T2025 The Baizhang Zen Monastic Regulations

Chapter 5: The Abbot, Resident Bearer of the Dharma

Chapter V

The Abbot, Resident Bearer

of the Dharma

I. Preface to the Chapter

Four hundred years after the initial introduction of Buddhism to China, Bodhidharma arrived in this country. Further, the Buddhist Way transmitted by the First Patriarch reached Master Baizhang through eight patriarchal successions. The ultimate truth of the Way was the sole concern of the succession [of patriarchs], who received it from one and passed it on to the next. Some of the patriarchs resided in caves, while others sojourned in Vinaya school temples. During this period, there was no official called "abbot" (zhuchi, "upholder

or bearer of the Dharma"). By the time of Baizhang, however, the Zen school had begun to flourish. This was because, following the prevailing fashion of the day, not only princes and ministers, rulers, and public officials who dominated the highest strata of society, but also Confucian and Daoist scholars and common people from all walks of life in the lowest stratum of society visited Zen practitioners to enquire about the Way. When the number of practitioners of Zen rapidly increase, unless they deeply respect their teacher's authority, the rules and disciplines transmitted by the latter may not be rigorously maintained. Thus, for the first time, teachers and masters were given a position of authority under the title "abbot" and were called by the honorable title "senior or head priest" (zhanglao), just as in the Indian Buddhist tradition, Śāri putra, Subhūti, and so on were addressed honorably as "elder" or "head monk" (thera), on account of both their ordination seniority and their excellent qualities and virtues.

[In order to accommodate the growing numbers of Zen practitioners,] larger buildings were constructed to house them, and the two sets of official positions (i.e., the dual orders of east and west) were created to divide responsibilities. 57

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As a result, the monastic system was made to work splendidly. In the matter of labor, even the abbot was obliged to take equal part in the work along with the practitioners. Baizhang always said,

"A day of no work, a day of no eating.

" How could this principle represent a life of wealth and riches, amassing heaps of rice or stores of grain! How could it embody a life of comfort that depends on the toil of slaves? In early days, therefore, the monastic leader was elected by his fellow practitioners and the appointment was reported to the government. In some cases, an invitation [to become abbot] was even declined. Later, however, the position of abbot became a position of high status to be purchased at great price or forcefully seized as if it were a rare commodity.

If, indeed, one is unworthy of the office of abbot, one's temple is bound to decline and [eventually] cease to exist. If, again, [after the death of an abbot,] a group of unreformed cohorts is left behind, no one knows how they might increase in number within a few decades. We sometimes hear about the tragic retributions that people receive in the next life [as the result of such an offense]. Indeed, such sufferings are unbearable to hear about. Shouldn't we take heed not to repeat a similar offense, and should we not fear its retribution? II. The Abbot's Daily Schedule

1. The Ascent to the Dharma Hall

i. First Day of the Month and Mid-month Day

In general, on the evening before the first and fifteenth (i.e., mid-month) days of each month, the abbot's incense offering assistant notifies him: Tomorrow morning, the first day of the month (or mid-month day), prayer for imperial well-being is scheduled and the ascent to the Dharma hall is in order, sir.

In the morning, [the incense offering assistant] once again reminds the abbot about the proceeding and instructs the guest reception attendant to post the signboard indicating the ascent to the Dharma hall and informing practitioners of the day's event. The usual three tolls of the practice hall bell after 58

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the rice gruel breakfast should not be made on this day. As soon as the rostrum seat is set in the Dharma hall, the practice hall novice attendant reports to the primary seat official that it is ready, and strikes the wooden sounding board located outside the practitioners' quarters. The practitioners then return to the practice hall and sit cross-legged. The abbot's novice attendant first notifies the abbot of this, then his assistant official, and then begins to drum. The dual order officials, leading the practitioners and novice attendants, enter the Dharma hall, proceed to the rostrum seat, salute with a bow, separate themselves into their respective east- and west-order positions, and stand facing each other.

Ushered by his assistant official, the abbot ascends the rostrum seat, offers incense, addresses the assembly with the word of celebration (for details, see Chapter I, part IV, section 4), and, after taking his seat cross-legged, encourages those practitioners who are motivated to learn to open their minds and thereby promulgate the path. If any guests are present, the abbot thanks them for their participation at this time. If the audience is so large that he might fail to mention some of their names, the assistant official keeps notes of the names [of guests] and presents them to the abbot when necessary. If the abbot of another temple or a renowned guest of the west hall are present, their seats should be placed on the right-hand side of the rostrum seat, while the guest seats for government officials are placed at the left-hand side, opposite each other. (If these participants know the proper form and honor the Dharma, they will not take their seats but remain standing.)

ii. Ascent to the Dharma Hall on the

Every-fifth-day Dharma Session

On occasions of the every-fifth-day Dharma session, the dual order officials first reach the base of the rostrum seat, go around to their respective order's position, and remain standing there. The abbot ascends the high seat but does not burn incense nor utter the word of insight or blessing. (The rest of this procedure is identical to the former.) If a renowned senior practitioner happens to be visiting the temple, a special ascent to the Dharma hall may be scheduled in honor of his visit, or the host abbot may invite the guest to ascend the rostrum seat to preach. If requested by lay donors, the abbot is obliged to ascend the rostrum seat to preach for them at any time.

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iii. Ascent to the Dharma Seat for the

Question-and-Answer Session

In olden days, whenever studious practitioners were troubled by a religious matter they resorted to a question-and-answer dialogue among themselves. Thus developed a session called "question-and-answer dialogue. " In the early

days, participants were not hindered by words and expressions. Nowadays, those who call themselves "Zen experts" or who say they are "conversant in Zen" obliterate the moral retribution of cause and effect, augment bad habits, and act as if they were in a theatrical performance, even bursting into boisterous laughter, which is very disappointing to any observer. How, indeed, could these people promote our teaching or deliver blessings for imperial well-being? If [such people] happen to be near government officials or renowned persons, a brief explanatory excuse [about them] must be made. Today, contemporary practitioners, without exception, seek excessive words of praise and appreciation. This is especially contrary to the Buddhist tradition. If they want to talk about the practical affairs of the temple, they may do so on the occasion of tea at the abbot's hall. One must refrain from engaging in frivolous discussion and annoying others.

2. The Evening Dharma Session

In general, preaching on Zen to an assembly of practitioners is called a "session. " In the past, to assist students, Zen masters held such an assembly in the morning as well as in the evening [during which] their students could consult [the abbot with their questions] and improve [their insight]. There is hardly any occasion when this type of session would fail to arouse the Way of Zen among students. Hence, it has been made compulsory to conduct a Dharma session around dusk every day. Till today, the Zen monastic institution has upheld the rule of practicing zazen prior to the evening session, just as in the first day of the month and mid-month day prayer [sessions], the everyfifth-day Dharma session, and the ascent to the high rostrum seat. Accordingly, prior to their attendance at the Dharma session, practitioners take their seats and sit cross-legged in the main hall.

If the abbot does not call for an assembly for the session by the onset of dusk, the practice hall novice attendant, receiving his instruction, notifies 60

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the primary seat official and rings the hall bell three times. This is called the "call-off bell.

" Such a call-off occurs when the abbot has just begun his tenure at the temple, when the temple receives a visit from government officials or patron donors, or when the abbot is away from the temple on a special invitation or is engaged in preaching at a funeral rite. On occasions other than these, for instance, on the four annual festivity days (i.e., the opening and closing days of the summer retreat, the day of the winter solstice, and New Year's Day), the regular evening session is converted into a "night session,

" which is signaled by the evening bell. This is called a "small or supplemental session.

" In this way, the abbot can also meet the requirements

of convention. The supplemental session may also be called a "family session" or "home teaching, " and it must be noted that the absence of the calloff bell means that a session will be held still later in the day. 3. The Small or Supplementary Session

From its inception, the supplemental session has no determined place of meeting. According to the size of the audience, it is held either in the abbot's reception hall or in the Dharma hall. In the afternoon, the assistant official notifies the abbot,

"The supplemental session is in order this evening, sir, "

and instructs the guest reception attendant to inform the practitioners and post the signboard announcing the session. There is no call-off bell this evening. When the evening bell begins to toll, the attendant reports the time of the supplementary session to the abbot and starts a series of drumbeats. When the practitioners have assembled and the dual order officials have taken their respective places, the abbot ascends the rostrum seat. (The subsequent proceeding is identical with that of the every-fifth-day session.) The abbot preaches on the doctrine, thanks any special participants, mentioning them all by name, and then closes the session with some instructive words of past Zen masters. He then sits cross-legged.

If it is one of the four festivity days, the abbot may ask the primary seat official to conduct the discourse as his proxy. Also he may announce to the practitioners that the propriety of their morning visit to greet the abbot may be excused [to avoid congestion at his quarters]. When the abbot descends the rostrum seat, the guest novice attendant announces as follows: 61

The Baizhang Zen Monastic Regulations

The abbot, Venerable Temple Master, respectfully invites the ranking west hall official, the dual order officials, the retired officials, and visiting Zen practitioners to share a serving of sweet hot water at the reception hall immediately hereafter.

The head administrative official prepares sweet hot water and fruit or cake in advance and has them delivered to the reception hall. In the past, when Zen Master Chuangzhao of Fenyang stayed in Taiziyuan Temple, he hesitated to conduct night sessions because the region of Fen was extremely cold in winter. A foreign monk arrived one day, and, shaking his staff toward him, said: "You have six capable practitioners among your students. Why don't you conduct a night session?" Then he flew up into the air and disappeared. The master secretly wrote about this event in a verse: A foreign bhikṣu,holding a shining golden staff,

Came to Fenyang for the sake of the Dharma.

He said that I have six students who may become great masters And thus, persuaded me to intensify my preaching of the Dharma. At that time, Chuyuan, the predecessor of Ciming, made Shou zhi the head practitioner. Ciming lived in Shishuang in later years and used to make it a rule for himself to practice zazen in the mountains after the noon meal. At that time, the honorable Hui (Fanghui of Yangqi), was made the head administrative official, and one afternoon, after Ciming went out to practice again, he assembled the practitioners by drumming. Ciming at once hurriedly returned and angrily criticized Fanghui: "To have an evening session at dusk! Where did you get this kind of regulation?" Fanghui gently replied, "What

can you tell me about the evening session at Fenzhou? Wasn't it a norm there?" Ciming understood.

4. The Rite of Incense Offering at the Request

for General Exhortation

i. Incense offering for Exhortation

before the Summer Retreat

Before the inauguration of the summer retreat, the rite of incense offering 62

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for exhortation must be conducted. For this event, a senior practitioner who has just returned for a second residency may be appointed ceremonial leader. The director of practitioners' affairs consults with the practitioners, and together they visit the office of the abbot's assistants to convey their selection. The official of the assistants' quarters replies:

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

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

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

In accordance with the abbot's wish, I hereby give notice that both the distinguished and virtuous officials of the west hall and the primary seat official shall be exempted from participation in the rite of incense offering for general exhortation. Respectfully stated by assistant official So-and-so.

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ii. Incense Offering to Request General Preaching

On the appointed day, when the morning meal of rice gruel is over, [the members of] all quarters strike the wooden sounding boards three times. The practitioners assemble in the Dharma hall and stand at their positions as designated by the chart, each carrying an incense case and sitting cloth. The ceremonial leader and the assistant of the director of practitioners' affairs together escort the abbot to the central position. Returning to his place, the ceremonial leader joins the practitioners in saluting the abbot with a bow, and then steps forward, saying: "May your reverence, honorable master, be seated. " When [the abbot]

has seated himself, the ceremonial assistant hands a piece of large-grain incense to the ceremonial leader and bows in unison with the practitioners. The two in turn burn incense and perform three prostrations with fully opened sitting cloth. Then, after standing and folding their sitting cloths, they bow in unison. The ceremonial leader steps forward to the side of the abbot's chair and says:

I, So-and-so, and others are deeply concerned with the matter of life and death and with the swiftness of impermanence. We earnestly wish that in your compassion you preach to us the causality of dependent origination (hetu-pratya yatā).

[In his discussion,] the abbot should raise three kōancases, referring to the experiences of some eminent masters of the past, and then give his own comments on these topics.

The ceremonial leader then returns to the former position and bows. Offering another piece of incense, he returns to his position among the other practitioners, where he remains standing with his hands folded over his chest. [At that moment] two groups of three practitioners each from the east and west sections step forward to burn incense. The first two of the east group go to the eastern table's incense burner, while the third one [from this group] goes to the middle table's burner. The first two of the west group go to the western table's burner, while the third group goes to the middle table's burner. [The members of] both groups in turn burn incense and bow. Subsequently, three east group members return by way of the eastern side of the hall, while three west group members return by way of the western side of the hall. Each group as before slowly proceeds to the very end of their respective sections. In 64

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

We are extremely gratified with the compassion and preaching granted to us by So-and-so, abbot of Such-and-such Temple, and we are most grateful to the master.

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

At this time and in this temple, we all wish for the abbot, the Venerable Master of this Zen temple, good health and a felicitous life each day. Returning to his place, [the ceremonial leader] once again performs three prostrations [in unison with the practioners] as before and then stands, folding his sitting cloth.

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

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All the participants bow in unison along with [the ceremonial leader]. Then, leading the participants, he thanks the assistant of the director of practitioner's affairs with a prostration with unopened sitting cloth at the left front section of the Dharma hall. Next, the practitioners in unison thank the ceremonial leader with a prostration with unopened sitting cloth. iii. The Special Serving of Tea and

Other Servings after the Ceremony

The guest reception assistant, setting up a crepe-covered desk and a brush and inkslab, prepares beforehand a letter of invitation for tea reception on the basis of seniority. When the ceremony is over, the guest reception assistant invites each of the participants to line up in the lower section of the Dharma hall, requests them to confirm if their names are duly listed in the book, and obtains permission from the primary seat official to be present as an honorary participant. After the noon meal, a series of drumbeats signals the practitioners to return to their places. The guest reception assistant and the [assistant of the] director of practitioners' affairs jointly conduct the serving of tea. (The procedure is identical with that of the special tea serving.) That evening, the abbot invites the ceremonial leader and the assistant of the director of practitioner's affairs to an evening meal; the primary seat official is also invited as an honorary participant. Next morning, the abbot once again invites the ceremonial leader for tea, and at mid-morning invites both the ceremonial leader and the director's assistant for a light refreshment. If all members equally participate in the ceremonial offering of incense, the primary seat official takes the role of the ceremonial leader, and for the special serving of tea, the official of the west hall is also invited as an honorary participant. When a new abbot has been inaugurated and appoints his officials, the administrative official prepares the incense, and the primary seat official, leading the rest of the practitioners, earnestly requests the abbot to give them an opportunity to conduct the rite of incense offering. The abbot may open his office for individual visitation for the sake of the member practitioners. (According to the ancient rule, no one was permitted to visit the abbot for individual instruction in his room before the incense offering rite had been completed.)

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Chapter V Ceremonial Position Chart for Incense Offering Abbot

incense burner incense burner incense burner return path (palms joined) First Second Third 4 3 2 1 A 5 6 7 8

C

12 11 10 9 13 14 15 16 E 20 19 18 17 G

21 22 23 24 28 27 26 25 I 29 30 31 32 K

36 35 34 33 37 38 39 40 M 44 43 42 41 O

45 46 47 48 Q

path to

make

offering (hands folded at chest) Q

Third Second First B 1 2 3 4 8 7 6 5

D

9 10 11 12 F 16 15 14 13 17 18 19 20 H

24 23 22 21 J 25 26 27 28 32 31 30 29 L

33 34 35 36 N 40 39 38 37 41 42 43 44 P

48 47 46 45 return path (palms joined) West Section East Section A. Primary Seat Official C. Primary Seat Official E. Secretarial Official G. Tripiṭaka Hall Official I. Tripiṭaka Hall Official K. Guest Reception Official M. Bath Hall Master O. Shrine Hall Master Q. Ceremonial Leader B. Head Administrative Official D. Administrative Associate F. Treasury Official H. Director of the Practice Hall J. Treasury Official L. Treasury Official N. Kitchen Hall Official P. Maintenance Official 5. General Preaching When practitioners conduct the rite of incense offering in a request for general preaching, the abbot is required to take his seat wherever it is set up. When 67

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

6. Individual Instruction through Visitation

[Allowing students to visit the master for private instruction] (rushi, "entering

into the master's room") is the way a Zen master examines his students. He urges them on when their understanding is insufficient, strikes at their unguarded throat, and presses them with regard to their imbalances. In order for the furnace to produce gold, no admixture of lead or mercury should be found, nor should any faulty elements remain when cutting a jewel. Whether it is in the twilight of evening or early dawn, at any place or any time, this standard must be maintained. Therefore, in the past practitioners always carried a small incense case with them at all times. Whenever they heard three drumbeats, they promptly went to [the master's room to] receive instruction. (The practice we have today sets forth six such occasions during each month, namely, the days ending in three and eight [i.e., the third, eighth, thirteenth, eighteenth, twenty-third, and twenty-eighth days of each month], and [this system] is intended to provide opportunities similar to those of former days.)

When the abbot opens his room for individual visitation, the assistant official instructs the guest reception novice attendant to post the signboard before the morning meal in front of the practice hall as well as in all the quarters to inform the practitioners of the schedule. An image of Bodhidharma should be placed in the reception hall and incense, candles, and a place for prostrations should be set up on the left side, facing the image. When the practitioners 68

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

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

If the primary seat official is himself an established master, due to having once been the west hall official of a superior temple, or if a renowned practitioner happens to visit the room and burns incense, the abbot leaves his seat to salute him and respectfully sees him out of the room. In the case of a regular ascent to the rostrum seat of the Dharma hall, such personalities may be excused from participation [in this rite] by public announcement. (This custom was also developed in recent times. In the past, real practitioners did not hesitate to encounter the buddhas and patriarchs at any time. Why should anyone follow convention? The point is that [the manner of this ritual] depends on the kind of master.)

The rear hall primary seat official usually leads the practitioners. New residents of the temple should make a visit [to the abbot] for direct instruction. 69

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The assistant brings up the end of the line, enters the room last, similarly receives instruction, offers incense, and performs three prostrations with opened sitting cloth. The novice attendant also burns incense and performs three prostrations with opened sitting cloth. Thereupon, the abbot burns incense before the image of Bodhidharma, performs three prostrations with opened sitting cloth, and leaves the room.

7. Prayer Chanting on the Days of the Month

Ending in Three and Eight

In the Ancient Regulations, prayer chanting was observed on the third, eighth, thirteenth, eighteenth, twenty-third, and twenty-eighth days of each month. Today, [however,] it is observed only on three days: the eighth, eighteenth, and twenty-eighth of each month. The practice hall official is obliged to make a chart of the ceremonial positions in the practice hall based on ordination seniority. (Format of the chart given below.) When the appointed day comes, the entrance area of the practice hall must be swept and cleaned, and in the afternoon the practice hall office attendant informs the practitioners of the schedule for prayer chanting and posts the signboard announcing the event. Before the evening Dharma session, [around four o'clock in the afternoon,] after confirming that incense and candles are prepared and ready for use in the practice hall as well as in all other buildings, the abbot notifies the dual order officials and instructs the attendants to strike, first, the wooden sounding board located by his office; next, the one located at the skylit hall adjacent to the practice hall, and then all the wooden sounding boards located in the various corridors connecting the buildings. When the abbot comes out from his hall, signaled by three strikes of the metal gong located at the kitchen hall with an interval between strikes, the practitioners take their positions as designated in the chart and remain standing. New arrivals are required to stay behind the abbot's assistant.

Followed by his assistant, the abbot makes a round from the patriarch's shrine hall to the local spirit shrine, then to the Buddha hall, burning incense and performing prostrations at each place. When he reaches the Buddha hall, the large bell is tolled [to signal his arrival]. The dual order officials gather beforehand at the entrance of the practice hall, and upon hearing the sound 70

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of the metal gong, enter the hall and take their respective positions. The alms master signals the abbot's entrance into the practice hall with seven tolls of the practice hall bell. The abbot proceeds to offer incense at the altar of the guardian bodhisattva, receiving the incense from his assistant who carries the incense case. Meanwhile the abbot's secretarial assistant goes directly to his designated position. The guest reception assistant proceeds to the front of the [column of] the west order officials and, with a bow, invites them to the serving of sweet hot water; he then goes around to the front of the [column of] the east order officials and invites them. The abbot then comes out into the outer hall and stands in the center, followed by his incense offering assistant. The latter then takes his designated position in the outer hall. The director of practitioners' affairs leaves his place, comes to the hall entrance and stands facing the abbot and, with his palms together, begins the prayer chanting. The following is the word of prayer to be read on the eighth and eighteenth days:

May the imperial wind forever send fresh air and the imperial way forever flourish, while the Buddha's sun shines ever more brightly and the wheel of the Dharma perpetually turns. The temple building and the earth protect the Dharma and people, and all the benefactors increase ever more in merit and wisdom. For the sake of the foregoing causes, we shall intone the ten sacred names of the buddhas: the Luminous Pure Dharma Body Vairocana Buddha, and so on.

[While this is being intoned] the practitioners remain in silent prayer. As each name of the Buddha is intoned, the hall bell is lightly tolled; at the end, to signal the conclusion of the prayer, the bell is immediately tolled again. The word of prayer for the twenty-eighth day is as follows: I respectfully address the practitioners. According to the first regnal year of Zhiyuan of the great Yuan dynastic calendar, it has been twentytwo hundred and eighty-four years since the time the Tathāgata, the Great Teacher, entered pari nirvāṇa.Just as this day is about to pass, so is our life span diminishing, like fish in a shrinking pond. What kind of happiness is there in this state of existence? May you exert yourselves in your endeavors as if to extinguish a fire burning on your head. With 71

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constant awareness of impermanence, may you strive and refrain from becoming negligent. May the temple building and the earth protect the Dharma and the people, and all the benefactors of the ten directions ever increase merit and wisdom. For the sake of the foregoing causes, we shall intone the ten sacred names of the buddhas: the Luminous Pure Dharma Body Vairocana Buddha, and so on.

Having completed the prayer invocation, the director of practitioners' affairs returns to his place. The abbot and the primary seat official enter the hall, one after the other. Next, the distinguished guest official of the west hall enters the hall, burns incense, and upon reaching the board head stands facing the altar of the guardian bodhisattva. Three at a time, the training officials, leading the practitioners, approach the altar of the guardian bodhisattva and bow before it. Turning toward the abbot, they bow before him, and moving to their left they make a round [through the aisles in procession] with their palms together. Upon reaching their respective positions as designated in the chart, each stands in place. Recent arrivals follow the practitioners behind the abbot's assistant, but proceed only up to the rear half of the hall. When the [abbot's] assistant stops behind the altar facing the rear exit, they also stop there and face him.

Next, the administrative officials enter the hall, bow toward the altar, turn toward the abbot with a bow, and proceed to make a round in similar manner with their palms together, then go out of the hall. The recent arrivals follow the abbot's assistant and leave the hall by the rear exit. The attendant of the practice hall office goes before the primary seat official and says: "The evening session is called off, sir.

" He departs the hall, passing behind the

guardian bodhisattva's altar. Thereupon, the alms serving attendant rings the hall bell three times, and all the practitioners bow in unison and leave their positions in orderly fashion. The altar attendant leaves the hall by passing around behind the altar.

(When the abbot goes out, the dual order officials also follow him and begin to express their thanks to him outside the hall for the invitation to the reception of sweet hot water, though this formality may be excused by the abbot himself. On the twenty-eighth day, after prayer chanting, the serving of sweet hot water is conducted at the abbot's reception hall. The wooden sounding board located by the office is struck to signal this. The abbot's assistant burns incense; the 72

Chapter V manner of serving sweet hot water is the same as on the usual occasion but is followed by an evening meal. In the Ancient Regulations,the serving of sweet hot water was a norm on the days ending in three and eight but there was no evening meal on the eighth and eighteenth days. On those days, no zazen is scheduled prior to the evening session, but the evening session of zazen occurs as usual.) The Position Chart for Prayer Chanting and Practice Hall Rounds (The chart below reflects corrections made in reference to Mujaku Dōchū's Commentary on the Baizhang Monastic Regulations with Left-side Notes) l k j i h g rear entrance f e v u

t s

guardian bodhisattva x w

z y

b a r q inner

p o d c practice hall d c b a WH n m A

TF PS

skylit hall skylit hall Ps TF PS AH AO DPA AA WH c b a DPA

A

Rs d c b e d a z y x g f wooden rack wooden rack i h w v u t k j outer

practice hall m l s r q p o n front entrance 73

The Baizhang Zen Monastic Regulations

Key

A Abbot

PS Primary Seat Official

WH West Hall Official

AH Administrative Head

AO Administrative Officials

DPA Director of Practitioners' Affairs

TF Training Faculty Officials

AA Abbot's Assistants

Ps Practitioners

Rs Recent Arrivals

The dotted line shows the initial movement of the three people in the practice hall rounds. The letters a-z show the progression through the hall and final seat positions.

8. Inspection Rounds of the Quarters

The Ancient Regulationsstipulated that a signboard announcing "inspection round" was to be posted in front of the practice hall to inform the practitioners when the abbot was going to make rounds through the various quarters. In each quarter a seat for the abbot is set up and incense, tea, and sweet hot water are prepared in advance of his arrival. In each quarter the wooden sounding board is struck to assemble the practitioners. When the abbot arrives, they greet him outside the gate of their quarters and follow him into the quarters. The head practitioner of the quarters burns incense and bows to him in unison with the others, and all sit down. The abbot enquires after the practitioners' age and health, and so on, inspects to see if anything is lacking or in short supply, and engages in dialogue with them. When he stands up, the practitioners perform a prostration with opened sitting cloth to thank him. If the formality is excused, they may simply bow instead when seeing him off. When the abbot makes rounds on the first day of the month and mid-month, there is no need to post the signboard. Nowadays, the inspection rounds of the practitioners' quarters are conducted only on the four annual festivity days and at no other time. If anyone is capable of reviving the Ancient Regulations,he should be encouraged to do so. 74

Chapter V

It is said in the Mahāsaṃghika-vinaya(Mohesengqilü) that the Worldhonored One visited the bhikṣus' quarters once every five days for five major reasons: first, he was concerned that disciples might be trapped in worldly affairs; second, that they might be attached to conventional doctrines; third, that they might be idly asleep; fourth, to see if anyone might be sick; and fifth, to encourage junior disciples through having them directly witness the dignity of the Buddha.

1121c

9. Reprimanding Measures

The eminent Hanlin scholar Yangyi of the Song dynasty tried to trace the original ideas of the Baizhang Zen Monastic Regulationsin the great Tripiṭaka scriptural collection in order to fathom the meaning of their creation. Yangyi explained his findings generally as follows: Suppose someone assumes an ordained name or [adopts the form of an ordained person (i.e., wears robes)], and mixes with real practitioners. When such a person, most especially, starts quarrels, the director of practitioners' affairs is obliged to apprehend him and expel him from the temple, nullifying his residency for the sake of relieving the minds of the other practitioners. If a person commits a certain transgression, he may be punished by [being beaten with] sticks. His robes, almsbowl, and requisites may be burned in front of the assembly of practitioners. He should be expelled through the side gate of the temple. All this is to show the disgrace of his transgression. This single rule is seen to bring about four benefits. First, it prevents bad influences that might affect good practitioners on the one hand, and on the other hand creates a sense of reverence and respect for the rules and regulations in the minds of the practitioners. Second, it does not destroy the physical body of an imposter and is in accordance with the Buddha's Vinaya rule. Third, it does not involve public officials and avoids possible legal prosecution or imprisonment. Fourth, it does not create a scandal outside the temple and protects the Zen religious institution.

Thus, the regulations that Baizhang formulated were a re organization of the Buddhist Vinaya rules and disciplines, which were organized under the fivefold categories of offenses or the seven fold classifications of transgressions, as the broadest standards acceptable to the whole world. The codes of punishment, such as "exclusion to silence" (brahmadaṇḍa), "expulsion

from the sangha" (ba hiṣkṛta),

"confession" (pravāraṇa), and "formal charge

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The Baizhang Zen Monastic Regulations

with the penalty of suspension" (utkṣepaṇīya), have helped practitioners discipline themselves. The successive rulers of the imperial courts granted Buddhist ordination to those men of aspiration and strictly obliged them to follow the Buddhist rules and regulations. For instance, regarding an offense committed by a practitioner, insofar as it does not necessarily involve the civil authorities, the temple community is authorized to deal with the offender in accordance with the rules of the monastic regulations. Should a monk fight with someone of higher status than an ordained practitioner, or behave shamelessly and unrestrainedly, or abuse the temple's properties, or steal from the temple's public funds, the temple is authorized to deal with him in accordance with the monastic regulations, and [the matter] need not [become a scandal] in the outside world. Since the title of "Śākya" (i.e., the Buddha's clan name) can be understood to carry ancestral authority over whoever bears that title as a Buddhist, similar to secular convention one is obliged to maintain the ancestral rules and regulations and punish transgressors in accordance with those rules and regulations. When one's conduct is grave, the offender may be whipped and expelled in front of the assembly of practitioners; if the offense is light, a monetary fine, or a fine of incense or oil may be levied and [the punishment] announced on the temple's bulletin board. If one's conduct involves money and goods, his responsibility is pressed with a written record by a consensus of jurors. Through just and confidential [action], the offender may be brought to repent and rectify his wrongdoing by himself. It is said in the Ancient Regulations:

When any practitioner steals another's possessions, or fights with others, or transgresses by drinking alcohol or engaging in sexual intercourse, he must be quickly separated from other practitioners and expelled from the temple community, because if he were allowed instead to stay on the community would eventually become corrupt.

Another verse states:

If an offense is grave, the offender's robe and almsbowl must be burned. His shame must be exposed to his fellow practitioners, and he must be expelled from the temple's side gate.

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Chapter V

Zen Master Dahui, while serving as abbot of Ayuwangsi, put up an announcement to instruct his director of practitioners' affairs that anyone who argued with others in an unenlightened way would not be welcome and would be dismissed from the temple, regardless of whether he may be right or wrong. In some cases, even if a person is right [in an argument or discussion], he should be shunned. Even if such a person may feel not quite satisfied, insofar as he is a practitioner he must bear it with perseverance. If instead he continues to argue and insists upon being right, this is an unenlightened attitude. Hence, rejecting both [parties to an argument, regardless of who is right and who is wrong,] is intended to preempt the source of argument before it arises.

10. Instructing Young Novices

In general, when the ascent to the Dharma hall is completed on the first day, mid-month day, and every-fifth-day of each month, the ceremonial leader's attendant requests the attendant in charge of the meal proceeding to notify the novice attendants of the various offices of the schedule of the master's lecture, and to post a signboard in front of the attendants' hall. When the evening bell is tolled, the wooden sounding board at their attendent novices' hall is struck three times to call them to assemble. The ceremonial leader leads the assembly of novice attendants first to visit the Buddha hall, then the patriarch's hall, practice hall, and practitioners' quarters. At each location, they announce in unison,

"We are here, sir.

" Thereafter, they go to the abbot's

reception hall and line up to wait for him.

Escorted by the ceremonial leader, the abbot comes into the reception hall and takes his seat. The ceremonial leader burns incense and, returning to his place, says in a low voice,

"We are here, sir.

" This is repeated by all the

novice attendants in unison, and then [they say] softly, "How are you, sir?"

The [group] performs three prostrations in unison and then listen attentively to the abbot's disciplinary [admonitions] and instructions. When it is over, the novice attendants again perform three prostrations, and the ceremonial leader announces,

"Goodbye, sir,

" repeated in unison by the novices in lower

voices. After a bow, they leave the hall.

If the abbot happens to be occupied with some other engagement [when the assembly arrives], the meal proceeding attendant says, "We come for the

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evening session, thanking the abbot for his compassion. " All greet him, saying

in unison,

"How are you, sir?" The same attendant next announces, extending his voice,

"The session is called off.

" All say together,

"Goodbye, sir,

" bow in

unison, and leave.

11. General Preaching for Novice Attendants

The ceremonial leader visits the office of the abbot's assistants in advance, and after burning incense and performing prostrations, requests the assistant in charge to request the abbot to preach. When the request is granted, the ceremonial leader strikes the wooden sounding board located at the novice attendants' hall to assemble them and thereupon proceeds to the reception hall to wait for the abbot. Following the assistant in charge, the ceremonial leader goes in to escort the abbot. When the abbot takes his seat, the ceremonial leader bows to him, in unison with the novice attendants, burns incense, and, returning to his place, greets him in a low voice,

"How are you, sir?" repeated

in unison by the novices in a lower voice. All in unison perform nine prostrations. The ceremonial leader steps forward and says: I, So-and-so, and others have wished to receive your preaching for some time. We implore you, in your compassion, to grant us the opportunity to hear your preaching on the teaching of the causality of dependent origination. With a bow, he returns to his former position.

Next day, the signboard of "general preaching" should be posted at the novice attendants' hall. A seat for the abbot, an incense table, and candle stands are placed in the hall. After notifying the novices, the ceremonial leader goes to invite the dual order officials to participate, while the ceremonial assistant, leading the novices, receives the officials at the hall entrance. The ceremonial leader and the hall master go to the office of the practitioner assistants and escort the abbot to the attendants' hall. All the novice attendants welcome him at the hall entrance. When [the abbot] takes his seat, the [abbot's] assistant bows and stands at his side. After the dual order officials complete their greetings, the assistant in charge burns incense and requests the abbot to preach. The ceremonial leader, leading the novices, burns incense, offers greetings, and performs three prostrations. Then, dividing the novice attendants, 78

Chapter V

he has them take their respective positions behind the east and west order officials. After the preaching has been attentively heard, the ceremonial leader, once again leading the novice attendants, has them line up and perform three prostrations. They then all leave the hall and stand to the right of the entrance. After seeing off the abbot and the dual order officials with a bow, the ceremonial leader follows the abbot to the reception hall. He burns a [piece of] large-grain incense and performs nine prostrations before withdrawing. Next, he goes to the office of the [abbot's] assistants and again offers incense and performs three prostrations. Finally both the ceremonial leader and his assistant go round to each of the officials to express their gratitude.

12. Receiving the Robe of Dharma Transmission

When a special official delegate arrives at the temple, transporting the robe of Dharma transmission to the abbot, the delegate is obliged to meet with the guest reception official to explain the purpose of his visit and also to convey the same to the abbot through his assistant in charge. He may either see the abbot immediately, or the next morning. The assistant in charge instructs the guest master to request the presence of the temple officials. The delegate burns incense and then drinks tea with them. After giving thanks for the tea, he once again burns incense and performs the formal propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. If this formality is excused, he performs only a single prostration with unopened sitting cloth and says:

This is the robe of Master So-and-so, which embodies his faith in the Dharma transmission. I hereby present it to your reverence on his behalf.

Thereupon he leaves the robe and other items wrapped in crepe and withdraws to the next room. The dual order officials participate in the serving of tea, followed by the serving of sweet hot water, and when all this is over, they accompany the delegate to the guest house. The abbot's assistant, moreover, escorts him on a courtesy round of the practitioners' quarters. On a different day, at the time of his ascent to the Dharma hall, the abbot takes the seat that has been placed at the left side of the rostrum seat. The official delegate performs three prostrations with fully opened sitting cloth 1122b

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The Baizhang Zen Monastic Regulations

and respectfully presents the robe to him. Upon receiving it, the abbot utters a word of insight on the Dharma, and, wearing [the robe] himself, ascends the rostrum seat. If the master of Dharma transmission [from whom he has received the robe has] already passed away, a casket table should be set up at the right rear side of the hall with the deceased master's name tablet on it. After descending the high seat, [the abbot] makes offerings and chants sutras. The manner in which [he should] receive the written will is given below. 13. Receiving a Renowned

Virtuous Guest Practitioner

When a renowned practitioner visits the temple, a signboard indicating "senior guest reception" should be posted, and the large bell tolled to assemble the practitioners to greet the distinguished guest at the gate. If the visitor prefers a simpler approach, he may just arrive without prior announcement to the temple. It is the norm for the abbot to prepare incense and candles in the reception hall and meet such a guest there. The guest master reports the visit to the primary seat official by ringing the practice hall bell. Leading the practitioners, the primary seat official reaches the reception hall, burns incense, and greets the guest with a bow. The practitioners withdraw after saluting the guest with a bow, but the dual order officials and the retired officials remain in the presence of the honorable guest. After these officials burn incense and drink tea, the abbot's assistant burns incense and performs prostrations. Following him, the guest's assistants, novice attendants, serving men, and sedan chair bearers perform prostrations, all in due order. Once again the assistant burns incense and serves sweet hot water to the guest and the temple officials. After this is completed, both the incumbent and retired officials together escort the guest to the guest house. The guest reception attendant signals the sedan chair bearers to be ready. The abbot, accompanied by his assistant, escorts the guest on a courtesy round of the practitioners' quarters. If the guest is from a monastic temple of lower status, the [abbot's] assistant takes the role of escorting the guest.

The guest reception assistant, carrying a written invitation, visits the guest and, after burning incense, invites him to a special serving of sweet hot water: The abbot requests your honorable presence at the special service of 80

Chapter V

sweet hot water to be held at the reception hall. May you in your compassion accept this invitation. Thereupon he hands the written invitation to the guest. (Format given below.) The guest reception assistant further says:

After the serving of sweet hot water, you are invited to partake of an evening meal, sir.

At the reception hall, the abbot's office assistants are obliged to hang curtains and arrange the seat markers designating the special guest seat as well as those of the other participants. The drum signals commencement of the ceremony. The guest is escorted to his seat, incense is offered, and he is invited to drink. After this an evening meal is served, all following a similar format as that of the special serving. When the appointed time comes, the guest reception attendant goes to the guest and escorts him, saying: The abbot requests your presence for a serving of sweet hot water and fruit this evening.

[The guest reception attendant] also invites the dual order officials to participate in the serving. The abbot's assistant notifies the participants that the abbot is scheduled to go to the Dharma hall the next morning to express his gratitude. In the morning, the guest is invited to a serving of sweet hot water; the [abbot's] assistant burns incense, the attendants bow, and the serving men respectfully greet him verbally. The abbot shares rice gruel with the guest and then invites him to tea. His assistant once again announces, "The ascent to the Dharma hall is in order, sir.

" A seat has been prepared to

the right of the rostrum seat. At mid-morning, a light refreshment is served. If the guest delegate is of especially great distinction, the primary seat official and other training officials speak to the abbot, enquiring if the guest may be invited to preach the Dharma for the sake of the practitioners. The abbot first makes a visit to the guest delegate to convey their wish to him. When it is granted, the primary seat official, carrying a written invitation, the dual order officials, and the practitioners all visit the guest delegate together to burn incense and express their wish [that he preach to them]. Next, they visit the abbot to request him to perform the role of introducing the guest. Thereupon, the signboard notifying the practitioners is posted. Two chairs 81

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The Baizhang Zen Monastic Regulations

should be placed in front of the two chairs to the left and right of the rostrum. When the time comes, at the drum signal the abbot and the eminent guest proceed together to their respective places and remain standing there. The abbot introduces the guest to the practitioners and, as usual, takes his seat. The dual order officials proceed forward to salute the guest with a bow. Thereupon the guest goes before the abbot and bows, and at mid-hall he turns toward the assembly and bows in all directions before ascending the rostrum seat. The [abbot's] assistants and the dual order officials, in pairs, step forward from their respective orders and bow toward the rostrum seat; the abbot does the same. After preaching, the guest delegate descends, bows to the abbot, and, as before, bows to the entire assembly. The abbot, the dual order officials, and the practitioners accompany the delegate to the guest house, burn incense, and express their gratitude. The abbot's guest reception assistant prepares a written invitation and escorts the guest to a special dinner reception. The temple prepares food and a gift of money, and the abbot also prepares a monetary gift. The procedure and decorum are the same as those of the usual special serving. If the guest delegate is equal in rank to the abbot, they may deliberate to determine the proper courtesy.

If the guest is senior to the abbot in Dharma succession, the intermonastic reception propriety should be observed, as mentioned previously. [The guest] is escorted to the guest house and offered the main seat. The abbot burns incense and performs prostrations. If it is a matter of the propriety for a person of the same Dharma lineage [as the abbot], the guest must be escorted to the abbot's office and offered the main seat. The manner of receiving and seeing off [the guest] is the same as before, and in the serving of tea and so on the abbot is obliged to conduct the proceedings himself. If the guest strongly declines, [the abbot] may let his assistant conduct the proceedings. If the visiting practitioner is one of the abbot's disciples in Dharma transmission, or a former temple official under him, or is related in Dharma succession, he must come directly to the abbot's office. The abbot then has the practice hall bell rung to assemble the practitioners there so that he can carry out the interpersonal propriety. The abbot is first invited to take the central seat, and the guest performs an interpersonal disciple-to-master propriety. Next, the propriety of an intermonastic reception must be explained. The manner of receiving or seeing off [a guest from another temple or monastery] 82

Chapter V

is the same as before. The only difference is that a written invitation for the special serving of sweet hot water is not required. The abbot's guest reception assistant burns incense and verbally invites the guest. Of course, expedient change may be required in accordance with the degree of ordination seniority. (The different formats for the written invitations for the serving of sweet hot water, special dinner reception, and ascent to the Dharma hall are given below.)

i. Format of the Invitation to a Special Reception of Sweet Hot Water

The abbot of this temple, So-and-so, unceremoniously invites the above titled Venerable So-and-so to a special serving of sweet hot water this evening at the reception hall. May you in your compassion especially grant your presence.

Respectfully written and presented on Date, month, year

ii. Invitation to a Special Dinner Reception The abbot of this temple, So-and-so, unceremoniously invites the above titled Venerable So-and-so to a special serving of rice gruel tomorrow at the reception hall. May you in your compassion especially grant your presence.

Respectfully written and presented on Date, month, year

iii. Request for a Special Dharma Preaching The abbot of this temple, So-and-so, unceremoniously requests the above titled Venerable So-and-so to preach the Dharma and teach the practitioners. May you in your compassion especially grant your preaching. Respectfully written and presented on Date, month, year

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The Baizhang Zen Monastic Regulations

iv. Format of the Envelope

Invitation to

Zen Master, Venerable So-and-so

Abbot of Such-and-such Temple

14. Donor's Request for Preaching and

Almsgiving for Practitioners

When a patron donor arrives, the guest reception official receives him and escorts him to the abbot's hall, and, after serving him tea and sweet hot water, escorts him to the guest house. If the guest is a great magnanimous benefactor, such as a high-ranking government official, the large bell should be tolled to assemble the practitioners to welcome him at the main gate of the temple. After he is settled in the guest house, the benefactor invites the guest reception official for consultation, and then accompanies him to the abbot's hall to burn incense and request the abbot to conduct the ascent to the Dharma hall [for preaching]. On the appointed day, a seat for the patron should be set up in front of the rostrum seat and a signboard [announcing the event] to the practitioners should be posted. The drum signals the [practitioners] to assemble. The guest reception official, together with the patron donor, escorts the abbot. A hand incense burner, candles, flags, and cymbals must be prepared beforehand as required for this occasion On reaching the rostrum seat, the abbot ascends it and sits cross-legged while the donor stands before the high seat. The guest reception official, saluting, returns to his place. The patron remains standing during the preaching. (It is not appropriate to sit down during the preaching of the Dharma.)

When the abbot descends from the seat, the patron donor expresses his gratitude.

If the guest wishes to give alms to the practitioners, the abbot must consult with the administrative officials to determine the amount of money required. Counting the number of practitioners and novice attendants, the director of practitioners' affairs calculates the total amount based on the average cost of a meal. A seat for the donor should be prepared in the practice hall next to the abbot. After the meal is over, the donor, accompanied by the administrative official, waits for the primary seat official to come out of the hall, leading 84

Chapter V

the practitioners, and then thanks him and those behind him. Next, the abbot and the primary seat official visit the donor at the guest house to thank him for his benefaction. If the guest donates money for the practitioners, the abbot must hand it over to the administrative official and let him carefully distribute it to the practitioners. Such donations must never be used for any other purpose than that designated [by the donor]. One must remember how clear and evident moral retribution is.

In the Precious Mirror of Human and Heavenly Worlds (Ren tian baojian), the following story is related: Zen Master Shouzhi of Mount Yungai, in Hunan province, was meditating one night in his abbot's office. He suddenly felt scorching heat and heard the noise of dragging chains. He then saw someone wearing a fiery wooden collar, flames still burning up and down. The collar was attached by a chain to the gate's threshold. Astonished, Shouzhi asked, "Who are you? That must cause unbearable suffering!"

The man wearing the burning yoke replied that he was the former abbot, Shouyu, and said,

"I never thought I would suffer such pain just because I diverted funds offered by donors for the practitioners to help defray the cost of building their practice hall.

"

Shouzhi asked,

"Is there any way to be relieved from [your suffering]?" Shouyu replied,

"This can be accomplished only by calculating the cost of the building and distributing an equivalent amount to the practitioners. "

Thereupon, Shouzhi, using his own money, rectified his predecessor's misuse of the funds. One night, Shouyu appeared in a dream to thank Shouzhi, saying that due to the abbot's help he would escape from his hellish suffering, would be able to be reborn in the world of heaven as well as that of human beings, and would again be able to become a Buddhist practitioner after three transmigrations. Scorch marks can still be seen on the gate's threshold. Despite the fact that Venerable [Shou]yu only used the money donated to the practitioners for building the practice hall, which was, after all, for their use, he nonetheless suffered clear and evident retribution for using donated money for purposes other than that designated. Nowadays, the practice of ignoring moral retribution seems rampant in Zen temples. Not only are [funds and temple property] diverted for alternative purposes, but also, in extreme cases, temple possessions are stolen for personal use. What can be done about such people?

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The Baizhang Zen Monastic Regulations

15. Receiving the Serving of Tea from a

Disciple in the Dharma Succession

If a disciple of the abbot in his Dharma lineage visits the temple and wishes to serve tea at the practice hall on behalf of his master, his accompanying administrative official must first meet with his counterpart at the host temple. After the amount of the expense to be shared is determined, the guest disciple must pay that amount to the host temple. The evening before the day of the serving of tea, the guest disciple visits the office of the abbot's assistants to convey his wish and then pays homage at the abbot's office by offering incense and performing a prostration with opened sitting cloth. If this formality is excused, he performs a single prostration with unopened sitting cloth. He then says: Tomorrow morning, I wish to humbly conduct a serving of tea at the practice hall. May your reverence in your compassion grant your presence. The guest master conveys this request to the dual order officials as well as to the retirees of the individual quarters, and posts a signboard announcing the occasion. On the appointed day, a crepe-covered table is solemnly set at the abbot's position in the practice hall. The kitchen hall metal gong is struck to call the practitioners to return to the practice hall. The guest disciple enters the hall behind the abbot in order to help him take his seat. He then turns toward the altar of the guardian bodhisattva and burns incense before it, then proceeds toward the abbot with his hands clasped at his chest and bows before him. He goes around the back of the altar, and [at the moment] he reappears, the abbot signals him to take his seat. The guest takes the head seat on the raised platform of the guest reception official [in the outer hall]. The meal serving attendant announces: "Request to take the bowl down. "

When the first serving has been completed, the guest disciple leaves his seat, bows before the altar of the guardian bodhisattva, places a monetary gift on the altar, and then proceeds to bow before the abbot and present him with a monetary gift for the practitioners. Thereupon, the kitchen office signals the beginning of the noon meal by striking the wooden sounding board. When the noon meal is over, the practitioners clean and put their almsbowls back in proper order and the table is removed from the abbot's place. The guest disciple burns incense at the altar, proceeds before the abbot, and bows. Once again, after going around behind the altar, he bows before 86

Chapter V

the incense burner toward the guardian bodhisattva. A bell signals the serving of tea and when [the serving] is nearing completion, the guest disciple proceeds to the abbot and presents tea. Once more he goes around behind the altar, comes before the abbot, and first opening his sitting cloth, says: It is my greatest joy that you have granted me the privilege of your special presence on this day for this humble propriety and meager offering. After opening his sitting cloth again, he makes a cordial greeting and then performs three prostrations without reopening the sitting cloth. He follows the abbot [out of the hall] to see him off, then returns to the hall to offer incense. He thanks the officials in the outer hall for their participation, and once again returns to the altar to offer incense and, after ringing the bell, retrieves the tea bowl from the altar. Next he goes to the abbot's office to thank him for his presence. Thereupon, to return his appreciation, the abbot accompanies the disciple back to the guest house.

In the case of an abbot of another temple conducting the propriety of serving tea at the practice hall, noting the time of the noon meal, he makes his request to the abbot of the host temple, accompanies him to the hall, and helps him take his seat. The abbot of the host temple must excuse the guest abbot from the formalities described above, and requests him immediately to take his seat. At the moment when the serving of food is completed, the guest proceeds to burn incense before the altar of the guardian bodhisattva and then bows before the abbot, presents monetary gifts to the altar as well as to the practitioners, burns incense to thank all participants, and returns to his seat to finish the noon meal. Whether he is obliged to conduct the propriety of the serving of tea is contingent on the given situation. 16. Arrival of the Written Will of the

Master in the Dharma Lineage

When an official delegate arrives at the temple with a written will, (the formality of the proceeding is detailed below in part VI, section 17, "Sending

Written Wills"), the abbot opens the will and the dual order officials console him. A ritual altar should be set up in the center of the Dharma hall, before which the abbot offers incense and utters a word of insight. With three utterances of grief, he performs three prostrations and offers sweet hot water, and once 87