This evening I will serve tea in the monks’ hall for the head monk and everyone in the assembly to initiate the practice period. Please kindly attend.
Respectfully yours,
Monk so-and-so,
Monastery Administrator
The fourteenth day of the fourth month, the third year of the Kangen Era
This is signed with the first ideograph of the administrator’s name. After presenting the invitation to the head monk, the administrator has his assistant post it in front of the monks’ hall. There is a varnished bulletin board to the south of the front entrance, to which envelopes for announcements are fastened with bamboo pegs. The envelope for tea invitations is posted next to them. There is a traditional format for writing such an invitation. The size of ideographs should not exceed five bu [approximately half an inch]. On the front of the envelope, write: “Attention: Head Monk and Assembly. From Monastery Administrator.” This announcement is removed after tea is served.
Before the morning meal of the fifteenth day of the fourth month, the monastery officers, heads of work crews, junior monks, and dharma associates assemble at the abbot’s quarters to greet the abbot. However, the abbot may exempt the monks from this procedure by placing, on the previous day, a poetic statement of dharma words on the eastern side of the entrance to his room, the abbots quarters, or in front of the monks’ hall.
After the dharma talk is delivered from the high seat in the dharma hall, the abbot descends the steps, stands on the northern end of the bowing mat placed in the center, and faces south. The monastery officers approach the abbot and make a ceremonial greeting by spreading their bowing cloths twice [on the floor] and making three bows in the following manner: First they spread their bowing cloths on the floor and say, “In this practice period of seclusion we have the opportunity to serve you intimately. With the beneficence of your dharma guidance we are confident that no disturbance will occur.” Then they [fold up their bowing cloths, stand up, and] spread the bowing cloths again, offer a seasonal greeting, and make three semiformal bows [with their heads touching their cross-folded bowing cloths placed on the floor].
Offering this seasonal greeting is done in the following manner: They spread their bowing cloths and make three formal bows. They then fold up their bowing cloths, place them on their arms under their sleeves, and approach closer to the abbot, where they say, “Now it is the beginning of the summer, and the days are gradually getting warmer. This is the time of year when the Dharma King first established a practice period. We are all grateful that you now enjoy good health in motion and stillness. This is very auspicious.” Then they make three semiformal bows and remain silent. The abbot returns the bows each time.
The abbot replies, “We are extremely fortunate to be able to have this practice period together. I hope that Head Monk so-and-so, Monastery Administrator so-and-so, and other leaders will support one another so as to prevent any disturbance from arising.”
The head monk and the assembly of monks then come forward and repeat the same process of greeting with the abbot. At this time the head monk, officers, and other monks all face north and bow. The abbot alone faces south and stands in front of the dharma seat steps. The abbot’s bowing cloth is spread on the main bowing mat.
Then the head monk and the entire assembly spread their bowing cloths twice, making three formal bows to the abbot. As they do this, those who are not fully participating in the practice period, including the junior monks, the attendant monks, the senior dharma associates, as well as the novices, stand to the side along the east wall of the dharma hall. However, if there are strips of paper with donors’ names on the east wall, they should stand near the big drum [in the northeast corner] or along the west wall.
After these bows, the officers go to the kitchen and stand in the ceremonial location. The head monk leads the assembly there and greets the officers with three semiformal bows. During this time the junior monks, the attendant monks, and the senior dharma family members all pay their respects to the abbot in the dharma hall in the following manner: Senior dharma family members spread their bowing cloths twice and make three formal bows. The abbot returns their bows. The junior monks and attendant monks make nine formal bows. The abbot does not return their bows. Novices may make nine or twelve bows. The abbot responds to these bows by merely putting his palms together.
After the ceremony in the kitchen, the head monk and the assembly proceed to the monks’ hall. The head monk stands outside on the north side near the entrance, facing south toward the monks who are gathered outside. The monks make three semiformal bows to the head monk.
Then the head monk enters the monks’ hall followed by the assembly in the order of ordination seniority, and they circumambulate the hall. After this, the monks stand in their respective positions. The officers enter the hall, spread their bowing cloths fully open on the floor [without folding them], and make three most formal bows to the enshrined image. They get up and make three semiformal bows in front of the head monk [to the assembly]. The assembly returns their bows. The officers circumambulate the hall once, go to their positions, and stand with their hands folded.
The abbot then enters the hall, offers incense to the enshrined image, fully spreads the bowing cloth, makes three most formal bows, and stands. During this time, the junior monks [who have entered the hall after the assembly] are standing behind the enshrined image, while the senior dharma family members are standing behind the assembly. The abbot goes to the head monk and makes three semiformal bows, then goes to the abbot’s seat, stands facing west, and makes three semiformal bows. These bows are returned by the head monk and the assembly.
The abbot circumambulates the hall and then exits. The head monk stands at the south side of the doorway of the hall in order to bow to the abbot as he leaves. Then the head monk and the assembly face each other, make three bows, and say, “We now have the good fortune to participate in this practice period. May unwholesome karma of body, speech, and thought not arise, and may we practice with compassion for one another.” These bows are done after spreading the bowing cloths.
The head monk, secretary, head of the storehouse, and other officers go back to their offices. The monks who live in the monks’ residence hall make three semiformal bows to the hall director and the head monk of the hall, and make the same statement that was made in the monks’ hall.
The abbot then makes the rounds of the monastery buildings starting with the kitchen and ending with the abbot’s quarters. This procedure is conducted as follows: First the abbot greets the officers in the kitchen and leaves the kitchen in procession followed by the officers. Following them are those who have been standing along the eastern hallway. The abbot goes down the eastern hallway past the main monastery gate without entering the infirmary. When he passes the gate, those stationed in the buildings near the gate now join the procession. The abbot goes up the western hallway toward the north, visiting the monks’ living quarters along the way. Here the elderly practitioners, retired officers, officers on leave, aged teachers, other monks living in private quarters, and cleaning monks join the procession. The practice coordinator and head monk also join here, followed by the monks in the study hall. Thus, various monks join the procession in turn each at the place associated with their duties. This is called “the procession of amassing the assembly.”
The abbot then proceeds to his quarters, ascends the stairs to the west, and stands in front of the main building, facing south in formal shashu posture. The assembly and the officers all face north, toward the abbot, and make a standing bow to him. This standing bow should be particularly formal and deep. The abbot returns their bow, and the assembly retires. Rujing, my late master, did not bring the assembly to the abbot’s quarters; instead he brought the assembly into the dharma hall and stood in shashu in front of the steps of the dharma seat, facing south. The assembly made a standing bow to him and then retired. This is also an authentic tradition.
Then, the monks greet
one another in various ways, according to their relationships. “Greet” here means that they bow to one another. For example, groups from the same home region greet one another with a feeling of celebration, appreciating the opportunity to share the same practice period together. Tens of monks make these greetings in the Hall of Light [study hall]; others greet one another along the hallways. The monks may use the greeting phrases used in the monks’ hall ceremony, or they may say something spontaneous. When disciples meet their root teachers, they greet them with nine formal bows. The dharma family members of the abbot greet him by spreading their bowing cloths twice and making three formal bows, or by spreading their bowing cloths fully and making three most formal bows. Monks accompanying the dharma family members make their greeting in the same way. Among others who should be greeted formally are dharma uncles, those who sit nearby on the meditation platform, and those who have practiced together in the past. Those monks who live in the private quarters, the head monk, the secretary, the librarian, the guest coordinator, and the bath master as well as the treasurer, monastery administrator, practice coordinator, tenzo, work leader, former abbots of other monasteries, senior nuns, and Daoist practitioners should visit one another’s quarters and offer greeting bows.
If the entrances to the common quarters become crowded with monks so that it is difficult to enter, a note is left attached to the doorway. The note, on a small piece of white paper about one sun [about 1 inch] wide and two suns tall, should read, “Monk so-and-so of such and such quarters offers greetings,” or the note may be from several monks: “Monks Soun, Esho (and others if there are any), offer greetings.” Other options for the note are “Salutations from Monk so-and-so,” “Respectful greetings from Monk so-and-so,” “With greetings from Monk so-and-so,” or “With bows from Monk so-and-so.” These are several examples, but there are many other ways this card can be written. It is not unusual for there to be many cards attached to the doorways, always on the right-hand side, never on the left [considered the higher side], to be respectful. The director of each of the quarters removes the cards after the mid-day meal. On this day all the living quarters, large and small, have their entrance screens rolled up.
Traditionally, at this point the abbot, monastery administrator, and the head monk in turn serve tea; however, in remote monasteries, on distant islands, or in the deep mountains, this custom may be omitted. Retired elders and those who have been head monks serve tea for officers and heads of crews in their own quarters.
After opening the practice period with this thorough ceremony, monks now make endeavors in the way. Those who have not participated in a summer practice period, regardless of other ways they may have practiced, are not descendents of buddha ancestors, nor can they themselves be buddha ancestors. The practice of the Jeta Grove and Vulture Peak are all actualized by the way of practice period. Practice period is the field of enlightenment, the mind seal of buddha ancestors, where buddha ancestors dwell.
The summer practice period draws to a close with the following events.
On the thirteenth day of the seventh month, sutras are chanted in the study hall, followed by formal serving of tea and refreshments. The monk who is serving as head of the study hall for that month officiates at these ceremonies.
On the fourteenth day of the seventh month there is a chanting ceremony in the evening.
On the fifteenth day of that month the abbot ascends the dharma seat to give a formal talk. The procedure of individual greetings, formal visits to the living quarters, and tea ceremony are similar to those at the opening of practice period. However, the words for the announcement of the tea ceremony should be written as follows:
The administrator will serve refreshments in the monks’ hall this evening to honor the head monk and the assembly in celebration of our completion of the practice period. The attendance of all is requested.
Yours respectfully,
Monk so-and-so, Administrator
Also, the chant at the shrine for the earth-guarding deities is presented as follows:
The golden wind blows over the fields and the god of autumn begins to govern the four quarters. Now it is time to release the practice period of the King of Enlightenment; on this day the dharma year is complete. The ninety days have passed without obstruction and the assembly is at ease. We chant the high names of all buddhas and make offerings to the enshrined spirits. The assembly of monks chants these words with deep respect.
The invocation of buddhas’ names that follows is the same as at the beginning of practice period.
After the abbot’s talk is over, the officers say in gratitude, “We respectfully rejoice that the dharma year has been completed without obstruction. This is due to the guidance of the master. We are extremely grateful.”
The abbot responds by saying, “Now the dharma year is complete. I would like to express my gratitude to Head Monk so-and-so, to Monastery Administrator so-and-so, and to all others whose dharma efforts mutually supported the practice period. I am extremely grateful.”
The head monk and the assembly of the monks’ hall, the head of the dormitory, and others all say in gratitude: “During the ninety-day summer period our unwholesome acts of body, speech, and thought may have disturbed the assembly. If so, we beg forgiveness and ask for your compassion.”
The officers and heads of crews say, “Fellow practitioners in the assembly, if any of you are going traveling, please do so at your convenience after the concluding tea.” Some may leave earlier if necessary.
Since the time of the King of the Empty Eon there has been no practice higher than this practice. Buddha ancestors have valued it exclusively, and it is the only thing that has remained free of the confusion caused by demons and deluded people outside the way. In India, China, and Japan all descendents of buddha ancestors have participated in the practice period, but deluded people outside the way have never engaged in it. Because it is the original heart of the single great matter of buddha ancestors, this teaching of practice period is the content of what is expounded from the morning of the Buddha’s attaining the way until the evening of pari-nirvana. There are Five Schools of home leavers in India, but they equally maintain a ninety-day summer practice period and without fail practice it and realize the way; and in China none of the monks in the Nine Schools have ever ignored the summer practice period. Those who have never participated in the summer practice period in their lifetimes cannot be called buddha disciples or monks. Practice period is not only a causal factor; it is itself practice-realization, it is itself the fruit of practice. The World-Honored One, the Great Enlightened One, practiced and realized without missing one summer practice period in his whole lifetime. Know that summer practice period is buddha realization within the fruit of enlightenment.
This being so, those who call themselves descendents of buddha ancestors without engaging in the practice realization of a ninety-day summer practice period should be ridiculed. In fact, ridicule would be more than they deserve! Simply pay no attention whatsoever to them: do not speak with them, do not sit with them, and do not walk in the same paths with them. In buddha dharma the ancient way to cure those with such mistaken views is simply to shut them out with silence.
Understand and maintain a ninety-day summer practice as the buddha ancestors themselves. The authentic transmission of the practice period tradition was handed down from the Seven Original Buddhas to Mahakashyapa, and through him it was authentically transmitted heir to heir to Bodhidharma, the Twenty-eighth Indian Ancestor. He in turn went to China and authentically transmitted it to Huike, the Second Ancestor, Great Master Zhengzong Pujiao, who authentically transmitted it heir to heir down to the present day. Thus, the tradition of practice period entered China and has been authentically transmitted in the assemblies of buddha ancestors, and accordingly it has been authentically transmitted to Japan.
By sitting zazen in the ninety-day summer practice period within this assembly of authentic transmission, you authentically receive the d
harma of summer. Living with a true teacher and fully participating in the practice period makes the practice period a true practice period. Because the tradition of practice period has been transmitted face to face, heir to heir, directly from the practice periods practiced during the Buddha’s own lifetime, it is the authentic and personal transmission of buddha face, ancestor face, the complete merging with the realization of buddha ancestors’ body and mind intimately and immediately.
Therefore, to see a practice period is to see buddha; to realize a practice period is to realize buddha; to practice a practice period is to practice buddha; to hear a practice period is to hear buddha; and to study a practice period is to study buddha. Now, a ninety-day practice period is the inviolable dharma of all buddha ancestors. This being so, even kings of the human world, the Indra world, or the Brahma world should make an effort to participate in a practice period as monks even for one summer; to do so is to actually see buddha. Humans, devas, or dragons should participate in a ninety-day practice period as monks or nuns even if it is only once in a lifetime: to practice this practice period is to actually see buddha, and all those who have joined the assembly of buddha ancestors to practice a ninety-day practice period have seen buddhas.
Treasury of the True Dharma Eye Page 87
