, was a native of Tibet. He was born on the thirteenth day of the fourth month in the Ji-hai year. His father was named Sonam Gyaltsen. In ancient times, Tibet had a State Preceptor named Chanhangluo Jida, who attained right view, possessed great spiritual power, and whose lineage was transmitted through many generations; his practice of the Way was extraordinary. Successive kings of that country revered the holders of this lineage as their teachers. After seventeen generations, the lineage passed to Sakya Ö, who was the master’s paternal uncle.

The master’s natural gifts were supremely exalted, and he paid homage to his uncle as his teacher. The subtle verses of the secret gathas, comprising twelve thousand words, were committed to memory at a single glance. At only seven years of age, he expounded the Dharma with unhindered eloquence in every direction. In the Gui-chou year, when the master was fifteen years old,

Emperor Shizu was still a dragon lying hidden in the depths—that is, he had not yet ascended the throne. The master clearly knew that the true Mandate of the sovereign would belong to him, and rode swiftly to the prince’s residence.

The emperor appointed him Crown Prince of the Eastern Palace; while still observing the precepts and Dharma, he also showed exceptional reverence and courtesy toward the Master. After six years, in the gengshen year, Emperor Shizu ascended the imperial throne. In the first year of his reign (the first year of Zhiyuan), he honored the Master as Imperial Preceptor, bestowed upon him a jade seal, appointed him Lord of the Dharma throughout the Central Realm (all of China), and placed him in command of Buddhism under heaven; only then were separate offices established for monastics and laypeople.

In the fourth year of Jianyuan, the Master took leave of the emperor and returned west, but before five months had passed, an imperial command summoned him back. In the seventh year of Zhiyuan, the gengwu year, the emperor issued an edict ordering the creation of a national script for the Great Yuan. The Master alone applied himself day and night to devising its forms, and before long completed it.

It accorded perfectly with the sacred intention of the emperor, who immediately issued an edict promulgating it. The imperial court and all provinces and districts outside it were commanded to use it. It has remained an institution of the dynasty to this day.

The Master was then elevated to the title Imperial Preceptor, Great Precious Dharma King, and was again bestowed a jade seal. Afterward, he once more returned west. In the eleventh year of Zhiyuan, the emperor again dispatched a special envoy to summon him back.

Later, the Master earnestly requested leave to return to the mountains. The emperor resolutely sought to retain him but was unable to do so. On the twenty-second day of the eleventh month in the seventeenth year of Jianyuan, the Master entered extinction.

When the emperor heard the news, he could not but be deeply shaken and grieved, and cherished his memory. He therefore ordered an immense stupa (the Sanskrit word stupa means a reliquary tower) to be built in the imperial capital to enshrine the relics of the Master's true body. Its walls were covered with gold, and nothing comparable had ever existed. (This passage is excerpted from the stele inscription composed by imperial command by Hanlin Academician Wang Pan and his colleagues.) Later, the Master was elevated to the title: Beneath August Heaven, Above All Men; Great Sage of Perfect Virtue Who Inaugurates the Teaching, Proclaims Culture, and Assists the Government; Universally Awakened True Wisdom; Wish-Fulfilling Dharma King Who Protects the Realm;

Son of the Buddha of the Western Heaven; Imperial Preceptor of the Great Yuan.

End of the Chapter on Repaying the Source.

CHAPTER 4 — HONORING THE PATRIARCHS

Everyone worships their own ancestors and honors those from whom their physical life first arose. Physical life initially arises through attachment, yet form must eventually undergo transformation and disappear, and attachment must eventually cease entirely. Only the numinous, undimmed nature does not depend upon birth in order to exist, nor does it perish with death.

Therefore, Buddhists must realize the nature. Yet later students became confused by writings and words and consequently could not be shown the place of return. This resembles treating an illness according to a fine medical book while discarding the medicines—what benefit could there be?

When our First Patriarch, Bodhidharma, reached China and revealed the path that directly points to the mind, people at last gained a broad and unobstructed vision of the wondrous functioning of their own nature. It does not require written words, nor does it rely upon speech or silence; yet it is realized beyond speech, laughter, coughing, physical form, and sound. Only this truly constitutes our monastics' transmission of the Patriarchal Way and succession to the Patriarchal seat.

It is like fire passed from one piece of firewood to another or water transferred from one vessel to another: from antiquity to the present, there has not been so much as a hair's breadth of difference. Is this not precisely the honoring of that original arising of form? Later, Chan Master Baizhang Dazhi also composed the Pure Rules to establish us in our proper place, and through them the Chan monastic community came into being.

Those who ordered the great oceanic assembly deemed that Bodhidharma should be enshrined in the center, Baizhang placed in attendance on the right, and the founders of the monastery jointly enshrined alongside them. (Excerpted from the preface to the Outline of the Rules of the Patriarch Hall.)

MEMORIAL ANNIVERSARY OF PATRIARCH BODHIDHARMA

Before the memorial day, the Hall Office solicits contributions from the assembly and arranges the offerings. It invites someone to compose the memorial text and another to check it, just as for the observance of the Buddha's parinirvana. On the night before the ceremony, the Dharma hall is arranged and adorned according to the prescribed forms.

A portrait of the Patriarch is hung above the Dharma seat. Directly in front of the Dharma seat, a complete memorial feast, an incense burner, a pure-water vase, and an incense-burner table are solemnly arranged. On the right side are placed a Chan chair, a horsetail whisk, and a rack upon which to hang the Dharma robe. (It is incorrect to set up a bed or couch.) On the left side are arranged a Chan chair, a scripture table, an incense burner, a pure-water vase, incense, candles, and volumes of scripture.

The attendant of the Hall Office informs the assembly and hangs the sign announcing the Scripture Recitation. That night the scriptures are recited, and the assembly is informed that on the following day, midway through the periods for taking gruel and the midday meal, everyone must be fully vested in the proper deportment, present the offerings, observe the memorial anniversary, and recite the scriptures.

Before the evening assembly, the bell in front of the Sangha hall is rung, and the assembly gathers to await the abbot's arrival. The drum is then sounded for the special offering of medicinal drink. The abbot offers incense and makes three bows without folding up his sitting cloth. He presents the medicinal drink, steps back and makes three bows, then advances again, bows in greeting, makes the formal inquiry after well-being, and invites the Patriarch to partake of the medicinal drink. Returning to his place, he makes three bows, folds up his sitting cloth, and the drum is struck three times. The attendant sounds the hand chime, and the rector steps out from the ranks and intones:

“Reverently we reflect that the Chan school transmits the direct pointing to the human mind (seeing the nature and becoming a Buddha). In our lowly condition, we borrow but a few droplets remaining from the great waves. The great Way cannot be named; with shame, we merely reflect its radiant light among the remotest descendants. We respectfully beseech the great assembly to recite ten times the name of Vairocana Buddha of the pure Dharma body! And so forth.”

He then dedicates the merit, saying:

“The merit of the recitation just performed is reverently offered on behalf of the First Patriarch, Great Master of Perfect Awakening, the Great Venerable Bodhidharma, in order to repay the compassionate sheltering shade of all Buddhas throughout the ten directions and the three times, and so forth.”

After the dedication of merit was completed, the bell of the Sangha hall was sounded three times, and the assembly dispersed; alternatively, they were invited to return to the refectory for the evening meal. When the evening signal was sounded, the bell of the Sangha hall was struck again to assemble the community. The abbot offered incense, and the rector recited the Surangama Dharani.

When the recitation was finished, he dedicated the merit, saying: “The pure Dharma-realm body is fundamentally without arising or cessation, yet through the power of the great compassionate vow, it manifests coming and going. Looking upward, we reverently beseech your compassion; bowing our heads, we implore your discerning witness. On the fifth day of this month, we humbly observe the anniversary of the passing into stillness of the First Patriarch, Great Master Yuanjue, the Great Venerable Bodhidharma.

Leading the assembly of bhiksus, we have respectfully prepared incense and a sumptuous meal as offerings and recited the Surangama Dharani of the Great Buddha’s Crown, the foremost of the myriad practices. May the accumulated merit and fragrance repay the shelter of your compassion. We humbly pray that beings of every capacity may receive your support, transmitting and proclaiming the family tradition of Shaoshi; that their wondrous wisdom may be inexhaustible and that they may perfect the faculties of the Mahayana.

All Buddhas throughout the ten directions and the three periods of time, and so forth…”. Next, the head attendant led the assembly of postulants in forming ranks and proclaimed in a loud voice: “Salutations, prostrations, and recitation of sutras and dharanis.” The accompanying personnel formed ranks and made salutations and prostrations.

Early the next morning, the abbot offered incense and prostrated, presented hot water, and set forth an offering of gruel; he then sat beside the Dharma seat to eat and keep the Patriarch company. After the gruel, the abbot offered incense and tea. The rector recited the Great Compassion Dharani and dedicated the merit, saying: “The merit of the sutra and dharani recitation just performed is reverently offered for the sake of the First Patriarch, Great Master Yuanjue, the Great Venerable Bodhidharma, so as to repay the shelter of his compassion. All Buddhas throughout the ten directions and the three periods of time, and so forth…”.

Between the morning gruel and the midday meal, at the light refreshment before the meal, the bell of the Sangha hall was sounded to assemble the community, who formed ranks facing the portrait of the Patriarch. The abbot offered incense and made three prostrations without folding up his sitting cloth. He advanced before the incense burner and presented hot water and the meal offering.

The guest attendant reverently raised the offerings; when the incense attendant reached the side of the Patriarch’s seat, he carried the offerings forward and placed them upon the table. The abbot withdrew to his place and made three prostrations. He then advanced again, burned incense, distributed alms, made three prostrations, and folded up his sitting cloth.

The drum was sounded especially to offer tea to the Patriarch, in the same manner as the offering of hot water. Afterward, the abbot offered incense and delivered the Dharma words. A postulant clashed the cymbals.

The rector stepped out from the ranks, bowed, and invited the abbot to offer incense. The attendant carried the incense casket. Next, the former and current abbots and the officers of the two divisions stepped out from the ranks to offer incense.

The entire assembly spread out their sitting cloths and made three prostrations, touching their heads to the ground. The rector announced: “The pure Dharma-realm body is fundamentally without arising or cessation, yet through the power of the great compassionate vow, it manifests coming and going.” After the rector had proclaimed the memorial, the abbot knelt before the incense burner. The rector then recited the Surangama Dharani and afterward dedicated the merit, saying: “The merit of the sutra and dharani chanting just performed is reverently offered for the sake of the First Patriarch, Great Master Yuanjue, the Great Venerable Bodhidharma, to repay the shelter of his compassion.

All Buddhas throughout the ten directions and the three periods of time, and so forth…”. Next, the postulants chanted the sutra.

Text of the memorial:

Great indeed is the true transmission, perpetuating the lineage of the King of Awakening.

“Vast emptiness, nothing holy”—breaking the fetters of doctrinal learning.

A hundred rivers flow into the sea, bringing all their divergent currents to an end.

The bright sun hangs in the sky, and no separate images remain.

Directly pointing to the human mind to become Buddha, becoming Buddha with that very mind.

Accord with the wondrous Way and words are forgotten; when words are forgotten, the Way is seen.

He established great merit for the teaching in the world,

And caused the wind of the School to resound far and wide.

Manifesting the udumbara blossom in this defiled world, he was rightly made the First Patriarch.

Grasping the vital current of the Mahayana in China, he brought it completely within the established model.

Now, upon the anniversary of the burial of the shoe,

We accordingly present an offering of vegetarian fare.

We bow down and pray:

May the robe of faith bear witness to the great matter of the Buddhas and Patriarchs, with the strength to lift a thousand catties.

May the single flower unfold—the springtime of heaven and earth—continuing for ten thousand years.

(BRIEF BIOGRAPHY OF PATRIARCH BODHIDHARMA)

Patriarch Bodhidharma was the third son of King Sugandha of Southern India and belonged to the ksatriya caste. His original name was Bodhitara. Later, he met the Twenty-seventh Patriarch, the Venerable Prajnatara. Recognizing the Master’s hidden potential, the Venerable tested him by instructing him and his two elder brothers to discuss the precious jewel that King Sugandha had given to the Venerable as alms, thereby illuminating the essential truth of mind. The Venerable then said: “You have gained penetrating comprehension of all dharmas. ‘Dharma’ means great penetration; therefore, you shall be named Dharma.” Thus, his name was changed to Bodhidharma.

The Master then addressed the Venerable: “Now that I have received the Dharma, to what land should I go to perform the work of the Buddha? I pray that the Patriarch will compassionately instruct me!” The Venerable said: “Although you have attained the Dharma, you should not travel far away but should remain in Southern India. Wait until sixty-seven years after my passing into cessation, and only then go to the land of Cinasthana (China), where you shall establish the great medicine of the Dharma and directly liberate those of superior faculties. Do not depart in haste, lest you decline in Luoyang.” (The original text writes “the sun concealed below,” an oblique reference to Luoyang.)

On the twenty-first day of the ninth month in the Dingwei year, the eighth year of the Putong era of the Liang dynasty (527), the Master arrived in Nanhai Commandery in southern China. Xiao Ang, the governor of Guangzhou, submitted a memorial to Emperor Wu of Liang, and the emperor dispatched an envoy to welcome and invite the Master. On the first day of the tenth month, the Master arrived at Jinling and exchanged views and debated with the emperor, but they did not accord. On the nineteenth day of that month, the Master crossed the river and traveled northward.

On the twenty-third day of the eleventh month, the Master arrived in Luoyang [the capital of the Northern Wei (Yuan Wei) dynasty], in the tenth year of the Taihe era during the reign of Emperor Xiaoming of Wei (486). He stayed at Shaolin Monastery on Mount Song, where he sat in meditation facing a wall and remained silent throughout the day. People could not fathom him and therefore called him “the wall-gazing Indian.” On the fifth day of the tenth month in the Bingchen year, the nineteenth year of the Taihe era of the Wei dynasty, the Master sat upright in stillness and passed away.

On the twenty-eighth day of the twelfth month that year, he was buried on Mount Xionger, and a stupa was erected at Dinglin Monastery. The Tang dynasty posthumously conferred upon him the title Great Master Yuanjue, and his stupa was named Kongguan.

MEMORIAL ANNIVERSARY OF CHAN MASTER BAIZHANG HUAIHAI

Before the memorial day, the Hall Office collects contributions from the assembly to procure offerings. On the night before the memorial day, the Dharma Hall is arranged according to the prescribed rules. A portrait of Patriarch Baizhang is hung above the Dharma seat, and a splendid offering feast is set out in the central bay.

Tables bearing offerings are arranged in the bays to the right and left, and sutras are chanted that evening. On the principal day of the observance, the memorial offerings are displayed; tea and hot water are specially prepared, incense is offered, and the memorial address is proclaimed and read. The head seat steps out from the ranks to offer incense, and the assembly spreads out sitting cloths, touches their foreheads to the ground, and makes three prostrations. (This is the same as the memorial observance for Patriarch Bodhidharma, except that there is no chanting of sutras.) At the beginning of the evening, the dedication is made as follows: “The pure body of the Dharma realm is originally without arising or passing away, yet through the power of the vow of great compassion,

it manifests coming and going.

Looking up, we implore compassionate kindness; bowing down, we beseech discerning witness. On the seventeenth day of the first month, we reverently observe the anniversary of the entering into quiescence of the Great Venerable Chan Master Baizhang, Great Wisdom, Enlightened Illumination, Expounder of the School, Wondrous Practice. Contributions have been gathered from the community of bhiksus to prepare incense and delectable food as an expression of offering, and to recite the Surangama Mantra of the Buddha’s Crown, the foremost among the myriad practices.

May the extraordinary merit accumulated hereby repay the sheltering shade of his compassion. We pray that the udumbara flower may appear once more, again revealing the springtime beauty of the flower of awakening; may the sun of wisdom shine perpetually, forever illuminating the darkness of the long night. All Buddhas of the ten directions and the three periods of time, and so forth…”.

Text of the memorial address:

With a single word, the Dharma universally guided all beneath heaven, providing rule and model;

For ten thousand generations it is known that the Way of the teacher is revered, possessing order and guiding principles.

Thus,

We recall the flourishing grandeur of the rites and music of the thriving monasteries;

We behold the abundant splendor of the Dharma feast for dragons and elephants.

Chinese and Sanskrit share one script, richly resembling the overflowing heavenly emoluments of the grand canal;

Sutras and Vinaya support one another, exacting as golden statutes and jade ordinances.

There are ceremonial forms for spreading the rain of Dharma within the Dharma Hall,

Not the common rites and music of the countryside.

Grasping its function yet transcending its function, he turned free from the twofold mystery;

Emerging within the pivotal opportunity and entering within it as well, his principle exhausted every subtle wonder.

Therefore, he assisted the Chan Patriarch and served at his side;

Thus, in observance of his memorial day, we offer this vegetarian feast.

We humbly pray:

May the splendid banner of vigor, like Sakra, subdue demons and outsiders;

May the great tree and its cooling shade, like Linji, shelter Jambudvipa.

(BIOGRAPHY OF CHAN MASTER BAIZHANG HUAIHAI)

The Master was born into the Wang family and was a native of Changle in Fuzhou. While his hair was still bound in a child’s topknot, he had already left far behind the defilements of the mundane world. He trained fully in the threefold discipline of precepts, concentration, and wisdom.

The Master belonged to the Dharma assembly established when Chan Master Mazu Daoyi’s teaching flourished in Jiangxi. Among its members were renowned Chan masters regarded as outstanding dragons and elephants of the Chan school, such as Dazhu Huihai, Nanquan Puyuan, and Guizong Zhichang; yet the Master was the foremost in the assembly. When Mazu entered quiescence at Letan, the Master succeeded to the lineage.

Because the community seeking refuge with him became too numerous to accommodate, however, he resolved to depart for another place. While traveling through Xinwu, he stopped his conveyance to rest for a time at the foot of a mountain. Gan Zhen, who happened to be traveling there, willingly donated land and invited the Master to reside upon it.

Soon afterward, the assembly that had been awaiting him arrived, and a great monastery was built to house the community. On the seventeenth day of the first month in the ninth year of the Yuanhe era (814), the Master entered quiescence. At that time, the pin forests withered entirely although there had been no drought, and Numinous Stream ran dry although it was spring.

The fourfold assembly wept bitterly, and the Master was interred upon Great Hero Peak. Previously, an Indian monk named Sima Dhuta, while seeking land for the Master’s burial place, had said: “Beside it, three mountain peaks are joined, their mystery inexhaustible. This is the dwelling place of a Dharma king, a model teacher for all beneath heaven.” Thereafter, people also came to believe this.

In the first year of the Changqing era of the Tang dynasty (821), an imperial decree bestowed upon the Master the posthumous title Chan Master Great Wisdom, and his stupa was named Great Jewel Victorious Wheel.

In the first year of the Daguan era of the Song dynasty (1107), the additional posthumous title Enlightened Illumination was bestowed upon him, and his stupa was named Gathering of Wisdom.

In the third year of the Yuantong era of the Great Yuan dynasty, the additional posthumous title Chan Master Expounder of the School, Wondrous Practice was bestowed upon him.

MEMORIAL OBSERVANCES FOR SUCCESSIVE PATRIARCHS WHO FOUNDED THE MONASTERY

The memorial observances for those who founded the monastery honor venerable persons of lofty practice and those whose meritorious service to the monastery was brought to full completion. On the preceding night, the Dharma Hall is furnished and adorned. The rites are the same as those for the memorial observance of Chan Master Baizhang Huaihai, except that the memorial address may be omitted.

The Treasury Office prepares the offerings. If it is the memorial observance of a patriarch of a former generation, there is no need to present a memorial address or offer tea and hot water. When the date arrives, the Hall Office—the prefect of the rector’s quarters—notifies the Treasury Office in advance to prepare the offerings.

The spirit tablet is respectfully escorted in and arranged to the west of the Dharma seat. After the gruel has been taken, the assembly gathers. The abbot and the officers of the two divisions stand together in a single row.

The rector steps out from the ranks, bows, and invites the abbot to offer incense; he then returns to his place, and all spread out their sitting cloths, touch their foreheads to the ground, and make three prostrations together. The attendant stands at the end of the prostrating ranks. (The Pure Rules of the Zhida Era states: “In some places, people assemble in the Patriarch Hall, offer a meal, and then chant sutras; this is contrary to the prescribed rules.”) The Great Compassion Dharani is recited, followed by this dedication: “The precious mirror is empty and vast as the great ocean, whose towering waves buffet the raft drifting upon birth and death.

The gate of great quiescent concentration perfectly embraces the signs of all who have come and gone, past and present. Looking up, we implore steadfast compassion; bowing down, we beseech discerning witness. On this day of this month, this monastery observes the anniversary of the entering into quiescence of Chan Master So-and-so, whose Dharma name was So-and-so, the former holder of the abbacy in the such-and-such generation of this monastery.

Delectable food has been prepared as an expression of offering. The community of bhiksus has reverently chanted the Great Compassion Dharani. Through the extraordinary merit accumulated hereby, we pray that the late Chan Master So-and-so may ascend to an ever-higher spiritual rank.

We further pray that the sun of wisdom may shine anew, brilliantly illuminating the seed of the radiant Patriarchal House; may the numinous root spread forth once again, restoring the springtime beauty of Shaolin’s flowering and fruit-bearing trees, and so forth…”.

If the dharani is recited for a fellow native of the abbot or for an eminent reclusive monk, the dedication is as follows: “The merit from the recitation of the sutra and dharani just completed is reverently offered for the advancement in spiritual rank of the Great Venerable whose Dharma name is So-and-so. All Buddhas of the ten directions and the three periods of time, and so forth…”. If material goods are bestowed and distributed as alms, the Surangama Mantra must be recited, and the dedication is made as stated above.

MEMORIAL OBSERVANCE FOR THE ABBOT’S DHARMA-TRANSMISSION MASTER

The ancient worthies devoted themselves solely to upholding and invigorating the lineage, illuminating their own Buddha-nature—the Buddha within themselves—and instructing later students, so that there might be transmission and reception between those who know, thereby repaying the kindness of their teachers and patriarchs. Thus, Chan Master Baling Haojian offered his three turning-phrases at the memorial observance for Chan Master Yunmen Wenyan; in this, the predecessors had a profound intent.

Nevertheless, the propriety and righteousness of honoring one’s teacher and esteeming the Way cannot be abandoned. On the day before the memorial, the abbot takes money from his personal funds and gives it to the treasury office to prepare the memorial offerings. On the preceding evening, the assembly gathers in the Dharma hall, which is arranged in accordance with the prescribed procedure.

The practitioner of the hall office notifies the assembly and hangs the “Chanting and Recitation” placard. That evening, the Shurangama Mantra is recited. Those from the abbot’s native region, his companions in the Way, and fellow disciples of the same teacher—his Dharma kin—recite the Great Compassion Mantra.

The scripture-reciting practitioner then performs the dedication of merit. The recitations and dedication are the same as in the preceding memorial observances. Early the next morning, the abbot presents an offering of gruel.

After the morning gruel, the assembly recites the Great Compassion Mantra. Those from the abbot’s native region, his companions in the Way, and fellow disciples of the same teacher—his Dharma kin—also recite the mantra. At the semi-meal, that is, between the morning gruel and the midday meal, the money and articles offered for the memorial are distributed, and scriptures are recited.

The abbot presents the meal offering and conducts the offering of tea and incense, as in the memorial observance for Patriarch Bodhidharma. The two rows offer incense, and the entire assembly bows together, for everyone from the senior seat downward is regarded as a student of the Way.

At mealtime, the abbot enters the Sangha hall, burns incense, spreads his sitting cloth, and makes three prostrations, touching his forehead to the ground, then returns to his place. The robe-and-bowl attendant distributes the charitable gifts. In some places, these gifts are distributed as charity while the assembly is gathered in the Dharma hall reciting scriptures, but this is contrary to proper ritual.

After the meal, the assembly gathers before the Dharma seat to offer tea, and the attendant burns incense and performs the ceremony. If a hot-water reception is held as an accompanying observance before the portrait of the Dharma-transmission master, then after the meal the guest prefect of the abbot’s quarters invites the Western Hall elders and the two rows to gather in the evening before the portrait of the Dharma-transmission master and accompany it in partaking of hot water.

A spirit tablet is placed to the right of the Dharma seat. The abbot bows in greeting and invites everyone to take their seats, burns incense, and presents the hot-water offering. At the same time, he invites those seated as companions to partake of the hot water.

He then steps back, burns incense, spreads his sitting cloth, and makes three prostrations before the portrait of the Dharma-transmission master, touching his forehead to the ground. Rising, he bows, inquires after the well-being of, and thanks those seated as companions. At three beats of the drum, they leave their seats.

If three or five Western Hall elders are present, the gathering is divided into two sittings: at the first, the Western Hall elders partake of hot water, with the abbot performing the ceremony; at the second, the two rows partake of hot water, with the attendant performing the ceremony. If there are no Western Hall elders, the first sitting is omitted. After the scripture recitation, hot water and fruit are prepared and served, and the two rows and the retired senior officers are invited in advance.

If any of the abbot’s Dharma kin, respected elders, or fellow disciples of the same teacher are residing at the monastery, they too must be invited to attend. The abbot’s junior disciples and Dharma-granddisciples may not attend the reception together with them. After everyone is seated, the abbot rises, burns incense, and presents the hot water.

Thereafter, the attendant burns incense and performs the ceremony of offering hot water and fruit.

Here ends the Chapter on Honoring the Patriarchs.

CHAPTER 5 – THE ABBOT

Buddhism had been transmitted to China for nearly four hundred years when Patriarch Bodhidharma came to this land. It was transmitted through another eight generations before reaching Chan Master Baizhang Huaihai. Throughout that period, the Dharma of the Way was transmitted from master to disciple. They dwelt either in caves or as guests in Vinaya monasteries, and there was as yet no office bearing the title “abbot.” Chan Master Baizhang, observing that the Chan school was becoming ever more flourishing—from emperors,

chief ministers, princes, and nobles above, down to Confucians, Daoists, and the Hundred Schools of thought, all responding to its spirit and coming to inquire about the Way—and that its communities of disciples were truly numerous, saw that unless the position of the leader was exalted, the master’s Dharma would lack rigor. Therefore, they honored their teacher as abbot and respectfully called him “Elder,” just as in ancient India Shariputra and Subhuti had been revered because they were advanced in years and lofty in virtue.

A large Sangha hall was also built to house the abbot’s community, and the two rows of officers were established to divide among themselves the duties of administering the monastery. Thus, the system became clearly ordered, complete, and splendid. With regard to labor, Baizhang maintained that the abbot must share the toil equally with the assembly.

He often said, “A day without work is a day without food,” and therefore no one could criticize him. The granaries filled to overflowing with grain were produced solely through the labor of the monastery’s servants. Accordingly, everyone from the abbot down to the officers was first elected by the monastery’s assembly and only afterward appointed by the authorities.

Even then, many declined to accept the offices to which they had been nominated. Later, however, matters deteriorated: some used money to bribe and purchase influence, while others employed cunning schemes or power to seize offices by force, turning the abbacy and other monastic offices into lucrative commodities to be trafficked and hoarded for profit. If the proper person is not selected for an office, the reputation of the entire monastery will collapse into ruin; moreover, factions and cliques will be formed, leaving calamities for later generations that may persist for decades and spread so widely that they become difficult to restrain or resolve.

Although one occasionally hears reports that, after death, such wicked persons suffer terrible retribution in the underworld—misery too dreadful for anyone to bear hearing of—is this not enough to inspire fear and cause people to admonish themselves?

RULES FOR THE ABBOT’S DAILY CONDUCT — ASCENDING THE HALL

Whenever the fifteenth or first day of the lunar month approaches, on the preceding evening the attendant must report to the abbot: “Tomorrow morning is the day for offering blessings to His Majesty; you must ascend the hall.” Early the next morning, he reports this once again and instructs the practitioner of the guest prefect’s office to hang the “Ascending the Hall” placard as notice to the assembly. After the gruel, the three rounds of the bell signaling departure from the Sangha hall are not sounded as usual.

Instead, when the Dharma seat has been arranged, the practitioner of the hall office—the disciplinarian’s quarters—reports to the head seat and strikes the cloud-shaped sounding board before the quarters. The assembly gathers and sits in the Sangha hall. Only then does the practitioner of the abbot’s quarters report again to the abbot, and next tells the attendant to sound the drum.

The two rows lead the assembly before the Dharma seat, face the abbot, bow in greeting and inquiry, and divide into two ranks standing opposite one another. The attendant invites the abbot to come forth. The abbot ascends the Dharma seat and lights incense to pray for the longevity of His Majesty.

the Blessed One (please see the detailed explanation in the chapter “Prayers and Departures”), then sits cross-legged upon the Dharma seat, elucidating the principles of Chan for the assembly of students and proclaiming the Way and the Dharma. If guests are present during the discourse, words of thanks must be offered. If many topics are discussed, an outline must be recorded so that, should anything be forgotten or omitted, the attendant may provide a reminder.

If abbots, eminent venerable masters, or West Hall elders from neighboring monasteries are present, seats must be arranged for them to the right of the Dharma seat. If officials are present, their seats must be arranged facing the Dharma seat (however, officials who understand and respect the proprieties of the Buddha-Dharma would not dare sit in such seats). When ascending the hall on the five observance days, the ceremony is somewhat simpler: the two divisions first come before the abbot to pay their respects, then immediately return to their places and stand.

The abbot ascends the Dharma seat but does not offer incense; all the other rites are as described above. If venerable elders are visiting and the abbot ascends the hall on their behalf, he respectfully invites them to ascend the Dharma seat with him, introduces them, and asks them to expound the Dharma. Alternatively, if the abbot ascends the hall at a donor’s request, in either case there is no need to adhere to the prescribed time; the ceremony may be conducted whenever convenient.

In ancient times, students who wished to cut through their doubts had to engage in inquiry and response. At first, they did not become obstructed by words and phrases. In recent times, however, those who style themselves Chan guests have become blind to—or deny—cause and effect, fostering bad habits and vices.

They treat the matter as a farce, laughing and talking boisterously, utterly bereft of proper bearing. How, then, could there be any question of expounding the Dharma and proclaiming the tenets of the Chan school, or offering prayers for the sovereign’s longevity? If officials or eminent worthies come to the monastery, there should be little personal talk about oneself or private matters.

Nowadays monastics speak far too much of praise and blame, thereby becoming entangled in conduct contrary to the prescribed forms. If monastery affairs are to be discussed, the abbot’s quarters should serve tea to the two divisions and the head seat, and they should deliberate upon those matters together. They should not discuss assorted trivialities that no one wishes to hear.

AFTERNOON CONSULTATION

Whenever the great assembly gathers to receive instruction in the Chan Dharma, it is called a consultation. The ancients instructed their disciples to come morning and evening to inquire and deliberate, allowing no moment to pass without investigating and proclaiming the Way and the Dharma. Thus, every afternoon there was necessarily a consultation in the late afternoon.

Nowadays, however, the seated consultation in Chan monasteries is held on the five consultation days: the first, fifth, fifteenth, twentieth, and twenty-fifth days of the month. On these five days, the abbot must ascend the seat and expound the Dharma. It is called a seated consultation because, while listening to the abbot ascend the seat and expound the Dharma, the entire assembly sits in the Dharma hall (see the full and detailed explanation in the chapter “Prayers and Departures”).

If the abbot is detained by some matter and cancels the evening consultation that afternoon, the practitioner attached to the hall office, acting on the abbot’s command, reports this to the head seat and sounds the bell in the Sangha hall three times. This is called the bell announcing the cancellation of the evening consultation. When a new abbot enters the monastery, when officials or donors visit the monastery, when a special invitation from someone has been accepted, when instruction and a Dharma discourse must be given for the deceased, or when one of the four great observances of the monastery occurs,

the evening consultation is postponed until after the dusk bell has sounded and is then conducted under the name “minor consultation.” Its ceremonial form is also flexible and may be conducted in accordance with worldly proprieties; this is commonly called “household instruction.” In such cases, the bell canceling the evening consultation is not sounded, for after all, a consultation is still being held.

THE MINOR CONSULTATION

In ancient times, the minor consultation was not conducted in a fixed place. Depending on whether the assembly was large or small, it was held either in the sleeping quarters of the abbot’s residence or in the Dharma hall. After the midday meal on the observance day, the attendant reports to the abbot, “There will be a minor consultation this evening,” and orders the guest-reception practitioner to inform the assembly and hang up the “Minor Consultation” placard.

In the late afternoon, the bell canceling the evening consultation is not sounded. Instead, after the dusk bell has rung, the practitioner reports to the abbot and sounds a roll of the drum to assemble the community. The two divisions take their standing places, and the abbot ascends the Dharma seat, as in the ceremony of ascending the hall on the five consultation days.

He raises and explains the essential principles of the Buddha-Dharma and also offers various personal acknowledgments, presenting everything fully and thoroughly. Finally, he cites a Chan gong’an to conclude the ceremony. On the four great observances of the monastery—the beginning of the summer retreat, the end of the summer retreat, the winter solstice, and the Lunar New Year—the abbot may ask one of the senior officers to expound the Dharma to the assembly in his stead.

Alternatively, when explaining the ceremonial protocols, he must present, with appropriate fullness or brevity, what should be performed and what should be omitted, so that the assembly may understand everything clearly. When the abbot leaves the seat, the guest-reception practitioner proclaims in a loud voice: “The Venerable Abbot invites the West Hall elders, the two divisions, the residents of the individual quarters, the senior monks, the monks of the screened hall, the attendants, and the Chan guests to the sleeping quarters of the abbot’s residence for a serving of medicinal hot water!” The storehouse office prepares the medicinal hot water and cakes and sends them to the abbot’s residence.

In former times, Chan Master Fenyang Shanzhao resided at Prince’s Monastery in Fenyang. Because the weather in the land of Fen was bitterly cold, he discontinued the night consultations. An Indian bhikshu—a foreign bhikshu, a bhikshu from another land—arrived leaning upon a staff and said to the master, “There are six great beings in your assembly. Why do you not expound the Dharma?” Having spoken, he rose into the air and vanished. The master secretly composed this verse of prediction:

The golden staff gleams in the foreign monk’s hand,

For the Dharma he comes to Fenyang.

Six men shall become great vessels;

He urges that the Dharma be proclaimed.

At that time, Chan Master Shishuang Chuyuan held the position of senior leader in the assembly. Chuyuan was Chan Master Ciming. Later, when Chuyuan resided at Shishuang, he would often roam the mountains after completing the midday meal. At that time, Chan Master Yangqi Fanghui served as monastery supervisor. Watching for the master to leave for his mountain walk, he immediately sounded the drum to assemble the community. When Ciming returned, he angrily rebuked him, saying, “Ascending the hall in the evening—when has there ever been such a rule?” Fanghui calmly replied, “How can Fenyang’s evening consultation be deemed contrary to the rules?” Ciming nodded his assent.

THE INCENSE-LIGHTING CEREMONY

Each year, before the commencement of the summer retreat, those newly arrived at the monastery who had only recently been assigned to the Sangha Hall selected a person well versed in ceremonial protocol to serve as the head participant. After consulting fully with the rector, he led the assembly to the attendants’ office and reported: “We brothers, newly registered and permitted to remain at the monastery, wish to ask the abbot to conduct the Incense Declaration ceremony and expound the Dharma for us.

May we trouble the esteemed attendant to convey our request?” The attendants’ office replied: “Please wait while I report this to the abbot; afterward, I shall give you his response.” If the abbot consented, he instructed the hall office to prepare a diagram for the Incense Declaration ceremony—the format of which is presented below. According to whether the assembly was large or small, they were arranged in a certain number of rows, divided between the eastern and western sides, and stood facing the Dharma seat.

Their positions from front to back were determined according to seniority in ordination. Everyone first assembled and rehearsed the ceremonial procedure until proficient. The hall-office postulant collected a contribution from each person to cover the cost of three bundles of large and small incense and the paper on which the diagram was drawn, entrusting them to the head participant for safekeeping.

On the appointed day, the attendant instructed the guest-office postulant to arrange screens, tables, and chairs either in the abbot’s quarters or in the Dharma Hall. Three tables bearing incense burners were to be set out, with three pairs of candle stands placed at intervals in a row before the incense tables. Outside them, a mat was spread for kneeling and bowing.

The hall-office postulant notified the assembly of every detail in due order and hung up the Incense Declaration notice. The attendant also prepared a small placard and affixed it to a pillar of the Dharma Hall, bearing the words: “By gracious instruction of the abbot, the venerable worthies, the former abbots residing in the western quarters, and the head seat are all exempted from the Incense Declaration ceremony. Respectfully announced by so-and-so of the attendants’ office.”

On the day of the ceremony, after the morning gruel, the cloud-shaped sounding board in each quarters was struck three times. The assembly gathered and stood according to the positions indicated on the diagram, each person equipped with a small incense box and a sitting cloth. The head participant, rector, and attendant entered together to invite the abbot to come forth.

The head participant returned to his original position, exchanged bows of greeting with everyone, then stepped forward and announced: “We respectfully request the Venerable Abbot to ascend the seat”—that is, to sit cross-legged upon the Dharma seat. The abbot took his place on the Dharma seat. The deputy head participant handed a large stick of incense to the head participant, who, together with the assembly, again bowed in greeting toward the abbot and then offered the incense.

Everyone spread out their sitting cloths, touched their foreheads to the ground, and performed three full prostrations. After bowing, they folded up their sitting cloths and once again exchanged bows of greeting. The head participant stepped forward, stood beside the incense burner, bowed in greeting, and declared: “For us, the matter of birth and death is great, and impermanence passes swiftly.

We humbly beseech the Venerable Abbot to reveal the causal circumstances—the koans—to us.” The abbot presented three koans from the Zen tradition as instruction. On the basis of those three koans, the head participant expressed his understanding, then returned to his original position, bowed in greeting, inserted a stick of incense, and rejoined the assembly in position, standing with hands clasped and fingers interlaced.

Three persons from each of the eastern and western rows stepped out of rank. The first and second persons on the eastern side proceeded before the eastern incense burner, while the third went before the central incense burner. The first and second persons on the western side proceeded before the western incense burner, while the third went before the central incense burner.

The two persons standing before the central burner offered incense and bowed to one another in greeting. The three from the eastern side then moved eastward, while the three from the western side moved westward. Following the same order as before, they advanced and slowly returned to their own rows, standing one behind another in line.

Next, another group of three from each of the eastern and western rows did as the first groups of three had done: they rubbed their hands together, stepped out of rank, clasped their hands, bowed to one another as had the two members of the preceding groups, and returned to their positions. After everyone had offered incense, they returned in order to their original places.

The head participant performed three prostrations toward the abbot without folding up his sitting cloth, then stepped forward and said: “Through the compassionate kindness of the Venerable Abbot, we have received your wholehearted instruction, and our hearts cannot but be filled with profound gratitude.” He then returned to his original position and, together with the assembly, performed three prostrations. Stepping forward again, he said: “The season and circumstances today are truly auspicious.

We respectfully wish the Venerable Abbot good health in his daily life and abundant blessings.” He then returned to his original position and, together with the assembly, performed three prostrations and folded up his sitting cloth. The postulant sounded the drum five times, and the members of the two principal rows turned in due order to stand before the Dharma seat. The head participant stood at the lower end of the western row.

All those who had offered incense turned around, those on the eastern side crossing to the west and those on the western side crossing to the east, taking their positions facing one another. The senior monks, those residing in the rear hall, and those who had offered incense then stood behind them.

When the general Dharma discourse was concluded, everyone stood facing the Dharma seat. The head participant offered incense and, together with the assembly, performed three prostrations toward the abbot. If the abbot waived the formal prostrations, everyone struck the sitting cloth against the floor as a token of making one bow, then stepped forward and said: “Through fortunate affinities from previous lives, we have received the compassionate instruction of the Venerable Abbot, and our hearts cannot but be filled with profound gratitude.” After saying this, the entire group exchanged bows of greeting and withdrew.

The head participant led the assembly to the western, or right, side of the Dharma Hall to thank the rector and the attendant, and together they struck their sitting cloths against the floor as a token of making one bow.

Next, the assembly thanked the head participant and together struck their sitting cloths against the floor as a token of making one bow. The guest-receiving attendant prepared tea invitations in order of ordination seniority and arranged a cloth-covered table on which writing brushes and an inkstone were placed. After the Incense Declaration ceremony ended, everyone was invited to take tea on the left side of the Dharma Hall.

The roll was then called, and the head seat was invited to attend as companion. After the midday meal, the drum was sounded and the assembly returned to its standing positions. The two attendants performed the ceremony in the same manner as at ordinary tea receptions.

That evening, the abbot invited the head participant, rector, and attendant to the evening meal, with the head seat invited to attend as companion. Early the next morning, the head participant was invited to tea. At the intermediate meal—the light meal between the morning gruel and the midday meal—the head participant, rector, and attendant were invited to take refreshments.

If the entire assembly participated in the Incense Declaration ceremony, the head seat served as head participant; in that case, at the tea reception, the head participant was to invite a former abbot residing in the western quarters to attend as companion. After a new abbot had entered the monastery and its affairs had become settled, the treasury office prepared incense, and the head seat led the entire monastic assembly in earnestly requesting the new abbot to conduct the Incense Declaration ceremony.

Only afterward was the new abbot’s first ascent to the Dharma Hall conducted as the formal opening of the Dharma Hall. According to the ancient regulations, any monk who had never participated in an Incense Declaration ceremony was not permitted to enter the abbot’s private quarters to engage in training or inquire into the Way.

GENERAL DHARMA DISCOURSE

A general sermon is an occasion on which the abbot expounds the Dharma to the assembly, but there are many different circumstances that may occasion such a sermon. In one case, the great assembly requests a general sermon from the abbot through the offering of incense; in this case, the abbot sits in the place prepared for the incense-offering ceremony. In another, a patron (danapati) specially requests the general sermon; in yet another, the abbot takes the initiative to give a general sermon in order to reveal Buddhist principles to the assembly.

In this case, the abbot ascends the Dharma seat. Whenever a general sermon is to be held, the attendant instructs the guest-reception postulant to hang up the General Sermon placard to notify the assembly, and then to prepare the inner hall in the abbot’s quarters or the Dharma hall in perfect order. After the morning gruel, the postulant reports to the abbot and then slowly strikes the drum five times.

The attendant goes out first and waits until the assembly has fully gathered, then enters to invite the abbot to come forth, ascend the seat, sit in the appointed place, and expound the Dharma. The ceremonial forms are the same as for an informal evening sermon.

ENTERING THE CHAMBER

Entering the chamber is the occasion on which the master examines, tests, and urges on his disciples. Where they have failed to attend fully and carefully, he rigorously questions them; where they are arrogant and contentious, he startles them and breaks through their conceit. Where they cling one-sidedly to biased and deviant views, he rebukes them.

It is just like smelting ore and refining gold in a furnace, so that lead, iron, and all other impurities are entirely removed, or like a jade craftsman polishing jade, discarding even beautiful and precious stones that merely resemble jade. This may be conducted at any time, day or night, without selecting a particular place; it may take place whenever and wherever appropriate. Therefore, monks of old always carried a small incense box with them so that, as soon as they heard three strokes of the drum, they could immediately hurry into the chamber. (Nowadays, the days containing three—3, 13, and 23—and eight—8, 18, and 28—are designated as days for entering the chamber.

This is merely a formal imitation of the ancient practice.) On the day the chamber is opened, when the abbot intends to instruct the disciples, before the morning gruel the attendant instructs the guest-reception postulant to hang up the Entering the Chamber placard at the Sangha hall and before the dormitories. In the inner hall of the abbot’s quarters, an image of the Patriarch Bodhidharma is installed; incense and candles are arranged before it, and a mat is spread for kneeling and bowing.

Inside the chamber, torches and incense are lit, and the bowing mat is spread on the left side. After the gruel, the assembly leaves the Sangha hall. The postulant slowly strikes the drum three times.

The abbot goes before the image of the Patriarch Bodhidharma, burns incense, and together with the attendant bows three times before the image; he then returns to the inner hall and sits with solemn dignity. The attendant advances before the abbot, bows in greeting and inquires after his well-being, and then stands in attendance close by on the left. The postulant advances before the abbot, bows in greeting and inquires after his well-being, and then stands in attendance on the right.

The senior officers lead the assembly before the image of Bodhidharma, where all burn incense and bow three times, and then proceed one after another to the inner hall of the abbot’s quarters. Those arriving afterward likewise burn incense in order, spread their sitting cloths, and prostrate themselves in homage. They then stand one after another in orderly ranks, front and rear, and must not push forward and disrupt the order.

The attendant burns incense, bows in greeting and inquires after the abbot’s well-being, then goes out, bows, and invites the head seat to enter. When passing through the doorway, a disciple must step in first with the left foot and offer incense with the left hand. He advances, bows in greeting and inquires after the abbot’s well-being, then stands to the right of the Chan seat and listens as the abbot presents an ancient precedent or gong’an and begins the instruction.

After hearing the abbot’s teaching, the disciple may express his own understanding or remain silent, as he sees fit. When the instruction is finished, he passes around to the left of the Chan seat, bows in greeting and inquires after the abbot’s well-being, then steps back, spreads his sitting cloth upon the floor, attentively makes one bow in gratitude, and steps out through the doorway with the left foot first. He then bows and invites the next person to enter.

The one leaving and the one entering must face each other and bow in greeting, continuing without interruption. If the head seat was formerly a Western Hall elder of a great monastery, or is a renowned and virtuous eminent monk, then when he enters the chamber and burns incense, the abbot must descend from the Dharma seat, bow, and escort him out. When the abbot ascends the seat to expound Chan principles to the assembly, he is exempted from receiving and escorting a head seat belonging to either of the two ranks just mentioned. (This too is a ceremonial form still slavishly followed in recent times.

As for the eminent monks of lofty virtue in ancient times, even if the Buddha or a patriarch came to listen while they were expounding the Dharma to the assembly, they would remain seated upon the Dharma seat and continue preaching, thereby preserving the solemn and sacred dignity of the Dharma assembly. How could they have concerned themselves with worldly etiquette? What do the masters think of this matter?) Only the rear-hall head seat leads the assembly and presides over the entering of the chamber.

Even newly arrived traveling postulants whose names have not yet been entered on the register should enter the chamber. After entering the chamber behind the assembly and listening to the sermon through to its conclusion, the attendant offers incense, spreads his sitting cloth, prostrates himself, and performs the great ceremony of three bows. The postulant offers incense and bows three times to the abbot, then goes out again before the image of the Patriarch Bodhidharma, spreads his sitting cloth, prostrates himself, performs the great ceremony of three bows, and withdraws.

CHANTING

The ancient Pure Rules prescribed that the 3rd, 13th, and 23rd, and the 8th, 18th, and 28th days of each month were days for chanting. Nowadays, only the 8th, 18th, and 28th are observed as the three chanting days. The Sangha-hall office enters the monks on a diagram according to the order of their ordination seniority (the form of the diagram is recorded below).

On the appointed day, the area before the Sangha hall is swept and washed clean. After noon, the postulant of the Sangha-hall office notifies the assembly and hangs up the Chanting placard. Before the informal evening sermon, the incense and candles in the Sangha hall and the other halls are inspected and made fully ready, and a report is then made to the abbot and the two rows of officers.

First, the cloud-shaped board is struck at the abbot’s quarters and the illuminated hall; next, the corridors are traversed while the cloud-shaped board is struck. The abbot comes forth, and the great board is slowly struck three times. The assembly gathers and takes up the positions depicted in the diagram.

Newly arrived traveling monks whose names have not yet been entered on the register stand to the attendant’s left. The attendant follows the abbot to the Patriarch Hall, the Earth Deity Hall, and the main hall, where they burn incense and make obeisance, while the great bell is sounded. The two rows of officers have previously assembled outside the Sangha hall; when the great board is struck, they proceed to the positions indicated on the diagram.

The abbot enters the Sangha hall, and the offerings postulant sounds the bell before the Sangha hall seven times. Incense is burned before the image of the Holy Monk. The attendant carries the incense box, while the correspondence attendant returns directly to his own position.

The guest-reception attendant goes to the Western Hall elder and bows in greeting and inquires after his well-being, then makes a circuit of inspection to see whether anything is missing or out of order; afterward, he invites the Eastern Row officers to take their places. The abbot steps outside the Sangha hall and stands directly in the center to burn incense. The incense attendant follows behind the abbot and returns to his place.

The rector first leaves his place and proceeds to the doorway, where he stands facing the abbot, joins his palms, and chants. At the ceremonies on the 8th and 18th, he proclaims: “May the imperial wind blow forever, may the Emperor’s Way spread afar, may the days of the Buddha and Sangha shine brightly,

May the Dharma wheel ever turn; may the guardians of the garbha, the local earth deities, and the Dharma protectors watch over and sustain everyone. May the donors of the ten directions increase in merit and wisdom. For the foregoing causes and conditions, let us invoke the pure Dharma-body Buddha Vairocana, and so forth….” The assembly recites silently.

At the end of each sacred name, the bell in front of the hall is gently struck in response; when the recitation is finished, the bell is struck once more. On the twenty-eighth day alone, the announcement is as follows: “Reverently addressing the great assembly! From the passing of the Great Teacher, the Tathagata, into parinirvana until the first year of the Zhiyuan era of our Great Yuan dynasty, 2,284 years have elapsed.

With each passing day, our lives are shortened by one day, like fish deprived of water—what joy can there be? All of us must strive diligently and energetically to cultivate good and eliminate evil, with the urgency of extinguishing a fire blazing upon our heads. Whenever we contemplate the swiftness of impermanence, we must not procrastinate, become indolent, or give way to heedlessness!

The garbha deities, local earth deities, and Dharma protectors will watch over and sustain everyone; may the donors of the ten directions increase in merit and wisdom. For the foregoing causes and conditions, let us together invoke the sacred name of the pure Dharma body ten times! And so forth….” Having spoken, he returns to his former place.

The abbot enters the Sangha hall; next, the front-hall head seat enters, followed by the eminent and virtuous senior monks and the Western Hall elders. They turn before the place—the seat tablet—of the Holy Monk’s image and stand there. The principal officers lead the assembly, approaching in groups of three to bow and offer greetings before the Holy Monk’s image.

They then turn toward the abbot, bow, and offer greetings; with palms joined, they circumambulate the Sangha hall in the direction of the left shoulder and then stand according to the seating chart. Newly arrived itinerant monks who have not yet formally taken their places, together with the attendants, enter behind the assembly. They circumambulate only halfway around the Sangha hall, reaching the area behind the Holy Monk’s image.

The attendants stand facing the rear door. Newly arrived itinerant monks whose names have not yet been registered stand facing the postulants. Next, the administrative officers enter the Sangha hall, bow and offer greetings before the Holy Monk’s image, then turn toward the abbot, bow and offer greetings, and, with palms joined, circumambulate the Sangha hall before departing.

The newly arrived monks whose names have not yet been registered follow the attendants out. The postulant of the hall office approaches the head seat and reports the instruction: “The consultation is concluded.” He then turns from behind the Holy Monk’s image and leaves the hall. The postulant in charge of offerings strikes the bell before the Sangha hall three times.

Everyone joins their palms and bows respectfully to one another, then leaves their places and disperses. The abbot steps out of the Sangha hall, and the officers of both ranks follow him out. Before the Sangha hall, they thank the abbot for having served them medicinal drink and fruit, but the abbot restrains them and dispenses with the formalities.

On the twenty-eighth day, they attend the medicinal-drink gathering. The cloud-shaped sounding board in the sleeping quarters is struck; the attendant burns incense, and the rites are performed according to the customary procedure. After the medicinal drink has been taken, they are invited to the evening meal.

According to the ancient regulations, medicinal drink was served on all three days—the eighth, eighteenth, and twenty-eighth—but on the eighth and eighteenth there was no invitation to the evening meal. On these recitation days, there is no afternoon seated consultation, but evening Chan practice proceeds as usual.

INSPECTION OF THE MONKS’ QUARTERS

According to the Ancient Pure Rules, before the abbot inspected the monks’ quarters, a notice announcing the Inspection of the Quarters was hung before the Sangha hall for the information of the great assembly. Each residence arranged seats and prepared incense and medicinal drink. When the abbot arrived, the cloud-shaped sounding board was struck to assemble the residents, who stood in ranks outside the door of the residence to receive him, bow, and offer greetings.

They then followed the abbot into the residence. The residence master burned incense and, together with the assembly, bowed and offered greetings to the abbot, after which everyone returned to his place and sat down. The abbot inquired after and comforted the elderly, infirm, and sick monks; examined what supplies the residence lacked and what difficulties there might be; then asked about their warmth and comfort before rising to depart.

At that time, the monks were to spread their sitting cloths and prostrate three times in gratitude for the abbot’s gracious visit and solicitude. If the abbot dispensed with the prostrations, they were to bow and offer greetings, then escort him out of the residence. When the day fell on the first or fifteenth of the month, the inspection was conducted according to the regulations, but no notice announcing the Inspection of the Quarters was hung.

Nowadays, only the four major festival days for repaying the Buddha’s benevolence are designated for inspections of the quarters; on other days, this ceremony is not conducted. Those who occupy the position of abbot should restore the ancient regulation and perform this ceremony regularly.

The Mahasanghika Vinaya records: “For five reasons, the Blessed One inspected the Sangha’s quarters once every five days. First, he was concerned that his disciples might become attached to conditioned activities. Second, he was concerned that his disciples might become attached to worldly discussions. Third, he was concerned that his disciples might indulge in sleep. Fourth, he needed to visit and care for sick members of the Sangha. Fifth, he wished young bhiksus to behold the Buddha’s dignified deportment and thereby give rise to joy.”

DISCIPLINING MEMBERS OF THE SANGHA WHO VIOLATE THE PURE RULES

The Tripitaka records: “Yang Yi, a Hanlin Academician of the Song dynasty, investigated the original intent behind Chan Master Baizhang Huaihai’s establishment of the Pure Rules and summarized it as follows: ‘If someone assumes a false title and steals the outward form—shaving his head and wearing Dharma robes—to mingle with the pure assembly, impersonating a monk and creating clamor, disturbance, and disruption, the matter must be reported to the rector for investigation.

The robes and bowl that the offender has hung at his place in the monks’ residence are to be removed, and he is to be expelled from the monastery so that the pure Sangha may remain peaceful and undefiled. If someone violates the precepts and regulations, he is to be punished with the staff. The assembly is then convened, his robes, bowl, and implements of the Way are publicly burned, and he is expelled from the monastery through a side gate as a sign of disgrace.’”

Upon careful examination, the foregoing provisions of the Pure Rules have four benefits:

1. First, they prevent the pure and spotless assembly from being defiled.

2. Second, they prevent the image of the Sangha from being damaged and preserve the Buddha’s system of discipline.

3. Third, they avoid troubling the public authorities and reduce disturbances for government officials.

4. Fourth, they keep the monastery’s disgraceful affairs confidential, prevent them from being disclosed outside, and safeguard the honor of the tradition.

When Master Baizhang established the monastic regulations, he adopted a balanced synthesis of the five thousand and seven collections of the Buddha’s Vinaya, making their precepts a model for the entire world—a standard for the Three Realms. In particular, severe disciplinary measures, such as expulsion from the monastery for grave violations of the rules, together with opportunities for reflection in cases of minor infractions, were all intended to set the assembly in good order and ensure strict observance of monastic discipline.

Therefore, throughout successive reigns, the sagely emperors of our Great Yuan dynasty have repeatedly commanded the Sangha to observe the Buddha’s regulations strictly. Nevertheless, apart from grave offenses violating the criminal law, which must be adjudicated by the competent authorities, all disputes arising within the monastic community and all violations of the precepts are to be judged and punished according to the Pure Rules.

Thus, quarrels and conflicts, corrupt conduct, unrestrained behavior, embezzlement of the monastery’s communal property, or theft of private possessions are all to be handled within the monastery according to its regulations, with the members admonishing and correcting one another so that scandal does not spread beyond its walls. Although they are sons of the Shakya clan, viewed according to worldly custom they are also members of the same lineage and kindred.

They should therefore observe the Patriarchal rules and be disciplined according to their offenses. For a grave offense, the entire monastic assembly is convened to pass judgment, and the offender is beaten with a staff or expelled from the monastery. For a minor offense, the offender is fined money, incense, or oil, and the matter is posted on the notice board for all to see.

If the matter involves money or property, the offender is held accountable and required to make restitution. Above all, the adjudication must be fair and reasonable so that the offender may recognize his own fault and repent.

The chapter “The Rope and Its Eulogy” in the Ancient Pure Rules states: “Stealing property, quarreling in anger and fighting, craving wine and delighting in lust bring disgrace upon the Sangha. Those who commit such corrupt acts must immediately be expelled from the Sangha, for if they are tolerated and allowed to remain, they will corrupt the entire assembly.” It also states: “If one commits a grave offense for which one’s robe and bowl must be confiscated and burned, the entire monastic assembly should be convened to carry out the sentence. The offender is punished with a rattan staff, the intention being first to cause him to feel shame, and he is then expelled from the monastery through a side gate.”

When Chan Master Dahui Zonggao of the Southern Song dynasty served as abbot of Ayuwang Monastery in Ningbo, he posted a notice in the administrative hall stating: “For monks to quarrel angrily with one another is a sign of delusion and foolishness; such persons are not good monks. Regardless of which party is right or wrong, whenever they quarrel angrily, both shall be expelled from the monastery.” Someone might argue: “To expel even the one who is in the right would seem improper.” But this is not so, for as monastics they must place patient forbearance foremost. If one clings to being right and engages in quarrels, this is a manifestation of ignorance. Expelling both parties from the monastery is a way of preventing quarrels before they arise.

INSTRUCTING THE ATTENDANT-NOVICES

On the first and fifteenth days of the month, and generally on the five consultation days—the first, fifth, fifteenth, twentieth, and twenty-fifth—after the ceremony of ascending the hall has concluded, the chief attendant directs the meal-announcing attendant—the attendant who stands and announces the names of those taking meals—to notify the various offices and departments. A placard announcing the instruction of the attendant-novices is hung before the attendants’ quarters, also called the service hall, to inform the assembly. When the evening bell sounds, the cloud-board before the service hall, or attendants’ quarters, is struck three times to assemble the community.

The attendants first go to the Buddha Hall, then to the Patriarch Hall, the Sangha Hall, and the front hall quarters, and loudly announce: “We have come here to await instructions!” Only then do they proceed to the sleeping quarters of the abbot’s residence and stand in rows. The chief attendant enters the abbot’s quarters and invites the abbot to come out to the sleeping quarters and take his seat. The chief attendant advances, offers incense, turns, and withdraws to his place.

He then slowly calls out in a loud voice: “Attend!”—meaning, “We are waiting here for instructions.” Everyone responds together in a low voice: “May we inquire?”—that is, may we inquire whether there is little illness, little affliction, and whether daily life is proceeding in good health? They then bow three times together to the abbot, lower their heads, restrain their breathing, and listen single-mindedly and attentively to his instruction.

When the instruction is finished, they again bow three times, whereupon the chief attendant calls out loudly: “Farewell!”—meaning, “With reverence.” Everyone joins in softly, bows in greeting, and withdraws.

If the abbot is occupied with some private matter at that time, the meal-announcing attendant, one of the attendant-novices, conveys his words and calls out loudly: “By instruction of the abbot’s quarters, attendance is excused.” Everyone says: “May we inquire?” The meal-announcing attendant again calls out loudly: “The consultation is dismissed.” Everyone says: “Farewell!” They then bow together in greeting and withdraw.

GENERAL DHARMA DISCOURSE FOR THE ATTENDANTS

The chief attendant first goes to the attendants’ office, offers incense, makes obeisance, and requests the attendant to report to the abbot the petition that he deliver a Dharma discourse for the attendants. If the abbot agrees to the request, the chief attendant strikes the cloud-board before the service hall—the attendants’ residence, also called the Hall for Selecting Monks—to assemble the community, who stand in rows and wait in the sleeping quarters.

Following the abbot’s attendant into the chamber, the chief attendant invites the abbot to come out and take the designated seat. The chief attendant and the assembly bow in greeting to the abbot. He then advances to offer incense, turns, withdraws to his place, and slowly says: “May we inquire whether there is little illness, little affliction, and whether daily life is proceeding in good health?” The assembly responds softly in unison and then bows nine times together to the abbot.

The chief attendant steps forward and says: “For a long time, we have earnestly hoped to receive the Venerable Master’s instruction. We humbly beseech you, out of compassion, to reveal the Buddha-Dharma to us and present a public case for our guidance!” Having spoken, he turns, bows in greeting, and withdraws.

On the following day, the service hall hangs up a placard reading “General Dharma Discourse” to inform the assembly. The seat is then arranged, and a table bearing an incense burner and candle stands is set out. The chief attendant informs the assembly and invites the officers of the Eastern and Western ranks to take their assigned places and stand in attendance. The assistant chief attendant leads the assembly to stand outside the entrance and welcome the two ranks into the service hall. The chief attendant and the hall master of the service hall go to the attendants’ office and together invite the abbot to the attendants’ residence, or service hall. The assembly welcomes him and escorts him to the designated seat.

The attendant bows in greeting and then stands beside the abbot in attendance. Next, the monastic officers of the Eastern and Western ranks step forward and bow in greeting. The attendant then offers incense and requests the abbot to deliver the Dharma discourse. The chief attendant leads the assembly in standing in a formation like a line of wild geese, offers incense, and loudly says: “Attend! We are waiting here for instructions!” They then bow three times and withdraw, dividing into rows arranged like flying geese behind the Eastern and Western ranks, and reverently listen to the exposition of the Way and the Dharma.

When the abbot has finished his discourse, the chief attendant leads the attendants in standing in rows as before. They bow three times, then go outside and stand to the right of the entrance, bowing as they see off the abbot and the two ranks. Afterward, they follow them to the sleeping quarters, offer one large stick of incense, bow nine times, and withdraw. Next, they go together to the attendants’ office, offer incense, and bow three times. The chief attendant and assistant chief attendant then go before each of the monastic officers of the Eastern and Western ranks and offer their thanks individually.

RECEIVING THE DHARMA ROBE

The special envoy bearing the Dharma robe first meets with the administrators to convey the purpose of the mission, and then proceeds with them to the attendant’s office, asking that the matter be reported to the abbot. The abbot may receive the envoy immediately or arrange to do so the following morning. Before the audience, the attendant instructs the guest-hall attendant to notify and invite the officers of both ranks to attend.

In accordance with customary etiquette, the special envoy offers incense and pays respects. (The monastery separately prepares tea for the envoy.) After expressing gratitude for the tea, the envoy again offers incense, spreads the sitting cloth, bows to the ground three times, and repeats this twice. If the abbot dispenses with the formal prostrations, the envoy lets the sitting cloth fall to the floor to signify one prostration and respectfully states: “My master, the Venerable So-and-so, [invites you to inherit and continue the great Dharma].

He has entrusted me with a Dharma robe as a token of transmission, which I respectfully present to you for this purpose.” Having spoken, the envoy presents the Dharma robe and token, placed upon a wooden tray and covered with a cloth. Only then does the envoy take a seat, accompanied by the officers of both ranks who have honored the occasion with their presence. After tea has been served, hot water is offered.

When the hot water has been taken, the officers of both ranks escort the special envoy to the guest quarters. The attendant then leads the envoy on a circuit of all the quarters to pay respects to everyone.

On another day, when the abbot ascends the Dharma hall, a separate seat for the abbot is arranged to the left of the Dharma seat. The special envoy spreads the sitting cloth, bows to the ground, and performs the great ceremony of three prostrations, then raises the tray bearing the Dharma robe and presents it to the abbot. After receiving the Dharma robe, the abbot solemnly delivers Dharma words, then puts on the robe and ascends the seat.

If the Dharma master whose lineage the abbot succeeds has already passed away, then when the robe is received, a memorial altar must be arranged on the right side of the Dharma hall. After descending from the seat, the abbot makes a memorial offering, while the assembly chants and recites sutras. The ritual is the same as that for the delivery of a testamentary letter (see the ritual for delivering a testamentary letter in the section below).

RECEIVING VENERABLE ELDERS

When venerable elders come to visit, the placard “Receiving a Venerable Elder” must first be hung, the bell rung to assemble the community, and everyone must go out and stand at the main gate to welcome them. If a venerable elder prefers simplicity, he may quietly enter the monastery without prior notice. In this case, the abbot must arrange ample incense and candles for the reception and ring the bell at the Sangha hall as an expression of reverence.

The guest attendant must inform the head seat, who leads the community in offering incense, bowing in greeting, and inquiring after the guest’s well-being. When the ceremony is finished, the Sangha withdraws, while the officers of the two divisions—hereafter referred to simply as the two divisions—and former officers now residing at the monastery—hereafter referred to simply as the retired officers—remain seated to keep him company.

After incense has been burned and tea taken, the attendant comes forward to offer incense and bow in homage. The attendants, postulants, servants, and sedan-chair bearers accompanying the venerable elder are then brought forward to pay their respects. The personnel manager of the abbot’s quarters and the chief postulant lead the monastery’s postulants and servants, together with the servants and sedan-chair bearers accompanying the venerable elder, to pay their respects in due order.

The attendant again burns incense and serves hot water for his refreshment. After the hot water has been taken, the two divisions and the retired officers escort the venerable elder to the guest room to rest.

The guest attendant orders a sedan chair to be prepared, and the abbot personally conducts the venerable elder on a circuit of the various quarters to return the community’s greetings. The reception attendant prepares a written invitation and goes to the guest room where the venerable elder is temporarily staying, burns incense, and invites him to the evening offering of hot water, saying: “The abbot respectfully invites the Venerable to come this evening to the sleeping chamber of the abbot’s quarters for an offering of hot water.

We humbly beseech you, in your compassion, to honor us with your presence!” After making this announcement, he presents the written invitation, the form of which is given below. Having presented it, the guest attendant further says: “After taking the hot water, the Venerable is invited to proceed to the appointed seat for the evening meal!”

Curtains and hangings are put up in the sleeping chamber, and a seating chart is displayed; a special seat is also arranged for the person invited to attend as companion. The drum is sounded for the ceremony. After the invitations to be seated, to offer incense, and to take hot water have been made, the evening meal is served.

The ritual is the same as in ordinary ceremonies. The guest attendant goes to the venerable elder’s guest room and invites him, saying: “The abbot invites the Venerable to take hot water and fruit this evening.” He also invites the officers of the two divisions to attend as companions. After the hot water and fruit have been taken, the attendant informs the venerable elder: “Tomorrow morning the abbot will ascend the Dharma hall to express his gratitude for the Venerable’s visit.”

The following morning, the venerable elder is invited to take hot water. The attendant burns incense, and the postulants bow in greeting and inquire after his well-being. The servants continually attend, ready to receive instructions, while the abbot accompanies the venerable elder at the morning gruel. After the gruel, he is invited to take tea. The attendant again reports the matter of ascending the Dharma hall. A seat for the venerable elder is placed to the right of the Dharma seat, and he is invited to take a light refreshment between the morning gruel and the midday meal.

If the visiting venerable elder is of exceptionally high renown, the head seat and the leaders of the community report to the abbot and ask him to invite the venerable elder to preach to the community and reveal the essentials of the Dharma. The abbot first goes to the guest room where the venerable elder is temporarily staying and conveys the wishes of the Sangha. If the venerable elder agrees, the head seat must prepare a written invitation, while the two divisions and the entire community go to the guest room where the venerable elder is staying, offer incense, bow, and formally invite him.

They also request the abbot to serve as guide to the seat—that is, to conduct the venerable elder to the Dharma seat and introduce him to the assembly. The community is notified, a placard announcing the Dharma discourse is hung, and seats are arranged on the right and left before the Dharma seat.

At the appointed time, the drum is sounded. The abbot accompanies the venerable elder to the Dharma seat, and they stand together before it. The abbot first conducts the venerable elder up to the Dharma seat and briefly introduces him to the assembly.

The manner of the ceremony is the same as the ordinary ascent of the hall for a Dharma discourse described above. When the discourse has ended, he descends from the seat. The officers of the two divisions come before the venerable elder, bow in greeting, and inquire after his well-being.

The venerable elder steps before the abbot, bows in greeting, and inquires after his well-being. He then stands in the center before the Dharma seat, bows in greeting to the entire assembly, and ascends the seat. The attendants and the officers of the two divisions step out from their ranks, bow in greeting, and inquire after his well-being; the abbot likewise comes forward, bows in greeting, and inquires after the venerable elder’s well-being.

Again, when the venerable elder has finished preaching and descends from the Dharma seat, he goes before the abbot, bows in greeting, and inquires after his well-being, and then bows in greeting to the entire assembly.

The abbot, the two divisions, and the community all proceed to the guest room where the venerable elder is temporarily staying, offer incense, bow, and express their gratitude for the Dharma discourse. The reception attendant prepares a written invitation, inviting him to a special reception. The monastery must invite him to a banquet and present him with gifts. The abbot’s quarters must likewise prepare personal gifts for those who have rendered meritorious assistance. The ceremony is conducted in the same manner as an ordinary special reception.

If the abbot of another monastery comes to visit and holds a position equal to that of the host abbot, the ceremonial observances may be adjusted as appropriate. If the visitor is a Dharma brother of the same lineage as the abbot or is a senior, the ceremony of meeting the visiting abbot is first performed. He is then conducted to the guest room and invited to sit and rest there.

The abbot offers incense and bows in homage, after which they perform the ceremony of meeting as members of the same lineage. The guest is then invited to sit in the abbot’s quarters and should be yielded the central seat. The reception and departure follow the preceding ceremony.

During the offering of hot water, the abbot must personally perform the ceremony. Only if the guest firmly declines should the attendant perform the ceremony on the abbot’s behalf.

If a Dharma successor of the abbot of the present monastery who is serving as abbot of another monastery comes to the monastery on business, or if a Dharma nephew of the abbot comes to visit, he must personally go to the abbot’s quarters to pay respects to the abbot. The abbot immediately orders the bell at the Sangha hall to be rung to assemble the community. The officers invite the abbot to occupy the central seat, and the guest performs the ceremony of a disciple or Dharma nephew paying respects to the abbot.

Thereafter, the ceremony of mutual greeting is conducted according to the observances for a visiting abbot from another monastery. The rites for receiving and seeing him off are likewise the same as those for an ordinary venerable elder, but no written invitation is presented for the banquet and offering of hot water. The reception attendant merely burns incense and extends the invitation orally.

Temporary adjustments may also be made as appropriate according to the guest’s seniority in ordination. (The forms of written invitation for taking hot water, attending a tea banquet, and ascending the Dharma seat are as follows.)

a- The present abbot, bhikshu so-and-so, respectfully invites so-and-so … to come to the sleeping chamber this evening to attend a reception with an offering of hot water. We humbly beseech the honored one, in compassion, to look favorably upon this invitation and consent to honor us with your presence! Respectfully submitted. On the … day of the … month … The person preparing this document is … so-and-so.

b- The present abbot of this monastery, bhikshu so-and-so, respectfully invites so-and-so … to come to the sleeping chamber tomorrow to take hot water and a meal. We humbly beseech the honored one, in compassion, to look favorably upon this invitation and consent to honor us with your presence! Respectfully submitted. On the … day of the … month … The person preparing this document is so-and-so.

c- The present head seat of this monastery, bhikshu so-and-so, respectfully invites so-and-so … to ascend the Dharma hall tomorrow, preach the Dharma, proclaim the essential purport of the School, and instruct those who come after. We humbly beseech the honored one, in compassion, to look favorably upon this invitation and consent to honor us with your presence!

d- Respectfully submitted.

e- On the … day of the … month of the … year, the person submitting this formal letter is …

f- The envelope containing the formal letter is inscribed: Formal letter inviting the Chan Master, the Venerable Abbot of the Dharma Hall of … Monastery in … The person submitting this formal letter respectfully seals it.

DONOR INVITES THE ABBOT TO ASCEND THE DHARMA SEAT AND OFFERS A MEAL TO THE SANGHA

When a donor arrives at the monastery gate, the guest prefect receives him, escorts him to the abbot’s quarters, serves him tea and hot water, and then conducts him to the guest room to rest. If the donor is a high-ranking official or a major benefactor, the bell must be rung to assemble the Sangha to welcome him outside the monastery gate and escort him to the guest room to rest temporarily. The donor must then invite the administrative officers to confer and make arrangements, after which they go together to the abbot’s quarters, burn incense, bow, and invite the abbot to ascend the Dharma seat.

On the day of the ceremony, the Dharma seat is adorned and arranged, and a place for the donor is established before it. A placard announcing the Dharma Hall assembly is hung up to inform the community, and the drum is struck to assemble everyone. The guest prefect and the donor proceed to the abbot’s quarters to invite the abbot.

They must have ready a hand-held incense burner, lamps, banners, and cymbals, all in accordance with proper ceremonial form. They invite the abbot to come before the Dharma seat, ascend it, and sit cross-legged. The donor bows before the Dharma seat, and the guest prefect salutes and guides him to the appointed place to hear the abbot expound the Buddha-Dharma. (Although the donor is invited to sit and hear the Dharma, he should only stand while listening to the abbot’s exposition, for to listen while seated would manifest arrogance toward the Dharma and a lack of reverence for the Buddha-Dharma.) When the abbot has finished the exposition and descended from the seat, the donor must approach, bow, and express gratitude for the Dharma teaching.

If a meal is to be offered to the Sangha, the donor must confer with the administrative officers concerning its expenses. The rector prepares a list of the Sangha members participating in the meal and, according to the number attending, estimates the amount of material offerings so that they may be distributed equally. A place for the donor is arranged in the Sangha hall, where the donor and the abbot sit facing one another and take the meal.

Afterward, accompanied by the administrative officers, the donor stands for a short while before the Sangha hall, waiting for the head seat to lead the community out before the hall to thank him. Next, both the abbot and the administrative officers proceed to the guest room to express their gratitude to the donor. Whenever a donor brings money as an offering for a Sangha meal, the abbot receives it and hands it over to the administrative officers.

They must spend the entire sum on the Sangha meal and on distributing material offerings to the community; it must not be diverted to any other purpose. They should remember that the offense of misappropriating such funds will bring only grievous consequences.

The Precious Mirror for Humans and Devas records: “Chan Master Zhi of Mount Yungai in Hunan was practicing seated meditation at night in the abbot’s quarters when he suddenly smelled something scorched and heard the clanking of fetters. He ceased meditating and looked, whereupon he saw a man wearing a fiery cangue. Its flames were continually dying out and flaring up again, while the end of the cangue dragged across the threshold and up against the door.

Alarmed, Chan Master Zhi asked, ‘Who are you, that you must endure the extreme torment of wearing such a cangue?’ The fettered man replied, ‘In a former life, I was Shouyong, the abbot of this monastery. I mistakenly used money donated by benefactors for the Sangha to build the Sangha hall, and therefore I now suffer this torment.’ Chan Master Zhi said, ‘What, then, must be done for you to be released from this offense?’ Yong replied, ‘I humbly beg you to offer to the Sangha a sum equal to the cost of constructing the Sangha hall; then I shall be released from the offense!’ Chan Master Zhi acted according to his words, using his own personal funds to reimburse the Sangha with an offering equal to the cost of building the hall.

One night, he dreamed that Yong came and reported, ‘Through the power of the Master, I have now been freed from the suffering of hell and reborn in the realms of devas and humans. After three lifetimes, I shall again be able to become a monk.’” To this day, the scorch mark left by the flames remains on the door bolt. Although Yong did use money that donors had offered to the community to build the Sangha hall, and although, upon reflection, the building likewise served the use of the Sangha, he nevertheless suffered karmic retribution for diverting the donors’ funds from their designated purpose.

What, then, shall become of those in today’s monasteries who deny cause and effect—not only diverting donors’ offerings to improper purposes, but even embezzling and pilfering the permanent property of the monastery for their own personal wealth!

RECEIVING OFFERINGS OF MEALS FROM DHARMA HEIRS

If a Dharma successor of the abbot, who is now the abbot of another monastery, comes to his former monastery and requests to offer a vegetarian meal, he must instruct the administrator accompanying him to go to the treasury office of the former monastery, calculate the cost of arranging the meal offering, and contribute money and goods accordingly. On the evening before the ceremony, he must go to the attendant’s office and respectfully inform the abbot, then proceed to the abbot’s quarters, burn incense, spread out his sitting cloth, bow his head to the ground, and perform the full ceremony of three prostrations.

If the abbot indicates that the full ceremony may be dispensed with, he should lower his sitting cloth to the floor as an expression of reverence and say: “Tomorrow morning, in the Sangha Hall, we shall prepare a simple meal of vegetables and rice. We humbly beseech our Master, out of compassion, to condescend to honor us with his presence and thereby lend solemnity to the meal!” The guest prefect’s attendant invites the two divisions of officers in their respective quarters, while notices reading “Invitation to a Meal” are posted in all the quarters throughout the monastery to inform the entire assembly.

On the day of the ceremony, the abbot’s seat in the Sangha Hall is arranged with great care. The table is neatly covered with cloth, and abundant alms-gifts are placed upon it. The wooden signal in the treasury office kitchen, the fire-board, is struck, and the assembly gathers in the Sangha Hall.

The host follows the abbot into the Sangha Hall, bows in greeting, and invites him to sit. The host then proceeds before the image of the Holy Monk, burns incense, joins his hands, approaches the abbot, bows in greeting, and inquires after his well-being, then circles behind the image of the Holy Monk and withdraws. The abbot gestures for the host to be seated.

The host’s seat is at the head of the guest prefect’s section. The attendant announces in a loud voice: “May the assembly take down the bowls hanging above their assigned seats!” After the food-serving attendants have distributed rice and dishes throughout the assembly, the host rises, burns incense, presents the alms-gifts, approaches the abbot, bows in greeting, and inquires after his well-being, after which the alms-gifts are distributed to the assembly.

The kitchen then strikes the meal-board, inviting everyone to begin eating, and afterward serves additional rice into the bowls of those who are not yet satisfied. When the meal is finished, the assembly gathers up their bowls and withdraws. The abbot leads the host in offering incense.

The host approaches the abbot, bows in greeting, and inquires after his well-being; then, passing behind the image of the Holy Monk, he goes before the incense burner and bows in greeting to those who arranged the feast. Next, the bell is struck and tea is poured for the whole assembly; the host approaches the abbot and offers him tea. Again emerging from behind the image of the Holy Monk, he goes before the abbot, spreads his sitting cloth upon the ground, bows his head, performs the full ceremony of three prostrations, and says: “Today’s humble offering has been insufficient to express our reverence, and yet we have troubled your venerable person to honor us with your presence.

We are truly most deeply grateful!” Upon spreading his sitting cloth a second time, he respectfully inquires about the abbot’s comfort and health; then he lowers the sitting cloth to the floor as an expression of reverence, makes three prostrations, and escorts the abbot out of the Sangha Hall. The host then returns to the Sangha Hall, burns incense, and bows in greeting along both the right and left sides of the hall, thanking the senior monks and monastic officers for honoring him with their presence and companionship.

He then returns to the exact center of the Sangha Hall and bows in greeting to the entire assembly. Thereafter, the bell is struck and the bowls and dishes are cleared away. The host then goes to the abbot’s quarters to thank the abbot for condescending to attend, and the abbot in turn accompanies the host to the guest quarters to express gratitude for the vegetarian feast.

If the host is the abbot of a neighboring monastery who has come to this monastery to offer a vegetarian feast, then, when the meal has been prepared, the meal patron, that is, the host, must go to the abbot’s quarters and invite the abbot to accompany him to the Sangha Hall. He bows in greeting and invites the abbot to enter and take his seat at the meal. The abbot should excuse the meal patron from performing the ceremony, then bow and invite him to return to his own seat.

After waiting until the food-serving attendants have distributed rice throughout the assembly, the meal patron rises, burns incense, approaches the abbot, bows in greeting, inquires after his well-being, and presents him with alms-gifts. He then distributes alms-gifts to the entire assembly. Next, he approaches the honored guests who have come to accompany him, burns incense, and bows in greeting, after which he returns to his place and joins everyone in partaking of the meal.

Whether the ceremony of offering tea, vegetables, and rice is performed may be determined according to circumstances and is not obligatory.

DELIVERING THE LAST LETTER OF ONE’S DHARMA-TRANSMISSION MASTER

When the special envoy bearing the letter arrives at the monastery—for the ceremonial protocol, see the later section entitled “Last Letter”—the abbot opens and reads the letter in his quarters. The two divisions of officers first offer their condolences to the abbot, and a memorial altar is erected in the center of the Dharma Hall. The abbot goes before the altar, offers incense, delivers a passage of Dharma words, then weeps in grief and makes three prostrations.

He offers hot water and makes three further prostrations. He offers food and alms-gifts, the drum is sounded, and the ceremony of “Especially for the Master” is conducted. He makes three prostrations, offers tea, and, after three beats of the drum, withdraws from the altar and rolls up his sitting cloth.

The rector intones the Surangama Dharani and dedicates the merit; the ceremonial protocol is the same as that for the memorial observance of one’s Dharma-transmission master. The two divisions of officers, the monks of the common quarters—the four quarters—the eminent reclusive monks residing at the monastery, those from the abbot’s native region, his fellow Dharma students under the same master—his Dharma kin—the abbot’s disciples, and all those serving in administrative capacities must each conduct a memorial offering.

The abbot stands to the left of the memorial altar. If abbots from neighboring monasteries, former abbots residing in the Western Hall, or disciples of the deceased Dharma-transmission master who are of the same rank as the abbot come forward to make memorial offerings, the abbot and the special envoy must bow in response to them. When those of lower rank than the abbot make their offerings, the abbot and the special envoy need not bow in response.

When the memorial offerings have concluded, the Great Compassion Dharani is recited, and the merit is dedicated as follows: “May all the merit from the preceding recitation of sutras and dharanis be dedicated to the Great Venerable Master So-and-so of such-and-such monastery, whose Dharma name was So-and-so, so that his rank in the Buddha realm may be enhanced. May the Buddhas of the ten directions and the three periods of time, and so forth….” The head seat leads the assembly in consoling the abbot, saying: “It is a misfortune for the Dharma gate that later students have been deprived of their refuge.

We truly cannot but grieve, mourn, and lament. We humbly beseech the Venerable Master to restrain his pain and temper his sorrow, so that he may continue striving to propagate the Way and the Dharma!”

Here ends fascicle two of the Imperially Commissioned Baizhang Pure Rules.