敕修百丈清規

FORM OF THE ACCOUNT LEDGER

The following is a complete statement of all receipts and expenditures concerning the robe and bowl of the newly deceased monk that were publicly proclaimed and auctioned.

Receipts: 1,000 guan in cash (received from the auction of robes and other belongings, or from other sources; each item is to be clearly recorded).

Expenditures: 91 guan in cash (according to the expenditures entered in the account ledger), fully itemized as follows:

15 guan: returning the coffin after the inspection.

3 guan: memorial offering—3 guan: offering of congee.

1 guan: lamp oil at the coffin—10 guan:

paper and brushes for writing, banners and flowers, paper blossoms, and snow-willow branches.

1 guan: shaving the head.

2 guan and 500 cash: moving the coffin.

500 cash: heating water for bathing.

2 guan: bathing the deceased.

1 guan: meals and congee for the coffin attendant.

500 cash: for the guest attendant of the treasury office to procure offerings.

500 cash: nails for hanging the offerings.

500 cash: for the meal-service staff to arrange bowls and dishes.

500 cash: for the storekeeper to disburse sacrificial offerings.

500 cash: for the cook to prepare rice.

500 cash: for the tea attendant of the treasury office to serve tea and water.

500 cash: for the laborers assigned by the head attendant.

2 guan: for the postulant of the Sangha Hall office to notify the assembly.

500 cash: for the laborers assigned by the work supervisor.

500 cash: for the person summoned by the abbot’s quarters to carry the incense box.

10 guan: for the refectory attendants to chant sutras.

1 guan: additional payment to the postulant of the Sangha Hall office for striking the wooden board.

2 guan: for the tea attendants who served the four quarters.

15 guan: placing the deceased in the coffin.

1 guan: playing the cymbals.

3 guan: playing ceremonial music.

3 guan: for the six persons who carried the incense table and bore the banners and lanterns.

500 cash: gifts for those who carried snow-willow branches.

1 guan: lighting the cremation fire.

3 guan: for the attendants from the abbot’s quarters who accompanied the funeral procession.

1 guan: for the laborers from the four quarters who carried tables and chairs.

500 cash: additional payment to the postulant of the Sangha Hall office for displaying the robes.

500 cash: for the postulant of the Sangha Hall office who called out the bids at the auction of the robes and belongings.

500 cash: additional payment to the head of offerings for preparing the auction notices for the robes and belongings.

500 cash: for the head of offerings to collect the robes.

500 cash: for the food-proclamation postulant to draw the tally.

500 cash: collecting the bones. 1 guan: carrying the charcoal box. 1 guan: miscellaneous expenses for the pagoda attendant.

Expenditure of 270 guan: according to the expenditures entered in the account ledger, excluding the thirty percent remitted to the permanent monastery property. This comprises the expenses for the matters listed above.

Expenditure of 135 guan: merit offerings for the ceremonies.

The detailed account includes 20 guan: the cremation ceremony.

10 guan: additional offering for the cremation ceremony.

40 guan: closing the coffin, moving the coffin, transferring the bones, and enshrining them in the pagoda.

20 guan: additional offerings for the four ceremonies listed above.

30 guan: for the rector to perform the mountain-departure ceremony and for the guest prefect’s attendant to hold the account scroll.

15 guan: additional offerings for the three Buddhist services listed above.

Expenditure of 15 guan: 5 guan each for the head seat who presided over the funeral, the general administrator who accompanied the funeral procession, and the rector who struck the chime.

Expenditure of 9 guan: 3 guan each for the guest prefect who chanted the sutras and the attendant who carried the incense burner; 2 guan for the Holy Monk’s attendant who collected the proceeds from the auction of the robes; and 1 guan for the work prefect who brought the fire.

Expenditure of 15 guan: for the abbot’s quarters, the two administrative divisions, and the postulant of the Sangha Hall office; for making three copies of the list recording the auctioned belongings; and two portions of refreshments for the abbot’s quarters.

Expenditure of 20 guan: for the abbot’s quarters and the two administrative divisions to sign the list, with two portions for the abbot’s quarters.

Expenditure of 444 guan and 500 cash: gifts for the monastic assembly who chanted sutras before the Great Being Avalokitesvara and the Holy Monk; two portions for the abbot’s quarters; and 1 guan each for approximately 400 members of the monastic assembly.

At his discretion, the postulant of the Sangha Hall office is to give gifts to those absent for special reasons and to newly arrived temporary residents, totaling 79 persons, each receiving 500 cash, half the portion given to the others.

Apart from these expenditures, the Sangha Hall office also received 500 cash, to be used for common expenses and fully entered in the account books as stated above.

On the … day of the … month of the … year, I, so-and-so, postulant of the Sangha Hall office, hereby make this complete record. Signed by so-and-so, the attendant holding the account scroll;
Signed by so-and-so, guest prefect; signed by so-and-so, master of mourning;
Work prefect (signed as above) Assistant administrator (signed as above)
Shrine prefect (signed as above) Secretary (signed as above)
Head cook (signed as above) Monastery supervisor (signed as above)
Bath prefect (signed as above) Head seat (signed as above)
Assistant administrator (signed as above) General administrator (signed as above)
Canon prefect (signed as above) Head seat (signed as above)
Rector (signed as above) Abbot (signed as above)

When the ancients prepared a model account ledger, they commonly made several copies to prevent alteration. Therefore, whenever a monk died in a monastery, an account ledger was prepared. This meant bringing the deceased’s remaining belongings before the assembly to be appraised, thereby preventing covetous hoarding.

From the proceeds of auctioning the belongings, after paying the funeral expenses, thirty percent was reserved for the permanent monastery property (only when 100 guan was received were 30 guan deducted; if the amount was less than that, no deduction was made). The remaining money was distributed as gifts to the monastic assembly. For every 100 cash, 1 guan was allotted to the Buddhist services.

The abbot’s quarters received twice that amount. Taking 1,000 guan as the standard (as set forth in the regulations above), the allotments were increased if the receipts were greater and reduced if they were smaller. At that time, appropriate adjustments were made according to the number of persons involved. (If the deceased was a retired officer or a senior elder who possessed fields, grain, living quarters, beds and mattresses, tables and chairs, all of these reverted to the permanent monastery property.

The amount realized from auctioning the robes and belongings was to be carefully considered so that, at the conclusion, offerings could be made for the Buddhist services, sutra chanting, serving tea and water, transferring the coffin, transferring the bones, and so forth.)

End of the Chapter on the Great Assembly.

CHAPTER 8—FESTIVAL DAYS AND THE SUMMER RETREAT

The order of the Sangha is not arranged according to age, but according to Dharma seniority, so as to distinguish it from worldly custom. In the Western Regions, each year has three seasons, and one season is used for the rains retreat, during which travel is prohibited. In such activities as sutra recitation, seated meditation, walking, and standing, the order of precedence is determined by the order in which ordination was received.

It is further prescribed that for nine ten-day periods (90 days), one should single-mindedly cultivate and nurture the work of the Way, while three ten-day periods (30 days) are devoted to preparing personal necessities, so that both inward and outward needs are sustained and body and mind remain at ease. By setting such a period for advancing in cultivation, one does not waste time, but safeguards and cherishes life and practices loving-kindness, compassion, patience, and forbearance.

This is indeed the supremely reasonable teaching of the Buddha, to be observed and practiced throughout all generations. Because the land of the five regions of India is vast, rainfall and sunshine are irregular, and climates differ from place to place, several arrangements were established: the retreat might begin in the fourth month, the fifth month, or the twelfth month, but it always began on the sixteenth day. Thus, the rains retreat accords with place and time, provided that the conditions are suitable for abiding in retreat.

The retreat is also called the Summer Abiding or the Dharma-Year Abiding; the reckoning of Dharma seniority originated from this. One account says that, to determine whether the conduct of a person entering the summer retreat was pure, a wax image of the person was molded and buried in the earth, then later retrieved and examined to see whether its color had faded, thereby testing whether that person’s cultivation was complete or deficient.

This is truly a fanciful and absurd superstition; how could it not be an erroneous legend? Moreover, even sages cannot perceive our own realization through cultivation, so how could external objects possibly measure our progress or regression? Nowadays, Chan monasteries begin the summer retreat on the full-moon day of the fourth month and conclude it on the full-moon day of the seventh month.

Ordinarily, one day before entering the retreat, monasteries issue a notice concerning the retreat regulations, so that during the retreat the Sangha may devote itself single-mindedly to cultivation; only a brief account is given here. This also varies according to the regulations of each locality. If we criticize such variations as contrary to the Dharma, we fail to understand that there are cases in which the Dharma is realized outside customary conventions!

In China, each year is divided into four seasons, and winter begins at the seasonal point when the single yang arises. This is also the commencement of the cycle of the four seasons, when all things are renewed and people’s hearts are joyful and uplifted. The value of ritual lies in its conformity with custom, while teaching and transformation depend upon adapting to circumstances.

Each year revolves around four principal occasions: the opening of the summer retreat, the conclusion of the summer retreat, the winter solstice, and New Year’s Day. We look upward toward the Dharma feast, standing as equals among lofty dragon-elephants; host and guests respond to one another in verse, while the roars of lions are also heard. Ah!

How flourishing and splendid are the forms and order of these ceremonies!

PRELIMINARY NOTICE BEFORE ENTERING THE SUMMER RETREAT

In a monastery, on the first day of the third month, a preliminary notice concerning the retreat is issued (see the section on replies from newly registered residents below). The Sangha Hall Office prepares a list of the monks according to the register of Dharma seniority and instructs an attendant first to present it to the Head Seat, then to the Abbot, and next to the officers of the two divisions, after which it is posted before the Sangha Hall.

At the same time, a table is set out with brush and ink upon it. For three days, after each meal, the members of the Sangha must come and examine the list. If they find any error, they should personally correct it with brush and ink.

This is to guard against mistakes made when the list is compiled all at once, or omissions that are difficult to avoid when the Sangha is numerous. Therefore, before the retreat charts are drawn up, this preliminary list must be prepared so that each person may inspect whether his name and relative Dharma seniority are correct. Recently, there have been contentious persons who vie with one another and cause disturbances.

At times, the strong oppress the weak; disputing right and wrong, they erase one another’s names and create an uproar within the Sangha. Those who commit such offenses must be expelled. If anyone assumes a false identity and fraudulently claims greater Dharma seniority, the matter must be clearly reported to the Karmadana and the Head Seat, who shall present it to the Abbot for adjudication.

Form of the preliminary notice: (Dharma seniority is written in red ink; names are written in ordinary ink.)

Dharma seniority of the Sangha:

The ordination of Buddha Bhishmagarjitasvararaja

The Venerable Kaundinya

The Venerable Abbot of the Monastery

Those ordained in a certain year of the Zhiyuan era

Those ordained in a certain year of the Yuanzhen era

Elder So-and-so

Elder So-and-so

Those ordained in a certain year of the Dade era

Those ordained in a certain year of the Zhida era

Elder So-and-so

Elder So-and-so

Respectfully recorded in full as above. If there are any errors or omissions, may the venerable ones kindly correct them personally. Your understanding is earnestly requested.

Today, the ….. day of the …… month, So-and-so of the Sangha Hall Office respectfully records the foregoing in full.

TEA RECEPTION OFFERED TO THE SANGHA BY NEWLY ADMITTED RESIDENTS

After a newly admitted resident has entered the dormitory and received his assigned place, he must, according to the regulations, contribute the prescribed sum toward the upkeep of the dormitory. The Dormitory Chief then chooses an appropriate time and posts the following notice informing the assembly of the tea reception: “Today, after the morning gruel, Elder So-and-so and Elder So-and-so—in groups of three, six, or nine—must prepare incense and lamps, assume full dignified deportment, and stand in line on the right side of the dormitory hall, awaiting the assembly’s departure from the refectory.” At the appointed time, the Tea Attendant strikes the wooden board before the dormitory.

As the members of the Sangha arrive, the hosts join their palms, bow in greeting, and invite them to their places. Once the assembly is standing in order, those offering the tea form a single line, bow and inquire after the well-being of the Sangha, and invite them to be seated. They then divide into groups of about three, but no more than nine, and proceed before or to either side of the incense burner to offer incense.

As they come and go, they must remain attentive, looking properly to either side and moving slowly. After offering incense, they again form a line, bow in greeting, and inquire after the assembly’s well-being. This is called the Incense Salutation.

At this time, the small wooden board inside the dormitory is struck twice, and tea is served to everyone. The teapots should be brought in through the passageway. The hosts step forward, bow, inquire after the assembly’s well-being, then withdraw, form a line, and once more bow and make their salutations.

This is called the Tea Salutation. The wooden board is then struck once, and the tea bowls are collected. When the assembly has risen and is standing in order, the Dormitory Chief steps forward and stands before the incense burner, thanking the hosts on behalf of the assembly.

At the same time, the entire assembly stands with palms joined and expresses its thanks. After giving thanks, the Dormitory Chief returns to his place. Those offering the tea again form a line and bow.

They then divide into groups, proceed before the incense burner, and bow, thereby expressing gratitude to the assembly for honoring them with its presence. They then withdraw, form a line, bow, and inquire after the assembly’s well-being. At this point, the wooden board before the dormitory is struck three times.

The members of the assembly exchange salutations and disperse. As appropriate, the Dormitory Chief instructs the Tea Attendant to pour tea and invites the hosts to drink. After the tea reception offered to the assembly by the newly admitted residents has been completed, the Dormitory Chief, on successive days and according to Dharma seniority, holds tea receptions for determining the order of Dharma seniority.

The ceremonial procedure is the same as described above.

DISPLAYING THE CHARTS

After the preliminary notice has been settled, the Sangha Hall Office prepares, according to Dharma seniority, charts for the recitation of the Shurangama Mantra, chanting services, the circumambulation of the hall, meditation seats, and meal seats (for the formats, see the preceding and following sections), and also prepares plaques recording the Dharma seniority of the members of the Sangha. The seating chart for meals alone must be prepared in sixteen copies; other arrangements may be made according to the size of the Sangha Hall and are not mandatory.

Except for the private quarters of the Western Hall, the Head Seat, and the retired senior officers, who are assigned seats at the head of the seating chart, all others are arranged according to ordination seniority. In former times, retired officers such as those of the Eastern Hall were seated at the assistant-bowl position; later, however, this practice was abolished because of disputes over precedence. The Hall Office draws up a draft according to ordination seniority, first submitting it to the Head Seat and then to the Abbot for review.

Only after it has been approved are the diagrams prepared. The final copy is then submitted once more to the Abbot. The diagram for taking meals, however, must be presented to all the private quarters.

On the day of the Buddha-Bathing Ceremony, it is displayed before the main hall. In general, once the diagrams of the meditation seats and meal seats have been completed, a small notice is written and the assembly is informed:

“Venerable assembly, after the morning gruel has been taken, the aforementioned diagrams will be displayed. May the assembly kindly take note.

Today, the … day of the … month. Respectfully announced by so-and-so of the Hall Office.”

It is then posted at the front and rear doors of the Sangha Hall.

THE QUARTERS OFFER TEA AND HOT WATER TO THE ASSEMBLY AT THE COMMENCEMENT AND CONCLUSION OF THE RAINS RETREAT
(Appended: Establishing the Shurangama Chanting Service)

Around the beginning of the fourth month, after the practitioners have gone to the Abbot’s Quarters to express gratitude for being permitted to remain and the Hall Office has finished preparing the diagrams, the Quarters Superintendent prepares, according to ordination seniority, the diagram for the placement of trunks and chests, the diagram for serving tea and hot water, the roster of the Sangha according to ordination seniority, the order of entry into the quarters, the order for shaving the head, and the seating plan for taking tea and hot water during the three months of the summer retreat.

Brothers wishing to form Dharma affinities may enter their names as they please. After the diagrams have been prepared and the members of the assembly have met and exchanged greetings, they are displayed in the passage hall. On the twelfth day, after midday, the Ino’s attendant reports to the Abbot, and both rows of officers and all the quarters hang up the chanting board to notify the assembly.

The Quarters Superintendent arranges for the quarters and rooms to be swept and cleaned, prepares an invitation card according to the model below, and posts it in the front bay on the left side of the quarters. Its contents invite the venerable assembly of all the quarters to partake of tea and hot water and also announce the seating chart for the Sangha. Offerings are placed upon the altar of Avalokiteshvara, while the tables on both sides are adorned with incense stands, incense burners, and candles.

The Quarters Superintendent instructs someone to prepare the hot water, then personally goes to invite those of the Abbot’s Quarters, while directing the Tea Heads to divide among themselves and deliver invitations to the other quarters. When the invitations have been distributed, the Quarters Superintendent orders the small board within the quarters to be struck, prepares a small hot-water service, and also hangs up the seating chart.

In particular, the Quarters Master, Assistant Quarters Master, Head of the Shurangama Chant, and the person who arranges the teapots and cups attend to their duties, and the senior monk of the quarters is invited to grace the gathering with his company. Upon his arrival, the Quarters Superintendent invites the senior monk to offer incense, bows to invite him to insert the incense, and then invites him to return to his seat.

When the hot water is ready, the board before the quarters is struck. The senior monk and the assembly enter the room. The Ino’s attendant is invited to participate and is seated beside the Quarters Superintendent, facing the senior monk, while the assembly is seated at four rows of tables according to ordination seniority.

The Quarters Master and Assistant Quarters Master then go separately to each table to greet everyone. As the participants enter, they bow and invite them to be seated; when they offer incense, they bow and invite them to insert it. The practitioner then strikes the board within the quarters twice.

Once the servers have poured hot water for everyone, all are invited to drink. When they have finished drinking, the board is struck once and the cups are cleared away. The senior monk goes before the incense burner and thanks everyone for attending the tea-and-hot-water reception.

The practitioner then strikes the board before the quarters three times, and everyone disperses.

At this time, the officers of both rows enter the meditation hall. The Head Seat and the Chief Administrator each offer incense and then stand in their respective places. The Quarters Superintendent waits outside the door on the right to welcome the Abbot, escorts him inside to offer incense, and conducts him to his appointed place. The Quarters Superintendent then steps forward from the last position in the western row, offers incense, and makes prostrations. The officiant conducts the chanting of the Shurangama Mantra, followed by the dedication of merit to conclude the service, and the Quarters Superintendent escorts the Abbot out of the meditation hall. The ceremony on the twelfth day of the seventh month is conducted in the same manner.

Model invitation card:

The resident of the central quarters, Bhikshu so-and-so, will offer a simple tea reception this afternoon in these humble quarters. The venerable assembly of all the quarters is respectfully invited to spare a little of your precious time and attend. Mindful of our fellowship, may you compassionately grace the gathering with your presence.

Today, the … day of the … month. Respectfully invited by Bhikshu so-and-so, the keeper of the quarters.

Model envelope:

Respectfully presented to the Venerable Chan Masters of all the quarters. Respectfully invited by Bhikshu so-and-so, the keeper of the quarters.

THE SHURANGAMA MANTRA CHANTING ASSEMBLY

This Dharma assembly is held on the thirteenth day of the fourth lunar month. The Hall Office prepares charts according to the ordination seniority of the assembly (see below). On the day of the Buddha-Bathing Ceremony, these charts are displayed before the main hall, and the secretary is invited to compose the memorial.

First, the rector selects a person with a fine voice to serve as the lead chanter of the Surangama, then conducts him to pay respects to the abbot and the bursar’s office. They must invite the lead chanter of the Surangama to a light meal attended by the rector. As the day of the ceremony approaches, the secretary writes out the dedication verse (composed by Chan Master Zhenxie Qingliao—see below) and posts it on the pillars to the right and left within the main hall.

In some places, after it has been copied out, it is engraved on a stele; elsewhere, it is carved on a wooden board and hung up. On the night before the ceremony, the Hall Office announces to the assembly: “Tomorrow, after the morning gruel, may the assembly put on formal robes and enter the main hall for the Surangama Dharma assembly.” Notices announcing the recitation of the Surangama are then hung in the quarters. On that day, after the gruel, once the arrangements in the main hall have been completed, the rector’s attendant informs the two principal ranks and then reports to the abbot.

He then begins striking the wooden board before the assembly’s quarters and proceeds along the corridor making the announcement. When the sound of that board has ceased, he strikes the board at the abbot’s quarters. When the abbot leaves his room, the attendant strikes three times the large board hanging before the storehouse hall, followed by the great bell, the bell in the Sangha hall, and the bell in the main hall.

The abbot goes before the Buddha shrine, burns incense, offers tea and water, and returns to his place. The attendant then sounds the cymbals. The rector leaves his row, bows in greeting to the abbot and the two principal ranks, then burns incense, addresses the Buddha, and reads the memorial aloud. (According to the old Pure Rules, the assembly did not bow at this point.

Recently, however, the assembly has been seen to make three prostrations while the abbot kneels before the incense burner, as on holy observance days commemorating the Buddhas and bodhisattvas and at the Buddha’s Birthday Ceremony. It is not known on what authority this rite is based. Ordinarily, the assembly bows and the abbot kneels before the incense burner to intone a memorial on occasions for blessing the sovereign with longevity and repaying the Buddha’s kindness.

This lends solemnity to the ceremony and expresses exceptional reverence. The Surangama Dharma assembly, however, is held to pray for peace and blessings, so this rite may be omitted; it is not necessary to follow the old practice.) When the rector has finished addressing the Buddha and reading the memorial, the lead chanter of the Surangama begins chanting the Surangama from the opening preface, and the assembly chants along.

At the end of the preface, he immediately begins the mantra in Sanskrit sounds, and the assembly also chants along. When the mantra has been completed, they recite the Heart Sutra of Prajnaparamita. Finally, the rector makes the dedication:

“May the merit of all the sutra recitation performed until now be dedicated to the adornment of true suchness and ultimate reality, to the unsurpassed bodhi of Buddhahood. May the four kindnesses all be repaid, the three realms all be imbued with its benefit, and sentient beings throughout the Dharma realm all accomplish wisdom. Homage to all Buddhas of the ten directions and the three times…”

Every day, after the morning gruel, there is a short rest while the assembly changes robes. The rector’s attendant informs the two principal ranks, reports to the abbot, and then makes the circuit, striking each wooden board three times. If the abbot leaves his room to attend, the large board is struck three times.

If he does not leave his room, it is not struck; only the bell in the Sangha hall or the main hall is sounded, and the great bell is not rung. (On ordinary days from the thirteenth day of the fourth lunar month through the twelfth day of the seventh lunar month,) when the assembly gathers in the main hall to chant, the lead chanter of the Surangama intones the Surangama Mantra and the universal dedication verse, and the assembly chants together with him.

On the first and fifteenth days of the lunar month, however, there is also a prayer for the sovereign’s longevity, and the rector performs the dedication. On the thirteenth day of the seventh lunar month, the lead chanter of the Surangama likewise intones the Surangama Mantra, but the rector performs the dedication.

Universal Dedication Verse:

May the bhiksus now assembled here,

Having chanted the secret Surangama Mantra,

Dedicate its merit to the Dharma-protecting hosts of nagas and devas,

To the earth spirits, the guardians of the monastery, and all the sages.

May beings in the three evil paths and eight difficulties be freed from suffering;

May the four kindnesses and the three realms be imbued with its benefit.

May the country be peaceful and warfare cease;

May winds be harmonious, rains timely, and the people live in peace and joy.

May all in the assembly advance together in their cultivation;

Then ascending beyond the ten bhumis will not be difficult.

May this mountain monastery be peaceful and free from delusion;

May faithful donors who take refuge increase in merit and wisdom.

All Buddhas of the ten directions and the three times,

All bodhisattvas, mahasattvas,

Mahaprajnaparamita.

Memorial (to be read aloud):

Through the most meticulous sharpening, the sword’s point becomes keen and sharp; through diligent polishing, the mirror shines brightly without dimness.

Thus did the ancient sages reveal their incisive functioning to break through the subtle delusions of sentient beings.

Matangi used a spell to ensnare Ananda; the World-Honored One sent Manjusri to rescue him.

The teaching and contemplation of a lifetime were proclaimed: there is teaching and there is contemplation. The secret of cultivation and realization was clearly disclosed: no realization and no cultivation.

By illuminating true seeing, the dust of defilement is extinguished, and illusory flowers no longer cling; by entering meditative concentration, the distracted mind is subdued, like still water with its waves at rest.

How could those of later generations understand? Let them recite the Sutra of the Bequeathed Teaching as an admonition to themselves.

We humbly pray that kalpas as numerous as the sands of the Ganges be gathered into a single thought and endure forever; that the lands of the ten directions be united in common life and together attain Perfect Awakening.

(Conclusion) It seems that the Grove Park is still present—the Jetavana Monastery; it is as though the oceanic assembly stands solemnly arrayed—the single gathering on Vulture Peak. Gather the great trichiliocosm into a mote of dust; unite the three times within the present thought. We pray that at the summer retreat’s conclusion and the Pravarana ceremony, there be neither transgression nor observance; gather all the myriad interpenetrating phenomena—who is ordinary, and who is holy?

May every person attain wondrous awakening and every land become Vairocana’s realm; may they manifest hundreds of thousands of millions of bodies and transcend the fifty-seven stages.

A finger points to the moon, but the finger is not the moon—all must be relinquished. Using emptiness to contain emptiness, true emptiness becomes manifest; that emptiness too should be forgotten.

May the innocent respectfully follow the Bequeathed Teaching and strive to uphold it; may the deluded be encouraged to rely upon the summer retreat to remove obstructions.

We further pray that samatha be serene and all Dharma gates as numerous as worldly defilements be complete; that the great functioning be fully revealed and all enter the true Surangama samadhi.

REGISTER OF ORDINATION SENIORITY

The rector’s quarters, the attendants’ room, and the assembly’s quarters prepare notice boards according to ordination seniority. On the afternoon of the fourteenth day, the notice board from the rector’s quarters is displayed in the bay to the right before the Sangha hall; the notice board from the attendants’ room is posted in the bay to the left of the Dharma hall; and the notice board for the assembly is posted within the assembly’s quarters. Flowers, incense, lamps, and candles are prepared as offerings at each place. Every member of the assembly comes to burn incense, spreads out a sitting cloth, and makes prostrations. When the observance is finished, the notice boards are taken down.

THE ABBOT OFFERS A SIMPLE TEA RECEPTION TO THE ASSEMBLY

This is carried out on the four major observance days. According to the old Pure Rules, the water reception was divided into three grades. The first grade comprised two rows, entertaining the Eastern Hall and Western Hall, with the Head Seat invited to attend.

The second grade was divided into four rows: the first row for the principal officers; the second for the administrators; the third for the senior former officers of the Western Registry; and the fourth for the senior former officers of the Eastern Registry, with the Western Hall invited to attend. The third grade was generally divided into six rows: the officers of the monastery itself and the officers of other monasteries were assigned seats according to the rank of their offices.

Those holding equivalent offices were seated beside one another, with the Head Seat invited to attend. The attendant’s office prepared a seating chart in triplicate and submitted it to the abbot for review and final determination. On the appointed day, late in the afternoon, a seating chart was drawn up according to the names.

A ceremonial table covered with cloth was then prepared, and three seats were arranged in the left bay of the abbot’s private quarters. The Guest-Inviting Attendant went to the quarters of the Eastern Hall, the Western Hall, the Front Hall Head Seat, and the Rector, bowed, and extended the invitation as follows: “The Venerable of the Abbot’s Quarters invites you to come to the abbot’s private quarters this evening to attend the hot-water reception.” As for the other principal officers, functionaries, and abbots of other monasteries, the Guest Reception postulant went to invite them as follows: “The Venerable Abbot invites you to come to the abbot’s private quarters before the evening meditation period to attend the hot-water reception.”

The Guest Reception postulant then decorated the abbot’s private quarters and arranged the seats. After the lamps and incense had been lit, the Guest Reception postulant informed the attendant, who reported to the abbot, and the drum was then struck. When the guests invited to the first seating had assembled, the attendant greeted them, led them to bow and inquire after the abbot’s well-being, and then invited them to take their assigned places according to the seating chart.

The Incense Attendant and the Guest-Inviting Attendant separately approached each invited person, offered greetings, invited them to sit, and then returned to their places. Next, the postulant in charge of incense stepped forward and lit incense. Together with the Guest-Inviting Attendant, he then went separately to each person, bowed in greeting, and invited them to offer incense.

They then waited until the wooden clapper had sounded twice, brought water to everyone, and went around inviting the guests to partake. When the guests had finished, the attendant stepped forward to offer incense and struck the wooden clapper once. The cups were collected, and the drum was struck five times to signal the conclusion of the water reception and dismissal.

The ceremonial procedure was the same for all three grades. Chan monasteries regarded tea and hot water as solemn forms of ceremonial hospitality, but in recent times the practice has been discontinued because of disputes over higher and lower seats. The abbot should endeavor to carry it out, while venerable elders living in retirement and other senior venerables should also earnestly encourage it.

It therefore seems fitting to record the practice here so that later generations may know its prescribed form.

Simple arrangement for a water reception

Grade 1: - host....... 1

– guest ... 2

Grade 2: - host....... 3, 1

– guest ... 4, 2

Grade 3: - host....... 3, 5, 1

– guest... 4, 6, 2

CHANTING IN THE EARTH-DEITY HALL ON THE FOUR MAJOR OBSERVANCE DAYS OF THE YEAR

On the afternoon preceding each observance day, after the midday meal, all offerings were fully arranged in the Earth-Deity Hall, including the incense burner, lamps, stands, seats, censer, and vase. The postulant of the Hall Office informed the assembly, posted the notice announcing the sutra chanting, and went around the corridors striking the wooden clapper (just as on the eighth, eighteenth, and twenty-eighth days of the month).

The assembly gathered and stood in two rows facing one another, like a formation of flying geese. The abbot first went to the Patriarch Hall and then entered the main hall, where he offered incense and bowed three times. The wooden clapper was then struck three times, followed by the great bell.

When the abbot arrived, the assembly stood with palms joined and heads bowed to welcome him; the attendant, with hands folded, was permitted only to follow behind the abbot. After offering incense, the abbot returned to his place. The postulant struck the cymbals, the Precentor stepped out from the row to offer incense, and the sutra chanting began, concluding with a dedication of merit (see below).

Chanting and dedication of merit on the four observance days of the year:

We reflect:

The spring wind spreads throughout every place; the Red Emperor makes his circuit everywhere.

This is precisely the time when the Dharma King begins the period of confinement,

And also the day when the Buddha’s disciples protect living beings.

We reverently ask the great assembly to gather at the sacred altar

And chant and uphold the honored name endowed with ten thousand virtues,

Dedicating the merit universally to all revered deities,

Praying that their protection may grant peaceful lives.

We reverently ask the great assembly to chant, and so forth…

We reflect:

The autumn wind blows throughout every place; the White Emperor is making his circuit.

This is precisely the time when the Blessed One releases the restrictions,

And also the day when the Dharma age is brought to completion.

May the nine weeks be free of calamity, and the entire assembly dwell in peace.

We chant and uphold the honored name endowed with ten thousand virtues

To repay the revered deities throughout every place.

We reverently ask the great assembly to chant, and so forth…

We reflect: The year has reached its end, and the season has come when clouds gather.

This is precisely the time when the single yang returns,

The season when the myriad things begin to arise.

We ask the great assembly to gather at the sacred altar,

To chant and uphold the honored name endowed with ten thousand virtues,

And dedicate the merit to the revered deities throughout every place.

We reverently ask the great assembly to chant, and so forth…

We reflect:

The forces of creation turn silently; the months and years complete their cycle.

May all four seasons be joyful and peaceful,

As the auspicious season of the three yangs begins.

We reverently ask the great assembly to gather at the sacred altar,

And chant and uphold the honored name endowed with ten thousand virtues,

Dedicating the merit universally to all revered deities.

We ask the great assembly to chant, and so forth…

May the merit of all the chanting performed thus far be dedicated to the earth deities of this mountain monastery, the assembled Dharma-protecting guardians of the monastery, and all revered deities throughout every place.

We reverently pray:

May all the deities bestow their protection and bring forth vast benefit; may this sacred monastery flourish and forever enjoy favorable prosperity. We further request the venerable ones to recite, “All Buddhas of the ten directions and the three times,” and so forth… (The same chanting is performed on all four observance days of the year.)

THE TREASURY OFFICE’S SPECIAL HOT-WATER RECEPTION FOR THE HEAD SEAT AND THE GREAT ASSEMBLY ON THE FOUR MAJOR OBSERVANCE DAYS OF THE YEAR

When the Sangha had finished chanting, they proceeded together to the Sangha hall to conduct the ceremony. After the meal had concluded, the Rector prepared a notice concerning the hot-water reception (see the notice template below). He instructed the Guest Reception postulant to prepare a cloth-covered ceremonial tray bearing an incense burner and a lamp, carry it before the Front Hall Head Seat, light incense, spread out the sitting cloth, put on the formal outer robe, and make one bow.

He then said: “We respectfully invite the Venerable this evening to come to the Cloud Hall and partake of hot water together with the Head Seat and the great assembly. May you compassionately deign to attend.” He then presented the notice to the Head Seat for inspection. Next, the Rector instructed the tea server of his quarters to give the notice to the attendant in charge of offerings, who posted it in the left bay before the Sangha hall.

The Guest Prefect of the Treasury Office quarters, as appropriate, reminded the invited guests: “We respectfully request that, after the hot-water reception has concluded, the venerable elders proceed directly to the refectory for the evening meal.”

The Administrator carries the incense burner to the abbot’s quarters, makes one bow, and extends the invitation: “We respectfully invite the Venerable Abbot to come to the Cloud Hall this evening to attend the hot-water banquet together with the Head Seat and the great assembly. We humbly beseech the Venerable Abbot, out of compassion, to grace the occasion with his presence and thereby lend it solemnity.” He then instructs the Guest Prefect to invite the senior venerable monks in the Meng Hall and the various quarters, while notices are posted in the appropriate places.

After each person has been invited, the seating is arranged according to the prepared plan: the Head Seat’s place faces that of the abbot, while the assembly’s places are set at two rows of tables on either side. Attendants are also assigned to receive the guests.

After the chanting of sutras has ended, an attendant sounds a roll of the drum to announce the evening meal. The entire assembly gathers and takes its places for the meal, while all the officers sit together at the first row of tables. The Administrator enters and bows in greeting to the Head Seat, who rises and returns the bow.

Next, an officer steps forward and escorts the Head Seat back to his place, then goes out by the right side of the Patriarch Hall to welcome the abbot and escort him into the Cloud Hall. At that time, the Bell Master slowly strikes the bell in front of the Cloud Hall seven times and escorts the abbot to his place. He then approaches the Head Seat, bows, and invites him to sit.

Beginning from there, he makes one circuit through the sections on both the right and left sides of the Cloud Hall, then returns to the center of the hall, bows, and invites the assembly to be seated. He next goes to the altar to offer incense, also offers incense along the rows on both sides, and returns the incense box to its original place.

The attendant then bows to the invited guests, turns to the right and bows to the abbot, and makes a complete circuit inside and outside the Dharma Hall, bowing to the entire assembly. He then returns to the center of the Dharma Hall and stands beside the abbot. The attendant now strikes the bell in front of the Cloud Hall twice.

First, the tea servers pour hot water for the invited guests and the abbot, and then serve the entire assembly. The Administrator rises, bows to those attending the banquet, proceeds before the patriarchal altar, and makes three prostrations. He makes one circuit inside and outside the Cloud Hall.

When the circuit is complete, the Administrator leads everyone before the abbot, where they spread out their sitting cloths and prostrate. First he says: “Today the monastery has arranged a modest water banquet. The Venerable Abbot has compassionately deigned to grace it with his presence and thereby enhance its solemnity, for which everyone is deeply grateful.” He then snaps out his sitting cloth and makes one prostration, continuing: “On this auspicious day and in this favorable month, we respectfully wish the Venerable Abbot of the Abbot’s Quarters good health in his Dharma body, long-lasting blessings, and longevity.” Finally, everyone makes three prostrations to the Venerable Abbot, withdraws behind the patriarchal altar, and then returns to stand in rows before the Cloud Hall.

At this time, the Head Seat steps forward, stands facing the Administrator, and makes one bow in gratitude for having been invited to the hot-water banquet. He then returns through the section on the right and sits in his place. The Administrator once again approaches the altar and offers incense, signaling that the time for the evening meal is approaching and bringing the banquet to an end.

Everyone then proceeds to the dining hall. The Karmadana’s attendant announces: “May the great assembly set out its bowls.” Attendants wait upon the abbot and the guests at the dining tables. The whole assembly now opens its bowls.

The officers, however, do not open theirs, and so the Storehouse Office must prepare other bowls and dishes in which to serve their food. When the meal has ended, the attendant strikes the drum three times, and everyone leaves the dining tables.

The Venerable Abbot then prepares a notice requesting that no one come to the abbot’s quarters to perform the formal salutations, as follows: “On the festival day tomorrow, may everyone assemble in full at the Dharma Hall to perform the ceremony and refrain from coming to the abbot’s quarters. May the great assembly kindly take note. This is the notice of so-and-so, the resident of this mountain [the abbot].” He then instructs an attendant to post it on the right side of the Sangha Hall.

That evening, the bell signaling the cessation of meditation duties is not struck, because everyone is occupied attending the hot-water banquet hosted by the Storehouse Office. In accordance with the abbot’s notice, invited guests from afar do not go to the abbot’s quarters to express their thanks, but instead make collective visits to all the places where salutations are required. The same procedure is followed for all four major festivals of the year.

The only difference is that on the winter festival, after the hot water has been served, fruit is eaten before the evening meal is taken.

Notice of Invitation to the Hot-Water Banquet:

This evening, the Storehouse Office will hold a simple hot-water banquet in the Abbot’s Hall. The Head Seat and the great assembly are respectfully invited to attend in accordance with the ceremonial observances. We humbly beseech the great assembly, out of compassion, to grace the occasion together with your presence.

Today is the ... day of the ... month.

Respectfully announced by Bhikshu so-and-so of the Storehouse Office.

RITUAL FOR THE CEREMONY CONCLUDING THE SUMMER RETREAT

At the fifth watch on the appointed day, the members of the Two Rows, all senior and junior retired officers, visiting monks, those attending to affairs, monks from the same native region, Dharma relatives, and junior disciples must all go to the Abbot’s quarters to offer incense and make prostrations. However, if a notice is posted in front of the Sangha hall announcing that the prostrations are waived, they need not go.

The attendant then reports to the Abbot, who instructs the postulant to notify the assembly and post the announcement concerning the Dharma-hall ascent. After the morning gruel has been served and the Abbot has finished preaching the Dharma to the assembly, the entire ceremony is explained in detail from beginning to end as follows: “The seated officers first make one prostration in greeting to the Western Hall monk, then three prostrations in greeting to the administrators, and next three prostrations in greeting to the Head Seat and the assembly.

The administrators then return first to the administrative office. The Head Seat leads the assembly to the administrative office, where they make three prostrations to its officers, after which the Head Seat returns to his place in the upper section of the Sangha hall. The Rear Hall Head Seat leads the assembly back to the lower section of the Sangha hall, where they make three prostrations in greeting to the Head Seat, and then stand in the positions prescribed by the chanting diagram.

The Head Seat leads the Sangha in a circuit and then takes his own position in the Sangha hall. Next, the Head Seat leaves his position, goes to the Patriarchs’ altar, offers incense, makes three prostrations, completes one circuit, and returns to his place. The postulant then announces: ‘The Head Seat makes three prostrations in gratitude to the assembly.’ Next, the administrators enter the Sangha hall, offer incense, make three prostrations, complete one circuit, and then stand at the head of the platform before the Patriarchs’ altar.

The postulant again announces: ‘The administrators make prostrations to the assembly; the assembly reciprocates with three prostrations. The administrators remain standing where they are.’ The Abbot then enters the Sangha hall, offers incense, makes three prostrations, completes one circuit, and stands in his place. The postulant again calls aloud: ‘The Venerable Abbot and the assembly together make three prostrations to one another,’ and continues: ‘The entire assembly universally makes three prostrations to one another, and then proceeds in order on a circuit through the quarters.’

At this point, the seated postulants bring incense burners, stands, and incense vases and place them upon the table, then line up in a single row. Once they have formed their line, the Western Hall monk comes forward and assigns everyone’s duties. Next, the administrators advance to offer incense.

First they spread out their sitting cloths, kneel, and formally declare: ‘At the beginning of the rains retreat, we received the kerchief and bowl; we reverently pray that the power of the Dharma will protect and sustain us so that we encounter no difficulties.’ They continue: ‘Today, on the festival of the first month of summer, at this auspicious time, we reverently pray that the Dharma-body of the Venerable Abbot may enjoy health and ease, and that his merit and virtue may increase.’ Having spoken, they step back and make three prostrations, and the Abbot reciprocates with one prostration.

Next, the Head Seat leads the Sangha forward to offer incense. The retired officers from the various quarters follow in sequence to offer incense; their prostrations and formal declarations are the same as those previously made by the administrators.

After the assembly has left the Sangha hall, the Abbot enters and sits upon the Dharma seat. The attendant and junior disciples come before the Abbot to offer incense and make prostrations. Next, the chief of the postulants leads the postulants forward to offer incense and make prostrations. Then the supervisor of the probationary workers leads the elderly, the room caretakers, the sedan-chair bearers, and the other workers forward to pay their respects.

The Head Seat then leads the Sangha to the administrative office, where they make three prostrations. The Rear Hall Head Seat leads the assembly back to the lower section in front of the Sangha hall and has them stand in their places, while the Front Hall Head Seat stands in the upper section. The postulant of the Hall Office then announces: ‘The assembly and the Head Seat stand facing one another and make three prostrations to one another, then take their places according to the chanting diagram.’ The Head Seat thereafter leads the Sangha in a circuit, then returns to the Dharma hall and stands in his place.

The attendants and newly arrived temporary residents of the monastery make half a circuit. The attendants then stand behind the Patriarchs’ altar, while the temporary residents take their places in the same manner as the attendants.

The Head Seat now leaves his position, goes before the Patriarchs’ altar, offers incense, makes three prostrations, completes one circuit, returns to his position, and says aloud: ‘The Head Seat respectfully makes prostrations in gratitude to the assembly,’ whereupon he makes three prostrations to the assembly. When the Head Seat has finished, the administrators enter, burn incense, make prostrations, complete a circuit, and then stand at the head of the platform before the Patriarchs’ altar. They say: ‘The administrators respectfully make prostrations in gratitude to the assembly,’ and then make three prostrations to the assembly. Having finished, they remain standing where they are.

Next, the Abbot enters the Sangha hall, burns incense, makes prostrations, completes a circuit, and stands in his place. At this time, all the Abbot’s junior disciples must withdraw through the rear door and wait outside until the ceremony is finished, after which they return to their places to drink tea. The postulant now announces: ‘The Venerable Abbot and the assembly make three prostrations to one another.’ When the prostrations are finished, he says: ‘The entire assembly makes three prostrations to one another.’ (The old Pure Rules state that if the administrators leave the Sangha hall before the Abbot enters, then when the administrators make prostrations, the Abbot cannot return them.

Yet the principles of ritual propriety do not permit prostrations to go unreciprocated. In recent times, Venerable Xisou and Venerable Yishan both conducted the ceremony in the manner described above, and all discerning persons considered it correct.)

At this point, the administrators leave the Sangha hall, and the attendants and temporary residents follow them out. The assembly then gathers again in the Sangha hall and sits in their respective places. The attendant enters the center of the Sangha hall, bows in greeting, and invites everyone to sit. He then offers incense at the burners inside and outside the Sangha hall. When he has finished, he returns the incense box to its original place. He then enters the center of the Sangha hall and bows to everyone, while also going to the sections on both sides to greet all those present. After the greetings, he returns and stands in the center of the Sangha hall.

The attendant then strikes the bell twice, and the tea servers carry tea to every place. They take the tea vessels outside, return, bow to everyone as before, and then stand in the center of the Sangha hall. The postulant now strikes the bell once as a signal to collect the cups, and then strikes it three more times to signal the end of the tea gathering. The members of the assembly then leave the Sangha hall.

The Abbot now proceeds in order on an inspection circuit of the quarters. Each quarters must properly arrange an incense table and a seat before its entrance to welcome the Abbot. Beginning with the first quarters in the eastern range, the Abbot makes a circuit through all the quarters.

Whenever the Abbot arrives before the incense table of a particular quarters, the quarters chief and its monks offer incense and say in greeting: ‘Today, on this festival day, we should have made prostrations to the Venerable; instead, the Venerable has bestowed his kindness by personally coming to visit us.’ They place the incense in the burner and continue: ‘We have just troubled the Venerable to pay us a visit; we offer our heartfelt gratitude.’ They then accompany the Abbot for several steps as he departs.

The quarters chief then returns to stand at the right side of the incense table, joins his palms, and bows as the assembly passes. After the entire assembly has passed, the quarters chief falls in at the rear and joins the circuit. The residents of the other quarters follow one after another into the Dharma hall. The Abbot then stands before the incense table, and the members of the assembly approach in groups of three to bow to him. They then perform walking meditation in sequence back to their own quarters, where they stand in order before the incense table with palms joined. When everyone has completed the full circuit, they disperse.

The four annual observances are all conducted in the same manner.

PREACHING THE DHARMA TO THE ASSEMBLY ON THE FOUR GREAT ANNUAL OBSERVANCE DAYS

At the informal evening sermon, the abbot addresses the assembly as follows: “Tomorrow morning, after the meal has concluded, may the rector, the disciplinarian, and the attendant please carry the placard concerning taking up the whisk to the quarters of the head seats and respectfully invite them, saying: ‘We respectfully invite the head seat to ascend the Dharma seat tomorrow afternoon and preach the Dharma to the assembly.’” On that day, after the meal has concluded, the incense attendant orders the guest-office postulant to carry the staff and whisk placard, accompanied by someone bearing a ceremonial tray covered with a cloth and holding an incense burner and a lamp.

Together with the rector and disciplinarian, they proceed at the appointed time to the quarters of the senior officers, burn incense, make one prostration, and report: “The venerable abbot has graciously instructed us to bring this whisk placard here expressly to invite Your Reverence to ascend the Dharma seat this afternoon and preach the Dharma to the assembly.”

After every person has been invited, the head seat arranges for the other invited senior officers, accompanied by postulants carrying the whisk placards and staffs, to proceed to the abbot’s quarters and respectfully decline their invitations. The abbot must then earnestly exhort them to accept and afterward escort them from the room. The head seat, however, immediately returns and reports to the abbot: “Your Reverence’s command is so solemn and clear that I cannot decline.

I therefore ask to borrow the Dharma seat to propagate the Dharma, humbly hoping that Your Reverence will compassionately grant permission. Yet from ancient times until now, a separate Dharma seat has generally been established for taking up the whisk. I now request that this precedent be followed so that later generations may know of it.” Having spoken, the head seat turns to the incense attendant and asks to borrow the Dharma drum and have it sounded.

The person charged with taking up the whisk then orders the tea-service postulant to invite the attendant at the patriarchs’ altar to serve as the Chan guest who poses questions. He personally proceeds to the patriarchs’ altar, lights incense, and offers tea. After offering the tea, he turns to the attendant and says: “There will be a taking-up-the-whisk ceremony this afternoon.

May the attendant please burn incense and serve as the Chan guest to pose questions.” He then orders a postulant to hang the announcement of the taking-up-the-whisk ceremony before the Sangha hall. Afterward, the venerable abbot invites the person who will take up the whisk to the evening meal, with the formalities of mutual escort dispensed with. The postulants of the hall office then arrange the Dharma seat in the Sangha hall, erect a screen on the left, and establish the abbot’s place.

When the evening bell sounds, a postulant informs the person who is to take up the whisk and then reports to the abbot. A roll of the drum is sounded to assemble the community, as at the informal evening sermon. The abbot leaves his quarters, proceeds to the Dharma hall, and stands in his place.

The rector, disciplinarian, and attendant together approach the person who is to take up the whisk, bow, and exchange greetings. The person taking up the whisk then approaches the abbot and exchanges greetings, next greets each of the administrators from first to last, then greets his peers in order from first to last, and finally raises his hands in salutation to the entire assembly before ascending the Dharma seat and sitting down.

The whisk attendant and the abbot’s attendant then step before the Dharma seat and bow. Next, the officers of the two ranks and the western-hall elders bow in succession, followed by the abbot. When the abbot comes forward to bow, however, the person taking up the whisk must rise to show respect and say to the attendant: “Attendant, please invite the venerable abbot of the main hall to be seated.” The attendant then approaches the abbot, bows, and exchanges greetings.

Turning toward the Dharma seat, he lights incense, raises his sitting cloth and lets it fall as a gesture of respectful inquiry, and then stands with folded hands beside the Dharma seat. The person taking up the whisk briefly explains the purpose of the Dharma discourse and offers a few concise words of thanks to the abbot’s quarters, the officers of the two ranks, the retired senior officers, the various quarters, and the assembly.

He then presents the public case from the abbot’s informal evening sermon, either raising it for examination or composing a verse on an old public case. The proceedings continue in this manner until their conclusion, when he descends from the Dharma seat, approaches the abbot and bows, and then returns to his place. Another person taking up the whisk then ascends the Dharma seat and continues the proceedings according to the same ritual as the preceding speaker.

When the Dharma discourse has ended, the head guest of the abbot’s quarters announces: “We respectfully invite all venerable ones to partake of fruit and refreshments.” The taking-up-the-whisk ceremony is conducted in the same manner as the informal evening sermon.

(After the proceedings have ended,) those invited to take up the whisk must bring incense to the abbot’s quarters and thank the abbot for having trusted and invited them to preside over the Dharma discourse. They then return to their seats to partake of fruit and refreshments. On the following day, the abbot’s quarters invite those who took up the whisk to tea.

If the rector invites them to a meal, he must also invite them to tea, and that meal is held in midmorning. On a chosen later day, those who were invited proceed to the Dharma hall in proper order to express thanks for the hospitality. If another taking-up-the-whisk ceremony is planned for the following night, the western-hall elders are invited and listed on the notice to assume responsibility for it.

At the informal evening sermon, the abbot should speak openly and encourage the assembly, and then, as appropriate, present a public case, either raising it for examination or composing a verse upon it, so that all may support one another in advancing their cultivation of the Way. In recent times, however, this rite has become cumbersome and excessively complicated, wearying its listeners and making it a laughingstock among learned people.

Since taking up the whisk is an occasion for the gift of Dharma, it should simply accord with the circumstances and proper form: one may state the general topic or offer only a few concise remarks, and that will suffice.

THE ABBOT’S QUARTERS SERVE TEA TO THE HEAD SEAT AND THE ASSEMBLY ON THE FOUR GREAT ANNUAL OBSERVANCE DAYS

On the appointed day, after the morning gruel has been taken, the Guest-Inviting Attendant prepares a notice announcing the tea reception (see below), readies a ceremonial tray covered with a cloth, upon which an incense burner and candles are placed, and proceeds to the Head Seat’s quarters. There he lights incense, bows, and extends the invitation: “This morning, after the meal, the Abbot will come to the Cloud Hall to offer tea.

We respectfully invite the Head Seat to honor this special tea reception with his presence.” He then presents the notice to the Head Seat for inspection and afterward posts it in the right-hand bay before the Sangha Hall. Next, the senior postulant in charge of guests proceeds in order to invite the senior officers of the various quarters and all the administrators to attend, and then hangs the list of those invited to tea in the Sangha Hall.

The postulant then strikes a long roll on the wooden board. The Guest-Inviting Attendant enters, lights a stick of incense before the patriarchs’ altar, makes three bows, circumambulates the Sangha Hall once, steps into the center of the hall, bows in greeting to everyone, and withdraws. This is called circumambulating the hall to invite the assembly to tea.

The seats for the invited guests are then arranged according to Dharma seniority: the Head Seat sits opposite the Abbot; the senior administrator sits beside the Abbot; the rector sits next, followed by the other administrators and invited guests. The postulant then sounds a roll on the drum, and the Sangha assembles. The Incense Attendant performs the ceremonies (in the same manner as the ceremony in which the Office of Supplies offers hot water to the assembly).

When the ceremony is concluded, the Head Seat approaches to thank the Abbot for inviting him to tea. He makes three bows and says: “Today I have been greatly honored by the Venerable Abbot’s offering of tea, for which I am profoundly grateful.” He continues: “On this auspicious day and favorable month, I respectfully wish the Venerable Abbot good health in his Dharma body and ever-increasing merit and wisdom,” and then concludes by making three bows.

Each time the Head Seat prepares to bow, the Abbot signals that he need not do so; but when the Head Seat nevertheless bows, the Abbot returns one bow. The Head Seat then turns and departs through the rear door to the right of the patriarchs’ altar. The Abbot accompanies him for several steps and then returns to his place.

The attendant steps forward, lights incense, and thanks the invited guests. The postulant then strikes the bell once, the tea servers collect the cups, and a single beat of the drum signals the conclusion of the tea reception (the proceedings are the same as in the preceding cases). Afterward, the Head Seat goes to the Dharma Hall and bows to thank the Abbot; but if the Abbot dispenses with the bows, he merely bows in greeting and inquires after his well-being.

Form of the invitation:

This morning, after the meal, the Venerable Abbot will come to the Cloud Hall to offer a tea reception for all the Head Seats and the assembly. We respectfully invite the Head Seat to spare a little time and honor the gathering with his presence, in accordance with proper decorum. We likewise respectfully invite all the administrators to attend and lend greater dignity to the occasion.

Today, the … day of the … month.

Respectfully invited by so-and-so of the Attendant’s Office.

THE OFFICE OF SUPPLIES OFFERS TEA TO THE HEAD SEATS AND THE ASSEMBLY ON THE FOUR GREAT FESTIVAL DAYS OF THE YEAR

On the second day after the principal festival day, when the morning gruel has concluded, the Office of Supplies prepares a notice inviting the assembly to tea (in the same form as the notice inviting them to hot water), proceeds to invite the guests, announces it to the assembly, and hangs up the tea invitation. The postulant strikes a long roll on the wooden board, and the assembly gathers in the Sangha Hall. The invitation to tea and the other proceedings are the same as those previously described for the attendant.

After the meal has ended, the postulant displays the invitation, arranges the seating, and sounds a roll on the drum to assemble the community. The officers of the Office of Supplies bow to invite the Sangha to be seated, bow to invite the offering of incense, bow to invite everyone to drink tea, make the rounds to inquire after everyone’s well-being, and then approach the Abbot, bow, and express their sincere gratitude.

These proceedings are the same as in the previously described ceremony for offering hot water.

THE FRONT HALL OFFERS TEA TO THE REAR HALL AND THE ASSEMBLY ON THE FOUR GREAT FESTIVAL DAYS OF THE YEAR

On the third day after the principal festival day, the Front Hall Head Seat prepares an invitation to tea (see below), then proceeds to the Rear Hall Head Seat’s quarters and the Abbot’s quarters to extend the invitation (the sequence of ceremonies is the same as for the tea reception offered by the Office of Supplies, except that places must also be arranged for the administrators).

Form of the invitation to tea:

In accordance with customary practice, so-and-so, a bhiksu serving as the Front Hall Head Seat, will hold a simple tea reception. We respectfully invite the Rear Hall Head Seat and the assembly to come joyfully to the Cloud Hall for tea after the meal this morning. We likewise invite all the administrators to attend and lend greater dignity to the occasion.

Today, the … day of the … month. The seating places are clearly indicated on the invitation.

Respectfully invited by Bhiksu so-and-so.

Form of the envelope:

Respectfully inviting the Rear Hall Head Seat and the assembly (with the seating places clearly indicated).

With reverence (seal the envelope).

OFFERING TEA DURING THE CIRCUMAMBULATION OF THE HALL ON THE FIRST AND FIFTEENTH DAYS OF THE MONTH

After the Abbot has ascended the Dharma seat and delivered a Dharma discourse, he announces: “After descending from the seat, we shall circumambulate the hall and drink tea.” The assembly then gathers in the Sangha Hall and stands in the same formation used for the daily chanting service, after which they circumambulate the Sangha Hall once in order. The newcomers and attendants follow behind the assembly as far as the patriarchs’ altar.

There the newcomers and attendants face the altar and stand in two rows opposite one another. When the assembly has completed the circuit and taken their places, the bell before the Sangha Hall is struck seven times. The Abbot enters, burns incense, circumambulates the hall once, and returns to his place.

The administrators then step forward and form a line before the patriarchs’ altar, bow in greeting to the patriarchs, turn to greet the Abbot and inquire after his well-being, and then, beginning from the row of the Head Seats, make one circuit of the hall. The newcomers and attendants follow the administrators outside. The Incense Attendant then steps into the center of the Sangha Hall and bows to invite everyone to be seated.

After the assembly has settled into their seats, he goes forward and burns incense, then offers incense in the bays on both sides of the Sangha Hall. He first offers incense in the left-hand bay, then in the right-hand bay, returns the incense box to its original place, and again approaches the incense burner and bows, inviting each person to place incense in it. When all have been invited to offer incense, the Incense Attendant returns to his place.

The postulant then strikes the bell twice. The tea servers carry the teapots around and pour tea for everyone, bow to invite them to drink, and then withdraw. Next, the postulant strikes the bell once, and the attendants collect the cups.

He then strikes it three more times; the Abbot leaves the Sangha Hall, followed in order by the Head Seat and the assembly. If some urgent matter prevents the Abbot from attending, then after the morning gruel the Sangha still gathers in the Sangha Hall and drinks tea as usual, and the attendant performs the ceremony in the same manner as in the preceding rites.

THE ABBOT’S QUARTERS OFFERS TEA TO THE SERVERS IN THE HALL

At the season of the year’s end, after the tea reception in the Sangha Hall has concluded, the attendant and the guest prefect proceed to the practitioners’ hall to drink tea. The guest prefect informs the head of the practitioners and posts a notice of the tea reception for the assembly; he also prepares hot water and cups and invites the cook to attend. The Abbot’s Quarters provides the tea.

The attendant goes in person to the Storehouse Office, where the cook receives him and invites him into the room, while the head of the practitioners and the hall master lead the practitioners outside the door to welcome him. Upon entering the room, the attendant stands in the principal position because he represents the abbot, while the cook stands to his right. The attendant then goes before the table, burns one stick of incense, joins his palms and bows, inviting everyone to be seated, and afterward returns to his place.

When tea has been served, the cook escorts the attendant from the room, while the head of the practitioners and the hall master accompany him beyond the door. They then proceed immediately to the Abbot’s Quarters to thank the abbot for the tea reception.

THE OFFICERS OF THE STOREHOUSE OFFICE SERVE TEA TO THE PRACTITIONERS’ HALLS

After the tea reception given by the Abbot’s Quarters has concluded, the administrators proceed to the practitioners’ hall to serve tea. An administrator sits in the host’s place, with the cook seated beside him. (The ceremonial procedure is the same as that followed by the attendant of the Abbot’s Quarters in the preceding sections.) When the invited guests have been escorted to the door,

the attendant announces: “The head of the practitioners and the assembly will proceed to the Storehouse Office to express their thanks for the tea reception.” The guest prefect of the Storehouse Office then announces in turn: “The administrators instruct that the expression of thanks for the tea reception be dispensed with.” After the tea reception in the Sangha Hall has concluded (see the chapter “The Two Ranks”), the principal officers direct a practitioner of the Hall Office to inform the head of the practitioners, post a notice for the assembly, and invite the cook to attend. (The ceremonies for expressing thanks, dispensing with thanks, and escorting the invited guests to the door are all the same as for the tea reception given by the Storehouse Office.)

MONTHLY OBSERVANCES THAT MUST BE KNOWN

First month: On the first day (in some places this is observed on the first day of each of the four seasonal periods of the year), the assembly performs the practice procession, recites sutras, and offers prayers. A complete program must be prepared and posted at the entrance. Government officials, donors, and members of neighboring monasteries also come to the Abbot’s Quarters to offer New Year’s greetings. The seventeenth day is the memorial observance for the Patriarch Baizhang.

Second month: On the first day, the brazier in the Sangha Hall is put away. If the monastery is situated at a cold, elevated location, it need not be put away. The fifteenth day commemorates the Buddha’s entrance into nirvana.

Third month: On the first day, the Hall Office prepares the roster. At the Qingming festival, the Storehouse Office sends practitioners to sweep and clean, and to prepare in full the offerings at the Patriarch Hall, the patriarchs’ stupas, and the memorial altars of donors. The assembly is then gathered in the main hall to recite sutras. During this month, a notice is also issued forbidding the picking of tea leaves and the breaking off of bamboo shoots in the forest.

Fourth month: On the first day, itinerant monks are no longer permitted temporary residence in the monastery. On the fourth and fifth days, incense is offered and the Dharma is expounded. On the eighth day, the Buddha’s Birthday is celebrated, including the rite of bathing the Buddha. The Storehouse Office prepares black rice as an offering for this bathing of the Buddha, while the Abbot’s Quarters invites the assembly to refreshments before entering the summer retreat. On the thirteenth day, the Shurangama Assembly is held. On the fifteenth day, the formal summer retreat begins. At this time, the heat-screening curtain should be removed and the cold-screening curtain hung in the Sangha Hall. Imperially Revised Baizhang’s Pure Rules 366

Fifth month: Early in the morning of the Duanwu Festival, an administrator offers incense and serves calamus tea in the Sangha Hall. The abbot ascends the Dharma seat and formally inaugurates the celebration of the young rice crop. The Hall Office prepares a roster of the monks in each quarters who will recite sutras. The annual duty officer inspects and repairs places that leak or have fallen into disrepair and clears the drains and ditches. The Abbot’s Quarters personally visits the various quarters, hermitages, and stupas, accepting at each place one cordial invitation to tea; it also directs the practitioners to hang the mosquito netting in the Sangha Hall.

Sixth month: On the first day, the weather has already become quite hot, so the head seat does not strike the board for seated meditation. The Hall Office assigns the assembly to air bedding and mats in the sun, while the charcoal prefect or the Storehouse Office sees to breaking the lumps of charcoal into smaller pieces.

Seventh month: During the first week, the Hall Office prepares the program for the Ullambana Assembly, compiles rosters for sutra recitation in the various quarters, calls upon the Sangha to contribute goods and funds, and prepares food for offerings. The Shurangama Assembly concludes on the thirteenth day. On the fifteenth day, the summer retreat is formally dissolved; in the afternoon, the Ullambana rite is conducted, sutras are recited, and food is offered to hungry spirits.

Eighth month: On the first day, itinerant monks are again permitted to take up temporary residence, and the guest prefect arranges for the bedding and mats in the quarters to be aired in the sun. During this month, old robes are mended, and the monks are not yet permitted to depart for other places. The mosquito netting in the Sangha Hall is taken down.

Ninth month: On the first day, the head seat again strikes the board for seated meditation. The Hall Office sees to repapering the windows of the Sangha Hall, lowering the cooling curtains, and hanging the warming curtains. Early in the morning on the Chongyang Festival (the ninth day of the ninth month), Volume 7 367, an administrator offers incense and presents dogwood tea. The abbot ascends the Dharma seat and permits itinerant monks to come for an audience.

Tenth month: On the first day, the braziers are brought out and put into use, and the Abbot’s Quarters inquires after everyone. The fifth day is the memorial observance for the Patriarch Bodhidharma.

Eleventh month: The twenty-second day is the memorial observance for the Emperor’s Preceptor. At the Winter Solstice, the Storehouse Office prepares cakes and fruit. Since during this month the officers either retire from their duties or are newly nominated, the Abbot’s Quarters takes this occasion to invite the assembly to refreshments before winter.

Twelfth month: On the eighth day, the Buddha’s attainment of enlightenment is celebrated. The Storehouse Office prepares hongzao and submits the year-end account books to the Abbot’s Quarters.

End of the chapter “The Year’s Seasonal Observances.”

End of Volume 7 of the Imperially Revised Baizhang’s Pure Rules