敕修百丈清規

THE POSTULANT IS ORDAINED AS A NOVICE

Whenever a new postulant receives an ordination certificate, he places it on a wooden tray with a cloth cover and presents it to his own master and to the officers of the Eastern and Western Ranks for inspection. At each of these places, he must light incense and make three reverential prostrations. An auspicious day and favorable month are selected, offerings are arranged, and the head-shaving ceremony is performed. (According to the Buddhist Vinaya, an open place should be chosen and a Dharma seat erected there.

Fragrant water is sprinkled over an area approximately seven Chinese feet [2.3 meters] in circumference, and banners and streamers are hung at all four corners. Nowadays, if the head-shaving ceremony takes place in the main hall, the Dharma seat should be arranged facing the Buddha image or opposite it. If it is held in the Dharma hall, a Buddha image, flowers, incense, and candles must be arranged in accordance with the prescribed rite.

Today it is commonly held in the Sangha hall because the monastic assembly is too numerous and the hall provides adequate seating.)

First, the matter is reported to the rector, who is consulted regarding the precept master, the acarya who performs the Brahma chant, and the acarya who leads and invites. Once the auspicious date has been selected, the postulant's head is shaved on the preceding evening, leaving a small tuft of hair at the crown. (This is called a cula; in Sanskrit, cula means a small tuft of hair.) The seat and chair of the precept master must be arranged.

This seat and that of the abbot are placed on opposite sides facing one another. On the table are placed incense, candles, a small handheld censer, and the precept ruler. A table and chair for the acarya who performs the Brahma chant are also arranged to the right of the image of the Holy Monk, facing the precept master's table; a chime is placed upon this table.

On the incense table before the image of the Holy Monk are placed the kasaya, the long robe, and the ordination certificate.

From the postulants' quarters, cymbals are struck as the novices whose heads are to be completely shaved are led to the Earth Deity Hall, the Patriarch Hall, and the Buddha Hall. At each place, they burn incense and make three reverential prostrations; they then stand in order before the Sangha hall. The bell is rung to assemble the community. After the principal officers and the abbot have entered the Sangha hall, the precept master and the two acaryas—the one who performs the Brahma chant and the one who leads and invites—enter the hall, spread their sitting cloths, and perform the great rite of three prostrations. They then each return to their designated places.

When the entire assembly is seated in composure, the acarya who leads and invites goes before the precept master, spreads his sitting cloth, makes three reverential prostrations, kneels in the manner of the Hu people, and joins the ten fingers of both hands together. The precept master asks, “Has the Sangha fully assembled?” He replies, “It has fully assembled.” The precept master asks again, “Is the Sangha in harmony, observing the same precepts and practicing the same Way?” He replies, “It is in harmony.” The precept master says, “For what purpose has the Sangha now assembled in harmony?” He replies, “So that the postulant may have his head shaved and receive the precepts.” The precept master says, “Then it may proceed.”

The acarya who leads and invites rises, folds up his sitting cloth, strikes the small handheld chime (properly, a small bell), and leads the shaven postulant into the Dharma hall. First, the postulant makes three reverential prostrations before the image of the Holy Monk. Next, he makes three reverential prostrations before the precept master and immediately kneels down to await reception of the precepts.

The acarya who performs the Brahma chant strikes the great chime and recites in Sanskrit: “There were five sages endowed with supernatural powers, composers of spells. For the sake of those who possess a sense of shame, they gathered and restrained all those without a sense of shame. The Tathagata established the precepts and prohibitions, which are proclaimed once every half-month, taking the exposition of the precepts as a source of benefit. Before all Buddhas, we bow our heads in reverential homage.” He then chants the scriptural passage known as “Ru He Fan”:

“Why does this sutra teach that the ultimate is to cross over to the other shore? May the Buddha widely reveal to sentient beings the profound and subtle principle contained within this sutra!”

After the “meal officiant” had completed the recitation in Sanskrit, he again announced: “May the precept master expound the precepts for the novices who are to have their heads shaved and receive the precepts.” The precept master rose, and the entire assembly rose with him. Holding a small hand censer, the precept master said: “May the virtue of upholding the precepts, the virtue of meditative concentration, the virtue of wisdom, the virtue of liberation, and the virtue of liberated knowledge and vision—the fragrance of the precepts, the fragrance of concentration, the fragrance of wisdom, the fragrance of liberation, and the fragrance of liberated knowledge and vision—be transformed into boundless radiance, illuminating every cloud terrace and pervading the Dharma realm,

as offerings to the immeasurable Buddhas throughout the ten directions, the immeasurable Dharma throughout the ten directions, and the immeasurable Sangha throughout the ten directions.

May all who hear this be permeated by its fragrance and realize the supreme Buddha-Dharma of quiescent cessation; may all sentient beings likewise attain it. We now dedicate the merit of this morning’s inauguration of the shaving of heads and reception of the precepts: first, we pray that the present Emperor may live for ten thousand years, that the great ministers may enjoy a thousand autumns, that peace may prevail throughout the realm, and that the wheel of the Buddha-Dharma may ever turn and flourish.

May the guardian deity of the monastery and the local earth deities increase in majestic and manifest spiritual power, protect the Buddha-Dharma, and protect all faithful devotees so that they encounter no misfortune and successfully accomplish all their affairs. May benefactors throughout the ten directions increase in merit and wisdom and be adorned with merit and wisdom. May all those, monastic and lay, within this place of practice—the monastery—always enjoy peace and happiness in body and mind.

May our masters and parents advance greatly in the work of the Way, and may the novices who have their heads shaved and receive the precepts meet with no obstacles in their cultivation. May those in the darkness of the three evil paths and amid the eight difficulties all escape the sea of suffering in the cycle of birth and death, and may all sentient beings everywhere, throughout the nine realms of existence and the four modes of birth, reach the realm of complete awakening on the other shore!

Therefore, relying upon the assembly, let us together invoke the pure Dharma-body of Vairocana Buddha.” After the Buddha’s name had been recited ten times in one session, everyone sat down again. The “inviting acarya,” holding a hand censer, instructed the novices receiving the precepts: “The words requesting the precept master to confer the precepts ought properly to be spoken by you yourselves. If you do not know them, repeat the words as I prompt you.

However, when I say ‘Novice A’ and ‘Novice B,’ you must instead state your own correct names.” The inviting acarya then proclaimed aloud: “Virtuous One, single-mindedly be mindful of us. We, Novice A and Novice B, now request the Virtuous One to serve as the master, the acarya, of us who are having our heads shaved and receiving the precepts. We beseech the Virtuous One to graciously consent to serve as the master, the acarya, of us who are having our heads shaved and receiving the precepts, for we vow to rely upon the Virtuous One.

It is through the compassionate consent of the Virtuous One that we may have our heads shaved and receive the precepts.” The group of practitioners having their heads shaved made a first reverential bow. Then, invoking the compassionate mercy of the Virtuous One, they made a second reverential bow; for the third time, invoking the compassionate mercy of the Virtuous One, they made a third reverential bow. They then all knelt in the manner of the people of Hu, with their palms joined and all ten fingers together.

The precept master said: “Novices, good sons!” The novices answered together, “Yes.” The precept master continued: “The source of mind is originally profound, tranquil, and still; the sea of Dharma is vast and fathomless. The deluded remain forever submerged in the sea of suffering, while those who awaken constantly abide in the realm of liberation. If one wishes to perpetuate the wondrous Way, nothing surpasses leaving home and becoming a monk.

A monk’s mind is spacious as empty space and pure as the luminous full moon. When the causes and conditions for cultivation are complete, the fruit of attaining the Way is not far away. At first, relying upon the practice of resolute faith, one will certainly attain the fruit; afterward, one will realize the truth of the unconditioned.

Therefore, the Greatly Awakened World-Honored One, Shakyamuni Buddha, renounced his future precious imperial throne, secretly climbed out of the city at midnight, cast off the dragon robes of a crown prince, entered the verdant mountains, cut off his hair, and left the household life. He gladly allowed magpies to nest upon the crown of his head and spiders to spin webs between his eyebrows; cultivating quiescent cessation, he realized true permanence, and, casting off all defilements and weariness, attained complete awakening—perfect enlightenment.

None of the Buddhas of the three times—past, present, and future—has ever spoken of attaining the Way while remaining a householder. Nor has any patriarch through the generations of our Chan school ever delivered others while retaining his hair. Thus Buddha transmitted to Buddha, and patriarch handed down to patriarch.

Only by remaining unstained by worldly conditions and mundane entanglements can one become a great vessel of the Dharma; thereby heavenly maras join their palms in reverent submission, and followers of other paths take refuge. Above, one repays even one ten-thousandth part of the four weighty debts of gratitude—the gratitude owed to parents, teachers and patriarchs, the sovereign, and the Buddha; below, one rescues sentient beings and liberates them from suffering and affliction.

Therefore it is said that ordinary people live as though drifting aimlessly through the three realms of desire, form, and formlessness because they are unable to sever the bonds of passionate affection. Only when one has severed affection for worldly conditions and entered the Buddha’s unconditioned realm, free from birth and cessation, can this be called the true way of repaying gratitude. After leaving the household life, one’s ritual propriety transcends ordinary social conventions: one no longer bows to the sovereign or to one’s parents.

You may now leave this Dharma seat, recollect the Emperor’s beneficence toward the realm and your parents’ virtue in giving birth to and nurturing you, and, with wholehearted sincerity, make your final bows of farewell from afar toward the Emperor and your parents. Thereafter, you shall bow to them no more.” The novices then made one reverential bow to the precept master. Striking a hand chime, the inviting acarya led them out of the Dharma hall.

Facing north toward the imperial capital, they made three bows from afar to thank the Emperor, and then three bows from afar to repay their gratitude to their parents. They then put on monastic robes and were led before the image of the Holy Monk, where they made three bows. Returning before the precept master, they made one reverential bow, knelt in the manner of the people of Hu, and joined their palms with all ten fingers together.

Using water from a pure-water vessel, the precept master sprinkled the crowns of the novices receiving the precepts, performing the abhiseka ceremony. Dipping his fingers into the water, he scattered several drops upon their heads and foreheads. He then raised the razor and recited the following verse, with the assembly chanting in unison:

“Excellent indeed, O great man,

Able to transcend this impermanent world.

Forsaking the mundane, entering the Buddha’s nirvana,

Truly rare and beyond all reckoning!”

After the verse had been recited three times, the novices withdrew and made one bow to the precept master. The inviting acarya guided the novices before their original master, that is, the abbot, where they knelt in the manner of the people of Hu, with palms joined and all ten fingers together. Holding the razor, the original master said: “The final topknot left unshaven is called cula in Sanskrit, and only the master may shave it off. I shall now shave it away for you. Do you consent?” The novices answered together: “Yes, we consent.” At this point, the precept master gave words of Dharma instruction and then recited this verse for the shaving of the hair:

Casting off bodily adornment, preserving noble integrity,

Severing attachment, bidding farewell to both parents.

Leaving home to propagate the Holy Way,

Vowing to deliver and liberate every person.

The verse was recited continuously three times, with the assembly chanting together in response. The novices made three reverential bows but remained kneeling in the manner of the people of Hu, their palms joined with all ten fingers together. The original master raised the kasaya and also gave words of Dharma instruction. He then placed a fold of the kasaya upon each novice’s head and recited another verse as follows:

“Great indeed is the garment of liberation,

The formless robe of the field of merit.

Wearing it, one upholds the Tathagata’s precepts,

And extensively delivers sentient beings throughout all realms.”

After this verse has been recited continuously three times and the assembly has joined in chanting it, the śrāmaṇeras put on their kāṣāyas, bow three times to their root master, three times to the image of the Holy Sangha member, and three times to the precept master. They kneel in the manner of the people of Hu, with the palms joined and all ten fingers together. The precept master says: “Good sons!

The Buddhadharma is like the great ocean: the farther one enters, the deeper it becomes. Now that you have gone forth, you must first receive the Three Refuges and the Five Precepts; only then may you draw near the senior Sangha and learn by following their example. Next, you must receive the Ten Precepts of a śrāmaṇera; only then may you partake of offerings in the same manner as members of the Sangha.

Upholding the precepts requires a sincere and single-minded heart; it must not be approached casually or superficially. I shall now, on your behalf, invoke the Three Jewels—the Buddha, Dharma, and Sangha—to bear witness to the Dharma rite of your reception of the precepts.” The precept master raises the small hand-held incense burner and says: “With utmost sincerity, we reverently invite all Buddhas, whose Dharma power is boundless; the scriptures, vast as the ocean; the bodhisattvas of the Three Worthies and Ten Stages; the arhats; and the Sangha.

May they compassionately descend and together bear witness to the śrāmaṇeras’ reception of the precepts.”

After this invitation has been made continuously three times, he says: “Good sons! If you wish to take refuge in the precepts, you must first repent of your own faults and defilements, just as clothing must be washed before it becomes clean and fresh. You must now, with utmost sincerity, repent together with me.” He then recites:

All evil karma I created in the past,

Arose from darkened greed, anger, and delusion;

It was born of body, speech, and mind;

I now repent of it all.

This is recited continuously three times, with the assembly joining in the chant. The śrāmaṇeras bow three times to the precept master and kneel in the manner of the people of Hu, with the palms joined and all ten fingers together. The precept master continues: “Good sons!

The Dharma is now purified, and the evil karma created by body, speech, and mind has been completely removed. You must now take refuge in the Three Jewels—the Buddha, Dharma, and Sangha.” He then recites aloud: “I take refuge in the Buddha; I take refuge in the Dharma; I take refuge in the Sangha. I take refuge in the Buddha, the Supremely Honored One; I take refuge in the Dharma, honored for freedom from desire; I take refuge in the Sangha, honored among assemblies.

I have completed taking refuge in the Buddha; I have completed taking refuge in the Dharma; I have completed taking refuge in the Sangha. The Tathagata’s realization is inconceivable; he is our great guide. Now that I take refuge in him, from this day forth and forevermore I call the Buddha my Master and shall no longer take refuge in false teachers, demons, or non-Buddhist paths.

This is because of his compassionate mercy toward us.” Following the precept master’s voice, the śrāmaṇeras recite, and the assembly joins in the chant.

(From the beginning of “I take refuge in the Buddha” through the end of “because of his compassion,” the passage must be recited continuously three times. During the second recitation, “because of his compassion” must be repeated twice. During the third recitation, “because of his compassion” must be repeated three times.) During the first recitation, the śrāmaṇeras make one bow; during the second recitation, they make two bows; and during the third recitation, they make three bows.

They then remain kneeling in the manner of the people of Hu, with the palms joined and all ten fingers together. The precept master continues: “Good sons! You have abandoned the deviant and returned to the true, and the precepts are now complete.

If you wish to understand the characteristics of the precepts so that you may safeguard and uphold them, you must observe the Five Precepts throughout your lives. They are: not to kill living beings, not to steal, not to engage in sexual activity, not to speak falsely, and not to drink intoxicants. These are the characteristics of the Five Precepts.

Can you uphold them?” They reply: “Yes, we can uphold them.” The precept master continues to ask:

“None of the five pure precepts just stated may be violated. Can you uphold them?” They reply: “Yes, we can uphold them.”

Having thus undertaken all five precepts, the śrāmaṇeras bow three times, kneel in the manner of the people of Hu, and join their palms with all ten fingers together. The precept master continues: “Good sons! The Five Precepts are the initial causes and conditions for entering the Great Way and the foremost means of escaping the three paths of hell beings, hungry ghosts, and animals.

Next, you must receive the Ten Precepts of a śrāmaṇera, for only by fully receiving and upholding these ten precepts will you complete the precept rite and Dharma discipline of one who has gone forth. This is called ‘diligent exhortation’: dwelling in dependence upon a master and equally receiving the money and material goods offered by donors, just as fully ordained members of the Sangha do. Therefore, one is called ‘a śrāmaṇera in accordance with the Dharma.’ You must sincerely and reverently observe the following precepts: Throughout your lives, do not kill living beings, do not steal, do not engage in sexual activity, do not speak falsely, and do not drink intoxicants.

Do not sit or lie upon high seats or large beds. Do not adorn or anoint the body with flower garlands, strings of jeweled beads, perfumes, or fragrant oils. Do not go to hear or watch singing, music, or dancing.

Do not seek money, gold, jade, or precious objects. Do not eat outside the prescribed times. These are the characteristics of the śrāmaṇera precepts.

Can you uphold them?” They reply: “Yes, we can uphold them.” “The provisions just stated are the Ten Pure Precepts, and none of them may be violated. Are you able to uphold them?” They reply: “Yes, we are able to uphold them.”

Having thus undertaken all the precepts—that is, the rite having been completed and the śrāmaṇeras having fully received the Ten Precepts—the śrāmaṇeras bow three times, kneel in the manner of the people of Hu, and join their palms with all ten fingers together. The precept master says: “Good sons! Now that you have received the precepts, from this day forth you must uphold them solemnly and must not violate in the slightest any of the precepts you are required to observe.

You must also constantly make offerings to the Three Jewels—the Buddha, Dharma, and Sangha—and diligently cultivate the field of merit. You must treat your preceptors and masters with complete reverence, just as the teachings instruct. Always maintain a reverent mind toward members of the Sangha in all three ranks—senior, middle, and junior.

You must also strive to practice the Buddhadharma diligently in order to repay the kindness of your parents. Clothing need only cover the body; you should not pursue gaudy and showy colors that delight the eye. Food need only sustain life; you must not compete in seeking or craving fine and exotic delicacies.

Do not allow flowers, fragrant oils, rouge, or powder near your person. You should neither look upon the alluring beauty of women nor listen to captivating and pleasing music. Your words and tone of voice must be gentle and accord with reason; you should not expose the shortcomings of others.

If you happen to encounter two parties engaged in a dispute, you should intercede and speak in a way that restores harmony between them. (In your daily conduct and interactions), you should observe the principle that men and women must

without discrimination, while always cherishing vast compassion and not killing even the life of plants and grasses. Do not befriend those who are not virtuous and wise; do not honor and emulate those who are not sages. (One must be entirely impartial and selfless.) Always keep with you the Dharma robe worn daily and the vessels used for daily meals (robe and bowl). Do not eat outside the prescribed mealtimes, and do not utter words that accord neither with the Buddhadharma nor with propriety.

Always strive diligently to investigate the profound meaning of the teachings, and continually review the past so as to understand the present. When sitting, contemplate the principles of Chan; when walking or standing, recite passages from the scriptures. Through diligent practice, close off entirely the paths to the three evil realms—hell beings, hungry ghosts, and animals—and throw wide the gate of nirvana.

Within the discipline of a bhikshu, continually develop the mind of the Way without diminishing the function of wisdom—the bodhicitta. Let prajna-wisdom ever shine like a bright lamp illuminating the long night; widely liberate countless sentient beings, while personally aspiring to attain complete and perfect awakening. Only by applying the mind in this way is one worthy to be called a true disciple of the Buddha.” The novice bows reverently three times, kneels in the foreign manner, and joins the ten fingers of both hands together.

The precept master rises, holds the incense burner, and dedicates the merit, saying: “May the merit of the foregoing head-shaving and reception of the precepts be reverently offered in prayer to the Dharma-protecting deities—the devas, dragons, guardians of the Sangharama, and sovereigns of the myriad beings. May every deity manifest awe-inspiring spiritual power to bring peace to the Sangha and protect the Dharma. May they also bless the abbot of the main hall always to be a bridge and ferry across the sea of suffering; may the senior monastic officers always be pillars and foundations of the Dharma gate; and may the pure assembly of the entire monastery together board the vessel of prajna and cross to the farther shore of awakening.

May the novices who have shaved their heads and received the precepts likewise reach the shore of attaining the Way. May the four debts of gratitude be fully repaid. May the three realms—the desire realm, form realm, and formless realm, the three kinds of realms of birth and death governed by cause and effect—all receive benefit.

May all living beings throughout the Dharma realm comprehend the Buddha’s wisdom and together perfect omniscience. May all Buddhas and bodhisattvas of the three times throughout the ten directions attain the wisdom that has reached the farther shore.” After proclaiming the dedication, the precept master returns to his former seat. The officiating acarya strikes the handheld chime (small bell) and says: “To dwell in this world is no different from abiding in empty space; it is also like a pure lotus that has risen above the surface of the water, its mind completely pure and no longer tainted by water or mud.

Bow your heads in homage to the Unsurpassed Honored One. Taking refuge in the Buddha, may we attain the true Way of the Buddhadharma, our minds of the Way never timidly retreating. Taking refuge in the Dharma, may we rely upon the Buddha’s great wisdom and attain the great Dharma gate of dharani.

Taking refuge in the Sangha, may all contention and quarrels cease, and may the vast Sangha assembly unite in harmony, merging into one body and together entering the ocean of concord. The merit of the foregoing head-shaving and reception of the precepts, the fruit of immeasurably many excellent causes and conditions, is merged into the vast Dharma realm and directed toward the holy ones, the Buddhas and bodhisattvas, before whom we bow in homage.” When the officiating acarya reaches the line, “To dwell in this world is like abiding in empty space,” the inviting acarya immediately strikes the handheld chime (small
bell) and leads the novices in bowing reverently three times to the precept master. They then turn and bow three times to the image of the Holy Monk, after which they greet the assembly and inquire after its well-being. They then proceed together out of the Dharma hall and stand on the left side.

Before the image of the Holy Monk, the precept master and the two acaryas spread their sitting cloths, prostrate themselves three times, and then go outside. The attendant of the hall office sounds the bell before the Dharma hall in three series, and the abbot comes out of the Dharma hall. The assembly leaves its seats [the original text says “descends from the platform,” meaning to leave one’s seat or bed; in the Dharma hall, however, it means only to leave one’s seat].

The head seat leads the assembly in following the abbot to the abbot’s quarters to bow in congratulation. If the assembly is too large, the abbot remains in the Dharma hall to receive their congratulatory bows. The guest attendant has already arranged incense, candles, an incense burner, a pure-water vase, screens, tables, and chairs, and waits there.

First, the precept master and the two acaryas perform the ceremony. They begin by spreading their sitting cloths and prostrating, then say: “Through your trusted commission, we were directed to confer the precepts upon the novices. We reluctantly obeyed and undertook this weighty responsibility, yet in the end our abilities proved immature and inadequate, disappointing our venerable elder’s expectations.

We cannot help but feel exceedingly apprehensive.” The abbot replies: “The novices have had their heads shaved, and you venerable ones have expended great effort in bringing the matter to completion.” The precept master and the two acaryas again spread their sitting cloths and reverently prostrate three times. After exchanging a few courteous pleasantries, they touch the sitting cloths to the floor as a token of three bows, and the abbot returns one bow.

Next, the head seat and the assembly come forward to offer incense. According to circumstances, they may spread their sitting cloths and prostrate, merely touch the cloths to the floor as a token gesture, or dispense with the ceremony. Next, the abbot’s attendants and disciples residing in the monastery offer incense, spread their sitting cloths, and perform the great ceremony of three prostrations.

Without rolling up their sitting cloths, they then advance and say: “The novices have received tonsure, and the entire assembly rejoices. That the Venerable One, in your majesty, has compassionately deigned to care for them fills us with the utmost joy.” They bow three times, exchange conventional words concerning the weather and well-being, then withdraw and bow three times before rolling up their sitting cloths. Next, the newly tonsured novices offer incense, spread their sitting cloths, and prostrate three times.

Without gathering up their sitting cloths, they step forward and say: “Today we have been privileged to assume the round-headed appearance and are blessed to wear the kasaya. We shall no longer endure the toil and defilement of worldly dust and shall forever leave behind the net of attachment. For this gracious compassion, our hearts cannot help but be filled with the utmost joy and gratitude.” They again bow three times, withdraw, and say: “Today is an auspicious day in a favorable month and season.

We respectfully pray that the great Venerable Abbot of the main hall, our root teacher, may conduct all affairs as wished and enjoy abundant health, merit, and happiness.” Having spoken, they withdraw together, bow three times, and roll up their sitting cloths.

The abbot visits everyone in their quarters to express thanks to the Sangha for their congratulatory bows and good wishes, while the novices proceed together to all the residential quarters to bow in gratitude. When the tonsure ceremony has ended, the novices return to their own quarters to rest and await another day, when they will ascend the ordination platform to receive the precepts. The novices express gratitude for having received the precepts in these words: “We have been blessed to complete the grades of precepts and to enter the ranks of fully recognized members of the Sangha.

From this day forward, we hope to receive your assistance and care, for which we offer our special thanks!” The reply is: “May you soon receive the Buddha’s prediction of awakening. You have now become fully recognized members of the Sangha. Since the ordination proceedings have been completed and you are fully qualified as monastics, we hope that you will diligently uphold the Buddha’s prohibitions and precepts and strive to preserve and propagate the Dharma gate of our Chan tradition!”

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NEWLY ORDAINED NOVICES ENTER THE CHAN HALL

After receiving ordination as a śrāmaṇera, report to the abbot and present the date for entering the hall. Next, report to the head seat and the rector. On that day, after the mallet has been struck to announce the completion of the morning gruel, the leader of the newly ordained śrāmaṇeras leads them into the Dharma hall.

They stand in line before the image of the Holy Monk, make inquiries and pay their respects, then offer incense, spread their sitting cloths upon the floor, and perform three full prostrations with their foreheads touching the ground. Without folding up their sitting cloths, they step forward and say: “We have set foot here and have been permitted to join the Sangha, attaching ourselves to this pure assembly. Today, as we enter the hall, our hearts cannot but be filled with such profound fear and trepidation that we break out in a sweat.” They again make three prostrations, advance, and declare: “Today the season is most propitious.

We respectfully wish our original teacher, the great venerable abbot of this hall, the venerable head seat, and the assembled great Chan masters abundant blessings in your daily activities.” Having said this, they withdraw, spread their sitting cloths, and make three prostrations. They fold up the sitting cloths, turn toward the abbot, and make inquiries and pay their respects. Beginning at the head seat’s place, they rise and make one circuit of the hall, proceed outside the Dharma hall, then return to the central bay of the inner hall, make inquiries and pay their respects to the assembly, and depart.

Afterward, they return to the Sangha hall, affix their names to the roster, and join the assembly in Chan meditation and sutra chanting.

ASCENDING THE PLATFORM TO RECEIVE THE PRECEPTS

The Buddhas of the three times all emphasized that only by leaving the household life can one cultivate and accomplish the great path of the Buddhadharma. The patriarchs throughout the generations who transmitted the Buddha’s mind-seal in the Chan tradition were all śramaṇas. This is because only through the strict observance of the precepts can one propagate the Buddhadharma and serve as a model for the three realms. Therefore, in practicing Chan and inquiring into the Way, the precepts must come first. If one does not free oneself from offenses and guard against wrongdoing, how could one become a Buddha or a patriarch?

According to the procedure for ascending the ordination platform and receiving the precepts, one should first prepare the three robes—the nine-strip robe, seven-strip robe, and five-strip robe—together with an alms bowl, eating utensils, and clean, neat new clothing. If new clothing is unavailable, one must wash one’s old garments until they are as clean as new. When entering the ordination platform to receive the precepts, one must concentrate wholeheartedly and should not allow the mind to wander here and there.

Once one has formally become a monk, one’s outward appearance resembles that of the Buddha; one’s conduct must accord with the ceremonies prescribed by the Buddha’s Vinaya; and one receives offerings and respectful treatment as though they were offered to the Buddha. None of these is a minor matter—how could one approach them carelessly or halfheartedly? Those who, upon ascending the platform to receive the precepts, must borrow robes and eating implements—the robe and bowl—from others may be said to have ascended the platform for ordination, but they have not genuinely received the grade of precepts.

Those who have never ascended the ordination platform remain, throughout their lives, people who have never received the precepts. Though they may be said to have slipped a foot through the gate of emptiness and improperly attached themselves to a monastery, in truth they merely consume to no purpose the provisions offered by donors. Once one has received the śrāvaka precepts of the Lesser Vehicle, one should proceed to receive the bodhisattva precepts of the Great Vehicle.

This is the path of gradual advancement into the Buddhadharma.

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UPHOLDING THE PRECEPTS

After receiving the precepts, one must constantly uphold them, preferring to die with the Dharma rather than live without it. Thus, the Dharmaguptaka Vinaya of the Lesser Vehicle records: “Four pārājikas, thirteen saṅghāvaśeṣas, two aniyatas, thirty naiḥsargika-pātayantikas, ninety pāyantikas, four pratideśanīyas, one hundred śaikṣa rules, and seven methods for settling disputes.” The Brahmā’s Net Sutra of the Great Vehicle records: “Ten grave precepts and forty-eight minor precepts.” All the regulations of both the Great and Lesser Vehicles must be read and recited fluently, and one must thoroughly understand the Dharma concerning observance and transgression, restraint and allowance.

One should follow the sacred words that issued from the Buddha’s golden mouth and not listen to ordinary people.

Foods that should not be eaten must not be consumed. This refers to intoxicating liquor, pungent seasonings, and rank foods of blood and flesh. Scallions, Chinese chives, garlic, kiệu bulbs, and asafoetida are the five pungent plants, while meat of every kind is rank food; none should be eaten.

Eating at improper times—taking food at any time other than the two meals of gruel and rice—must also be prohibited. The dangers of wealth and sensual beauty are even more dreadful than venomous snakes and must all the more be avoided. With a compassionate heart, one must always regard sentient beings as one would one’s own children.

One’s words must be truthful, and mouth and mind must correspond. If one reads and recites the Great Vehicle scriptures, fully arouses vows of practice, and maintains pure and sincere conduct, deportment, and manner, then the Buddhadharma is present before one. If the skin no longer remains, where could the hair securely abide?

Therefore, the sutra says: “Diligently uphold the precepts as though protecting a luminous jewel.”

ACQUIRING THE IMPLEMENTS OF THE WAY

Before entering a monastery, one must first acquire a complete set of implements of the Way. The Madhyama Āgama says: “Possessions that sustain and enrich the body are instruments for increasing wholesome dharmas.” The Bodhisattva Precepts Sutra says: “The provisions that sustain life and accord with the Way are the three robes.” Dharma robes are of three kinds: first, the saṅghāṭī, or great robe; second, the uttarāsaṅga, or seven-strip robe; and third, the antarvāsa, or five-strip robe. These three are called the three robes. [It is incorrect to call the seven-strip robe, the shoulder robe, and the trousers the three robes!]

There are also three grades of the great robe: the highest grade comprises robes of twenty-five, twenty-three, and twenty-one strips; the middle grade comprises robes of nineteen, seventeen, and fifteen strips; and the lowest grade comprises robes of thirteen, eleven, and nine strips. Regarding the origin of the field-pattern robe, the Mahāsāṃghika Vinaya says: “While the Buddha was dwelling before a stone cavern in the palace of Śakra, he saw the clearly defined embankments of the rice fields and said to Ānanda: ‘The robes of the Buddhas of the past were also fashioned in this form.

From now on, follow this pattern when making the form of the robe.’” The Record of Saṅgha Radiance says: “The ridges of a rice field retain water, enabling the seedlings to grow and thereby sustaining physical life. The sewn patches of the Dharma robe are permeated with the water of the four benefits, causing the sprouts of the three wholesome qualities to grow and thereby nourishing the Dharma body and wisdom-life.”

SITTING CLOTH

The Sanskrit term for the sitting cloth is niṣīdana, meaning an implement carried along for sitting. The Mūlasarvāstivāda Vinaya says: “Niṣīdana is properly rendered in Chinese as ‘sitting cloth.’” The Five-Part Vinaya says: “The sitting cloth was prescribed to protect the body, protect the robe, and protect the Sangha’s beds and bedding.” The Mahāsāṃghika Vinaya says: “The Vinaya stipulates that the sitting cloth is to be two of the Buddha’s spans in length and one and a half spans in width.” (One span of the Buddha’s hand measures two Chinese feet and four inches, approximately 0.72 meters. Thus, the sitting cloth is four Chinese feet and eight inches long, approximately 1.6 meters, and three Chinese feet and six inches wide, approximately 1.1 meters.)

SHOULDER ROBE

In ancient times, the robe prescribed for monks by the Vinaya consisted only of the saṅkakṣikā, meaning a garment covering the upper arm, so called because it covered the upper arm and concealed the armpit. This garment extended from beneath the right armpit to cover the left upper arm; such was the custom of India. Zhu Daozu’s Records of Wei says: “The ladies of the Wei imperial palace saw that the monks’ robes left one elbow exposed and considered this unattractive.

They therefore devised the shoulder garment by sewing an additional upper section onto the saṅkakṣikā, and for this reason it was called the shoulder robe.” (The present garment with an opening along the side and a joined collar is this very robe. It was originally devised in the state of Wei and has been transmitted down to the present day.)

TROUSERS

The Records of the Western Regions states: “Nivāsana” (the original character 些 is ordinarily pronounced sa, but in this context its fanqie spelling is sang-ge, so it should be pronounced zuo) is called a lower garment in Chinese. Earlier translations of the Vinaya variously called it niepan seng, nihuan seng, an inner garment, or a vessel garment (the original character is pronounced chuan and denotes a round utensil for holding rice, shaped like a vessel but without a lid).

THE STRAIGHT-CUT ROBE

Tradition relates that the elders observed that some monks had an upper garment but no lower garment, while others had a lower garment but no upper garment. They therefore joined these two garments together to form the straight-cut robe. Nevertheless, when the eccentric Chan Master Puhua asked for a wooden straight-cut robe, it was a coffin, which Linji gave him; and Dayang transmitted leather clogs and a cloth straight-cut robe, showing that these also existed in ancient times.

ALMS BOWL

In Sanskrit it is pātra, meaning a vessel that holds a proper measure of food. It is now abbreviated as bát, or also called bát-vu, a name combining Chinese and Sanskrit. The Sutra of the Collected Accounts of the Buddha’s Former Deeds says: “In northern India there were two merchant chiefs, one named Trapusa and the other Bhallika, who offered the Blessed One a preparation of roasted grain mixed and kneaded together with butter.

The Blessed One thought: ‘The Buddhas of old all used alms bowls. What vessel should I now use to receive the food of these two merchant chiefs?’ At that time, the Four Heavenly Kings promptly brought four golden alms bowls and presented them to him. The Blessed One accepted none of them, considering that one who has gone forth may not possess articles made of gold.

The Four Heavenly Kings then presented, in succession, alms bowls made of silver, crystal, lapis lazuli, ruby, agate, and mother-of-pearl, but the Buddha accepted none of them. Then Vaiśravaṇa, the Heavenly King of the North, said to the other three Heavenly Kings: ‘I recall that long ago the blue-hued devas brought and presented to us four stone alms bowls that could be used to hold food. At that time, a deva named Vairocana alone declared: “Worthy ones, do not use those stone bowls to hold food.

Offer them instead to the Tathagata, for a Buddha and Tathagata named Śākyamuni is appearing in the world! You should therefore present these four stone alms bowls to that Buddha-Tathagata.”’ Thereupon, the Four Heavenly Kings offered the four stone alms bowls to the Buddha. The Blessed One thought: ‘The Four Heavenly Kings, with pure and faithful minds, have offered me four stone alms bowls.

If I accept only one person’s bowl, the others will be saddened. I should therefore accept all four bowls and make them into one.’ He placed them one atop another in order upon his left palm, pressed them down with a finger of his right hand, and made them into a single alms bowl bearing four rims on the outside. He then spoke this verse:

“The fruits of my former merit are complete,

Causing them to bring forth pure minds and cherish me.

The Heavenly Kings, through steadfast faith,

Have given these four alms bowls to me.”

THE RINGED STAFF

In Sanskrit it is khakkhara, meaning the ringed staff. The Ringed Staff Sutra says: “The Buddha told the bhikshus that they must receive and retain the ringed staff, because all Buddhas of the past, present, and future carry one. It is also called the staff of wisdom and the staff of virtue, because it clearly manifests the merit and virtue of wisdom and practice.” Kāśyapa asked the Buddha: “Why is it called the ringed staff?” The Buddha replied: “Its ringing is light, meaning that by relying upon this staff one can eliminate the afflictions and leave the three realms.

Its ringing is also illumination, through which luminous wisdom is attained. Its ringing is awakening, awakening to the fact that the suffering of the three realms is not ultimate.” Its ringing also means estrangement, signifying that one who carries this staff becomes estranged from and severs the five sensual desires. The staff with two sections and six rings was instituted by Kāśyapa Buddha, while the staff with four sections and twelve rings was instituted by Śākyamuni Buddha.

THE SUPPORTING STAFF

The Vinaya in Ten Recitations states: “The Buddha permitted the use of a staff. Its lower end should be bound with iron to make it firm and strong; it is an excellent implement for assisting in carrying one’s baggage.” The Vinaya also states: “The Buddha permitted the use of a supporting staff for two reasons: first, for bhikshus who are old, emaciated, and weak; and second, for bhikshus whose bodies are afflicted and beset by illness.”

THE FLY WHISK

The Vinaya states: “Because bhikshus suffered from insects such as flies and mosquitoes swarming upon them, the Buddha permitted the use of a fly whisk.” The Mahāsāṃghika Vinaya states: “The Buddha permitted the fly-whisk tuft to be made from silk thread, thread from old cloth, hemp fiber, or tree bark. It is not permitted to use hair from an ox’s tail or a horse’s tail, nor to ornament the handle of the fly whisk with gold or silver.”

A STRING OF COUNTING BEADS

The Muni-maṇḍala Sutra states: “In Sanskrit it is prasmaraka; in the Chinese language of the Liang dynasty it is called a string of beads, an implement used for mindful cultivation of one’s practice.” The Sutra of the Soapberry Seeds states: “Long ago, a king named Vaidūrya said to the Buddha: ‘My country is small and lies in a border region, so I am constantly troubled and uneasy. The profound Dharma treasury cannot be propagated everywhere.

I humbly pray that you teach me only the essential Dharma!’ The Buddha said: ‘If you wish to eliminate the afflictions, string together 108 seeds of the soapberry tree and always carry them with you. With utmost sincerity, recite the names Namo Buddhāya, Namo Dharmāya, Namo Saṅghāya—that is, the Three Jewels of Buddha, Dharma, and Sangha. Each time you complete this recitation, move one bead.

Proceed in this manner, gradually reciting thousands and tens of thousands of times. If you reach twenty thousand recitations without body or mind becoming distracted, then, upon relinquishing this body at death, you will be born in the Yāma Heaven. If you recite one million times, you can eliminate the 108 karmic fetters and attain the fruit of eternal bliss.’ The king replied: ‘I vow to receive and uphold the Buddha’s teaching!’”

THE WATER VESSEL

In Sanskrit it is kuṇḍikā, transliterated as quanzhijia, meaning a vessel. It is ordinarily carried filled with water for washing the hands. The Record of the Buddhist Practices Sent Home from the Southern Seas states: “There are two kinds of water vessel: those made of earthenware or porcelain are used to hold drinking water, while those made of copper or iron are used to hold water for washing.”

THE WATER-STRAINING BAG

The Record of the Radiance of the Sangha states: “Although this implement is small, its function is exceedingly great, for it safeguards living beings.” Chinese monastics greatly esteem and uphold this implement in accordance with the instructions of the Vinaya. The Mūlasarvāstivāda One Hundred and One Karmavācanās states: “There are five kinds of water strainer:

1. First is the square straining bag [made from a square of cloth three Chinese feet across, or two Chinese feet, depending upon the desired size. The cloth used to strain water must be fine and densely woven so that tiny creatures cannot pass through it. If coarse cloth, thin gauze, or hempen fabric is used, it does not fulfill the purpose of protecting living beings].

2. Second is the Dharma vessel [the yin-yang vessel].

3. Third is the kuṇḍikā water vessel [cloth is placed over the mouth of the vessel, a cord is tied around its neck, and it is lowered beneath the water. When water has seeped in and filled the vessel, it is drawn back up].

4. Fourth is the water-pouring filter vessel.

5. Fifth is the robe-corner filter vessel [the ‘robe corner’ mentioned here is not a corner of the kāṣāya. Rather, a thick, square piece of cloth measuring one span of the Buddha’s hand is used to cover the mouth of the vessel or is placed inside the alms bowl as a lining, and is used to strain water].”

Great Master Cijue Zongze compiled thirty-one verses from the sutras and Vinaya. Most of the text is not reproduced here. At the end it states: “With a water-straining bag, it is difficult to provide adequately for a large assembly.” In the first year of the Chongning era, Master Zongze installed a large water-filtering basin beside the well in front of the kitchen at Hongji Monastery.

Near the upper rim of the large basin, he separately placed a small basin beside it, with a pipe passing through the walls of both basins, and beneath the small basin he placed a water-filtering vessel. When water was poured in, it did not overflow at all. This was the facility by which the fivefold assembly washed their feet.

A raised stand was erected behind the monastery bathhouse in imitation of this method. Monastics also used this filtered water for washing after relieving themselves. This is a fundamental practice of those who have gone forth.

Later, when Master Zongze resided at Changlu, he established water-filtering basins in more than twenty places. If a resident monastery does not establish water-filtering basins, the fault rests with the person responsible for its administration. It is earnestly hoped that everyone will diligently put this into practice!

PRECEPT KNIFE

The Abridged History of the Sangha states: “The precept knife is also an implement of the Way, symbolizing the severing of all roots of evil.”

PACKING ONE’S BUNDLE

In former times, monks wore bamboo hats. Within the rim of the hat they kept scriptures and various tea utensils; clothing and bedding were tied into a front bundle and a rear bundle; and they carried a bamboo tube containing miscellaneous articles and a precept knife. Nowadays, the methods of carrying a bundle upon the head and packing a bundle are used.

Take two pieces of blue cloth. First use one piece to wrap the clothing, bedding, and other articles, and cover the outside with oiled paper. Then use the second piece of cloth to wrap another layer around the outside, gather and securely tie the four corners, fasten them with a small locking tube, and tie the bundle hook above.

The ordination certificate is kept separately in a pouch hung before the chest. The kasaya is tightly bound in a tablecloth and placed in a waist pouch tied at the front. Trousers, shoes, and socks are kept in a pouch tied at the rear.

In the right hand one carries a Chan staff. When itinerant monks traveling in search of the Dharma meet on the road, both parties join their palms, nod in salutation, and pass on. When touring the mountains—that is, visiting monasteries—upon reaching a monastery and preparing to pass through its mountain gate, one takes down the bundle, holds it in one’s arms, and enters the temporary lodging quarters.

When one reaches a place where one will rest for a longer period, one unpacks the bundle, takes out one’s shoes and socks, washes one’s feet, changes clothing, puts on the kasaya, and meets with the guest prefect.

TRAVELING AFAR TO STUDY

(If one wishes to travel widely in pursuit of study,) one must first inform and take leave of one’s master and elders, then seek a place where there is a venerable teacher of lofty attainment and weighty virtue whom one reveres, request permission to be received and reside there, and thereafter register one’s name to dwell at that monastery. (The regulations of the Buddha’s dispensation prescribe:

“If there is a place where a bhiksu may seek instruction in the Buddha-Dharma and where food is also provided, he should reside there. If there is a place where he may seek instruction in the Buddha-Dharma but no food is provided, he may still reside there. If there is no Buddha-Dharma in which to seek instruction, but only ample food and clothing are provided, he should not reside there.”)

The ancient monastic regulations prescribe: “First one must go to the guest office to pay respects. Next, one goes to the hall office to register one’s name and waits for the rector to escort one to one’s assigned place in the Chan hall. Only after everything has been arranged does one go to the attendant’s quarters to make a report and trouble him to convey the request to the abbot. (If the abbot consents to grant an audience,) one goes to the abbot’s quarters and bows in homage.”

At present, when traveling monks arrive to register at a monastery, they are first assigned lodging in the temporary quarters. One monk from among the group who is thoroughly acquainted with the rules of the monastic community and capable of arranging affairs is selected as head visitor. He leads the newly arrived monks to the guest office.

With their kasayas neatly arranged in accordance with proper deportment, they stand in line to the right of the quarters’ doorway and report: “We are traveling monks who have just arrived temporarily at the monastery and request an audience!” The guest prefect then invites everyone into the room, and the head visitor says: “Today we pray that the venerable Chan master and honored guest prefect may fare well and enjoy abundant merit and wisdom.

We have long admired your lofty virtue, and only now have we been able to behold your honored countenance; inwardly, we are immeasurably grateful!” The guest prefect replies: “This humble monastery is exceedingly honored that you have endured the hardships of traveling from afar to grace us with your presence.” Having said this, he bows in greeting and invites them to sit, offers incense, then serves tea, after which he makes general inquiries concerning the backgrounds of the traveling monks.

The traveling monks then rise and together thank the guest prefect for his gracious hospitality and tea before returning to the temporary quarters. Afterward, the guest prefect goes to the temporary quarters to return the courtesy. The head visitor invites the guest prefect into the room, and the two parties exchange greetings and inquiries concerning one another’s well-being.

The guest prefect says: “May the venerable Chan masters fare well and enjoy abundant merit and wisdom! A short while ago, you graciously condescended to visit my humble quarters. I have therefore come especially to express my thanks; inwardly, I am immeasurably grateful.” The head visitor replies: “According to propriety, we should have come to pay our respects to you.

How could we have dared expect you to disregard the hardship and condescend to grace us with your presence?” Thereafter, the head visitor alone escorts the attendant beyond the door. If they wish to pay respects to the abbot, they must wait until after the conclusion of the assembly audience, then go together to call upon the attendant in his quarters. The procedure is the same as that previously followed when calling upon the guest prefect.

After completing their bows, the group of traveling monks rise together and report: “We have come especially in the hope of bowing before the Venerable Abbot. May we trouble the attendant to convey our request to him.” The attendant bows in greeting, invites everyone to sit, and carefully asks why they wish to pay homage. He may also inquire about fellow countrymen or companions in the Way among the traveling monks who are currently staying at the monastery, including those serving as officers.

After asking these questions, the attendant says: “Please return temporarily to your lodging and allow me time to report the matter to the abbot.” Having said this, the attendant immediately goes to the abbot’s quarters to report and request instructions. If the abbot agrees to receive them, a bell is struck the following morning, and the attendant instructs the guest office assistant to notify the traveling monks to go to the abbot’s quarters and pay their respects.

If the abbot does not yet have leisure to receive them, that very evening the attendant carries a lantern to the place where the traveling monks are temporarily resting to return their courtesy, skillfully consoling everyone with gentle words (and asking them to wait patiently a little longer).

The procedure for paying respects to the abbot is as follows:

Early in the morning, after the gruel meal, the head visitor leads the traveling monks to the abbot’s quarters to await his appearance. The attendant ushers everyone into the quarters, and the head visitor steps forward and says, “We request the Venerable Abbot to sit in the lotus posture! (to receive our bows).” He then moves to the abbot’s left, offers incense, withdraws, and together with the traveling monks spreads out the sitting cloth and bows down for the first time, saying, “We have long heard of the Venerable Abbot’s lofty way.

Only today have we beheld your honored countenance, and our hearts are filled with such joy that we leap like sparrows.” Spreading out the sitting cloth and bowing down for the second time, he says, “Today the weather accords perfectly with the season. We pray that the great Venerable Abbot of this monastery may conduct his daily life as he wishes and be blessed with abundant merit and wisdom!” Thereafter, they touch the folded sitting cloth to the floor three times to signify their reverence.

If any traveling monk is a fellow student of one of the abbot’s direct disciples, he says, “For a long time, we have hoped to receive the Venerable Abbot’s gracious favor and protection,” and separately offers incense and performs the ceremony. When the ceremony is finished, they take their seats. The attendant burns incense, and everyone drinks tea together.

The abbot asks each person’s native place and name, and where he observed the summer retreat. Everyone must answer truthfully, but must not speak at length. After replying, they rise, approach the incense burner, and express their thanks, saying, “We are deeply honored that the Venerable Abbot has condescended to receive us, and therefore we offer our special thanks.” The abbot escorts everyone out of his quarters.

The head visitor says, “May the Venerable Abbot take good care of himself.” They then proceed together to the attendant’s quarters and express their gratitude, saying, “We have troubled the Master to exert himself on our behalf, and therefore we offer our thanks!”

The traveling monks return and line up outside the temporary lodging quarters, standing along the left side while awaiting the abbot’s return visit. When the abbot arrives, everyone bows in greeting and escorts him into the quarters, saying, “We pray that the great Venerable Abbot of this monastery may conduct his daily life as he wishes. That we came just now to pay our respects and bow before the Venerable Abbot was merely our duty.

How could we dare expect the Venerable Abbot to condescend to return our visit? Our hearts are filled with boundless gratitude.” The abbot says, “The accommodations here are inadequate. I hope that you will pardon their shortcomings and consent to stay temporarily at this humble monastery.” Everyone escorts the abbot out.

The head visitor then moves to the right side and invites the attendant inside. Together, everyone inquires after his well-being, saying, “May the eminent Chan Master who serves as attendant enjoy health and ease in the Way and be blessed with abundant merit and wisdom. According to propriety, we should have visited your honored quarters to pay our respects.

Instead, we have troubled the Master to condescend to honor us with his presence, and in our hearts we feel boundless gratitude.” The attendant says, “Our monastery is greatly honored that you venerable ones have endured the hardships of a long journey to grace us with your presence! Because pressing duties have kept me occupied, my return of thanks has been delayed, for which I am truly ashamed!”

Nowadays, most newly arrived traveling monks do not stay in the temporary lodging quarters. Whenever they arrive somewhere, they immediately seek out a monastic officer from their native region and lodge in that person’s quarters. Thus, the Ancient Pure Rules, observed from former times until now, have gradually ceased to be followed.

If the abbot receives a visit from an eminent monk of a renowned monastery, he personally escorts him to the guest house and returns the courtesy there. When senior monks of high standing come for an interview, they stand on the western side of the Dharma hall and await the abbot’s return visit, though they ordinarily must dissuade the abbot from personally condescending to grace the Dharma hall with his presence. Abbots of the five renowned monasteries—such as Jingshan, Ayuwang, Tiantong, Lingyin, and Guangxiao—are exempt from returning the visits of those who come to pay their respects.

Between the morning gruel and the midday meal, refreshments are served; that evening, the visitors must again be specially invited to partake of thang thủy. Traveling monks partaking of thang thủy must wear their kasayas. The abbot welcomes them into the Sangha hall, exchanges courteous remarks about the weather before the incense burner, and only then takes his seat.

The attendant lights incense and invites them to partake of thang thủy [because the term thang thủy refers to many kinds of beverages, such as rice water, five-flavored drinks, and so forth, and is very difficult to translate precisely, we ask leave to retain the expression “thang thủy” without translating it]. After partaking of thang thủy, they approach the incense burner and express thanks for the offering, following the ceremony of twice spreading out the sitting cloth and each time bowing down three times.

They then remove their outer robes, take their seats, and eat the evening meal. If the abbot is not at leisure, he may ask a senior monastic officer to accompany the traveling monks in his stead. In that case, the officer must personally rise and light incense.

Nevertheless, the ceremony is considered complete only when the abbot personally accompanies the guests during the serving of thang thủy.

The following morning, after the gruel meal, they are invited to drink tea. The head visitor leads the traveling monks into a line before the abbot’s quarters. As soon as the abbot arrives, they step forward to inquire after his well-being, saying, “Throughout last night, all of us prayed in our hearts that the great Venerable Abbot of this monastery might conduct his daily life peacefully and as he wishes, and be blessed with abundant merit and wisdom.

Having received such profound kindness and favor, our hearts are filled with the deepest gratitude.” After entering and taking their seats, the attendant burns incense and invites them to drink tea. They rise, approach the incense burner, and twice spread out the sitting cloth and bow down three times in thanks for the invitation to tea. When spreading out the sitting cloth for the first time, they say, “Having received the favor of being served tea, we offer our special thanks, and our hearts are filled with boundless gratitude.” When spreading out the sitting cloth for the second time, they say, “Today the weather accords perfectly with the season.

We pray that the great Venerable Abbot of this monastery may conduct his daily life as he wishes and be blessed with abundant merit and wisdom.” Then they withdraw together, touching the folded sitting cloth to the floor three times to signify their reverence, while the abbot escorts them two or three steps outside. If they wish to register their names and remain at that monastery, the head visitor should immediately lead the traveling monks to turn back and come before the abbot to report, “We are deeply moved by the truth that birth and death are the great matter and that impermanence comes swiftly.

Having long heard of the Venerable Abbot’s renowned way, we have come especially to take refuge with you.

“We humbly beseech the Venerable Master to open his heart of great compassion and receive us!” After making this request, without needing to wait for any response from the Venerable Master, they immediately spread their sitting cloths upon the floor, make one prostration, and say: “We thank the Venerable Master for permitting us to register our names and reside here.” The head applicant is then allowed to register his name first.

As for the others, regardless of morning or evening and without choosing any particular place, they wait for a suitable opportunity and employ the appropriate form of ceremony to earnestly petition the abbot for permission to reside. Those attending closely upon the abbot must not shout at them, forbid them, or obstruct them. If the abbot gives his consent, they spread their sitting cloths upon the floor and make one prostration as before, then request that the abbot issue a name card for them to take to the attendants’ quarters and have their names entered in the register, saying: “We have just received the abbot’s compassionate instruction and have now come to your esteemed quarters to register our names.” The attendant, in due order,

issues each person a registration notice to be taken to the Sangha Office.

After receiving the notices, the rector instructs an assistant to invite those who have just registered to take tea. After tea, they submit their ordination certificates so that their names may be entered in the Sangha register (the circumstances will be explained in detail in the chapter “The Great Assembly Returns to the Sangha Hall”), and wait to be escorted to the Sangha hall. If they must enter or leave the monastery for any reason, they must comply with the regulations of the Sangha hall.

Only after more than half a month has passed since registering may they request leave. The ancient regulations state: “A traveling monk who requests temporary leave to visit various monasteries is limited to half a month. If he exceeds this period, his name shall be removed from the monastery register.

Upon returning, he must again request registration and permission to reside, after which he must continue to observe the regulations of the Sangha hall as before.” In an urgent case, such as the grave illness or death of one’s master or parents, the foregoing time limit need not be observed.

(Supplementary Note):

In every abbot’s private quarters, a table must be provided so that when students come to pay their respects to the master, there is a place upon which to set their offerings, thereby expressing reverence for the Way of the teacher. When a traveling monk visits the abbot, the abbot must sit in the central seat and allow the newcomer to offer incense, spread his sitting cloth, bow his head, and make prostrations. There is no breach of ceremonial propriety if the newcomer sits to one side while receiving tea bestowed by the abbot.

Monasteries in northern China still observe this ceremony today. Recently, however, some novices newly admitted to study in the monastic community, who have only just been tonsured and received into the Sangha, have already presumed to squat and sit as equals with the abbots of renowned monasteries and the venerable elders of the monastic community during ceremonies, regarding this as ordinary conduct. Over time, this has become customary and has developed into a grave abuse within the monastic community.

It even exceeds the bounds of their status under the precepts and constitutes insubordination, giving rise to insolence and naturally causing the Way of the teacher to disappear. They do not understand that revering one’s teachers and elders is equivalent to revering the Buddha-Dharma, and that if the Buddha-Dharma is revered, the discipline of the monastic community will flourish. In the Buddhist monasteries of the Western Regions, disciples venerate their masters as though they were sovereigns and parents, yet fear that even this may not be sufficient.

This is the proper standard that we must emulate.

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COLLECTIVE AUDIENCE

In a large monastery with a numerous assembly, and especially where the venerable elders are exceedingly strict, an audience ceremony cannot be conducted casually whenever the occasion arises. New arrivals must wait until a sufficient number of persons in the same circumstances have assembled, and then go together to the Attendants’ Office to register their names and request a single collective audience with the abbot. After the attendant has duly reported the matter, whether at the beginning of the ninth month, before the Winter Retreat, or near the New Year, the group selects as head applicant a newly arrived monk of distinguished virtue, or one thoroughly familiar with the regulations of the monastic community.

On the appointed day, the head applicant leads the assembly to the abbot’s private quarters, where they stand in rows. The attendant invites the abbot to come forth. The head applicant steps forward and says: “We respectfully invite the Venerable Master to take his seat!” The abbot bestows a brief Dharma instruction.

After the head applicant presents the intended words of response, he steps back and, together with the others, offers greetings and inquiries concerning the abbot’s well-being, offers incense, spreads his sitting cloth, and performs the great ceremony of three prostrations twice. They next express their gratitude to the attendant. On the following morning, they go to the abbot’s chamber to take tea and request that their names be registered so they may remain at the monastery.

They then wait for the abbot to issue a notice of approval, take it to the Sangha Office, and are escorted to the Sangha hall according to the same ceremony described previously. When the newcomers express their gratitude for permission to register and remain at the monastery, the abbot returns their courtesy.

Form of the notice granting permission to reside:

In respectful compliance with the compassionate instruction of the Abbot’s Quarters, permission is granted to register the name and residence at this monastery of the monk, Senior Mỗ Giáp,

Senior Mỗ Giáp.

On the … day of the … month, reported by Mỗ of the Attendants’ Office.

REGISTERING THE NAMES OF MANY PERSONS TO RESIDE AT THE MONASTERY

Upon receiving the notice of acceptance from the attendant’s office, the Sangha Hall office immediately instructs its attendant to invite the newcomers to tea. Each of them must bring his ordination certificate. The head newcomer prepares a small box of incense for use when formally joining the hall.

He leads the newcomers to the Sangha Hall office, where, facing the director of monastics, they spread their sitting cloths and make one prostration in respectful salutation, then exchange courtesies concerning one another’s well-being. After entering, taking their seats, and drinking tea, they rise and report: “We have just respectfully received the compassionate instruction of the abbot, directing us to seek refuge at your side.

We humbly beg you to receive us!” The director of monastics replies: “It is a great honor! I am delighted that we shall share the quarters together!” The head newcomer and all the newcomers present their ordination certificates to the director of monastics, then, facing him, spread their sitting cloths and make one prostration in respectful salutation. After entering each of them in the register, the director of monastics returns their ordination certificates, retaining only that of the head newcomer.

The attendant announces loudly: “May the venerable ones return to the hall and hang up their robes and bowls!” The head newcomer leads the newcomers into the Sangha Hall through the right side of the doorway, and they form a line before the image of the Holy Monk. The head newcomer burns incense, and together with all the newcomers fully spreads his sitting cloth and makes three prostrations. They circumambulate the Sangha Hall once, proceeding from its right side to its left, then line up as before and bow in greeting.

Beginning from the end of the row, they move away and withdraw to stand beside the lower end of the Holy Monk’s platform. The director of monastics enters the Sangha Hall, burns incense, and stands to the right. The attendant of the Sangha Hall office, which is the director of monastics’ quarters, carries a covered wooden tray bearing the ordination certificates, which the director of monastics then returns.

The head newcomer and the other newcomers face the director of monastics, spread their sitting cloths, and make one prostration in respectful salutation. The head newcomer escorts the director of monastics out [before the vegetarian meal through the rear door, and after the vegetarian meal through the front door (strictly speaking, this should be translated as “the vegetarian meal”)]. The head newcomer does not go beyond the Sangha Hall doorway.

The director of monastics distributes the notices of acceptance to the various quarters, in the form presented below. The attendant leads the newcomers to each of the quarters and strikes the cloud-board three times. The quarters master welcomes them inside.

Facing one another, they spread their sitting cloths upon the floor and exchange one prostration in respectful salutation, then exchange courtesies concerning one another’s well-being. When this is finished, they sit facing each other on opposite sides and tea is offered. After drinking it, everyone rises and stands before the incense burner, bows in greeting, expresses thanks, and says together: “We have just respectfully received the compassionate instruction of the director of monastics, telling us to come to your honored quarters and seek refuge at your side.

We respectfully beg your honored quarters to receive us compassionately!” The quarters master says: “Today so many venerable ones have come to these quarters; it is a great honor, and I am also delighted that we shall share the quarters together!” The two parties then spread their sitting cloths upon the floor and exchange one prostration in respectful salutation. Those newly entered in the register move to the eastern side, and the quarters master moves to the western side; once again, they spread their sitting cloths upon the floor and exchange one prostration in respectful salutation.

The quarters master leads those newly entered in the register to pay homage before the image of Bodhisattva Avalokitesvara and bow in greeting. He then leads them once around the quarters, after which they again pay homage before the image of Bodhisattva Avalokitesvara, bow in greeting, and withdraw. The quarters master need not escort them out.

The attendant leads those newly entered in the register to meet the quarters superintendent. Facing him, they spread their sitting cloths and make one prostration in respectful salutation, saying: “Today we respectfully wish the Chan Master, Superintendent of the Seats—the quarters superintendent—good health and abundant merit! We have now received the compassionate instruction of the abbot, directing us to seek refuge at your side.

We respectfully beg you to extend your compassion; in our hearts we are profoundly grateful!” They next proceed together to the quarters of the senior officers and to the provisions office. At each place, they spread their sitting cloths upon the floor, make one prostration in respectful salutation, and exchange courtesies concerning one another’s well-being, after which they are escorted out.

Nowadays, for the most part, there is no formal reception; the message is merely conveyed. Some say that it is contrary to the regulations to make prostrations when visiting the chief seat. This is incorrect, because during the expression of thanks for permission to hang up one’s robes and bowls, the two principal officers return the courtesy, and ordinarily there are reciprocal prostrations.

Form of the notice for accepting a person into the register:

Permission is granted to enter in the register—and allow to remain at the monastery—one monk, namely:

Venerable so-and-so, a native of such-and-such prefecture, whose family name is such-and-such.

Entered by Venerable so-and-so.

On the … day of the … month, issued by so-and-so of the Sangha Hall office. The notice from the attendant’s office must respectfully identify the abbot, the chief seat of the front hall, the attendant’s office, and the communal quarters by clearly stating, first, the number of Dharma years since ordination, followed by the person’s native prefecture and county, family name, and personal name. All other particulars are omitted.

ENTERING SEVERAL PERSONS IN THE REGISTER TO REMAIN AT THE MONASTERY

The abbot approves their entry in the register to remain at the monastery, and the attendant’s office issues a notice of acceptance and sends it to the Sangha Hall office. They are invited to tea and entered in the register, after which they are conducted to the various quarters. The director of monastics stands on the left; facing him, they spread their sitting cloths upon the floor and make one prostration in respectful salutation, move to the left, and again face him, spread their sitting cloths upon the floor, and make one prostration in respectful salutation.

Those entered in the register to remain at the monastery report: “Today we have had the great honor of receiving your gracious and cordial acceptance; in our hearts we cannot but be profoundly grateful.” The reply is: “The quarters are cramped; we beg you venerable ones to be forbearing during your temporary stay!” The head newcomer escorts the director of monastics out and stands on the right outside the various quarters.

The attendant of the Sangha Hall office strikes the small board three times within the quarters. The quarters master welcomes them, and the ceremony is the same as for the great hanging-up of robes and bowls described above.

ENTERING A CHIEF SEAT OF THE WESTERN HALL IN THE REGISTER

When a renowned and virtuous monk from a great monastery wishes to arrange to remain there, he intimates his intention in the course of conversation. The abbot considers whether an individual room is available for him and whether his deportment in walking, standing, sitting, and lying down, as well as his rank and place, can be harmoniously accommodated in relation to those above and below him. If so, the abbot retains him.

On the following day, after attending tea, he reports: “Because birth and death are the great matter, I have come especially to seek refuge here,” and then spreads his sitting cloth upon the floor and makes one prostration in respectful salutation. Either on another day or immediately afterward, the abbot assembles the two principal officers and the former officeholders and serves them tea. The abbot personally rises, burns incense, returns to his place, stands, and announces: “The chief seat of the Western Hall from such-and-such monastery has not disdained our monastery, but has come here to share our quarters.

May I trouble the two principal officers and the former officeholders to escort him to his quarters!” The person being escorted to his quarters immediately steps forward and says: “I have come especially to seek refuge here and have caused you the trouble of receiving and registering me.” The abbot, together with the two principal officers and the former officeholders, escorts him to his quarters. Facing one another, they spread their sitting cloths upon the floor and exchange one prostration in respectful salutation.

He then escorts the abbot out of the quarters. Standing in the host’s position, the person who has been escorted to the quarters bows to the attendants, invites them inside to exchange greetings, and then escorts them out. With a bow, he invites the two principal officers and the former officeholders inside to exchange greetings.

When all this is finished, he immediately carries incense to the abbot’s room and bows in gratitude. The attendant of the Sangha Hall office leads the newly registered person to the two principal officers and the former officeholders, after which he returns to bow before the abbot. On another day, a special tea reception is held in his honor.

On the fifteenth and the first days of the month, he is invited to tea on an equal footing with the former officeholders.

ENTERING RENOWNED AND VIRTUOUS MONKS FROM OTHER MONASTERIES IN THE REGISTER

Whenever one wishes to register one’s name and remain at the monastery, on the day after arrival, once tea has been served, one should report: “We have come to seek refuge here because birth and death are a great matter. We humbly pray that we may be admitted!” Together they lower their sitting cloths to the floor and make one prostration to express their intention. If the abbot accepts, he assembles and invites the head seat, the rector, and the administrators to take tea.

When this is concluded, the abbot rises, burns incense, and announces his intention to escort them to their quarters, as described in the preceding section. Those being escorted to their quarters come forward and say: “We pray to be admitted; it is sufficient that we return to the Sangha hall and follow the assembly in the ordinary way.” The abbot replies: “The monastery’s protocol requires that you be escorted to your quarters.” According to the relative rank of their offices, they are escorted to the Mong Hall quarters or the Front Office.

Facing one another, they lower their sitting cloths to the floor and make one prostration to express their intention. After seeing the abbot out of the quarters, they exchange bows and greetings with the quarters prefect and report: “Through much good fortune in former lives, we have obtained refuge with the venerable ones on both sides.” The quarters prefect replies: “Only through cultivation brought to maturity over many lives do we now have the joy of dwelling together.” Those escorted to the quarters move to the host’s position, invite the attendant inside, exchange bows and greetings with him, and then see him out.

After exchanging bows and greetings with the officers of both divisions, they immediately carry incense to the abbot’s chamber and bow in gratitude for the arrangement of their lodging. The administrative office postulant leads them to the treasury office, and the quarters of the various senior officers return the courtesy. Alternatively, if the abbot’s quarters issues a notice of admission and asks the head seat to invite and escort them to their quarters, the head seat orders the administrative office postulant to invite one administrator, the rector’s attendant, and those being escorted to the quarters to come together to the quarters.

The head seat burns incense, offers tea, and announces that the abbot has issued a notice approving the monastery’s acceptance and their escort to the quarters. Upon entering the doorway of the quarters, the head seat takes the host’s position on behalf of the abbot, lowers his sitting cloth to the floor, and makes one prostration to express his intention. Next, those being escorted to the quarters move to the host’s position, while the head seat moves to the guest’s position together with the administrator and the rector.

They exchange bows and greetings, and all other observances are the same as above.

DHARMA RELATIVES AND FORMER OFFICERS REGISTERING THEIR NAMES

Regardless of the time, they should meet an attendant, clearly state their background, and ask him to inform the abbot. They burn incense, spread out their sitting cloths, perform the full rite, and make three prostrations. If they are Dharma relatives of a junior generation or below, or have previously held the office of attendant, the abbot must receive their obeisance. According to the relative rank of their offices, the rites of welcoming and seeing them off are the same as above.

CASTING INCENSE WHEN FIRST MEETING THE ABBOT

If, because of urgent circumstances, a newcomer cannot arrive in time for the name-registration ceremony, or if registration has already closed and notification is no longer possible, then wherever he may be, as soon as he is welcomed and meets the abbot, he should cast incense before him and report: “This temporary visitor pays homage to the Venerable Master.” He then lowers his sitting cloth to the floor and makes one prostration to express his intention.

Afterward, he himself gathers up the incense and waits to request registration. If the abbot agrees to accept him, he orders the attendants’ office to issue a notice of acceptance and admission to the administrative office; the ceremony is also the same as above. If the name roster has already been completed, he must go to the administrative office and request that his name be added to it.

If many people request registration, they must wait until a later registration period.

EXPRESSING GRATITUDE FOR BEING REGISTERED AND PERMITTED TO REMAIN AT THE MONASTERY

According to the Ancient Pure Rules, after persons whose names had been registered were escorted to the Sangha hall, they had to perform immediately the ceremony of gratitude for their registration. Later, the ceremony was performed on one of three occasions: the winter observance, New Year’s Day, or before the summer retreat. When Venerable Fozhao Deguang came from King Ashoka Monastery to Mount Jing, Quan Guyun served as the attendant at his installation as abbot. At that time, because Fozhao had many ceremonial observances, they were all held before the summer retreat.

Nowadays, when monastics arrive at a monastery, their seats are scarcely warm before they move their lodging from one place to another. Consequently, many never express gratitude for having been registered. Although they are said to remain through winter and summer, a balanced course is to perform the ceremony of grateful acknowledgment at either of two times: before winter or before summer.

First, the attendant must take the assembly’s ordination-seniority register to the administrative office and examine it, selecting from among the newcomers one person of high ordination seniority as head of the delegation and one as deputy head. (Under the old system, attendants from the various monasteries were selected as heads of the delegation, which often led to contentious unrest over whether their monasteries were large or small and their status high or low.

The attendant Taiyuan Fu, when registering his name at the various quarters, also said that whenever one follows the assembly, one must abide by ordination seniority, in accordance with the Buddha’s system. Moreover, neither the seating charts for ceremonies nor the boards recording ordination seniority in the various quarters rank people by their secular names or ages. First, this conforms to the Buddha’s regulations; second, it prevents contention; and third, it enables the assembly to dwell together in harmony.

The abbot alone must vigorously enforce this.) The head of the delegation should prepare a small seating chart and use it to rehearse the ceremony in advance. Each group consists of three people, with one junior head for each group. All words, gestures, advances and retreats, and turns and movements must be recorded in full and made to accord with proper measure, so that when the ceremony is performed, errors, confusion, and disorder may be avoided.

The administrative office postulant prepares the list of names, collects contributions for incense, and writes a small notice to be posted before the various quarters: “All newly admitted venerable head seats must each contribute the prescribed sum for the purchase of incense so that the ceremony of grateful acknowledgment for registration may be performed. Respectfully announced by postulant so-and-so of the administrative office.” Once the full amount for purchasing incense has been collected, it is handed to the attendant to present to the abbot’s quarters, together with a request that a date be set for the ceremony of gratitude for being registered and permitted to remain at the monastery.

A notice is then issued to inform the assembly: “Brothers newly admitted to the Sangha hall, tomorrow, after the morning gruel, please proceed to the abbot’s chamber to perform the ceremony of grateful acknowledgment for your registration! On the … day of the … month, announced by so-and-so of the attendants’ office.”

On the appointed day, they assemble in the abbot’s private hall, or else the Dharma hall, where the abbot’s place is arranged. In rows are set out incense tables, stands bearing incense burners, vases, and candles. The attendant hands a large stick of incense to the head of the new arrivals and assigns the deputy head of the new arrivals to lead the assembly, who stand in rows according to the positions indicated on the diagram.

The head of the new arrivals and the attendant invite the abbot to come forth and stand in his appointed place. The head of the new arrivals and the assembly bow together in greeting. The head of the new arrivals then advances before the abbot and says, “We respectfully request the Venerable Master to take his seat!” He withdraws his left foot, turns his body sideways, passes through the open space to the right of the incense table, and, after stepping out, returns to his former position and bows in greeting with the others.

The deputy head of the new arrivals then takes a bundle of incense from his sleeve and presents it. The head of the new arrivals receives it and places it inside the breast of his robe, makes a brief bow of greeting, joins his palms, and approaches the left side of the incense burner. With his left hand he inserts the incense, passes through the open space, and then returns to his former position and bows in greeting with the others.

The three members of his group spread their sitting cloths together and make three prostrations. The abbot waves his hand to dispense with the prostrations, whereupon they immediately fold up their sitting cloths. The head of the new arrivals advances and says, “Through much good fortune accumulated in former lives, we have now fulfilled our wish to find refuge here; our hearts cannot help but leap with joy like sparrows.” As before, he withdraws, passes around the right side of the incense table, returns to his position, and bows in greeting.

He again spreads his sitting cloth, and the abbot once more waves his hand to dispense with the prostration. He folds the cloth, advances, and says, “Today the season is truly fine. We respectfully wish the Venerable Master of the hall well-being and abundant blessings!” As before, he turns and returns to his place, bows in greeting, and lets the sitting cloth fall to the floor to signify three prostrations.

The abbot responds with one bow. The first group bows in greeting, passes to the left, and joins the end of the line. In due order, the next three persons advance, using the same words as before.

The head of the new arrivals stands beside the attendant’s left shoulder and waits until everyone has completed the salutations. The deputy head then advances to his original place. The head of the new arrivals returns to his former position, leads the assembly in bowing together in greeting, and then withdraws.

The deputy head leads the assembly in front, while the head of the new arrivals follows at the very end, and together they proceed to the common quarters, where they stand outside the door on the left. The deputy head leads the assembly in from the left and over to the left side within the quarters. He turns and estimates whether the assembly is large or small, without regard to fixed rows.

The deputy head advances and stands shoulder to shoulder beside the head of the new arrivals. When the abbot arrives, they and the assembly welcome him with bows and escort him into the quarters. Members of the assembly must watch those before and behind them, form into rows, and advance or withdraw in step.

The head of the new arrivals turns and proceeds before the incense burner, facing the abbot. He lets his sitting cloth fall to the floor to signify one prostration and says, “We now respectfully wish the Venerable Master of the hall bodily well-being and abundant blessings! We have again troubled the Venerable Master to receive and admit us.

By rights, we should come to offer our thanks, yet instead you have condescended to come here yourself. We are truly deeply grateful!” The assembly escorts the abbot out of the quarters, and outside the door the head of the new arrivals turns and stands on the right. The deputy head alone continues to lead the assembly around to stand on the right, then steps forward to stand shoulder to shoulder with the head of the new arrivals.

They bow and invite the attendant to enter, saying, “We are fortunate to have been accepted to serve close at your side, and now we have further received the honor of your condescending to come here in person. We are truly deeply grateful!” The head of the new arrivals alone escorts the attendant outside. Next, he bows and invites the officers of the two divisions to enter.

Facing them, he lets his sitting cloth fall to the floor to signify one prostration and says, “We now respectfully wish the senior seat and the chief administrators, all you Chan masters, bodily well-being and abundant blessings! We have fulfilled our wish to find refuge here and have further received the honor of your distinguished visit. Our hearts cannot help but be profoundly grateful!” The head of the new arrivals escorts the officers of the two divisions out, then reenters and stands on the right side of the quarters.

The deputy head leads the assembly from behind the image of the bodhisattva Avalokitesvara around to the front of the incense burner. After looking toward the end of the row and making sure everyone is properly positioned, he faces the head of the new arrivals, lets his sitting cloth fall to the ground to signify one prostration, and says, “We have just now greatly troubled you to exercise your wondrous skill; we therefore offer you our special thanks!” This ceremony should be rehearsed beforehand.

Early on the morning following the ceremony, the guest prefect of the abbot’s quarters and the postulant of the Sangha Hall office each prepare a notice of the return visit and post it before the respective quarters. The notice from the abbot’s quarters is posted on the right, and that of the officers of the two divisions on the left. The forms are given below.

Form of the notice:

After finishing the morning gruel, the Venerable Master of the hall will pay a return visit to the Head Seat who has just entered the quarters. Today, the … day of the … month, the postulant serving as guest prefect, so-and-so, respectfully announces this by order. The administrators and senior officers, after finishing the morning gruel, will pay a return visit to the Head Seat who has just entered the quarters.

Today, the … day of the … month, the postulant of the Sangha Hall office, so-and-so, respectfully submits this notice.

THE ABBOT’S QUARTERS SPECIALLY SERVES TEA TO THOSE NEWLY REGISTERED TO REMAIN AT THE MONASTERY (Under the responsibility of the Storehouse Office and the Senior Officers)

The guest attendant prepares tea invitations according to the paired-character names arranged by ordination seniority. The form is presented below. On the day of the ceremony, at first light, immediately after washing one’s face, tables, chairs, brushes, and inkstones are prepared and arranged in the light hall—the open corridor that allows ample light into the space between the rear door of the Sangha Hall and the washhouse for rinsing the mouth and washing the hands. Beneath the guest’s name, the guest attendant writes:

“(Attendant) so-and-so respectfully bows and honors your esteemed command.”

If those newly registered are eminent and virtuous monks from other monasteries, their names are likewise entered on the tea invitation according to their ordination seniority.

One day beforehand, the guest prefect of the abbot’s quarters first brings the invitation notice to the attendant so that the names may be checked. The attendant instructs the guest prefect to enter the names on the invitation placard according to seniority in ordination, arranging them in four or six rows, and the seat of honor must be invited to attend as accompanying guest. Eminent and virtuous monks from friendly monasteries are seated opposite the abbot.

If it is feared that objections may arise, only the most senior in ordination among those eminent and virtuous monks is selected to sit opposite the abbot. The head of the visiting group sits opposite the accompanying guests. Those who have been escorted back to the Sangha hall first express thanks for the provision of their beds—that is, for quarters being arranged so that they may remain at the monastery.

This is performed in the same manner as attendance at a tea reception.

On the day of the ceremony, after the meal, the drum is sounded to assemble the community. The attendant bows in greeting to the newly registered invitees as they enter. The abbot receives them, bowing in greeting and inquiring after their well-being, and then bows and inquires after the accompanying guests.

Everyone proceeds to the designated place according to the seating placard and stands there. The incense attendant and the guest-inviting attendant take their places at the head of the right and left sides respectively. They then perform the ceremony by making a circuit of the hall, bowing to invite everyone to be seated, bowing to invite the offering of incense, bowing to invite them to drink tea, and again offering incense in honor of the accompanying guests.

When all is completed, the drum is sounded and the assembly withdraws. The rite is the same as the invitation to hot water at the four seasonal observances: the beginning of the summer retreat, the end of the summer retreat, the Winter Solstice, and Lunar New Year.

Those invited to the tea reception lead the community in forming ranks and spreading their sitting cloths to express thanks for the tea reception. At the first spreading of the sitting cloth and prostration, they declare: “Today we have received the abbot’s generous hospitality with tea, and therefore make this special obeisance in gratitude. Our hearts are truly filled with immeasurable appreciation!” At the second spreading of the sitting cloth and prostration, they declare: “Today the season is truly fair and auspicious. We respectfully wish the Venerable Abbot good health in his daily life and abundant blessings!” They then turn, lower their sitting cloths to the floor, make three prostrations with sincere reverence, and withdraw.

On the following day, the guest-prefect postulant of the bursar’s office prepares tea invitations according to the monastics’ single-character Dharma names, has the community form ranks before the quarters, and calls the roll. The written notice states: “We respectfully request Venerable So-and-so, named below, to honor the invitation and attend!” The bursary hall arranges the seating and invites the seat of honor to attend as accompanying guest. The cloud-shaped board in the bursary hall is struck, and the senior administrator and the rector perform the ceremony.

On the day after that, the seat of honor and the department heads prepare written invitations and check the names; the ritual is the same as described above. Seating is arranged in the illumination hall, and the chief administrator is invited to attend as accompanying guest. The board of the illumination hall is struck, and the entire assembly of officers performs the ceremony. Four or six persons may divide into groups to make the circuit of the hall, bowing in greeting and inquiring after everyone’s well-being. If there are only three or five persons, the seat of honor offers incense while standing only in the center.

According to the ancient rule, this was conducted over three days, but nowadays most monasteries conduct it in only one day. Everyone assembles in the abbot’s quarters, borrowing its seats and drum. The department heads and administrators occupy positions one rank below the abbot, mutually assuming the places of host and guest. The performance of the ceremony is likewise the same. However, when expressing thanks for the tea, all must leave their places together, turn toward one another, bow in greeting, inquire after one another’s well-being, and offer thanks. The recent custom whereby only the person in the foremost position rises to express thanks is not in accordance with ritual propriety.

Form of the written invitation to tea:

(To) the newly registered Venerable So-and-so, whose name appears below.

The Venerable Abbot invites you, after this morning’s meal, to come to the sleeping hall of the abbot’s quarters to partake of tea. We respectfully hope that all will attend!

Today, the … day of the … month, attendant So-and-so respectfully extends this invitation.

(If the bursar’s office or the department heads issue the invitation, write:)

(To) the newly registered Venerable So-and-so, whose name appears below.

We, So-and-so and the others of the bursar’s office or the department heads, invite you to come to the bursar’s office after today’s meal to attend a tea reception. We respectfully hope that all of you will compassionately condescend to honor us with your presence!

Today, the … day of the … month, Bhikkhu So-and-so of the bursar’s office respectfully extends this invitation. The department heads need only enter the names with the guest prefect and assemble in the illumination hall; everything else is as stated above.

SEATED MEDITATION

Each day after the morning gruel has been served, the postulant of the hall office first reports to the seat of honor and then hangs placards announcing seated meditation before the Sangha hall and all the quarters to inform the community. He also instructs the hall attendant in the Sangha hall to prepare incense and light the lamps. First, the cloud-shaped board before the quarters is struck once, and the entire community assembles in the Sangha hall and sits facing inward. When all the members of the Sangha have fully assembled, the department heads are informed and the cloud-shaped board is struck a second time. After the department heads have entered the Sangha hall in succession, the cloud-shaped board is struck a third time, and the assistant quarter prefect closes all the quarters.

Next, the cloud-shaped board hanging before the quarters of the seat of honor is struck three times in succession: at the first stroke, the seat of honor leaves his doorway; at the second, he should be approximately halfway there; and at the third, he enters the Sangha hall. The seat of honor first goes before the image of the Holy Monk and offers incense. He then makes one circuit of the Sangha hall, proceeding from the southern half of the hall on the left to the northern half on the right, before returning to his meditation seat and sitting down.

The abbot is then informed, and the cloud-shaped board hanging at the abbot’s quarters is struck three times. Upon entering the Sangha hall, the abbot likewise offers incense and makes one circuit of the hall, proceeding from the right, northern half to the left, southern half, before returning to his own meditation seat and sitting down.

A long time after seated meditation has begun, members of the Sangha may rise one by one in sequence, release themselves from meditation, and go outside the Sangha hall briefly to relieve themselves. They must, however, glance attentively to their left and right to determine whether to rise immediately or wait. That is, if they see that someone has already gone outside, they must remain and wait until that person has returned before going out themselves, thereby preventing all the rows of meditation seats in the Sangha hall from becoming empty at the same time.

Some may leave only their mat on their seat in the Sangha hall while not joining the community in seated meditation, having already gone outside. Others may sit with the community for only a short while, leave their kashaya at their seat, and then slip outside to amuse themselves. All such cases must be thoroughly investigated and the offenders punished. The department heads and the community must enter and leave the Sangha hall through the two side doors. Only the front-hall seat of honor is permitted to enter and leave the Sangha hall through the main front door, as does the abbot.

When the mealtime arrives, the hall attendant reports to the head seat so that the head seat may announce the conclusion of the meditation session. When the session ends, the monks leave by way of the right-hand side behind the image of the Holy Monk. The attendant rolls up the door curtain, then lowers the meditation signboard, gently shaking it so that it makes a sound.

When the abbot and the senior officers leave the Sangha hall, the hall attendant stands waiting to the right of the doorway to offer greetings and inquire after their well-being. If the monastery is engaged in welcoming guests, performing prayers, communal labor, chanting scriptures, conducting a funeral, or if the monks in the quarters are scheduled to shave their heads or wash their robes, seated meditation and the formal meditation assembly are both suspended.

After the evening instruction, however, seated meditation proceeds as usual. The abbot and the head seat still make their customary rounds through the hall.

In the Sangha hall there is a duty signboard inscribed on both sides with the words: “Hall duty rotates in sequence; upon completing the circuit, begin again from the start. Signed by the abbot.” Duty is assigned in rotation according to the monks’ seating order in meditation and also according to their relative seniority and standing within the monastery. Each morning after the bell of the fifth watch, the monk on hall duty transfers the responsibility to the next person.

Throughout an entire day and night, the monk on duty watches over the Sangha hall. If anyone wishes to open a chest or cabinet in the hall, put up a name plaque, set down a bowl, or roll up and remove the matting from his seat in preparation for leaving the monastery, he must first inform the monk on duty. The monk remains on duty until the bell announcing release from the meditation assembly is struck, whereupon he temporarily entrusts the Sangha hall to the attendant of the Holy Monk.

In the evening, all the monks return to the Sangha hall and occupy their own meditation seats. The duty signboard is then handed over early the following morning to the next monk who assumes hall duty.

In recent times, those on hall duty have gathered with groups of companions, divided fruit among themselves, eaten it and carelessly spat the seeds about, congregated to laugh and frolic, and made such conduct habitual until it came to be regarded as ordinary, thereby disturbing the stillness of meditation. The abbot and the head seat must strictly prohibit such behavior, and anyone who violates the prohibition must be investigated and disciplined.

THE PROCEDURE FOR SEATED MEDITATION

All who undertake the study and cultivation of the Buddha’s prajnaparamita wisdom—as so many bodhisattvas have done—must arouse the mind of great compassion, make vast vows, diligently cultivate meditative concentration, and vow to liberate all sentient beings rather than seek liberation for themselves alone. The essential points in cultivating meditative concentration are to relinquish all conditions, bring every activity of thought to a complete halt, allow body and mind to merge without distinction, and bring movement and stillness into perfect unity.

One must also properly regulate the quality and quantity of food and drink, as well as the timing, character, and depth of sleep. In a quiet and secluded place, spread out a thick mat for sitting. Then sit in the full lotus posture, though the half-lotus posture may also be used.

Place the left hand in the palm of the right hand, with the tips of the two thumbs touching. Sit perfectly upright and properly aligned, with the ears directly above the shoulders and the nose directly above the navel. Let the tip of the tongue lightly touch the upper gums; keep the teeth and lips gently closed; and leave the eyes slightly open to guard against drowsiness.

If one enters samadhi under these conditions, its efficacy will be very great.

When the eminent monks of ancient times sat in meditation and cultivated concentration, they generally kept their eyes open. The two Chan masters Fayun and Yuantong rebuked those who closed their eyes during seated meditation, calling it a demon’s cave in a dark mountain. This saying is also deeply significant. Do not think about anything good or evil. Whenever a thought arises, be aware of it and examine it. Maintain constant awareness so that the mind does not become dull, dark, or scattered. Let a single thought endure for ten thousand years, so that the mind abides in a state that is neither annihilated nor eternal. This is the essential art of seated meditation.

Seated meditation is a method by which the body becomes peaceful and the mind refreshed, yet many people incur illness through meditation simply because they have not grasped its essential principles. If one masters these principles, the body will naturally become light and at ease and the mind refreshed. Relying on the power of spiritual stillness, one can constantly experience the subtlety of the Buddha-Dharma, until waking and sleeping become one and birth and death are realized as suchness. One need only practice accordingly with complete sincerity, and one will certainly attain very great results. These are truthful words, not empty speech intended to deceive anyone!

One need only fear that as the power of the Way increases, demonic obstacles may also become more violent, giving rise to all manner of confused thoughts, both favorable and adverse. If the upright mind remains present, however, nothing can create an obstruction. Scriptures and treatises such as the Surangama Sutra, the Tiantai Calming and Contemplation, and Guifeng’s Ritual of Cultivation and Realization all elucidate that every activity of demons arises from the deluded mind of the practitioner and has no truly existent external reality. When the meditator’s concentration and wisdom are elevated, all demonic obstacles completely vanish.

When one wishes to emerge from samadhi and return to an ordinary state, one must slowly begin moving the body again and rise gently, without making any sudden or forceful movements. After emerging from samadhi, one should constantly employ skillful and adaptable means to preserve the power of concentration. Among the Buddhist Dharma gates of cultivation, meditative concentration is the finest method.

If one does not settle into the stillness of meditation and clarify one’s thought, one must continue revolving through the three realms—the desire realm, the form realm, and the formless realm—and in whichever realm one dwells, one remains dazed and benighted. Thus it is said that pearls are easily sought in clear, still water, whereas how exceedingly difficult it is to seek them amid great waves and surging waters! When the water is tranquil and perfectly clear, the jewel of the mind—the Buddha-nature—naturally appears.

Therefore, the Sutra of Perfect Enlightenment says: “Pure and unobstructed wisdom arises entirely in dependence upon meditative concentration. When the mind is gathered in purity, it abides unmoving like Mount Sumeru.”

Hence we know that even the states of transcending the ordinary and surpassing the sages must depend upon the condition of meditative concentration. Whether one passes away while seated or even enters nirvana while standing, all depend upon the power of meditative concentration. Even if one exerts oneself throughout an entire lifetime in cultivating meditative concentration, one may still fear that the months and years will idly slip by before the true fruit is attained. How much more so if one fritters away the days—by what means could one then extinguish karmic retribution?

May all friends of Chan carefully ponder and repeatedly reflect upon the scriptural passages cited above, thereby not only benefiting themselves but also benefiting others, so that all may together attain perfect enlightenment.

End of Fascicle Five of the Imperially Revised Baizhang Monastic Regulations