T2025 The Baizhang Zen Monastic Regulations

Chapter 7: The Practitioners of the Zen Community

Chapter VII

The Practitioners of the

Zen Community

I. Preface to the Chapter

Just as the bottomless ocean [at the eastern end of the earth] sustains all the water flowing into it, and the vast forest of dengtrees has evolved [from a single discarded cane], the practitioners' community comes into being through the gathering together of multitudes. Today, the monastic residents gathered together in a large temple have multiplied to as many as hundreds or a thousand in number. [Providing their provisions] exhausts the temple's granary, and burning wood for cooking has stripped the mountainside into a barren wasteland. Such is the result of a large-scale community. Moreover, coming from all directions, they gather together as if returning to [their own homelands,] as if already owning the place. But for what reason? Presumably, the Buddha's sole reason was to rescue ordinary people who suffer from the cycle of life and death, transmigrating through the three levels of existence, and thus he singlemindedly sought to clarify the way of phenomenal configuration, understand the true nature of psychophysical elements (dharmas), and thus realized the highest state of wondrous enlightenment. Accordingly, the Buddha enabled all sentient beings, human and nonhuman, to participate in his realization of the highest good and taught them how to become one like himself. Because of this, people have served the Buddha's disciples just as they served the [original] master. Jostling one another with their shoulders and following toe to heel, practitioners quite frequently arrive, yet people continue to serve them, concerned only that their service might not be sufficient. Despite the numbers of resident practitioners, [lay supporters] rarely fall into indolence. If this were not the 199

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case, many a legal dispute would have been raised over a square foot of land or a peck of grain. How could it be otherwise, other than foolishness on their part, that [the people] donate plots of land for us to expand our residential quarters, or that they sacrifice their suppers in order to feed more of us? We practitioners are fed here and reside here. But for what reason? Indeed, for what reason?

End of Fascicle Four

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Chapter VII (continued)

II. The Proceedings for the

Rite of ŚrāmaṇeraOrdination

1. Ordination Procedure:

The Rite of Head-shaving and

Receiving the Precepts under Oath

In general, a novice attendant must first obtain his ordination permit (dudie). He then takes the certificate and a crepe-wrapped board to the sponsoring master (upā dhyāya; benshi;here identical with the abbot), and also to the dual order officials for their review. At each office he burns incense and performs three prostrations. After the date of ordination has been set, he prepares [a set of] offerings and prepares himself for the rite of head-shaving (titou). (The ancient Vinaya prescribed that [the ordination place was to be set up in] a seven-foot-square area enclosed with screens, sprinkled with scented water, and where seats were arranged. Today, however, [the ordination place] is usually set up in the Buddha hall facing the Buddha statue, or the seats are arranged to face each other. If the [ordination is to take place] in the Dharma hall, a Buddha image, fragrant flowers, incense, and candles should be placed there in due accordance with the tradition. Now, the following section refers to the case of the event taking place in the practice hall, simply because it is more convenient to accommodate seating space for a larger number of practitioners.)

The candidates for the rite of ordination must first request the director of practitioners' affairs to determine: 1) the ordination master (jieshi), 2) the master of ceremonial chanting (zuofansheli), and 3) the master of ceremonial instruction (yinqingsheli). The evening before the day of ordination, the candidates have their heads shaved; a small knot of hair is left on the top of the 201

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head. (This small topknot is called cūḍāin Sanskrit and zhouluoin Chinese, meaning "a little knot.

")

A seat and table for the ordination master should be placed symmetrically a little distance away from the abbot's seat (here the abbot serves as preceptor), and on the table are incense, candles, a portable incense burner, and a pair of sound-making ferrules (jiechi). The chair and table of the master of ceremonial chanting should be placed to the right of the guardian bodhisattva's altar, opposite the seat of the ordination master. On this table there should be a stand-set bell (qing). The robe (kaṣāya; jiasha), the garment (zhiduo), and the ordination certificate [of each candidate] are placed on the table before the altar of the guardian bodhisattva.

The master of ceremonial instruction escorts the candidate novices, whose heads have been shaved, from the novice attendants' hall as cymbals are played [to accompany the procession]. The group stops at the shrine of local spirits, the patriarchs' hall, and the Buddha hall to offer incense and perform three prostrations at each place. On coming to the practice hall, they stand in line outside. The hall bell is tolled to assemble the practitioners. The west order training officials and the abbot enter the hall, one after another. Only then do the ordination master and the other two ceremonial masters enter the hall, where they perform three prostrations with fully opened sitting cloth before the altar of the guardian bodhisattva and then take their respective places. At the same time, the practitioners settle themselves in meditation posture. The master of ceremonial instruction steps toward the ordination master and performs three prostrations with fully opened sitting cloth, then kneels with his right knee on the ground and his palms joined together. The ordination master enquires of him,

"Have all the practitioners assembled?"

The ceremonial master replies,

"Yes, they have assembled, sir.

"

The ordination master asks,

"Are all the practitioners in accord and harmonious?"

The ceremonial master replies,

The ordination master asks,

"Yes, they are, sir.

"

"Being settled in full accord, what do they

expect to accomplish?"

The ceremonial master replies,

"To participate in the rite of ordination

for the candidate novices who have shaved their heads and received the precepts under oath, sir. "

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The ordination master concludes,

"So be it.

"

Thereupon, the master of ceremonial instruction folds his sitting cloth and escorts the novices who are to receive the rite of head-shaving into the hall, while ringing his hand-bell.

The novices perform three prostrations toward the altar of the guardian bodhisattva, three prostrations before the ordination master, and then kneel. Thereupon, the master of ceremonial chanting rings the large standing bell (daqing) and recites:

Endowed with the fivefold supernatural powers, the divine and immortal person (i.e., the Buddha) restrained those who have no sense of remorse or shame for the sake of those who strived for moral perfection motivated upon remorse and shame. The Perfected One (rulai) thus established the rules of injunction and expounded them every half-month in order to explain the benefit of those injunctions. Veneration to all the buddhas with a deep bow.

Having finished reciting this passage, the master of ceremonial chanting again speaks, asking: "What is Brahmā?"

(What is the meaning of this sacred scripture? The ultimate goal is the yonder shore. May the Buddha open the subtle and secret Way and preach it widely to the people of the world.)

Having completed his recitation, he once again speaks to the ordination master, requesting:

May your reverence exhort for the sake of those who have shaved their heads and are ready to receive the precepts under oath. The master rises from his seat and all the practitioners stand in unison after him. He then takes up the portable incense burner and says: There is the incense of the moral precepts (śīla), the incense of meditative concentration (samādhi), the incense of transcendent insight (prajñā), the incense of the resulting state of liberation (vimokṣa), and the incense of the insight that recognizes the realization of this state of liberation (vimukti-jñāna-darśana), all of which, as one, permeate the entire world just as light illuminates from beyond the horizon of 203

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the clouds. It is offered to the immeasurable numbers of buddhas in all directions, to the immeasurable numbers of Dharmas in all directions, and to the immeasurable numbers of Sanghas in all directions. It perfumes the senses of seeing, hearing, and so on and transforms them into ultimate quiescence. May all sentient beings also accomplish this quiescence as well.

Therefore, this morning, at the moment of inaugurating the meritorious rite of head-shaving and the conferment of the precepts, I shall pray, foremost, for the imperial throne to enjoy an everlasting longevity of ten thousand years and that his ministers and subjects live a long life of a thousand years; for the sake of universal peace to prevail throughout the land and for the Dharma wheel to perpetually turn; for the temple buildings and the grounds to increase their majestic influence and protect the Dharma and the residents of the temple by warding off troubles; for the patron donors of all regions to be adorned with fortune and wisdom; for those who have been associated with this temple to be assured of physical and mental health and peace; for the aged teachers and parents to accumulate good karma ever higher in the practice of virtues; for those who undergo the rite of head-shaving to have no difficult obstacles in their course of practice; for those who suffer in the three hellish realms of existence and in the eight calamitous conditions to be totally liberated from the cycle of suffering; and for those who abide in the nine desirable states of existence and those who are born of the four different modes to without fail reach the far shore. I now request the practitioners to intone this prayer along with me: "Veneration to the Luminous Pure Dharma Body Vairocana Buddha, and so on.

"

(The master and practitioners complete the prayer of calling the ten sacred names of the buddhas.)

When the practitioners take their seats again, the master of ceremonial instruction takes the portable incense burner and instructs the candidate novices, saying:

You should request the master to grant you the rite of ordination in your own words. If you cannot do so, follow along reciting the words 204

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as I say them. In general, whenever "So-and-so" appears, you should replace it with your own name.

The master of ceremonial instruction then recites the passage, [as the novices follow it]:

Venerable (name of the ordination master), may you record my request in your mind. I, So-and-so novice, now request you to be the master on my behalf to officiate in the rite of head-shaving and receiving the precepts. Venerable, I pray, as my master, may you officiate in the rite of having my head shaved and receiving the precepts. As I depend on your officiating, I may be able to accomplish the rite of head-shaving and receiving the precepts. May your compassion be with me. The entire group of candidate novices performs a prostration after the last passage,

"May your compassion be with me"; they repeat this passage for a second time and perform a second prostration, and again repeat the passage and perform a third prostration. They then kneel before the master, left knee up and right one down, with palms joined together.

The ordination master then says:

O novices, sons of good families… (at this, the novice candidates murmur a response), the fountainhead of the mind is totally quiescent and the ocean of dharmas is profoundly deep. Whoever is astray in it will forever sink down and be lost, whereas whoever is enlightened of it will realize liberation outright. If one wishes to propagate the supreme path to others, there is no better way than that of renunciation. The path is vast and wide like empty space; it is clean and pure like the moon brightly shining. When one's practice of the path is assisted by proper conditions, such as authorized with the rules of the precepts, the goal of the path is not really far distant because such conditions initially help each one overcome distracting thoughts and eventually realize the state of transcendence. It was for this reason that Śākyamuni Buddha, the Great Sage, renounced his princely status together with his golden wheel, left the palace during the night, took off his precious garment of universal rule, and cut off his hair in the forest. Even as a bird made a nest upon his uncombed hair and a spider built its web 1137b

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between his eye-brows, he [continued to] practice [the state of] quiescence, experienced the everlasting truth, severed obstructive impurity, and thereby realized supreme enlightenment.

No Buddha of the three periods [of past, present, and future] ever has taught or will teach that a layperson can realize the ultimate path. Nor could any of the past patriarchs, were they engaged in an ordinary life of impurity, ever have succeeded in delivering others. Therefore, [the state of ultimate realization] was directly transmitted from one Buddha to another only through their own hands, and the patriarchs transmit it only through patriarchs. Free from secular entanglements, they have rightly become the vessel of the Dharma transmission. Hence, no heavenly demon could do anything but look on with folded arms and the heretics were eventually converted, and whosoever renounced his secular life and received ordination could discharge the four kinds of indebtedness toward his respective benefactors (i.e., rulers, parents, teachers and associates, and patron donors) and carry out his task of delivering sentient beings from suffering to liberation. Thus, it is said that as one transmigrates through the three worlds, one cannot discard the bond of indebtedness and attachment nor can one enter into the state of transcendence unless he does it through decisively severing himself from indebtedness. Whoever accomplishes this, however, is truly one who pays his indebtedness. After renunciation, one's conduct ought to be beyond the ordinary sense of obligation, subject neither to worshiping kings and rulers nor to worshiping one's parents. [Now] you may leave this place for a short while to reflect upon your indebtedness to the rulers of the land as well as upon the parental virtue by which you have been brought up. With utmost earnestness, you should worship [your rulers and parents] and convey your farewell to them, as you may not repeat this again after the moment of renunciation. 2. The Rite of Head-shaving and

Receiving the Precepts under Oath

The candidate novices perform a prostration to express their thanks. The master of ceremonial instruction signals by ringing his hand-bell and leads 206

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them out of the hall. Facing north, the novices in unison perform three prostrations to express thanks to the ruler of the land and another three prostrations to express thanks to their parents. Immediately, they change into their practitioners' garments, return to the altar of the guardian bodhisattva, and perform three prostrations. They then turn toward the ordination master, perform a prostration and kneel before him, left knee up and right one down, with palms joined together.

The ordination master takes up a pitcher, sprinkles water on the head [of each candidate], moistening the hair with his finger, and shaves it off with a knife. After this he calls for the practitioners to chant the verse in praise of renunciation in unison:

Well done, men of courage.

You have thoroughly understood that the world is impermanent. Renouncing this secular world, you set your course toward the goal of nirvana;

It is most extraordinary and inconceivable!

The verse is chanted three times, and the candidates step back and perform a prostration toward the master. Thereupon, the master of instruction leads them to before the sponsoring master (upādhyāya; in this case, the abbot) and all kneel before him, left knee up and right one down, with their palms joined together. The master takes up a knife and says: The last remaining knot of hair is called cūḍāand can be cut off only by the sponsoring master of the candidate novices. I shall now remove the knot of hair on your behalf. Do you allow me to do so? After the candidate novices answer,

"Yes, sir,

" the master speaks a word

of insight to commemorate the event and recites the verse of head-shaving: Though his original appearance has changed, he is resolute in upholding his goal.

Severing himself from attachment and leaving his relations, He is intent upon propagation of the holy path. May he hold fast his resolution to help all people toward deliverance. 207

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Three times the master chants the verse as the practitioners follow in unison. The candidates perform three prostrations toward the master and kneel before him, left knee up and right one down, with palms joined together. The master, holding up the kaṣāyarobes in his hand and uttering a word of insight, places a [folded] robe on the head of each candidate, and intones the verses to be recited when donning the robe:

How great is the robe that embodies liberation,

The robe that is a formless field of merit!

Wearing it and upholding the precepts authorized by the Tathāgata, I am determined to assist all sentient beings to reach nirvana as widely as I can.

This is repeated three times, with the practitioners following in unison. At the moment the chanting is over, the candidate novices, wearing the robe, perform three prostrations toward the sponsoring master, toward the image of the guardian bodhisattva, and then to the ordination master and immediately kneel before him, left knee up and right one down, with palms joined together. The ordination master says:

O sons of good families, the Dharma is like a great ocean: the more you dive into its depths, the deeper it becomes. You have already renounced the secular world; hence, you must first accept the threefold refuge (sangui) and the five precepts (pañcaśīla; wujie). Qualified by these steps, you may be allowed to approach and join the authentic sangha. Next, you are obliged to accept the ten śrāmaṇeraprecepts (śrā maṇera-saṃvara; shamishijie), fit for the life of novices, through which you are entitled to share in whatever benefit, material or spiritual, belongs to the sangha. The crucial matter is singleminded sincerity and never being of inattentive, lax nature. Now I shall call for the presence of the Three Treasures on your behalf so that they may witness our ceremonial conduct. The ordination master then takes up the portable incense burner to offer incense and continues:

I pray with my mind in full concentration and call for the boundless Buddha treasure. May those enlightened ones who have accomplished 208

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the ten final stages (daśabhūmi; shidi) and the three tenfold preliminary stages of the bodhisattva as prescribed in the sacred scriptures brought back from the ocean storehouse (i.e., the Mahayana sutras, such as the Flower Ornament Sutra,etc.), those who have attained the five saintly fruits of discipleship (pañca-phalāṇi; wuguo) and those who are advancing toward each of the four higher saintly states (catvāraḥ pratipannāḥ; sixiang), may they all descend to manifest themselves in response to my prayer and witness the conduct of the following rites. After repeating this prayer three times, the ordination master then says: O sons of good families, if you wish to have the precepts confirmed upon you, you must first repent and be cleansed of your faults and flaws, just as cloth must be washed before it is dyed. Now, you must repent with utmost sincerity by following along with my recitation of the verse of repentance:

Whatever evil karma I have committed in my past lives, Rooted in beginningless forces of desire, hatred, and delusion, All a result of my acts of body, speech, and mind, I now repent of all of it completely, without remainder. The master repeats the verse three times as the practitioners follow in unison, and the candidate novices perform three prostrations. They then kneel before the master, left knee up and right one down, with their palms joined together.

The ordination master says:

O sons of good families, the Dharma has already cleansed your actions (karmas) of body, speech, and mind. You are now obliged to take refuge in the Buddha, Dharma, and Sangha.

He then immediately calls for the recitation of the set of ceremonial phrases for conversion:

I take refuge in the Buddha,

I take refuge in the Dharma,

I take refuge in the Sangha.

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I take refuge in the Dharma, the most honorable [truth] that transcends the profane.

I take refuge in the Sangha, the most honorable among all human assemblies.

Now, having already taken refuge in the Buddha, Dharma, and Sangha, I declare that the Perfected One (Tathāgata) who realized the ultimate truth and supreme enlightenment is my master, and I now take refuge in him. From this moment onward, I call the Buddha my teacher and will not take refuge in any other evil, wrong teachers and heretics. May the Buddha's compassion be upon us.

The candidates for ordination silently concentrate on these passages while the practitioners recite them along with the ordination master. (From the initial passage,

"I take refuge in the Buddha,

" to the last passage,

"May the Buddha's compassion be upon us, " the entire set of verses

must be repeated three times; however, the last passage, "May the Buddha's

compassion be upon us,

" is to be repeated twice at the end of the second recitation of the verses and three times at the end of the third recitation.) At the end of each recitation, the candidates for ordination perform one, two, and three prostrations, respectively, after which they once again kneel before the master, left knee up and right one down, with palms joined together. The ordination master says:

O sons of good families, you have already forsaken the evil teaching and taken refuge in the right teaching. The efficacy of the [moral and religious] norms of action has already permeated the whole of your being. If you wish to know the rules of the precepts and maintain them, you must vow to keep the set of five rules: As long as I live (literally,

"till the end of my body and life"),

I will not commit an act of killing,

I will not commit an act of stealing, I will not commit an act of sexual indulgence, 210

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I will not commit an act of lying,

I will not commit an act of becoming intoxicated. The ordination master then says: "These are the five rules of the [Buddha's] precepts, with which you must comply. Answer me: Will you uphold these rules?"

The candidates answer,

"Yes, we will, sir.

"

The ordination master continues,

"The foregoing five member rules of the precepts must not be violated separately or all together. Answer me again: Will you keep these rules of the precepts?" The candidates again respond,

"Yes, we will, sir.

"

"So be it,

" completes the master.

Thereupon the candidates for ordination perform three prostrations and again kneel before him, left knee up and right one down, with palms joined together. The ordination master says: O sons of good families, the foregoing set of five rules is the initial step to enter the path of enlightenment and the foremost cause to escape from the cycle of the threefold evil courses of life. Next, you must accept the ten rules of the precepts prescribed for aspiring novices. Whoever is committed to these rules in external form is called "one who aspires to become a Buddhist disciple" (śrāmaṇera; qince). Whoever observes these rules under his master's guidance and receives the same benefit from the sangha is an authenticated novice worthy of becoming a practitioner. [Therefore,] you are most obliged to accept the ten rules of the precepts:

As long as I live, I will not commit an act of killing, I will not commit an act of stealing, I will not commit an act of sexual intercourse, I will not commit an act of lying,

I will not commit an act of drinking, I will not rest or sleep on a high and wide bed, I will not wear hair ornaments, necklaces, anointments, or perfume, I will not watch a performance of theatrical singing and dancing, I will not carry any gold, silver, coins, or precious stones, I will not partake of food at any unauthorized time. 211

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The foregoing ten rules of [moral and religious] purity must not be violated individually or communally. Answer me: Will you maintain the rules of the precepts?

The candidates for ordination reply,

"Yes, we will.

"

"So be it,

" completes the master.

The novices then perform three prostrations and once again kneel, left knee up and right one down, with palms joined together. The master of ordination again speaks:

O sons of good families, having now committed yourselves to the foregoing precepts under oath, you must uphold them reverentially in practice. Commit no transgression. The precepts and disciplines you have acquired are dedicated to the Three Buddhist Treasures, and they become seeds sown in the rich field of merit. You must act in accordance with the teachings and instructions as guided by your respective masters. You must always keep your mind respectful toward those who rank higher, middle, or lower in their respective places (in the sangha) and exert effort in the practice of the path, so that you may discharge your indebtedness to your parents. Refrain from wearing colorful clothes, as clothes are only for the purpose of covering the body. Do not be indulgent in seeking tasty food, the purpose of which is only to sustain your life. Refrain from wearing hair ornaments, perfume, make-up, and so on. Nor should you watch or listen to anything attractive or seductive in visual or auditory forms. Speak with dignity and correctly. Refrain from speaking of others' faults. If people are in a dispute, you must talk to each party and encourage them to reconcile. There should be a normative distinction between men and women. No vegetation should be destroyed at random. You should not befriend anyone who is unwise, nor should you venerate anyone who is not holy. Keep with you at all times the standard garments and a single almsbowl. You should not take food other than at the prescribed time, nor should you speak unless it is proper and appropriate. Be diligent in finding meaning, and study the past to know new things. When sitting, keep yourself in a state of meditation. When standing, occupy yourself with chanting sacred scriptures. You must close up the three evil paths but open the gate that leads to nirvana. Placing yourself among those 212

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engaged in practice, you must enhance your right actions (karma) and your mind of enlightenment (bodhicitta) and never retrogress. Observe things through the insight of prajñāfor the distant future with clarity, help sentient beings in all spheres of existence, and pray for their realization of supreme enlightenment. If you apply your mind in these ways, you are a true disciple of the Buddha.

The novices perform three prostrations to the ordination master and again kneel, left knee up and right one down, with palms joined together. The master stands, burns incense with the portable incense burner, and intones the following invocation of merit transference:

The merit accrued from the foregoing rites of head-shaving and receiving the precepts under oath is dedicated to the dragon (nāga) and heavenly (deva) protectors of the Dharma, the supernatural gods presiding over the temple buildings. May their majestic spirits be enhanced, secure the sangha and protect the Dharma. May the abbot of the temple always be the [excellent] ferry or bridge to help people across the ocean of suffering. May the management officials become the pillar and foundation stones of the religious tradition for a long time to come. May the practitioners who have gathered in this hall equally ride the ship of prajñā insight. May the ordained novices equally reach the yonder shore of enlightenment, discharge all of the four kinds of indebtedness, and deliver people who transmigrate through the three realms of existence. May all sentient beings of the Dharma world equally realize the ultimate knowledge (i.e., omniscience, sarvajña).

Veneration to all buddhas, bodhisattvas, mahāsattvas, and Mahā prajñā pāramitā presiding in the ten directions and the three times. On completion of this recitation, the ordination master takes his seat. The master of ceremonial chanting rings the standing bell and recites the following verses in praise of the Buddha:

Abiding in this world like pure extended space,

Like a lotus that is untouched by water;

Yet the purity of [the Buddha's] mind even surpasses it, I salute him with a deep bow, the Highest and Most Honorable One. 213

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I have taken refuge in the Buddha. I am determined to realize enlightenment and uphold my mind to strive for the path, without ever retrogressing.

I have taken refuge in the Dharma. I am determined to realize omniscience and acquire the great gate of transcendent concentration. I have taken refuge in the sangha. I am determined to resolve disputes so as to enter together with others the ocean of harmonious unity. The merit accrued from the foregoing rites of head-shaving and receiving the precepts under oath is the limitless, excellent, good cause that we shall dedicate to those innumerable other worlds to venerate those holy beings who preside there.

At the moment when the master of ceremonial chanting begins the verses praising the Buddha, with the line,

"Abiding in this world like pure extended

space,

" the master of ceremonial instruction immediately rings his hand-bell to signal the ordained novices to perform three prostrations before the ordination master. They then turn toward the guardian bodhisattva's altar and again perform three prostrations. The master of ceremonial instruction then bows and leads the ordained novices to the outer hall, where they wait at the lower-ranking (left-hand) section. The ordination master and the other two masters perform three prostrations with fully opened sitting cloth before the altar of the guardian bodhisattva and leave the hall. When the practice hall attendant tolls the hall bell three times, the abbot leaves the hall, and the practitioners descend from their sitting platforms.

3. Post-ceremonial Activities

The primary seat official leads the practitioners to the abbot's office in order to express congratulation. If there are a great number of practitioners, the abbot must receive their congratulations at the Dharma hall, where the guest master's attendant has beforehand set up an area with incense, candles, an incense burner, flower vases, a screen, and a chair. First, the ordination master and the other two masters perform the formality of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. At the first opening of the sitting cloth, they say:

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As assigned, we have completed the rite of ordination, conferring the precepts to the newly ordained novices. Though we tried hard, due to our lack of cultivation in matters of propriety we fear that it may have taken much longer than the venerable expected. We cannot help but feel extremely embarrassed, sir.

The abbot replies:

Since the ceremony was about the young novices' rite of head-shaving, I know how much effort you have exercised to complete it successfully. At the second opening of the sitting cloth, they enquire after the abbot's well-being, and then complete the three prostrations with unopened sitting cloth. The abbot responds with a single prostration. Next, the primary seat official and the practitioners step forward to burn incense and perform prostrations, some opening their sitting cloths, some not, and some are excused from either formality. Next, the abbot's official assistant and disciples burn incense and perform three prostrations with fully opened sitting cloth, proceed forward without folding up their sitting cloths, and express congratulation to the master, saying:

The candidate novices have successfully undergone the rite of ordination, witnessed by the participant practitioners. We are all delighted and cannot help rejoicing together in this supreme occasion, sir. Once again they perform three prostrations and proceed forward to enquire of the abbot's well-being. They then perform another three prostrations and fold up their sitting cloths. Next, the newly ordained novices burn incense and perform three prostrations with fully opened sitting cloth, proceed forward without folding up their sitting cloths, and say:

So-and-so and others have been allowed to fully receive your reverend's tradition and with good fortune have been authorized to wear the kaṣāyarobe. Thus, freed from the toil of worldly matters, we are able to sever ourselves from the net of attachment. We cannot help feeling profoundly grateful, sir.

Once again they perform three prostrations, step forward, and say: 215

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On this day and this auspicious moment, we respectfully wish that all is well and felicitous with the abbot, master of the temple, who sponsored our ordination. Thereupon they perform another three prostrations and fold up their sitting cloths.

[After this,] the abbot makes a round through the practitioners' quarters to return his thanks, while the newly ordained novices visit each of the office quarters to express their gratitude. They settle into the novice quarters and await another occasion when they will be authorized to ascend the Dharma platform to receive the precepts of the Mahayana tradition. The word of thanks to be expressed by the newly ordained novices is as follows: So-and-so and others have been authorized to receive the initial rules of the precepts, and thereby we have been placed at the beginning rank of the practitioners despite our meager qualifications. We are most grateful for the protection and assistance bestowed upon us. The abbot answers:

In some of your past lives you may have been assured of completing the rite of receiving the precepts, as you have now accomplished this. By remaining steadfast with them and holding fast to your vow, you must exert effort in assisting the teaching of our religion. 4. The Newly Ordained Novices

Join the Practice Hall

After completing the rite of ordination and the conferment of the śrāmaṇera precepts, the newly ordained novices notify the abbot of the date on which they wish to take the next step of joining the life of the practitioners in the practice hall. Next, they report the date to both the primary seat official and the director of practitioners' affairs. On the appointed day, after the moment when the director strikes [the octagonal wooden post] with the [mallet] to signal completion of the first serving of rice gruel at the early morning meal, the ceremonial leader escorts the newly ordained novices into the hall, where they line up before the altar of the guardian bodhisattva. After a bow and 216

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offering incense, they perform three prostrations with fully opened sitting cloth and, without folding up their sitting cloths, step forward and say: So-and-so and others have been granted permission to join the community of the practice hall. Today, we come to present ourselves here by following the honorable practitioners. We cannot help feeling a sense of humble hesitation.

They again perform three prostrations and say:

On this day and at this auspicious moment, we respectfully wish that all is well and felicitous with the abbot, master of the temple, who sponsored our ordination, as well as the venerable primary seat official and all of the Zen masters.

Stepping back, they perform another three prostrations and fold up their sitting cloths. Lining up before the abbot, they bow in unison toward him, and turn to proceed on a round through the hall, starting from the seat of the primary seat official. On reaching the outer hall, they return to mid-hall, bow to the guardian bodhisattva's altar, and leave the hall. After that, they return to the hall to conduct the rite of opening their assigned space in the hall and chant along with the practitioners.

5. Ascent to the Platform to Receive

the Mahayana Precepts under Oath

It is said that all the buddhas of the past, present, and future realized the path through renouncing the secular world. All the patriarchs who transmitted the seal of the Buddha mind (foxinyin) through successive generations are, without exception, homeless mendicants (śramaṇas or bhikṣus). Because they strictly maintained the codes of the Vinaya discipline and prevailed well in the three worlds, it goes without saying that the vow to maintain the precepts and discipline is the prerequisite for the practice of Zen and for the pursuit of the path. Unless one dissociates oneself from transgression and prevents oneself from engaging in unethical conduct, how could anyone become a Buddha or a patriarch? In order to receive the precepts under oath, a candidate should prepare three kinds of robes, an almsbowl, and new clean garments. If he has nothing 217

The Baizhang Zen Monastic Regulations

new, he may substitute used ones which have been washed thoroughly and cleaned for the occasion of completing the rite of ascending the Dharma platform. Entering the elevated sitting platform area of the Dharma hall, he must concentrate on receiving the precepts under oath and refrain from diverting his attention elsewhere. Wearing the same attire as did the Buddha, upholding the same body of precepts and disciplines as did the Buddha, and enjoying the practical consequences as did the Buddha—all this is not at all a minor matter and must not be taken lightly. If someone uses another's robes and bowl on loan or lets someone else use his own, even though he may ascend the platform and receive the precepts under oath he has not really received them at all, and though he has become a practitioner in external form but has not been endowed with the precepts internally, he is thus like someone who has placed himself at an empty gate and eats up the donor's gifts for nothing. Those who have already received the precepts attributed to the path of śrāvakas (disciples of the Hinayana tradition) must receive the Mahayana precepts of the path of bodhisattvas. This is the gradual procedure to enter the religion. 6. Steadfast Adherence

to the Precepts

After receiving the [sacramental conferment of] the precepts, one must be determined to uphold the rules at all times—even to the extent of being willing to die for the Dharma rather than live without it. One is obliged to know in detail the types of offenses, the methods of discharging them, and the methods of preventing them from arising. One should learn in detail what rules one ought to comply with and what offenses one ought to avoid through reading the Vinaya in Four Divisions (Dharmaguptaka-vinaya; Sifenlü) as to its detailed rules and offenses:

1. The four grave offenses or "defeats" (pārā jika; boluoyi); 2. The thirteen offenses requiring temporary suspension from the sangha (saṃghā vaśeṣa; sengqieposhisha );

3. The two indeterminable offenses concerned with encountering the opposite sex (aniyatau; buding);

4. The thirty offenses of expiation requiring forfeiture (naiḥ sargikaḥ pāyattikā; nisagi);

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5. The ninety offenses requiring expiation (pātayantika;bo yiti); 6. The four offenses requiring confession (pratideśanīyāni; boluotisheni); 7. The one hundred minor offenses concerned with the rules of training and conduct (śaikṣakaraṇīya; zhongxue);

8. The seven offenses concerned with the ways for settling legal disputes (adhikaraṇaśamathā; miezheng);

9. The ten grave offenses of the Mahayana precepts prescribed in the Brahmajāla-sūtra(zhongjinjie); and

10. The forty-eight minor offenses of the Mahayana precepts prescribed in the same sutra (qingjie).

In addition, one must read these sources and thereby become well informed about the offenses in detail, so as to know what a given case might be. One should not fall uncritically into mediocre notions but should be cautious by referring to the real words of the Buddha. One must not partake of improper food (buyingshi). (There are three kinds: [1] alcohol, [2] spicy vegetables, and [3] animal flesh. Onions, leeks, garlic, scallions, coriander, and so on, are classified as the second spicy food, whereas various meats are classified as the last one. One should not partake of these kinds of food.)

Nor should one partake of any food at a restricted period of time (bufeishishi). (No food is permitted other than rice gruel at breakfast and rice at the midday meal. Practitioners ought not to partake of any food at any other time in compliance with the time restrictions.) Monetary and sexual matters are a far more serious cause of misfortunes than poisonous snakes. One should most carefully stay away from them. It is important for Buddhist practitioners to think of sentient beings with compassion, just as one might feel about one's infant child, to match one's thought and words and speak truth with honesty, to read the Mahayana scriptures and nurture the strength of the vow of meritorious conduct. When one strives with one's vow to realize a degree of purity in upholding the precepts, the Buddha-Dharma manifests itself in that person of its own accord. If there is no sheepskin in one's possession, how is it possible to think of transmitting beautiful wool to anyone else? Therefore it is said in the sacred scripture that one must make an effort to keep one's precepts spotlessly clean as if protecting a bright pearl with all one's strength.

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1139a

III. Necessary Articles Required

for the Practice of the Path

When one wishes to enter the life of a Zen monastery or temple, he must aquire a set of necessary articles (literally,

"tools,

" daoju) for pursuit of the

path. It is said in the Collection of Middle-length Discourses(Madhyama Āgama; Zhongahanjing) that items that must be kept in one's possession or anything that helps in the practice of the path are called "tools for the path" as well as "tools for enhancing the good Dharma.

" In the Sutra on the Bodhisattva Precepts(Bodhisattva-prātimokṣa-sūtra;Pu sajiejing) such necessary items are defined as "tools to help people and to accord with the Way. "

1. Three Kinds of Robes

In general, there are three kinds of robes: 1) the outer robe (saṃghāṭī; seng qieli) [namely, the large robe (dayi)]; 2) the upper robe (uttarāsaṃgha; yü duoluoseng), [namely, the robe made of seven strips of cloth (qitiao)]; and 3) the inner robe (antar vā saka; antuohui), [namely, the robe made of five strips of cloth (wutiao)]. (These are called "triple robes.

" Hence, it is wrong to call

the robe made of seven strips of cloth, the undergarment (pianshan), and the loincloth (qun) together the "triple robes.

" The large robe is again of three

kinds: 1) the greater one made of twenty-five, twenty-three, or twenty-one strips of cloth; 2) the medium one made of nineteen, seventeen, or fifteen strips of cloth, and 3) the lesser one made of thirteen, eleven, or nine strips of cloth.) The origin of the "rice-paddy robe" (tianyi) is given in the Mahā saṃghika-vinaya(Mohesengqilü). The Buddha is said to have stayed one day in front of Indra's rock cave [near the city of Rājagṛha], and observed that the rice field spread out below was neatly marked by ridges into precise patterns. Thus, he is said to have explained to Ānanda that the robes of the past buddhas were all like that field, and thereupon suggested to him that his disciples should model their robes after the pattern. The Record of the Rising Splendor of the Tradition(Zenghuiji) gives an explanation as follows: The rice field demarcated by ridges holds water and nourishes good rice seedlings, which eventually nurture the human body and life. The Dharma robe as symbolized by the rice field is moistened by water which gives four kinds of 220

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benefits (i.e., boundless kindness, compassion, joy, and transcendence) and raises rice seedlings comprising three kinds of good results (i.e., freedom from greed, hatred, and delusion). Thus, the robe symbolized by the rice field supports the life of wisdom which abides in the Dharma body. 2. The Sitting Cloth

This item is called niṣīdana(nishitan) in Sanskrit and "a cloth on which one takes seat as he wishes" (suizuoyi) in Chinese. In the Mūlasarvāstivādavinaya(Genbenpinaiye), it is transliterated as " nishidanna

"and translated

in Tang Chinese as "

zuoju,

" or "equipment for seating.

" According to the

Vinaya in Five Divisions(Mahīśāsaka-vinaya; Wufenlü), it is "equipment" for protecting the body from the ground, keeping the robes as well as the monastic bedsheet from becoming soiled, and hence it is prescribed that "each monk should carry his own cloth for sitting.

" The Mahā saṃghikavinayaprovides further information about the size of the cloth, as follows: its length should be twice the length of the Buddha's arm, and its width one and a half times [the length of the Buddha's arm]. (Since the length of the Buddha's arm is two feet four inches in our scale, the sitting cloth should be four feet eight inches by three feet six inches.)

3. The Undergarment

As prescribed for monks in the Vinaya discipline (lüzhi), there was only an ancient garment, the saṃkakṣikā(sengqizhi). (This is called, in translation, "a cloth that covers the upper arm and shoulder,

" and is also called "a cloth

that covers the armpit.

")

The size of this robe is long enough to cover the left upper arm and rightside armpit. Perhaps it was a custom in ancient India that this garment was overlapped by the other three robes. Zhudaozu said in the Chronicle of the Wei Dynasty(Weilu) that the court officials of the Wei did not consider it proper for Buddhist monks to keep their right shoulder and arm exposed, and thus a one-shoulder garment, called piantan("one-sided shoulder cover"), was made which was then patched on to the regular saṃkakṣikā, [thus covering the whole upper torso]. Accordingly, this was called pianshan.(That the garment we 221

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have today is open in the back but connected at the collar is a legacy of this Wei court order.)

4. The Loincloth

According to the Great Tang Dynasty Record of the Western Regions (Datangxiyuji) [by Xuanzang], nifuxie[na]; (nivāsana) (here, xieis abbreviated from sanggeqie) was called in Tang Chinese qun.In other Vinaya translations, it is rendered as niepansengor ni huan seng,or, meaning "inner garment" (neiyi), as chuiyi.

(The term chuimeant in early times a boat or a round vessel in which to keep rice. It was called chuibecause the loincloth looks like such a vessel without its lid.)

5. The One-piece Garment

According to oral tradition, the priests of long ago felt that it was inconvenient that some predecessors had an undergarment but no loincloth while others had a loincloth but no undergarment. They were innovative in bringing about the present-day form of the one-piece garment by combining both into one. There was an episode in which Puhua, [a contemporary of Linji (d. 867)] begged for a one-piece garment made of wood [before he died]. Dayang (941-1027) left a pair of leather shoes and a one-piece garment [as an innovation for his disciples]. Hence, the garment in question was already in use [as long ago as the Tang].

1139b

6. The Almsbowl

This is called boduoluo(pātra)in Sanskrit and yingliangqiin Chinese, [meaning a vessel that can be used according to an individual's need as to quantity]. Here, bois its shortened alternative. It is also called boyu,which is a compound of Chinese and Sanskrit syllables (i.e., bofor pātraand yu, which means "bowl" in Chinese]. The Sutra of the Collection of the Original Acts of the Buddha (Buddha caritasaṃgraha-sūtra; Fobenxingjijing) tells of two merchants in northern India, Dilifu[suo] (Trapuṣa) and Balijia (Bhallika) by name, who one day offered the World-honored One almsfood made of 222

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wheat flour, butter, and honey. The World-honored One recollected that the buddhas of the past all invariably carried their respective bowls to receive alms, and wondered to himself what kind of receptacle he should use now in order to receive alms from the two merchants. At that moment, the four guardian gods of the heaven at once brought four golden vessels before him. The Worldhonored One, however, did not accept them, because no person who had renounced the world could keep such precious items. Thereupon, the guardian kings of the heavens tried to cause him to accept their gifts of four bowls, each set made of silver, glass, lapis lazuli, ruby, agate, and juqu, but the Buddha would not accept any of these.

In the meantime, Vaiśravaṇa, the guardian king of the northern heaven, spoke to the other three, saying: "As I recollect, a long time ago, the guardian generals of the blue sky brought us four stone-carved vessels that can be used to receive food. At that moment, a god, Vairocana by name, reminded them that they should not use these stone-carved bowls for receiving food but exclusively for offering alms to the Perfectly Enlightened One. In this period of ours, a perfected being (Tathāgata), Śākyamuni by name, has appeared in this world. It should be best that these four stone-carved vessels should be presented to that Tathāgata.

" As instructed, the guardian kings of

the four corners of heaven presented the four stone-carved bowls to the Buddha. The World-honored One thought to himself that since these kings had given him the four bowls with genuine devotion, if he had accepted only one without accepting the other three, a sense of unfairness might result in the minds of the other three kings, creating an impression of partiality on his part. Thus he decided to accept all four and make a single bowl out of them by merging them into one. He stacked them one upon another on his left palm and compressed them from above with his right hand, thereby producing a single bowl with four corners for touching the mouth. Then, the Worldhonored One exhorted the listeners in the following verse: Meritorious conduct of my past lives produced many results, Whereby the mind of compassion and purity has arisen within me. Because of this, the four guardian kings of the heavens, Immaculate and steadfast, had come to offer me the bowl I need. 223

1139c

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7. The Staff Topped

by Pewter Rings

This item is called khakkharain Sanskrit and xizhang,or "a pewter-topped staff,

" in Chinese. According to the Pewter Staff Sutra (De dao ti cheng xi zhang jing),the Buddha is said to have told his disciples that they should keep a staff topped by pewter because all the buddhas of the past, present, and future have kept and will keep [such a staff]. The staff in question is also called a "wisdom staff" or "staff of virtue,

" because it symbolizes the source

of insight and practice and their merit. Mahākāśyapa asked the Buddha, "Why does the cane have pewter rings on top?" The Buddha replied, "Xi

("pewter-top") symbolizes lightness. Relying on this staff, its holder can remove his defile ments and escape from this triple world. Xi symbolizes insight. Because it helps its holder to realize wisdom and insight, xisymbolizes awakening. Because it awakens its holder to the ultimate nature of the triple world as suffering and empty, xisymbolizes separation. That is to say, its holder is to be freed from the five kinds of desires.

"

The pewter-topped staff equipped with two edges, each holding three rings, is said to have been produced by Kāśyapa Buddha, while a staff equipped with four edges holding twelve rings is said to have been innovated by Śākyamuni Buddha.

8. The Walking Stick

According to the Vinaya in Ten Chapters,the Buddha is said to have permitted his disciples to keep a walking stick (zhuzhang). The tip of this stick is protected by an iron point in order to make it durable. The same Vinaya scripture also says that the Buddha permitted the use of the stick for two reasons: 1) it aids the elderly of little physical strength; and 2) it helps the sick with a frail body. 9. The (Zen) Dusting Brush

According to the Vinaya scriptures, the disciples (bhikṣus) suffered from insects and hence were allowed to make dusting brushes (fuzi). According to the Mahāsaṃghika-vinaya,the Buddha is said to have permitted his disciples to make brushes out of thread, torn cloth, grass, and bark. But they 224

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were prohibited to use any brush made of animal hide, such as that of a cat, cow, or horse, as well as one decorated with a gold or silver handle. 10. The Prayer Beads

In the Sage Mandala Sutra(Munimaṇḍala-sūtra*; Mou ni man tuo luo jing) the prayer beads are called bosaimo,or shuzhuin the Liang Chinese dialect. They are a "a tool that assists the concentration of the mind and the discipline of practice.

" In the Soapberry Tree Sutra(Ariṣṭaka-sūtra*; Muhuanzi jing), the following story is related:

Once upon a time there was a ruler named Boliuli. He said to the Buddha,

"Since my country is small and located in a remote region, I have always felt insecure. The Dharma storehouse is so deep and wide that it is impossible for a person to practice everything. Please, teach me the essentials of the Dharma.

"

The Buddha replied,

"If you want to annihilate your mental defilements, make a set of prayer beads by piercing a hole through one hundred and eight soapberry tree seeds, string them together with a thread, and carry this with you at all times. Recollect the names of the Three Treasures: 'Namo Buddha, Namo Dharma, Namo Sangha,

'

and upon completing each repetition of this phrase, move one of the beads from one side of your finger to the other, and in this way you will gradually reach one thousand times and even ten thousand times. And if you feel no mental and bodily disturbance, then you will be able to leave your life and be reborn in the Yāma Heaven, [which is filled with supreme light]. When you reach the number of one million times, you should be able to remove the one hundred and eight delusion-bound karmas and thereby realize the fruit of eternal bliss.

"

The king replied that he would practice as instructed. 11. The Water Jar

This is called kuṇḍikā(junzhijia) in Sanskrit, and ping ("jar" or "bottle") in Chinese. One ought to always keep a clean jar filled with water wherever one goes, to use for washing one's hands. According to Yijing's travelogue, A 225

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Record of the Inner Law Sent Home from the South Seas,two kinds of water pitchers (kuṇḍi) are recorded: one of earthenware, which holds drinking water, and a second made of either copper or iron, which holds water for washing. 12. The Water Filter

In the Record of the Rising Splendor of the Traditionit is said that although this is a small tool, the benefit it provides is exceedingly great because it protects lives. In China, however, Buddhist practitioners seldom carry such an item. The frequent use of this is also attested to in the Vinaya literature. According to the Mūla sarvāstivāda-vinaya,the One Hundred and One Formal Acts of Resolution (Genbenbaiyijiemo) mentions five kinds of water filters (lüshuinang):

1. A square filter (fangluo). (This is made of silk cloth three by three feet or three by two feet, and usable in flexible sizes, smaller or larger, in different circumstances. The cloth must be made of the finest silk threads closely woven, so that it does not [let through] tiny insects. A [less closely] woven silk cloth or coarse hempcloth, if used, does not serve the purpose of protecting life.)

2. A jar for mendicancy, faping(i.e., yinyangping,

"magic bottle").

3. A jar filter (junchi). (The mouth of this jar is covered with silk cloth, and one uses it by immersing it into flowing water with a rope and retrieving it when it is filled.)

4. A dipper filter (zhuoshuiluo).

5. A cloth filter (yijiaoluo). (Yijiaohere does not mean a corner of the kaṣāyarobe but simply a thickly woven silk cloth that is picked up by its corner. It is used by placing it over the mouth of a jar or over a bowl into which water is poured, thereby filtering the water.)

The Venerable Zongze, Cijiao Dashi (author of the Monastic Regulations of the Zen Garden) collected the sources about water filters from sutras and Vinaya texts and composed thirty-one verses on the subject. Because of the abundance of descriptions he did not record them all, but in the end concluded that the so-called filter cloth (lüluo) could not [produce an ample enough quantity of filtered water] for the use of a multitude of people. In the first year of Chongning (1102), the Venerable Zongze built a large washbasin by the side of the well in front of the kitchen hall of Hongjiyuan 226

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Monastery. Above this basin, close to its upper edge, was set another smaller basin, from which water was made to drop through a passage on its corner through a filter cloth placed beneath. Even when [a large quantity of] water was poured into the upper basin [from buckets dipped in the well], no overflow occurred, and as many as five practitioners could easily wash their feet [at the same time]. A similar system was built for the rear room of the bath hall. It is essential for all monastic residents, practitioners as well as novice attendants, to use filtered water [in order to avoid injuring living beings], by setting up a filtering system in the lavatory. When the Venerable Zongze later on resided at Changlusi, he installed a similar water-filtering system at the side of each well in that temple, in more than twenty places.

Unless water is filtered at a temple at all times, the transgression [of "killing tiny insects" by the resident practitioners] comes to be the responsibility of the head of the temple. Therefore, it is earnestly hoped that effort be exercised toward the installation of water-filtering systems as widely as necessary. 13. The Precept Knife

In the Outline of the History of Zen Practitioners,it is said that a small knife, called a "moral preservation knife" (jiedao), is also a tool necessary for the practice of the path, because it symbolizes the severance of all evils. 1140a

IV. Traveling for Zen Practice

and Training

1. The Traveling Pack

In earlier days, practitioners wore hats when traveling and carried within them scriptures, a tea set, and so on. Robes and garments were packed in two parcels, one carried in front and the other on the back. The certificate container (zibutong) and the precept knife were inserted in the parcels. Today, however, we use two pieces of indigo-colored cloth to pack the parcels. First, we use one of the cloth pieces to wrap garments and so on into a parcel and [this bundle] is then wrapped in oil paper. Next, the other piece is used to rewrap the parcel into a square package, then a small chain is placed around 227

The Baizhang Zen Monastic Regulations

it, and a hook attached to the top. The ordination certificate is placed in a sack which is carried hanging around the neck in the front. The kaṣāyarobe is tightly wrapped in a handkerchief and placed in a hip parcel which is carried on the lower torso, while socks and shoes are placed in a sack that is carried on the back. A walking stick is carried in the right hand, and when we meet other practitioners on the road, we hold our hands together, the right hand over the left [held at chest level] (chashou) to greet each other as we pass by. If one intends to stop over at a temple or monastery, upon reaching the gate he must take off his pack and hold it in his hands and enter the transients' quarters. At the resting place (anxieju), he unties the pack, removes his socks and shoes, washes his feet, changes his garment, and dons his kaṣāyarobe before meeting the guest reception official. 2. Traveling for Zen Practice

and Training

Bidding farewell to one's master and teacher, a Zen practitioner should travel afar in search of a renowned Zen master endowed with insight and practice [to ask for his instruction]. Upon finding such a master, the practitioner requests the temple to grant him residency.

(According to the Vinaya texts, bhikṣus may stay wherever there is Dharma and food. They may also stay where there is Dharma but no food. They ought not, however, to stay where there is no Dharma even if there is food.) According to the Ancient Regulations,when a practitioner arrived at a monastic temple, he first met with the guest reception official, and then visited the practice hall office to complete a ceremonial proceeding, thereby establishing his residency and securing an assigned space [in the practice hall] and a desk space for reading scriptures [in the practitioners' quarters]. Only after completing these procedures did he visit the office of the abbot's assistant to register his residency and pay his respects to the abbot through the propriety of veneration.

Today, however, when practitioners reach a certain monastery where they intend to visit the abbot or establish residency, they first go to the transient quarters. Choosing someone capable and well experienced in the Zen tradition as their ceremonial leader and donning proper attire, they visit the guest reception office as a group, wait to the right of the office entrance, and the 228

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cermonial leader conveys their interview request, announcing: "We, new arrivals, request an interview.

"

Thereupon, the guest reception official invites them into his office. The leader says:

On this day, we respectfully wish that the venerable Zen master and guest reception official enjoy every blessing in daily life. We have been aware for some time of your religious accomplishments, and now, having this opportunity to meet you, we are most grateful, sir. The guest reception official replies:

It is very fortunate for this temple to receive each of the venerables coming from such a long distance.

The official bows, bids the visitors to sit, burns incense, serves tea, and briefly enquires about their careers in the tradition. After this, the visitors stand, give thanks for the tea, and return to the transient quarters, while the guest reception official pays a return visit to them. The ceremonial leader receives him, and when all in unison greet him, the guest reception official says: Though this is a belated return, I wish that the venerables, honorable Zen masters, enjoy every blessing in daily life. I am especially obliged to thank you for the visit you made just a short while ago. I am most grateful, sirs.

The reply is:

The manner of decorum was already expressed at the time of our meeting. It was not necessary for the venerable to take the trouble to come down here.

The ceremonial leader sees the official off at the gateway as he leaves. (i) The Visit to Honor and

Venerate the Abbot

If the new arrivals wish to pay respect to and venerate the abbot, they must visit the office of the abbot's assistants after the evening session is completed 229

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to meet with the official assistant, where they exchange the same propriety as before. Rising after performing a prostration, the ceremonial leader says: I, So-and-so, and others have come to pay our respect to and venerate the venerable master. We humbly request you to be of assistance in conveying our wish to the master.

The assistant official invites them to sit and enquires in detail about the purpose of their visit. [Through this questioning, he ascertains] whether the guests are from the same province as the abbot, whether they are related to him in the lineage of Dharma transmission, or whether they have held subordinate offices in other temples. He then says: May the venerables withdraw for a time to your resting quarters and wait till I report to you, sirs.

At once, the assistant goes to the abbot and informs him of the guests' wish. If the request is granted, the assistant dispatches the guest master of the abbot's office to visit the practitioners the next morning, while the early morning bell is being tolled, to report to them that their meeting with the abbot will be arranged. If the abbot has no immediately available time to grant [their request for a meeting], the assistant must go by himself carrying a lantern to the guests at their resting place [that night], to return [the abbot's] greeting to them. He should assuage them with a reassuring word about their wish to meet the abbot.

1140b

(ii) The Propriety of the

Interview Meeting

The propriety of the meeting is to be held after the morning gruel at the reception hall. With the ceremonial leader as head, the guest practitioners assemble to wait for the abbot. When he is escorted by his assistant into the hall, the ceremonial leader steps forward and says:

May your reverence sit cross-legged.

He turns to the incense burner, offering incense with his left hand, and then steps back to perform the formal greeting [of two prostrations with 230

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opened sitting cloth and three prostrations with unopened sitting cloth] in unison with the others. At the first opening [of the sitting cloth], he says: I, So-and-so, and the others have for some time heard that your reverence maintains high standards in the practice of the Way. We are most grateful today to have an opportunity to see your countenance. At the second opening [of the sitting cloth], he says: Today, at the time of reverence, we wish that the venerable, master of the temple and great teacher enjoy every blessing in daily life. The group then completes the greeting with three prostrations with unopened sitting cloth. If anyone [among the guest practioners] has received his patriarchal succession from the abbot, he must first say: I, So-and-so, and others have taken refuge in your compassion for a long time.

Burning incense and performing prostrations may be conducted respectively. When all [the guest practitioners] take their seats, the assistant official burns incense and serves tea, while the abbot enquires of their home regions, their previous names, and the temples where they were in residence for the last summer retreat. Each question must be answered with reference to actual facts, and one should refrain from speaking too much. Rising from their seats, [the guest practitioners] proceed to burn incense and express their thanks:

It has been an important reception that the venerable has granted us. We are most grateful for it, sir.

The abbot sees them off. The ceremonial leader says: Our reverence to you, sir.

Subsequently, they visit the abbot's assistant's office to express their thanks:

Arranging the meeting must have taken much effort, for which we are especially grateful.

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When [the guest practitioners] return to the transient quarters, they line up outside the entrance on the lower-ranking side (i.e., the left of the entrance when facing it) to await the abbot's return visit. After greeting him with a bow in unison, they follow him into the quarters and greet him, saying: Though it is a different moment, we respectfully wish once again that the venerable master, head of the temple, enjoy every blessing in daily life. No sooner have myself, So-and-so, and the others returned from greeting and venerating you as a group and individually than we have [already] received your courtesy return. We are most grateful for your presence once again.

The abbot replies:

Though the resting quarters may not be very convenient, I hope that you will be able to continue your stay.

The guest practitioners see the abbot off. The ceremonial leader moves to the higher-ranking side (i.e., the right side of the entrance when facing it) to receive and escort the abbot's assistant into the quarters. After greeting him in unison with the others, he says:

Though it is a different moment, we wish that the venerable assistant official, Zen master, enjoys every blessing in daily life. Though it was our duty to come together to venerate you at your quarters, on the contrary we are [now] receiving your second visit. We are most grateful for your courtesy.

The assistant official replies:

It is fortunate for this temple to have received your visit as honorable guests traveling from such a long distance. We only regret very much that we have not been able to express our thankfulness earlier to you, sirs.

Nowadays, many of those who travel for training and learning do not stay in the transient quarters (danguo[liao]). Wherever they go they try to stay at the resident quarters of a temple official by finding someone who comes from the same native province as them. The standard of conduct of 232

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earlier days is no longer followed. When the abbot receives a renowned guest visitor, he should escort him afterward to the guest quarters to express his thanks. When a senior practitioner visits the abbot, he is obliged to wait at the lower left part of the Dharma hall for the abbot's arrival, so that the abbot may be excused from returning the propriety to the guest. Moreover, the abbots of the five major monastic establishments are not required to make a return visit to express such propriety.

Between breakfast and the noon meal, the guests are invited to [partake of] refreshments, and that evening to a special serving of sweet hot water; the guests must wear their robes on this occasion. The abbot receives them and escorts them into [the reception hall]. After burning incense and expressing a general greeting concerning the weather, they take their seats, and the practitioner assistant invites them to drink sweet hot water. After drinking, they rise from their seats, proceed to the incense burner, and give thanks for the serving of sweet hot water. They must perform the formality of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. They then [immediately] take off their robes and take their seats at the evening meal table. If the abbot has no free time, he must ask a training official to take his place in sharing the meal with [the guests]. When the abbot is in attendance he must burn incense, and if he participates in the serving of sweet hot water, he must perform the utmost propriety for the occasion. Next morning, after the morning gruel, the guests are invited to a tea reception. With the ceremonial leader at the head, they stand in line before the reception hall to wait for the abbot's arrival. When he approaches, they step forward, bow in unison, and say:

After the duration of an overnight stay, we respectfully wish that the venerable master, head of the temple, enjoy every blessing in his daily life. I, So-and-so, and the others have been given a favorable reception and we are most grateful.

The guests then take their seats, the abbot's assistant burns incense, and they drink tea. After [the tea reception] is over, the guests stand and go before the incense burner to perform the formality of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. At the first opening [of the sitting cloth], they say:

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I, So-and-so, and others have enjoyed the warm tea serving. We especially express our appreciation for this occasion, and we are most grateful.

At the second opening [of the sitting cloth], they say: On this day and at this respectful moment, we wish that the venerable master, head of the temple, enjoy every blessing in daily life. Then, stepping back, they perform three prostrations with unopened sitting cloth. The abbot sees them off, following after them for two or three steps.

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(iii) Establishing Residency

In the case of visiting practitioners wishing to establish residency, the ceremonial leader, representing the group, approaches the abbot and says: I, So-and-so, and the others, consider the matter of life and death to be of prime importance and are concerned with the nature of impermanence and the swiftness of change. Because we have heard of for some time the high standards the venerable holds in the practice of the path, we have come to join your community. We earnestly entreat the venerable master to accept our request with compassion. After saying this, without waiting for an answer of "Yes" or "No, " [the

guest practitioners] immediately perform a prostration with unopened sitting cloth and say:

We thank you for accepting our request for residency. The abbot is obliged to grant residency to the ceremonial leader at once. The remaining guest practitioners, however, may directly petition the abbot to obtain his permission, approaching him at any time or place, morning or evening, wherever he might be. Those accompanying the abbot should not block them from doing so. When their request is granted, they perform a prostration with unopened sitting cloth and obtain from [the abbot] a note of his approval. The practitioner then takes the document to the office of the abbot's assistants to register his name, saying:

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Just now, I have received the abbot's compassionate approval and would like to register my name at the office of your quarters. The assistant official in due order dispatches a note marked with the guest's name to the practice hall office. The director of practitioners' affairs sends his attendant to invite the new arrival for tea and, after serving tea, examines the new practitioner's ordination certificate in order to register it in the "Record of Practice Hall Residency.

" (This is explained in detail below, part V, section 1.) The new resident, however, must wait to be escorted to the practice hall. If, for some reason, he has to go in and out of the hall beforehand, he must follow the rules of the practice hall.

To obtain a permit for temporary absence from the monastery, one must wait until half a month has passed. In the Ancient Regulations,the duration of the application for a temporary travel permit was always limited to a period of half a month, and beyond this period one had to follow the same procedure again to reestablish one's residency and [was obliged] to abide by the rules of the practice hall. In case of the sickness or death of one's parents or religious teachers, the duration of a practitioner's absence is not bound by the above rule. In general, it is customary to show one's reverence for the path of his teacher to place a chair [for the teacher] in the reception hall. When interviewing new arrivals, the abbot must take his seat in a mid-position and request them to burn incense and perform prostrations with opened sitting cloth [toward the chair]. While sitting near the chair, he bids the new arrivals to drink tea. This is not against propriety. Even today, this is still practiced in the northern regions (i.e., north of the Yangtze River). In recent times, some newly ordained novices, soon after obtaining residency, dare to share seats of the same ranking as those of senior monks who held residency in major monasteries, and dare to exchange mutual veneration with them as equals. Mistaking certain wrong examples as standard, they regard them as ancient tradition and perpetuate them, thus creating the wrong effect. If one tries to usurp a rank equal [to that of his superior] by surpassing his own rank, he likely invites ridicule by outsiders. The path of reverence toward one's teacher has been in total jeopardy. Being respectful toward one's teacher is identical to being respectful to the Dharma. When the Dharma is respected, the standard of the monastic institution improves. In the western countries (i.e., Central Asia, Tibet, and India), the way students attend their 235

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teachers is comparable to the way they respect their rulers and parents. I am simply afraid that our [manners] are no match for this standard, and we must learn from them.

3. The Group Interview

In the major monastic temples, where numerous practitioners reside and where senior practitioners are strict and rigorous [about the rules of practice], there is no form of propriety for frequent and continual interviews. New arrivals are obliged to wait for more new arrivals, while each visits the assistant's office to register his name, until a group of twenty or thirty new arrivals has formed, so that a group interview may be held. The assistant official counts the number of the group and notifies the abbot. Either at the beginning of the ninth month, before the winter months, or in the new year season, the group of new members choose someone known for administrative skill or well experienced in monastic affairs as their ceremonial leader. On the scheduled day, with the appointed member as their leader, they go to the reception hall and line up in front of it. The assistant official notifies the abbot and escorts him into the hall. The ceremonial leader steps forward and says: May we request your venerable to take a seat cross-legged. The abbot utters an instructive word, and the ceremonial leader replies. Next, the ceremonial leader steps back to perform a bow in unison with the others, offers incense, and expresses thanks. Next they thank the assistant official. The following morning they attend a tea reception at the abbot's office and thereafter formally request his permission for residency. Waiting while the document of approval (format given below) is sent to the practice hall office, they will be escorted to join the members of the practice hall. The procedure of joining or returning to the hall is as mentioned above, and the abbot returns his propriety when they come to thank him for granting their residency. (iv) Format for the Approval

Document

The following are the names of those who have established residency as approved by the abbot's compassion:

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Senior practitioner So-and-so

Senior practitioner So-and-so

[and so on]

Date

Reported by So-and-so

Office of the Assistants

V. Establishment of Monastic

Residency

1. The Full Procedure for Establishing Group Residency in the Practice Hall Upon receiving the document of approval from the abbot's assistant's office, the practice hall official sends his novice attendant to invite the new arrivals for a tea reception. Each invited person carries with him his ordination certificate, and the ceremonial leader carries a small incense case to perform his ceremonial role for establishing residency. Led by the ceremonial leader, all the invited new arrivals meet the official, perform a prostration with unopened sitting cloth, and greet him with an enquiry about the weather and his well-being. They are then invited to take their seats and finish drinking tea. Rising from his seat along with the rest, the ceremonial leader speaks to the director of practitioners' affairs, saying: I, So-and-so, and the others have received approval from the abbot. All of us have brought our certificates and we earnestly request the venerable to examine and record them. The director of practitioners' affairs replies: It is fortunate and a pleasure for us to secure the path of quiescence and solitude together with the venerables as residents. The ceremonial leader collects all the certificates from the members and gives them to the director. After performing a prostration with unopened 237

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sitting cloth, [the director of practitioners' affairs] copies the necessary information [from each certificate] into the "Record of Practice Hall Residency. "

When this is completed he returns the members' certificates to them but keeps the ceremonial leader's certificate.

The attendant of the practice hall office announces:

May the venerables request your leader to head the ceremony to return to the practice hall.

Thereupon, the ceremonial leader leads the group of practitioners into the practice hall from the right side of the front entrance, where they line up in front of the altar of the guardian bodhisattva. [The ceremonial leader] burns incense and, in unison with the group, performs three prostrations with fully opened sitting cloth. He makes a round through the hall from the higher section through the lower section of the hall, returns to the front of the altar, and bows [together with the others]. They then move back, making the member at the end of the line lead as far as the board edge of the altar. The director of practitioners' affairs enters the hall and, after burning incense, proceeds to take a position in the higher section of the hall. An attendant carries the [ceremonial leader's] certificate on a crepe-wrapped board, and the director instructs the attendant to return the certificate [to the ceremonial leader]. Having received it, the ceremonial leader performs together with his group members a prostration with unopened sitting cloth toward the director of practitioners' affairs and sees him off as he leaves the hall. (If it is before the noon meal, the director leaves from the rear entrance; if after the noon meal, he departs from the front entrance.) The ceremonial leader does not go beyond the threshold of the hall. The director of practitioners' affairs distributes the document of residency confirmation to the various quarters of the temple (format given below). The same attendant ushers the new residents to the practitioners' quarters and strikes the wooden sounding block located within the quarters three times. The master of the quarters receives them as they enter the quarters and exchanges a prostration with unopened sitting cloth and an enquiry about the weather and their well-being. When this is over, the ceremonial leader takes his seat at the side of the master of the quarters and offers an empty bowl to him. Thereupon, the ceremonial leader stands, burns incense, and with a bow, expresses his thanks [on behalf of the new residents], saying: 238

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I, So-and-so, and the others have been directed by the director of practitioners' affairs to request you to assign our space units in this quarters, of which you are in charge. May you in your compassion help us in this matter.

The master of the quarters replies:

Welcome to the venerables who have arrived here. It is a pleasure, moreover, to secure the path of quiescence and solitude together with the venerables.

Immediately the new residents perform a prostration with unopened sitting cloth and move toward the east [side of the quarters] while the master of the quarters moves toward the west [side]. Once again they exchange a prostration with unopened sitting cloth. The master of the quarters leads the new residents to line up before the altar of Guanyin (Avalokiteśvara Bodhisattva) to bow. He then makes a round through the aisles of the quarters, returns to before the altar, and, after a bow, withdraws. The attendant of the practice hall office escorts the new members to meet the head official of the practitioners' quarters. They exchange a prostration with unopened sitting cloth with the head official, and the ceremonial leader then says: On this day, we respectfully wish that the venerable Zen master of the quarters enjoys every blessing in daily life. By the abbot's compassion, I, So-and-so, and the others have been directed to be close to the various offices and we earnestly request your assistance. We are most grateful. Next, they visit the quarters of various training officials [of the west order] and the administrative offices [of the east order] and, at each quarters, they exchange a prostration with unopened sitting cloth and an enquiry into the weather and the others' wellbeing. The officials are obliged to see them off. Nowadays, in many cases this kind of meeting does not occur and only a message is sent, or it is said that the propriety of prostration should only be conducted at the quarters of the primary seat official. However, all this is wrong; the dual order officials should pay a return visit to the new residents when they express thanks to them by performing a prostration in return. 239

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The Baizhang Zen Monastic Regulations Format for Reporting

a New Residency

Residency has been established for the following: 1. Senior Monk So-and-so, Surname and Province, and Ordination

2. Senior Monk So-and-so, Surname and Province, and Ordination

3. And so on.

Day and month

Reported by So-and-so,

Practice Hall Official

(The report sent to the assistant's office is in actuality the same report received by the abbot's office; the abbot's name is omitted to show reverence. The report sent to the offices of the front hall primary seat official, the office of the abbot's assistants, and the practitioners' quarters should provide information concerning the year of ordination and the native province [of each new member], but this is not the case with the report that is sent to the other offices.) 2. Simplified Procedure for

Establishing Residency

As soon as the abbot has granted residency, the assistant official sends the document of approval to the practice hall office. The director of practitioners' affairs invites the new arrivals to a tea reception, records their ordination certificates in the "Record of Practice Hall Residency, " and directs them to

the practitioners' quarters. The director of practitioners' affairs first stands in the higher section of the quarters to exchange a prostration with unopened sitting cloth and then moves to the lower section of the quarters to again exchange a prostration with unopened sitting cloth. The ceremonial leader says in greeting

We are fortunate to be once again received by the venerable, sir. We are most grateful.

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The director replies:

The quarters may not be convenient. It would be fortunate, however, if I could obtain your pardon for any of its shortcomings. The ceremonial leader accompanies the director of practitioners' affairs outside the quarters and stands to the right of the entrance to see him off. The practice hall attendant strikes the small wooden sounding block inside the quarters three times. The master of the quarters receives the new residents. The propriety is the same as before.

3. Establishing Residency by the

West Hall Primary Seat Official

If a renowned practitioner from one of the major monastic establishments wishes to obtain residency, he is obliged to express his intent clearly along with the formal statement. The abbot must consider whether individual quarters are available for him, or if there is a vacant seat to practice zazen in the practice hall appropriate for his rank and agreeable with the higher- and lower-ranking members. If these matters are evaluated and resolved affirmatively, [the abbot] accepts the request in question. The following day, the ranking practitioner attends a tea reception and says:

I, So-and-so, have come here especially to take refuge, because the matter of life and death is of prime importance.

Immediately he performs a prostration with unopened sitting cloth. He will be invited on that day or another day to a tea reception to meet with the dual order officials and the retired officials. The abbot rises to burn incense, returns to his seat, and says:

The west hall primary seat official of Such-and-such Temple has not abandoned us and has come to stay with us in order to guard the path of quiescence and solitude. May the dual order officials and the retired officials kindly escort him to his resident quarters. The new guest resident steps forward and says:

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As I came here to seek refuge, I am most grateful that the heavy burden that I represent has been well received.

The abbot, along with the dual order officials and the retired officials, escorts him to his quarters. After exchanging a prostration with unopened sitting cloth, the new ranking resident sees the abbot off. He then takes his main seat, invites the abbot's assistant into the quarters to exchange a bow, and then sees him off. He again invites the dual order officials as well as the retired officials into the quarters and, after a bow, sees them off. As soon as this propriety is completed, he proceeds to the abbot's office, carrying an incense case, to express his thanks. Escorted in by the practice hall attendant, he visits the offices of the dual orders and the retired officials in order to return his thanks to them. On the following day, the abbot invites him to a special meal and tea reception. Moreover, this high-ranking resident is to be invited to tea on every first and mid-month day as an equal of the retired officials. 4. Establishing Residency by

Renowned Officials of

Major Temples

In general, when such a high-ranking official seeks to obtain residency, he is obliged to attend the morning tea reception on the second day, and afterward he should say:

I, So-and-so, have come here especially to take refuge, because the matter of life and death is of prime importance. I earnestly wish that my request be included in the residency record.

He immediately performs a prostration with unopened sitting cloth. If the abbot accepts the request, he immediately invites the new member as well as the primary seat official, the administrative official, and the director of practitioners' affairs to a tea reception in order to introduce them to each other. When the serving of tea is over, the abbot rises to burn incense and escort the guest to his quarters. The guest steps forward and says: I am most grateful for your acceptance of my request to be included in the residency record. I am simply happy to join the practitioners in the practice hall and follow the rules of their life.

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The abbot, however, replies:

We shall follow the standard propriety of this temple in escorting you to your quarters, sir.

In accordance with the name and rank of his previous position, he is escorted to either the retirees' hall or to the hall of the retired subfunctionaries. After performing a prostration with unopened sitting cloth, he sees the abbot off. At the quarters, the escorted guest exchanges a bow with the master of the quarters and says:

Benefited by good relations in my past lives, I have fortunately relied on the venerables of these quarters.

The master of the quarters replies:

We are delighted to witness the maturation of such past relations and happy to share this residence with you, sir.

The new resident moves to the main seat. He receives the abbot's assistant into the quarters and, after exchanging a bow, sees him off. When the exchange of a bow with the dual order officials has been completed, he pays a visit to the abbot's office, carrying an incense case in his sleeve, and expresses his thanks to him for the individual quarters to which he has been assigned. The practice hall office attendant escorts him on making rounds through the administrative offices and the various quarters of the training officials to express his thanks.

As an alternative procedure, if the abbot's office dispatches an official note to the primary seat official, requesting him to act on his behalf to escort the guest resident to his quarters, the primary seat official immediately sends a practice hall attendant to invite an official representing the administration, the director of practitioners' affairs, the abbot's assistant official, as well as the guest resident to come to his quarters. The primary seat official burns incense and serves tea for these officials. [In the meantime,] the abbot sends a message to the guest resident, saying that the temple community as a whole will escort him to his quarters. When they enter the gate of the guest resident's quarters, the primary seat official takes the main seat on behalf of the abbot and exchanges a prostration with unopened sitting cloth with the guest. The 243

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guest then moves to the main position, while the primary seat official moves to the guest position, and they exchange a bow in unison with the administrative official and the director of practitioners' affairs. The remainder of the procedure is identical to the above.

5. Establishing Residency by a

Relation in the Dharma Lineage

or a Former Subfunctionary

Regardless of the time of year, someone who is related in the abbot's Dharma lineage or someone who formerly served as a subfunctionary under the abbot [at another temple] can come directly to the office of the assistant official, explain the purpose of his visit, and request the official to convey his intent to the abbot. The person burns incense and performs prostrations with opened sitting cloth. If he is of lower rank than the abbot, if he formerly attended him as his assistant, and so on, he is obliged to receive the propriety prescribed for such relations. The procedure of assigning residential quarters, however, is the same as before, namely, in accordance with the person's previous rank and position.

6. Establishing Residency through

an Interview Requested

by Casting Incense

When a new arrival is unable to present himself at the proper time, either because of certain unavoidable conditions or due to not having received a message to forego his intended visit, he is allowed to approach the abbot whenever possible. Upon seeing the abbot, he casts an incense case to the floor and says:

Allow this new arrival to pay veneration to you, sir.

He then performs a prostration with unopened sitting cloth. Picking up the incense case, he requests permission for residency. If the abbot grants permission, the assistant official sends the document of approval to the practice hall office. The following procedure is identical as before. If the residency chart (tuzhang) is already finalized, he is obliged to request the practice 244

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hall office to place his name in the chart. Or if there are numerous residents, he is to be placed at the end of the ordination order.

7. The Propriety of Giving Thanks

for the Granting of Residency

In the Ancient Regulations,those who were permitted to join the practice hall were obliged to conduct the propriety of giving thanks at once for the residency granted to them. [Otherwise,] they would have to wait till either one of three later occasions to do so, namely, before the winter solstice, before the new year, and before the summer retreat.

[An episode relates:] Zen Master Fozhao (ca. twelfth century) moved from Yuwang (Ayuwangsi) to Jingshan (Xingshengwanshousi), accompanied by Quanguyun as his assistant at his inauguration as abbot. At that time, the master was troubled by so much bowing in thanks for granting permission for residency, he instituted a rule that the propriety of giving thanks had to be accomplished altogether and at once before the summer retreat. There was a tendency at the time, however, for the new practitioners who had just joined, before staying long enough in the seats assigned upon their arrival, to move to other seats in the eastern and western sections of the hall, and thus many of them neglected the propriety of giving thanks for receving permission for residency through the winter or even the following summer. Fozhao, therefore, settled the case by ruling that the propriety of giving thanks for permission for residency should be accomplished before either the summer or winter season of each year. Prior to the time of the propriety, the assistant official examines the "Record of the Ordination Year" of the practice hall office, and assigns one of the eldest in ordination seniority among the new arrivals to be the ceremonial leader and another as co-leader. (In earlier days, a person who was once the assistant to the abbot of a major temple was customarily chosen as the ceremonial leader. Often, however, the sense of harmony was disturbed by competition and disputing which temple was of higher or lower status. According to the original regulations, even an assistant official of the abbot, having returned to the practitioners' quarters, was obliged to follow the rules of the quarters as one of its residents. Therefore, it is proper to assign ceremonial leadership on the basis of ordination seniority. Since reliance on ordination seniority was the norm set forth 245

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by the Buddha, how and why could the order of various charts of seats or positions or ordination tablets in the practitioners' quarters be determined in terms of temple status? Such determination must be made to comply with seniority based on ordination dates, because, first, it was the Buddha's own ruling in his Vinaya rules and discipline; second, it eliminates the possibility of competition and dispute; and third, it brings harmony to the members so as to encourage sharing residency. It is probably best for the abbot to endeavor to follow the system of ordination seniority.)

The ceremonial leader must learn various proprieties by obtaining the small chart. Grouping the practitioners in several subgroups consisting of three members, and assigning one in each group as the sub-leader, he instructs them in detail to memorize set statements and to learn the manner of conduct to precisely execute their movements foward and backward, turning and bending, so that no embarrassing gap would result in the actual performance [of these movements]. The attendant of the practice hall office makes a copy of the name list of the new residents and draws up an announcement (format below) as a small notice that says:

Those newly approved residents are each requested to contribute money for the purchase of incense and to be ready for the performance of the propriety of giving thanks for the approval of their residency. Reported by So-and-so Attendant

Practice Hall Office

The practice hall attendant posts this notice in front of the practitioners' quarters, collects the incense money, and delivers it to the abbot's office through his assistant. The assistant official consults with the abbot to determine the date of the occasion. This is to be reported by posting a notice on a bulletin board: Those newly returned brethren (seniors and juniors) are requested tomorrow after breakfast to visit the abbot's office to express thanks for the granting of their request for residency.

Day and month

Reported by So-and-so

Office of the Assistants

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On the appointed day, the abbot's seat should be placed either in the reception hall or in the Dharma hall, together with tables, incense burners, flower vases, and candle stands. The assistant official hands over a pack of large-grain incense to the ceremonial leader, who in turn hands it to his co-leader to hold. The ceremonial leader leads the new residents to their positions as indicated by the chart. He accompanies the assistant official to escort the abbot into the hall and, returning to his position, bows in unison with the others. Thereupon, he steps forward and says to the abbot: May I request you to sit cross-legged.

Stepping back with his left foot, he turns and passes to the right of the incense table, returns to his place, and bows in unison with the others. The co-leader then takes the pack of incense out of his sleeve and hands it to the leader. The ceremonial leader receives it in his sleeve with a small bow; with his hands clasped over his chest, he steps toward the incense table, burns incense with his left hand, returns by the same route as before, and bows in unison with the others. Leading the first three members, he and the others open their sitting cloths; the abbot stretches out his hand, signaling [by this gesture that they are] excused from [performing the] full propriety. The three immediately stand and fold up their sitting cloths. The ceremonial leader steps forward and says:

So-and-so and the others, due to good fortune from past lives, have been permitted to reside under your protection. We are most grateful. As before, he steps back, goes around the right end of the incense table, returns to his place, and, after a bow, again opens his sitting cloth. The abbot once again excuses him from the full propriety. The ceremonial leader stands, folding his sitting cloth, steps forward again and says:

On this day at this respectful moment, may the venerable master of the temple enjoy every blessing in daily life.

Once again he returns to his position and, after a bow, performs three prostrations with unopened sitting cloth. The abbot responds with a prostration. The first three practitioners bow, turn to the left, and go around to the end of the line. Thereupon the next three step forward to take the place of the first 247

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group. Their statements and manner of conduct are identical to the preceding. The ceremonial leader remains in place next to the assistant official and watches each group as they complete the propriety. When his co-leader reaches his former position, he joins him and, leading all the members, they bow in unison and withdraw.

The ceremonial co-leader heads the procession, while the ceremonial leader brings up the rear. When the procession arrives outside the entrance of the practitioners' quarters, the co-leader stands outside at the lower side of the entrance. He enters the quarters from the right-hand side of the entrance, turns around toward the lower-ranking section of the quarters, and directs the members to form lines, as many as are needed according to their number. He steps forward and stands next to the ceremonial leader to await the arrival of the master, and they receive him with a bow in unison with the other residents. He then turns to enter the quarters, escorting the abbot. All members step forward or back, maintaining their lines and adequate distance between themselves with due attention to each other. The ceremonial leader turns toward the incense burner, performs a prostration with unopened sitting cloth, and says: Though this is another moment, we respectfully wish that the venerable master, head of the temple, enjoys every blessing in daily life. We, Soand-so, and the others, are obliged to express our thanks through veneration to you for the residency you have granted us. We have now received your gracious visit. We are most grateful, sir. All members see the abbot off as he leaves.

The ceremonial leader moves to the higher-ranking side outside the entrance and remains there, while the co-leader leads the members by turning around toward the higher-ranking section of the quarters. Bidding the members to remain there, the co-leader goes to stand next to the ceremonial leader, and together they escort the abbot's assistant official into the quarters. The ceremonial leader says:

We, So-and-so, and the others, are fortunate that we have acquired our residency with your assistance. We have now received your gracious visit, for which we are most grateful.

The ceremonial leader alone sees him off. Next, the dual order officials 248

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are escorted into the quarters. After performing a prostration with unopened sitting cloth, the ceremonial leader says:

At this moment, we respectfully wish that the primary seat official, the administrative official, and all the other Zen masters enjoy every blessing in daily life. We have not only been granted residency but have also received your visit. We are most grateful.

The ceremonial leader sees the dual order officials off, and then returns to stand in the higher-ranking section of the hall. The co-leader leads the group members, turning behind the altar of Guan yin Bodhisattva, to stand before the incense burner. He calls the group to attention by looking back toward the end of the line and, stationing himself upright facing toward the ceremonial leader, he performs a prostration with unopened sitting cloth and says: We, So-and-so, and the others, are very much obliged to you for your thoughtful guidance, and hence express here our special thanks. The members must be instructed in the performance of this propriety beforehand. On the appointed day, it is necessary for the guest reception master of the abbot's office and the attendants of the practice hall office to rise early and prepare the notice of return propriety by copying the originals and posting them in front of the practitioners' quarters. The abbot's notice is posted in the higher-ranking section, while that of the dual order officials is posted in the lower-ranking section (format given below).

Format of the Notice

of Return Propriety

The Venerable Abbot, master of the temple, will visit the leader of those practitioners who acquired their current residency for the sake of the return propriety after the morning rice gruel.

Day and month

Message upon instruction

So-and-so, Attendant of the

Guest Reception Master

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The Venerable Primary Seat Official and the Administrative Official will visit the leader of those practitioners who acquired their current residency for the sake of the return propriety after the morning rice gruel. Day and month

Message delivered

So-and-so, Attendant of the

Practice Hall Office

8. The Abbot's Special Tea Reception

for New Residents

(See also the similar reception given by the dual order officials, chapter VI, part VII, section 1.)

The guest reception assistant prepares the invitation for the tea reception by copying the list of the ordination dates, ranking, and names of the new residents (format given below). On the appointed day, as early as the time of morning bathing, a table, brushes, and an inkslab should be set up in the sky-lit hall (zhao tang), [the room adjacent to the practice hall]. The new residents are requested to line up and inscribe under their respective names, "So-and-so has respectfully received the invitation.

"

As to those renowned senior practitioners who once held positions in other temples, the day before the guest reception master must deliver to them letters of invitation prepared according to their ordination dates and request them to place their signatures on the sheets with their names. The assistant official instructs the guest reception master to draw up copies of the name tablets marked "special serving" for each guest, according to their ordination seniority, either in terms of the quadruple seating arrangement (sichu) or that of the sextuple seating arrangement (liuchu). The primary seat official is invited as an honorable participant, while a renowned practitioner from a major monastic temple must necessarily be requested to take a seat directly facing the abbot. If there is any disagreement, the eldest in ordination age among the renowned practitioners from a major temple must be recommended to take that seat. The ceremonial leader should be seated directly facing the main participant. In general, even though some members 250

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have already been escorted to their individual quarters and performed the return propriety of thanks to the abbot for their residency, they are, without exception, also obliged to attend this reception.

On the appointed day, after the noon meal, the new residents are called to assemble by the signal of drumming. The assistant official, escorting them in, enters the reception hall with a bow, and the abbot receives them with a bow. Next the abbot exchanges a bow with the main guest, while the other guests, finding their positions according to the name tablets indicating their respective seats, stand before their assigned seats. The incense offering and guest reception assistants conduct the proceedings of the reception for the left- and right-side sections of the seated guests, respectively, greeting the guests one by one and bidding them to take their seats. Incense is burned to signal the invitation for the guests to offer incense, to signal the drinking of tea, and to signal the presence of the main guest. Then both assistant officials perform drumming and withdraw from the hall. This is identical with the propriety of the small reception to serve sweet hot water held on the four annual celebration days. The main guest of the reception leads his colleagues in expressing thanks for the reception [by performing the formal propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth]. On the first opening [of the sitting cloth], he says: We, So-and-so, and the others, are obliged to express our thanks for today's reception especially served for us. We are most grateful, sir. On the second opening [of the sitting cloth], he says: On this day at this respectful moment, may the venerable master of the temple enjoy every blessing in daily life.

Returning to the line of his colleagues, he performs three prostrations with unopened sitting cloth in unison with the others and withdraws. The next day, the administrative official instructs the attendant of the guest reception master to prepare the letters of invitation for tea, according to the ordination dates and names but without titles or ranks, and waits for the invitees in front of the practitioners' quarters to obtain their signatures indicating acceptance of the invitation,

"So-and-so has respectfully accepted

the invitation.

"

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The invitees assemble at the administrative reception hall, where the primary seat official is the main participant. The wooden sounding block located in the hall is struck to signal commencement of the reception. The proceedings are conducted by the head administrative official and the director of practitioners' affairs.

Again, on the following day, the primary seat official and the other training faculty officials obtain the signatures of the invitees in the same manner as before. The new residents assemble at the skylit hall where the head administrative official is the main participant. The wooden sounding block located in the skylit hall is struck to signal commencement of the reception. All members of the training faculty conduct the proceedings. In the case of four or six training officials, divided into two groups, they conduct the proceedings in making rounds to bow; in the case of three or five training officials, the primary seat official burns incense and takes a position in the center, standing. In the Ancient Regulations,this propriety continued for three days, but today it is completed within a day in most Zen temples. The seating tablets and the drum may be borrowed from the abbot's office. The training faculty and administrative head, keeping a seat vacant for the abbot, mutually serve as the main participants. The seating position and the proceedings are the same as before. (The only difference is that when the invitees express their thanks, they are, without fail, obliged to move away from their seats, turn toward the host and bow, and then offer the word of thanks. Nowadays, it is customary to [speak the word of thanks] while remaining seated, but this is not a proper observance of the propriety.)

Format for the Letter of Invitation

for the Tea Reception

Invitation by the abbot:

The new residents, So-and-so senior practitioner, and the other senior practitioners whose names are listed below.

[Names listed here]

The abbot, master of the temple, invites the above venerables to a tea 252

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reception to be held today after the noon meal at the reception hall. It is earnestly wished that all the venerables attend this special reception. Day and month

Respectfully requested by So-and-so Office of the Abbot's Assistants Invitation by administrative and training faculty officials: The new residents, So-and-so senior practitioner, and the other senior practitioners whose names are listed below. [Names listed here]

The administrative head and the training faculty officials invite the venerables listed above to a tea reception to be held today after the noon meal at the administrative office. It is earnestly wished that all the venerables compassionately attend this special reception. Day and month

Respectfully requested by

Bhikṣu So-and-so and Others

Administrative Office

In the case of the reception given by the training officials, the list of sponsors' names ends after the guest reception official. The propriety to be conducted at the skylit hall is the same. VI. Zen Practice and Training

1. Zazen Practice

Every day after the morning rice gruel, the attendant of the practice hall office reports the zazen practice schedule to the primary seat official. He also posts a tablet indicating the zazen practice in front of the practice hall and at the practitioners' quarters to inform the practitioners. The alms-serving master is 253

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obliged to set up incense and light candles within the practice hall. The wooden sounding block located outside the practice hall is struck once to call the practitioners to return to the hall and sit cross-legged facing the wall. As the practitioners gradually assemble in the hall, the wooden sounding block is struck a second time to inform the training officials who participate in zazen practice. At the moment when they all enter the hall, the wooden sounding block is struck a third time, somewhat softly. Thereupon, the second master of the quarters (fuliao) closes the entrance to the quarters and strikes the wooden sounding block located in front of the primary seat official's quarters three times. The first strike is made when the abbot leaves his quarters, the second when he reaches midway, and the third when the abbot enters the practice hall. The primary seat official burns incense in front of the altar of the guardian bodhisattva and makes a round through the hall, from the lower-ranking section to that of higher ranks, and then takes his place, sitting cross-legged. Next, after notifying the abbot, three strikes are made in a similar manner as before on the wooden sounding block located at the abbot's quarters. The abbot enters the hall, burns incense, and makes a round of the hall from the higher-ranking section to the lower ranks, and sits cross-legged at his place. After zazen practice, the practitioners gradually arise from their places in order to rest. They must pay attention to the [position of] their immediate neighbors in both directions, so as to coordinate [their movements] with the others, whether arising or sitting, swift or slow. In this way, one will not be [embarrassingly left behind] by a neighboring practitioner. Some [practitioners] may leave their quilts (liubei) in the hall and do not act as the others do. Or some may return to their seats after a while and leave their kaṣāyarobes [at their places] as the others do, yet do not participate in the zazen session but remain outside the hall. In either case, such people must be caught and reprimanded. The practice training officials and the practitioners are equally obliged to restrict their entering and leaving the raised sitting platform. Only the primary seat official is allowed to come or go from his seat by passing in front of the abbot.

The attendant of the practice hall office, having observed the time of the noon meal, duly notifies the primary seat official, saying, "The release from

zazen practice is in order, sir.

" Going behind the altar of the guardian bodhisattva

and passing to its right, he reaches the entrance, rolls up the hanging screen, 254

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takes the tablet down, and in a low voice announces the end of zazen practice. The abbot and the training officials leave the hall, while the practice hall attendant stands to the extreme right near the entrance and bows toward them [as they leave].

There is no daytime zazen practice on days when the temple is scheduled to receive a renowned guest, to conduct a ceremonial prayer, to perform labor tasks, sutra chanting, or a funeral rite, or on the day of head-shaving and laundry at the practitioners' quarters. Nor is there the regular Zen discourse but zazen practice scheduled on a regular day after the Zen discourse should be held as usual. The abbot and the primary seat official make a round through the hall.

At the practice hall is a tablet indicating practice hall guard duty, inscribed with the following:

Practice hall guard duty must be carried out by rotating shifts. Once a practitioner has completed a rotation shift, he starts again from the beginning. Inscribed on both sides by Abbot So-and-so with his signature. Following the order of the space units assigned according to ordination dates, the tablet must be transferred every day to the next person lower in line, after the bell of the fifth watch of the night (wugeng;3:00-5:00 A.M.). The practitioner in charge must guard the practice hall throughout the day. Whenever a practitioner wants to open his wardrobe, post his nameplate over his space unit, take down his almsbowl, or pull out his quilt, he is obliged to notify the person in charge. The guard of the day may be relieved of his duty temporarily when the bell is rung to signal the end of each zazen practice by placing the tablet in the custody of the assistant of the guardian bodhisattva and requesting him to look after the hall. At nightfall, every member stays in his own space unit. The tablet is to be passed to the next person early the next morning. Recently, the number of practitioners in charge of the hall has increased so that they form large groups. They chew fruit seeds and gather for idle talk and laughter, perpetuating such behavior and making it an evil custom, and they disturb the quiet of Zen practice. The abbot as well as the primary seat official must especially strive to prohibit such behavior and reprimand anyone who acts otherwise. 1143a

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2. The Manual of Zazen

Practice

Generally speaking, a bodhisattva who seeks the insight of prajñā should raise the mind of great compassion, issue forth the universal vow [of liberation], engage himself in the ardent practice of samādhi,and resolve to liberate sentient beings. He does not seek liberation merely for himself but renounces all causes of trouble and brings myriads of thoughts to rest, so as to unify body and mind and make no distinction between motion and stillness. He must measure each meal as to its adequacy and regulate hours of sleep and rest, prepare a thick seat cushion in a quiet environment and sit in the full cross-legged (lotus) position or in the half-lotus position. The left hand is placed on the right hand and the thumbs of both hands touch. The body is held straight in sitting, with [the ears balanced in line with the shoulders] and the nose and abdomen vertically aligned. The tongue rests on the upper palate, the lips and teeth are firmly closed, and the eyes remain slightly open so as to avoid falling asleep.

When a practitioner realizes the state of concentration, he acquires the utmost superior power. In ancient times, those practitioners who were well trained in the practice of zazen always kept their eyes open while abiding in deep concentration. Zen Master Yuantong of Fayunshan is said to have scolded his students who sat with eyes closed. There is a deep meaning, therefore, in the expression,

"Wherever there is a dark hill there lies a [dark] cave where devils abide.

" One must not delve into thoughts that arise, whether good or bad. As soon as a thought arises, he must become aware of it. He must always be aware of what arises in the sphere of consciousness without losing clear discrimination, and without becoming dull or scattered. A myriad of years is nothing but one moment of thought, which is neither discontinuous nor continuous. This is the essential Way (or method) of Zen practice. Zazen is in itself the doctrinal gateway of "comfort and ease. " People,

however, frequently hate it but this is no doubt because they have not realized its essence. Once one realizes it, one experiences all the elements of natural configuration [of the four kinds of coarse elements] becoming light and peaceful, and all the mental elements becoming refreshed and sharp. The taste of insight into the Dharma nourishes one's spirituality, a quiescent state of everlasting 256

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illumination. Waking and sleeping are, as it were, identical, and life and death are as one. One must singularly manage one's mind to have cognizance of this experience (kenxin), and never be blind to it. Nevertheless, it is often the case that when the path is lofty, one's wayfaring is more likely to be even more intensely disturbed by devils in thousands of situations. If once, however, you can manage to bring right mindfulness (zhengnian) into your present consciousness, no obstacle can disturb or delay anything, just as it is explained in the Śūraṃgama-sūtra,in the Tiantai Practice of Śamatha and Vipaśyanā (Tiantai zhiguanfamen) by Zhiyi (538-597), and in the Manual of Practice and Realization(Xiuzhengyi) by Guifeng (Zongmi, 780-841). If one analyzes devilish disturbance in detail, one becomes aware that everything arises from one's own mind and not from outside [of it]. When the power of samādhiand prajñābecomes superior, devilish obstruction disappears of its own accord.

When you are ready to emerge from dhyāna,you should move your body slowly and arise from your seat with ease and grace, never abruptly and roughly. After coming out of a state of dhyāna,you should try to retain the power of concentration, contriving various means skillfully. Among all forms of practice, samādhi(meditative concentration, absorption) is regarded as the best. If one does not engage in meditation (dhyāna) and concentration (samādhi), one is bound to become totally lost in the triple world of existence, dallying in external causes. There is thus an instruction: If you want to gather pearls, you must first calm the waves. When the water is moving, it is difficult to look for pearls. The water of samādhiis clean and transparent and reveals the pearl of the mind of its own accord. Thus, it is said in the Sutra of Perfect Enlightenment(Yuanjuejing) that the insight of prajñā,free from obstruction and spotlessly clean, arises on the basis of Zen concentration (samādhi;chanding). The Lotus Sutraalso says that one should practice "mind concentration" in a tranquil environment and settle himself at ease, immovable like Mount Sumeru.

This means that it is always on the basis of the condition of quiescence (jingyuan) that you may transcend the state of an ordinary person as well as that of a holy person. In the past, those who passed away while sitting crosslegged or while standing must have been firm in the power of concentration. Even as you strive to attain this state of concentration, it is feared that you 257