STANDARD OBSERVANCES OF THE SŌTŌ SCHOOL

(Sôtôshû gyôji kihan 曹洞宗行持軌範)

translated by T. Griffith Foulk

PART ONE

REGULAR OBSERVANCES {gôrei gyôji 恒例行持}

Chapter One: Daily Observances

{nichibun gyôji 日分行持}

Section One: Dawn Zazen {kyôten zazen 暁天坐禅}

(formerly called "late night zazen" {goya zazen 後夜坐禅})

Morning Bell-Ringing {shinrei 振鈴} [3]

At 3:00 AM (4:00 AM in winter, at discretion of abbot), morning officer {shinsu 辰司} lights
lamps in sangha hall {sôdô 僧堂}, performs bell-ringing {shinrei 振鈴} inside hall (inside bell {nairei
内鈴}), waking up hall assembly {dôshu 堂衆}. Sangha hall postulant {dôan 堂行} arises, washes
face {senmen 洗面}, lights lamp before [enshrined image] of Sacred Monk {shôsô 聖僧}, raises front
and rear door screens. (In winter, dark screens {nanren 暖簾}, usually called curtains {chô 帳}; in
summer, cool screens {ryôren 凉簾}). Next makes three hits at long intervals {chôda sange 長打三
下} on sounding board {han 版} in front of hall. (This is called "board signalling face-washing"
{senmenban 洗面版}; space between each sounding is about ten minutes.)
Morning officer sets out from sangha hall, in whatever order is convenient rings rounds-bell
{kairei 廻鈴} (outside bell {gairei 外鈴}) in each quarters {ryô 寮} in various halls, turns on lights in
quarters, wakes up quarters staff {ryôshu 寮衆}. Having finished rounds, returns to sangha hall, goes
to assigned place {hi i 被位} (sitting place {za i 坐位}), sits in wall-facing zazen {menpeki zazen 面
壁坐禅}.

Face Washing {senmen 洗面} [3]

Members of sangha hall assembly {sôdôshu 僧堂衆}, hearing morning bell ringing, lightly
arise, quickly and quietly put bedding away in platform boxes {kanki 函櫃}. Then go to rear stands
{goka 後架} (washstands behind sangha hall), do face-washing, return to assigned places, sit in wall-
facing zazen {menpeki zazen 面壁坐禅}.
Procedure for going to rear stands is for persons in upper section {jôkan 上間} [of sangha hall]
to leave from north side {hokkyô 北頬} of rear door {gomon 後門}; step with right foot first when
going out and left foot first when coming in. Persons in lower section {gekan 下間} leave from south
side {nankyô 南頬} [of rear door]; step with left foot first when going out and right foot first when
coming in. (Sangha halls were originally supposed to be built facing east. Therefore, when facing front
door {zenmon 前門} from outside, its left pillar is called "south side" and its right pillar is called
"north side." Left pillar of rear door, visible behind Sacred Monk {shôsô 聖僧}, is called "south side,"
and its right pillar is called "north side." Also, sangha hall is divided into two parts, north half being
upper section and south half being lower section. When leaving or entering hall, always lead with foot
closest to pillar.)

Staffs of Various Quarters Enter Hall {shoryôshû nyûdô 諸寮衆入堂} [4]

Quarters staff {ryôshû 寮衆} in various halls also arise upon hearing morning bell ringing, do
face–washing, go to sangha hall, take assigned places, sit in wall–facing zazen {menpeki zazen 面壁坐

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禅}. People entering hall from various quarters come in through south side of front door, step in with
left foot first, bow with gassho {monjin 問訊} to Sacred Monk {shôsô 聖僧}. People with places in
upper section pass behind Sacred [Monk's] altar {shôgan 聖龕} (other than abbot, none may cross in
front of Sacred Monk); persons in lower section turn left in front of platform head's {tantô 単頭}
platform {tan 単}. Each advances to own assigned place, bows with gassho {monjin 問訊} to people
at neighboring places {rin i 鄰位} (facing one's own place on platform, gashho and lower head; this is
called "neighboring place bow" {rin i monjin 鄰位問訊}.) Two people at neighboring places respond
to this with a gassho. Next, turn body to right, bow with gassho {monjin 問訊} to people on opposite
seats {taiza 対座} (this is called "opposite seat bow" [taiza monjin 対座問訊}). People on opposite
seats respond by gasshoing at same time. Upon completing bow, remove slippers {uwabaki 鞋},
mount platform {jô 牀}, sit in wall-facing zazen. (Procedure for mounting platform {jôjô 上牀} is
treated in Part One, Chapter One, "Daily Observances," Section Three, "Morning Gruel." In cases
where a dharma hall, etc., is used as a substitute sangha hall, naturally there is no removing slippers
and mounting platform {datsuai jôjô 脱鞋上牀}.) For dawn zazen, no one in assembly dons kesa
{kesa 袈裟}.

Sequence for Entering Hall {nyûdô junjo 入堂順序} [4]

Sangha hall assembly {sôdôshu 僧堂衆}, after inside bell, does face–washing and returns to
hall between first and second hits at long intervals {chôda 長打} (face–washing board; leave and
return through rear door). Quarters staffs, after rounds-bell, enter hall between second and third hits
(leave and return through front door). Coming early is acceptable, but coming late is especially
admonished.

Head Seat Tours Hall {shuso jundô 首座巡堂} [4]

Sangha hall postulant, after third long hit on face-washing board, hits board in front of head
seat's quarters {shusoryô 首座寮} three times, announcing head seat's entry into sangha hall. Head
seat {shuso 首座}, wearing kesa {takkesa 搭袈裟}, enters hall through south side of front door
(stepping with left foot first), bows with gassho {monjin 問訊} before Sacred Monk, advances and
burns incense {shôkô 燒香}, withdraws and makes three prostrations {sanpai 三拝}. When finished,
gasshos, turns body to left, tours hall from lower section to upper section (monks of great assemby
{daishu 大衆} watch head seat's approach and gassho as he draws near), proceeds to own place, bows
to neighboring places and opposite seats, removes sandals and mounts platform, does zazen facing
platform edge {jôen 牀縁}. (For head seat, not to face wall but to do zazen facing platform edge is
proper procedure.)

Abbot Inspects Platforms {jûji kentan 住持検単} [4]

Sangha hall postulant, after striking board in front of head seat's quarters, goes directly to front
of abbots quarters {hôjô 方丈}, strikes board there three times, announcing abbot's entry into sangha
hall.
Abbot {jûji 住持}, wearing kesa, first offers incense {gyôkô 行香} [at altars] in the various
halls (order of his rounds may accord with what is convenient in each particular temple). In the various
halls, candles should be lit and incense burners {kôro 香炉} prepared for him to burn two sticks of
incense. In founding abbot's hall {kaisandô 開山堂} and buddha hall {butsuden 仏殿}, abbot burns
incense and makes three prostrations; for each prostration buddha hall postulant {dennan 殿行} strikes
bowl-bell {takei 打鏧} once (three bells three prostrations). Having offered incense in various halls,
goes last to sangha hall {sôdô 僧堂}. (If there is a buddha image enshrined in dharma hall, burns
incense and makes three prostrations there as well.)
Abbot enters [sangha] hall through middle or north side of front gate, stepping in with right
foot first, bows with gassho {monjin 問訊} to Sacred Monk, advances and burns incense, withdraws
and makes three prostrations. When finished, immediately turns body to right, passes in front of
Sacred Monk, makes one round of hall from upper section to lower section with hands folded {shashu
叉手} (monks of great assemby watch abbot's approach and gassho as he/she draws near, cease gassho

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when observe he/she has gone by), passes through lower and upper section of outer hall {gaidô 外堂}
(outer platforms {gaitan 外単}), goes back before Sacred Monk and bows with gassho, when finished
moves in front of [abbot's] chair {i 椅}, bows with gassho to neighboring places and opposite seats,
removes sandals and mounts chair, does zazen. (In general, when there is an inspection of platforms
{kentan 検単} by an abbot {dôchô 堂頭}, if there is a master {shike 師家} of a special training
monastery {senmon sôdô 專門僧堂} present, or a senior monk with rank of west hall {seidô 西堂} —
an assistant instructor {jokeshi 助化師} — who has been invited to participate in a retreat {kessei 結
制}, in order to show respect he/she faces them directly and bows with gassho to them).
Postulant {anja 行者} and acolyte {jisha 侍者} do not enter hall along with abbot but stop and
stand outside front door, wait for abbot to take seat, at which point bow with gassho. Each then goes to
assigned place, bows with gassho to neigboring places and opposite seats, removes sandals and
mounts platform, does zazen. (Procedure in rules of purity {shingi 清規} calls for head seat and abbot
to remove kesa after taking seat, but at present it is permitted to do zazen wearing kesa.)

Start of Meditation Period {shijô 止静} [5]

Hall monitor {jikidô 直堂} waits for abbot to be seated, lowers front and back door screens
{chôren 帳簾}, sounds small bell {shôshô 小鐘} or small bowl-bell {shôkei 小鏧} three times. (This
is called "start of meditation period"; ordinarily it is called "entering meditation period." An alternative
procedure for start of meditation period is to sound bell three times and lower screens as soon as abbot
is seen bowing with gassho before Sacred Monk.)
Next, sangha hall postulant {dôan 堂行} quietly exits from rear door, makes rounds of various
halls and quarters, checks fires and candles {kashoku 火燭} in particular, and if any among assembly
of monks {sôshu 僧衆} are still asleep {tasui 打睡}, politely rouses them and sends them off to hall.

Kyosaku [Admonishing Stick] Procedure {kyôsaku hô 警策法} [5]

After start of meditation period, hall monitor immediately pulls out kyosaku stand {kyôsaku
dai 警策台} (small table on which kyosaku rests) to place in front of Sacred Monk. Hall monitor (or
meditation patrol {junkô 巡香}) bows with gassho to Sacred Monk, takes up kyosaku (procedure for
taking up kyosaku, which rests with handle end left, is to grasp handle with right hand and lift,
supporting top end between thumb and forefinger of left hand), holds it horizontally, bows with gassho
to Sacred Monk, lifts it to just below eye level, passes behind sacred [monk's] altar, goes in front of
abbot, bows with gassho while still holding kyosaku high, then turns body to left, lowers kyosaku to
vertical position in front of him, makes one round [of hall] from upper to lower section. Returning to
front of Sacred Monk, again bows with gassho holding it horizontally; when finished turns body to
left, holds kyosaku vertically while advancing forward, and from this time until zazen is finished
walks slowly through upper and lower sections, making any number of rounds; if anyone is asleep, he
wakens them. (Kyosaku is held in folded hands {shashu 叉手}).
Kyosaku procedure is first to lightly tap the flesh of sleeper's right shoulder as preliminary
signal, then hit fairly hard to awaken. Recipient gasshos and receives blows; striker (hall monitor or
meditation patrol) also bows with gassho.
(In case two kyosakus are used, hall monitor pulls out kyosaku stand in front of Sacred Monk.
Meditation patrol leaves own place, passes behind sacred [monk's] altar to position before Sacred
Monk, bows with gassho in unison with hall monitor. Meditation patrol takes up kyosaku first,
followed by hall monitor; holding kyosakus horizontally, they bow with gassho simultaneously.
Meditation patrol only raises kyosaku in front of abbot, makes one round of hall and returns to front of
Sacred Monk. At this point, both bow with gassho in unison; when finished, meditation patrol moves
first around upper section; hall monitor does lower section first. They alternate making rounds of
upper and lower sections, gauging each other's speed and walking so as to switch positions just behind
the Sacred [Monk's] altar. Also, one of two kyosaku on the kyosaku stand is placed with top end left,
other is placed with top end right. Strictly speaking, handling of kyosaku is supposed to be limited to
persons of master rank. Continuous patrolling {rensaku 連策} is intended as an encouragement, so it

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is not necessarily something that should be denied; whether it is adopted or abandoned depends on
opinion of master. )

Dawn Bell {kyôshô 暁鐘} [6]

Morning officer, upon hearing [signal for] start of meditation period, announces time {jibun 時
分}. If 4:00 AM, sounds drum four times, then hits small bell once. This is called "four drums and one
ring" {shiku no itten 四鼓の一点}. (See Part Three, Chapter One, "Basic Procedures," Section Seven,
"Procedures for Sound Instruments," s.v. "procedure for keeping time," [Japanese text] p. 399}). In
general, announcing time is called "ringing up" {ten o kakeru 点を掛ける}. Bell manager {shôsu 鐘
司} waits until announcing of time is over, sounds great bell {daishô 大鐘} 108 times. This is called
"dawn bell" (for bell ringing procedure, see Part Three, Chapter One, "Basic Procedures," Section
Seven, "Procedures for Sound Instruments," s.v. "bells," [Japanese text] p. 399). When bell ringing is
over, morning officer again announces time.

Hall Monitor Placard Exchange {jikidô kôhai 直堂交牌} [7]

At this juncture, carry out hall monitor placard exchange. (Hall monitor is person on duty in
sangha hall; position rotates daily; order of service calls for number-two place in upper section, i.e.
that of secretary {shoki 書記}, to go first, followed in sequence by each of the lower places down
through the lower section, then back to the starting point.) Procedure for placard change is for person
serving as hall monitor to go in front of Sacred Monk, set kyosaku down temporarily on kyosaku
stand, pick up placard {hai 牌} (placard is thin piece of wood about 20 cm wide, 60 cm high, with
words "Alternating Hall Monitor" {rinji jikidô 輪次直堂} written on front, and "Revolve and Return
to Start; All Residents of Monastery" written in two lines on back), go to assigned place of next
person, from behind his back presents placard horizontally on right, says in low voice, "The trainee
monk is today's hall monitor" {jôza konnichi jikidô 上座今日直堂}, bows with gassho and withdraws
(if recipient is not a trainee monk {jôza 上座} but a full-fledged monk {zagen 座元} or a graduate
monk {rikishô 力生}, terms of address are changed accordingly). Recipient, still facing wall, gasshos
and receives [placard]; following end of meditation period {kaijô 開静}, stands it up on top of
platform box so as to be visible. (In cases where incense stand {kôdai 香台} is used as a substitute for
Sacred Monk ['s altar], hall monitor returns in front of it, lays kyosaku horizontally on incense stand,
performs placard exchange).
Next, retrieve kyosaku. Hall monitor goes in front of Sacred Monk, takes up kyosaku, grasping
it horizontally goes in front of abbot, raises kyosaku high and bows with gassho, returns to front of
Sacred Monk, bows again, sets down kyosaku in original position. That is, grasping handle end with
right hand, set down on table with handle to left, remove kyosaku stand to place next to north side of
front door. Next, roll up front and back door screens.
(In the event that two kyosakus are used, when time comes person serving as meditation patrol
goes in front of Sacred Monk, bows with gassho, sets kyosaku down temporarily on kyosaku stand,
performs placard exchange with meditation patrol name plate {junkô satsu 巡更札}. During this time,
other person [who is to replace him] goes in front of first place {hantô 版頭} on platform head's
platform {tantôtan 単頭単}, waits for placard exchange to be over. Meditation patrol finishes placard
exchange, returns in front of Sacred Monk, picks up kyosaku, raises it in front of abbot, then makes
slight mutual bow with hands clasped {ai'itsu 相揖} with other person behind [Sacred Monk's] altar.
Person who is meditation patrol moves forward together [with hall monitor] to front of Sacred Monk;
they bow with gassho, lay kyosakus on table, bow with gassho again. Meditation patrol returns to own
place; hall monitor removes kyosaku stand, rolls up screens. In this case, hall monitor placard
exchange takes place after end of meditation period).

Release from Meditation {kaijô 開静} [7]

At this time, abbot bows with gassho in front of Sacred Monk, exits hall and returns to quarters
{shutsudô kiryô 出堂帰寮}. Exit from hall is through middle or north side of front door, stepping out
with left foot first. Acolyte and postulant rise from seats in advance and stand together {heiryû 併立}

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in front of hall facing inside hall {dônai 堂内}, wait for abbot to exit. When they see abbot exiting
sangha hall, head seat and staffs of various quarters exit hall {shutsudô 出堂}. All exit from south
side, stepping out with right feet first.
Administration hall postulants {kudô anja 庫堂行者} (refers to vegetable chief {saijû 菜頭},
etc.) wait until morning officer has finished announcing time, lightly strike two series on cloud gong
{unpan 雲版} in front of kitchen {chûzen 厨前}; this is called "lesser release from meditation"
{shôkaijô 小開静}. Next, cloud gong in front of kitchen, bell tower {shôrô 鐘楼}, and boards in front
of sangha hall and various quarters are all hit slowly at the same time in alternating sequence {kôda 交
打}, one series; this is called "release from meditation" {daikaijô 大開静}. (For procedure for release
from meditation, see Part Three, Chapter One, "Basic Procedures," Section Seven, "Procedures for
Sound Instruments," s.v. "boards" [Japanese text] p. 405}).
When great release from meditation has been struck, bell officer or buddha hall postulant hits
buddha hall bell {denshô 殿鐘}. Hall monitor sounds small bell or small bowl-bell one time (this is
called "meditation release bell" {hôzenshô 放禅鐘}; it signals the end of zazen). Dawn zazen ends at
this point.

Donning Kesa {takkesa 搭袈裟} [8]

During great release from meditation, assembly of monks inside hall take kesas out from cloth
wraps {fukusa 袱子}, rest them on top of heads. Upon hearing meditation release bell, gassho,
simultaneously chant Verse for Donning Kesa {Takkesa no ge 搭袈裟の偈}, chanting in unison three
times {dôju sanben 同誦三遍}. Verse reads:

How great, the robe of liberation {gedappaku 解脱服},

a formless {musô 無相} field of merit {fukuden 福田}.
Wrapping ourselves in the Tathâgata's teaching,
we deliver {do 度} all living beings {shujô 衆生}.

Having finished chanting, don kesa, turn body to face platform edge. Next, in accordance with buddha
hall bell, enter hall {jôden 上殿} (buddha hall {butsuden 仏殿} or dharma hall {hattô 法堂}) for
morning service {chôka fugin 朝課諷経}. (If it is an occasion for entering hall wearing socks
{chakubetsu jôden 箸襪上殿}, take out socks {bessu 襪子} and put them on either during lesser end
of meditation period or after donning kesa.)

Section Two: Morning Service {chôka fugin 朝課諷経}

Sequence for Going Up to Buddha Hall {jôden junjo 上殿順序} [8]

Bell manager {shôsu 鐘司} (or buddha hall postulant {dennan 殿行} ) enters hall first, does
ringing of buddha hall bell. Hall prefect {chiden 知殿} lights candles and prepares incense before
main object of veneration {honzon 本尊} and [altars for] monastery protecting spirit {garanjin 伽藍
神}, earth spirit {dojijin 土地神}, ancestral teachers hall {sodô 祖堂}, mortuary hall {shidô 祠堂},
etc. Having finished other necessary preparations for morning service, hits wooden clappers {kaishaku
戒尺} twice as a signal to bell officer. Bell officer, coordinating with this, proceeds to strike in
sequence, ringing first series on buddha hall bell. Staffs of various quarters enter hall gradually during
first series. Hall postulant, upon hearing last ring in first series, rings hand–bell {shukei 手鏧} twice,
at which point members of hall assembly rise from seats and stand in line in front of assigned places.
Rings hand–bell rings twice [again], whereupon head seat leads hall assembly out of hall from south
side of front door. (If hall assembly is large in number, exit in two rows. In this case, upper section is
led by head seat, lower section is led by a retired senior officer {gonkyû 勤旧}).
When sangha hall assembly draws near to buddha hall (or dharma hall), hall postulant rings
hand–bell twice; hearing this, bell officer begins to strike second series. Sangha hall assembly finishes
entering hall during second series. Continuing, [bell officer] strikes third series, after which abbot
enters hall.

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Abbot Enters Hall {jûji jôden 住持上殿} [9]
Assistant hall postulant {fukudô 副堂} goes in front of abbot's quarters ahead of time, rings
hand–bell once for abbot, spreads sitting cloth and makes three prostrations {ten zagu sanpai 展坐具
三拝} and ushers {sendô 先導} him [to buddha hall] (or makes abbreviated three prostrations
{sokurei sanpai 触礼三拝} and greets {haishô 拝請} him). While [abbot] entering hall, [assistant
postulant] rings hand–bell {inkin 引鏧} seven times, one by one. Bell officer, coordinating with
ringing of hand–bell, rings buddha hall bell in response, likewise seven times. Abbot goes before
prostration seat {haiseki 拝席}, folds hands and lowers head {shashu teizu 叉手低頭} toward front,
whereupon great assembly {daishu 大衆} also fold hands and lower heads. At this time, last of seven
rings of buddha hall bell is struck (this is called "entering hall to seven rings of bell" {shichigeshô
jôden 七下鐘上殿}. If paired hand-bells {tsui shukei 対手鏧} are used, each hand–bell is rung once,
followed by the [buddha hall] bell, repeated seven times). Abbot advances forward one or two steps,
deeply bows gassho and lower head.
In case [procedure for] seven rings of bell is abbreviated and hall is entered on third series,
third series is timed to end when abbot enters hall, folds hands and lowers head toward front.

Procedure for Entering Hall {nyûdôhô 入堂法} [9]

Great assembly enter, left foot first, next to the pillars along the west row {seijo 西序} (when
exiting it is right foot first, as with sangha hall), lower heads with folded hands {shashu teizu 叉手低
頭} and lower heads toward front, divide into east and west rows, take places. First bow with gassho
before buddha {butsuzen 仏前}, then bow with hands clasped {itsu 揖} to opposite places.
Abbot enters, right foot first, from center (when exiting, left foot first), advances near to
prostration seat, lowers head with folded hands {shashu teizu 叉手低頭} toward front. At this time,
great assembly simultaneously lower heads with folded hand. Manner of entering for acolyte, incense
acolyte {jikô 侍香}, is same as great assembly. (This procedure is always followed when entering
[buddha] hall.)
(Because buddha hall and dharma hall are in principle supposed to be built facing south, when
facing from front, right side is considered "east row" {tôjo 東序} and left side is considered "west
row" {seijo 西序}. To face buddha from front is called "north facing" {hokumen 北面}; to face front
from before buddha is called "south facing" {nanmen 南面}).

Entering Hall Three Prostrations {nyûdô sanpai 入堂三拝} [10]

Next, abbot advances, offers stick of incense {jôkô 上香} before buddha. While abbot is
advancing, acolyte passes behind stewards' places {chiji i 知事位} (places of first two rows on east
side) to offering table {maejoku 前卓}, presents large incense {daikô 大香} to abbot, who receives it
and stands it in incense brazier {kôro 香炉}. (There are occasions when the acolyte stands the large
incense instead, but because it is an offering of incense to the buddhas and patriarchs, except for
special circumstances, the abbot should stand it himself.)
Incense acolyte passes behind prefects' places {chôshu i 頭首位} (places of first two rows on
west side), sets incense stand {kôdai 香台} on offering table, removes its lid (acolyte, incense acolyte
may also cross paths {kôsa 交叉} as they advance). Acolyte, incense acolyte both gassho, stand facing
each other east and west inside bare pillars {rochû 露柱} (round pillars in front of Sumeru altar
{shumidan 須弥壇}. When using incense stand with incense brazier and small incense box {shôkôgô
小香合} resting on it, put incense stand on stand in front of table.)
When abbot has finished burning incense and s/he bows with gassho, acolyte and incense
acolyte simultaneously bow with gassho, maintain gassho and return to places as they came, moving
in unison. (In all cases, hall rule is hands folded to advance {shashu shinzen 叉手進前}, gassho to
return to place {gasshô ki i 合掌歸位}).
When abbot has finished burning incense and bows with gassho, sangha hall postulant {dôan
堂行} begins to ring hand-bell, slowly ringing one progression. Monks of great assembly face buddha,
spread sitting cloths and make three prostrations, timed to coincide with abbot's advance and

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withdrawal [to and from altar]. (This routine of all together spreading sitting cloths and making three
prostrations {fudô tengu sanpai 普同展具三拝} is called "hall-entering three prostrations" {nyûdô
sanpai 入堂三拝}).
When abbot, having finished advancing [to altar] and burning incense, bows with gassho a
second time, hall postulant rings large bowl-bell {daikei 大鏧} once. When sees abbot turn body away
from altar, rings hand-bell twice (this is called "hand–bell for taking seats" {chakuza shukei 著坐手
鏧}); great assembly take seats on sitting cloths in two facing rows. When abbot returns to place and
bows with gassho, sangha hall postulant rings large bowl-bell two times. When abbot makes second
prostration, sangha hall postulant rings large bowl-bell three times. Upon his third prostration, sangha
hall postulant damps bowl–bell {ôkei 押鏧}; rector {ino 維那} initiates sutra chanting {kokyô 挙経}.

Sequence of Sutra Chanting Services {fugin junjo 諷経順序} [10]

Sequence is: first, buddha hall sutra chanting {butsuden fugin 仏殿諷経}; second, sutra
chanting for arhats {ôgu fugin 応供諷経}; third, ancestral teachers hall sutra chanting {sodô fugin 祖
堂諷経}; fourth, sutra chanting for founding and former abbots {kaisan rekijû fugin 開山歴住諷経};
and fifth, mortuary hall sutra chanting {shidô fugin 祠堂諷経}. In all of these services, at start abbot
advances to altar and burns incense {shinzen shôkô 進前燒香}. In ancestors hall sutra chanting, great
assembly gasshos and recites fifty-seven buddha names {gojûshichi butsu 五十七仏} in unison,
during which abbot and great assembly stand and make prostrations together. (In worshipping buddhas
and patriarchs, basic principle is for great assembly together to make prostrations; for abbot alone to
make prostrations does not accord with proper procedure. Number of prostrations is seven or more,
whatever is appropriate for the circumstances, if time permits). Abbot makes prostrations also in sutra
chanting for founding and former abbots during recitation of names of preceding generations.

In-Room Sutra Chanting {shitsunai fugin 室内諷経}

In-room sutra chanting services (chanting of personal dharma {ninbô 人法}) are held in
individual rooms, allowing each person to give expression to their own dharma line {hôkei 法系}. To
make monks of great assembly, etc., recite one's own [the abbot's] dharma line in patriarchs hall
service during morning service is not in accord with proper procedure {hinyohô 非如法}.

Dawn Drum {kyôku 曉鼓} [11]

During sutra chanting (at time of ancestors hall service), morning officer announces time; bell
officer sounds dawn drum three series {santsû 三通} (see Part Three, Chapter One, "Basic
Procedures," Section Seven, "Procedures for Sound Instruments," s.v. "drums," [Japanese text] p.
404), finishes drumming by start of transfer of merit {ekô 回向} in sutra chanting for founding and
former abbots.

Procedure for Dispersing from Hall {sandôhô 散堂法} [11]

At the close of sutra chanting, when words [in eko], "All buddhas throughout space and time...
etc." {jîhô sanshî unnun 十方三世云々} are chanted for last time, acolyte and incense acolyte make
quick prostration {toppai 頓拝}, take up sitting cloths. Acolyte immediately exits hall {shutsuden 出
殿}, stands in space in front of altar {roji 露地} facing north; incense acolyte advances to offering
table, puts away incense stand (or picks up incense stand), withdraws, exits hall; they stand together,
wait for abbot to exit.
When words [in eko] "maha-prajnaparamita" {hôjâ hôrômii 般若波羅蜜} are chanted, sangha
hall postulant rings one progression on hand–bell. Great assembly in unison make three prostrations,
take up sitting cloths, stand. When abbot bows with gassho toward altar, [postulant] rings hand-bell
once; again rings once when abbot takes single step back and bows with hands clasped {itsu 揖},
whereupon great assembly likewise fold hands and lower heads. Assistant hall postulant rings hand–
bell twice in space in front of altar, ushers abbot back to abbot's quarters. Acolyte, incense acolyte
follow along.

7
 Sangha all postulant, upon seeing abbot exit hall, rings hand–bell twice (this is called "hand–
bell for dispersing from hall" {sandô shukei 散堂手鏧}). Hearing this, great assembly likewise face
buddha, bow with gassho, turn bodies, bow to opposite places with hands clasped {itsu 揖}. Sangha
hall assembly exits hall in order following head seat. Rector is last in sangha hall assembly to exit hall.
When rector exits, sangha hall postulant rings hand-bell twice in space in front of altar (this is called
"altar-space hand-bell" {roji shukei 露地手鏧}).
Next, staffs of various quarters exit hall. Morning service is over. (This procedure is always
followed when withdrawing from [buddha] hall.)

Eko Texts for Morning Service {chôka fugin ekômon 朝課諷経回向文}

1. Buddha Hall Sutra Chanting {butsuden fugin 仏殿諷経} [12]

"Universal Gate" Chapter {Fumonbon 普門品}

Great Compassion Dharani {Daihi shu 大悲呪}
Disaster Preventing Dharani {Shôsai shu 消災呪} (3 times)

Having chanted the "Universal Gate of Kanzeon Bodhisattva" Chapter of the Lotus Sutra
{Myôhôrengekyô kanzeon bosatsu fumonbon 妙法蓮華経観世音菩薩普門品}, Great
Compassionate Mind Dharani {Daihishin darani 大悲心陀羅尼}, and Marvelously
Beneficial Disaster-Preventing Dharani {Shôsai myôkichijô darani 消災妙吉祥陀羅尼},
we reverently offer the merit {kudoku 功徳} generated thereby to our Great Benefactor
{daion 大恩} and Founder of the Doctrine {kyôshu 教主}, the Original Teacher {honshi 本
師} Shakyamuni Buddha {Shakamuni butsu 釈迦牟尼仏} (if main object of veneration is
other than Shakyamuni Buddha, next add, "and to <name>, the main object of veneration
currently seated at this place of practice {dôjô 道場}), to the Eminent Ancestor {kôso 高祖}
Jôyô Daishi 承陽大師} [Dôgen], and to the Great Ancestor {taiso 太祖} Jôsai Daishi 常済
大師 [Keizan], that it may adorn {shôgon 荘厳} their awakening {bodai 菩提}, the
unsurpassed fruit of buddhahood {mujô bukka 無上仏果}. We further offer {shukuken 祝
献} it to all the dharma-protecting deities {gohô shoten 護法諸天}; to the dharma-
protecting saints {gohô shôja 護法聖者}; to the earth spirit {dojijin 土地神} of this place
and to the monastery-protecting spirits {gogaranjin 護伽藍神}; to the Bodhisattva Jôhô
Shichirô Daigen Shuri {Jôhô Shichirô Daigen Shuri Bosatsu 招宝七郎大権修理菩薩}; and
to the tutelary deities enshrined in all halls {gattô shinsai 合堂真宰}.

What we pray for {shoki 所冀} is peace in the land {kokudo annon 国土安穏}, harmony
among all nations {banpô waraku 万邦和楽}, prosperity {fukuju 福寿} and longevity
{chôkyû 長久} for donors {danna 檀那} throughout the ten directions {jippô 十方} ,
tranquility {kônei 康寧} within the monastery {sanmon 山門}, and ample sustenance
{anshô 安詳} for the oceanic assembly {kaishu 海衆}; may sentient beings throughout the
dharma realm {hokkai ganjiki 法界含識} equally perfect omniscience {shuchi 種智}.

2. Sutra Chanting for Arhats {ôgu fugin 応供諷経} [12]

Heart Sutra {Hannya shingyô 般若心経}

We humbly beg {aogi koinegawaku 仰冀} your attentive concern {shôkan 照鑑} and sympathetic
response {kannô 感応}.

Having chanted the Heart of Great Perfect Wisdom Sutra {Maka hannyaharamitta shingyô 摩
訶般若波羅蜜多心経}, we transfer {ekô 回向} the merit generated thereby to the eternal
three treasures in the ten directions {jippô jôjû sanbô 十方常住三宝}; to the countless

8
 disciples {kenjô 賢聖} in the sea of buddhahood {kakai 果海}; to the sixteen great arhats
{jûroku dai arakan 十六大阿羅漢}; and to all beings associated with the class of worthy ones
{ôgu 応供}.

What we pray for {shoki 所冀} is that you will use your three awarenesses {sanmyô 三明} and
six supernatural powers {rokutsû 六通} to turn the age of the end of the dharma {mappô 末法}
into the age of the true dharma {shôbô 正法}; use your five powers {goriki 五力} and eight
liberations {hachige 八解} to lead living beings to the unborn {mushô 無生}; continuously
turn the two wheels {nirin 二輪} [the wheel of food {jikirin 食輪} and wheel of dharma
{hôrin 法輪}] of the monastery; and forever prevent the three disasters {sansai 三災} from
afflicting the land.

3. Ancestral Teachers Hall Sutra Chanting {sodô fugin 祖堂諷経} [13]

Harmony of Difference and Equality {Sandôkai 参同契}

Precious Mirror Samådhi {Hôkyô zanmai 宝鏡三昧}

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

Having chanted the Harmony of Difference and Equality and the Precious Mirror Samadhi, we
present {bu 奉} the excellent merit {shukun 殊勳} just accumulated to the successive
generations of buddhas and ancestors who transmitted the flame {dentØ rekidai busso 伝灯歴
代仏祖}, (great assembly together recites names in lineage, beginning with the Most Reverend
Vipaśyin Buddha {Bibashi Butsu Daioshô 毘婆尸仏大和尚} and ending with the patriarch
immediately preceding the founding abbot (kaisan 開山) of the particular monastery. For
example, at Eiheiji, recitation ends with Most Venerable Tiantong Rujing {Tendô Nyojô
Daioshô 天童如浄大和尚}; at Sôjiji, it ends with Most Venerable Tettsû Gikai 徹通義介
{Tettsû Gikai Daioshô 徹通義介大和尚}), that we may repay {jôshû 上酬} their
compassionate blessings {jion 慈恩}.

4. Sutra Chanting for Founding and Former Abbots {kaisan rekijû fugin 開山歴住諷経} [14]

Great Compassion Dharani {Daihi shu 大悲呪}

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

Having chanted the Great Compassionate Mind Dharani, we present {bu 奉} the excellent
merit {shukun 殊勳} just accumulated to the founding abbot, Most Reverend <Name>, the
second abbot, Most Reverend <Name>, and to each of the Most Reverend <Names> (list
successive generations of former abbots), that we may repay their compassionate blessings. In
this connection, we make an assisting offering {shisen 資薦} to Most Reverend <Names> (list
of abbots emeriti {zenjûhai 前住牌} and venerables {sonshuku 尊宿} who rendered special
service to the particular monastery or were closely associated with it), to increase the honor
{zôsô 増崇} their posthumous names {hon i 品位}.

5. Mortuary Hall Sutra Chanting {shidô fugin 祠堂諷経} [14]

Verse from the Lifespan Chapter {Juryô hon ge 寿量品偈}

9
 We humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} for their attentive
concern {shôkan 照鑑}.

Having chanted the Verse from the "Lifespan of the Tathâgata" Chapter of the Lotus Sûtra
{Myôhôrengekyô nyorai juryô hon ge 妙法蓮華経如來寿量品偈}, we transfer the merit
generated thereby to the reverends {oshô 和尚} <Names>, head seats {shuso 首座} <Names>,
upper seats {jôza 上座} <Names>, and deceased monks {bôsô 亡僧} of this monastery; to the
departed spirits {hon i 品位} of every member of the sangha throughout the dharma realms
{hokkai 法界}; to the founding patron {kaiki 開基} <Name> of this monastery; to the spirits
{shôrei 精靈} of martyrs of every nation; (various spirits of deceased patrons {danna 檀那}
associated with {ketsuen 結縁} [the monastery]; precept names {kaimyô 戒名} of various
spirits who are memorialized daily {nippai 日牌} and memorialized monthly {gappai 月牌};
at the two head monasteries {ryôhonzan 兩本山}, names are added from registries of past
members {kakochô 過去帳} of Dharma Protecting Society {gohôkai 護法会}, Society for
Support of Education {kyôiku kôryûkai 教育興隆会}, as well as various spirits of people
formerly in the Felicity Association {kichijôkô 吉祥講}, Buddha Compassion Association
{butsujikô 仏慈講}, etc.); to the patrons associated with the mortuary hall {shidô 祠堂} of this
monastery; to the six close kin {roku shinken zoku 六親眷属} and seven generations of parents
{shichise bumo 七世父母} of the pure assembly {seishu 清衆} gathered at this monastery; and
to sentient beings throughout the dharma realm {hokkai ganjiki 法界含識} .

May they equally perfect awakening.

Chart of Chanting Places {kaju i zu 課誦位図} [15]

[Figure 1]

Section Three: Morning Meal {chôshuku gyôhatsu 朝粥行鉢}

(Procedure for Taking Meals {fushukuhanpô 赴粥飯法})

Extended Gong {chôhan 長版} [16]

If preparations for meal {shukuhan 粥飯} are in order, administration hall postulants {kudô
anja 庫堂行者} put out food stands {daihan 擡槃} in front of kitchen-office (kitchen-residence {kuri
庫裏}); set down tubs {hattsû 鉢桶} filled with meal on them; in front of them spread out prostration
mats {haiseki 拝席} and place incense censer {kôro 香炉}.
When morning service is over (or, in case of midday meal {gosai gyôhatsu 午斎行鉢}, when
midday service {nicchû fugin 日中諷経} is over), upon hearing altar-space hand-bell {roji shukei 露
地手鏧}, postulant rings cloud gong in front of kitchen {chûzen no unpan 厨前の雲版} 36 times (this
is called "extended gong" {chôhan 長版}; method of sounding gong is not to strike in rapid
succession but to strike slowly, with a space between each ring).
Chef {tenzo 典座} returns to quarters at end of morning service, immediately (still wearing
kesa) burns incense {shôkô 焼香} for meal, faces sangha hall, spreads cloth {tengu 展具} and makes
nine prostrations {kyûhai 九拝} (this is called "rite of nine prostrations for the sangha's meal" {sôjiki
kyûhai no rei 僧食九拝の礼}). When finished, chef has busboys {sôku 送供} and servers {jônin 浄
人} carry meal to sanga hall. (It is not permitted to carry meal until nine prostrations have been done.
Next, chef himself goes to sangha hall, takes his meal place {jiki i 食位} in outer hall — outer
platforms — and has meal together with great assembly).
Busboys, hearing extended gong, lead servers to administration hall (kitchen–residence); when
chef's prostrations are finished, they carry meal to sangha hall, line up food stands in front of outer hall
(outer platforms) and place meal on them. Busboys also ladle hot water into the pure buckets {jôtsû 浄
桶} and rinse pure cloths {jôkin 浄巾} that are used to wipe the platform edge { jôen 牀縁} (number

10
of pure cloths used should be two or four, depending on size of platforms). Administration hall
postulant finishes striking extended gong about time when servers have finished carrying the meal.

Procedure for Entering Hall {nyûdôhô 入堂法 [17]

Groups of monks {sôshu 僧衆} from various quarters {shoryô 諸寮}, upon hearing extended
gong, enter hall in sequence. Procedure for entering hall is as follows. When using front door {zenmon
前門}, come in through south side {nankyô 南頬} (by pillar on south side), stepping in with left foot
first (the reason why one does not enter or exit through north side or center is that those are places
where the abbot enters and exits). Upon stepping into hall, immediately bow with gassho to Sacred
Monk, then proceed to one's own meal place. In proceeding to one's own meal place, persons in upper
section {jôkan 上間} do not cut across hall in front of the Sacred Monk, but go behind Sacred Monk's
altar {gan 龕}, then pass in front of rear hall roshi's platform {godôtan 後堂単} and go to their own
places; persons in lower section {gekan 下間} turn left in front of platform head's platform {tantôtan
単頭単} and go to their own places {ji i 自位} (in all cases, it is not allowed for anyone other than the
abbot to cut across in front of the Sacred Monk; this is courtesy {rei 礼} with respect to the Sacred
Monk). When entering by rear door {gomon 後門}, persons in upper section come in through north
side {hokkyô 北頬} (by the pillar on north side), stepping in with left foot first; persons in lower
section come in through south side (by the pillar on south side), stepping in with right foot first. In
both cases, they bow with hands clasped {itsu 揖} to the Sacred Monk, from behind him, then proceed
to own places. Upon reaching place {shû i 就位}, face own place directly and bow with gassho to the
two people at neighboring places {rin'i 鄰位} (neighboring place bow {rin i monjin 鄰位問訊}); next,
turn body to right, stand with back to own place, and bow with gassho to person on opposite seat
{taiza 対座} (this is called "opposite seat bow" {taiza monjin 対座問訊}. This is the standard
procedure (it is the standard to follow at all times when entering sangha hall).

Procedure for Mounting Platform {jôjôhô 上牀法} [17]

Next [still with back to own place], mount platform {jôjô 上牀}. Procedure for this is as
follows. First, use right hand to tuck left side of kesa or robe sleeve {eshû 衣袖} under left armpit, and
right hand to tuck right side of kesa or robe sleeve under right armpit. Then use both hands to hike up
kesa over hips. Adjust left hand in such a way as to hold kesa in place with it and put right hand on
platform for support. Bend right leg first and place on platform, then draw in left leg and sit semi-
cross-legged {hanka fuza 半跏趺坐}. Having mounted platform, immediately look down, check and
straighten sandals (footwear) that one has just removed. The preceding is the ordinary method for
mounting platform. (As for place where one sits, it should be about 15 centimeters — 6 inches — back
from platform edge {jôen 牀縁}, where the line of nested bowls {hou 鉢盂} — oryoki {ôryôki 応量
器} — will be).
Six stewards {roku chiji 六知事}, acolytes {jisha 侍者}, and so on, are placed in upper section
of outer hall {gaidô 外堂}; guest prefect {shika 知客}, bath prefect{chiyoku 知浴}, hall
prefect{chiden 知殿}, quartermaster {chiko 知庫}, rice chief {hanjû 飯頭}, stupa head {tassu 塔主},
guest monks {zantô 暫到}, and so on, are placed in lower section of outer hall.

Fish Drum {hou 魚鼓} [17]

Following the 36 strikes of extended gong, fish drum {hou 魚鼓} (hangs in lower section of
outer hall — outer platforms {gaitan 外単}; in temples without a fish drum, use sounding board {han
版}) is struck three series {santsû 三通}. After first sequence {ichie 一会} on fish drum has been
sounded, it is not permitted to enter hall. (For method of striking fish drum, see Part Three, "Basic
Etiquette" {kihon sahô 基本作法}, Chapter Seven, "Percussion Instruments" {narashimono 鳴物}).
With second sequence {nie 二会} on fish drum, servers (there may be two people, four, or more,
depending on size of hall and number of monks in assembly), pure cloths in hand, enter hall through
south side of front door. One of them passes behind Sacred Monk's altar {shôgan 聖龕} and goes
along rear hall platform until he comes to head seat's platform {shusotan 首座単}; beginning there he
wipes edges of platforms, in order, until he comes to rear hall platform. The other server wipes

11
directly from west hall roshi's platform {seidôtan 西堂単} to platform head's platform{tantôtan 単頭
単}. Having finished wiping, they meet facing each other behind Sacred Monk's altar, bow with hands
clasped {itsu 揖}, exit hall in single file, and wipe platform edges in upper and lower sections of outer
hall (outer platforms). The timing should be such that servers enter the hall with second sequence on
fish drum and move into outer hall with third sequence {san'e 三会}. (Those seated on a platform
gassho when servers are wiping its edge).

Gong for Taking Down Bowls {ahatsuhan 下鉢版} [18]

After third sequence on fish drum, cloud gond is sounded one progression (this is called "gong
for taking down bowls"; for method of sounding gong, see Part Three, "Basic Etiquette," Chapter
Seven, "Percussion Instruments").
Procedure for taking down bowls is as follows. First [while seated facing platform edge], brace
both hands on platform, spin body [still in semi-cross-legged position] to right, quietly stand up, face
name plaque {sekitan 籍単} and make abbreviated bow with gassho {ryaku monjin 略問訊}; then
grasp nest of bowls — oryoki — in both hands, turn body to right and return to sitting place. Then set
bowls down on left side, make abbreviated bow, and sit semi-cross-legged on cushion{zafu 坐蒲},
waiting for abbot to enter hall.

Sounding Drum {meiku 鳴鼓} [18]

After gong for taking down bowls, next server sounds drum {meiku 鳴鼓} (great pounding
{dairai 大擂}) three sequences {san'e 三会}. (This is called "meal drum" {saishukuku 斎粥鼓}; for
method of sounding drum, see Part Three, "Basic Etiquette," Chapter Seven, "Percussion
Instruments").
When gong for taking down bowls begins, Sacred Monk's acolyte {shôsô jisha 聖僧侍者}
(abbreviated as shôji 聖侍 or jishô 侍聖) enters hall through south side of front door, raising left foot
first to step in; bows with gassho before Sacred Monk, advances [to altar] and offers incense. Meal-
announcing postulant {kashiki anja 喝食行者}, carrying rice-offering vessel {shôki 餉器} (sacred
tray {shôzen 聖膳}), follows Sacred Monk's acolyte into hall, goes behind Sacred Monk's altar to
north side of altar, presents vessel to Sacred Monk's acolyte and makes so-called "send-off bow with
gassho" {okuri monjin 送問訊}. Sacred Monk's acolyte makes so-called "greeting bow with gassho"
{mukae monjin 迎問訊}, receives rice-offering vessel, suffuses it with incense, gives it back to
postulant, and again bows with gassho. Postulant offers it to Sacred Monk, after which the two people
simultaneously biow with gasssho. Sacred monk's acolyte withdraws and bows with gassho to front.
Postulant bows with gassho and returns to original place {hon i 本位} (at this time, first sequence of
great pounding ends and second sequence begins).
Next, Sacred Monk's acolyte gasshos, goes beside mallet and block {tsuichin 槌砧}, removes
covering cloth {fukusa 袱子} and drapes it over left arm, gasshos and returns to front, bows with
gassho to Sacred Monk, exits hall through south side [of front door], and goes to meal place in outer
hall — outer platform. (Sacred Monk's acolyte's meal place is in upper section of outer hall — outer
platform. At this time, second sequence of great pounding ends and third sequence begins).

Abbot Goes to Hall [for Meal] {jûji fudô 住持赴堂} [19]

When third sequence [of great pounding drum] is about finished, server rings sangha hall bell
{sôdô shô 僧堂鐘) seven times, and abbot goes to hall {jûji fudô 住持赴堂}. Great assembly monks
get down from platform and stand {kiryû 起立} to greet abbot. (When abbot does not go to hall {fudô
赴堂}, there are no seven rings of bell, and great assembly also does not get down from platform. In
this case, when great assembly hears end of the second sequence of great pounding they place nest of
bowls — oryoki — in front of their seats). Abbot enters hall through center or north side of front door;
bows with gassho to front, goes before his/her chair, then abbot and great assembly all together bow
with gassho {fudô monjin 普同問訊}. When abbot has sat in chair, great assembly mounts platform.
Two abbots quarter's postulants {hôjô anja 方丈行者} come in through south side of front
door (one carries the abbot's nest of bowls — oryoki), go in front of abbot and simultaneously bow

12
with gassho {monjin 問訊}. One places table {takusu 卓子} (takajoku たかじょく) in front of abbot;
the other puts abbot's bowls (oryoki) on table. They again bow in gassho simultaneously, exit hall
through front door, and take their meal places in outer hall (outer platforms). Great assembly monks
place nest of bowls (oryoki) in front of their seats, on platform edge.

Setting Out Bowls {tenpatsu 展鉢} [19]

Next, rector {ino 維那} leaves place [in outer hall], enters hall, bows with gasssho before
Sacred Monk, advances [to altar] and burns incense, withdraws and bows with gassho {monjin 問訊},
gasshos and goes beside mallet and block, bows with gasssho, and strikes [block] with mallet {tatsui
打槌} (mallet for setting out bowls {tenpatsu tsui 展鉢槌}) once. (If abbot does not go to hall, rector
leaves place upon second sequence of great pounding, stands just outside south side of front door
waiting for Sacred Monk's acolyte to exit hall, then enters hall; upon hearing end of third sequence,
strikes [block] with mallet {tatsui 打槌} once). Great assembly monks gassho, chant Verse upon
Hearing the Meal Signal {Montsui no ge 聞槌の偈} and Verse for Setting Out Bowls {Tenpatsu no ge
展鉢の偈}:

Verse upon Hearing the Meal Signal

Buddha was born in Kapilavastu {Kapira 迦毘羅},

attained the way {jôdô 成道} in Magadha {Makada 摩掲陀},
taught {seppô 説法} in Varanasi {Harana 波羅奈},
entered nirvana {nyûmetsu 入滅} in Kushinagara {Kuchira 拘絺羅}.

Verse for Setting Out Bowls

Now we set out Buddha's bowls {ôryôki 応量器};

may we, with all living beings,
realize the emptiness {kûjaku 空寂} of the three wheels
{sanrin 三輪}: giver, receiver, and gift.

Great assembly monks gassho and lower heads and, using both hands, undo covering cloth{fukusa 袱
子} in which nest of bowls (oryoki) is wrapped. First, take out bowl wiping cloth {hasshiki 鉢拭} (a
dishcloth; a cloth about 36 centimeters — 14 inches — square, with edges that are rolled over and
stitched), fold it in half horizontally, then in thirds vertically; lay it on top of utensil bag {shijotai 匙筯
袋) and set bag down horizontally in front of knees.
Next, unfold pure cloth {jôkin 浄巾} (apron cloth) and cover knees. Then open covering cloth
{fukusa 袱子}, letting farthest corner of it hang over platform edge; other three corners should be
tucked under slightly. Next, using both hands, open placemat {hattan 鉢単} (underlay for bowls).
Turn right hand palm-down and hold near side of the platform in such a way as to cover nest of bowls
(oryoki); with left hand, raise bowls above placemat. Then lay placemat on covering cloth and
immediately set bowls down on left side of mat.
Next, using both thumbs, remove and arrange individual bowls {funsu 饋子} (large and small
nested bowls) on placemat, beginning with smallest and proceeding in order. (Usual manner is to
remove number four bowl {daiyonpun 第四饋} and number three bowl {daisanpun 第三饋} together,
setting them on right side of placemat; then remove number two bowl {dainifun 第二饋} and set it on
top of placemat; next take head bowl {zufun 頭饋}, i.e. number one bowl {daiippun 第一饋}, and set
it in center).
Next, pick up utensil bag and take out spoon and chopsticks. To do this, first take bag and push
the spoon and chopsticks out slightly; then fold bag in thirds toward outside and hold it with left hand
while right hand removes chopsticks, followed by spoon (when removing utensils take chopsticks
first, when putting them away insert spoon first); set utensils down horizontally behind number one
bowl (in front of knees), pointing left, spoon face up. (After meal, utensils are set down pointing right,

13
spoon face down; this signifies "upwards, seeking enlightment" {jôg bodai 上求菩提} at the
beginning, and "downwards, converting living beings" {gekeshujô 下化衆生} at the end).
Next, place bowl swab {hassetsu 鉢刷} perpendicularly between number one bowl and
number two bowl, with handle of swab {setsu 刷} facing outward.
Next, with utensils bag still folded in thirds, put it under bowl wiping cloth (dishcloth) and set
them down together, horizontally, on near side of placemat. With this, setting out bowls is done.

Ten Buddha Names {jûbutsumyô 十仏名} [20]

Next, rector {ino 維那} strikes block with mallet once and intones:

In the midst of the three treasures {sanbô 三宝}

which verify our understanding,
entrusting ourselves to the sangha {sonshû 尊衆},
we recall {nyan 念}:

He/she strikes block with mallet once again (this is called "mallet of verse of praise" {tange tsui 歎偈
槌}). Great assembly monks gassho and recite Ten Buddha Names {Jûbutsumyô 十仏名} in unison:

Birushana Buddha, pure dharma body

{shinjin pashin birûshânô fû 清浄法身毘盧舍那仏}

Roshana Buddha, complete enjoyment body

{enmon hôshin rushânô fû 円満報身盧遮那仏}

Shakyamuni Buddha, of trillions of apparitional bodies

{senba'i kashin shikyâmûnī fû 千百億化身釈迦牟尼仏}

Miroku Buddha, of future birth

{tôrai asan mirû sonbû 当来下生弥勒尊仏}

All buddhas throughout space and time

{jīhô sanshī ishī shīfû 十方三世一切諸仏}

Monjushiri Bodhisattva, of great sanctity

{daishin bunjusurī bûsâ 大聖文殊師利菩薩}

Fugen Bodhisattva, of the great vehicle

{daijin fuen bûsâ 大乗普賢菩薩}

Kanzeon Bodhisattva, of great compassion

{daihi kanshiin bûsâ 大悲觀世音菩薩}

All honored ones, bodhisattvas, great beings;

{shīson bûsâ môkôsâ 諸尊菩薩摩訶薩}

Great perfection of wisdom

{môkô hôjâ hôrômī 摩訶般若波羅蜜}.

For each buddha, rector strikes block with mallet ("mallet of buddha names" {butsumyô tsui 仏名槌}).
(Method of striking with mallet: press index finger and middle finger of left hand on edge of block
{chin 砧}, letting thumb, ring finger, and little finger hang down side of block; grasp mallet with
thumb and all four fingers of right hand; gently run head of mallet in a circle around face of block,

14
then strike it at a point about 15 cm — 5 inches — from the center. There is an ancestral admonition
{sokun 祖訓} to the effect that if the mallet is struck too late it will "hit the head of the buddha" whose
name is to be chanted next, and if it is struck too soon it will "hit the feet" of the buddha whose name
is currently being chanted, so one must handle the mallet with great care. The general procedure is for
block to be struck with mallet a total of sixteen times: once for setting out bowls {tenpatsutsui 展鉢);
once when expressing praise {hyôtan 表歎} — i.e. when intoning "In the midst of the Three
Treasures..."; eleven times [once for each line of the text] when chanting Ten Buddha Names; once for
food-offering prayer {sejiki jugan 施食呪願}; once for completion of serving food {henjiki 遍食};
and once for Verse of Purity While Abiding in the World {Sho sekai bon no ge 処世界梵之偈}).

Food Offering Verse {Sejiki ge 施食偈} [21]

When chanting of Ten Buddha Names is finished, strike block with mallet once ("mallet of
prayer" {jugan tsui 呪願槌}) and chant Food Offering Verse {Sejiki no ge 施食の偈}. (During period
of retreat {seichû 制中}, head seat {shuso 首座} chants it; in the event that head seat does not attend
meal, secretary {shoki 書記} chants in his/her place. Between retreats {geai 夏間}, rector chants it; in
the event that rector does not attend meal, sangha hall postulant {dôan 堂行} chants in his/her place).

At gruel time {shukuji 粥時} (breakfast) chant:

This morning meal of ten benefits {jiri 十利}

nourishes us in our practice.
Its rewards are boundless,
filling us with ease and joy.

At main meal time {saiji 斎時} (midday meal) chant:

The three virtues {sante 三徳} and six tastes {rumi 六味} of this meal are offered to buddha
and sangha.
May all sentient beings in the universe
be equally nourished.

Announcing Meal {kasshiki 喝食} [22]

At the start of Verse for Setting Out Bowls, meal-announcing postulant {kasshiki anja 喝食行
者} goes to rector's place (outer hall — outer platforms), sets out bowls for rector, returns to original
place {hon i 本位}. Next, when Food Offering Verse is finished, bows with gassho to Sacred Monk,
returns to original place, bows with gassho diagonally to Sacred Monk, stands with folded hands
{shashu 叉手} and announces meal {kasshiki 喝食}. Procedure for announcing meal: with folded
hands, make the announcement in a clear, drawn-out voice, then lower head {teizu 低頭}. At gruel
time say, "Pure gruel" {jôshû 浄粥}; at main meal time call out, "Fragrant rice" {kyôhan 香飯} and
"Fragrant soup" {kyôjû 香汁}. At this time, servers {jônin 浄人} enter hall simultaneously and serve
food {gyôjiki 行食}.

Procedure for Serving Food {gyôjikihô 行食法} [22]

Procedure for serving food {gyôjiki 行食}: servers carry tubs {hattsû 鉢桶}, etc., still on
stands, into hall. One goes behind Sacred Monk's altar and around long platforms {chôrenjô 長連牀}
to head seat's place; another goes directly to west hall roshi 's {seidô 西堂} place (when there are four
servers, the first goes to head seat's platform {shusotan 首座単}, the second goes to west hall roshi 's
platform {seidôtan 西堂単}, the third goes to rear hall roshi's platform{godôtan 後堂単}, and the
fourth goes to platform head's platform {tantôtan 単頭単}). Upon arriving in front of those platform
places {tan i 単位}, lower heads, then set down tubs, etc., in the middle between the head seat's and
west hall's places, near the platform edge {jôen 牀縁}. First server dispenses food beginning at head
seat's place and moving toward the rear hall's platform; lastly serves food to abbot. Second server

15
begins at west hall's place and dispenses food to every place in sequence until reaching the platform
head's platform. When serving fragrant rice and fragrant soup simultaneously at main meal time, soup
server in upper section {jôkan 上間} proceeds in sequence from rear hall roshi's place {godô i 後堂
位} to head seat's platform; soup server in lower section {gekan 下間} moves in order from platform
head's place {tantô i 単頭位} to west hall's platform. When food service is over, servers face each
other behind Sacred Monk's altar, make mutual bow with hands clasped {ai'itsu 相揖}, form one line,
exit hall, and serve food in outer hall (outer platforms).
In the event that there are additional side dishes {sai 菜}, upon seeing that servers have exited
hall {shutsudô 出堂}, [postulant] announces, "Fragrant side dishes" {kyôsai 香菜}, and servers
dispense the side dishes. At gruel time, following the rice gruel {shuku 粥} they serve pickles and
sesame salt {gomashio 胡麻塩} or fried salt {yakishio 焼塩}. (When serving food, server moves in
front of recipient and lowers head; when finished serving and about to withdraw, again lowers head).

Procedure for Receiving Food {jujikihô 受食法} [22]

Receiving food {jujikô 受食} is never something that monks of the assembly {sôshu 僧衆} do
on their own; their bowls must be filled by the servers. When the server comes before one's sitting
place, gassho, take oryoki [literally, "head bowl" zuhatsu 頭鉢}] in both hands (at main meal time
hold spoon in left hand), hold it at an angle near the platform edge and receive food (bowl is held out
diagonally in front of one's body; bowl itself is kept level). When one has received an appropriate
amount {ôryô 応量}, interrupt the serving with one's right hand, arrange the food in the bowl with
one's spoon, and set bowl down on bowl stand {hattetsu 鉢揲}. In case of fragrant soup, gassho and
give number one bowl over to server with right hand to have it filled; while server is filling it, wait
respectfully {kugyô 恭敬} in gassho. In case of pickles, lift number two bowl in both hands to receive
them. In case of bowl being filled with side dishes, simply gassho and recive them. Having received
food, set down bowl or vessel and again gassho. All receiving of food is preceded and followed by
gassho.

Mallet for Completion of Serving Food {henjiki tsui 遍食槌} [23]

When food has been served, rector strikes block with mallet once. This is called "mallet for
completion of serving food" {henjikitsui 遍食槌}.
When there are foodstuffs that come from a patron {seshu 施主}, prior to the mallet for
completion of serving food, rector moves behind Sacred Monk's altar to a position in front of head
seat, bows with gassho and invites him [to chant] saying, "Verse of Donated Ingredients, please," then
returns to place of mallet and strikes block with mallet once. Head seat chants Verse of Giving Wealth
{Sezai no ge 施財の偈} (if between retreats {geai 解間}, rector himself may chant):

The two gifts, of wealth and dharma {zaihô nise 財法二施},

are incalculable in their merit {kudoku muryô 功徳無量}.
The perfection of giving {danbaramitsu 檀波羅蜜}
is completed and perfected {gusoku enman 具足円満}.

Next, strike mallet for completion of serving food {henjikitsui 遍食槌}. After striking, rector lays
mallet on block, gasshos, advances in front of Sacred Monk, bows with gassho, and returns to place.
Great assembly monks, upon hearing mallet for completion of serving food, gassho all together {fudô
gasshô 普同合掌}.

Verse of Five Contemplations {Gokan no ge 五観偈} [23]

Next, [monks of great assembly] salute food {itsujiki 揖食} (lower head with folded hands
{shashu teizu 叉手低頭}), fold hands in dharma realm concentration mudra {hokkaijô in 法界定印}
(left hand on bottom, right hand on top, with thumb tips touching to form a circle), and chant Verse of
Five Contemplations {Gokan no ge 五観偈}. (Or, upon hearing mallet for completion of serving food,

16
immediately gassho, and then while saluting food {itsujiki 揖食} chant Verse of Five
Contemplations):

We reflect on the effort that brought us this food

and consider how it comes to us.
We reflect on our virtue and practice, and whether we are worthy of this offering.
We regard greed as the obstacle to freedom of mind.
We regard this meal as medicine to sustain our life.
For the sake of enlightenment we now receive this food.

Verse of Food for Spirits {Saba ge 生飯偈} [24]

Next, if it is main meal time {saiji 斎時}, put out food for spirits {saba 生飯} (this is called
"distribution for spirits" {suisan 出生}). Procedure for this is as follows. First bow with gassho, then
using index finger and thumb of left hand pick up approximately seven grains of rice, place on handle
of bowl swab {hassetsu 鉢刷}, and chant Verse of Food for Spirits {Saba ge 生飯偈}:

Oh spirits, we now give you an offering;

this food is for all of you in the ten directions.

(Food for spirits should positively not exceed approximately seven grains of rice. In the case of
glutinous rice cakes {mochi 餅}, put out a piece about the size of half a penny; or in the case of
noodles, a piece about 3 cm — 1 inch — long. Rice gruel [served at morning meal] is not distributed
to spirits. Because there is no distribution for spirits at gruel time {shukuji 粥時}, the Verse of Food
for Spirits is not chanted, and immediately following the Verse of Five Contemplations [the assembly]
raise bowls {keihatsu 擎鉢} and chant, "First, this is for the three treasures, etc.")

Bowl Raising {keihatsu 擎鉢} [24]

Next, using both hands raise oryoki {zuhatsu 頭鉢} and chant the following verse:

First, this is for the three treasures {sanbô 三宝};

next, for the four benefactors {shion 四恩};
finally, for the beings in the six realms {rokudô 六道}.
May all be equally nourished.

The first portion is to end all evil;

the second is to cultivate every good;
the third is to free all beings.
May everyone realize the buddha way.

Prior to chanting this verse, take chopsticks in right hand and place them on top of number one bowl
(fragrant soup {kyôjû 香汁}) with tips facing towards oneself. When the Bowl-Raising Verse {Keihai
no ge 擎鉢の偈} is finished, without putting down oryoki, lower head {teizu 低頭} and then
immediately begin to eat {kitsujiki 喫食}. For eating, spoon {saji 匙} is used for rice gruel; for all
other food, chopsticks are used; when eating from any vessel whatsoever, proper procedure is to hold
it in the other hand.
Servers {jônin 浄人} prepare repeat service {saishin 再進} (second helpings). Busboys {sôku
送供} enter hall carrying pure cloths {jôkin 浄巾}, pick up spilled food, wipe off any dirty places on
platform edge { jôen 牀縁}, leave hall. When repeat service is finished, they do the same.
Meal-announcing postulant {kasshiki anja 喝食行者}, upon observing that monks of great
assembly have finished eating, calls out "Repeat service {saishin 再進}." Servers serve food a second
time. At main meal time, when meal-announcing postulant sees that servers have exited hall, he calls
out "Collecting the food for spirits {shûsan 收生}." Servers gather up food for spirits {saba 生飯}.

17
(When servers come, press down on swab with finger, making it easier for them to remove the rice
grains). When meal-announcing postulant sees that great assembly have finished eating and set down
spoons and chopsticks, at gruel time [breakfast] he calls out, "Pure water {jôsui 浄水}." If it is the
main meal time [midday], he first calls out "fragrant hot decoction {kôtô 香湯}," then "pure water."
Servers distribute fragrant hot decoction and pure water. (When fragrant hot decoction has been
consumed, and bowls washed {senpatsu 洗鉢} with pure water, dispose of rinse water {sessui 折水}.
When there is soft rice gruel, such as rice decoction {beitô 米湯}, receive [pure water] in oryoki, then
pour everything into number one bowl and eat it. Receive fragrant hot decoction in oryoki, then pour it
into number one bowl and drink it).

Bowl Washing {senpatsu 洗鉢} [25]

Procedure for washing bowls {senpatsu 洗鉢} is as follows. First, taking care not to let the
tied-up sleeves of one's robe touch bowls, receive water in oryoki (nowadays this is hot water). To
receive it, hold oryoki in both hands, with bowl swab in right hand. Having received it, set bowl on
bowl stand and use a clockwise motion of the swab to wash the inside. Next, pour water into number
one bowl. Holding swab in right hand, rotate oryoki with left hand in such a way that swab thoroughly
cleans it, outside and inside. Put swab down on number one bowl and, still holding oryoki in left hand,
take bowl wiping cloth {hasshiki 鉢拭} (dishcloth) in right hand and cover oryoki with it. Then hold
oryoki in both hands and, revolving it clockwise, wipe and dry it with cloth. Gently squeeze bowl
wiping cloth and place it briefly in oryoki, so that nothing but one corner of it sticks out. Next, place
oryoki on bowl stand. Wash spoon and chopsticks in number one bowl, using swab, and wipe them
with bowl wiping cloth without removing it from oryoki. When finished, put them away in utensil bag
{shijotai 匙筯袋} and lay it down horizontally behind number one bowl (between number one bowl
and oneself). (It is not allowed to wash nested bowls, spoon, or chopsticks inside oryoki).
Next, wash number one bowl in number two bowl. First, lift swab and number one bowl
together in left hand. With right hand, take number two bowl and move it to the place where number
one bowl had been sitting. Then pour water [from number one bowl] into number two bowl. Wash
number one bowl, dry it, place it inside oryoki, and rest bowl wiping cloth inside it. Next, wash
number three bowl (and if it was used, number four bowl) [in number two bowl]. Having wiped
number three and four bowls, stack them and set them down on right side of placemat {hattan 鉢単}
and put bowl wiping cloth back into number one bowl. Next, wash swab, wipe it on one corner of
bowl wiping cloth inside number one bowl, place it inside utensil bag, and wait for disposal of rinse
water {sessui 折水}. Until the bowl water {hassui 鉢水} is disposed of, it is not permitted to do such
things as fold one's pure cloth{jôkin 浄巾}; do not throw away excess bowl water beneath the
platform.

Disposal of Rinse Water {sessui 折水} [26]

When meal-announcing postulant sees that great assembly has finished bowl washing, he calls
out "Disposal of Rinse Water {sessui 折水}." Servers proffer rinse water vessels {sessuiki 折水器}.
Monks of great assembly gassho, mentally intone {sônen shite tonaeru 想念して唱える} the following
verse:

The water with which we wash our bowls

tastes like ambrosia.
We offer it to the many spirits;
may they be satisfied.
On ma ku ra sai so wa ka.

Having done this, pour bowl water into rinse water vessel. When disposing of rinse water, put the lip
of one's bowl against the inside of the vessel and pour in such a way as not to make any [splashing]
noise.

18
 Servers make mutual bows with hands clasped {ai'itsu 相揖} behind Sacred Monk's altar, form
a single line and depart hall.

Putting Away Bowls {shûhatsu 收鉢} [26]

When disposal of rinse water is finished, wipe [number two] bowl used for it, and, with bowl
wiping cloth sqeezed in right hand, stack it together with [number one] bowl inside oryoki. Also stack
remaining number three and number four bowls. Steadying nest of bowls (oryoki) with left hand, wipe
top of placemat. Next, turning over left hand, lift up bowls (oryoki). Turn right hand palm down, still
squeezing bowl wiping cloth, grasp edge of placemat nearest to body, and place it on top of nest of
bowls (oryoki). Set bowls (oryoki) down in middle of covering cloth{fukusa 袱子} and, using both
hands, fold up placemat {hattan 鉢単} and lay it on top of bowls {hatsujô 鉢上}. Next, grasping
corner of covering cloth nearest one's body, wrap it over nest of bowls (oryoki), then take corner of
covering cloth that hangs over platform edge, lift it towards one's body and wrap it too over bowls.
Fold up pure cloth {jôkin 浄巾} (fold twice horizontally, three times vertically), place it on top [of half
wrapped bowls], and put utensil bag and water board {mizuita 水板} on top of pure cloth. Next,
stretch out bowl wiping cloth to get rid of wrinkles, and lay it on top, covering those. Then, using both
hands, lift right and left corners of covering cloth over nest of bowls (oryoki) and tie them together in
the middle. Having knotted those two ends together, both should hang down to the right (this is so one
can immediately tell which is left and right on the nest of bowls — oryoki, and also to make them easy
to untie). When nest of bowls (oryoki) has been wrapped up, gassho and sit silently. Servers, upon
seeing that assembly has finished putting away bowls, take pure cloths and wipe platform edge. For
ettiquette to be followed by servers when going around with pure cloths, see instructions given above
in Part One, Chapter One, Section Three, under "Fish Drum."

Purity While Abiding in the World {shose kaibon 処世界梵} [26]

When putting away bowls is finished, Sacred Monk's acolyte {shôji 聖侍} stands up from seat
and gets off platform, drapes mallet and block {tsuichin 槌砧} covering cloth {fukusa 袱子} over left
arm, enters [sangha] hall, advances before Sacred Monk, bows (gassho and lower head), proceeds to
side of mallet and block, faces mallet and bows (gassho and lower head), strikes [block] with mallet
(mallet for exiting hall {adô tsui 下堂槌}) once, covers mallet and block with cloth, bows (gassho and
lower head) again, exits hall, and returns to place. Two abbot's quarters postulants {hôan 方行},
followingSacred Monk's acolyte, stand up from seats, enter from south side of front door, go before
abbot, stand together {heiryû 併立} and bow with gassho. One takes abbot's nest of bowls (oryoki);
the other removes [abbot's] table {takusu 卓子}. They bow with gassho again, exit hall, and wait for
abbot to come out.
Rector, upon hearing mallet strike block, intones Verse of Purity While Abiding in the World
{Shose kaibon no ge 処世界梵之偈} in a drawn-out voice {chôsei 長声}:

Abiding in this world which resembles empty space {kokû 虚空}, like a lotus flower {renge 蓮
花} that touches not the water, the mind {shin 心} is pure and transcends it.
Considering this {kei 稽}, we bow our heads {shurai 首礼} to the most honored one {mujôson
無上尊}.

Monks of great assembly gassho and listen. When rector comes to phrase, "Thus we bow," they lower
heads all together {fudô teizu 普同低頭}.
When verse is finished, monks of great assembly place nest of bowls (oryoki) to left side of
sitting place {za i 座位}, get down from platform {ajô 下牀} to see off abbot. Abbot stands up from
chair, bows together {fudô monjin 普同問訊} with great assembly, bows (gassho and lower head) in
front of Sacred Monk, and exits hall (after morning gruel, if abbot has business to attend to and will
not give a morning convocation sermon {sôsan hôyaku 早参法益}, when Verse of Purity While
Abiding in the World is finished, the bell for release from convocation {hôsan shô 放参鐘} is rung
three times). Following this, residents of various quarters {shoryôshû 諸療衆} exit hall. Sangha hall

19
assembly {sôdôshû 僧堂衆} mounts platform {jôjô 上牀}, raise nest of bowls (oryoki) in both hands,
face name plaques {sekitan 籍単} and lower heads, hang bowls on hooks above platform boxes
{kanki 函櫃} (if sangha hall has no such hooks, place bowls on top of platform box), and bow with
gassho. With this, breakfast {gyôshuku 行粥} is over. (When formal meals {gyôhatsu 行鉢} are held
in temples that have no sangha halls, it is permissible to use main hall {hondô 本堂} as an imaginary
sangha hall, lining up meal tables {handai 飯台} four together {shihan 四版} and practicing {gyôshu
行修} in accordance with the procedure for taking meals {fushukuhanpô 赴粥飯法}).

Sponsored Meals {seshusai 施主斎} [27]

If there is a donor {seshu 施主} who sponsors meal {sessai 設斎}, when setting out bowls
{tenpatsu 展鉢} is completed, before Ten Buddha Names {Jûbutsumyô 十仏名} are chanted, guest
prefect {shika 知客} leads donor into hall and has him/her offer incense {gyôkô 行香}. Rector strikes
block with malet once, reads following statement {sho 疏}:

We bow to the Blessed One {bogabon 薄伽梵},

to the Perfected Sutra {enman shutara 円満修多羅},
and to the sangha of Mahâyâna bodhisattvas {daijô bosatsu sô 大乗菩薩僧}, the merits
{kudoku 功徳} of which are difficult to conceive {nanshigi 難思議}.

There is, in connection with the provision of this morning (midday) meal, a statement {sho 疏}
[of donation], which I shall respectfully announce to this cloud hall {undô 雲堂} assembly,
representing the donor. We humbly reflect on this proof of his/her compassion.

Nation of Japan {nippon koku 日本国}

Province of <name>
City / Town of <name>
<name of donor>

"Now, on the occasion of (name auspicious event / memorial service), I have respectfully come
to this monastery and provided pure food for (breakfast / midday meal) as a humble offering
{bugon 奉献} to the everlasting three treasures of the ten directions {jippô jôjû no sanbô 十方
常住之三宝}, that it may provide nourishment {kuyô 供養} to this single gathering of the
sangha here at present. May the great blessings {kôfuku 鴻福} that accrue from this be
dedicated {ekô 回向} to:

<name of person>, that their blessings and life shall be extended and their root of faith
{shinkon 信根} will not recede.

— or —

(precept name of deceased), that their place of karmic retribution {hôchi 報地} may be
adorned and they may attain perfect awakening {enman bodai 円満菩提}.

Humbly stated {tsutsushinde sho 謹疏}

We humbly request:
May the three treasures be fully known,
and the disciples provide a shining example."

The preceding statement having been fully announced,

May the sacred eyes {shôgan 聖眼} selflessly {mushi 無私}

kindly bestow on us their attentive concern {shôkan 照鑑}.

20
 I respectfully invite the venerable assembly {sonshu 尊衆} to recite:

(next, Ten Buddha Names)

Procedure for donor {seshu 施主} offering incense {gyôkô 行香} is as follows. Burn incense and
make three prostrations to Sacred Monk. Led by guest prefect, and carrying hand-held censer {heiro
炳炉} with incense burning in it, pass behind Sacred Monk's altar to front of abbot. Bow with gassho.
Next, tour hall {jundô 巡堂}, making one round and returning to front of Sacred Monk. Bow with
gassho again and withdraw. (While statement is being announced, donor kneels holding censer {kiro
跪炉} and listens respectfully. When rector is reading statement and comes to name and address of
donor, it is a mistake to use the honorific word "Mr." {dono 殿} in connection with the name. This is
because rector speaks in place of donor, who would not use honorific in reference to him/herself).

Chart of Meal Places in Sangha Hall {sôdô hatsu i zu 僧堂鉢位図} [30]

[Figure 2]

[Caption] Because assigned places {hi i 被位} in sangha hall are same as meal places {hatsu i 鉢位},
the present work details the latter and omits the former.

Section Four: After-Breakfast Communal Labor {shukuha fushin 粥罷普請}

Bell manager {shôsu 鐘司}, upon hearing end of Verse of Purity While Abiding in the World {Shose
kaibon no ge 処世界梵之偈}, beats one series on communal labor drum {fushin ko 普請鼓}. Great
assembly cleans monastery inside and out (this is called "daytime labor" {nitten samu 日天作務}).

Section Five: Morning Zazen {sôshin zazen 早晨坐禅}

(9 a.m - 11 AM)

Hang Placard {kahai 掛牌} [31]

When set time arrives, rector has sangha hall postulant {dôan 堂行} hang "zazen" placard
{zazen hai 坐禅牌} in front (center of front door) of sangha hall (this is hung only for mid-morning
zazen, not at other times). Having hung it, postulant makes three hits at long intervals {chôda sange 長
打三下} on sounding board {han 版} in front of sangha hall (spacing of hits is same as board
signalling face-washing {senmenban 洗面版}).

Entering Hall {nyûdô 入堂} [31]

In time between first hit and second hit, sangha hall assembly {sôdôshu 僧堂衆} enter hall
{nyûdô 入堂}, all wearing kesas {takkesa 搭袈裟}. Between second hit and third hit, staffs of various
quarters {shoryôshu 諸寮衆} enter hall, also wearing kesas. Procedures for going in and out, as well
as for mounting platform {jôjô 上牀} and sitting {taza 打坐} are same as those used for dawn zazen
{kyôten zazen 暁天坐禅}. Next, sangha hall postulant {dôan 堂行} strikes three blows {sanda 三打}
on sounding board {han 版} in front of head seat's quarters {shusoryô 首座寮}, announcing head
seat's {shuso 首座} entrance into hall. Head seat's entrance into hall, burning of incense {shôkô 焼
香}, and touring of hall {jundô 巡堂} are all same as for dawn zazen. Next, sangha hall postulant goes
to front of abbot's quarters {hôjômae 方丈前} and strikes three blows on board there, announcing
abbot's {jûji 住持} entrance into hall. Abbot's entrance into hall, burning of incense, and touring of
hall are all same as for dawn zazen. When head seat and abbot have entered hall, nobody may leave or
enter through the front door. Hall monitor {jikidô 直堂} waits for abbot to finish sitting down, lowers

21
screens {chôren 帳簾}, then rings small bell {shôshô 小鐘} (or small bowl-bell) three times (start of
meditation period {shijô 止静}). Next, hall monitor (or meditation patrol {junkô 巡香} goes around
with kyosaku {kyôsaku 警策}, and so on; all of this is the same as for dawn zazen. (Except, when
head seat and abbot tour hall together, there are no prostrations).

Walking Meditation {kinhin 経行} [31]

When sitting is long and there is danger of laxness, walking meditation {kinhin 経行} is in
order. This depends on the instructions of the abbot, but usually it is carried out about once every hour.
Procedure for walking meditation is as follows. Hall monitor puts away kyosaku and rings
small bell twice. Entire assemby immediately rise from sitting, get down from platform, exit from rear
door {gomon 後門}, and go to walking meditation area {kinhinjô 経行場}. For walking meditation
area, the two corridors on left and right sides of sangha hall are used. In walking meditation move
slowly in a straight line, in accordance with the principles of "folded hands at chest" {shashu tôkyô 叉
手当胸} and "one breath, half step" {issoku hanpo 一息半歩}. In the case of sangha halls that have
no walking meditation area, or times when an existing walking meditation area is unuseable, for sake
of convenience walking meditation may be carried out using open floor space {roji 露地} inside
sangha hall. Monks of assembly form unidirectional rectangles in the open floor spaces in upper and
lower sections {jôgekan 上下間} of hall, respectively, each group moving slowly in straight lines, in
its own section. When arriving at corners of rectangle, turn body to right. In moving to walking
meditation area [in corridors outside hall], people in upper section go from abbot's place {jûji i 住持
位}, people in lower section go from west hall roshi 's place {seidô'i 西堂位}; they move together two
by two, the two files passing on either side of Sacred Monk's altar, and exit rear door. When walking
meditation is over, enter from rear door, top places going first {jô i senkô 上位先行}. In returning to
their places, people in upper section pass in front of rear hall roshi 's platform {godôtan 後堂単};
people in lower section pass in front of platform head's platform {tantôtan 単頭単}. "One breath"
{issoku 一息} means one inhalation; "half step" {hanpo 半歩} means advancing each foot only to
point where instep lines up with toe of other, stationary foot. When walking meditation is over, small
bell rings once and all together return to their original places for release from meditation {hôzen 放
禅}. Or, small bell rings three times, all return to places, bow with hands clasped {itsu 揖}, mount
platform, and do zazen. Those who need to go to the toilet do so and finish before the next start of
meditation period {shijô 止静}. Also, when zazen is long, anyone who wishes to stand and do walking
meditation alone lightly raises body, still wearing kesa, gets down from platform, puts on slippers {ai
鞋} (footwear), and goes out of rear door to walking meditation area; those in upper section use north
side and those in lower section use south side of door. Walk quietly, so as not to make any sound with
straw sandals (footwear). (Nowadays, however, walking meditation is usually held every hour, so
cases of this are rare). To go to toilet, do not leave assigned place but remove kesa while still seated,
fold it and place it on top of platform box, gassho, then get up from platform and go to toilet {tôsu 東
司}. When finished there, return to hall, don kesa in accordance with proper procedure {nyohô 如法},
and sit. However, if at all possible one should try to wait until the sitting is over.
While engaged in zazen, if there are admonitions {suikai 垂誡} from the abbot or someone
else, all must keep silent and listen attentively {taichô 諦聴}.
(Walking meditation is initiated by walking meditation bell {kinhinshô 経行鐘} — two rings
{nishô 二声} on the small bell {shôshô 小鐘}. When zazen follows immediately after walking
meditation, start of meditation period {shijô 止静} is signalled by three rings on small bell. When
there is a break for going to the toilet, etc., after walking meditation before zazen resumes, this is
signalled by meditation release bell {hôzenshô 放禅鐘} — one ring{isshô 一声} on small bell, and
start of meditation period occurs only after some time has passed).

Fire Gong {kahan 火版} [32]

While waiting for rice to chef (around 11 AM), administration hall postulant {kudô anja 庫堂
行者} rings cloud gong in front of kitchen {chûzen no unpan 厨前の雲版} three times. This is called
"fire gong" {kahan 火版}. Upon hearing this, hall monitor puts away kyosaku, raises front and rear

22
door screens, takes down "zazen" placard, rings meditation release bell once. Abbot, head seat, great
assembly all together get down from platform, bow with gassho. Abbot immediately goes before
Sacred Monk, bows with gassho, exits hall. Next, head seat and residents of various quarters exit hall
in order, and mid-morning zazen is over.

Section Six: Morning Convocation Sermon {sôsan hôyaku 早参法益}

Preparations {junbi 準備} [33]

On occasion, the time for mid-morning zazen may be given over to a morning convocation
sermon {sôsan hôyaku 早参法益} (the term "sermon" {hôyaku 法益} refers to lecturing on Buddha's
sutras {bukkyô 仏経} or ancestral records {soroku 祖録}, thereby conferring the "benefits" {yaku 益}
of the "dharma" {hô 法} on practitioners {shugyôsha 修行者}). For holding a morning convocation
sermon, dharma hall {hattô 法堂} or abbot's quarters {hôjô 方丈} may be used (or, if someone other
than abbot is to give a sermon in his place, use another suitable location). For sake of convenience,
meal tables may be lined up [for audience to use as desks], a chair or prostration dais {raihan 礼盤}
set up [for the lecturer], and an incense stand {kôdai 香台} placed in the center, with an incense
burner {kôro 香炉} on it and a prostration mat {haiseki 拝席} in front of it.

Chart of Arrangements for Sermon {hôyaku zu 法益図} [33]

[Figure 3]

Great Assembly Enters Hall {daishu nyûdô 大衆入堂 } [34]

At about 9 AM, lecture hall manager {kôdôkei 講堂係} hits three sequences {san'e 三会} on
board {han 版} in front of place where sermon {hôyaku 法益} is to be held. Monks of great assembly
enter hall, wearing kesas, carrying sitting cloths {taizagu 帶坐具}, and holding both hands sutras or
discourse records wrapped in covering cloth {fukusa 袱子}.

Abbot Enters Hall {jûji nyûdô 住持入堂 } [34]

Next, sangha hall postulant goes to abbot's quarters (or lecturer's quarters {kôshiryô 講師寮})
to invite them. Great assembly waits, standing respectfully. Abbot (or lecturer {kôshi 講師}) enters
hall, advances in front of incense stand, burns incense and bows, at which point postulant rings hand-
bell. All together make three prostrations {fudô sanpai 普同三拝}. When finished, abbot takes seat;
great assembly sits down respectfully. (Or, abbot enters hall and bows, acolyte stands a stick of
incense {senkô 線香} in his place, all together make three prostrations)
When abbot's lecture seat {kôseki 講席} is a chair, two abbot's quarters postulants {hôjô anja
方丈行者} pass behind incense stand and go in front of abbot's chair and simultaneously bow with
gassho. One brings out table {takusu 卓子}; the other places sutra or discourse record, still wrapped in
covering cloth, on reading stand {kendai 見台} that is on table; then simultaneously bow with gassho
and return to own places. (However, in many cases a chair is not used, a sitting cushion {zaniku 座褥}
being spread on prostration dais instead, with reading stand set on floor in front of it. While acolyte is
standing stick of incense, sangha hall postulant places sutra or discourse record on reading stand. After
abbot spreads cloth and makes three prostrations {tengu sanpai 展具三拝} on prostration mat, he sits
cross-legged {fuza 趺坐} on prostration dais)

Starting Lecture {kaikô 開講} [34]

Sangha hall postulant {dôan 堂行} rings hand bell three times; rector initiates chanting {kyo
挙} of Sutra Opening Verse {Kaikyôge 開経偈}. Monks of great assembly, in gassho, chant verse
three times {sanben 三遍}. At start of third time postulant rings hand bell twice. Upon hearing this, all
together take sutra or discourse record, still wrapped in covering cloth, raise it over head {itadaku 頂

23
く}, spread out covering cloth, set text on cloth, open it [to appropriate page], and listen to lecture.
Abbot takes end of chanting of verse as signal to begin commentary {teishô 提唱}.

Dispersing from Hall {sandô 散堂} [34]

When lecture is over, rector chants Universal Dedication of Merit {Fuekô 普回向} ("May this
merit extend universally to all, etc."). Acolytes and postulants make three prostrations before anyone
else, go before abbot, and bow with gassho; one picks up sutra or discourse record; another puts away
table; these two bow with gassho again and exit hall. Remaining acolytes and postulants line up on
one side and wait for abbot to exit. When Universal Transference of Merit is finished, all together
make three prostrations; abbot gets off seat, makes three prostrations at same time, bows with gassho,
exits hall, and returns to abbot's quarters.
Next, sangha hall postulant rings hand-bell onnce; head seat, followed in orderby monks of
great assembly, disperse from hall.

Section Seven: Sutra Chanting for Kitchen God {sôkô fugin 竃公諷経} [35]

Chef {tenzo 典座}, when beginning to prepare {chôben 調弁} rice and side dishes {hansai 飯菜}
(around 10 AM), has postulant {anja 行者} perform sutra chanting for kitchen god {sôkô fugin 竃公
諷経}. Postulant chants Great Compassion Dharani {Daihi shu 大悲呪}, dedicates merit. (It is also
permissible to perform sutra chanting for kitchen god immediately after morning service.)

Eko Text for Sutra Chanting for Kitchen God {sôkô fugin ekômon 竃公諷経回向文}

Great Compassionate Mind Dharani {Daihishin darani 大悲心陀羅尼}

Having chanted the Great Compassionate Mind Dharani, we transfer the merit to the kitchen
god of this monastery, that he may guard the dharma and protect the people.

Section Eight: Midday Meal Bell {saishô 斎鐘} [35]

Around 11 AM, bell manager {shôsu 鐘司} strikes drum {ku 鼓} three times {sanshô 三声}, then
rings rings great bell {daishô 大鐘} eighteen times; this is called "midday meal bell" {saishô 斎鐘}
(for midday meal bell, there is no preliminary ringing {uchidashi 打ち出し}; just go straight away to
main ringing {ôzuki 大撞}. It is permissible to abbreviate ringing, doing it nine times instead of
eighteen). At this time, altar offerings {butsuku 仏供} are given to various objects of veneration
{shoson 諸尊}.

Section Nine: Midday Sutra Chanting {nitchû fugin 日中諷経} [35]

Following midday meal bell {saishô 斎鐘}, buddha hall bell {denshô 殿鐘} rings three sequences
{san'e 三会}, great assembly goes up to hall; ritual choreography {shintai 進退} for this sutra
chanting is same as morning service {chôka 朝課}. If on a particular day an oblations sutra chanting
{kengu fugin 献供諷経} for buddhas and ancestors {busso 仏祖} is scheduled, it should be carried out
before the midday sutra chanting {nitchû fugin 日中諷経} (or, it is also permissible to simply skip
midday sutra chanting). When sutra chanting is over, formal meal {gyôhatsu 行鉢} in sangha hall
{sôdô 僧堂} takes place.

Eko Text for Midday Sutra Chanting {nitchû fugin ekômon 日中諷経回向文}

Victor's Dharani {Sonshô darani 尊勝陀羅尼}

24
 Having chanted the Crown of the Victor Dharani {Butchô sonshô darani 仏頂尊勝陀羅尼},
we reverently offer the merit generated thereby to our Great Benefactor {daion 大恩} and
Founder of the Doctrine {kyôshu 教主}, the Original Teacher {honshi 本師} Shakyamuni
Buddha {Shakamuni Butsu 釈迦牟尼仏} (or whatever other figure is currently enshined as the
main object of veneration {honzon 本尊} in the practice place), to the Eminent Ancestor
{Kôso 高祖} Jôyô Daishi 承陽大師} [Dôgen], and to the Great Ancestor {Taiso 太祖} Jôsai
Daishi 常済大師 [Keizan], to the three treasures in the ten directions {jippô sanbô 十方三宝},
and the myriad spirits of the triple world {sangai banrei 三界万霊}.

What we pray for is tranquility within the monastery, a calm setting for cultivation of the way,
the avoidance of all calamities, and that all conditions may be favorable.

Section Ten: Midday Meal {gosai gyôhatsu 午斎行鉢} [36]

Procedures for this formal meal {gyôhatsu 行鉢} are entirely the same as for breakfast {shukuji 粥
時}, from extended gong {chôhan 長版} in front of administration hall {kudô 庫堂} to dispersing
from hall {sandô 散堂} when Verse of Purity While Abiding in the World {Shose kaibon no ge 処世
界梵之偈} is finished. (See Part One, Chapter One, "Daily Observance," Section Three, "Morning
Meal")

Section Eleven: After-Meal Reading {saiha kandoku 斎罷看読} [36]

From after midday meal {saiha 斎罷} (after lunch) until late afternoon{hoji 晡時}, i.e. from 1 PM
until 4 PM, monks of great assembly go to common quarters {shuryô 衆寮}, where they read
{kandoku 看読} Buddha's sutras {bukkyô 仏経}, ancestral records {soroku 祖録}, etc., at their own
discretion {zuii 隨意}. When afternoon period is over at 4 PM, they enter sangha hall {sôdô 僧堂}
and do zazen (so-called "sitting before convocation" {zasan 坐参}). This is called "late afternoon
zazen" {hoji no zazen 晡時の坐禅} (for late afternoon zazen, kesa is not worn).

Chart of Reading Places in Common Quarters {shuryô kandoku i zu 衆寮看読位図} [37]

[Figure 4]

[Caption] The layout of common quarters {shuryô 衆寮} as set in rules of purity {shingi 清規} is the
same as that of sangha halls {sôdô 僧堂}. Whether there are twelve platforms {han 版} or sixteen
platforms, regardless of the number of platforms, each one has an illuminating window {meisô 明窓}.
This is the only difference in the architecture of common quarters, so reading places {kandoku i 看読
位} are basically same as meal places {hatsu i 鉢位} in sangha hall.

Next, there is evening convocation {bansan 晩参} (great assembly goes up to dharma hall {hattô 法
堂}, listens to abbot's teachings; this is called "evening convocation" in contradistinction to "morning
convocation {sôsan 早参}). In the past, on days when evening convocation was not held, it was
standard procedure to perform rite of release from convocation {hôsan 放参} in sangha hall. The
ritual of release from convocation was held in order to inform great asssembly that abbot was going to
excuse himself from holding evening convocation. At present time, abbreviated procedure is to
perform rite of release from convocation only after recitation of buddha names{nenju 念誦} on three-
and-eight recitations {sanpachi nenju 三八念誦} days. However, because evening convocation is no
longer held anywhere at present, rite of release from convocation is not performed at all, and evening
sutra chanting {banka fugin 晩課諷経} follows immediately after reading {kandoku 看読}. If neither
after-meal reading {saiha kandoku 斎罷看読} nor after-meal sermon {saiha hôyaku 斎罷法益} (see

25
next section) are held and there is zazen after the midday meal, evening sutra chanting takes place
when zazen is over.

Section Twelve: After-Meal Sermon {saiha hôyaku 斎罷法益} [38]

At 2 PM, lecture hall manager {kôdôkei 講堂係} has postulant {anja 行者} hit three series {santsû
三通} on dharma hall {hattô 法堂} board {han 版} (when there is a substitute lecturer {daikô 代講},
use any suitable place as lecture hall {kôdô 講堂}, and hit board in front of that place. After-meal
sermon based on Keizan's Rules of Purity {Keizan shingi 瑩山清規}. According to that text, any
appropriate time after the signalling of the hours of the sheep {hitsuji 未} — this refers to time period
of 1 PM to 3 PM — board in front of abbots quarters may be struck three sequences {san'e 三会} and
sermon held, so after-meal sermon is consistent with rules {shôki 正規}). Procedures for advancing to
and withdrawing from altar are all as prescribed for morning convocation sermon {sôsan hôyaku 早参
法益} (see Part One, Chapter One, "Daily Observance," Section Six, "Morning Convocation
Sermon"). When sermon is over, evening sutra chanting {banka fugin 晩課諷経} is held. (When there
is a sermon there is no evening convocation {bansan 晩参}, but this does not make it necessary to
perform rite of release from convocation {hôsan 放参})

Section Thirteen: Evening Sutra Chanting {banka fugin 晩課諷経} [38]

Around 5 PM (when days are short, around 4 PM), buddha hall bell {denshô 殿鐘} and entering hall
{jôden 上殿} take place as usual. Sutra chanting {fugin 諷経} and ritual choreography {shintai 進退}
are all same as morning service {chôka 朝課}. If on a given evening there is to be a offering of
decoction {kentô 献湯} sutra chanting service for Buddha and ancestors {busso fugin 仏祖諷経},
perform it before evening sutra chanting (when there is a decoction-offering service {kentô fugin 献湯
諷経}, it is permissible to omit evening sutra chanting). When sutra chanting service is over, there is
evening meal {yakuseki 薬石}.

Eko Text for Evening Sutra Chanting {banka fugin ekômon 晩課諷経回向文}

Great Compassion Dharani {Daihi shu 大悲呪}

Ambrosia Gate {Kanromon 甘露門}
(It is permissible to select some other appropriate sutras or dharanis {kyôju 経呪} and have
assembly chant {dokyô 読経} them for practice)

May this merit extend universally to all, so that we together with all beings realize the buddha
way.

Section Fourteen: Evening Meal {yakuseki kittô 薬石喫湯} [39]

Chef {tenzo 典座} has administration hall postulants {kudô anja 庫堂行者} prepare evening meal
{yakuseki 薬石}. Servers {jônin 浄人} first go to administration hall {kudô 庫堂} (or kitchen-
residence {kuri 庫裡}) and line up meal tables {handai 飯台}. Administration hall postulant hits
cloud gong {unpan 雲版} five times. Upon hearing cloud gong, sangha hall assembly {sôdôshu 僧堂
衆} and staffs of various quarters {shoryôshu 諸寮衆} put on rakusus {rakusu 絡子}, take their
individual nests of bowls {hou 鉢盂} (oryoki {ôryôki 応量器}) in both hands, proceed to
administration hall (or kitchen-residence), and go to meal table places {handai i 飯台位} (if evening
meal is to be taken in common quarters {shuryô 衆寮}, upon hearing cloud gong, busboy {sôku 送供}
hits three series {santsû 三通} on board {han 版} in front of common quarters. Monks of great
assembly go to places, have evening meal). If/when abbot joins in meal all together stand {kiryû 起
立} and lower head with folded hands {shashu teizu 叉手低頭}, wait for abot to be seated, then take
seats in unison {fudô 普同}. At this time rector {ino 維那} strikes wooden clappers {taku 柝}

26
together once. Monks of great assembly then gassho, untie nest of bowls (oryoki) covering cloth
{fukusa 袱子},take out number one bowl {zufun 頭饋} with smaller bowls still inside it, drape oryoki
{zuhatsu 頭鉢} with covering cloth and set it down to left of number one bowl, line up number two
bowl {nifun 二饋} and number three bowl {sanpun 三饋}, and take chopsticks out of utensil bag, etc.,
in more or less same way as formal procedure for taking meals {fushukuhanpô 赴粥飯法}. Next,
servers proffer food. Upon observing completion of serving food {henjiki 遍食}, rector strikes
wooden clappers once, assembly gasshos and eats {kitsujiki 喫食}. Servers are limited in proffering to
third helpings {sanji 三次} (three times). When third helpings are done, and servers see that monks of
great assembly have finished eating, they bring out hot water {ontô 温湯} and assemby washes bowls.
Next, they pass around rinse water vessel {sessuiki 折水器}. Servers wait for great assembly to put
away bowls {shûhatsu 收鉢}, then take pure cloths {jôkin 浄巾} and wipe meal tables. When that is
done, rector strikes wooden clappers together twice, whereupon great assembly stands up. Hand bell,
bows with gassho, return to quarters.

Section Fifteen: Procedure for Informal Meals {ryaku handai hô 略飯台法} [40]

Whe formal meals {gyôhatsu 行鉢} are to be simplified, line up meal tables {handai 飯台} in
administration hall {kudô 庫堂} (or kitchen-residence {kuri 庫裡}) in accordance with Figure 5. Chief
seat {shuseki 主席} is located at head of table, places for great assembly arranged along two sides. Put
incense stand {kôdai 香台} front and center {shôchû 正中}. Only thing that accords with rules for
formal meals in sangha hall is use of percussion instruments {narashimono 鳴物}. From abbot on
down, everyone takes their places. Chant verses {ge 偈} in accordance with signals on mallet {tsui
槌} and wooden clappers {taku 柝}, set out bowls {tenpatsu 展鉢} (do not use oryoki {zuhatsu 頭
鉢}), receive food {jujiki 受食}, make distribution for spirits {suisan 出生}, and eat {kitsujiki 喫食}.
Do Verse of Purity While Abiding in the World {Shose kaibon no ge 処世界梵之偈}, etc., as usual
and disperse from hall {sandô 散堂}.
At times when an even more simplified procedure is desired, gather assembly with one series
{ittsû 一通} on wooden clappers. Omitting other percussion instruments, carry out verse chanting
{shôge 唱偈}, setting out bowls, receiving food, and distribution for spirits in accordance with signals
on wooden clappers; then eat. When finished, chant Verse of Purity While Abiding in the World and
disperse from hall.

Chart of Places for Informal Meal Places {ryaku handai i zu 略飯台位図} [40]

[Figure 5]

Section Sixteen: Evening Zazen {kôkon zazen 黄昏坐禅} [40]

(also called "early night zazen" {shoya zazen 初夜坐禅} and "evening sitting" {yaza 夜坐})

Around sunset, bell manager {shôsu 鐘司} beats evening drum{konku 昏鼓}. Next, morning officer
{shinsu 辰司} announces time {jibun 時分}, bell officer rings great bell {daishô 大鐘} 108 times
(three sequences {san'e 三会}). During first sequence, monks of great assembly don kesas {takkesa 搭
袈裟}, enter hall {nyûdô 入堂}, sit in zazen. During second sequence, head seat {shuso 首座} enters
hall and burns incense {shôkô 焼香}, tours hall {jundô 巡堂}. When third sequence is almost over,
abbot enters hall, burns incense, tours hall. Hall monitor {jikidô 直堂} lowers front and rear door
screens {chôren 帳簾}, meditation period {shijô 止静} begins (hit bell {tashô 打鐘} three times
{sange 三下}). Inspection of various quarters {shoryô tenken 諸寮点検} by sangha hall postulant
{dôan 堂行}, handling of kyosaku by hall monitor, etc., are all same as for dawn zazen {kyôten zazen
暁天坐禅}. (If sitting is long, have walking meditation {kinhin 経行} in middle. See part One,
Chapter One, Section Five, "Morning Zazen {sôshin zazen 早晨坐禅})
While sitting, if there are admonitions {suikai 垂誡} from the abbot or someone else, listen
attentively {taichô 諦聴} and illuminate the mind {shôshin 照心}. Rector, keeping track of time,

27
initiates chanting {ko 挙} of Universally Recommended Instructions for Zazen (Fukan zazengi 普勸坐
禅儀) or Admonitions for Zazen {Zazen yôjinki 坐禅用心記}, etc.; great assembly intones text slowly,
with low volume {bion 微音}. When hour arrives (about 8:50 PM), morning officer announces time.
Sangha hall postulant hits three series {santsû 三通} on board {han 版} in front of hall; bell officer
rings great bell 108 times (this is called "closing bell" {jôshô 定鐘}). Hall monitor, upon hearing time
announced, raises front and rear door screens, puts away kyosaku (same as for dawn zazen), sounds
small bell {shôshô 小鐘} (or small bowl-bell) one time (for release from meditation {hôzen 放禅}).
Abbot stands up from chair, bows (gassho and lower head) before Sacred Monk {shôsô 聖僧}, exits
hall, returns to abbot's quarters {hôjô 方丈}. Acolytes {jisha 侍者} and postlants {anja 行者}, having
already stood up from their seats, stand together {heiryû 併立} in front of hall {dôzen 堂前}, follow
him/her when he/she passes. Next, head seat {shuso 首座} together with staffs of various quarters
{shoryôshu 諸寮衆} exit hall. Hall monitor lowers front and rear door screens.
Monks of hall assembly {dôshu 堂衆} gassho and remove kesas, fold, cover in wrapping cloth
{hikin 被巾}, place on top of platform boxes {kanki 函櫃}. With this, evening zazen (evening sitting)
is over.
After closing bell, sangha hall postulant does bell-ringing {shinrei 振鈴}, makes rounds of
monastery {nyôji 遶寺} checking {shôko 照顧} fires and candles {kashoku 火燭}. After this, entire
assembly {isshû 一衆} spreads out bedding {hi 被} and sleeps {tamin 打眠} (this is called "opening
pillows" {kaichin 開枕}). Hall monitor closes windows and doors {sôko 窓戸}, puts out all lamps
except permanent lamp {jôtô 常灯}, then finally goes to sleep.

Appendix: Procedure for Abbreviating Daily Observances {nichibun gyôji raukuhô 日分行持略
法} [41]

It is permissible for monasteries and temples {jiin 寺院} belonging to this [Sôtô] school {honshû 本
宗} to make use of some and discard some of the procedures explained above in Chapter One, "Daily
Observances" {nichibun gyôji 日分行持}, as may be convenient, having taken into careful
consideration the particular circumstances of the temple in question. The following is an example of
how a temple may simplify its daily observances.
In morning {sôshin 早晨}, rise from bed and wash face {senmen 洗面}, go to main hall
{hondô 本堂}, light candles and offer stick incense before buddha {butsuzen 仏前}. Next, carry out
dawn zazen {kyôten zazen 暁天坐禅} in some appropriate place. When finished, offer incense {kenkô
献香} before buddha, at founding abbots hall {kaisandô 開山堂}, mortuary hall {shidô 祠堂} (tablet
hall {ihaidô 位牌堂}), etc. When done, perform morning service {chôka fugin 朝課諷経}. Following
morning service, while chanting Heart Sutra {Hannya shingyô 般若心経}, go before kitchen god
{sôkô 竈公} and perform sutra chanting for kitchen god {sôkô fugin 竃公諷経}; on fifth day of month
do sutra chanting for Idaten {Idaten fugin 韋駄天諷経}. From beginning to end, make no prostrations
{hai 拝}. Also, do not use hand-bell, but chant while shaking small clappered bell {rei 鈴}. (Kitchen
god and Idaten {Idaten 韋駄天} are generally enshrined in same place)
On first and fifteenth days of month, prayers sutra chanting {shukutô fugin 祝禱諷経} takes
place, and sutra chanting for tutelary deities {chinju fugin 鎮守諷経} is held immediately following
morning service.
Next, do cleaning inside and out, then have breakfast (at this time, either chant all {gemon 偈
文} for formal meals {gyôhatsu 行鉢} or simply chant Verse of Five Contemplations {Gokan no ge 五
観偈}). After breakfast, do whatever temple work or other tasks are called for.
When evening comes, evening sutra chanting {banka fugin 晩課諷経} takes place (if one has
time to do it, also perform midday service {nicchû fugin 日中諷経}). Later in evening, choose an
appropriate time and do evening sitting {yaza 夜坐}.
Morning service and associated dedications of merit {ekô 回向} are as detailed above, but
when time is short it is permissible to chant the following abbreviated dedications {ryaku ekô 略回
向}.

28
 Eko Texts for Abbreviated Morning Service {ryaku chôka fugin ekômon 略朝課諷経回向
文} [42]

1. Sutra Chanting for Repaying Blessings {hôon fugin 報恩諷経}

Heart Sutra {Hannya shingyô 般若心経}

Having chanted the Heart of Great Perfect Wisdom Sutra {Maka hannyaharamitta shingyô 摩
訶般若波羅蜜多心経}, we reverently offer the merit {kudoku 功徳} generated thereby to our
Great Benefactor {daion 大恩} and Founder of the Doctrine {kyôshu 教主}, the Original
Teacher {honshi 本師} Shakyamuni Buddha {Shakamuni Butsu 釈迦牟尼仏} (and to
<name>, the main object of veneration {honzon 本尊} currently seated at this place of practice
{dôjô 道場}), to the Eminent Ancestor {Kôso 高祖} Jôyô Daishi 承陽大師} [Dôgen], to the
Great Ancestor {Taiso 太祖} Jôsai Daishi 常済大師 [Keizan], to the successive generations of
buddhas and ancestors who transmitted the flame {dentô rekidai busso 伝灯歴代仏祖}, to the
founding abbot {kaisan 開山} of this monastery {tôji 当寺}, Most Venerable <Name>, to the
various most reverend former abbots {rekijû sho i daioshô 歴住諸位大和尚}, and to the
eternal three treasures in the ten directions {jippô jôjû sanbô 十方常住三宝}, that we may
repay {jôshû 上酬} their compassionate blessings {jion 慈恩}. We further offer it to the
tutelary deities {chinju 鎭守} of this monastery, all the dharma-protecting deities {gohô
shoten 護法諸天} and good spirits {zenjin 善神}.

What we pray for is the flourishing of the true dharma {shôbô kôryû 正法興隆}, harmony
among all nations {banpô waraku 万邦和楽}, tranquility {chinjô 鎮静} within the monastery
{sanmon 山門}, and that all conditions may be favorable {shoen kichijô 諸縁吉祥}.

2. Sutra Chanting for All Spirits {banrei fugin 万霊諷経}

Great Compassion Dharani {Daihi shu 大悲呪}

We humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} for their attentive
concern {shôkan 照鑑}.

Having chanted the Great Compassionate Mind Dharani {Daihishin darani 大悲心陀羅尼},
we transfer the merit {kudoku 功徳} generated thereby to posthumous names {hon i 品位} of
deceased monks {bôsô 亡僧} throughout the dharma realm {hokkai 法界}, to the founding
patrons {kaiki 開基} of this monastery <names>, to the donors {danna 檀那} enshrined in the
mortuary hall, and to sentient beings {ganjiki 含識} throughout the dharma realm.

May they equally perfect {en 円} awakening {bodai 菩提}.

Chapter Two: Monthly Observances

{getsubun gyôji 月分行持}

— 1st Day of Month —

Section One: Prayers Sutra Chanting {shukutô fugin 祝禱諷経} [44]

29
Prayers sutra chanting {shukutô fugin 祝禱諷経} is held just before morning service {chôka 朝課}.
Hall prefect {chiden 知殿}, in advance, provides flowers and candles {kashoku 華燭} and arranges
{benbi 弁備} decoction {tô 湯}, tea {sa 茶}, and fruit {ka 菓} before buddha {butsuzen 仏前}.
When dawn zazen {kyôten zazen 暁天坐禅} is over, buddha hall bell {denshô 殿鐘} and
entering hall {jôden 上殿} take place as usual. Stewards {chiji 知事} and prefects {chôshu 頭首}
stand at their places in two ranks {ryôban i 兩班位}. Abbot {jûji 住持} enters hall, goes before
buddha and burns incense {shôkô 焼香} all together make three prostrations {fudô sanpai 普同三拝}.
Entire assembly {isshû 一衆} take up sitting cloths {zagu 坐具} and stand. Abbot again advances to
altar {shinzen 進前}, burns incense, and offers tea and decoction {kenchatô 献茶湯} (for method of
handing over offerings, see Part Three, Chapter One, Section Six, "Procedure for Offering Tea and
Decoction" {kenchatôhô 献茶湯法}). When this is finished and abbot withdraws, sangha hall
postulant {dôan 堂行} strikes bowl-bell {takei 打鏧} once; abbot returns to place, makes three
prostrations accompanied by bowl-bell, struck three times. When finished, rector {ino 維那} initiates
chanting {ko 挙} of Heart Sutra {Hannya shingyô 般若心経}; great assembly chants while standing
{ryûju 立誦}.

Eko Text {ekômon 回向文} [44]

He of majestic golden visage {konsô 金相}, stately King of Awakening {kakuô 覚王},
uniquely honored in the triple world {sangai dokuson 三界独尊}, revered by the myriad spirits
{banrei 万霊}. On every occurrence of this auspicious day {reishin 令辰}, the pure assembly
{seishu 清衆} reverently gathers in its entirety {gassan 合山} , fills the great buddha hall
{daibutsuhôden 大仏宝殿}, and chants {fuju 諷誦} the Heart of Great Perfect Wisdom Sutra
{Maka hannyaharamitta shingyô 摩訶般若波羅蜜多心経}. We reverently offer the merit
{kudoku 功徳} to our Great Benefactor {daion 大恩} and Founder of the Doctrine {kyôshu 教
主}, the Original Teacher {honshi 本師} Shakyamuni Buddha {Shakamuni Butsu 釈迦牟尼
仏} (and to <name>, the main object of veneration {honzon 本尊} currently seated at this
place of practice {dôjô 道場}), to the Eminent Ancestor {Kôso 高祖} Jôyô Daishi 承陽大師
[Dôgen], and to the Great Ancestor {Taiso 太祖} Jôsai Daishi 常済大師 [Keizan].

Gazing up, we beg their vast {kôdai 広大} compassionate blessings {jion 慈恩}. Bowing
down, we are moved by their everlasting{yôgô 永劫} spiritual virtue {reitoku 霊徳}.

We wholeheartedly pray for the flourishing of the true dharma {shôbô kôryû 正法興隆}, peace
in the land {kokudo annon 国土安穏}, harmony among all nations {banpô waraku 万邦和楽},
and that all conditions may be favorable {shoen kichijô 諸縁吉祥}.

During chanting of eko text, when rector says "to our Great Benefactor and Founder of the Doctrine,
the Original Teacher Shakyamuni Buddha," great assembly faces north {hokumen 北面} and bows
with gassho {monjin 問訊}.
When prayers sutra chanting is finished, sangha hall postulant rings hand-bell twice (hand-bell
for taking seats {chakuza shukei 著坐手鏧}); entire assembly spread sitting cloths and sit down. Omit
buddha hall sutra chanting {butsuden fugin 仏殿諷経} part of morning service and proceed directly to
next part, which is sutra chanting for arhats {ôgu fugin 応供諷経}.
When, in connection with occasional {rinji 臨時} prayers sutra chanting (for coming-out
ceremony {zuise 瑞世}, etc.), there are incense phrases {kôgo 香語}, chant incense phrases
immediately upon entering hall. When prayers sutra chanting is finished, make three prostrations,
disperse from hall {sandô 散堂}.

Section Two: Sutra Chanting for Tutelary Deities {chinju fugin 鎮守諷経} [45]

30
When mortuary hall sutra chanting {shidô fugin 祠堂諷経} is coming to a close, buddha hall
postulants {dennan 殿行} carry out offering table {takusu 卓子} and place it front and center on south
side of hall (in a position directly behind abbot). Table is set beforehand with flowers and incense
burner {karo 華炉}, tea and decoction {satô 茶湯}, and candles {shoku 燭}. When sutra chanting is
finished, abbot turns body and faces south {nanmen 南面}. Acolyte {jisha 侍者} presents {hôtei 奉
呈} stick incense {senkô 線香}, incense acolyte {jikô 侍香} presents incense box {kôgô 香合}. Abbot
stands stick incense, burns [loose] incense [from box], censes {kunjiru 薫りる} tea and decoction, and
offers them to dharma-protecting spirits {gohôjin 護法神}. Rector, in accordance with hall postulant's
signal on bowl-bell, initiates chanting {ko 挙} of Great Compassion Dharani {Daihi shu 大悲呪};
great assembly does sutra chanting in unison {dôon 同音}.

Eko Text {ekômon 回向文} [45]

Supernatural merits {shinkô 神功} vast and wide {kôkô 浩々}, sacred virtues {shôtoku 聖徳}
clear and bright. Whenever there are prayers {tôki 禱祈}, a symapathetic response {kannô 感
応} is always received.

Seeking your sacred wisdom {shôsô 聖聡}, we beg your attentive concern {shôkan 照
鑑}.

Having chanted {fuju 諷誦} the Great Compassionate Mind Dharani {Daihishin darani 大悲
心陀羅尼}, we transfer the great blessings {kôfuku 鴻福} generated thereby to <name>, the
tutelary deity {chinju 鎭守} of this monastery; and to the earth spirit {dojijin 土地神} and
protecting spirits {gogaranjin 護伽藍神} of this monastery {tôzan 当山}; and to all dharma-
protecting deities and good spirits {issai gohô shoten zenjin 一切護法諸天善神}. May it
increase their majestic light {ikô 威光} and their virtues, immeasurable as the ocean {muryô
tokukai 無量徳海}.

What we pray for is tranquility {chinjô 鎮静} within the monastery, practice {shudô 修道}
without hindrance {bunan 無難}, peace in the land {kokudo annon 国土安穏}, and harmony
{banpô waraku 万邦和楽} among all nations.

Section Three: Small Convocation After Service {kaha shôsan 課罷小参} [46]

Preparations {junbi 準備} [46]

When sutra chanting for tutelary deities {chinju fugin 鎮守諷経} is over and all together are
making three prostrations {fudô sanpai 普同三拝}, buddha hall postulant {dennan 殿行} beats one
sequence on small convocation drum {shôsanku 小参鼓}. (Procedure for beating drum {meiku 鳴鼓}
is as follows: preliminary sounding {uchidashi 打ち出し}; using pair of drumsticks {sôbô 双枹},
slowly beat one series {ittsû 一通}, alternating large and small; finish beating with a single blow)
Abbot, having made three prostrations and finished taking up sitting cloth, withdraws a little to
the rear and stands. (Five acolytes {go jisha 五侍者}, after a brief pause, go and stand behind him;
then they pass behind stewards places {chiji i 知事位}, go to east side of inner sanctum {naijin 内陣},
stand facing west.)
At this time, one buddha hall postulant places curved chair {kyokuroku 曲彔} in front of
offering table (maejoku 前卓}, facing south; another quickly places prostration mat {haiseki 拝席}
horizontally in front of it, sets incense stand {kôdai 香台} in front of mat, and puts incense burner
{kôro 香炉} on stand.

Acolytes Bow With Gassho {jisha monjin 侍者問訊} [47]

Abbot advances, sits on curved chair. (Before abbot sits in chair and faces south, dharma
curtain {happi 法被} or screen {ren 簾} on Sumeru altar (shumidan 須弥壇} should be lowered.

31
Seeing that abbot has finished taking seat on curved chair, five acolytes (actual number of people may
vary in accordance with circumstances), led by end place {matsu i 末位}, advance before incense
stand, face north forming a single horizontal row, and bow with gassho {monjin 問訊} to abbot. When
done, acolyte in top place {jô i 上位} (incense-burning acolyte {shôkô jisha 焼香侍者}), leading
others in row {han 班}, returns to original place.

Prefects Bow With Monjin {chôshu monjin 頭首問訊} [47]

Next, head seat {shuso 首座}, leading row {han 班} of prefects, advances before incense
stand, bows with gassho {monjin 問訊}. At this time, entire west row {seijo 西序} of great assembly
faces north, bow with gassho in unison. When done, row of prefects return to places, led by one in end
place {matsu i 末位}.

Stewards Bow With Gassho {chiji monjin 知事問訊} [47]

Next, labor steward {shissui 直歳}, leading row of stewards, advances before incense stand,
bows with gassho {monjin 問訊, same as prefects (people in steward's places {chiji i 知事位} each
turn their bodies to the left, beginning with one in end place). When stewards bow with gassho
{monjin 問訊}, entire east row {tôjo 東序} of great assembly faces north, bows with gassho in unison.
When done, row of stewards return to places, led by one in top place {jô i 上位} (prior {tsûsu 都寺}).

Incense of Requesting Dharma {shôbôkô 請法香} [47]

At this point incense-burning acolyte goes in front of steward's places, advances before incense
stand, kneels {chôki 長跪}, burns incense {shôkô 焼香} (using incense that he/she is holding), stands,
makes large bow with gassho {monjin 問訊} to front. Monks of great assembly face north and bow
with gassho at same time (this is called "dharma-requesting incense" {shôbôkô 請法香}). Acolyte
returns to place.

Questions and Answers {mondô 問答} [47]

Abbot intones {tonaeru 唱える} topic words {suigo 垂語} (also called "hook words" {chôgo
釣語}); based on those, great assembly engages in questions and answers {mondô 問答}. First, head
seat {shuso 首座} advances to middle {chûô 中央}, fully spreads sitting cloth {daiten 大展}, makes
three prostrations {sanpai 三拝}, takes up sitting cloth and asks question; abbot responds to it. When
great assembly questions and answers are finished, [abbot] makes summary of the point {teikô 提綱}.
(Etiquette {sahô 作法} for question and answer discussion {shôryô 商量} is explained in Part One,
Chapter Three, "Annual Observances," May 15, Section Five, "Retreat Prayers Convocation in
Dharma Hall {kessei shukutô jôdô 結制祝禱上堂})
When abbot stands up from curved chair, monks of great assembly deeply bow with hands
clasped {itsu 揖}. With this, small convocation {shôsan 小参} is over. Abbot sits on chair again and
waits for seven rings of bell {shichige shô 七下鐘} in front of sangha hall {sôdô 僧堂}. This is
because abbot will go to sangha hall tea service {sôdô gyôcha 僧堂行茶}, which takes place next.

Chart for Small Convocation After Service {kaha shôsan zu 課罷小参図} [48]

[Figure 6]

<notes>

1. After acolyte burns incense of requesting dharma, buddha hall postulant removes incense stand to
some appropriate place.

2. Depending on circumstances, it is also permissible to place curved chair in inner sanctum.

Section Four: Touring Hall and Tea Service {jundo gyôcha 巡堂行茶}

32
(after small convocation {shôsan ha 小參罷}

Great Assembly Tours Hall {daishu jundô 大衆巡堂} [49]

When small convocation is over, tea chief's postulant {chajû anja 茶頭行者} beats one
sequence {ichie 一会} on tea drum {saku 茶鼓} (sangha hall drum). Sangha hall postulant {dôan 堂
行} rings hand-bell {shukei 手鏧, inkin 引鏧} twice (hand–bell for dispersing from hall {sandô shukei
散堂手鏧}); both rows {ryôjo 兩序} of great assembly all together bow with gassho {fudô monjin 普
同問訊}. Head seat {shuso 首座}, leading great assembly, goes to sangha hall {sôdô 僧堂}, stands at
recitations place {nenju i 念誦位} in open floor space {roji 露地}. West hall roshi {seidô 西堂}
stands just opposite head seat. Next, head seat bows with hands clasped {itsu 揖} and enters hall. West
hall, following head seat, enters. Together they bow in gassho {monjin 問訊} before Sacred Monk
{shôsô 聖僧}. Head seat passes behind altar {gan 龕}, bows {monjin 問訊} (gassho and lower head)
to abbot's chair, returns to place. West hall immediately turns body to left, goes to place. Next,
beginning with second seat {dainiza 第二座} (secretary {shoki 書記}), three people at time, in order,
enter hall, form a horizontal line in front of Sacred Monk, bow with gassho, go from behind Sacred
Monk's altar {shôgan 聖龕} to front of abbot's chair, again form a line, bow with gassho to chair, then
in single file tour hall {jundô 巡堂}, and go back to places. When great assembly has almost finished
touring hall acolyte enters hall, bows with gassho to Sacred Monk, goes in front of abbots chair, again
bows with gassho, tours upper section {jôkan 上間}, comes to stop behind altar, and stands facing rear
door {gomon 後門}. (For procedure for touring hall, see Part One, Chapter Two, "Monthly
Observances," 3rd Day of Month, Section One, "Sangha Hall Procedure for Recitations and Touring
Hall" {sôdô nenju jundô hô 僧堂念誦巡堂法})

Abbot Tours Hall {jûji jundô 住持巡堂} [49]

At this time, tea chief's postulant rings small bell {shôshô 小鐘} in front of hall seven times.
Abbot enters hall, burns incense and bows {monjin 問訊} before Sacred Monk, tours hall once from
upper section {jôkan 上間} to lower section {gekan 下間}, goes to place, and stands. (While abbot is
touring hall, abbot's quarters postulants {hôjô anja 方丈行者} stand and wait in outer hall {gaidô 外
堂} (outer platforms {gaitan 外単}); upon seeing abbot arrive at his/her place, each goes to own place
{ji i 自位})

Stewards Tour Hall {chiji jundô 知事巡堂} [49]

Next, stewards enter hall, line up before Sacred Monk, bow with gassho, turn bodies, go
behind altar to front of abbot's chair, again form a line, bow with gassho, then starting from head seat's
{shuso i 首座位} place tour hall once, exit hall, go each to respective place. At this time, acolyte
standing behind altar follows behind stewards and exits hall.

Bow for Taking Seats {chakuza monjin 著坐問訊} [49]

As soon as touring of hall {jundô 巡堂} is over, incense-burning acolyte {shôkô jisha 焼香侍
者} enters hall, stands before Sacred Monk, deeply bows with gassho {monjin 問訊}, then goes
outside hall {dôgai 堂外} (this is called "bow for taking seats" {chakuza monjin 著坐問訊}). Abbot
sits on chair; great assembly also mount platform {jôjô 上牀}, take seats. At this time, postulants set
out incense stands {kôdai 香台}. If sangha hall {sôdô 僧堂} has four or eight platforms {han 版},
they set incense stands at a total of four places: one in upper section {jôkan 上間}, one in lower
section {gekan 下間}, and two at different places in outer hall {gaidô 外堂} (outer platforms {gaitan
外単}). If sangha hall has twelve platforms, they set incense stands at a total of six places: two each at
different spots in upper section, lower section, and outer hall (outer platforms), respectively. However,
in cases where outer hall (outer platforms) has platforms on only one side, it is permissible to set only
one incense stand there, in the center. (See Part One, Chapter Three, "Annual Observances," January
1, Section Four, "Chart for Special Tea Services and Special Decoction and Tea Services in Sangha
Hall" {sôdô dokui cha tokui tôsa zu 僧堂特為茶特為湯茶図})

33
Tea Service Bowing {gyôcha monjin 行茶問訊} [50]
Incense-burning acolyte {shôkô jisha 焼香侍者} enters hall, bows (gassho and lower head) in
front, goes before Sacred Monk, takes incense box {kôgô 香合}, first makes incense-burning bow
{shôkô monjin 焼香問訊} to Sacred Monk, then steps back and again bows with gassho. Next, in
order, makes incense-burning bow at each incense stand in upper section, lower section, and outer
hall (this is called "bowing in five places {gosho monjin 五所問訊}, or in case of twelve platform
sangha hall, "bowing in seven places {shichisho monjin 七所問訊}). When finished, he/she enters
hall, puts incense box back in original place, goes to place of prostration mat {haiseki 拝席} in front
of Sacred Monk (this is called "returning to middle" {kichû 帰中}), deeply bows with gassho (this is
called "tea service bowing" {gyôcha monjin 行茶問訊}). Postulant rings small bell {shôshô 小鐘}
twice.
At this time, Sacred Monk's acolyte {shôsô jisha 聖僧侍者} leaves place, enters hall, goes
before Sacred Monk, bows with gassho, advances to altar and burns incense. When Sacred Monk's
acolyte has finished burning incense, one tea chief's postulant {chajû anja 茶頭行者} comes out
holding up tea; likewise, another tea chief's postulant takes small plate filled with cooked food,
chopsticks, etc., places it on small wooden stand {sanbô 三方}, raises that up, passes it to Sacred
Monk's acolyte. Sacred monk's acolyte censes it with incense smoke {kô ni kunjiru 香に薫りる},
offers it to Sacred Monk. When oblations {kengu 獻供} are finished, Sacred Monk's acolyte goes in
front of prostration dais {raihan 礼盤}, bows with gassho, exits hall, goes to place. Meals acolyte
{tôyaku jisha 湯薬侍者} raises tray with tea, sweets, and small dish filled with cooked food,
chopsticks, etc. for abbot, and carries it into hall, following behind tea chief's postulant. Both go
before abbot, line up horizontally, bow with gassho. Tea chief's postulant puts table out in front of
abbot's chair; meals acolyte places tray on top of table; both bow with gassho and withdraw. Upon
seeing meals acolyte enter hall, other tea chief's postulants enter hall, distribute tea cups {san 盞}
together with skewers {sashigushi 指串} (kelp, devil's tongue jelly, sweet potato, etc., boiled and
served on a stick), serve tea {gyôcha 行茶}. (There are also times when tea and sweets are served, and
times when only tea is served).

Chart of Incense Stands for Touring Hall and Tea Service {jundo gyôcha kôdai zu 巡堂行茶香台
図}　[51]

[Figure 7] Four Platforms

<notes>

1. Circles 〇 mark spots where incense stands are placed.

2. When outer hall has platforms on both sides, outer hall also gets incense stands in two places.
However, when outer hall has platforms on one side, a single incense stand in center is good.

[Figure 8] Twelve Platforms

Tea Urging Bow {kansa monjin 勧茶問訊} [53]

Upon seeing that distribution is finished, incense-burning acolyte {shôkô jisha 焼香侍者}
enters hall, deeply bows with gassho {monjin 問訊} to front (this is called "tea urging bow" {kansa
monjin 勧茶問訊} ). Seeing this, entire assembly consume skewers and tea. Postulants circulate
serving seconds of tea (repeat service {saishin 再進}).

Tea Thanks Bow {shacha monjin 謝茶問訊} [53]

34
 Watching and judging that assembly has finished drinking tea, incense-burning acolyte again
enters hall, deeply bows with gassho (this is called "tea thanks bow" {shacha monjin 謝茶問訊}). At
this time, postulant rings small bell {shôshô 小鐘} twice.

Abbot Exits Hall {jûji shutsudô 住持出堂} [53]

Upon hearing first ring of small bell, postulants collect tea cups, then retrieve incense stands
that were set out in upper and lower sections and outer hall (outer platforms). At this point, beat drum
{meiku 鳴鼓} three times. Abbot gets down from chair; great assembly also get down from platforms
at same time, bow with gassho. Abbot bows with gassho to Sacred Monk, exits hall, returns to abbot's
quarters {hôjô 方丈}. Acolytes and postulants line up beforehand in upper section of outer hall (outer
platforms), wait for abot to exit. At this time, head seat {shuso 首座} and great assembly bow with
gassho, exit hall in order. Tea service is over.
Next, stewards {chiji 知事} and prefects {chôshu 頭首} go up to abbot's quarters, burn incense
and make three prostrations; abbot too answers with one prostration. Together they have tea and
sweets, withdraw (this is called "inside ceremony" {nairei 内礼}). Hearing sangha hall drum beaten
three times, administration hall postulant strikes extended gong {chôhan 長板}, and morning formal
meal {gyôhatsu 行鉢} takes place.

Section Five: Offerings to Arhats {rakan kuyô 羅漢供養} [53]

(mid-morning {gûchû 禺中})

Takes place in arhats hall {rakandô 羅漢堂} (or wherever images {zô 像} of arhats are enshrined).
Three sequences are rung on arhats hall bell (if there is no hall bell {dôshô 堂鐘}, use whatever bell is
convenient). Great assembly enters hall {jôden 上殿}; stewards {chiji 知事} and prefects {chôshu 頭
首} stand in places of two ranks {ryôban i 両班位}. Abbot {jûji 住持} enters hall, advances to altar
and burns incense {shinzen shôkô 進前焼香}; all together make three prostrations {fudô sanpai 普同
三拝}. Great assembly {daishu 大衆} stand, leaving sitting cloths {zagu 座具} spread. Abbot again
advances to altar and burns incense, offers decoction, sweets, and tea {tôkasa 湯菓茶}. When
finished, abbot bows with gassho in direction of altar, whereupon sangha hall postulant {dôan 堂行}
strikes bowl-bell {takei 打鏧}, first ring; abbot returns to place, makes three prostrations. After
striking of bowl bell, third ring, rector {ino 維那} initiates chanting {ko 挙} of Heart Sutra {Hannya
shingyô 般若心経} (during sutra chanting {jukyô 誦経}, abbot makes offerings {kengu å£ãü}, three
prostrations). After chanting, [rector intones] Sutra Chanting for Arhats Eko {ôgu fugin ekô 応供諷経
回向}. When he/she comes to words "the merit generated thereby," sangha hall postulant strikes and
damps {osaeru 押さえる} bowl-bell {kei 鏧} once; entire assembly {isshû 一衆} joins in chanting of
names of venerated {songô 尊号}. Following signal on sangha hall postulant's hand bell {shukei 手
鏧}, make one prostration for each object of veneration {son 尊}. When chanting with prostrations
{shôrai 唱礼} of names of venerated is finished, entire assembly sits down. Rector chants remainder
of eko text {ekômon 回向文}, from "the eternal three treasures in the ten directions {jippô jôjû sanbô
十方常住三宝}..." to end. When ending verse, "All buddhas throughout space and time, etc., etc." is
finished, all together make three prostrations, disperse from hall {sandô 散堂}.

Section Six: Offering to Main Object of Veneration {honzon jôgu 本尊上供} [54]

Hall prefect {chiden 知殿}, ahead of time, arranges altar offerings {butsuku 仏供} of incense,
flowers, lamps, and candles {kôkatôshoku 香華灯燭}, decoction, sweets, and tea {tôkasa 湯菓茶}.
Following midday meal bell {saishô 斎鐘}, buddha hall bell {denshô 殿鐘} is rung; enter hall {jôden
上殿}, stand facing{tairyû 対立} in two rows of separate lines {ryôjo bunban 両序分班}. Abbot {jûji
住持} enters hall {nyûdô 入堂}, advances to altar, offers stick of incense {jôkô 上香}, all together
make three prostrations {fudô sanpai 普同三拝}. Great assembly take up sitting cloths {zagu 座具}.
Abbot advances to altar and burns incense without taking up sitting cloth, offers decoction, sweets,
and tea, bows with gassho when finished. At this point, sangha hall postulant {dôan 堂行} strikes

35
bowl-bell {takei 打鏧}; abbot returns to place, makes three prostrations {sanpai 三拝}. Following
third ring, rector {ino 維那} initiates chanting {ko 挙} of Heart Sutra {Hannya shingyô 般若心経}.
Great assembly chants while standing {ryûju 立誦}. When finished, dedication of merit {ekô 回向},
followed by midday sutra chanting {nitchû fugin 日中諷経}. (If only oblations sutra chanting {kengu
fugin 献供諷経} is to be held and midday sutra chanting omitted, at this point make three prostrations
and disperse from hall)

Eko Text {ekômon 回向文}

Having chanted the Heart of Great Perfect Wisdom Sutra {Maka hannyaharamitta shingyô 摩
訶般若波羅蜜多心経}, we offer the merit {kudoku 功徳} to our Great Benefactor {daion 大
恩} and Founder of the Doctrine {kyôshu 教主}, the Original Teacher {honshi 本師}
Shakyamuni Buddha {Shakamuni Butsu 釈迦牟尼仏} ("and to <name>, the main object of
veneration currently seated at this place of practice {dôjô 道場}), to the Eminent Ancestor
{Kôso 高祖} Jôyô Daishi 承陽大師} [Dôgen], and to the Great Ancestor {Taiso 太祖} Jôsai
Daishi 常済大師 [Keizan], that it may adorn {shôgon 荘厳} their awakening {bodai 菩提},
the unsurpassed fruit of buddhahood {mujô bukka 無上仏果}.

We humbly pray that the blessings of the four benefactors {shion 四恩} may be fully requited,
that the three classes of existences {sannu 三有} may all be saved, and that sentient beings
throughout the dharma realm {hokkai ujô 法界有情} equally perfect {dôen 同円} omniscience
{shuchi 種智}.

Section Seven: Reading of Common Quarters Rules {sendoku shingi 宣読箴規} [54]
(after midday meal {saiha 斎罷})

Quarters chief {ryôshu 寮主}, in advance, prepares lamps and candles {tôshoku 灯燭} and hearth fires
{roka 炉火}, places prostration mat {haiseki 拝席} in front, places text of Admonitions for Common
Quarters {Shuryô shingi 衆寮箴規} on reading stand (kendai 見台}. Also hangs "reading" placard
{sendoku hai 宣読牌} in front of common quarters {shuryô 衆寮}.
After midday meal, wait a while then strike three sequences {san'e 三会} on board {han 版} in
front of common quarters (procedure for sounding board {meihan 鳴版} is same as ordinary ringing
of buddha hall bell {denshô 殿鐘}). Monks of great assembly {daishu 大衆}, wearing kesas {takkesa
搭袈裟} and carrying Admonitions for Common Quarters wrapped in covering cloth {fukusa 袱子},
go to common quarters and arrive at places. Next, reading master {sendokushi 宣読師} enters
quarters, burns incense {shôkô 焼香} and bows with gassho {monjin 問訊} before sacred image
{shôzô 聖像} (the bodhisattva Kannon {Kannon bosatsu 観音菩薩}, etc.). Sangha hall postulant
{dôan 堂行} rings hand-bell {shukei 手鏧}, all together make three prostrations {fudô sanpai 普同三
拝}; great assembly mount platforms {jôjô 上牀}, sit cross-legged {kekkafuza 結跏趺坐}. Reader
advances to altar and burns incense, returns to place, again sits cross-legged on sitting cloth {zagu 坐
具}, immediately reads aloud Admonitions for Common Quarters. Great assembly keep silent and
listen attentively {taichô 諦聴}. When reading is finished, sangha hall postulant rings hand-bell a
second time, all together make three prostrations, withdraw.
If there is to be a tea service {gyôhatsu 行鉢}, when final three prostrations are done reader,
together with great assembly, again take seats. Tea chief's postulants {chajû anja 茶頭行者} first
distribute tea cups, then make rounds pouring tea. When great assembly is finished drinking tea and
postulants have collected tea cups, all withdraw in accordance with hand-bell.

— 3rd Day of Month —

Section One: Sangha Hall Recitations {sôdô nenju 僧堂念誦}

(late afternoon {hoji 晡時})

36
Preparations {junbi } [55]
On "3" days {sannichi 三日} and "8" days {hachinichi 八日} [3rd, 8th, 13th, 18th, 23rd, 28th]
of month, an especially careful cleaning takes place both inside and outside, and recitation of buddha
names {nenju 念誦} are held. The latter are called "three-and-eight recitations" {sanpachi nenju 三八
念誦}. The scheduled time for recitations is 4 PM. As hour approaches, sangha hall postulant {dôan
堂行} hangs "recitations" placard {nenju hai 念誦牌} at front door {zenmon 前門} of sangha hall
{sôdô 僧堂}, checks preparation of incense and candles {kôshoku 香燭} in sangha hall and various
other halls. When finished, first strikes board {han 版} in front of common quarters {shuryô 衆寮}
three times {sange 三下} (hits at long intervals {chôda 長打}), next goes around sounding boards in
sequence {junpan 巡版}, finally strikes board in front of abbot's quarters {hôjô 方丈} three times. At
this time, bell manager {shôsu 鐘司} rings great bell {daishô 大鐘} seven times. Hall assembly
{dôshu 堂衆} and staffs of various quarters {shoryôshu 諸寮衆}, upon hearing bell, don formal robes
{iigi wo totonoeru 威儀を整える}, line up at places {i 位} in open floor space {roji 露地} of sangha
hall. (For lining up procedure, see Part One, Chapter Two, "Monthly Observances," 3rd Day of
Month, Section One, "Chart for Sangha Hall Recitations and Recitations Hall Touring" {sôdô nenju
nenju jundô zu 僧堂念誦念誦巡堂図})

Making Rounds of Halls and Offering Incense {jundô 巡堂行香} [56]

Abbot, upon hearing sounding of board {meihan 鳴版} in front of abbot's quarters, exits
abbot's room {jôshitsu 丈室}, makes rounds of various halls, burning incense {shôkô 焼香} in each.
Sangha hall postulant, having struck board {tahan 打版} in front of abbot's quarters, upon seeing
abbot exit goes to administration hall {kudô 庫堂} (or kitchen-residence {kuri 庫裏}), rings cloud
gong {unpan 雲版} three times {sange 三下}, returns to floor place in sangha hall {roji i 露地位}.
(At times when abbot does not participate, go directly to floor place without ringing cloud gong. It is
not proper for abbot's postulant {hôan 方行} to ring cloud gong while abbot is in administration hall
— kitchen residence)
Sequence for abbot making rounds of halls and offering incense {jundô 巡堂行香} should
follow what is convenient for each particular monastery or temple, depending on such things as layout
of various halls, and whether they are suitably equipped or not. After making rounds of various halls,
abbot goes to sangha hall. At various halls where images of buddhas {butsu 仏}, bodhisattvas
{bosatsu 菩薩}, arhats {rakan 羅漢}, ancestors {so 祖}, and revolving canon {rinzô 輪蔵} are
enshrined, abbot burns incense and make three prostrations {shôkô sanpai 焼香三拝}; postulant rings
bowl-bell once for each prostration ("three bells, three prostrations" {sankei sanpai 三鏧三拝}). In
halls where dharma-protecting deities and good spirits {gohô shoten zenjin 護法諸天善神} are
enshrined, only burn incense; three prostration are not called for. When abbot has finished making
rounds and come back to sangha hall, offerings chief {kujû 供頭} rings small bell {shôshô 小鐘}
seven times. Abbot enters hall, burns incense and bows with gassho {shôkô monjin 焼香問訊} before
Sacred Monk {shôsô 聖僧}, makes three prostrations (at this time sangha hall postulant rings inner
hall bell {naidô shô 内堂鐘} three times, coinciding with abbot's prostrations). When finished, sangha
hall postulant exits to hall exterior {dôgai 堂外}, stands at first place {hantô 版頭} in upper section
{jôkan 上間} (in front of north side {hokkyô 北頬} of front door) facing outwards.

Rector Reads Recitations Text {ino nenju 維那念誦} [56]

At this point, rector {ino 維那} leaves place, goes before abbot, bows with gassho to abbot,
goes to front and center of front door, bows with gassho from a distance to Sacred Monk, gasshos, and
recites {nenju 念誦}. (Recitations text {nenju mon 念誦文} is written on starched paper {noriire 糊
入} or the like, rolled up and placed in robe sleeve. Take it out, unfold and hold it with both hands,
read it in a clear voice. If using a folding book, gassho and hold it between thumbs and forefingers.
Great assembly listens in gassho)
Recitations text says:

37
 We recite buddha names {nen 念} to create karmic conditions {en 縁} so that: the buddha sun
{butsunichi 仏日} may shine ever brighter; the dharma wheel {hôrin 法輪} may forever turn;
the earth spirit of the monastery {garan doji 伽藍土地} may protect the dharma {gohô 護法}
and bring peace to people {anjin 安人}; and that donors {danna 檀那} in all ten directions
{jippô 十方} may have greater good fortune {fuku 福} and increased wisdom {e 慧}.

Ten Buddha Names {Jûbutsumyô 十仏名} [56]

Offerings chief {kujû 供頭} rings bell once; great assembly recites Ten Buddha Names
{Jûbutsumyô 十仏名} in unison. For each buddha, ring bell once; at end ring bell twice. Because Ten
Buddha Names actually lists eleven names {jûichi shôgô 十一称号}, in total there are twelve rings of
bell. (Striking bowl-bell {takei 打鏧} for Ten Buddha Names follows usual procedure in every
respect. That is to say, final two rings should come at the beginning and end, respectively, of the
words "maha prajna paramita")
When Ten Buddha Names is finished, rector again bows with gassho, bows with gassho to
abbot, returns to place.

Abbot Enters Hall {jûji nyûdô 住持入堂 } [57]

Abbot enters hall (through north side or center of door), bows with gassho {monjin 問訊}
before Sacred Monk, immediately turns body to right, or to left, goes to place, stands facing Sacred
Monk.
Next, head seat {shuso 首座} enters hall. West hall roshi {seidô 西堂}, rear hall roshi {godô
後堂}, etc., enter hall after head seat. When all alike have bowed with gassho {monjin 問訊} to
Sacred Monk, head seat passes behind altar and goes before abbot, bows with gassho {monjin 問訊},
proceeds to place. West hall turns body to left and proceeds from front of Sacred Monk directly to
place. Rear hall passes behind altar and proceeds to place.

Great Assembly Tour Hall {daishu jundô 大衆巡堂} [57]

Next, beginning with second seat {dainiza 第二座}, groups of three people {sannin ichihan 三
人一班}, one after another, enter hall, form horizontal line in front of Sacred Monk, bow with gassho
{monjin 問訊}, turn bodies to left. Led by person in highest place {jô i 上位}, they then go behind
altar to front of abbot, again form a line, bow with gassho, turn bodies to left, gassho, and tour, from
upper section {jôkan 上間} to lower section {gekan 下間}. Persons belonging to upper section return
again from lower to upper section; each proceeds to own place {ji i 自位} and stands. Acolytes {jisha
侍者} enter after great assembly has finished entering hall (as do guest monks {zantô 暫到}), tour
only upper section, comes to stop behind Sacred Monk, stand facing rear door {gomon 後門} with
backs to altar (guest monks do same, but stand facing altar, with backs to rear door, facing acolytes).

Stewards Tour Hall {chiji jundô 知事巡堂} [57]

Next, all stewards {chiji 知事} enter hall. First in front of Sacred Monk {shôsô 聖僧}, then in
front of abbot, they form horizontal line and bow with gassho, tour hall {jundô 巡堂} one round from
upper section {jôkan 上間} to lower section {gekan 下間}, return to original places {hon i 本位}
outside hall {dôgai 堂外}. Acolytes {jisha 侍者} (and guest monks {zantô 暫到}), from rear of altar,
follow behind stewards, tour lower section, exit hall.

Release from Convocation {hôsan 放参} [57]

Next, sangha hall postulant {dôan 堂行} leaves place, bows with gassho {monjin 問訊} in
front of Sacred Monk {shôsô 聖僧}, advances in front of abbot {jûji 住持}, bows with gassho, goes in
front of head seat {shuso 首座}, bows with gassho, says in low voice, "release from convocation
{hôsan 放参}," immediately turns body, passing behind Sacred Monk's altar {shôgan 聖龕} exits into
outside hall dôgai 堂外}, exchanges "recitations" placard {nenju hai 念誦牌} for "release from
convocation" placard {hôsan hai 放参牌}, enters hall, returns to middle {kichû 帰中} (front of Sacred
Monk), in drawn-out voice {chôshei 長声} intones, "release from convocation." Upon hearing this,

38
offerings chief {kujû 供頭} rings bell {meishô 鳴鐘} three times {sanshô 三声} (this is called "bell
for release from convocation" {hôsan shô 放参鐘}).
Abbot and great assembly {daishu 大衆}, all together, bow with gassho at same time. Abbot
exits hall first; next, head seat and quarters staff {ryôshu 寮衆} exit hall and return to quarters {kiryô
帰寮}. Third-day recitations {san nenju 三念誦} are over.

Cancellation of Hall Touring {men jundô 免巡堂} [59]

In the event that hall touring {jundô 巡堂} is cancelled and does not take place, great assembly
{daishu 大衆}, from abbot {jûji 住持} on down, does not enter hall {nyûdô 入堂}. When rector {ino
維那} finishes recitations {nenju 念誦} and returns to place {ki i 帰位}, sangha hall postulant {dôan
堂行} leaves place, goes to front and center {shôchû 正中} of front door {zenmon 前門}, exchanges
"recitations" placard {nenju hai 念誦牌} for "release from convocation" placard {hôsan hai 放参牌},
in drawn-out voice {chôshei 長声} intones, "Great assembly excused from fall touring" {daishu men
jundô 大衆免巡堂}. Offerings chief {kujû 供頭} rings bell {meishô 鳴鐘} three times {sanshô 三
声}, whereupon entire assembly {isshû 一衆} disperses from hall {sandô 散堂}.

Chart for Sangha Hall Recitations and Recitations Hall Touring {sôdô nenju nenju jundô zu 僧
堂念誦念誦巡堂図}　[58]

[Figure 9]

<notes>

1. Charts in various rules of purity {shingi 清規} dealing with recitations hall touring {nenju jundô 念
誦巡堂} are not clear, so the chart given here is just a provisional

2. This chart shows ritual choreography {shintai 進退} when secretary {shoki 書記}, canon prefect
{chizô 知蔵}, and guest prefect {shika 知客} make one round of hall touring.

— 4th Day of Month —

Section One: Tonsure {jôhatsu 浄髮} [59]

(after breakfast {shukuha 粥罷})

Preparations {junbi 準備} [59]

After breakfast when communal labor {fushin samu 普請作務} for inside and outside cleaning
is over, shaving chief {hatsujû 髪頭} hangs "tonsure" placard {jôhatsu hai 浄髮牌} in front of
common quarters. Shaving chief prepares hot water {yumizu 湯水}, face-washing bowl {menbon 面
盆}, hair board {hatsuban 髮板}, razor, whetstone, etc., strikes wooden clappers {taku 柝} one series
{ittsû 一通}. Great assembly all gather in common quarters for tonsure.

Proper Restraint {yôshin 要慎} [59]

During tonsure, it is not suitable to remove one's long robe {jikitotsu 直裰} and the like, or
lapse into story telling and idle debate {setsuwa keron 説話戲論}. Both the person shaving and the
one being shaved should reflect on the following verse and act with a feeling of piety:

In shaving off beard and hair {teijo shuhatsu 剃除鬚髪}, we pray that all living beings {shujô
衆生} should forever be free from mental afflictions {bonnô 煩惱} and in the end attain
nirvana {jakumetsu 寂滅}.

When finished tonsure, cut fingernails and toenails, and bury them together with hair in a
predetermined place (a place where people will not walk on them, such as a hair reliquary {hattô 髪

39
塔} or the roots of plants, etc.). Upon seeing that great assembly has finished tonsure, shaving chief
strikes wooden clappers three times {sange 三下}, puts away "tonsure" placard.
On this day, moreoever, toilet manager {chinjû 浄頭} should be especially conscientious when
cleaning the {tôsu 東司}.

Section Two: Opening Bath {kaiyoku 開浴}

(after midday meal {saiha 斎罷})

Preparations {junbi 準備} [60]

Beforehand, bath prefect {chiyoku 知浴} has water manager' postulant {suijû anja 水頭行者}
make preparations for opening bath. Before midday meal {saizen 斎前} (before lunch), have postulant
set stands {daihan 擡槃} with small bathing buckets {jôshôtsû 浄小桶} on them in bathhouse
{yokushitsu 浴室} and supply bathhouse tablets {yoku i 浴位} of various sacred beings {shoshô 諸
聖} with flowers, incense burner, and candles {karoshoku 華炉燭}.

Procedure for Bathing Sacred Monk {shôyokuhô 聖浴法} [60]

After midday meal, bath prefect hangs "opening bath" placard {kaiyoku hai 開浴牌} in front of
bathhouse, then dons kesa and beats drum {ku 鼓} three times {sange 三下}. When finished, enters
sangha hall {sôdô 僧堂}, bows with gassho before Sacred Monk {shôsô 聖僧}, advances, offers stick
of incense {jôkô 上香}, withdraws, makes three prostrations {sanpai 三拝} (this is to invite Sacred
Monk to enter bath). When finished, takes out Sacred Monk's pure cloth {jôkin 浄巾} with it still on
pure-cloth stand {jôkinka 浄巾架}, exits hall, returns to bathhouse, sets pure cloth on stand {daihan
擡槃}, fills small bathing bucket with small amount of hot water{shôtô 少湯} (visualizing{kansô 観
想} Sacred Monk coming to bathe), spreads out sitting cloth {zagu 坐具}, kneels {chôki 長跪} on
sitting cloth, burns incense with left hand, takes pure cloth in right hand, censes it with incense smoke
{kô ni kunjiru 香に薫りる}, and dips it in bucket. Lifting up pure cloth, gently spinkles some drops of
water from it three times (each time chanting, "Bathing the body, may all living beings be clean in
body and mind, pure and shining within and without," while visualizing washing Sacred Monk); when
finished, burns incense, makes three prostrations, takes up sitting cloth. This is the procedure for
bathing Sacred Monk {shôyoku 聖浴}. Bath prefect hangs pure cloth on pure-cloth stand, as it was to
begin with, pours hot water used to bathe Sacred Monk back into bathtub, then has great assembly
bathe. (Written on pure cloth is phrase "bath manager nine prostrations" {yokusu kyûhai 浴司九拝}.
In period of retreat {seichû 制中}, head seat {shuso 首座} perform bathing of Sacred Monk, so phrase
"head seat nine prostrations" {shuso kyûhai 首座九拝} should be written on pure cloth).

Sounding Boards in Sequence; Bath Drum {junpan yokku 巡版浴鼓} [60]

Next, bath prefect goes around sounding boards in sequence {junpan 浴鼓} (connected blows
{renchô 連打}, three times {sange 三下} each), then beats first sequence {daiichie 第一会} on bath
drum {yokku 浴鼓} (procedure for beating drum {meiku 鳴鼓} is same as for tea drum {saku 茶鼓}).
Upon hearing this, abbot {jûji 住持} is first to enter bath (followed by various monastic officers
{yakuryô 役寮}). Upon hearing second sequence {dainie 第二会} on drum, sangha hall assembly
{sôdôshû 僧堂衆} enters bath; upon hearing third sequence {daisan'e 第三会}, staffs of various
quarters {shoryôshû 諸寮衆} enter bath. Upon hearing one sequence {ichie 一会} ending drum
{sakku 殺鼓} (method of sounding {meihô 鳴法} is same as for communal labor drum {fushinku 普請
鼓}), bath prefect and water manager {suijû 水頭}, etc., enter bath.

Procedure for Entering Bath {nyûyoku hô 入浴法} [61]

Enter bath {nyûyoku 入浴} in accordance with sequence indicated by sounding of drum.
Procedure is as follows. Don rakusu (rakusu 絡子} and go to bathhouse. First, face sixteen
bodhisattvas {jûroku kaishi 十六開士} who are enshrined in the bathhouse (ordinarily only Baddabara
Bodhisattva {Baddabara Bosatsu 跋陀婆羅菩薩}, also known as Kengo Daishi 賢護大士, is

40
enshrined, but in principle all sixteen bodhisattvas should be enshrined), burn incense and make three
prostrations (shôkô sanpai 焼香三拝}. Next, mentally intone following verse:

Bathing the body,

may all living beings
be clean in body and mind,
pure and shining within and without.

Having intoned verse three times and made three prostrations, in empty place {kûsho 空処} first
remove rakusu {rakusu 絡子}, then remove long robe {jikitotsu 直裰} and hang them together on
robe rack {ikô 衣桁}. Next, face wall {hekimen 壁面}, remove undershirt {naikun 内裙} and
loincloth {shitaobi 下帯}, fold back sleeves of kimono {jôe 上衣}, and place former former on top of
latter. When finished, quietly enter bathroom {yokujô 浴場}.
First, outside bathtub, dip hot water from tub with small bucket, use it to rinse off body
{shimoyu 下湯}, then enter tub. It is not permitted to wash body or scrub off dead and oily skin {kuni
垢膩} in tub. Also forbidden are such things as splashing water on others in bath, or putting one's legs
up on edge of tub and rubbing them. Persons with cysts or boils, unhealed moxa burns, those using
medicines for skin diseases, and the like, must enter the bath last, notwithstanding their place in
sequence determined by bath drum. Also, in the bathhouse all conversation and singing {danwa gin'ei
談話吟詠} are prohibited: silence is the norm.
To have temperature of bath raised or lowered, strike small board {shôhan 小版} that is
furnished there. Upon hearing sound of board, bath manager {yokusu 浴主} or water manager {suijû
水頭} adjust bath water. In this instance, it is not proper to raise one's voice and call out to water
manager. (Small board hangs in bathroom; next to it is a placard {hai 牌} on which following verses
are written: "Strike board once to have hot water added; strike twice to have cold water added; strike
three times to stop.")
When finished bathing, wipe body dry, quietly don undershirt, kimono, long robe, and rakusu,
again make three prostrations to sixteen bodhisattvas, and return to quarters.

Sponsoring a Bath {seyoku 施浴} [61]

If there is a patron {seshu 施主} for opening bath, bath prefect affixes patron's name to bottom
of "opening bath" placard {kaiyoku hai 開浴牌} and, in advance, writes aim of patron that is to be
expressed in dedication of merit, next to sixteen bodhisattvas. Assembly of monks may all, if they
wish, chant sutras or dharanis and dedicate merit. If patron has offered tea and sweets for after bath,
consume them in accordance with proper procedure, thank patron, and return to quarters.

Closing Bath {heiyoku 閉浴} [62]

When all have finished entering bath, bath prefect and water manager extinguish hearth fire
{sôka 竃火}, carrying remaining firewood to a different place and making sure that fire is completely
out. They also put bath implements away in original places and clean inside bathhouse.
On days of opening bath, there is no morning zazen {sôshin zazen 早晨坐禅}, midday sutra
chanting {nitchû fugin 日中諷經}, or after-meal sermon {saiha hôyaku 斎罷法益}.

Section Three: Great Master Bodhidharma's Monthly Memorial Eve {Daruma daishi gakki taiya
達磨大師月忌逮夜}
(tea-offering service {kentô fugin 献湯諷経} — late afternoon {hoji 晡時}) [62]

Buddha hall bell {denshô 殿鐘}; enter [buddha] hall {jôden 上殿}, stand in two rows {ryôjo hanryû
両序班立}. Abbot {jûji 住持} enters hall {nyûdô 入堂}, offers stick of incense {jôkô 上香} before
buddha {butsuzen 仏前}, immediately turns body, advances before Patriarch Bodhidharma {tasso 達
祖} (buddha hall postulant {dennan 殿行} provides prostration mat {haiseki 拝席} in advance), and
offers incense; all together make three prostrations {fudô sanpai 普同三拝}. Abbot advances, offers

41
decoction {jôtô 上湯} and bows with gassho {monjin 問訊}, whereupon sangha hall postulant {dôan
堂行} strikes bowl-bell {takei 打鏧}. Abbot withdraws, makes three prostrations {sanpai 三拝}, takes
up sitting cloth, and stands. Rector {ino 維那} initiates chanting {ko 挙} of Great Compassion
Dharani {Daihi shu 大悲呪}; great assembly {daishu 大衆} chant in unison {dôju 同誦}; when
finished, rector dedicates merit {ekô 回向}. (If only tea-offering service {kentô fugin 献湯諷経} is to
be held and evening sutra chanting {banka fugin 晩課諷経} omitted, [great assembly] makes three
prostrations and disperses from hall).

Eko Text {ekômon 回向文}　[62]

The pure body of the dharma realm {jôhokkaishin 浄法界身}, fundamentally, neither appears
nor disappears; the power of the vow {ganriki 願力} of great compassion {daihi 大悲}
manifests itself in present, past, and future {genkorai 現去来}.

We humbly beg your true compassion {shinji 真慈} and attentive concern {shôkan 照鑑}.

Whenever this occasion arises in this monastery, we prepare incense {kô 香}, flowers {ge 華},
lamps {tô 灯}, candles {shoku 燭}, and sweet decoction {mittô 蜜湯}; respectfully gather
together the pure assembly {seishu 清衆}, and chant the Great Compassionate Mind Dharani
{Daihishin darani 大悲心陀羅尼}. We present {bu 奉} the excellent merit {shukun 殊勳}
accumulated thereby to the First Ancestor in China {shintan shoso 震旦初祖}, Great Master
Engaku {Engaku daishi 円覚大師}, Most Reverend Bodhidharma {Bodaidaruma dai oshô 菩
提達磨大和尚}, that we may repay {jôshô 上酬} his compassionate blessings {jion 慈恩}.

Next, if evening sutra chanting is to be held, sangha hall postulant {dôan 堂行} rings hand-bell
{shukei 手鏧} twice (this is called "hand-bell for taking seats" {chakuza inkin 着坐引鏧}). Both
ranks, keeping even with other {aihiku 相率}, go to their chanting places {kaju i 課誦位} and chant
sutras {jukyô 誦経}. When dedication of merit {ekô 回向} is finished, all together make three
prostrations {fudô sanpai 普同三拝}, disperse from hall {sandô 散堂}.

— 5th Day of Month —

Section One: Sutra Chanting for Idaten {Idaten fugin 韋駄天諷経}　[63]

(after morning service {chôkaha 朝課罷})

When morning service {chôka 朝課} reaches mortuary hall sutra chanting {shidô fugin 祠堂諷経},
chef {tenzo 典座} leaves place and returns to administration hall {kudô 庫堂} (kitchen-residence
{kuri 庫裏}), has postulants {anja 行者} prepare flowers, incense burner, and candles {karoshoku 華
炉燭}, decoctions, sweets, and tea {tôkasa 湯菓茶} before Idaten's altar. When morning service is
finished, administration hall postulant sounds first sequence {ichie 一会} on cloud gong {unpan 雲
版}. Head seat {shuso 首座} leads assembly into administration hall (kitchen-residence). Great
assembly {daishu 大衆} forms two rows {ryôjo hanryû 両序班立}, standing on left and right of altar.
Chef goes outside hall to great abbot {jûji 住持}. Abbot first burns incense and bows with gassho
{shôkô monjin 焼香問訊}, then offers tea and sweets; does not make prostrations. Sangha hall
postulant {dôan 堂行} rings hand-bell three times {sanshô 三声}; rector {ino 維那} initiates chanting
{ko 挙} of Heart Sutra (Hannya shingyô 般若心経) once {ippen 一遍}, Disaster Preventing Dharani
(Shôsaishu 消災祝) three times. Great assembly chant in unison {dôju 同誦}; rector dedicates merit
{ekô 回向}.

Eko Text {ekômon 回向文} [63]

42
 Having chanted the Heart of Great Perfect Wisdom Sutra and Marvelously Beneficial Disaster
Preventing Dharani, we offer the merit generated thereby to the dharma-protecting {gohô 護
法} venerable deva {sonten 尊天} Idaten {Idaten 韋駄天}, the envoy who oversees meals in
the kitchen, the god {shinmyô 神明} in charge of hot water and fire.

What we pray for is tranquility within the monastery, safety inside and out, the prevention of
fire and theft, and the support of donors and believers {danshin 檀信}.

When sutra chanting is finished, abbot bows with hands clasped {itsu 揖}, returns to abbot's quarters
{hôjô 方丈}. Chef, in front of administration hall, sees [abbot] off by bowing with hands clasped
{issô 揖送}. Next, sangha hall assembly {sôdôshu 僧堂衆} return to hall{kidô 帰堂}. Sangha hall
postulant exits administration hall (kitchen-residence), rings hand-bell two times (this is called "altar-
space hand-bell" {roji shukei 露地手鏧}); staffs of various quarters {shoryôshu 諸寮衆} return to
quarters {kiryô 帰国寮}. Administration hall postulant {kudô anja 庫堂行者}, hearing sangha hall
postulant's altar space hand-bell, rings extended gong {chôhan 長版}.

Section Two: Great Master Bodhidharma's Monthly Memorial {Daruma daishi gakki 達磨大師
月忌}
(oblations sutra chanting {kengu fugin 献供諷経} — noon {goji 午時})　[64]

Following midday meal bell {saishô 斎鐘}, ring buddha hall bell {denshô 殿鐘} and enter hall
{jôden 上殿}, offer tea and decoction {kenchatô 献茶湯}, perform sutra chanting service {fugin 諷
経}; procedures for ritual choreography {shintai 進退} in that service are entirely same as for
memorial eve service {shukuki 宿忌} (eve of memorial service {taiya 逮夜}). However, within the
dedication of merit {ekô 回向} there is a difference, for instead of "sweet decoction {mittô 蜜湯}," the
phrase "decoction, sweets, tea {tôkasa 湯菓茶}, and rare delicacies {chinshû 珍饈}" is chanted. When
finished, midday sutra chanting {nitchû fugin 日中諷経} is held.

— 8th Day of Month —

Section One: Sangha Hall Recitations {sôdô nenju 僧堂念誦}　[64]

(late afternoon {hoji 晡時})

Ceremonial procedures {gyôshiki 行式} are entirely same as for recitations {nenju 念誦} held on 3rd
day of month {sho sannichi 初三日}. Recitations text {nenjumon 念誦文} says:

Addressed to the great assembly {daishu 大衆}:

From the time that our great teacher {daishi 大師} the Tathâgata {nyorai 如来} entered final
nirvana {hatsunehan 般涅槃} until the present [1988], already [2,474] years have gone by.
When this day has passed, our remaining lives will also be one day shorter. We are like fish in
scant water: what pleasure can be taken in this? All you in the assembly {shutô 衆等} should
exert yourselves with vigor {shôjin 精進}, as if trying to save yourselves when your head is on
fire. Just reflect on {nen 念} impermanence {mujô 無常} and be careful not to engage in self-
indulgence.

We recite buddha names {nen 念} to create karmic conditions {en 縁} so that the earth spirit
of the monastery {garan doji 伽藍土地} may protect the dharma {gohô 護法} and bring peace
to people {anjin 安人}, and that donors {danna 檀那} in all ten directions {jippô 十方} may
have greater good fortune {fuku 福} and increased wisdom {e 慧}.

43
When recitations {nenju 念誦} are finished, offerings chief {kujû 供頭} hits bell {tashô 打鐘} one
ring {isshô 一声}. Great assembly {daishu 大衆} gasshos and intones Ten Buddha Names
{Jûbutsumyô 十仏名} in unison {dôon 同音}. After that does touring of hall {jundô 巡堂}. (For
procedure for touring hall, see Part One, Chapter Two, "Monthly Observances," 3rd Day of Month,
Section One, "Sangha Hall Procedure for Recitations and Touring Hall" {sôdô nenju jundô hô 僧堂念
誦巡堂法}).

— 9th Day of Month —

Section One: Tonsure {jôhatsu 浄髮} [65]

(after breakfast {shukuha 粥罷})

Section Two: Opening Bath {kaiyoku 開浴} [65]

(after midday meal {saiha 斎罷})

Everything is same as on 4th day of month {sho shinichi 初四日}.

— 11th Day of Month —

Section One: Reading of Common Quarters Rules {sendoku shingi 宣読箴規} [65]
(after midday meal {saiha 斎罷})

Same as on 1st day of month {sho ichinichi 初一日}.

— 13th Day of Month —

Section One: Sangha Hall Recitations {sôdô nenju 僧堂念誦} [66]

(late afternoon {hoji 晡時})

Everything same as on 3rd day of month {sho sannichi 初三日}

— 14th Day of Month —

Section One: Tonsure {jôhatsu 浄髮}　[66]

(after breakfast {shukuha 粥罷})

Section Two: Opening Bath {kaiyoku 開浴}　[66]

(after midday meal {saiha 斎罷})

Everything is same as on 4th day of month {sho shinichi 初四日}.

Section Three: Evening Convocation Tea Service {yasan gyôcha 夜参行茶} [66]
(after evening bell {konshôha 昏鐘罷}

This is carried out after evening bell {konshô 昏鐘} on fourteenth and final day of every month.
Tea chief's postulant {chajû anja 茶頭行者}, in advance, prepares tea hall {sadô 茶堂}
(abbot's guest room {kyakuma 客間}) for tea service {gyôcha 行茶 }. First, arrange place {i 位} for
abbot {jûji 住侍} in front {shômen 正面} of hall, set incense stand {kôdai 香台} and incense brazier
{kôro 香炉} in center. Have postulant put small sweets {kashi 菓子} in each tea bowl and line them
up on two large tea service trays. For abbot only, use bowl stand {takatsuki 高坏} and cake plate
{kashizara 菓子皿}, placing them on tray. Ready coarse tea in large teapot or kettle, and set all of
these things together on stand at tea chief's place. After evening bell {konshô 昏鐘}, sound one

44
sequence {ichie 一会} on tea drum {saku 茶鼓}. Great assembly {daishu 大衆}, wearing rakusu
{rakusu 絡子}, go to tea hall and take places for tea service. Acolyte {jisha 侍者} invites abbot, who
enters tea hall from abbot's quarters {hôjô 方丈}. When abbot enters hall, entire assembly {isshû 一
衆} together makes mutual bow with hands clasped {ai'itsu 相揖}, then takes seats {chakuza 著坐}.
Acolyte gives tea to abbot; one postulant distributes tea bowls to great assembly; other postulant goes
around pouring tea. When tea has been poured for everyone, all together drink tea {ichidô kissa 一同
喫茶}; postulant goes around pouring tea a second time (repeat service {saishin 再進}). When
finished, put away tea implements {chaki 茶器}. (Ordinarily, the norm in a tea service is to offer tea
and cake).
At this point, if there is to be an admonitory explanation {suikai kusen 垂誡口宣} (points of
caution, etc.) by abbot, great assembly lower heads {teizu 低頭} and listen respectfully.
Sound drum {meiku 鳴鼓} three times {sange 三下}, make mutual bows with hands clasped,
disperse from hall {sandô 散堂} (in event that west hall roshi {seidô 西堂} or one of stewards {chiji
知事} gives explanation {kusen 口宣} to great assembly, drum sounds three times and abbot returns
to abbot's quarters; then all take seats again and explanation is held). Taking seats {chakuza 著坐},
dispersing from hall {sandô 散堂}, etc., follow in accordance with sangha hall postulant's {dôan 堂
行} hand bell {shukei 手鏧} ({inkin 引鏧}), as always.
Next, stewards {chiji 知事} and prefects {chôshu 頭首} together go to abbot's quarters {hôjô
方丈}, make arrangements for next morning's observances {gyôji 行持}, etc., then withdraw
{taishutsu 退出}.

Chart of Positions for Abbreviated Tea Service {ryaku gyôcha i zu 略行茶位図} [67]

[Figure 10]

<note>

1. If tea service is held during an occasional retreat {ichie kessei 一会結制}, it is also permissible for
west hall roshi {seidô 西堂} to be positioned to chief seat's {shuseki 主席} right and rear hall roshi
{godô 後堂} to chief seat's left. Stand used is most often a meal table {handai 飯台}, with tea
implements, kettle, etc., placed on it. In some cases, however, a stand is not used; it depends on what
is customary custom at each particular temple.

— 15th Day of Month —

Section One: Prayers Sutra Chanting {shukutô fugin 祝禱諷経} [68]

Section Two: Sutra Chanting for Tutelary Deities {chinju fugin 鎮守諷経} [68]

Section Three: Small Convocation After Service {kaha shôsan 課罷小参} [68]

Section Four: Touring Hall and Tea Service {jundo gyôcha 巡堂行茶}
(after small convocation {shôsan ha 小參罷}

Section Five: Offerings to Arhats {rakan kuyô 羅漢供養} [69]

(mid-morning {gûchû 禺中})

Section Six: Offering to Main Object of Veneration {honzon jôgu 本尊上供} [69]

All of these (sections one through six) are same as on 1st day of month.

Section Seven: Abbreviated Confession {ryaku fusatsu 略布薩} [69]

45
(late afternoon {hoji 晡時})

Preparations {junbi 準備} [69]

Hall prefect {chiden 知殿}, in advance, arranges {benbi 弁備} incense , flowers, lamps, and
candles {kôkatôshoku 香華灯燭} before buddha {butsuzen 仏前}; sets high seat {kôza 高座} of
precept master {kaishi 戒師} in front of bare pillar {rochû 露柱} on east side of large ceremony room
{daima 大間}; in front of seat, set place offering table {takusu 卓子} bearing flowers, incense burner,
and candles {karoshoku 華炉燭}, water-sprinkling vessel {shasuiki 洒水器}, and precept clappers
{kaishaku 戒尺}. (Hanging a scroll with a buddha name {butsugô 仏号} on altar {danjô 壇上} is
optional {zuii 随意}).

Inviting Precept Master {shô kaishi 請戒師} [69]

When set time arrives, ring hall bell and enter hall {denshô jôden 殿鐘上殿}. Upon third
sequence {daisan'e 第三会} on bell, rector {ino 維那} proceeds to abbot's quarters {hôjô 方丈},
spreads cloth and makes three prostrations {tengu sanpai 展具三拝}, invites precept master {kaishi 戒
師}. Precept master does not make prostration in reply {tôhai 答拝}. When finished, rector leads
{inshô 引請} him/her, precept master enters hall {kaishi jôden 戒師上殿} to seven rings of bell
{shichigeshô 七下鐘}. When precept master advances to front {shômen 正面}, rector stays away
from main hall entrance {hasshakken 八尺間}, faces north {hokumen 北面} and lowers head{teitô 低
頭}, then enters hall {nyûdô 入堂} following behind acolyte {jisha 侍者} and goes to place {i 位}.
When precept master advances to middle {chûô 中央} and bows with hands clasped {itsu 揖}, monks
of great assembly {daishu 大衆} in unison lowers heads {teitô 低頭}. Precept master advances to altar
and burns incense {shinzen shôkô 進前焼香}. Next, all together make three prostrations {fudô sanpai
普同三拝}. Precept master again advances to altar and burns incense. When he/she returns to place
{ki i 帰位}, entire assembly {isshû 一衆} kneels {chôki 長跪} on sitting cloths {gujô 具上}.

Repentance {sange 懺悔} [69]

Sangha hall postulant {dôan 堂行} hits damped bowl-bell with butt of baton {nakkei 捺鏧}
three times {sange 三下}. (Make first hit on bell when precept master leaves place {ri i 離位}; at that
point, buddha hall postulant {dennan 殿行} brings out high reading stand {takakendai 高見台}. Make
second hit when precept master burns incense and bows {shôkô monjin 焼香問訊}. Make third hit
when he/she returns to place {ki i 帰位}). After that, rector {ino 維那} gasshos (gasshô 合掌} and
with drawn-out voice {chôsei 長声} initiates chanting {ko 挙} of following Repentance Verse
{Sangemon 懺悔文}. Rector iniates chanting separately for for each phrase {ku 句} of four-phrase
verse; great assembly {daishu 大衆} gasshos and joins in chanting (intone three times in unison
{sanshô sanwa 三唱三和}).

I now entirely repent {sange 懺悔}

all the evil actions {akugô 悪業} I have perpetrated in the past,
arising from beginningless greed, anger, and delusion {tonjinchi 貪瞋痴},
manifested through body, speech, and mind {shinkui 身口意}.

(After each phrase has been initiated by rector, sangha hall postulant {dôan 堂行} hits damped bowl-
bell with butt of baton {nakkei 捺鏧}, making a tapping sound {kachi to カチッと}, whereupon great
assembly in unison join in chanting {dôwa 同和}. When fourth phrase has been initiated, bowl-bell
has been struck one time, and great assembly has in unison chanted "manifested through," ring hand-
bell {shukei 手鏧} once.)
When verse has been chanted in unison {shôwa 唱和} once, monks of great assembly, in
accordance with signal on hand-bell, hit heads on floor {kôtô 叩頭}. When third chanting of verse is
completed, ring hand bell twice {nishô 二声} (hand-bell for standing up {kiryû shukei 起立手鏧};
entire assembly {isshû 一衆} stands up {kiryû 起立}.

46
Chanting with Prostrations {shôrai 唱礼} [70]
At this point, precept master {kaishi 開師} advances to altar and burns incense {shinzen shôkô
進前焼香}. Sangha hall postulant {dôan 堂行} rings large bowl-bell {daikei 大鏧} three times
{sanshô 三声}. Rector {ino 維那} gasshos (gasshô 合掌} and, in a drawn-out voice, initiates chanting
{ko 挙} of following buddha names {butsumyô 仏名}. Monks of great assembly {daishu 大衆}
gassho and join in chanting. For each recitation make one prostration {isshô ichirai 一唱一禮}; repeat
three times.

Homage to the seven buddhas of the past {namu kako shichi butsu 南無過去七仏}
Homage to Shakyamuni Buddha {namu shakamuni butsu 南無釈迦牟尼仏}
Homage to Miroku Buddha {namu miroku sonbutsu 南無弥勒尊仏}
Homage to Monju Bodhisattva {namu monju bosatsu 南無文殊菩薩}
Homage to Fugen Bodhisattva {namu fugen bosatsu 南無普賢菩薩}
Homage to Kanzeon Bodhisattva {namu kanzeon bosatsu 南無観世音菩薩}
Homage to the successive generations of ancestor bodhisattvas {namu rekidai soshi bosatsu 南
無歴代祖師菩薩}

(When initiation of chanting of each buddha name is done, sangha hall postulant rings large bowl-bell
once {isshô 一声} and great assembly in unison joins in chanting {dôwa 同和}. When bell has rung
once after initiation of chanting of last name and "Successive Generations" has been chanted in
unison, ring bell second time {dainishô 第二声}. Meanwhile, in accordance with signal on hand-bell
{shukei 手鏧} ({inkin 引鏧}), make one prostration for each recitation of a buddha name.)
When three repetitions of buddha names are finished, ring hand-bell twice (hand-bell for taking
seats {chakuza shukei 著坐手鏧}); monks of great assembly kneel {chôki 長跪} on sitting cloths
{gujô 具上}.

Four Universal Vows {shigu seigan 四弘誓願} [70]

Hit bowl-bell with butt of baton {nakkei 捺鏧} three times {sange 三下}. Rector {ino 維那}
gasshos (gasshô 合掌} and initiates chanting {ko 挙} of following Verse of Four Universal Vows
{shigu seiganmon 四弘誓願文}. Monks of great assembly {daishu 大衆} gassho and join in chanting
(intone three times in unison {sanshô sanwa 三唱三和}).

Living beings {shujô 衆生} are limitless {muhen 無辺}; I vow {seigan 誓願} to save {do 度}
them. Mental afflictions {bonnô 煩悩} are inexhaustible {mujin 無尽}; I vow to cut them off
{dan 断}. Dharma gates {hômon 法門} are incalculable {muryô 無量}; I vow to learn them.
The way of the Buddha {butsudô 仏道} is unsurpassed {mujô 無上}; I vow to realize it {jô
成}.

(Hitting of bowl-bell with butt of baton {nakkei 捺鏧} is same as for repentance {sange 懺悔}.)
When verse has been chanted in unison {shôwa 唱和} once, monks of great assembly, in
accordance with signal on hand-bell, hit heads on floor {kôtô 叩頭}. When third chanting of verse is
completed, ring hand bell twice {nishô 二声} (hand-bell for standing up {kiryû shukei 起立手鏧};
great assembly stands up {kiryû 起立}.

Precept Master Mounts Seat {kaishi shinzo 戒師陞座} [71]

Precept master {kaishi 戒師} burns incense and makes three prostrations {shôkô sanpai 焼香
三拜}, goes to high seat {kôza 高座}. Rector {ino 維那} shouts {katsu 喝}, "Three prostrations for
inviting precept master" {shô kaishi sanpai 請戒師三拝}. Entire assembly {isshû 一衆}, in
accordance with signal on hand-bell {shukei 手鏧} makes three prostrations {sanpai 三拜}, sits in full
cross-legged position {kekka fuza 結跏趺坐} on sitting cloths {gujô 具上}.

Forward and Reverse Water Sprinkling {jungyaku shasui 順逆洒水} [71]

47
 At this point, rector {ino 維那} advances before precept master {kaishi 戒師}, receives water-
sprinkling vessel {shasuiki 洒水器}, sprinkles water {shasui 洒水}. When finished, hands water-
sprinkling vessel back to precept master. Precept master also purifies him/herself by sprinkling water
{shajô 洒浄}[on own head]. Next, strikes precept clappers {kaishaku 戒尺} three times {sange 三下},
gasshos (gasshô 合掌} and chants Sutra Opening Verse {Kaikyôge 開経偈} (intone verse three times
{shôge sanben 唱偈三遍}).

The unsurpassed {mujô 無上}, profound, subtle and wondrous dharma {mimyô hô 微妙法}is
difficult to encounter {nansôgû 難遭遇}, even in a hundred, thousand, million kalpas {gô 劫}.
Now we see and hear it, and are able to receive and maintain {juji 受持} it. We vow {gan 願}
to understand {ge 解} the Tathagata's true meaning {nyorai shinjitsu 如来真実}.

Chanting of Precepts Sutra {ju kaikyô 誦戒経} [71]

Next, precept master {kaishi 戒師} chants Sutra of Brahma's Net {Bonmôkyô 梵網経}. When
he/she reaches line in sutra preface which says, "The disciples of Buddha {busshi 仏子} put their
palms together {gasshô 合掌} and listened with utmost sincerity {shiishin 至心}," ring hand-bell
{shukei 手鏧} once {isshô 一声}, whereupon monks of great assembly {daishu 大衆} in unison
gassho and listen attentively {taichô 諦聴} (do not release hands from gassho until sutra chanting
{jukyô 誦経} is finished). When sutra chanting is finished, rector {ino 維那} (or, during period of
retreat {seichû 制中}, head seat {shuso 首座}) with drawn-out voice {chôsei 長声} chants following
Verse of Purity While Abiding in the World {Sho sekai bon 処世界梵}:

Abiding in this world which resembles empty space {kokû 虚空}, like a lotus flower {renge 蓮
花} that touches not the water, the mind {shin 心} is pure and transcends it.
Considering this {kei 稽}, we bow our heads {shurai 首礼} to the most honored one {mujôson
無上尊}.

Three Refuges {sankirai 三帰礼} [71]

Precept master {kaishi 戒師} gets down from high seat {kôza 高座}. Upon two rings {nishô
二声} of hand-bell {shukei 手鏧}, great assembly {daishu 大衆} stands up {kiryû 起立}. Large bowl-
bell {daikei 大鏧} rings three times {sanshô 三声}. Rector {ino 維那} gasshos {gasshô 合掌} and
initiates chanting {ko 挙} of Three Refuges Prayer {Sankiraimon 三帰礼文}

I take refuge {kie 帰依} in buddha {butsu 仏},

with the prayer {gan 願} that living beings {shujô 衆生}
may embody {taige 体解} the great way {daidô 大道}
and give rise to the highest aspiration {hatsu mujô i 発無上意}.
(one prostration {ippai 一拝})

I take refuge in dharma {hô 法},

with the prayer that living beings
may enter deeply into the collection of sutras {kyôzô 経蔵},
its wisdom {chie 智慧} deep as the sea.
(one prostration {ippai 一拝})

I take refuge in sangha {sô 僧},

with the prayer that living beings
may fully support {tôri 統理} the great assembly {daishu 大衆},
that it may be entirely free from hindrances {muge 無礙}.
(one prostration {ippai 一拝})

48
(When stanza beginning "I take refuge in buddha" is finished, ring large bowl-bell once {isshô 一声};
great assembly in unison {dôwa 同和}, in accordance with hand-bell, makes one prostration. At end,
when stanza beginning "I take refuge in sangha" is finished, make first ring {daiisshô 第一声} on
large bowl-bell once. At this point, buddha hall postulant {dennan 殿行} removes reading stand
{kendai 見台}. When "living beings" is chanted, make second ring {dainishô 第二声}).

Dedication of Merit {ekô 回向} [72]

When finished, precept master {kaishi 戒師} chants following eko text {ekômon 回向文}:

We disperse {sansen 散霑} the merit {kudoku 功徳} of the preceding explanation of precepts
{sekkai 説戒} to respected {wanan 和南} assemblies of sages {shôshu 聖衆} in all dharma
realms.

When "All buddhas throughout space and time... etc. {jîhô sanshī unnun 十方三世云々}" is finished,
all together make three prostrations {fudô sanpai 普同三拝}, disperse from hall {sandô 散堂}.
(If explanation of precepts {sekkai 説戒} is omitted, ceremony does not count as a　
confession {fusatsu 布薩}, so precept master should perform explanation of precepts, even if
procedure is simplified by chanting only selected parts of precepts sutra. In event that it is unavoidably
omitted, when four universal vows {shigu seigan 四弘誓願} are finished immediately chant three
refuges {sankirai 三帰礼} and change verse for dedication of merit, replacing "the merit of the
preceding explanation of precepts" with "the merit of the preceding confession.")
Confession in final month {gokugetsu 極月} (December) is moved up by one day and held on
the 30th. In case of ordinary confession, chanting of Sutra of Brahma's Net {Bonmôkyô 梵網経} is
occasionally omitted, but at this time Sutra of Brahma's Net should definitely be chanted; do not omit
it.

— 18th Day of Month —

Section One: Sangha Hall Recitations {sôdô nenju 僧堂念誦} [72]

(late afternoon {hoji 晡時})

Ceremonial procedures {gyôshiki 行式} are same as 3rd day of month. Recitations text {nenju mon 念
誦文} is same as 8th day of month.

— 19th Day of Month —

Section One: Tonsure {jôhatsu 浄髮} [72]

(after breakfast {shukuha 粥罷})

Section Two: Opening Bath {kaiyoku 開浴} [73]

(after midday meal {saiha 斎罷})

Both are same as on 4th day of month {sho shinichi 初四日}.

— 21st Day of Month —

Section One: Reading of Common Quarters Rules {sendoku shingi 宣読箴規} [73]
(after midday meal {saiha 斎罷})

Everything is same as on 1st day of month {sho ichinichi 初一日}.

— 23rd Day of Month —

49
Section One: Sangha Hall Recitations {sôdô nenju 僧堂念誦} [73]
(late afternoon {hoji 晡時})

Everything is same as on 3rd day of month {sho sannichi 初三日}.

— 24th Day of Month —

Section One: Tonsure {jôhatsu 浄髮} [73]

(after breakfast {shukuha 粥罷})

Section Two: Opening Bath {kaiyoku 開浴} [74]

(after midday meal {saiha 斎罷})

Both are same as on 4th day of month {sho shinichi 初四日}.

— 28th Day of Month —

Section One: Sangha Hall Recitations {sôdô nenju 僧堂念誦} [74]

(late afternoon {hoji 晡時})

Everything is same as on 3rd day of month {sho sannichi 初三日}. Recitations text {nenju mon 念誦
文} is same as 8th day of month. (However, on this day it is permissible to be excused from touring
hall {menjundô 免巡堂}).

Section Two: Two Ancestors' Monthly Memorial Eve {ryôso gakki taiya 両祖月忌逮夜} [74]

Portrait acolyte {jishin 侍真}, in advance, arranges incense, flowers, lamps, and candles {kôkatôshoku
香華灯燭} before mortuary portraits {shinzen 真前} of two ancestors {ryôso 両祖}, prepares sweet
decoction {mittô 蜜湯}. When sangha hall recitations {sôdô nenju 僧堂念誦} are finished and bell for
release from convocation {hôsan shô 放参鐘} has rung three times {sanshô 三声}, portrait-tending
postulant {jishin anja 侍眞行者} rings one sequence {ichie 一会} on sangha hall bell {sôdô shô 僧堂
鐘} at a relaxed pace {yuruku 緩く}. Head seat {shuso 首座} immediately leads assembly {shu 衆}
from their recitations places {nenju i 念誦位} and enters ancestral teachers hall {sodô 祖堂}. They
stand in two rows {ryôjo hanryû 両序班立}. Abbot {jûji 住持} enters hall {nyûdô 入堂}, advances
before mortuary portraits, offers stick of incense {jôkô 上香}, withdraws. All together make three
prostrations {fudô sanpai 普同三拝}. Monks of great assembly {daishu 大衆} gather up sitting cloths
{zagu 坐具}; abbot leaves sitting cloth spread {tengu 展具}, advances, offers decoction {jôtô 上湯},
withdraws, makes three prostrations {sanpai 三拝}, gathers up sitting cloth and stands. Sangha hall
postulant {dôan 堂行} strikes bowl-bell {takei 打鏧} three times {sanshô 三声}, after which rector
{ino 維那} initiates chanting {ko 挙} of "Avalokiteshvara Universal Gate" Chapter of the Sutra of the
Lotus of the Wonderful Dharma {Myôhôrengekyô kanzeon bosatsu fumonbon 妙法蓮華経観世音菩
薩普門品}. Entire assembly {isshu 一衆} engages in circumambulation {nyôgyô 遶行}. When
dedication of merit {ekô 回向} is finished, all together make three prostrations, disperse from hall
{sandô 散堂}.

Eko Text {ekômon 回向文} [74]

The pure body of the dharma realm {jôhô kaishin 浄法界身}

fundamentally has no emerging or disappearing {shutsubotsu 出沒}.
The power of the vow of great compassion {daihi ganriki 大悲願力}
is manifest throughout the goings and comings {korai 去來} [of birth and death].

50
 We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

At this monastery {sanmon 山門}, whenever this time {shin 辰} arrives, we humbly prepare
incense, flowers, lamps, and candles {kôgetôshoku 香華灯燭} and sweet decoction {mittô 蜜
湯}. Respecfully gathering the present pure assembly {seishu 清衆}, we have chanted {fuju 諷
誦} the "Avalokiteshvara Universal Gate" Chapter of the Sutra of the Lotus of the Wonderful
Dharma. We hereby offer {bu 奉} the excellent merit {shukun 殊勲} accumulated thereby to
the Eminent Ancestor {kôso 高祖}, Jôyô Daishi's 承陽大師, and the Great Ancestor {taiso 太
祖}, Jôsai Daishi 常済大師, raising it to requite {jôshû 上酬} their compassionate blessings
{jion 慈恩}.

We humbly pray {fukugan 伏願} that they shall not abandon compassionate mind {hishin 悲
心}, but have pity for the six classes of ordinary beings in the triple world {sangai rokubon 三
界六凡} and come again in this age of the end of the dharma {masse 末世}, manifesting the
spring season of "one blossom with five petals" {ichige goyô 一華五葉} and giving abundant
assistance {fuin 覆蔭}to their descendants {kôkon 後昆}; and that the ancestral wind {sofû 祖
風}shall ever be fanned.

When dedication of merit is finished, all together make three prostrations, disperse from hall.

— 29th Day of Month —

Section One: Two Ancestors' Monthly Memorial { ryôso gakki 両祖月忌} [75]

1. Breakfast Offering Sutra Chanting {kenshuku fugin 献粥諷経}

(after morning service {kaha 課罷)
After morning service {chôkaha 朝課罷}, ring one sequence {ichie 一会} on sangha hall bell
{sôdô shô 僧堂鐘} at a relaxed pace {yuruku 緩く}. Monks of great assembly {daishu 大衆} enter
ancestral teachers hall {sodô 祖堂}. Following breakfast offering {kenshuku 献粥}, chant {dokuju 読
誦} Great Compassion Dharani {Daihi shu 大悲呪}, dedicate merit {ekô 回向}. (General rule for
sequence of oblations {kengu 献供} is: offer decoction {jôtô 上湯}, offer rice gruel {jôshuku 上粥},
offer tea {jôcha 上茶}). Ritual choreography {shintai 進退} by abbot {jûji 住持} and great assembly
is same as on memorial eve {taiya 逮夜}. When this sutra chanting {fugin 諷経} is over, sangha hall
postulant {dôan 堂行} rings altar-space hand-bell {roji shukei 露地手鏧}. Administration hall
postulant {kudô anja 庫堂行者}, upon hearing that, sounds extended gong {chôhan 長版} in usual
manner.

Eko Text {ekômon 回向文} [76]

The pure body of the dharma realm {jôhô kaishin 浄法界身}

fundamentally has no emerging or disappearing {shutsubotsu 出沒}.
The power of the vow of great compassion {daihi ganriki 大悲願力}
is manifest throughout the goings and comings {korai 去來} [of birth and death].

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

We have humbly provided incense, flowers, lamps, and candles {kôgetôshoku 香華灯燭}, tea
and decoction {satô 茶湯}, and pure gruel {jôshuku 浄粥}, and have chanted {fuju 諷誦} the
Great Compassionate Mind Dharani {Daihishin darani 大悲心陀羅尼}. We hereby offer {bu

51
 奉} the excellent merit {shukun 殊勲} accumulated thereby to the Eminent Ancestor {kôso 高
祖}, Jôyô Daishi's 承陽大師, and the Great Ancestor {taiso 太祖}, Jôsai Daishi 常済大師,
raising it to requite {jôshû 上酬} their compassionate blessings {jion 慈恩}.

2. Oblations Sutra Chanting {kengu fugin 献供諷経} [76]

(noon {goji 午時})
After midday meal bell {saishô 斎鐘}, ring three sequences {san'e 三会} on sangha hall bell
{sôdô shô 僧堂鐘}. Monks of great assembly {daishu 大衆} enter ancestral teachers hall {sodô 祖
堂}. Standing in two rows {ryôjo hanryû 両序班立}, they chant {dokuju 読誦} "Life Span of the
Tathâgata" Chapter of the Sutra of the Lotus of the Wonderful Dharma {Myôhôrengekyô nyorai juryô
hon 妙法蓮華経如来寿量品}, or "Easy Practice Chapter" of Sutra of the Lotus of the Wonderful
Dharma {Myôhôrengekyô anrakugyô hon 妙法蓮華経安楽行品}, perform circumambulation
{nyôgyô 遶行}. Eko text {ekômon 回向} is basically same as on memorial eve {taiya 逮夜}.
However, where that dedication of merit speaks of "sweet decoction {mittô 蜜湯}," instead chant
"decoction, sweets, and tea {tôkasa 湯菓茶}, and rare delicacies {chinshû 珍饈}." Also chapter titles
{honmoku 品目} of chanted texts are different. Ritual choreography {shintai 進退} by abbot {jûji 住
持} and great assembly is all same as on memorial eve {taiya 逮夜} (sequence of oblations {kengu 献
供} is: offer decoction {jôtô 上湯}, sweets {ka 菓}, tea {sa 茶}, and fragrant rice {kyôhan 香飯}). On
this day, ordinary midday sutra chanting {nicchû fugin 日中諷経} is omitted. Therefore, when altar-
space hand-bell {roji shukei 露地手鏧} is heard and extended gong {chôhan 長版} sounds in
administration hall {kudô 庫堂} (kitchen-residence {kuri 庫裡}), have midday meal {gosai gyohatsu
午斎行鉢}.

Section Two: Tonsure {jôhatsu 浄髮} [77]

(after breakfast {shukuha 粥罷})

Section Three: Opening Bath {kaiyoku 開浴} [77]

(after midday meal {saiha 斎罷})

Everything is same as on 4th day of month {sho shinichi 初四日}.

— 31st Day of Month —

Section One: Abbreviated Confession {ryaku fusatsu 略布薩} [77]

(late afternoon {hoji 晡時})

Same as on 15th day of month. On short months, perform on 30th.

Section Two: Evening Convocation Tea Service {yasan gyôcha 夜参行茶} [77]
(after evening bell {konshôha 昏鐘罷}

Same as on 14th day of month. On short months, perform on 30th.

APPENDIX

Section One: Monthly Memorial for Each Monastery's Founding Abbot {kakuji kaisan gakki 各
寺開山月忌} [78]

In general, on the appropriate day, every monastery should observe the monthly memorial {gakki 月
忌} of its founding abbot {kaisan 開山} by making offerings {kuyô 供養}. Follow pattern of two
ancestors' monthly memorial { ryôso gakki 両祖月忌}, with a decoction offering {kentô 献湯} on

52
memorial eve {taiya 逮夜} and oblations {kengu 献供} on day of memorial. (Revivers {chûkô 中興}
of a monastery who have a status equivalent to founding abbot are also honored in this way).

Eko Text {ekômon 回向文} [78]

The pure body of the dharma realm {jôhô kaishin 浄法界身}

fundamentally has no emerging or disappearing {shutsubotsu 出沒}.
The power of the vow of great compassion {daihi ganriki 大悲願力}
is manifest throughout the goings and comings {korai 去來} [of birth and death].

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

Every month (or, "This month"), on this day (or, "on the coming day"), at this monastery
{sanmon 山門} we observe the monthly memorial {gakki 月忌} (or, "death" {jijaku 示寂}) of
this monastery's founding abbot {kaisan 開山}, Most Reverend <Name> {nanibô daioshô 何
某大和尚}. We have reverently prepared incense, flowers, lamps, and candles {kôgetôshoku
香華灯燭}, and a sweet decoction {mittô 蜜湯} (or, "and decoction, sweets, tea {tôkasa 湯菓
茶} and rare delicacies {chinshû 珍饈}") and extended them as offerings {kuyô 供養}.
Respectfully gathering the present pure assembly {seishu 清衆}, we have in unison {dôon 同
音} chanted {fuju 諷誦} sutras and dharanis {kyôshu 経呪}. We hereby offer up the excellent
merit {shukun 殊勲} accumulated thereby to requite {jôshû 上酬} his/her compassionate
blessings {jion 慈恩}.

We humbly pray {fukugan 伏願} that he/she shall not abandon compassionate mind {hishin 悲
心}, but have pity for the six classes of ordinary beings in the triple world {sangai rokubon 三
界六凡} and come again in this age of the end of the dharma {masse 末世}, manifesting the
spring season of "one blossom with five petals" {ichige goyô 一華五葉} and giving abundant
assistance {fuin 覆蔭}to their descendants {kôkon 後昆}; and that the ancestral wind {sofû 祖
風}shall ever be fanned.

Abbreviated Eko Text {ryaku ekômon 略回向文} [79]

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

Having chanted {fuju 諷誦} sutras and dharanis {kyôshu 経呪}, we offer {bu 奉} the excellent
merit {shukun 殊勲} accumulated thereby to this monastery's founding abbot {kaisan 開山},
Most Venerable <Name> {nanibôdaioshô 何某大和尚}, raising it to requite {jôshû 上酬}
his/her compassionate blessings {jion 慈恩}.

When chanting reaches phrase "this monastery's founding abbot, Most Venerable <name>," assembly
from assisting temples {zuikishu 隨喜衆} all together {ichidô 一同} face north {hokumen 北面},
gassho and lower heads {gasshô teitô 合掌低頭}.

Section Two: Monthly Memorial for Venerable Monks and Former Abbots {sonshuku, sedai
gakki 尊宿・世代月忌} [79]

In general, at every monastery, monthly memorials {gakki 月忌} for former abbots {sedai 世代} and
venerable monks {sonshuku 尊宿} who did great service, etc., should always include a decoction
offering {kentô 献湯} on memorial eve {taiya 逮夜} and oblations sutra chanting {kengu fugin 献供

53
諷経} on day of memorial. Offerings of sweet decoction {mittô 蜜湯} on memorial eve and decoction
{tô 湯}, sweets {ka 菓}, tea {sa 茶}, and fragrant rice {kyôhan 香飯}) on day of memorial are
performed in usual manner. (Monthly memorial for previous abbot {senjû 先住} also accords with this
procedure).

Eko Text {ekômon 回向文} [79]

The jewelled and bright {hômyô 宝明} sea of emptiness {kûkai 空海} is deep and tranquil, but
the maelstrom {senpuku 漩澓} waves of death and birth {shishô 死生} are great. Through the
practice of concentration {jakujômon 寂定門}, one penetrates {yû 融} the marks {sô 相} of
present and past {konko 今古}, going and coming {korai 去來}.

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

Every month (or, "This month"), on this day (or, "on the coming day"), at this monastery
{sanmon 山門} we observe the monthly memorial {gakki 月忌} (or, "death" {jijaku 示寂}) of
this monastery's <ordinal number> generation abbot, Most Reverend <Name> {nanibô
daioshô 何某大和尚} (or, "Most Reverend <Name>, of <Name> Monastery"). We have
reverently prepared incense, flowers, lamps, and candles {kôgetôshoku 香華灯燭}, and a
sweet decoction {mittô 蜜湯} (or, "and decoction, sweets, tea {tôkasa 湯菓茶} and rare
delicacies {chinshû 珍饈}") and extended them as offerings {kuyô 供養}. Respectfully
gathering the present pure assembly {seishu 清衆}, we have in unison {dôon 同音} chanted
{fuju 諷誦} sutras and dharanis {kyôshu 経呪}. May the excellent merit {shukun 殊勲}
accumulated thereby increase the honor {zôsô 増崇} of his/her posthumous name {hon i 品
位}.

We humbly pray {fukugan 伏願} that the udambara flower {donge 曇華} shall blossom again,
ushering in spring once more in the garden of awakening {kakuon 覚苑}, and that the days of
wisdom will be long and bright {enichi 慧日}, ever illuminating the night of ignorance and
uncertainty {konku 昏衢}.

Abbreviated Eko Text {ryaku ekômon 略回向文} [80]

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

Having chanted {fuju 諷誦} sutras and dharanis {kyôshu 経呪}, we dedicate {ekô 回向} the
excellent merit {shukun 殊勲} accumulated thereby to this monastery's <ordinal number>
generation abbot, Most Reverend <Name> {nanibô daioshô 何某大和尚}, thereby increasing
the honor {zôsô 増崇} of his/her posthumous name {hon i 品位}.

Section Three: Procedure for Entering [Abbot's] Room {nisshitsu hô 入室法} [81]

Before breakfast {shukuzen 粥前}, acolyte {jisha 侍者} hangs "entering room" placard {nisshitsu hai
入室牌} in front of abbot's quarters {hôjô 方丈}; hangs images of buddhas and ancestors {busso zô 仏
祖像} in outer abbot's quarters {omote hôjô 表方丈}, arranges before them an offering table {takusu
卓子} ({takajoku たかじょく}) set with flowers, incense burner, and candles {karoshoku 香炉燭}.
Also, sets chair for abbot {jûji 住持} in inner abbot's quarters {oku hôjô 奥方丈} and places an
incense stand {kôdai 香台} in front of that.

54
 When set time arrives (as determined by abbot), acolyte strikes drum {ku 鼓} in front of
abbot's quarters three blows {sanda 三打}. Abbot first burns incense and makes three prostrations
{shôkô sanpai 焼香三拝} to images of buddhas and ancestors. Acolyte and incense acolyte {jikô 侍
香} also, following along with that, make prostrations. When abbot mounts chair, acolyte bows with
gassho {monjin 問訊}, stands on left side of chair (as seen from front), and incense acolyte stands on
right side of chair, the two of them facing each other {sôtai 相対}. Head seat {shuso 首座} leads
assembly {shu 衆} before images of buddhas and ancestors; each in turn burns incense and makes
three prostrations, then line up side by side {sôhei 相並} in outer abbot's quarters {omote hôjô 表方
丈} and stands in concentration {ryûjô 立定}.

　
Room-Entering Chart {nisshitsuzu 入室図}

abbot's chair {isu 椅}

incense acolyte {jikô 侍香}
acolyte {jisha 侍者}
incense stand {kôdai 香台}
images of buddhas and ancestors {busso zô 仏祖像}
flowers, incense burner, and candles {karoshoku 華炉燭}
prostration mat {haiseki 拝席}
head seat {shuso 首座}
secretary {shoki 書記}
great assembly {daishu 大衆}
acolyte comes out and bows with hands clasped {jisha shutsuitsu 侍者出揖}

Chart shows only path to be followed when advancing; path for withdrawing is not shown.

Acolyte bows with gassho {monjin 問訊} to abbot {jûji 住持}, exits into outer abbot's quarters
{omote hôjô 表方丈}, bows with gassho {monjin 問訊} to monks of great assembly {daishu 大衆},
then bows with gassho to head seat {shuso 首座}, invites him/her to enter {shônyû 請入}. Head seat
bows with gassho to great assembly, enters inner abbot's quarters {oku hôjô 奥方丈}, burns incense
{shôkô 焼香} (entire assembly {isshu 一衆} always keeps incense in sleeves of robes {tamoto 袖裡}).
When incense burning is finished, head seat approaches abbot, bows with gassho, advances to front
{shômen 正面} of Zen seat {zen'i 禅椅} (abbot's chair), initiates an exchange {shôsoku 消息} [with
abbot] (i.e. expresses his/her own understanding {shoge 所解}). Abbot probes depth of interlocutor's
understanding {kanben 勘弁}, gives instruction {suiji 垂示}. Or, abbot may first raise a topic {suigo
垂語}, in response to which student {gakunin 学人} expresses his/her understanding. Or, student may
listen to abbot's instruction and simply withdraw.
When finished, head seat bows with gassho, backs away, makes three prostrations in thanks
{raija sanpai 礼謝三拝} to abbot, exit abbot's quarters {hôjô 方丈}, bows with hands clasped {itsu
揖} to next person in line and bids them enter. Head seat him/herself makes a deep bow with gassho
toward abbot's seat, then bows with gassho to great assembly, returns to quarters {kiryô 帰寮}. This
procedure is repeated as each person comes out of abbot's quarters and next person enters. This is
called "successive interviews without a break" {rensetsu fudan 聯接不断}." In conclusion, when
every member of great assembly has finished entering room {nisshitsu 入室}, acolyte and incense
acolyte burn incense, fully spread sitting cloths and make three prostrations {daiten sanpai 大展三
拝}. Abbot gets down from chair, burns incense and makes three prostrations {shôkô sanpai 焼香三
拝} before images of buddhas and ancestors {busso zô 仏祖像}. With this, room entering is over. (As
for incense stand {kôdai 香台}, when head seat is finished burning incense, either acolyte or incense
acolyte should set it to one side in some appropriate place).

55
Section Four: Procedure for Individual Consultation {dokusan hô 独参法} [82]

Basically this is same as procedure for entering [abbot's] room {nisshitsu hô 入室法}. However,
neither acolyte {jisha 侍者} nor postulant {anja 行者} are in abbot's room {jôshitsu 丈室}; they
remain outside room {shitsugai 室外}, ring summoning bell {kanshô 喚鐘}. Students {gakunin 学人}
go before abbot {jûji 住持} one by one and make inquiries {sanmon 参問}.

Chapter Three: Annual Observances

{nenbun gyôji 年分行持}

Dates given in this chapter for various ceremonial procedures {sho hosshiki 諸法式} having to do
with retreats {kessei 結制} are based on the schedule for middle retreats {chû ango 中安居} given in
the Sôtô School Constitution {Sôtôshû shûsei 曹洞宗宗制} under "procedures for binding the rules
and holding a retreat" {kessei ango hô 結制安居法}, which establishes three categories of retreats:
early {zen 前}, middle {chû 中}, and late {go 後}. Therefore, if summer retreat {ge ango 夏安居}
(summer assembly {natsue 夏会}) and winter retreat {tô ango 冬安居} (winter assembly {fuyue 冬
会}) are both to be held as early retreats {zen ango 前安居}, each of the ceremonial procedures
{hosshiki 法式} should performed exactly one month earlier than stated herein. Likewise, if summer
retreat and winter retreat are to be held as late retreats {go ango 後安居}, each of the ceremonial
procedures should performed exactly one month later than stated herein.
Ritual procedures {gyôhô 行法} for winter retreat {tô ango 冬安居} are all to be carried out
according to standards set herein for summer retreat {ge ango 夏安居}.

— January 1 —

Section One: Formal Salutations {ninji gyôrei 人事行礼} [83]

(New Year's morning salutations {saichô ninji 歳朝人事})

From dawn zazen {kyôten zazen 暁天坐禅}, prayers sutra chanting {shukutô fugin 祝禱諷経},
morning service {chôka fugin 朝課諷経}, and sutra chanting for tutelary deities {chinju fugin 鎮守諷
経}, up until small convocation after morning service {kaha shôsan 課罷小参}, ritual choreography
and observances {shintai gyôji 進退行持} are all same as on first day of any month. However, in
small convocation {shôsan 小参} on this day, any talk of unhappy and unfortunate {fushô fukitsu 不
祥不吉} things should be avoided, and congratulatory {keishuku 慶祝} language should be employed
in instruction {suigo 垂語}, question and answer {mondô 問答}, summary of the point {teikô 提綱},
and so on. One might say, for example:

New Year's day {ganshô 元正} brings good fortune {keiso 啓祚}. Year after year, this
monastery's {sanmon 山門} brilliance {kôki 光輝} doubles, and the myriad phenomena
{banmotsu 万物} are all renewed; day after day, we are glad that there is peace in the land
{kokudo annon 国土安穏}.

Immediately after small convocation is finished, formal salutations {ninji gyôrei 人事行礼} take
place. (The term "human affairs" {ninji 人事} here means "formal congratulations" {chinga 陳賀}.
Because these follow immediately after small convocation, abbot {jûji 住持} is already on curved
chair {kyokuroku 曲彔} with incense stand {kôdai 香台} sitting in front of him/her, so no special
preparations are needed).

56
Formal Congratulations to Abbot {jûji ni taisuru chinga 住持に対する陳賀} [84]

1. Salutation by West Hall Roshi {seidô ninji 西堂人事}　[84]

First, west hall roshi {seidô 西堂} advances before incense stand {kôdai 香台}, kneels {chôki
長跪}, takes small incense box {shôkôgô 小香合} out from left sleeve of robe {shûri 袖裡}, burns
incense, withdraws, and makes abbreviated three prostrations {sokurei sanpai 触礼三拝}. Abbot {jûji
住持} also makes one prostration in reply {tô ippai 答一拝}. When prostrations are finished, west hall
roshi returns to place {i 位}. (If a respected elder {shukutoku 宿徳} has been invited {haishô 拜請} to
serve as west hall roshi, he/she advances to east side of prostration seat {haiseki 拜席}, abbot
advances to west side of prostration seat, and facing each other {sôtai 相対}they both spread cloth and
make three prostrations {tengu sanpai 展具三拝}).

2. Salutations by Stewards {chiji ninji 知事人事}　[84]

Next, beginning with labor steward {shissui 直歳}, six stewards {roku chiji 六知事} each turn
body to left, go in front of incense stand {kôdai 香台}, line up side by side in a single row. Highest
ranking {jôshu 上首} individual (the prior {tsûsu 都寺}) leaves row {han 班}, advances before
incense stand {kôdai 香台}, kneels {chôki 長跪}, takes small incense box {shôkôgô 小香合} out from
left sleeve of robe {shûri 袖裡}, burns incense, returns to row. Stewards in unison perform "spreading
cloth twice, paying respects thrice" {ryôten sanrai 両展三礼}. (For how to perform this, see: Part
Three, Chapter One, "Basic Procedures {kihonsahô 基本作法}, Section Three, "Etiquette for Sitting
Cloth" {zagu sahô 法}, s.v. "Spreading Cloth Twice in Paying Respects Thrice" {ryôten sanrai 両展
三礼}. For each spread of cloth, abbot {jûji 住持} tones down intensity {mentei 免停の勢い} by
turning right palm up and gently raising hand to signal that "You need not go to such lengths for me").
Upon first spread of sitting cloth {shoten 初展}, stewards in unison voice formal
congratulations {chinga 陳賀}, as follows:

This day of renewing the year is an auspicious occasion {reishin 令辰}; we humbly express
our congratulations.

Next, upon second spread {saiten 再展}:

These days the weather is extremely cold; with deferential consideration {kyôi 恭惟} for you,
Reverend Abbot {dôchô oshô 堂頭和尚}, we respectfully inquire {sonkô 尊候} if everything
is going well {kikyo banpuku 起居万福}.

Having intoned this, they make abbreviated three prostrations {sokurei sanpai 触礼三拝}. At this
time, east row {tôjo 東序} of great assembly {daishu 大衆} all face north {hokumen 北面}, make
abbreviated three prostrations together with them. Abbot {jûji 住持} makes one prostration in reply
{tô ippai 答一拝}. Person at head of line {jôshu 上首} of stewards {chiji 知事} leads row back to
places {i 位}.

3. Salutations by Prefects {chôshu ninji 頭首人事}　[85]

Head seat {shuso 首座} leads rank {han 班} of prefects {chôshu 頭首} in front of incense
stand {kôdai 香台}, where they line up side by side in a single row. Head seat leaves rank, advances
before incense stand {kôdai 香台}, kneels {chôki 長跪}, takes small incense box {shôkôgô 小香合}
out from left sleeve of robe {shûri 袖裡}, burns incense, returns to rank. Prefects in unison perform
"spreading cloth twice, paying respects thrice" {ryôten sanrai 両展三礼}. Courtesy words {chigo 致
語} (words of congratulation {gashi 賀訶}) are same as those given by stewards {chiji 知事}. When
salutations are finished, they make abbreviated three prostrations {sokurei sanpai 触礼三拝}. West
row {seijo 西序} of great assembly {daishu 大衆} all face north {hokumen 北面}, make abbreviated
three prostrations together with them. Abbot {jûji 住持} makes one prostration in reply {tô ippai 答一
拝}. Person in end place {matsu i 末位} leads rank of prefects back to places.

57
 (While preceding salutations are taking place, dharma relatives {hakken 法眷}, disciples
{shôshi 小師}, acolytes {jisha 侍者}, novices {shami 沙弥}, postulants {anja 行者}, etc., form single
rank {ippan 一班} to left [right side when facing] of Sumeru altar {shumidan 須弥壇} and do not join
in salutations with monks of great assembly {daishu 大衆}).

4. Salutations by Dharma Relatives {hakken ninji 法眷人事} [85]

Dharma relatives {hakken 法眷} wait for great assembly to exit hall {shutsudô 出堂}, then
perform salutations {ninji 人事}. First, advance before incense stand {kôdai 香台}, kneel {chôki 長
跪}, take small incense box {shôkôgô 小香合} out from left sleeve of robe {shûri 袖裡}, and burn
incense; then perform "spreading cloth twice, paying respects thrice." At this time, abbot {jûji 住持}
makes prostrations in reply {tôhai 答拝}. When prostrations are finished, dharma relative returns to
places {i 位}. Abbot's prostrations in reply differ depending on what monkish seniority {kairô 戒臘}
of dharma relative is.

5. Salutations by Disciples, Acolytes, et al. {shôshi, jishatô ninji 小師、侍者等人事} [85]

Disciples {shôshi 小師}, acolytes {jisha 侍者}, novices {shami 沙弥}, and postulants {anja
行者}, led by person in end place {matsu i 末位}, line up before incense stand {kôdai 香台}. Highest
ranking {jôshu 上首} individual leaves row {han 班} and advances, takes small incense box
{shôkôgô 小香合} out from left sleeve of robe {shûri 袖裡}, burns incense, returns to row. All
together make nine prostrations with cloth spread {tengu kyûhai 展具九拜}. Abbot {jûji 住持}
receives these with gassho {gasshô 合掌}, does not make prostrations in reply {tôhai 答拝}.
When each of aforementioned salutations is finished, abbot remains seated on curved chair
{kyokuroku 曲彔} for a while, waiting for seven rings of bell {shichigeshô 七下鐘} to sound in
sangha hall {sôdô 僧堂}.

Great Assembly's Formal Congratulations to West Hall Roshi, et al. {daishu, seidô tô ni chinga
大衆、西堂等に陳賀} [85]
When salutations by prefects {chôshu ninji 頭首人事} are finished, west hall roshi {seidô 西
堂}, rear hall roshi {godô 後堂}, and platform head {tantô 単頭} bow with hands clasped {itsu 揖},
leave places {i 位}, go to proprietors place {shu i 主位} in administration hall {kusu 庫司}.
(Administration hall, literally "storehouse" {kusu 庫司}, is place where, in full-scale medieval
monasteries such as Eiheiji or Sôjiji, stewards {chiji 知事} had their quarters. At present, it is
permitted to use any convenient building, such as kitchen-residence {kuri 庫裡} or study {shoin 書
院}).
Head seat {shuso 首座}, monks of great assembly {daishu 大衆} together bow with hands
clasped {itsu 揖}, leave places {i 位}. Head seat leads great assembly to guest places {hin i 賓位} in
administration hall {kusu 庫司}, where they make abbreviated three prostrations {sokurei sanpai 触礼
三拝} to west hall roshi {seidô 西堂}, et al. West hall roshi, et al. respond to this with one prostration
in reply {tô ippai 答一拝}.

Great Assembly's Formal Congratulations to Stewards {daishu, chiji ni chinga 大衆、知事に陳

賀} [86]
When salutations by prefects {chôshu ninji 頭首人事} are finished and west hall roshi {seidô
西堂}, et al. have exited hall {shutsudô 出堂}, six stewards {roku chiji 六知事} bow with hands
clasped {itsu 揖}, leave places {i 位}, go to proprietors place {shu i 主位} in administration hall
{kusu 庫司}. Head seat {shuso 首座}, monks of great assembly {daishu 大衆}, as they did previously
for west hall roshi {seidô 西堂}, et al., make abbreviated three prostrations {sokurei sanpai 触礼三
拝}. Stewards respond to this with prostrations in reply {tôhai 答拝}.

Great Assembly's Formal Congratulations to Head Seat {daishu, shuso ni chinga 大衆、首座に陳
賀} [86]

58
 When salutations {ninji 人事} to stewards {chiji 知事} are finished, head seat {shuso 首座}
immediately goes to sangha hall {sôdô 僧堂}, stands facing south {nanmen 南面} at south end of
stewards platform {chijishô 知事牀} in upper section {jôkan 上間} of outer hall {gaidô 外堂}.
Secretary {shoki 書記} leads great assembly {daishu 大衆} to sangha hall, where they face
north {hokumen 北面} and form one or two rows in open floor space {roji 露地} in outer hall (outer
platforms {gaitan 外単}), then make abbreviated three prostrations {sokurei sanpai 触礼三拝} to
head seat. Head seat responds to this with prostrations in reply {tôhai 答拝}.

West Hall Roshi, et al. Express Gratitude to Head Seat and Great Assembly {seidô tô, shuso
daishu ni raija 西堂等、首座・大衆に礼謝} [86]
Next, beginning with head seat {shuso 首座}, monks of great assembly {daishu 大衆} enter
interior of hall {dônai 堂内} in turn, stand before own places {ji i 自位}. Then, west hall roshi {seidô
西堂}, rear hall roshi {godô 後堂}, and platform head {tantô 単頭} enter hall one after another. West
hall roshi, rear hall roshi, and platform head simultaneously fully spread sitting cloth and make three
prostrations {daiten sanpai 大展三拝}, then take up sitting cloths {zagu 坐具} and stand. At this
point, sangha hall postulant {dôan 堂行} calls out in loud voice: "The west hall roshi, et al. express
gratitude {raija 礼謝} to the head seat and great assembly." Entire assembly {isshû 一衆}
simulaneously makes abbreviated three prostrations {sokurei sanpai 触礼三拝}. West hall roshi, et al.
cut behind Sacred Monk {shôsô 聖僧} and go before head seat, bow with gassho {monjin 問訊}, tour
hall {jundô 巡堂} once around, return to their respective places {i 位}.

Stewards Express Gratitude to Head Seat and Great Assembly {chiji, shuso daishu ni raija 知事、
首座 ・大衆に礼謝} [86]
Next, stewards {chiji 知事} enter hall {nyûdô 入堂}, line up before Sacred Monk {shôsô 聖
僧}, bow with gassho {monjin 問訊}. After that, highest ranking {jôshu 上首} of stewards leaves row
{han 班}, burns incense {shôkô 焼香} before Sacred Monk, returns to place {i 位}. Stewards
simultaneously fully spread sitting cloth and make three prostrations {daiten sanpai 大展三拝}, then
take up sitting cloths {zagu 坐具} and stand. At this point, sangha hall postulant {dôan 堂行} calls
out in loud voice: "The stewards express gratitude {raija 礼謝} to the head seat and great assembly."
Upon hearing this loud chant begin, highest ranking of stewards leads rest of row behind Sacred
Monk; they go before head seat, bow with gassho. Entire assembly {isshû 一衆} simulaneously bows
with gassho. Highest ranking of stewards leads rest of row in tour of hall {jundô 巡堂}, once around.
They then exit hall {shutsudô 出堂}, return to own places {ji i 自位} (in outer hall {gaidô 外堂},
a.k.a. outer platforms {gaitan 外単}), and stand with folded hands {shashu 叉手}.

Abbot's Salutations to Head Seat and Great Assembly {jûji, shuso daishu to ninji 住持、首座 ・大
衆と人事} [87]
First, sangha hall postulant {dôan 堂行} rings small bell {shôshô 小鐘} in front of sangha hall
{sôdô 僧堂} seven times {shichige 七下}. Abbot {jûji 住持} enters hall {nyûdô 入堂}, advances
before Sacred Monk {shôsô 聖僧} and burns incense {shôkô 焼香}, mounts prostration dais {raihan
礼盤}, fully spreads sitting cloth and makes three prostrations {daiten sanpai 大展三拝}, takes up
sitting cloths {zagu 坐具} and stands. (Dharma relatives {hakken 法眷} enter hall following monks of
great assembly {daishu 大衆}; disciples {shôshi 小師} stand apart, behind Sacred Monk; acolytes
{jisha 侍者}, novices {shami 沙弥}, and postulants {anja 行者} stay in outer hall {gaidô 外堂},
a.k.a. outer platforms {gaitan 外単}, and do not enter hall). At this point, sangha hall postulant calls
out in loud voice: "The reverend abbot {dôchô oshô 堂頭和尚} gives salutations {ninji 人事} to the
head seat {shuso 首座} and great assembly {daishu 大衆}." Upon hearing this loud chant of sangha
hall postulant begin, abbot goes to his/her place {i 位}. Entire assembly {isshû 一衆} simulaneously
makes abbreviated three prostrations {sokurei sanpai 触礼三拝}. Abbot gets on prostration mat
{haiseki 拝席} that has been put in front of his/her place and makes abbreviated one prostration
{sokurei ippai 触礼一拝}. When finished, abbot tours hall {jundô 巡堂} once around, from upper

59
section {jôkan 上間} to lower section {gekan 下間}, then exits hall {shutsudô 出堂} and returns to
abbot's quarters {hôjô 方丈}.
Sangha hall postulant {dôan 堂行} rings hand-bell {shukei 手鏧} ({inkin 引鏧}), whereupon
head seat {shuso 首座}, great assembly {daishu 大衆} spread cloths and make three prostrations
{tengu sanpai 展具三拝}. When finished, sangha hall postulant rings altar-space hand-bell {roji
shukei 露地手鏧} twice. (Administration hall postulant {kudô anja 庫堂行者}, upon hearing altar
space hand-bell, sounds extended gong {chôhan 長板} as usual).
From New Year's day until the 3rd of the month, in the mornings, formal meal in sangha hall
{sôdô gyôhatsu 僧堂行鉢} is not carried out. Instead, monks of great assembly {daishu 大衆} go to
administration hall {kudô 庫堂} (kitchen-residence {kuri 庫裡}) for informal meals {ryaku handai 略
飯台} and eat glutinous rice cakes boiled with vegetables.

Salutations Inside Abbot's Quarters {hôjônai ninji 方丈内人事} [87]

From this point, stewards {chiji 知事} and prefects {chôshu 頭首} together go to abbot's
quarters {hôjô 方丈}, where all together spread cloths and make three prostrations {tengu sanpai 展具
三拝}; when finished, they take seats {chakuza 著坐}. Acolyte {jisha 侍者} offers decoction {tô 湯}
and pickled plums {umeboshi 梅干} to abbot {jûji 住持}. Postulant {anja 行者} do same for stewards
and prefects. Next, bring tea {cha 茶} and kelp on a stick {konbu no sashigushi 昆布の指串}. When
finished, make mutual bows with hands clasped {ai'itsu 相揖} and withdraw.

Formal Thanks to West Hall Roshi {seidô e raija 西堂へ礼謝} [87]

When salutations inside abbot's quarters {hôjônai ninji 方丈内人事} are finished, stewards
{chiji 知事}, prefects {chôshu 頭首}, and monks of great assembly {daishu 大衆} go to west hall
roshi's quarters {seidoryô 西堂寮} and express gratitude {raija 礼謝}. All together {ichidô 一同}
spread cloths and make three prostrations {tengu sanpai 展具三拝}. West hall roshi also makes one
prostration in reply {tô ippai 答一拝}. (If, on the occasion of a retreat {kessei 結制}, a respected elder
{shukutoku 宿徳} has been invited {haishô 拜請} to serve as assistant instructor {jokeshi 助化師} in
the position of west hall roshi, procedure is for abbot {dôchô 堂頭} to go together with stewards,
prefects, and monks of great assembly to express gratitude).

Chart for Ritual Choreography by Stewards in Sangha Hall Salutations {sôdô ninji chiji shintai
zu 僧堂人事知事進退図} [88]

[Figure 12]

[Caption]

Section Two: Entertaining Visitors {gakyaku settai 賀客接待} [89]

On January 1 only, after-breakfast {shukuha 粥罷} communal labor cleaning {fushin sôji 普請掃除}
is suspended. Visits back and forth {aiôrai 相往来} by groups of monks {sôshu 僧衆} in each
quarters {kakuryô 各寮} to exchange words of congratulation {gashi 賀詞} are done at their own
discretion {zuii 随意}. During first three days of the new year, morning zazen {sôshin zazen 早晨坐
禅}, after-meal sermon {saiha hôyaku 斎罷法益}, and evening zazen {kôkon zazen 黄昏坐禅} are
not held. The entertainment of visitors {gakyaku 賀客} and guests of honor {raihin 来賓} beginning
after breakfast depends on each temple's established custom {gôrei 恒例}, but the manner of handling
guests should be established in accordance with the orders of the abbot {jûji 住持} so as to avoid any
rudeness or inconsiderate behavior.

Section Three: Revolving Reading of Great Perfection of Wisdom Sutra {tendoku daihannya 転読
大般若}

60
Preparations {junbi 準備} [89]
Hall prefect {chiden 知殿} hangs perfection of wisdom ceremony images (hannya e 般若会の
像} (commonly called "icons of sixteen good spirits" {jûroku zenjin zuzô 十六善神図像) to front
{shômen 正面} of Sumeru altar {shumidan 須弥壇}; prepares incense, flowers, lamps, and candles
{kôgetôshoku 香華灯燭}; arranges handled censer {heiro 炳炉}, water-sprinkling vessel {shasuiki 洒
水器}, and flower hamper {hanazara 華皿} on offering table {maejoku 前卓}, placing them from
right to left in that order; divides up six hundred scrolls of Great Perfection of Wisdom Sutra
{roppyakujiku 六百軸} in accordance with number of monks who will participate, placing an equal
count on each of their sutra tables {kyôtaku 経卓}. Fascicle # 1 goes on table of rector {ino 維那};
Fascicle # 600 goes on table of abbot {jûji 住持}. Abbot's table is also prepared with: flowers, incense
burner, and candles {karoshoku 華炉燭}; Deep Import Section {Rishubun 理趣分}; and small
clappered bell {rei 鈴}. Acolyte {jisha 侍者} makes a wisdom tablet {hannya no hôdoku 般若の宝
牘} (prayer card {kitô fuda 祈禱札}), places it on offering stand {sanbô 三方} to hand to hall prefect,
has him/her offer it before buddha {butsuzen 仏前}.

Purifying Place of Practice {jôdôjô 浄道場} [89]

When set time arrives, ring three sequences {san'e 三会} on hall bell {denshô 殿鐘}; monks of
great assembly {daishu 大衆} enter hall {jôden 上殿}. Abbot {jûji 住持} enters hall {nyûdô 入堂} to
seven rings of bell {shichigeshô 七下鐘}, offers stick of incense {jôkô 上香}, bows with gassho
{monjin 問訊}. At this point, sangha hall postulant {dôan 堂行} rings one series {ittsû 一通} on
hand-bell {shukei 手鏧} ({inkin 引鏧}), all together make three prostrations {fudô sanpai 普同三拝}.
When finished, sangha hall postulant rings hand-bell twice {nishô 二声}, entire assembly {isshû 一
衆} take seats {chakuza 著坐}. At this time, three people designated to purify place of practice
{jôdôjô 浄道場} (three highest ranking {jôshu 上首} people in two ranks of officers {ryôban 両班},
namely, two highest ranking stewards {chiji 知事} and one highest ranking prefect {chôshu 頭首}, or
as the case may be, one highest ranking steward and two highest ranking precepts) stand without
taking up their sitting cloths {zagu 坐具}, simulataneously advance in a row {heishin 併進}, bow
with gassho, then pick up handled censer {heiro 炳炉}, water-sprinkling vessel {shasuiki 洒水器},
and flower hamper {hanazara 華皿} -- one implement each --, take one step backwards, and stand
together {heiryû 併立}. Sangha hall postulant rings large bowl–bell {daikei 大鏧} a second and third
time; upon hearing reverberations of third ring fading away, damps bowl-bell. Rector {ino 維那}
chants first phrase {daiikku 第一句} of Verse of Purifying Place of Practice {Jôdôjô no ge 浄道場の
偈} in a drawn-out, clear voice {rôshô 朗声}:

Scattering flowers {sange 散華}, we adorn {shôgon 荘厳} everywhere in the ten directions
{jippô 十方}.

When finished, ring large bowl–bell once {isshô 一声}. Beginning from second phrase {dainiku 第二
句}, monks of great assembly gassho {gasshô 合掌}, join in chanting:

We scatter a mass of jewel flowers {shuhôke 衆宝華}, regarding them as a canopy {chô 帳}
[over the place of ritual].

We scatter a mass of jewel flowers everywhere in the ten directions,

Making offerings {kuyô 供養} to all the various tathâgatas {issai sho nyorai 一切諸如来}.

For each phrase, at start of phrase, sangha hall postulant srikes large bowl-bell {daikei 大鏧}. In
fourth phrase, strikes small bowl-bell {shôkei 小鏧} at point when words "all" and "tathâgatas" are
chanted.
When large bowl-bell sounds at start of second phrase, people designated to purify place of
practice {jôdôjô 浄道場} simultaneously make a slight bow with hands clasped {itsu 揖}, turn their

61
bodies to the right and, each according to the particular implement they are holding, burn incense {kô
wo taki 香を焼}, sprinkle water, and scatter flowers. While thus purifying the place of practice, they
slowly circumambulate place of practice {nyôdôjô 遶道場}, making one round. Chant verse {shôge
唱偈} once {ippen 一遍} or twice through, adjusting the number of repetitions in accordance with the
interior dimensions of the place of practice. When just about to finish chanting of third phrase, cease
circumambulating, return in front of table {taku 卓}, and put handled censer, water-sprinkling vessel,
and flower plate back in their original places. Take one step back, form a straight line, bow with
gassho {monjin 問訊} in unison, then return to places {ki i 帰位} and take seats {chakuza 著坐}. (In
purification of place of practice {jôdôjô 浄道場}, depending on number of visitors {sankeisha 参詣
者}, it is permissible to circumambulate interior of hall {dônai 堂内}, not simply large ceremony
room {daima 大間}. In principle, verse is to be chanted three times {sanshô 三唱}, but this may be
adjusted to fit time and place).

Offering Tea and Decoction {kenchatô 献茶湯} [90]

When purification of place of practice {jôdôjô 浄道場} is finished and three people who
carried it out have returned to places {ki i 帰位} and taken seats {chakuza 著坐}, abbot {jûji 住持}
advances to altar and burns incense {shinzen shôkô 進前焼香}, then immediately offers tea and
decoction {kenchatô 献茶湯}. Next, he/she takes tablet {hôdoku 宝牘}, infuses it with incense smoke
{kô ni kunjiru 香に薫じる} and prays {kinen 祈念}, bowing with gassho {monjin 問訊} when
finished. At this point, sangha hall postulant {dôan 堂行} makes first ring {daiisshô 第一声} of large
bowl-bell {daikei 大鏧}. Abbot withdraws, makes three prostrations {sanpai 三拝}, assumes place {i
位}.

Chanting of Heart Sutra {shingyô dokuju 心経読誦} [90]

Next, sangha hall postulant {dôan 堂行} damps {osaeru 押さえる} large bowl-bell {daikei 大
鏧}. Rector {ino 維那} initiates chanting {ko 挙} of Heart Sutra {Hannya shingyô 般若心経} (abbot
{jûji 住持} begins reading "Deep Import" Section {Rishubun 理趣分} of Great Perfection of Wisdom
Sutra). Great assembly {daishu 大衆} chant in unison {dôju 同誦} three times. At beginning of third
time (at points when words "are also like this" {yaku bu nyoze 亦復如是} and "all dharmas are
marked by emptiness" {ze shohô kûsô 是諸法空相} are chanted), sangha hall postulant rings small
bowl-bell {shôkei 小鏧} two times. Monks of great assembly gassho, pull sutra box {kyôbako 経箱}
out from sutra chest {kyôki 経櫃} and raise it over their heads {itadaku 頂く}, or untie string of
folding case {chitsu 帙} and raise it over their heads, then remove first fascicle {maki 巻} from sutra
box or folding case and wait for chanting of Heart Sutra to end. When Heart Sutra is finished, large
bowl-bell rings once; monks of great assembly all together riffle through {tenbon 転飜} sutra
fascicles.

Procedure for Riffling {tenbonhô 転飜法} [90]

Procedure for riffling through {tenbonhô 転飜法} sutras is as follows. Using both hands, raise
sutra fascicle {kyôkan 経巻} up to eye level, intone in a shouting voice {reisei 励声}: "Great
Perfection of Wisdom Sutra, Number <whatever>" {Dai hannya haramitta kyô dai nani nani 大般若
波羅蜜多経第何々}, proceed to read {kandoku 看読} first seven lines of text. Next, riffle through
{tenbon 転飜} fascicle a total of seven times, beginning with three times to the right, followed by
three times to the left, and concluding with one time to front. Method is to use both hands to open up
sutra fascicle in shape of a fan, then let the fan-fold pages flow in a riffle from one cover to the other.
While riffling, intone one or another of following sutra texts {kyômon 経文} at a low volume {bion 微
音}:

Various dharmas all arise from causes and conditions

{shohô kaize innen shô 諸法皆是因縁生}.
Because they arise from causes and conditions, they have no own-nature {innen shô ko mu
jishô 因縁生故無自性}.

62
 Because they have no own-nature, they have no going coming or coming
{mu jishô ko mu korai 無自性故無去来}.
Because they have no going or coming, there is nothing obtained
{mu korai ko mu shotoku 無去来故無所得}.
Because there is nothing obtained, in the final analysis they are empty {mu shotoku ko hikkyô
kû 無所得故畢竟空}.
Because in the final analysis they are empty
{hikkyô kû ko 畢竟空故}
this is called the perfection of wisdom
{ze myô hannya haramitsu 是名般若波羅蜜}.
Homage to all the three treasures {sanbô 三宝},
incalculable {muryô 無量} and vast {kôdai 広大},
which give rise to unsurpassed supreme and perfect awakening {anokutara sanmyaku
sanbodai 阿耨多羅三藐三菩提}.

Nôbo bagya batei

hara ja hara mita ei
tanya ta
shitsu rei ei
shitsu rei ei
shitsu rei ei
shitsu rei ei
sai sowaka.

******

internal emptiness {naikû 内空},

external emptiness {gekû 外空},
internal and external emptiness {naige kû 内外空},
emptiness of emptiness {kûkû 空空},
great emptiness {daikû 大空},
empty of ultimate reality {shôgi kû 勝義空},
empty of the conditioned {ui kû 有為空},
empty of the unconditioned {mu i kû 無為空},
empty of final analysis {hikkyô kû 畢竟空},
empty of atemporality {musai kû 無際空},
empty of dissipation {san kû 散空},
empty of invariability {muhen'i kû 無変異空},
empty of original nature {honshô kû 本性空},
empty of own mark {jisô kû 自相空},
empty of ancillary marks{gusô kû 共相空},
emptiness of all dharmas {issaihô kû 一切法空},
empty of unobtainability {fukatoku kû 不可得空},
empty of having no nature {mushô kû 無性空},
empty of own-nature{jishô kû 自性空},
empty of having no nature as an own-nature {mushô jishô kû 無性自性空}.

(After chanting these twenty modes of emptiness {nijû kû 二十空} from the Great Perfection of
Wisdom Sutra {Dai hannya 大般若}, it is also permissible to chant preceding dharani {darani 陀羅
尼}).

******

63
 The true person of no position {mu i no shinnin 無位の真人} shows its face {menmon 面門};
wisdom {chie 智慧} and ignorance {guchi 愚痴} are altogether {tsû 通} prajñâ {hannya 般
若}. Spiritual light {reikô 霊光} becomes clear {bunmei 分明} and illuminates the great
thousand worlds {daisen 大千}; where could gods and demons {shinki 神鬼} reach with their
hands and feet {shukyaku 手脚}?

Having riffled {tenbon 転飜} seven times, again raise sutra fascicle up to eye level and intone words:
"Ultimate victory in the surrender of all great demons has been attained" {gôbuku issai daima saishô
jôjû 降伏一切大魔最勝成就}. Then turn sutra fascicle over so its title is face down and put it down.
(Words "surrender" {gôbuku 降伏} and "great demons" {daima 大魔} should be intoned in an
especially loud shouting voice {reishô 励声}).
Next, upon hearing large bowl-bell {daikei 大鏧}, riffle through next sutra fascicle. Every time
that ten fascicles have been revolved {ten 転}, sangha hall postulant {dôan 堂行} hits bowl-bell with
butt of baton {nakkei 捺鏧}. Monks of great assembly {daishu 大衆} chant in unison {dôon 同音}:
"Gya tei gya tei ha ra gya tei hara so gya tei bo ji sowa ka," and while doing so put sutra fascicles
already revolved back into sutra box {kyôbako 経箱} or folding case {chitsu 帙}, as they were at
outset, and take out next bunch of fascicles. Chant preceding spell {jushu 誦呪} from Heart Sutra
three times. When sangha hall postulant rings large bowl-bell once, great assembly resumes riffling as
before. (When picking up and putting down sutra fascicles, one should touch them with the thought
that it is as if one were touching the body of a buddha {busshin 仏身}, and be careful to hande them
with extreme courtesy {ongon 慇懃}).
Before last fascicle is picked up, sangha hall postulant rings small bowl-bell {shôkei 小鏧}
twice to single the end of riffling {tenbon 転飜}. Monks of great assembly raise last fascicle, wait for
large bowl-bell {daikei 大鏧} to sound once, simultaneously riffle through it, and put it back in
folding case without chanting spell from Heart Sutra.

Abbot's Ritual Choreography {jïji shintai 住持進退} [92]

When purifying place of practice {jôdôjô 浄道場} and offering tea and decoction {kenchatô 献
茶湯} are finished, simultaneous with rector's {ino 維那} initiation of chanting {ko suru 挙する} of
Heart Sutra {Shingyô 心経}, abbot {jûji 住持} gets up on pedestal {daizajô 台座上}, sits in full
cross-legged position {kekka fuza 結跏趺坐} on sitting cloth {gujô 具上}, infuses "Deep Import"
Section {Rishubun 理趣分} of Great Perfection of Wisdom Sutra with incense smoke {kô ni kunjiru
香に薫じる}, gasshos {gasshô 合掌}, and raises fascicle above head {chôdai 頂戴}.
First, untie string of folding case {chitsu 帙} and set case to one side. Then open fascicle to
sutra frontispiece {kyôshu 経首} where illustration of perfection of wisdom assembly {hannya e zu 般
若会図} is printed, raise up fascicle, lower head {teizu 低頭} (taking as one's focus the central image
found in sutra frontispiece illustration of perfection of wisdom assembly, which is the image of
Venerable Shakyamuni {Shakason zô 釈迦尊像}, raise text and lower head), and intone names
{myôgô 名号} of good spirits {zenjin 善神} three times. First, chant dharani {darani 陀羅尼}, then
ring hand-bell {shinrei 振鈴} three times and begin reading {kandoku 看読} sutra text {kyômon 経
文} (if title of sutra {kyômoku 経目} is to be chanted in initiation {koshô 挙唱}, do so in a shouting
voice {reishô 励声}, calling out: "Great Perfection of Wisdom Sutra {Dai hannya haramitta kyô 大般
若波羅蜜多経}, fascicle number five-hundred seventy-eight, translated by Tripi†aka Scholar and
Dharma Master {sanzô hosshi 三蔵法師} Xuanzang Feng {Genjô Bu 玄奘奉}, number ten {daijû 第
十}, "Deep Import of Wisdom" Section {Hannya rishu bun 般若理趣分}," then continue on to read
text of sutra). When almost finished reading text of sutra, having come to words of spell, "shitsu rei ei,
sai sowaka," again ring hand-bell three times. When finished reading, riffle through {tenbon 転飜}
fascicle seven times. (Riffling expresses the meaning that, by riffling sutra fascicle in ten directions
{jippô 十方}, wisdom {hannya 般若} is proclaimed {kaien 開筵} throughout the ten directions.
Riffle three times in each of following eight directions: right, left, directly away from self, directly
toward self, diagonally to right front, diagonally to left front, diagonally to right rear, and diagonally

64
to left rear. Finally, turn front and back cover pages of sutra fascicle slightly downward to express the
sense of riffling up and down, thus completing the ten directions of proclamation. Especially when
riffling up and down, it is necessary to focus on being constantly mindful {okunen 憶念}). Next, abbot
{jûji 住持} raises {nenjiru 拈じる} Fascicle # 600 and, when great assembly {daishu 大衆} has
finished riffling, reads {kandoku 看読} in a loud voice so that entire hall full of {mandô 満堂} good
men and good women {zennanshi zennyonin 善男子善女人} can hear:

At the time when the Blessed One {bagyabon 婆伽梵} had finished preaching this sutra,
Virtuous Courage {Zen'yûmyô 善勇猛} and various other great bodhisattvas {dai bosatsu 大菩
薩}, and everyone else in the fourfold sangha {shishu 四衆}... heard what the Buddha {butsu
仏} had preached, and were all filled with utmost joy {dai kangi 大歡喜}. They believed and
accepted {shinju 信受} it and put it into practice {bugyô 奉行}.

When finished, abbot intones in a shouting voice {reishô 励声}:

Great Perfection of Wisdom Sutra, Number Six Hundred {Dai hannya haramitta kyô dai
roppyaku 大般若波羅蜜多経第六百}. Ultimate victory in the surrender of all great demons
has been attained {gôbuku issai daima saishô jôjû 降伏一切大魔最勝成就}.

Abbot then riffles through {tenbon 転飜} fascicle seven times (three times to the right, three times to
the left, one time to front).
(In event that abbot only riffles through "Deep Import" Section {Rishubun 理趣分} and does
not riffle through Fascicle # 600, abbot's riffling of "Deep Import" Section should be timed to coincide
with great assembly's simultaneous riffling of final fascicles, so that they all finish at same time.
However, if reading {kandoku 看読} of "Deep Import Section" is not yet complete, while abbot is still
chanting sutra {jukyô 誦経} and chanting spell {jushu 誦呪}, monks of great assembly should read
{kandoku 看読}). [read WHAT? 92]
At this point, sangha hall postulant {dôan 堂行} rings large bowl-bell {daikei 大鏧} once,
rector {ino 維那} initiates sutra chanting {kokyô 挙経} (Diamond Sutra {Kongô kyô 金剛経},
Avalokiteshvara Sutra {Kannon gyô 観音経}, Great Compassion Dharani {Daihi shu 大悲呪} or
Disaster-Preventing Dharani {Shôsai shu 消災呪}, etc., as decided by abbot). When sutra chanting
{jukyô 誦経} is done, perform dedication of merit {ekô 回向}, make three prostrations {sanpai 三拝}.
When finished, disperse from hall {sandô 散堂}.

Procedure for Handling Sutra Fascicles {kyôkan no toriatsukai hô 経巻の取り扱い法} [92]

There are two types of arrangements: one where fascicles of Great Perfection of Wisdom Sutra
{Dai hannya haramitta kyô 大般若波羅蜜多経} are in sutra boxes {kyôbako 経箱}, which in turn are
inside a sutra chest {kyôki 経櫃} (large box); and another where fascicles are in folding cases {chitsu
帙}.

1. In Event of Sutra Boxes {kyôbako no baai 経箱の場合}

First, take out six fascicles, then take out remaining four fascicles; pile them in two respective stacks
that are lined up next to each other in corner on left side. Having finished riffling through {tenbon 転
飜} first sutra fascicle, turn it over and set it face down. Next, having finished riffling through second
fascicle, turn face-down sutra fascicle over so sutra title {kyôdai 経題} is up, match it up with second
fascicle, and put two of them back in sutra box {kyôbako 経箱} together. Proceed methodically in this
way so that order of sutra fascicles does not become mixed up.
Moreover, when taking sutra fascicles out, one should exercise extreme caution to prevent such
things as lifting sutra box and having sutra fascicles spill out.

2. In Event of Folding Cases {chitsu no baai 帙の場合}

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Turn over each fascicle when done riffling through {tenbon 転飜} it, one by one. When ten fascicles
have been riffled through, turn face-down fascicles face up, put them in folding case {chitsu 帙}, and
put case back into sutra chest {kyôki 経櫃}.
The reason that sutra fascicles are turned face down after riffling is to prevent them from
getting out of order.

Eko Text {ekômon 回向文}

This dharani {sôji 総持} is akin to a wonderful medicine {myôyaku 妙薬} that treats the whole
collection {shu 衆} of illnesses of delusion {wakubyô 惑病}. It is also like heavenly ambrosia
{ten kanro 天甘露}: those who imbibe it always experience ease and joy {anraku 安楽}.

We humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} for their attentive
concern {shôkan 照鑑}.

Having done revolving reading {tendoku 転読} of the golden text {konmon 金文} of the six
hundred scrolls of the Great Perfection of Wisdom Sutra {Dai hannya haramitta kyô
roppyakujiku 大般若波羅蜜多経六百軸} and chanted {fuju 諷誦} the Heart of Great Perfect
Wisdom Sutra {Maka hannyaharamitta shingyô 摩訶般若波羅蜜多心経} and Marvelously
Beneficial Disaster-Preventing Dharani {Shôsai myôkichijô darani 消災妙吉祥陀羅尼}, we
dedicate {ekô 回向} the merit {kudoku 功徳} accumulated thereby to all the buddhas and
bodhisattvas {shobutsu bosatsu 諸仏菩薩} of the perfection of wisdom assembly {hannya e
般若会}, to the sixteen good spirits {jûroku zenjin 十六善神}, to all dharma-protecting deities
{issai gohô shoten 一切護法諸天}, and to this monastery's {tôzan 当山} earth spirit {doji 土
地} and tutelary deities enshrined in all halls {gattô shinsai 合堂真宰}, that it may increase
their majestic light {ikô 威光} and incalculable {muryô 無量} ocean of merit {tokkai 徳海}.

What we pray for {shoki 所祈} is that the true dharma may flourish {shôbô kôryû 正法興隆},
that there will be peace in the land {kokudo shôhei 国土昌平} and harmony among all nations
{banpô waraku 万邦和楽}, that living beings may be tranquil {gunjô kônei 群生康寧}, that
this monastery may thrive {sanmon han'ei 山門繁栄}, that donors and believers may rely on
worship {danshin kisô 檀信帰嵩}, that the oceanic assembly may be at peace {kaishu annon
海衆安穏}, and that all conditions may be favorable {shoen kichijô 諸縁吉祥}.

Depending on intent of prayer {kigan 祈願}, there is nothing to prevent changing part of eko text
{ekômon 回向文} as appropriate, or adding or removing text. It is also permissible not to rely on
preceding verse for dedication of merit and instead use following great perfection of wisdom statement
{dai hannya sho 大般若疏} as verse for dedication of merit.

Statement of Purpose for Revolving Reading of Great Perfection of Wisdom Sutra

{tendoku dai hannya sho 転読大般若疏} [94]

This dharani {sôji 総持} is akin to a wonderful medicine {myôyaku 妙薬} that treats the whole
collection {shu 衆} of illnesses of delusion {wakubyô 惑病}. It is also like heavenly ambrosia
{ten kanro 天甘露}: those who imbibe it always experience ease and joy {anraku 安楽}.

We humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} for their attentive
concern {shôkan 照鑑}.

The monk {biku 比丘} <name> / nun {bikuni 比丘尼} <name>, abbot {jûji 住持} of <name>
Mountain {san 山} <name> Monastery {ji 寺} in <name> Prefecture, <name>

66
 District/City/Town/Village, Japan, makes a special prayer {kisei 祈誓} to the realm {kyôgai 境
界} of the three treasures {sanbô 三宝}, and wholeheartedly cultivates {shujû 修習}
amelioration {byakuzen 白善} of the three spheres of karma {sangô 三業}.

Here, as an offering {kuyô 供養} to the pure sangha {jôryo 浄侶} that maintains harmony in
six ways {roku wakyô 六和敬}, we present a revolving reading {tendoku 転読} of the golden
text {konmon 金文} of the six hundred scrolls of the Great Perfection of Wisdom Sutra
{roppyakujiku 六百軸}.

Arousing {kaku 覚} utmost faith {gokushinjin 極信心} in Sadâprarudita {Sattaharin 薩埵波

倫}, we look up to {aogu 仰ぐ} the vast merit power {kudokuriki 功徳力} of the Great
Perfection of Wisdom Sutra {Dai hannya 大般若}.

We dedicate {ekô 回向} the great blessings {kôfuku 鴻福} accumulated through revolving
reading to: all the three treasures {issai sanbô 一切三宝} of the sixteen assemblies of the
Great Perfection of Wisdom Sutra {hannya jûroku e 般若十六会}; the three treasures in the
ten directions {jippô sanbô 十方三宝} of the various worlds {sekai 世界} of utmost ease and
joy {gokuanraku 極安楽}; the entire assembly in the realm of the main object of veneration
{honzon kaie 本尊界会}; and the group of twenty-eight deities {nijûhachibu shû 二十八部衆}
associated with Venerable Avalokiteshvara {Kanjizai son 観自在尊}; together with all the
constellations {issai shôshuku 一切星宿} of the birth-year stars {honmyô ganshin 本命元辰}
of <names>, the believing donors {shinjin seshu 信心施主}; all the dharma-protecting deities
{gohô shoten 護法諸天} in the class of sixteen good spirits {jûroku zenjin 十六善神}; the
myriad spirits of the triple world {sangai banrei 三界万霊}; and the tutelary deities enshrined
in all halls {gattô shinsai 合堂真宰}. May it increase the majestic light {ikô 威光} of each of
them, benefit and save {risai 利済} living beings {shujô 衆生}, and cause them to enter the
path {nyûdô 入道}.

We humbly consider {fûi 伏以} the preceding.

The bright spells of dharanis {sôji myôshu 総持明呪},

can remove all misfortune {sainan 災難}. The knowing fire of wisdom {hannya chika 般若智
火} quickly incinerates incalculable mental afflictions {muryô bonnô 無量煩悩}.

Long holding the vajra {kongô 金剛} of indestructible life {fue no jumyô 不壊之寿命}, may
our blessings and wisdom {fukue 福慧} increase. Entirely detaching from the sense organs and
their objects {konjin 根塵}, which are a mire difficult to escape {odei nanbatsu 淤泥難抜},
may our painful afflictions {kuwaku 苦惑} be extinguished. May our bodies and minds be at
ease {shinjin keraku 身心快樂}, and may all conditions be auspicious {shoen kikkei 諸縁吉
慶}.

When performing revolving reading of Great Perfection of Wisdom Sutra {dai hannya 大般
若}, in most cases there is no reading of statement {sensho 宣疏}. If statement of purpose {sho 疏} is
to be read, rector {ino 維那} reads statement when purifying place of practice {jôdôjô 浄道場} is
completed; officiant {dôshi 導師} kneels {chôki 長跪} and raises handled censer {heiro 柄炉}. When
revolving reading {tendoku 転読} is finished, perform abbreviated dedication of merit {ryaku ekô 略
回向}. For abbreviated dedication of merit, use eko text {ekômon 回向文} given above, but omit part
following, "Having done revolving reading...." {jôrai... wo tendoku shi 上来...を転読し}.
At noon {goji 午時}, offering to main object of veneration {honzon jôgu 本尊上供} and
midday sutra chanting {nitchû fugin 日中諷経} are performed as on the first day of any month. (If
there is a revolving reading of Great Perfection of Wisdom Sutra {tendoku dai hannya 転読大般若},
it is also permitted to make a beforehand offering {naiken 内献}).

67
Section Four: Special Tea Service in Sangha Hall {sôdô dokui cha 僧堂特為茶}
(after midday meal {saiha 斎罷})

Tea Poster {sabô 茶牓} [96]

A special tea service {dokui cha 特為茶} is a procedure for tea and decoction service
{gyôchatô hô 行茶湯法} arranged specially in cloud hall {undô 雲堂} on the four occasions {shisetsu
四節} (binding of retreat {ketsu 結}, release from retreat {ge 解}, winter solstice {tô 冬}, new year
{nen 年}). At present, tea and decoction service {tenchatô 点茶湯} at release from retreat {kaisei 解
制} is no longer held, so this takes place in conjunction with binding of rules {kessei 結制} for winter
retreat {tô ango 冬安居}.
After midday meal {saiha 斎罷}, abbot {jûji 住持} holds tea ceremony {sarei 茶礼} (tea
service {gyôcha 行茶}) for monks of great assembly {daishu 大衆}, beginning with head seat {shuso
首座}. On that day, after breakfast {shukuha 粥罷} secretary acolyte {shojô jisha 書状侍者} writes
tea poster {sabô 茶牓} in advance. For tea invitation, write following seven lines on starched paper
{nori ire 糊入}:

1. Form for Signboard {bôshiki 牓式}

The reverend abbot {dôchô oshô 堂頭和尚}, today after midday meal,

will go to the cloud hall {undô 雲堂} and offer tea {tencha 点茶}

to the head seat {shuso 首座} and

great assembly {daishu 大衆} as a modest expression of formal congratulations on the new
year {kaisai chinga 改歳陳賀}.

In addition, the various stewards {chiji 知事} are invited to please join the gathering

as honored companions {kôban 光伴}.

Respectfully announced {keihaku 敬白} by the guest-inviting {shôkyaku 請客} monk {biku 比
丘} / nun {bikuni 比丘尼}, January 1.

2. Formal Envelope {karo 可漏}

[Diagram]

Formal envelope {karo 可漏} should be about 30 centimeters in length and eight centimeters　wide.
Use vermilion paper {shushi 朱紙} for formal invitation {jôshô 状請}. Place tea poster {sabô 茶牓}
inside it.

Invitation Rite {shôrai 請礼} [98]

Guest-inviting acolyte {shôkyaku jisha 請客侍者} inserts invitation letter {shôbô 請片+旁}
into formal envelope {karo 可漏}, rests it on an offering stand {sanbô 三方} that has been draped
with a covering cloth {fukusa 袱子}, dons kesa {kesa 袈裟}, raises offering stand respectfully with
both hands {hôji 捧持}, goes to head seat's quarters {shusoryô 首座寮}. Head seat brings incense
stand {kôdai 香台} out to a convenient place inside room {shitsunai 室内}, dons kesa {takkesa 搭袈
裟}, and greets acolyte. Guest-inviting acolyte censes {kô ni kunjiru 香に薫じる} tea poster {sabô 茶
牓}, raises {nenjiru 拈じる respectfully, thereby expressing the meaning of presenting {teinô 呈納} it
to head seat, then lays it down next to incense stand, and chants:

68
 The reverend abbot {dôchô oshô 堂頭和尚}, after the midday meal today, will go to the cloud
hall {undô 雲堂} and hold a special tea service {dokui tencha 特為点茶}. Your attendance
{kôjû 降重} is humbly desired.

Acolyte then makes abbreviated one prostration {sokurei ippai 触礼一拝}. Head seat makes
prostration in reply {tôhai 答拝}, sees guest-inviting acolyte out. Next, head seat opens tea invitation,
hands it to attendant {benji 弁事} (interlocutor {kaiku 開口}), has it pasted up in upper section {jôkan
上間} of outer hall {gaidô 外堂} (outer platforms {gaitan 外単}) of sangha hall {sôdô 僧堂} (place
to paste it should be prepared in advance).

Tea Service Placard {tencha hai 点茶牌} [98]

Next, guest-inviting acolyte {shôkyaku jisha 請客侍者} hangs tea service placard {tencha hai
点茶牌} in sangha hall {sôdô 僧堂}. After midday meal {saiha 斎罷}, acolyte instructs postulants
{anja 行者} to arrange place of honor {dokui no i 特為の位} (main guest's seats {shuhinseki 主賓
席}) inside sangha hall. (Place of honor is top place {jô i 上位} on north side {hokkyô 北頬} of rear
door {gomon 後門}, which is to say, place to right of rear hall roshi's place {godô i 後堂位}, lined up
with and facing abbot's {jûji 住持} place {i 位}. There is a procedure for sitting places {za i 座位} for
special tea and decoction services {dokui satô 特為茶湯} detailed separately, but at present the
hanging of "placard for announcing arrangement of places" {hai i shô hai 排位照牌} -- a sign
indicating how people should line up -- is omitted. Other than arranging place of honor for head seat
{shuso 首座}, everyone should be made to sit in their usual bowl places {hatsu i 鉢位}, that is, the
places they have when formal meals {gyôhatsu 行鉢} are held).
Next, have incense, flowers, lamps, and candles {kôgetôshoku 香華灯燭} as well as incense
brazier {kôro 香炉} set up in front of Sacred Monk {shôsô 聖僧}, and have tea service {gyôcha 行
茶} vessels and utensils {kigu 器具} prepared in outer hall {gaidô 外堂} (outer platforms {gaitan 外
単}). (For details on vessels and utensils, see Part One, "Regular Observances," Chapter Two,
"Monthly Observances," 1st Day of Month, Section Four, "Touring Hall and Tea Service" {jundo
gyôcha 巡堂行茶}).

Tea Drum {saku 茶鼓} [99]

Next, inform abbot {jûji 住持} and sound tea drum {saku 茶鼓} one series {ittsû 一通}.
Monks of great assembly {daishu 大衆} don kesas {takkesa 搭袈裟} and enter hall {nyûdô 入堂};
each stands in front of own bowl place {hatsu i 鉢位}. Incense-burning acolyte {shôkô jisha 焼香侍
者} waits in outer hall {gaidô 外堂} (outer platforms {gaitan 外単}) for everyone in great assembly,
beginning with head seat {shuso 首座}, to enter hall. Acolyte then enters hall, passes behind Sacred
Monk's altar {shôgan 聖龕}, goes in front of head seat, bows with hands clasped {itsu 揖}, invites
him/her to go to place of honor {dokui no i 特為の位}, bows with hands clasped to secretary {shoki
書記}, then advances to platform head {hanshu 版首}, i.e. to head seat's place {shuso i 首座位},
leads head seat to place of honor. When head seat is standing in front of place of honor, acolyte bows
with gassho {monjin 問訊}, exits to outer hall, stands facing north {hokumen 北面} at first place
{hantô 版頭} of lower section {gekan 下間}, waiting for abbot {jûji 住持}.
When set time arrives, tea chief's postulant {chajû anja 茶頭行者} rings small bell {shôshô 小
鐘} in front of hall seven times. Incense-burning acolyte greets abbot entering hall. Abbot enters hall,
bows with gassho to Sacred Monk {shôsô 聖僧}, stands in front of his/her chair.

Bow for Taking Seats {chakuza monjin 著坐問訊} [99]

Incense-burning acolyte {shôkô jisha 焼香侍者} follows abbot into hall, bows with gassho
{monjin 問訊} to Sacred Monk {shôsô 聖僧}, passes behind altar {gan 龕}, goes before honoree
{dokuinin 特為人} (head seat {shuso 首座}), bows with gassho, turns body, goes before abbot {jûji
住持} and bows with gassho to him/her as well. Next, acolyte starts from head seat's place {shuso i 首
座位} and tours hall {jundô 巡堂} once around, exits to outer hall {gaidô 外堂} (outer platforms

69
{gaitan 外単}) and goes around from lower section {gekan 下間} to upper section {jôkan 上間},
enters hall {nyûdô 入堂} again, returns to front of Sacred Monk, and bows with gassho (this is called
"bow for taking seats" {chakuza monjin 著坐問訊}. Honoree and abbot sit down in their chairs;
monks of great assembly also mount platforms and take seats {jôjô chakuza 上牀著坐}. At this point,
tea chief's postulants {chajû anja 茶頭行者} set out incense stands {kôdai 香台} at three places, in
front and center {shôchû 正中} of (1) upper section, (2) lower section, and (3) outer hall (outer
platforms).

Bowing in Four Places {shisho monjin 四処問訊} [99]

Incense-burning acolyte {shôkô jisha 焼香侍者} first advances before Sacred Monk {shôsô 聖
僧}, picks up incense box {kôgô 香合}, burns incense and bows {shôkô monjin 焼香問訊}; next, goes
to incense stand {kôdai 香台} in upper section {jôkan 上間}, burns incense and bows; next, goes to
incense stand in lower section {gekan 下間}, burns incense and bows; finally, goes to incense stand in
outer hall {gaidô 外堂} (outer platforms {gaitan 外単}), burns incense and bows. (This is called
"bowing in four places {shisho monjin 四処問訊}. In sangha halls {sôdô 僧堂} that have four
platforms {shihan 四版} or eight platforms {hachihan 八版} inside and long benches on only one
side {katagawajô 片側牀} of outer hall (outer platforms), do bowing in four places; but if outer hall
has long benches on both sides {ryôgawajô 両側牀}, do bowing in five places {gosho monjin 五処問
訊}. In sangha halls that have twelve platforms {jûnihan 十二版} inside and long benches on only one
side of outer hall (outer platforms), do bowing in six places {rokusho monjin 六処問訊}; but if outer
hall has long benches on both sides, do bowing in seven places {shichisho monjin 六処問訊}).

Tea Service Bow {gyôcha monjin 行茶問訊} [100]

When bowing in four places {shisho monjin 四処問訊} is finished, enter hall, return incense
box {kôgô 香合} to its original place, go before prostration dais {raihan 礼盤} in front of Sacred
Monk {shôsô 聖僧} (this is called "returning to center" {kichû 帰中}), and deeply bow with gassho
{monjin 問訊} (this is called "tea service bow" {gyôcha monjin 行茶問訊}). One person from among
tea chief's postulants {chajû anja 茶頭行者}, X, rings small bell {shôshô 小鐘} in front of hall
{dôzen 堂前} two times {nishô 二声}. Two of tea chief's postulants, X and Y, then enter hall as a
pair, and go before honoree {dokuinin 特為人}. Y sets table {taku 卓} in front of chair {izen 椅前}; X
raises tea, tea cup {san 盞}, places them on table. X and Y then bow with gassho simultaneously and
withdraw. Next, robe-and-bowl acolyte {ehatsu jisha 衣鉢侍者} and meals acolyte {tôyaku jisha 湯
薬侍者} enter hall {nyûdô 入堂} simultaneously, go before abbot {jûji 住持}. Robe-and-bowl acolyte
sets table in front of abbot; meals acolyte places tea, tea cup on table. The two bow with gassho and
withdraw (it is also permissible for all four people to enter hall and serve tea simultaneously). Next,
serve monks of great assembly {daishu 大衆} (postulant X distributes tea cups; postulant Y goes
around filling them with tea).

Tea Urging Bow {kansa monjin 勧茶問訊} [100]

Incense-burning acolyte {shôkô jisha 焼香侍者}, seeing that tea has been served, enters hall,
deeply bows with gassho {monjin 問訊} to front {shômen 正面} (this is called "tea urging bow"
{kansa monjin 勧茶問訊}). Entire assembly {isshû 一衆} drinks tea. Postulant goes around a second
time filling cups.

Tea Thanks Bow {jacha monjin 謝茶問訊} [100]

Seeing that entire assembly {isshû 一衆} has finished drinking tea {kissa 喫茶}, incense-
burning acolyte {shôkô jisha 焼香侍者} enters hall {nyûdô 入堂}, first goes before honoree
{dokuinin 特為人} and bows with gassho {monjin 問訊}. After that, turns body to left, goes before
Sacred Monk {shôsô 聖僧}, fully spreads sitting cloth and make three prostrations {daiten sanpai 大
展三拝}. When finished, gathers up sitting cloth {zagu 坐具}, passes behind altar {gan 龕}, goes
before abbot {jûji 住持} and bows with gassho. Next, starts from head seat's place {shuso i 首座位}
and tours hall {jundô 巡堂} once around, proceeding through upper and lower sections {jôgekan 上下

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間} first, then from lower section {gekan 下間} to upper section {jôkan 上間} in outer hall {gaidô 外
堂} (outer platforms {gaitan 外単}). Finally, returns to center {kichû 帰中}, deeply bows with gassho
(this is called "tea thanks bow" {jacha monjin 謝茶問訊}).
.
Words of Thanks {jago 謝語} [100]
Tea chief's postulant {chajû anja 茶頭行者}, X, first clears away honoree's {dokuinin 特為人}
tea cup {san 盞}; Y clears away table {taku 卓}. Next, meals acolyte {tôyaku jisha 湯薬侍者} clears
away abbot's {jûji 住持} tea cup; robe-and-bowl acolyte {ehatsu jisha 衣鉢侍者} clears away table.
Abbot's postulant {hôan 方行}, who is standing behind abbot's chair {jûjii 住持椅}, spreads
prostration mat {haiseki 拝席} in front of abbot's chair. At this point, honoree stands up from place,
goes before abbot, spreads cloth twice in paying respects thrice {ryôten sanrai 両展三礼} in thanks
for tea {jacha 謝茶}. Abbot also gets down from seat and stands in tandem {sôtai 相対}. (Procedure
for "spreading cloth twice in paying respects thrice" is explained in: Part Three, Chapter One, "Basic
Procedures {kihonsahô 基本作法}, Section Three, "Etiquette for Sitting Cloth" {zagu sahô 法}, s.v.
"Spreading Cloth Twice in Paying Respects Thrice" {ryôten sanrai 両展三礼}).
After first spread of sitting cloth {shoten 初展}, honoree intones following words:

Having here received this special tea refreshment {senten 煎点}, I cannot help but feel {ajô 下
情} deeply moved.

After second spread of sitting cloth {saiten 再展}, honoree intones following words:

The weather {kiun 気雲} these days is very cold. With deferential consideration {kyôi 恭惟}
for you, Reverend Abbot {dôchô oshô 堂頭和尚}, I respectfully inquire {sonkô 尊候} if
everything is going well {kikyo banpuku 起居万福}.

Honoree makes abbreviated three prostrations {sokurei sanpai 触礼三拝}; abbot also makes one
prostration in reply {tô ippai 答一拝}. Honoree turns body to left, passes behind altar {gan 龕}, exits
hall and returns to quarters {shutsudô kiryô 出堂帰寮}. Incense-burning acolyte {shôkô jisha 焼香侍
者} stands facing north {hokumen 北面} next to first place {hantô 版頭} of lower section {gekan 下
間} of outer hall {gaidô 外堂} and bows with gassho {monjin 問訊} to see him/her off.

Incense for Honored Companions {kôbankô 光伴香}　[101]

Next, incense-burning acolyte {shôkô jisha 焼香侍者} enters hall {nyûdô 入堂}, burns
incense {shôkô 燒香} before Sacred Monk {shôsô 聖僧}, withdraws and makes deep bow with
gassho {jin monjin 深問訊} (this is called "incense for honored companions" {kôbankô 光伴香}; it is
a means of expressing thanks to stewards {chiji 知事} and monks of great assembly {daishu 大衆} for
their honored companionship {kôban 光伴}). At this time, ring bell {meishô 鳴鐘} once {ichige 一
下} and collect tea cups {san 盞} from great assembly {daishu 大衆}. Next, ring bell three times
{sange 三下}; abbot {jûji 住持} and monks of great assembly, in proper order, exit hall exit hall and
return to quarters {shutsudô kiryô 出堂帰寮}.
(In event that tea refreshment {senten 煎点} rite {shiki 式} is held immediately after main
meal service {saiji gyôhatsu 斎時行鉢}, when rector {ino 維那} is about to finish chanting words of
Verse of Purity While Abiding in the World {Sho sekai bon 処世界梵}, "Abiding in this ephemeral
world, etc..." {shishikai unnun 処世界云々}, sound one series {ittsû 一通} on meal drum {saiku 斎
鼓}. Upon hearing this, monks of great assembly, without standing up from seats, set down nests of
bowls {hou 鉢盂} — oryoki {ôryôki 応量器}) — behind them on left and wait while remaining
seated. Only two people, the head seat {shuso 首座} and secretary {shoki 書記}, get down from
platform {jô 牀} and stand. Incense-burning acolyte enters hall {nyûdô 入堂}, advances before head
seat, bows with hands clasped {itsu 揖} and has him/her step away from place; next, bows with hands
clasped to secretary, advances to platform head {hanshu 版首} — i.e. head seat's place {shuso i 首座
位}, leads head seat to place of honor {dokui no i 特為の位} and bows with gassho {monjin 問訊};

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when finished, turns body and, without touring hall {jundô 巡堂), goes directly back in front of Sacred
Monk, makes bow for taking seat (chakuza monjin 著坐問訊}. Upon seeing that, honoree {dokuinin
特為人} and secretary mount platform {jôjô 上牀} and sit. At this point, tea chief's postulants {chajû
anja 茶頭行者} set out incense stands {kôdai 香台} in upper and lower sections {jôgekan 上下間}
[of sangha hall] and in outer hall {gaidô 外堂}, a.k.a. outer platforms {gaitan 外単}. After that,
everything is as explained above).

Evening service sutra chanting {banka fugin 晩課諷経} and evening meal {yakuseki 藥石} are
carried out as usual.

Seating Chart for Special Decoction and Tea Service {dokui tôsa i zu 特爲湯茶位圖}
[102]

This chart pertains to twelve-platform {jûnihan 十二版} arrangement with long benches on
both side {ryôgawa jô 両側牀}. (○ indicates incense stands {kôdai 香台})

台　 stand
茶頭 tea chief
住持位 abbot's place
書記 secretary
禮盤　 prostration dais
聖僧 Sacred Monk
首座単 head seat's platform
西堂単 west hall roshi 's platform
中單 center platform
特爲位 place of honor
單頭単 platform head's platform
後堂単 rear hall roshi 's platform

Section Five: Midpoint of Retreat (kessei hange 結制半解) [103]

Midpoint of ninety-day retreat {kujun ango 九旬安居}. There are no special ceremonies {gyôrei 行
礼}. (In event of occasional retreat {ichie kessei 一会結制} there may be a celebratory feast
{shukusai 祝斎} to which everyone involved is invited, or a ceremony {hôyô 法要} for the
propagation of Buddhism {fukyô 布教}).

— January 2 —

Section One: Revolving Reading of Great Perfection of Wisdom Sutra (tendoku daihannya 転読大
般若) (mid-morning {gûchû 禺中}) [103]

Same as January 1.

— January 3 —

Section One: Revolving Reading of Great Perfection of Wisdom Sutra (tendoku daihannya 転読大
般若) (mid-morning {gûchû 禺中}) [103]

Same as January 1.

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 — January 26 —

Section One: Eminent Ancestor's Birthday Assembly (kôso gôtan e 高祖降誕会)

(noon {goji 午時}) [104]

Eminent Ancestor's [Dôgen's] {kôso 高祖} birthday assembly is decorously performed {gonshu 厳修}
with Great Ancestor [Keizan] {taiso 太祖} as his honored companion {kôban 光伴}. Portrait acolyte
{jishin 侍真} makes necessary preparations in advance.
Following midday meal bell {saishô 斎鐘}, ring three sequences {san'e 三会} on buddha hall
bell {denshô 殿鐘}; great assembly {daishu 大衆} enters hall {jôden 上殿}. Abbot enters hall {nyûdô
入堂} to seven rings of bell {shichigeshô 七下鐘}, makes mutual bow with hands clasped {ai'itsu 相
揖} with great assembly, advances one step {shin ippo 進一歩}, immediately makes deep bow with
gassho {jin monjin 深問訊}, advances to altar and burns incense {shinzen shôkô 進前焼香}. Sangha
hall postulant {dôan 堂行} rings hand-bell {shukei 手鏧} ({inkin 引鏧}); abbot returns to middle
{kichû 帰中}, makes deep bow with gassho, together with great assembly spreads sitting cloth {ten
zagu 展坐具}. All together make three prostrations {fudô sanpai 普同三拝}. Great assembly gather
up sitting cloths and stand. Abott, leaving sitting cloth spread, bows with gassho {monjin 問訊} in
front of prostration seat {haiseki 拜席}, advances to altar and burns incense. Acolyte {jisha 侍者},
incense acolyte {jikô 侍香} simultaneously advance, pass offerings {dengu 伝供} of decoction,
sweets, and tea {tôkasa 湯菓茶} as usual. (Use pre-set tea and decoction {okijatô 置茶湯} before
mortuary portrait {shinzen 真眞前} of honored companion Keizan; arrange simultaneous offering of
decoction, sweets, and tea in advance).
When offerings of tea and decoction {kenchatô 献茶湯} are finished, abbot bows with gassho
{monjin 問訊} (at this time, acolyte, incense acolyte, and sangha hall postulant all simultaneously bow
with gassho, return to places {i 位}), returns to middle {kichû 帰中}, makes deep bow with gassho
{jin monjin 深問訊}, then advances [halfway to altar] and makes midway bow with clapsed hands
{chû'itsu 中揖}. Abbot returns to middle, bows with gassho, then makes three prostrations {sanpai 三
拝}, gathers up sitting cloth {zagu 坐具} and stands. Acolyte presents {hôtei 奉呈} incense to abbot.
Abbot raises incense and intones dharma verse {nenkô hôgo 拈香法語}. When finished, makes deep
bow with gassho in front of prostration seat, advances to altar, stands {tatsu 柱} incense [upright in
brazier], then bows with gassho. At this point sangha hall postulant strikes bowl-bell {takei 打鏧};
buddha hall postulant {dennan 殿行} hands out sutra books {kyôhon 経本}. Abbot returns to middle,
bows with gassho. Sangha hall postulant strikes second time on bowl-bell {daini kei 第二鏧}. After
striking third time on bowl-bell a {daisan kei 第三鏧}, rector {ino 維那} initiates chanting {ko 挙} of
Easy Practice Chapter {Anrakugyô hon 安楽行品}. Ritual choreography {shintai 進退} for
circumambulation {nyôgyô 遶行} is as usual. When dedication of merit {ekô 回向} is finished, all
together make three prostrations {fudô sanpai 普同三拝}. (Sutra chanting {jukyô 誦経} can be
something other than "Easy Practice Chapter" of Sutra of the Lotus of the Wonderful Dharma"
{Myôhô renge kyô anrakugyô hon 法蓮華経安楽行品})

Eko Text {ekômon 回向文} [105]

The pure body of the dharma realm {jôhô kaishin 浄法界身}

fundamentally has no emerging or disappearing {shutsubotsu 出沒}.
The power of the vow of great compassion {daihi ganriki 大悲願力}
is manifest throughout the goings and comings {korai 去來} [of birth and death].

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

At this monastery {sanmon 山門}, on this day of this month, we have humbly arrived at the
time {shin 辰} of the Eminent Ancestor {kôso 高祖} Jôyô Daishi's 承陽大師　birthday

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 {gotan 降誕}. Raising an earnest invitation {konshô 懇請} to the Great Ancestor {taiso 太祖},
Jôsai Daishi 常済大師, we have reverently prepared incense, flowers, lamps, and candles
{kôgetôshoku 香華灯燭}, decoction, sweets, and tea {tôkasa 湯菓茶}, and rare delicacies
{chinshû 珍饈}, and extended them as offerings {kuyô 供養}. Respecfully gathering the pure
assembly {seishu 清衆} of the entire monastic community {gassan 合山}, we have performed
circumambulating chanting {nyôju 遶誦} of the "Easy Practice Chapter" of Sutra of the Lotus
of the Wonderful Dharma {Myôhô renge kyô anrakugyô hon 法蓮華経安楽行品}. We hereby
offer up {jôshû 上酬} the excellent merit {shukun 殊勲} accumulated thereby.

We humbly pray {fukugan 伏願} that they shall not abandon compassionate mind {hishin 悲
心}, but have pity for the six classes of ordinary beings in the triple world {sangai rokubon 三
界六凡} and come again in this age of the end of the dharma {masse 末世}, manifesting the
spring season of "one blossom with five petals" {ichige goyô 一華五葉} and giving abundant
assistance {fuin 覆蔭}to their descendants {kôkon 後昆}; and that the ancestral wind {sofû 祖
風}shall ever be fanned.

— February 1 —

Section One: Reading of Last Teaching Sutra {doku yuikyôgyô 読遺教経}　[106]

In order to make a dharma offering {hô kuyô 法供養} in connection with Nirvana Assembly {nehan e
涅槃会}, Last Teaching Sutra {yuikyôgyô 遺教経} is chanted {dokuju 読誦} at time of evening
service {banka fugin 晩課諷経} from February 1 through February 14. Hall prefect {chiden 知殿} in
advance hangs nirvana image {nehan zô 涅槃像} inside abbot's room {shicchû 室中}, provides
{benbi 弁備} incense, flowers, lamps, and candles {kôkatôshoku 香華灯燭}. Ring hall bell and enter
hall {denshô jôden 殿鐘上殿}. Abbot {jûji 住持} enters hall {nyûdô 入堂}, offers stick of incense
{jôkô 上香}. All together make three prostrations {fudô sanpai 普同三拝}, take seats {chakuza 著
坐}. Rector {ino 維那} initiates chanting {ko 挙} (in initiating chanting, rule is that one must intone
"Sutra of the Condensed Teachings Left by the Buddha Upon His Final Nirvana" {Busshi hatsu nehan
ryaku setsu kyôkai kyô 仏垂般涅槃略説教誡経}). When Last Teaching Sutra is finished, great
assemby {daishu 大衆} gasshos {gasshô 合掌} and chants in unison three times {dôju sanben 同誦三
遍} Verse of Homage to Buddha's Relics {Shariraimon 舍利礼文}. Each time, make full prostration
with head to ground {chôrai 頂礼}: three recitations with three prostrations {sanshô sanrai 三唱三
礼}. Next, [rector intones] Universal Transference of Merit {Fuekô 普回向}; all together make three
prostrations {fudô sanpai 普同三拝}, disperse from hall {sandô 散堂}. (Usual evening service
{banka 晩課} is omitted. Verse of Homage to Buddha's Relics, in principle, entails chanting with
prostrations {shôrai 唱礼}. Therefore, to merely chant {dokuju 読誦} short sutras and dharanis
{kyôshu 経呪} [other than the Last Teaching Sutra] is not in accord with the intent [of this
observance], and chanting of the Verse of Homage to Buddha's Relics in an easygoing manner
[without prostrations] is something that should be refrained from. If Last Teaching Sutra is actually
chanted every day from the first through the fourteenth, chant entire text each day. Chanting takes
place in late afternoon {hoji 晡時}. Moreover, on February 15, although Nirvana Assembly is carried
out, it is good to solemnly commemorate Buddha's nirvana {butsu nehan 仏涅槃} by reverently
praising {sangô 讃仰} Buddha's merit {buttoku 仏徳} with a special chanting of Last Teaching Sutra
in middle of night {chûya 中夜}.

— February 9 —

Section One: Activities Inquiry (anri chôsa 行履調査) [106]

74
On this day after breakfast {shukuha 粥罷}, in order to determine whether individual monks of
assembly {shusô 衆僧} plan to leave or stay {dôjô 動静} after end of retreat {kaisei 解制}, rector
{ino 維那} makes rounds of sangha hall {sôdô 僧堂}, various other halls {shodô 諸堂}, and each
quarters {kakuryô 各寮}, carrying great assembly {daishu 大衆} activities register {anrichô 行履帳}.
Activities register is made by connecting sheets of ruled paper or white paper horizontally. On front
write: "Assembled Monks Activities Register" {kaishu anrichô 海衆行履帳}. To side of that write:
"<year > [e.g. 2006] Spring / Fall." In middle,
write names of all monks in assembly in current retreat {gen ango 現安居}.
Individuals who intend to pilgrimage {angya 行脚} to other places after end of retreat, as well
as those who intend to continue to stay in residence {rushaku 留錫}, each write either "leaving" {sôan
送行} or "staying" {rushaku 留錫} above their own names. After making rounds of each quarters,
rector consults with various stewards {chiji 知事}, presents Assembled Monks Activities Register to
abbot {jûji 住持}, receives abbot's approval, and determines number of monks who have been
permitted to register {kashaku 掛錫} between retreats {geai 解間}, number who have been refused
permission, and so on. (Monks who will go to other places only between retreats, i.e. those who will
"return to the platform" {kitan 帰単}, are call "leave requesters" {shinka 請暇}).

— February 10 —

Section One: Ceremony of Compiling Seniority Chart {enkyô chôin shiki 円鏡調印式} [107]

Rector (ino 維那) uses monkish seniority placard {kairôhai 戒臘牌} that sangha hall postulant {dôan
堂行} supplied on evening of retreat opening {kessei 結制} to produce, on white stationery {shôgasen
小画仙} (half-sized piece of paper {hansetsudai 半切大}), a seniority chart (enkyô 円鏡} to give to
head seat {shuso 首座} (this [process of writing] is called "compiling" {chônin 調認}). After
breakfast {shukuha 粥罷}, rector inquires of abbot {jûji 住持} concerning performance of ceremony
of compiling seniority chart (enkyô chôin shiki 円鏡調印式), then uses postulants {anja 行者} to
inform head seat, assistant comptroller {fûsu 副寺}, and guest prefect {shika 知客} of abbot's
intentions. In abbot's quarters {hôjô 方丈}, incense-burning acolyte {shôkô jisha 焼香侍者} in
advance arranges {benbi 弁備} flowers, lamps, and candles {katôshoku 華灯燭}, also brush, india
ink, inkstone, seal {in 印}, and seal inkpad.
When set time arrives, head seat and others enter abbot's quarters wearing kesas {takkesa 搭袈
裟}. Abbot {jûji 住持} enters abbots quarters {nyûhôjô 入方丈}, makes mutual bow with hands
clasped {ai'itsu 相揖} with head seat, assistant comptroller, and guest prefect, takes seat {chakuza 著
坐}. Incense-burning acolyte opens seniority chart, presents it to abbot, invites him/her to peruse it.
Abbot, after looking it over, signs {sen suru 僉する} abbacy name {imina 諱}. Abbot then receives
seal that acolyte has infused with incense smoke {kô ni kunjiru 香に薫じる} and presented to him/her,
stamps seal {natsuin 捺印}, and hands seniority chart back to acolyte. Next, acolyte presents seniority
chart to head seat and other three officers in turn, requesting each to sign it and stamp seal. When
finished, acolyte folds up seniority chart, presents it to abbot, returns to place {ki i 帰位}.
At this point, head seat advances before incense stand {kôdai 香台}. Abbot infuses seniority
chart with incense smoke, gives it to head seat. Head seat raises it over head {itadaku 頂く}, places it
in breast pocket {kaichû 懐中}, spreads cloth and makes three prostrations {tengu sanpai 展具三拝}
to abbot. (Abbot does not make prostration in reply {tôhai 答拝}).
Next, head seat faces assistant comptroller, rector, and guest prefect, makes one prostration
{ippai 一拝}; also faces acolyte and makes one prostration. Finally, makes one prostration to front
{shômen 正面}, gathers up sitting cloth {zagu 坐具}, returns to place.
When head seat's prostrations are finished, acolyte serves tea to abbot. Postulant {anja 行者}
likewise serves tea to head seat, assistant comptroller, et al. All together drink tea {ichidô kissa 一同
喫茶}. When finished, make mutual bows with hands clasped {ai'itsu 相揖}, withdraw from abbot's
quarters. (For how to write seniority chart, see Part One, Chapter Three "Annual Observances"

75
{nenbun gyôji 年分行持}, May 15, Section Three "Monkish Seniority Placard, Seniority Chart"
{kairôhai, enkyô 戒臘牌・円鏡}).

— February 14 —

Section One: Day Before Nirvana Assembly {nehan e zenjitsu 涅槃会前日} [108]

1. Decoration of Ritual Site {dôjô shôgon 道場荘厳} [108]

After breakfast {shukuha 粥罷}, during communal labor cleaning {fushin sôji 普請掃除}, hall
prefect {chiden 知殿} hangs nirvana image {nehan zô 涅槃像} above Sumeru altar {shumidan 須弥
壇}, decorates {shôgon 荘厳} monastery buildings {dendô 殿堂} in accordance with proper
procedure {nyohô 如法}, and sets out items of offering {kumotsu 供物} from monastery as well as
items of offering from monks of great assembly {daishu 大衆}. Sangha hall postulant {dôan 堂行}
collects cash for offerings {kuyôkin 供養金} after breakfast, deposits it wth assistant comptroller
{fûsu 副寺}. (Keizan's Rules {Keigi 瑩規} says, "For each to give out seven coins {shichimonsen 七
文銭}, this was the old standard at Eihei Monastery {Eihei 永平}." In monasteries {sôrin 叢林} from
bygone times down to the present, this practice has commonly been called "seven coins." However,
the actual amount of money should change along with the times). Assistant comptroller receives cash,
hands over items of offering commensurate with amount of money to hall prefect, who has them
presented on altar {danjô 壇上}. (If circumstances dictate, there is no harm in leaving nirvana image
hanging inside abbot's room {shicchû 室中}).

2. Writing Statement {sho chônin 疏調認} [108]

Because nirvana assembly {nehan e 涅槃会} will be held on following day, rector {ino 維那}
writes {chônin 調認} statement {sho 疏}. (Originally, in principle, statement was to be prepared five
days in advance, but at present it is not produced from scratch. Existing one is used to make a clean
copy one day in advance).
Statement is written horizontally on thick ceremonial paper {hôsho 奉 書 }. If paper is
insufficient in size, two or three pieces may be pasted together. (For method of writing, see Part Three,
Chapter One, "Basic Procedures," Section 17, "How to Write Documents").
Formal envelope {karo 可漏} should be made of same thick ceremonial paper. Fold that in thirds
vertically and glue overlapping parts together in center (parts that are glued together serve as front of
envelope). Glue a piece of colored paper over that, one-third of the way down from the top. Paper
color should be yellow for memorials for Buddha and ancestors {busso ki 仏祖忌}, founding abbot's
memorial {kaisan ki 開山忌}, etc. For food-offering assembly {sejikie 施食会}, use paper that is
color of thin black ink {tanbokuiro 淡墨色}.
Seal of three treasures {sanbôin 三宝印} should be stamped at three places within statement
{sho 疏} — at the words "Nation of Japan" {Nippon koku 日本国}, "Humbly consider" {fûi 伏以},
and "Humbly stated {kinsho 謹疏} — and in middle of upper part of formal envelope {karo 可漏}.

Formal envelope {karo 可漏}

Respectfully {kugyô 恭敬}

Stated {shojô 疏上}

Nirvana {nehan 涅槃}

Tathâgata {nyorai 如来}

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 Humbly enclosed {kinpû 謹封} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot
of <Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}>, who has inherited
the teachings {yuikyô 遺教}.

Formal envelope is same for all of three buddha memorials {san bukki 三仏忌}. For Buddha's
birthday assembly {buttan e 仏誕会}, write "Birthday of Tathâgata {gôtan nyorai 降誕如来}." For
Buddha's attainment assembly {jôdô e 成道会}, write "Tathâgata who has attained the way" {jôdô
nyorai 成道如来}. ☐ signifies seal of three treasures {sanbôin 三宝印}. Seal of three treasures (about
six centimeters on a side) can be square because old standards {kogi 古儀} of Tiantong Rujing
{Tendô 天童} and Eihei Dôgen {Eihei 永平} indicated that seal should be rectangular.

3. Abbot's Signature Ceremony {senshoshiki 僉疏式} [109]

"Signing" {sen 僉} refers to practice of abbot {jûji 住持} writing, in his/her own hand, his/her
address and abbacy name {imina 諱}. Rector {ino 維那} writes statement {sho 疏} in advance,
leaving place for signature {sensho 僉書} blank. After midday meal {saiha 斎罷} on day before
statement is read aloud {sendoku 宣読}, rector places statement on offering stand {sanbô 三方}
draped with covering cloth {fukusa 袱子} together with incense brazier {kôro 香炉} and incense box
{kôgô 香合}, has postulant {anja 行者} carry it. Rector goes to abbot's quarters {hôjô 方丈}, burns
incense {shôkô 燒香}, makes abbreviated one prostration {sokurei ippai 触礼一拝}, intones
following words: "Tomorrow is the occasion {shin 辰} of the Buddha's nirvana {butsu nehan 仏涅
槃}. May Your Reverence {oshô 和尚} please sign the statement {sensho 僉疏}." At this point,
acolyte {jisha 侍者} places brush, india ink, and inkstone, along with seal of three treasures {sanbôin
三宝印} and seal inkpad, on offering table {takujô 卓上}. Abbot takes statement, censes it with
incense smoke {kô ni kunjiru 香に薫じる}, writes:

<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name {nansan 何
山} >, <Monastery Name {nanji 何寺}> in <Name> District/City/Town/Village, <Name>
Prefecture, Nation of Japan {Nippon koku 日本国}, who has inherited the teachings {yuikyô 遺
教}.

At end of statement and on front of formal envelope {karo 可漏}, writes:

Humbly stated {kinsho 謹疏} by <Name> Monk {biku 比丘}/Nun {bikuni 比丘尼}, who has
inherited the teachings {yuikyô 遺教}.

At each of those three places, abbot stamps seal of three treasures, hands statement to rector. Rector
takes it, bows with gassho {monjin 問訊}, withdraws. Immediately orders hall prefect {chiden 知殿}
to place it on offering table before buddha {butsuzen 仏前}. (When reading statement {sensho 宣疏}
for three buddha memorials {san bukki 三仏忌}, Ryôgon assembly {ryôgon e 楞厳会}, two ancestors
memorial {ryôso ki 両祖忌}, Bodhidharma's memorial {daruma ki 達磨忌}, etc., there is always an
abbot's signature ceremony {senshoshiki 僉疏式}. However, words that rector intones when
requesting signature differ according to occasion. For nirvana assembly {nehan e 涅槃会}, rector
says, "Tomorrow is the occasion {shin 辰} of the Buddha's nirvana {butsu nehan 仏涅槃}.")

4. Reading of Last Teaching Sutra {doku yuikyôgyô 読遺教経} [110]

Buddha hall postulant {dennan 殿行} rings one series {ichie 一会} on dharma hall bell {hattô
shô 法堂鐘} at a relaxed pace {yuruku 緩く}; each person goes to their place {i 位}. Abbot {jûji 住
持} enters hall{nyûdô 入堂 }, offers stick of incense and decoction {jôkô kentô 上香献湯 }. When
finished, all together make three prostrations {fudô sanpai 普 同 三 拝 }. Reading of Last Teaching
Sutra {doku yuikyôgyô 読遺教経} is same as on February 1.

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Section Two: Earth Spirit's Hall Recitations {dojidô nenju 土地堂念誦} [110]

Preparations {junbi 準備} [110]

Hall prefect {chiden 知殿}, in advance, arranges {benbi 弁備} recitations text {nenju mon 念
誦文}, as well as flowers, incense burner, and candles {karôshoku 華炉燭}, and decoction, sweets,
and tea {tôkasa 湯菓茶} before earth spirit {dojizen 土地前} (usually, an offering table {takusu 卓
子} with a tablet {hai 牌} on it is placed in east row {tôjo 東序} of buddha hall {butsuden 仏殿},
thereby providing equivalent of a full-fledged earth spirit's hall {dojidô 土地堂}). Sangha hall
postulant {dôan 堂行} checks arrangement {shido 支度} of incense and candles {kôshoku 香燭} in
various hall {shodô 諸堂}, while also sounding boards in sequence {junpan 巡版}. Also, bell
manager 's {shôsu 鐘司} ringing of great bell {daishô 大鐘}, etc., is all same as for three-and-eight
recitations {sanpachi nenju 三八念誦}.

Abbot Enters Hall {jûji nyûdô 住持入堂 } [111]

When set time arrives, monks of great assembly {daishu 大衆} gather before earth spirit
{dojizen 土地前}, line up to east and west. Two ranks of officers {ryôban 両班} each go to their
places {i 位} (form two three-person ranks {sannin ryôban 三人両班}). Abbot {jûji 住持} makes
rounds {meguru 巡る} of various halls {shodô 諸堂}, offers incense {gyôkô 行香} (same as for three-
and-eight recitations {sanpachi nenju 三八念誦}, except that earth spirit's hall {dojidô 土地堂} is
made last stop). When abbot gets near to earth spirit's hall, buddha hall postulant {dennan 殿行} rings
small bell {shôshô 小鐘} seven times to greet abbot. Abbot advances before earth spirit, bows with
hands clasped {itsu 揖} in front {shômen 正面} of offering table, at which point two ranks of officers
and monks of great assembly also bow with hands clasped.

Leaving Ranks and Burning Incense {shuppan shôkô 出班焼香} [111]

Abbot {jûji 住持} bows with hands clasped {itsu 揖} to two ranks of officers {ryôban 両班},
advances {shinzen 進前} one or two steps {ichiryôhô 一両歩}, makes deep bow with gassho {jin
monjin 深問訊} to front, advances to offering table and burns incense {shinzen shôkô 進前焼香},
offers tea and decoction {kenchatô 献茶湯}. When finished, returns to place {i 位}, mounts curved
chair {kyokuroku 曲彔} (two ranks of officers do not spread apart {hirakanai 開かない}). At this
point, buddha hall postulant {dennan 殿行} strikes edges of cymbals {hasshin 鈸唇} with a tapping
sound {kachi to カチッと} three times {sange 三下} (see Part One, Chapter Three, "Annual
Observances," February 15, Section Two, "Nirvana Assembly Sutra Chanting" {nehan e fugin 涅槃会
諷経}, s.v. "leaving ranks and burning incense" {shuppan shôkô 出班焼香}). Thereupon, rector {ino
維那} leaves place, advances before offering table {takuzen 卓前}, checks fire in incense brazier
{kôro 香炉}, stands to left side of table (right side when facing table) with back to earth spirit {dojijin
土地神}. Buddha hall postulant once again strikes edges of cymbals together three times, whereupon
rector advances and invites abbot. Abbot advances to offering table and burns incense, returns to
place. At this point, buddha hall postulant sounds cymbals {hatsu 鈸} five times, timing that to
coincide with abbot's advancing to and withdrawing from altar {shintai 進退}. Next, rector invites two
ranks of officers; they leave ranks and burn incense. At this time, perform incense-borrowing bow
{shakukô monjin 借香問訊} and incense-thanking bow {jakô monjin 謝香問訊}. Advancing to and
withdrawing from altar by other people is nearly same as usual procedure for leaving ranks and
burning incense (see part One, Chapter Three, "Annual Observances," February 15, Section Two,
"Nirvana Assembly Sutra Chanting" {nehan e fugin 涅槃会諷経}, s.v. "leaving ranks and burning
incense" {shuppan shôkô 出班焼香}).

Recitations {nenju 念誦} [111]

When leaving ranks and burning incense {shuppan shôkô 出班焼香} is finished, rector {ino 維
那} again advances before earth spirit {dojizen 土地前}, picks up recitations text {nenju mon 念誦

78
文}, censes it with incense smoke {kô ni kunjiru 香に薫りる}, raises it respectfully with both hands
{hôji 捧持}, returns to place {i 位}, initiates recitations {nenju 念誦}.

Recitation Text {nenju mon 念誦文}

We are keenly aware {setsui 切以} that the spring winds fan the plains {shunpû sensho 春風
扇野}, that the green emperor {seitei 青帝} rules in every direction, and that the period of the
three months of winter {santô 三冬} is now at an end. Spring {ichiyô 一陽} has come again,
arriving as it should in the natural scheme of things. The ninety days {kujun 九旬} [of retreat]
have been without hindrance {bunan 無難}, and the entire assembly {isshu 一衆} has been
safe. Chanting and upholding {juji 誦持} the glorious names {kômyô 洪名} of those
possessed of myriad virtues {mantoku 万徳}, we respectfully repay {kinpô 欽報} the tutelary
deities enshrined in all halls {gattô shinsai 合堂真宰}. I respectfully invite {kôhyô 仰憑} the
venerable assembly {sonshu 尊衆} to recite {nen 念} in drawn-out voices {chôsei 長声}.

Great assembly {daishu 大衆} recites Ten Buddha Names {Jûbutsumyô 十仏名} in unison {dôon 同
音}. For each buddha, buddha hall postulant {dennan 殿行} rings bell {shô 鐘}, same as for three-
and-eight recitations {sanpachi nenju 三八念誦}.
When finished, dedicate merit {ekô 回向}.

Chart of Earth Spirit's Hall Recitations (Buddha Hall) {dojidô nenju zû 土地堂念誦図
(butsuden 仏殿)} [112]

Sumeru altar {shumidan 須弥壇}

offering table {maejoku 前卓}
incense stand {kôdai 香台}
bare pillar {rochû 露柱}
offering table {taku 卓}
cymbals {hatsu 鈸}
earth spirit {dojijin 土地神}
prostration mat {haiseki 拝席}
rector {ino 維那}
abbot {jûji 住持}
buddha hall postulant {dennan 殿行}
great assembly {daishu 大衆}
same {dô 同}
assistant comptroller {fûsu 副寺}
chef {tenzo 典座}
secretary {shoki 書記}
hall prefect {chiden 知殿}
acolyte {jisha 侍者}
incense acolyte {jikô 侍香}
portrait acolyte {jishin 侍眞真}
guest prefect's postulant {ka'an 客行}

Eko Text {ekômon 回向文} [113]

We dedicate {ekô 回向} all of the merit {kudoku 功徳} from the preceding recitations {nenju
念誦} to the dragon spirits of the earth {doji ryûjin 土地竜神} who are protectors of the true
dharma {goji shôbô 護持正法}. We humbly pray {fukugan 伏願} that their spiritual

79
 luminosity {shinkô 神光} will aid {kyôsan 協賛} us; that they will widely extend their
beneficial protection {uri no kun 有利之勳}; that this monastery {bon'en 梵苑} shall flourish;
and that they shall long confer {eishi 永賜} their selfless blessings {mushi no kei 無私之慶}.

(All buddhas throughout space and time... etc. {jîhô sanshî unnun 十方三世云々}).

Recitation is finished. (Whenever earth spirit's hall recitations {dojidô nenju zû 土地堂念誦} occurs
below, this same dedication of merit {ekô 回向} is used).

— February 15 —

Section One: Formal Salutations {ninji gyôrei 人事行礼} [113]

(Retreat-Ending Salutations {kaisei ninji 解制人事})

When dawn zazen {kyôten zazen 暁天坐禅}, prayers sutra chanting {shukutô fugin 祝禱諷経},
morning service {chôka fugin 朝課諷経}, sutra chanting for tutelary deities {chinju fugin 鎮守諷経},
and small convocation after service {kaha shôsan 課罷小参} are finished, formal salutations are held.
Everything is same as on New Year's day, but courtesy words {chigo 致語} differ, as follows:

We are humbly delighted {fûki 伏喜} that a full dharma year has passed {hossai shûen 法歳周
円} without any unfortunate occurrences {mu sho nanji 無諸難事}. That is all due to the
protection {onbi 蔭庇} of Your Reverence's {oshô 和尚} dharma power{hôriki 法力}. We
ordinary people with no responsibilities {ajô munin 下情無任} are deeply appreciative.

Abbot {jûji 住持} replies with following words:

That a full dharma year has passed in this way is entirely thanks to the dharma power and
guidance and assistance {sôshi 相資} of the stewards {chiji 知事}/prefects {chôshu 頭首}. I
cannot take credit for your feelings of deep appreciation.

Upon second spread [of sitting cloth] {saiten 再展}, speak following words:

These days, the weather {kiun 気雲} is still cold. With deferential consideration {kyôi 恭惟}
for you, Reverend Abbot {dôchô oshô 堂頭和尚}, we respectfully inquire {sonkô 尊候}
whether everything is going well {kikyo banpuku 起居万福} with you.

Next, formal salutations {ninji gyôrei 人事行礼} are held in sangha hall {sôdô 僧堂}. Abbot {jûji 住
持} tours hall {jundô 巡堂} once around {issô 一帀}. After he/she exits hall {shutsudô 出堂}, sangha
hall postulant {dôan 堂行} rings hand-bell {shukei 手鏧} once　{isshô 一声}; head seat {shuso 首
座} and monks of great assembly {daishu 大衆} intone following words in unison {dôon 同音}:

Throughout this ninety-day retreat {kujun 九旬}, we have relied on each other {sôe 相依}. If
our three modes of action {sangô 三業} have been unwholesome {fuzen 不善} and have vexed
{nôran 惱亂} the great assembly, we humbly beg {fûbô 伏望} your compassion {jihi 慈悲}.

In accordance with hand-bell {shukei 手鏧} ({inkin 引鏧}), all together make three prostrations {fudô
sanpai 普同三拝} and disperse from hall {sandô 散堂}. Upon hearing
sangha hall postulant {dôan 堂行} ring altar-space hand-bell {roji shukei 露地手鏧} administration
hall postulant {kudô anja 庫堂行者} begins to strike extended gong {chôhan 長版}. Stewards {chiji
知事} and prefects {chôshu 頭首} go to abbot's quarters {hôjô 方丈}, spread cloths and make three
prostrations {tengu sanpai 展具三拝}. Abbot makes one prostration in reply {tô ippai 答一拝}. All

80
together drink tea {ichidô kissa 一同喫茶} and withdraw. In connection with nirvana assembly
{nehan e 涅槃会} there is no after-breakfast sutra chanting {shukuha fugin 粥罷諷経}.

Section Two: Nirvana Assembly Sutra Chanting {nehan e fugin 涅槃会諷経} [115]
(leaving ranks and burning incense {shuppan shôkô 出班燒香}}

Preparations {junbi 準備} [115]

Hall prefect {chiden 知殿}, in advance (on previous day), hangs nirvana image {nehan zô 涅
槃像}; places incense brazier {kôro 香炉} on front and center {shômen 正面} of offering table
{maejoku 前卓}, with small incense box {shôkôgô 小香合} to left of it and handled censer {heiro 炳
炉} to right of it. Statement {sho 疏} is placed to right of handled censer. On east and west sides
{tôzai 東西} of Sumeru altar {shumidan 須弥壇} arrange cymbal-sounding places {meihatsu i 鳴鈸
位}. On east-side offering table {takusu 卓子} ({takajoku たかじょく}) arrange offering vessels {kugu
供具} with decoction and food {tôjiki 湯食}, alms money {shinkin 嚫金}, and sweets and tea {kasa
菓茶}. (Alms money is placed in a formal envelope {karo 可漏} made by folding thick ceremonial
paper {hôsho 奉書} or starched paper {nori ire 糊入} in half, then folding that into thirds. On front
and center {shôchû 正中} of paper folded in thirds write, "Alms Money" {shinkin 嚫金}." There is no
set amount of money that should be enclosed. Also, depending on circumstances, it may be
permissible to leave nirvana image hanging inside abbot's room {shicchû 室中}).　

Enter Hall, Pass Offerings, Make Nine Prostrations {jôden dengu kyûhai 上殿伝供九拝}
When midday meal bell {saishô 斎鐘} has finished ringing, ring hall bell and enter hall
{denshô jôden 殿鐘上殿}. (On second sequence {dainie 第二会}, sangha hall assembly {sôdôshû 僧
堂衆} enters hall {jôden 上殿}. When two ranks of officers {ryôban 両班} have lined up facing each
other {sôtai 相対}, buddha hall postulants {dennan 殿行} hand out wrapped incense {tsutsumikô 包
み香} to them. In principle, when leaving ranks and burning incense {shuppan shôkô 出班焼香},
one's own incense {jikô 自香} is to be burned; however, for sake of convenience, incense is wrapped
and handed out in advance. However, when wrapped incense is handed out in this way, it amounts to
appropriating monastery property {jôjûmotsu 常住物}, and it does not express the sincerity of making
an offering {kuyô 供養} on one's own. Rector {ino 維那}, on this day, should make this point known
ahead of time to people who will be standing at places of two ranks {ryôban i 両班位}. Each of those
people should enter hall carrying high quality incense {meikô 銘香} in an incense box {kôgô 香合} in
left sleeve of robe {tamoto 袖裡}. Anyone who does not have an incense box may enter hall with
wrapped incense in left sleeve of robe. However, because an incense box is in principle one of the
eighteen articles of a wandering monk {unsui no jûhachi motsu 雲水の十八物}, it is something that
one should definitely have in one's possession.) Abbot {jûji 住持} enters hall to seven rings of bell
{shichige shô 七下鐘}, immediately advances to altar and burns incense {shinzen shôkô 進前燒香}.
As abbot advances to altar, incense-burning acolyte {shôkô jisha 燒香侍者} moves behind stewards'
places {chiji i 知事位} (east row {tôjo 東序}) and goes to place at right side {u i 右位} of offering
table {maejoku 前卓}; guest-inviting acolyte {shôkyaku jisha 請客侍者} moves behind prefects'
places {chôshu i 頭首位} (west row {seijo 西序} and goes to place at left side {sa i 左位} of offering
table. They stand on east and west sides {tôzai 東西} facing each other {sôtai 相対}. (If two acolytes
criss-cross {kôsa 交叉} when advancing to altar, guest-inviting acolyte will end up on east side,
incense-burning acolyte on west side. For information on two acolytes criss-crossing when advancing
to altar {shinzen kôsa 進前交叉}, see Part Three, Chapter One, "Basic Procedures," Section Five,
"Ritual Choreography for Acolyte and Incense Acolyte {jisha, jikô shintai hô 侍者・侍香進退法}.
Moreover, two acolytes are normally acolyte {jisha 侍者} and incense acolyte {jikô 侍香}.) Two
buddha hall postulants, one each on east and west sides, simultaneously leave their places and stand
slightly behind each of two acolytes.
Abbot burns incense, withdraws, fully spreads sitting cloth and makes three prostrations
{daiten sanpai 大展三拝} (hall-entering three prostrations {nyûdô sanpai 入堂三拝}). Without

81
gathering up sitting cloth {zagu 坐具}, again advances to altar and burns incense. (When abbot is
making three prostrations, two acolytes stand on inner sides of bare pillars {rochû 露柱}).
At this point, buddha hall postulant in east row first raises up decoction vessel {tôki 湯器} in
both hands, passes it to incense-burning acolyte. Incense-burning acolyte first turns body around to
right until facing decoction vessel, then bows with gassho {monjin 問訊} (this is called greeting bow
with gassho {mukae monjin 迎問訊}), and receives vessel in both hands. Buddha hall postulant, using
right hand, turns over lid, pinches it between index funger and middle finger, and removes it. Next,
turns lid so it is bottom-up, pinches it between index fingers and middle fingers of both hands, and
makes send-off bow with gassho {okuri monjin 送問訊}. Incense-burning acolyte keeps vessel raised
up until buddha hall postulant has finished bowing with gasssho. Abbot turns body to right, makes
greeting bow with gassho at same time as buddha hall postulant's send-off bow with gassho. Incense-
burning acolyte turns body to left, offers up {teijô 呈上} vessel to abbot, makes send-off bow with
gassho. Guest-inviting acolyte makes greeting bow with gassho at same time. Abbot infuses decoction
with incense {kô ni kunjiru 香に薫じる}, turns body to left, hands it to guest-inviting acolyte, makes
makes send-off bow with gassho. Buddha hall postulant in west row makes greeting bow with gassho
at same time. Guest-inviting acolyte receives decoction vessel, turns body to left, hands vessel to
buddha hall postulant, makes send-off bow with gassho. Buddha hall postulant raises up vessel, places
it in offering on Sumeru altar {danjô 壇上}. (Usually hall prefect {chiden 知殿} on top of altar
receives and places it in offering).
Next, buddha hall postulant in east row raises food vessel {jikiki 食器}, passes it to incense-
burning acolyte. Ensuing passing of offering {dengu 伝供} is same as as above. Abbot waits for
buddha hall postulant in west row to finish placing offerings of decoction and food on Sumeru altar,
returns to place {ki i 帰位}, makes three prostrations {sanpai 三拝} (this is called decoction and food
three prostrations {tôjiki sanpai 湯食三拝}).
Abbot advances a second time, burns incense. Passing of offering is same for alms money,
sweets and tea as it is for decoction and food . (Alms money is placed on an offering stand {sanbô 三
方} that has been draped with a covering cloth {fukusa 袱子}. When passing offering, buddha hall
postulant opens formal envelope that has been folded in thirds, makes send-off bow with gassho).
Abbot waits until offerings are all finished, then returns to place, makes three prostrations (this is
called alms money, sweets and tea three prostrations　{shinkin kasa sanpai 嚫金菓茶三拝}). When
finished, abbot gathers up sitting cloth. At this point, two acolytes and two buddha hall postulants bow
with gassho in unison with abbot, return to places {i 位}. Incense-burning acolyte, upon seeing abbot
gather up sitting cloth, presents {hôtei 奉呈} wrapped incense.
(If leaving ranks and burning incense {shuppan shôkô 出班焼香} follows eighteen prostrations
{jûhachi hai 十八拝} format, as in case of two ancestors' memorial {ryôso ki 両祖忌} or founding
abbot's memorial {kaisan ki 開山忌}, etc., first alms money and sweets are offered, then tea is offered
separately. Procedure {sahô 作法} for this is as follows. When alms money and sweets three
prostrations {shinkin ka sanpai 嚫金菓三拝} are finished, abbot gathers up sitting cloth. Buddha hall
postulant, upon seeing that, sounds one series {ittsû 一通} on tea drum {saku 茶鼓}. Abbot advances
to altar and burns incense {shinzen shôkô 進前燒香}, withdraws and makes three prostrations,
namely, "three prostrations upon offering stick of incense" {jôkô sanpai 上香三拝}. Leaving sitting
cloth in place, abbot advances to altar and burns incense again. At this point, buddha hall postulant
passes offering {dengu 伝供} of tea. When offering is finished, abbot returns to place, makes three
prostrations — these are called "tea three prostrations" {sa sanpai 茶三拝}). Next, abbot advances in
front of prostration mat {haiseki 拝蓆}, makes midway bow with clapsed hands {chû'itsu 中揖},
returns to place, makes three prostrations — these are called "midway bow three prostrations"
{chû'itsu sanpai 中揖三拝} — and gathers up sitting cloth. At this point, strike drum three times {ku
sange 鼓三下}, whereupon incense-burning acolyte presents wrapped incense [to abbot who gives it
right back]; recitation of dharma phrase {hôgo 法語} takes place. When leaving ranks and burning
incense on occasions of three Buddha memorials {san bukki 三仏忌}, there are no honored
companions {kôban 光伴}, so there are only nine prostrations {kyûhai 九拝}. However, in case of two
ancestors' memorial and memorials for founding and former abbots {kaisan rekijû 開山歴住},

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offerings {kuyô 供養} for prior buddhas {senbutsu 先仏} and ancestors {senzo 先祖} are made at
same time, so inclusion there is a special tea service {dokui cha 特為茶} for object of worship {son i
尊位} of that day's offerings. Procedure is as follows: one series {ittsû 一通} on tea drum {saku 茶
鼓}; three prostrations upon offering stick of incense {jôkô sanpai 上香三拝}; tea three prostrations
{sa sanpai 茶三拝}; midway bow three prostrations {chû'itsu sanpai 中揖三拝}; when finished,
strike drum three times {ku sange 鼓三下}. These prostrations by abbot, when added to previous nine
prostrations, make a total of eighteen prostrations.)

Raising Incense and Intoning Dharma Phrase {nenkô hôgo 拈香法語} [117]
Abbot {jûji 住持} raises incense {nenkô 拈香}, entrusts wrapped incense {tsutsumikô 包み香}
or large incense {daikô 大香} to incense-burning acolyte {shôkô jisha 燒香侍者}. Incense-burning
acolyte gives [written?] dharma phrase {hôgo 法語} to abbot. When finished [intoning?], abbot
advances to altar {shinzen 進前}, incense-burning acolyte following along, and places dharma phrase
on offering table {maejoku 前卓}. Abbot burns incense {shôkô 燒香}, turns body and faces south
{nanmen 南面}, at which point sangha hall postulant {dôan 堂行} rings hand-bell {shukei 手鏧}
twice {nishô 二声}.

Leaving Ranks and Burning Incense {shuppan shôkô 出班焼香} [117]

Two ranks of officers {ryôban 両班} make mutual bow with hands clasped {ai'itsu 相揖} and,
with end places going first {matsu i senkô 末位先行}, go to south side of large ceremony room
{daima 大間}. Two rows {ryôjo 両序} each form a horizontal line stretching from east to west and
stand facing north {hokumen 北面}. (Buddha hall postulant {dennan 殿行} removes prostration mat
{haiseki 拝蓆} and sitting cushion {zaniku 坐褥}. Also, buddha hall psotulant — usually incense
acolyte {jikô 侍香} — takes curved chair {kyokuroku 曲彔} that has been placed in advance outside
dharma hall entrance {hasshaku 八尺間} and sets it out in center of horizontal rows of two ranks of
officers). Abbot {jûji 住持} mounts curved chair. Guest-inviting acolyte {shôkyaku jisha 請客侍者}
returns to place {ki i 帰位}, stands side by side {ai narabu 相並} with incense-burning acolyte
{shôkô jisha 焼香侍者} behind curved chair. At this time, two buddha hall postulants come out from
two rows {ryôjo 両序}, go to cymbal places {hatsu i 鈸位} (east side is designated cymbal "A"
{kôhatsu 甲鈸}; west side is designated cymbal "B" {otsuhatsu 乙鈸}).
First, cymbal "A" lightly strikes {osaeru 捺える} edges of cymbals {hasshin 鈸唇} together
(quietly makes a light tapping sound {kachi to カチッと}) three times {sange 三下}. Rector {ino 維
那} advances before offering table {takuzen 卓前}, checks fire in incense brazier {kôro 香炉}, then
withdraws and stands facing south {nanmen 南面} in front of bare pillar {rochû 露柱} of east row
{tôjo 西序} (round pillar {marubashira 丸柱} on east side of inner sanctum {naijin 内陣}). Cymbal
"A" again strikes edges of cymbals together three times. Rector advances three steps {sanpo shinzen
三歩進前} diagonally to right, makes full bow with gassho {dai monjin 大問訊} to abbot, inviting
him/her to burn incense {shôkô 燒香}. Abbot bows with gassho {monjin 問訊} in response (this is
called bowing in reply {tôitsu 答揖}). Rector withdraws to original position. Abbot bows with gassho
{monjin 問訊}, leaves place {ri i 離位}, advances to altar and burns incense {shinzen shôkô 進前焼
香}. At this time, cymbals "A" and "B" sound in unison. (Usual procedure {jôki 常規} for sounding
cymbals {meihatsu 鳴鈸} is to sound once upon leaving place {isshô ri i 一声離位}, sound twice
upon advancing {nishô shinzen 二声進前}, sound three times upon burning incense {sanshô shôkô 三
声焼香}, sound four times upon stepping back {yonshô taiho 四声退歩}, and sound five times upon
returning to place {goshô ki i 五声帰位}. Sound cymbals fifth time when abbot has reached middle of
large ceremony room {daima 大間} on way back to place.)
Upon seeing that abbot has returned to place, cymbal "A" again strikes edges of cymbals
together, two times {nige 二下}. Rector turns body to right, enters between bare pillars {rochû 露柱},
faces honorary head of line {dokui jôshu 特為上首} on east side and bows with gassho {monjin 問
訊}, then faces honorary highest rank on west side and bows with gassho, thereby inviting them.
Honorary highest ranks bow with gassho in response. Rector withdraws to original position. Honorary
highest ranks bow with gassho, leave their places {ri i 離位}, advance to altar and burns incense. (In

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what follows, in every case one's own incense {jikô 自香} is to be burned. Therefore, there is no
incense-borrowing bow {shakukô monjin 借香問訊} and no incense-thanking bow {jakô monjin 謝香
問訊}). At this time, cymbals "A" and "B" sound in unison, just as before. Next, cymbal "A" again
strikes edges of cymbals together two times. Rector advances one step {ippo shinzen 一歩進前},
bows with gassho {monjin 問訊} to top places in two ranks of officers {ryôban jô i 両班上位},
thereby inviting him/her. Two people in top places {jô i 上位} (prior {tsûsu 都寺} and head seat
{shuso 首座}) together bow with gassho. Rector withdraws to original position. Two people, in
concert with sounding of cymbals {meihatsu 鳴鈸}, bow with gassho, in tandem advance to altar and
burn incense, return to places. Rector invites next two people in two ranks of officers {ryôban 両班},
and has them burn incense {shôkô 燒香}, just as the first two. Continue this way, in sequence. At end
of procedure, rector advances one step, bows with gassho to opposite place {tsui i 対位} in west row
{seijo 西序} (place of guest prefect {shika i 知客位}) (makes gesture of invitation with right hand,
then puts left and right palms together and bows with gassho), again returns to original position. When
cymbal has sounded and person in opposite place has advanced to middle {chûô 中央}, rector too
advances to middle, turns body to right, and in tandem advances to altar and burns incense. When
finished, return to original places {hon i 本位}. (In general, procedure is for those who leave ranks
{shuppan 出班} to advance with folded hands {shashu shinzen 叉手進前} and return to places in
gassho {gasshô ki i 合掌帰位}. When burning incense, person in east rank {tôjo 東序} uses left hand
to raise incense {nenkô 拈香} and person in west row uses right hand to raise incense. Together they
face buddha on altar {butsuzen 仏前} and burn incense in brazier {rochû 炉中}. When finished they
gassho and bow {gasshô monjin 合掌問訊} in unison, turn bodies to inside in concert with each other
{aitomo ni 相共に}, and return to places. First raise {nenjiru 拈じる} incense {kô 香} and burn it, then
burn one piece {ippen 一片} of accompanying incense {jukô 従香} without raising it. See Part One,
Chapter Three "Annual Observances" {nenbun gyôji 年分行持}, February 15, Section Two, " Nirvana
Assembly Sutra Chanting" {nehan e fugin 涅槃会諷経}, s.v. "Enter Hall, Pass Offerings, Make Nine
Prostrations" {jôden dengu kyûhai 上殿伝供九拝}).

Nine Prostrations by Great Assembly {daishu kyûhai 大衆九拝} [118]

Next, rector {ino 維那}, while returning to place {ki i 帰位}, shouts {katsu 喝} the words,
"Nine prostrations by great assembly" {daishu kyûhai 大衆九拝}. Sangha hall postulant {dôan 堂行}
rings one series {ittsû 一通} on hand-bell {shukei 手鏧} ({inkin 引鏧}). Monks of great assembly
{daishu 大衆} spread sitting cloths {tengu 展具}. Sangha hall postulant rings large bowl-bell {daikei
大鏧} once {isshô 一声}; upon seeing great assembly in unison make prostration {hai suru 拝する},
damps {osaeru 押さえる} large bowl-bell, stopping its reverberation. Monks of great assembly, upon
hearing that, stand up in unison. Proceed in this manner for every prostration; when ninth prostration
{kyûhai 九拝} is reached, ring large bowl-bell twice {nishô 二声}. When prostrations are finished and
monks of great assembly have gathered up sitting cloths, sangha hall postulant rings hand-bell {shukei
手鏧} twice. Heads of line {jôshu 上首} of both rows {ryôjo 両序}, leading group {han 班}, gassho
and return to places; all stand facing each other {tairyû 対立} at their places in two ranks {ryôban i 兩
班位}, as they were at outset. Buddha hall postulant {dennan 殿行} puts out {haiseki 拝席}. Abbot
{jûji 住持} gets down from curved chair {kyokuroku 曲彔}, goes to original place {hon i 本位}.
(Buddha hall postulant or guest-inviting acolyte {shôkyaku jisha 請客侍者} removes curved chair).

Read Statement and Kneel Holding Censer {sensho kiro 宣疏跪炉} [118]
When set time arrives, rector {ino 維那} advances {shinzen 進前}, takes on and a half steps to
left, bows with gassho {monjin 問訊}, burns incense {shôkô 燒香}, picks up statement {sho 疏},
infuses it with incense smoke {kô ni kunjiru 香に薫じる}, holds it up horizontally between thumbs and
pinky fingers, and returns to place {ki i 帰位}. Abbot {jûji 住持} fully spreads sitting cloth {daiten 大
展}, kneels upright {chôki 長跪} on sitting cloth {gujô 具上} (use upright kneeling {chôki 長跪} or
half kneeling {koki 胡跪}, depending on occasion). Incense burning acolyte {shôkô jisha 燒香侍者}
and guest-inviting acolyte {shôkyaku jisha 請客侍者} advance before offering table {takuzen 卓前}.
Incense burning acolyte raises {sasageru 擎げる} handled censer {heiro 柄炉}, guest-inviting acolyte

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raises small incense box {shôkôgô 小香合}, then they withdraw in tandem on east and west sides,
repsectively, kneel {hizamazuku 跪く} to left and right of abbot. Facing each other {aimukau 相向},
they offer up {teijô 呈上} handled censer and small incense box. Abbot
first takes handled censer, then receives small incense box on lid of censer {rogai 炉蓋}, raises
{nenjiru 拈じる} censer in both hands, burns incense, looks up with reverence {sengô 瞻仰} at
Buddha's face {butsugan 仏顔}. Two acolytes {ni jisha 二侍者} turn bodies, return before offering
table {takuzen 卓前} on east and west sides, stand facing each other {sôtai 相対} at inner sides of
bare pillars {rochû 露柱} (round pillars {marubashira 丸柱}).
Rector {ino 維那} reads aloud {sendoku 宣読} statement {sho 疏}. (Procedure for reading
aloud is to raise {nenjiru 拈じる} statement, first read what is written on front in a low voice, then
remove statement two-thirds of way from formal envelope {karo 可漏}, fold envelope in thirds and,
keeping part that has colored paper glued on it to outside, tuck it into crossing folds of collar at chest
{kyôkan no eri 胸間の衣裏}. Then remove statement from envelope, open it up with both hands, raise
it up {sasageru 擎げる} and hold it, and read aloud {sendoku 宣読} in a clear voice {rôshô 朗声}.
For how to read, see Part Three, Chapter One, "Basic Procedures {kihonsahô 基本作法}, Section
Twelve, "Procedure for Dedicating Merit" {ekô hô 回向法}). When rector comes to part at end that
says, "Year, Month, Day," two acolytes slowly go to left and right of abbot, face each other {aimukau
相向} and both kneel {hizamazuku 跪く}. Incense-burning acolyte takes handled censer from abbot;
guest-inviting acolyte takes incense box {kôgô 香合}. They turn their bodies, stand, return to their
original places {i 位} at offering table {maejoku 前卓}. Abbot gathers up sitting cloth {zagu 坐具}
and stands.
Rector inserts statement in formal envelope. (To insert, slip folded statement part-way back
into formal envelope, which is tucked into crossing folds of collar at chest, then pull envelope out of
robe, hold it vertically, and slide part of statement that is still protruding entirely into envelope).
Rector takes statement horizontally between thumb and pinky, holds it up, advances to offering table,
puts it back in original place, bows with gassho {monjin 問訊}. At that point, sangha hall postulant
{dôan 堂行} rings large bowl-bell {daikei 大鏧} once {isshô 一声}; rector returns to place {ki i 帰
位}. (Practice of rector bowing with gassho {monjin 問訊} to abbot two times — once when picking
up statement {sho 疏} and returning to place, and once when putting away statement and returning to
place — is not necessary because it is not mentioned in any of various monastic rules {shoki 諸規}).

Holy Names {shôgô 聖号} [119]

After ringing large bowl-bell {daikei 大鏧} a second and third time, sangha hall postulant
{dôan 堂行} damps {osaeru 押さえる} ringing of bowl-bell {keisu 鏧子}; rector {ino 維那} iniates
chanting {ko suru 挙する} of holy names {shôgô 聖号}. Chants "Homage to our Original Teacher,
Shakyamuni Buddha" {nonô honsu shikyâmûnī fû 南無本師釈迦牟尼仏} in a drawn-out voice.
Sangha hall postulant strikes bowl-bell {takei 打鏧} once {isshô 一声}, whereupon monks of great
assembly {daishu 大衆} join in chanting three times {sanben 三遍}. Each time, strike bowl-bell once.
At conclusion, strike twice {nishô 二声}, then sound small bowl-bell {shôkei 小鏧} twice and stop
[both bells] from ringing {tomeru 止める} [by grabbing them with hands].

Sutra Chanting {fugin 諷経} [119]

Next, rector {ino 維那} initiates chanting {ko 挙} of Great Buddha's Head Ryôgon Dharani of
the Ten Thousand Practices {Dai bucchô mangyô shuryôgon darani 大仏頂万行首楞厳陀羅尼}.
Monks of great assembly {daishu 大衆} chant spell while circumambulating {jushu gyôdô 誦呪行
道}. When finished, rector initiates chanting of "Great" Verse {Makabon 摩訶梵}; great assembly
joins in chanting three times {sanben 三遍}. Intone abbreviated dedication of merit {ryaku ekô 略回
向}. When finished, all together make three prostrations {fudô sanpai 普同三拝}, disperse from hall
{sandô 散堂}. (Leaving ranks and burning incense {shuppan shôkô 出班焼香} is performed for two
ancestral and three Buddha memorials {niso sanbukki 二祖三仏忌}. Other than three Buddha
memorials {san bukki 三仏忌}, holy names {shôgô 聖号} are not recited. For for two ancestral and
three Buddha memorials, founding abbot's memorial {kaisan ki 開山忌}, etc., initiate chanting of

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Ryôgon Dharani {Ryôgon shu 楞厳呪}, "Lifespan of the Tathâgata" Chapter of the Lotus Sûtra
{Myôhôrengekyô nyorai juryô hon 妙法蓮華経如來寿量品}, or something else. Selection of sutras to
be chanted should accord with wishes of abbot.)

Abbreviated Eko Text {ryaku ekômon 略回向文} [120]

Having chanted sutras {fugin 諷経}, we offer {kuyô 供養} the merit {kudoku 功徳} to our
Great Benefactor and Founder of the Doctrine, the Original Teacher, Most Reverend
Shakyamuni Buddha {daion kyôshu honshi shakamuni butsu dai oshô 大恩教主本師釈迦牟
尼仏大和尚}, who entered final nirvana {hatsunehan 般涅槃} on this day, that we may repay
{jôshû 上酬} the compassionate blessings {jion 慈恩} of his dharma milk {hô'nyû 法乳}.

Nirvana Assembly Statement {nehan e sho 涅槃会疏} [120]

The pure body of the dharma realm {jôhokkaishin 浄法界身}, fundamentally, neither appears
nor disappears; the power of the vow {ganriki 願力} of great compassion {daihi 大悲}
manifests itself in present, past, and future {genkorai 現去来}.

We humbly beg your attentive concern {shôkan 照鑑} and beseech your true compassion
{shinji 真慈}.

On the fifteenth day of this month, we respectfully celebrate the occasion {shin 辰} of the
entry into final nirvana {hatsunehan 般涅槃} of our Great Benefactor and Founder of the
Doctrine, the Original Teacher, Most Reverend Shakyamuni Buddha {daion kyôshu honshi
shakamuni butsu dai oshô 大恩教主本師釈迦牟尼仏大和尚}. We have reverently prepared
incense, flowers, lamps, and candles {kôgetôshoku 香華灯燭}, decoction, sweets, tea {tôkasa
湯菓茶} and rare delicacies {chinshû 珍饈}, and have extended them in offering {kuyô 供養}
as a final courtesy {saigo ongon 最後慇懃}. Respectfully gathering the present pure assembly
{seishu 清衆},we have also chanted {fuju 諷誦} the Great Buddha's Head Ryôgon Dharani of
the Ten Thousand Practices {Dai bucchô mangyô shuryôgon darani 大仏頂万行首楞厳陀羅
尼}. We hereby offer up the excellent merit {shukun 殊勲} accumulated thereby to requite
{jôshû 上酬} his compassionate blessings {jion 慈恩}.

Humbly Considered {u fûi 右伏以} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘

尼}, Abbot of <Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}> in
<Name> District/City/Town/Village, <Name> Prefecture, Nation of Japan {Nippon
koku 日本国}, who has inherited the teachings {yuikyô 遺教}.

The faint moon {bigetsu 微月} that eternally resides {jôzai 常在} over Vulture Peak {ryôzen
靈山} has a subtle brightness {yûkô 幽光} that glimmers from afar.
The flowers that remain {zange 残華} on the two trees of nirvana {naion sôju 泥洹双樹} have
a lingering aroma {yokun 余薫} that is still fragrant.

The salvation {sekke 接化} that is the eternal ease of nirvana {nehan jôraku 涅槃常楽}
extends down to the present.
The efficacy {tokuyû 徳用} of the true aspect of the unconditioned {mui jissô 無為実相}
reaches into the future {raisai 来際}.

On Account of This {i shi 以是}:

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 Item by item {menmen 面面}, we raise up fifty-two varieties of offering vessels {kugu 供具},
as an offering of nourishment {kuyô 供養} that accords with the Mahâyâna teaching of one
mind {jôjô isshin no hô 上乗一心之法}.

Person by person, with different mouths but a unified sound {dôon 同音}, we perform this
buddha rite {butsuji 仏事}, chanting the Secret Dharani {himitsu shu 祕密呪} of the Ten
Thousand Practices Ryôgon {mangyô shuryô 万行首楞}.

We Humbly Pray {fukugan 伏願}:

May this announcement {koku 告}, the incalculable verbal light {muryô shôkô 無量聲光} of
which startles all within the dharma realms {hokkai 法界}, deliver living beings {gunrui 群類}
en masse to the Tathâgata's eternal power of conversion {nyorai jôzai no ke 如来常在之化}.
Humbly Stated {kinsho 謹疏}.

Humbly Stated {kinsho 謹疏}, in acceptance of the mercy of the Tathâgata, our
Original Teacher {honshi nyorai aimin nôju 本師如來哀愍納受}, on the fifteenth day
of the second month of <year>, by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼},
Abbot of <Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}>, who
has inherited the teachings {yuikyô 遺教}.

Leaving ranks and burning incense {shuppan shôkô 出班焼香} is not to be performed. If there is no
reading aloud {sendoku 宣読} of statement, perform Ryôgon Dharani circumambulation {ryôgonshu
gyôdô 楞厳呪行道}; when finished, intone following eko text {ekômon 回向文}. Buddha's birthday
assembly {buttan e 仏誕会} is same as this.

Eko Text {ekômon 回向文} [122]

The pure body of the dharma realm {jôhokkaishin 浄法界身}, fundamentally, neither appears
nor disappears; the power of the vow {ganriki 願力} of great compassion {daihi 大悲}
manifests itself in present, past, and future {genkorai 現去来}.

We humbly beg your true compassion {shinji 真慈} and attentive concern {shôkan 照鑑}.

At this monastery {sanmon 山門}, on this day of this month, we have humbly arrived at the
occasion of the entry into final nirvana {nyû hatsunehan no shin 入般涅槃之辰} of our Great
Benefactor and Founder of the Doctrine, the Original Teacher, Most Reverend Shakyamuni
Buddha {daion kyôshu honshi shakamuni butsu dai oshô 大恩教主本師釈迦牟尼仏大和尚}.
(For Buddha's birthday, say "occasion of the birth {gôtan no shin 降誕之辰} of our Great
Benefactor..."; for Buddha's attainment, say "occasion of the attainment of the way {jôdô no
shin 成道之辰} by our Great Benefactor..."). We have reverently prepared incense, flowers,
lamps, and candles {kôgetôshoku 香華灯燭}, decoction, sweets, tea {tôkasa 湯菓茶} and rare
delicacies {chinshû 珍饈}, and extended them in offering {kuyô 供養}. Respectfully gathering
the present pure assembly {seishu 清衆}, we have in unison {dôon 同音} chanted {fuju 諷誦}
(in case of circumambulation {nyôgyô 遶行}, say "we have performed circumambulating
chanting {nyôju 遶誦}) of the Great Buddha's Head Ryôgon Dharani of the Ten Thousand
Practices {Dai bucchô mangyô shuryôgon darani 大仏頂万行首楞厳陀羅尼}. We hereby
offer up the excellent merit {shukun 殊勲} accumulated thereby to requite {jôshû 上酬} his
compassionate blessings {jion 慈恩}.

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 We humbly pray {fukugan 伏願} that the light of quiescense {jakushô 寂照} shall be
completely bright {enmyô 円明}; that the marvelous merit {myôtoku 妙徳} resulting from the
practice and verification {shushô 修証} of the four perfections {shishu haramitsu 四種波羅
蜜} shall be strong {kengo 堅固} and ever-abiding {jôjû 常住}; and that we may obtain
{gyakutoku 獲得} the excellence {saishô 最勝} of the Blessed One of Six Virtues {rokugi
bagyabon 六義{薄伽梵}.

Chart for leaving ranks and burning incense {shuppan shôkô 出班焼香} is shown next.

Chart of Leaving Ranks and Burning Incense {shuppan shôkô 出班焼香} [124]

Sumeru Altar {shumidan 須弥壇}

table {taku 卓}
offering table {maejoku 前卓}
incense stand {kôdai 香台}
bare pillar {rochû 露柱}
cymbal "A" {kôhatsu 甲鈸}
cymbal "B" {otsuhatsu 乙鈸}
rear hall roshi {godô 後堂}
west hall roshi {seidô 西堂}
buddha hall postulant {dennan 殿行}
great assembly {daishu 大衆]
same {dô 同}
rector {ino 維那}
labor steward {shissui 直歳}
chef {tenzo 典座}
assistant comptroller {fûsu 副寺}
comptroller {kansu 監寺}
prior {tsûsu 都寺}
incense-burning acolyte {shôkô jisha 燒香侍者}
guest-inviting acolyte {shôkyaku jisha 請客侍者}
abbot {jûji 住持}
head seat {shuso 首座}
secretary {shoki 書記}
canon prefect {chizô 知蔵}
guest prefect {shika 知客}
bath prefect {chiyoku 知浴}
hall prefect {chiden 知殿}
entrance {hasshakken 八尺間}

Symbols
▲　statement {sho 疏}
一　handled censer {heiro 炳炉}
□　incense brazier {kôro 香炉}
◯　small incense box {shôkôgô 小香合}

Note: Usually there are two ranks {ryôban 両班} of three persons each; thus, in rank of
stewards {chiji i 知事位}, rector {ino 維那} is end place {matsu i 末位}. (In other words, east
row {tôjo 東序} consists of assistant comptroller {fûsu 副寺}, chef {tenzo 典座}, and rector
{ino 維那}; west row {seijo 西序} consists of head seat {shuso 首座}, secretary {shoki 書
記}, and guest prefect {shika 知客}).

88
 — February 16 —

Section One: Retreat-End Send-Off {kaisei sôan 解制送行} [125]

(after breakfast {shukuha 粥罷})

After end of retreat {kaisei 解制}, monks who are leaving monastery {sôan 送行} offer stick of
incense {jôkô 上香}, fully spread sitting cloths and make three prostrations {daiten sanpai 大展三拝}
before Sacred Monk {shôsô 聖僧} in sangha hall {sôdô 僧堂}. They then tour hall {jundô 巡堂} once
around {issô 一帀}, announcing their departure to monks of hall assembly {dôshu 堂衆}. Next, they
go to ancestral teachers hall {sodô 祖堂}, burn incense and make three prostrations {shôkô sanpai 燒
香三拝}. After that they go to abbot's quarters {hôjô 方丈}, burn incense and make three prostrations
to abbot {jûji 住持}, ask for leave {koka 乞暇}. At end, abbot makes one prostration in reply {tô
ippai 答一拝}. If there are admonitions by abbot {suikai 垂誡}, departees listen respectfully, then
withdraw from abbot's quarters.
Next, they go to rooms {shitsu 室} of various monastic officers {sho yakuryô 諸役寮}, such as
stewards {chiji 知事}, etc., make three prostrations {sanpai 三拝} and announce their leave {itoma
暇}. After that, they may leave monastery at their own discretion {zuii 随意}. This is called "leaving
[individual place on] platform" {kitan 起単}. (If there are monks who, due to some emergency, are
forced to leave monastery in midst of retreat {seichû 制中}, they should first burn incense and make
three prostrations {shôkô sanpai 燒香三拝} to Sacred Monk {shôsô 聖僧} and in ancestral teachers
hall {sodô 祖堂}, then ask for leave {koka 乞暇} in various quarters {shoryô 諸寮}, from abbot {jûji
住持} on down, and only then depart.

Section Two: Opening Wandering Monks Quarters {kai tanga 開旦過} [125]

On this day, after midday meal {saiha 斎罷}, guest prefect {shika 知客} opens wandering monks
quarters {tangaryô 旦過寮}, welcoming monks come from all quarters {hôrai 方來} (monks in
training {unnô 雲衲} who apply for registration in monastery {kata shigan 掛搭志願}).

Section Three: Registration of New Arrivals {shintô kata 新到掛搭} [125]

Registration {kata 掛搭} of new arrivals {shintô 新到} (those who have newly come to practice
{shugyô 修行} in a training monastery {sôdô 僧堂}) takes place during two periods of time: from
February 16 until April 30, and from August 16 until October 30. (These two periods of time are
called "between retreats" {geai 解間}. Even during these periods, however, if a full complement of
monks in training is reached, "registration stopped" placard {shikata hai 止掛搭牌} is hung up and
registration is not permitted).
New arrivals arrange their outfits {igi wo totonoeru 威儀を整える} in vicinity of outer gate of
monastery {sômon 総門}, go to guest reception {seppin 接賓} . (For outfit {fukusô 服裝} and
baggage {keikôhin 携行品}, see Part Two, "Occasional Observances" {rinji gyôji 臨時行持}, Section
Two {sono ni その二}, Chapter 9, "Pilgrimage Procedure" {angya hô 行脚法}). If led through guest
reception area, make three prostrations {sanpai 三拝} to guest prefect's postulant {ka'an 客行} (this is
called "arrival prostrations" {tôchaku no hai 到着の拝}). Guest prefect's postulant also makes
prostration in reply {tôhai 答拝}. When prostrations are finished, new arrival sits down {chakuza 著
坐}, courteously {ongon 慇懃} requests {konshô 懇請} registration with the words, "I gratefully
respond to your opening of the monastery {gokaisan haitô 御開山拝登} and beg that you allow my
registration {menkata 免掛搭} (permit registration {kata kyôka 掛搭許可})." Guest prefect's
postulant has new arrival write name of home temple {shuryôji 衆寮寺} (temple of teacher monk
{shisô 師僧}), name of his/her teacher monk, own name, etc., in arrivals register {tôchakuchô 到着
帳}. Next, new arrival gives curriculum vita and any reference letters {tensho 添書} he/she may have

89
from teacher monk or other parties to guest prefect's postulant. Guest prefect's postulant takes them,
gives advice {kusen 口宣}, then leads new arrival to wandering monks quarters {tangaryô 旦過寮},
has him/her put away kesa pack {kesagôri 袈裟行李} and other baggage {anrimotsu 行李物} in
accordance with proper procedure {nyohô 如法}, has him/her sit in meditation {zazen 坐禅} facing
wall {menpeki 面壁} and await further notification. (At present day, normal procedure is to send an
application in advance, and for new arrival, having received a permission letter, to go to monastery
{jôsan 上山} on day of notification. Thus, he/she gives permission letter to guest prefect's postulant,
who opens and peruses it, gives advice {kusen 口宣}, and then escorts new arrival to wandering
monks' quarters. From this time until registration ceremony {katashiki 掛搭式} is completed, new
arrivals are called "guest monks" {zantô 暫到}).
Next, guest prefect's postulant gives curriculum vita and reference letters to guest prefect
{shika 知客} who looks at them (reference letters should be opened by person to whom they are
addressed), hands them back to guest prefect's postulant, and has him/her carry them to stewards'
{chiji 知事} quarters. Stewards then give documents to acolyte {jisha 侍者}, who presents them to
abbot {jûji 住持} and inquires whether registration is to be permitted or denied. When abbot has given
approval, acolyte conveys that decision to stewards and gives curriculum vita back to guest prefect,
having him/her inform new arrival. (In event that permission is denied, procedural sequence is same as
this).
Procedure for conveying news to new arrival is as follows. After breakfast {shukuha 粥罷} on
the following morning, guest prefect {shika 知客} has face-to-face encounter {shôken 相見} with new
arrival {shintô 新到} in main quarters {honryô 本寮} of common quarters {shuryô 衆寮}. Each
makes three prostrations {sanpai 三拜} and sits {chakuza 著坐}. Guest prefect says, "Registration is
allowed {menkata 免掛搭}," orders new arrival write {kaku 書く} registration certificate {katajô 掛搭
状} and curriculum vita, and goes back to wandering monks' quarters. Next, orders guest prefect's
postulant to lend new arrival a brush, ink, and paper, and give him/her instructions on what to write.
(If it is someone to whom registration has been denied, after making three prostrations and sitting,
cordially explain why, return curriculum vita, and see him/her out).
When finished writing aforementioned documents, new arrival gives them to guest prefect's
postulant {ka'an 客行} and requests guest prefect's {shika 知客} inspection of them. Guest prefect,
after reading them, entrusts curriculum vita to rector {ino 維那} and gives registration certificate back
to new arrival. After that {jigo 爾後}, new arrival goes through about a week {shûjitsu naigai 週日内
外} of confinement in wandering monks quarters {tangaryôzume 旦過寮詰}, after which registration
ceremony {katashiki 掛搭式} is held. (During that time, new arrival is instructed in rules for monks of
hall assembly {dôshu 堂衆}, ritual choreography {shintai 進退}, etiquette {sahô 作法}, and so on.)

Section Four: New Arrivals Registration Ceremony {shintô katashiki 新到掛搭式} [127]

After breakfast {shukuha 粥罷} on appointed day, guest prefect {shika 知客} leads new arrival
{shintô 新到} to rector's quarters {inoryô 維那寮}, has them engage in face-to-face encounter
{shôken 相見}. New arrival places registration certificate {katajô 掛搭状} on offering stand {sanbô
三方}, which he/she raises {sasageru 擎げる} that in both hands and offers up {teijô 呈上} to rector
{ino 維那}; then withdraws, spreads cloth and makes three prostrations {tengu sanpai 展具三拝}.
Rector also makes prostration in reply {tôhai 答拝}. (When their are two or more new arrivals, all of
their registration certificates are placed on a single offering stand and offered up by one of them acting
as head of group {santô 参頭}).
When finished, rector leads new arrival to sangha hall {sôdô 僧堂}; guest prefect returns to
quarters {kiryô 帰寮}. New arrival enters through south side {nankyô 南頬} (by pillar on south side)
of front door {zenmon 前門}, bows with gassho {monjin 問訊} to front {shômen 正面}. (At this time,
sacred monk's acolyte {shôji 聖侍} lights a stick of incense and hands it to registering monk {katasô
掛搭僧}. When their are two or more of them, hands it to head of group {santô 参頭}, that is, highest
ranking person {jô i 上位}. Or, new arrival may enter hall {nyûdô 入堂} with a stick of incense that
he/she has obtained ahead of time). New arrival advances to altar and burns incense {shinzen shôkô 進

90
前焼香}, withdraws, fully spreads sitting cloth and makes three prostrations {daiten sanpai 大展三
拝}. Rector, upon seeing new arrival gather up sitting cloth {zagu 坐具}, leads him/her: passes behind
sacred monk's altar {shôgan 聖龕}, goes to abbot's {jûji 住持} chair {i 椅}, bows with gassho
{monjin 問訊}. Next, starting from head seat's platform {shusohan 首座版}, tours hall bowing with
gassho {jundô monjin 巡堂問訊}, once around {issô 一帀}. Also passes through outer hall {gaidô 外
堂} (outer platforms {gaitan 外単}), returns to middle {kichû 帰中} in front of sacred monk
{shôsôzen 聖僧前}, bows with gassho to sacred monk. Turns body to left, goes near third place
{daisan i 第三位} on south side {nankyô 南頬} of outer hall (outer platforms), and stands facing
north. Rector [and new arrival] turn bodies, exit hall {shutsudô 出堂} and face south {nanmen 南面}.
Together, facing each other, they make abbreviated three prostrations {sokurei sanpai 触礼三拝}.
Next, rector leads new arrival in front of individual places on platform {tan 単} (one's own sitting
place {za i 坐位}) that has been selected for him/her. New arrival faces individual place on platform,
makes three prostrations {sanpai 三拝}, bows with gassho to neighboring places {rin i 隣位} and
opposite seats {taiza 対座}, stands in front of individual place on platform {tanzen 単前}. (Rector
looks at curriculum vita and selects an appropriate platform place {tan i 単位} based on monkish
seniority {kairô 戒臘}, that is to say, whether dharma age {hôrei 法齢} is high or low; hangs platform
placard {tanpai 単牌}, i.e. name plaque {sekifuda 籍札} there). Precedings constitutes registration
ceremony {katashiki 掛搭式}.
Next, rector (or sangha hall postulant {dôan 堂行} leads new arrival {shintô 新到} to ancestral
teachers hall {sodô 祖堂}; they make three prostrations upon offering stick of incense {jôkô sanpai 上
香三拝}; next they go to acolytes quarters {jisharyô 侍者寮} and, after inquiring of acolyte if abbot
{jûji 住持} is well disposed, enter abbot's quarters {hôjô 方丈}. (At this point abbot's quarters
postulant {hôjô anja 方丈行者} lights stick of incense, gives to head of group {santô 参頭}). New
arrival advances, offers incense {kenkô 献香}, withdraws, spreads cloth and makes three prostrations
{tengu sanpai 展具三拝}. In conclusion, abbot {jûji 住持} also makes one prostration in reply {tô
ippai 答一拝}. Each gathers up sitting cloth {zagu 坐具} and sits. (If there are admonitions by abbot
{suikai 垂誡}, new arrival lowers head {teizu 低頭} and listens respectfully). Serve sweets {gyôka 行
菓}; serve tea {gyôcha 行茶}; when finished, make prostration {hai suru 拝する}, withdraw from
abbot's quarters.
Next, rector {ino 維那} orders sangha hall postulant {dôan 堂行} to lead new arrival around to
various quarters {shoryô 諸寮} to have face-to-face encounters {shôken 相見} with stewards {chiji 知
事}, prefects {chôshu 頭首}, retired senior officers {gonkyû 勤旧}, and so on (at these times, rector or
sangha hall postulant intones the words, "Please give your regards to the new arrival" {shintô yoroshû
新到宜しゅう}). In each quarters {kakuryô 各寮}, make three prostrations {sanpai 三拝} or
abbreviated one prostration {sokurei ippai 触礼一拝}.

Example of Registration Certificate {katajô bunrei 掛搭状文例}　[128]

<name>

Born: <day> <month> <year>

Disciple {totei 徒弟} of <name>, Abbot of <name> Monastery in <name> Prefecture, <name>
District/City/Town/Village

Curriculum Vita of aforementioned <name> is provided in a separate document.

Now, because the matter of birth and death is great {shôjij idai 生死事大}, he/she takes up
residence in the community {isei sayû 以棲左右}. From this time forth he/she shall
respectfully and properly obey the rules of this school {shûki 宗規} and the procedures of this
monastery {sanbô 山法}. If he/she has any transgression, he/she shall complainingly accept

91
the penalty. He/she humbly begs {fûbô 伏望}　your compassion {jihi 慈悲} and acceptance
{yônô 容納}.

<day> <month> <year>

Aforementioned New Arrival <seal {in 印}>

With Respect to {zaka 座下} the Reverend Rector {ino oshô 維那和尚}

Example of Entries in Curriculum Vita {rirekisho kisai rei 履歴書記載例} [129]

Curriculum Vita {rirekisho 履歴書}

Name

<Name>, who is a <X-class> {tô 等} cleric {kyôshi 教師} (probationary {ho 補}),
with monastic domicile {sôseki 僧籍} at <Name> Monastery in <Name> Prefecture

Date of Birth {tanshin 誕辰}

Born <day> <month> <year>

Legal Domicile {honseki 本籍}

<Name> Prefecture

Ordination {tokudo 得度}

Ordained <day> <month> <year> by <Name>, Abbot of <Name> Monastery in

<Name> Prefecture, <Name> District/City/Town/Village

Education {shûgaku 修学}

Entered <Name of School> <month> <year>; graduated / completed studies <month>

<year>

Training retreat {ango 安居} at Sôtô School {Sôtôshû 曹洞宗} <Name > Special
Sangha Hall {senmon sôdô 専門僧堂} or <Name > Head Monastery Sangha Hall
{honzan sôdô 本山僧堂} from <day> <month> <year> until <day> <month> <year>

Took and passed clerical certification examination {kyôshi kentei shiken 教師検定試
験}, attaining rank of <X-class> {tô 等} probationary cleric {kyôshi ho 教師補} on
<day> <month> <year>

Fully-Fledged {risshin 立身}

Became fully-fledged {risshin 立身} at early/middle/late winter/summer retreat held in

<year>, in the first/repeat assembly {e 会} held by <Name>, Abbot of <Name>
Monastery in <Name> Prefecture, <Name> District/City/Town/Village

92
Dharma Transmision {denbô 伝法}

Entered room {nisshitsu 入室} of Name>, Abbot of <Name> Monastery in <Name>

Prefecture, <Name> District/City/Town/Village and received dharma transmission
{denbô 伝法} on <day> <month> <year>

Change of Robes {ten'e 転衣}

Certificate of permission to change robes {ten'e kyojô 転衣許状} received on <day>

<month> <year>

Debut {zuise 瑞世}

Respectfully ascended to abbacy and made debut {zuise haitô 瑞世拝登} at, or was
conferred in absentia {yôju 遙授} by, Head Monastery Eiheiji {daihonzan eiheiji 大本
山永平寺} / Head Monastery Sôjiji {daihonzan sôjiji 大本山総持寺} on <day>
<month> <year>

Granted Clerical Rank {honin kyôshi 補任教師}

By official determination with/without examination {shiken 試験}; rank of <X-class>

{tô 等} cleric {kyôshi 教師} granted {honin 補任} on <day> <month> <year>

Abbacy {jûshoku 住職}

Became abbot of <Name> Monastery in <Name> Prefecture, <Name>

District/City/Town/Village on <day> <month> <year>

Retreats {kessei 結制}

Held first/repeat assembly for training {kai shugyô 会修行}at early/middle/late

winter/summer retreat held in <year>, at <Name> Monastery in <Name> Prefecture,
<Name> District/City/Town/Village

Resignations {jishoku 辞職}

Resigned from abbacy {jûshoku 住職} of Monastery in <Name> Prefecture, <Name>

District/City/Town/Village on <day> <month> <year>

Dharma Age {hôrei 法齢}

<number> Years

Age {nenrei 年齢}

<number> Years

The above curriculum vita of this unworthy monk {sessô 拙僧} contains no discrepancies.

<day> <month> <year>

<present location>

93
 <aforementioned new arrival {shintô 新到}
<guarantor>

With Respect to {zaka 座下} the Reverend Rector {ino oshô 維那和尚}

(If any of the headings from "Fully-Fledged" to "Resignations" do not apply, they may be omitted
from curriculum vita).

— March 18 —

Section One: Other Shore Assembly Dharma Activities {higan e hôyô 彼岸会法要} [130]
(one week long, centered on day of vernal equinox)

During Other Shore Assembly {higan e 彼岸会}, rites {hôyô 法要} of offerings to spirits {shôrei
kuyô 精霊供養} of founding abbot {kaisan 開山}, successive generations of buddhas and ancestors
{rekidai 歴代}, and lay followers {danshinto 檀信徒} are carried out, and every day sermons {sekkyô
説教} or dharma talks {hôwa 法話} are given.

— April 1 —

Section One: Shutting Down Hearths {heiro 閉炉} [131]

This day is set as the time to shut down hearths {heiro 閉炉}. Close hearths in sangha hall {sôdô 僧
堂} and various quarters {shoryô 諸寮}; leave no fires for heating. In sangha hall, from this day on
head coverings are not to be worn when engaged in ritual procedures {gyôhô 行法} and folded hands
{shashu 叉手} should be bare [not covered with sleeeves of robe].

— April 7 —

Section One: Day Before Buddha's Birthday Assembly {buttan e zenjitsu 仏誕会前日}

1. Decoration of Flower Trellis {katei shôgon 華亭莊厳} [131]

After breakfast {shukuha 粥罷}, communal labor cleaning {fushin sôji 普請掃除} takes place
as usual. Hall prefect {chiden 知殿} and buddha hall postulant {dennan 殿行} pick various flowers
(in regions where snow is deep and flowers have not yet bloomed, make flowers from five-colored
paper), decorate flower trellis {katei 華亭} (flower pavilion {hana midô 花御堂}). Place a bowl in
middle of pavilion, pour fragrant decoction {kôtô 香湯} into it. (According to Keizan's Rules {Keigi
瑩規}, fragrant decoction is made by decocting {senshu 煎取}five kinds of wood — peach, plum,
pine, oak, and willow — and other fragrant wood {kôboku 香木}. At present, sweet tea {amacha 甘
茶} is steeped and used to bathe Buddha {kanbutsu 灌仏}). Set image {zô 像} of newborn Buddha
{tanjô butsu 誕生仏} is inside bowl, attach two small ladles {shôshaku 小杓} on top of altar {danjô
壇上} as decorations, and provide items of offering {kumotsu 供物}. Next, write Verse of Bathing
Buddha {yokubutsu no ge 浴仏の偈} on two two placards {hai 牌} and hang them within hall
{dennai 殿内}, on two pillars to left and right. (Write half of the four-phrase verse on one placard,
half on the other. When written vertically in Chinese, right placard is written with the first phrase to
left of second phrase; left placard is written with third phrase to right of fourth phrase).

We deeply bow our heads {keishu 稽首} to the Most Holy Blessed One {daishô bagyabon 大
聖薄伽梵},

94
 in the heavens above and this earth below {tenjô tenge 天上天下}, most revered {son 尊}
among human beings {ryôsoku 両足}.

We now, with this water of merit {kudoku sui 功徳水},

bathe {kan'yoku 灌浴} the pure dharma body {jô hosshin 浄法身} of the Tathâgata {nyorai 如
来}.

On this day, after breakfast, sangha hall postulant {dôan 堂行} collects seven coins {shichimonsen 七
文銭} (cash offerings {kuyôkin 供養金}) from monks of assembly {shusô 衆僧}, entrusts it to
assistant comptroller {fûsu 副寺}, same as on February 14. (See Part One, Chapter Three, "Annual
Observances," February 14, Section One, "Day Before Nirvana Assembly {nehan e zenjitsu 涅槃会前
日}).

2. Writing Statement {sho chônin 疏調認} [132]

3. Abbot's Signature Ceremony {senshoshiki 僉疏式} [132]

In preparation for Buddha's birthday assembly {buttan e 仏誕会} on following day, [rector {ino 維
那}] writes {chônin 調認} statement {sho 疏}, asks abbot {jûji 住持} to sign statement {sensho 僉
疏}, same as on February 14.

— April 8 —

Section One: Buddha's Birthday Assembly Sutra Chanting {buttan e fugin 仏誕会諷経} [132]
(Leaving ranks and burning incense {shuppan shôkô 出班焼香}: noon {goji 午時})

Everything is same as for Nirvana Assembly {nehan e 涅槃会}. Rector {ino 維那} reads statement
{sensho 宣疏}. When finished, ring great bell {daishô 大鐘} three times {sanshô 三声}, initiate {ko
挙} of first phrase {daiikku 第一句} of Verse of Bathing Buddha {yokubutsu no ge 浴仏の偈} (chant
in drawn-out voice {chôsei 長声} without any melody {fushi wo tsukezu 節を付けず}). Beginning
with second phrase, monks of great assembly gassho {gasshô 合掌} and join in chanting. At third
phrase, abbot {jûji 住持} bows with gassho {monjin 問訊}, advances to altar and burns incense
{shinzen shôkô 進前焼香}, takes a ladle, bathes Buddha {yokubutsu 浴仏}, returns to place {ki i 帰
位}, bows with gassho. Next, two people who are heads of line {jôshu 上首} of two ranks of officers
{ryôban 両班} bow with gassho to each other {aimonjin 相問訊}, advance to altar and burn incense;
each takes a ladle, bathes Buddha, returns to place, bows with gassho, as abbot did before. Everyone
else in two ranks follow suit. Two ranks should finish bathing Buddha during time it takes to chant
Verse of Bathing Buddha three times {sanben 三遍}. Next, rector initiates chanting of holy names
{shôgô 聖号}; great assembly joins in chanting {dôshô 同唱}. Next, inititiate chanting of Ryôgon
Dharani {Ryôgon shu 楞厳呪}; circumambulate {gyôdô 行道}. When finished chant "Great" Verse
{Makabon 摩訶梵}. Dedication of merit {ekô 回向} is same as for Nirvana Assembly.
If leaving ranks and burning incense {shuppan shôkô 出班焼香} is not performed and
statement {sho 疏} is omitted, read same Eko text {ekômon 回向文} as for Nirvana Assembly, except
that words, "occasion of entry into final nirvana {nyû hatsunehan no shin 入般涅槃之辰} of our Great
Benefactor" should be replaced with "occasion of the birth {gôtan no shin 降誕之辰} of our Great
Benefactor...."

Buddha's Birthday Assembly Statement {buttan e sho 仏誕会疏} [133]

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The pure body of the dharma realm {jôhokkaishin 浄法界身}, fundamentally, neither appears
nor disappears; the power of the vow {ganriki 願力} of great compassion {daihi 大悲}
manifests itself in present, past, and future {genkorai 現去来}.

We humbly beg your attentive concern {shôkan 照鑑} and beseech your true compassion
{shinji 真慈}.

On the eighth day of this month, we respectfully celebrate the occasion of the birth {gôtan no
shin 降誕之辰} of our Great Benefactor and Founder of the Doctrine, the Original Teacher,
Most Reverend Shakyamuni Buddha {daion kyôshu honshi shakamuni butsu dai oshô 大恩教
主本師釈迦牟尼仏大和尚}. We have reverently prepared incense, flowers, lamps, and
candles {kôgetôshoku 香華灯燭}, decoction, sweets, tea {tôkasa 湯菓茶} and rare delicacies
{chinshû 珍饈}, and have extended them in offering {kuyô 供養}. Respectfully gathering the
present pure assembly {seishu 清衆},we have together performed ablution {kan'yoku 灌浴}
and chanted {fuju 諷誦} the Great Buddha's Head Ryôgon Dharani of the Ten Thousand
Practices {Dai bucchô mangyô shuryôgon darani 大仏頂万行首楞厳陀羅尼}. We hereby
offer up the excellent merit {shukun 殊勲} accumulated thereby to requite {jôshû 上酬} his
compassionate blessings {jion 慈恩}.

Humbly considered {u fûi 右伏以} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘

尼}, Abbot of <Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}> in
<Name> District/City/Town/Village, <Name> Prefecture, Nation of Japan {Nippon
koku 日本国}, who has inherited the teachings {yuikyô 遺教}.

The auspicious appearance {zuigen 瑞現} of the udambara flower {donge 曇華}: its fragrant
aroma {kôki 香気} is drawn {man'in 曼引} to the farthest reaches of the dharma realm
{hengai 徧界}.　
The sun of clarity {kakunichi 赫日} is of a substance that is magnificent: its brilliance {kôki 光
輝} illuminates the entirety of heaven {manten 満天}.

At the end of three incalculable eons {sangikô 三祇劫}, the last body {saigoshin 最後
身}; great wonderful marks {daimyôsô 大妙相} of forty-eight adornments {shiha
shôgon 四八荘厳}.

Whether ordinary {bon 凡}or sagely {shô 聖}, all alike take refuge {kigô 帰仰}.
In the heavens above and this earth below {tenjô tenge 天上天下}, I alone am uniquely
honored {yuiga dokuson 唯我獨尊}.

From more than three hundred assemblies, the rain of dharma{hôu 法雨} moistened
and bathed him from afar.
For more than two thousand years, the wind of merit {tokufûkyô 徳風} has howled and
continued to blow.

We humbly pray {fukugan 伏願} that the light emitted from the hair between Buddha's
eyebrows {gôkô 毫光} shall benefit coming times {raisai 来際}, and that his meritorious
deeds {fukugô 福業} shall profit countless beings {jinja 塵沙}.

We humbly wish {fukushin 伏請}:

May the flower of mind {shinge 心華} blossom all over the earth {manchi 満地}, and
adornments {shôgon 荘厳} spread throughout all dharma realms {hokkai 法界}.

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 Humbly Stated {kinsho 謹疏}, in acceptance of the mercy of the Tathâgata, our
Original Teacher {honshi nyorai aimin nôju 本師如來哀愍納受}, on the eighth day of
the fourth month of <year>, by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼},
Abbot of <Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}>, who
has inherited the teachings {yuikyô 遺教}.

Humbly Stated {kinsho 謹疏}.

— May 1 —

Section One: Closing Wandering Monks Quarters {hei tanga 閉旦過} [135]
(after breakfast {shukuha 粥罷})

On this day, after breakfast, guest prefect {shika 知客} closes wandering monks quarters {tangaryô
旦過寮}, ceasing registration {kata 掛搭}. (This is called "stopping registration" {shikata hai 止掛
搭}. Even in time between retreats {geai 解間}, however, if a full complement of monks in training is
reached and it becomes impossible to permit registration of any more, "registration stopped" placard
{shikata hai 止掛搭牌} is hung up in front of common quarters {shuryô 衆寮}.)

Section Two: Compiling Register of Monkish Seniority {kairôbo chônin 戒臘簿調認} [136]

Rector {ino 維那}, in accordance with curriculum vitas of monks assembled for retreat {ango shusô
安居衆僧}, prepares a register of monkish seniority {kairôbo 戒臘簿}, recording each person's name
in order of monkish seniority {rôji 臘次}; has sangha hall postulant {dôan 堂行} offer it up {teijô 呈
上} to abbot {jûji 住持} and have him/her inspect it.

— May 2 —

Section One: Procedure for Appointing Head Seat {shô shuso hô 請首座法} [136]
(monastery-entering ceremony {nyûji shiki 入寺式}, after breakfast {shukuha 粥罷})

Preparations {junbi 準備} [136]

When communal labor cleaning {fushin sôji 普請掃除} is finished, offering chief's postulant
{kujû anja 供頭行者} rings sangha hall bell {sôdôshô 僧堂鐘} one sequence {ichie 一会} at a
relaxed pace {yuruku 緩く}. Monks of great assembly {daishu 大衆} don kesas {takkesa 搭袈裟},
enter sangha hall {sôdô 僧堂}, each standing at assigned place {hi i 被位}. Next, abbot {jûji 住持}
enters hall {nyûdô 入堂} to seven rings of bell {shichigeshô 七下鐘}, bows with gassho {monjin 問
訊} to Sacred Monk {shôsô 聖僧}, goes to assigned place. Upon seeing abbot enter hall, guest
prefect's postulant {kya'an 客行} sounds board {han 版} in front of common quarters {shuryô 衆寮}
three times {sange 三下}.

Rector's Announcing Mallet {ino byakutsui 維那白槌} [136]

Guest prefect {shika 知客} leads new head seat {shin shuso 新首座} to sangha hall {sôdô 僧
堂}, stands in lower section {gekan 下間} of outer hall {gaidô 外堂} (outer platforms {gaitan 外単})
next to first place on platform {hantô 版頭}. At this point, rector (ino 維那} leaves outer hall (upper
section {jôkan 上間}) and enters hall {nyûdô 入堂}, burns incense and bows {shôkô monjin 燒香問
訊} to Sacred Monk, passes behind altar {gan 龕} and goes before {jûji 住持}, bows with gassho
{monjin 問訊}. (This is in order to [symbolically] receive command {mei 命} of abbot [who actually
says nothing]).

97
 Next, moving from upper section to lower section, rector tours hall {jundô 巡堂} once around
{issô 一帀}, returns in front of Sacred Monk, bows with gassho. When finished, goes to side of mallet
and block {tsuichin 槌砧}, strikes block with mallet {tatsui 打槌}, intones in a loud voice:

I respectfully announce {tsutsushinde môsu 謹白}:

This summer retreat {ge ango 夏安居}, it so happens that we have received a kind instruction
{jishi 慈旨} from the reverend abbot {dôchô oshô 堂頭和尚} ordering us to invite Trainee
{jôza 上座} <Name> to serve as front hall head seat {zendô shuso 前堂首座}.

Again strikes block with mallet once, bows with gassho before Sacred Monk, returns to original place
{hon i 本位} in outer hall (outer platforms). When rector bows with gassho to neighboring places {rin
i 鄰位} and opposite seat {taiza 対座}, various stewards {sho chiji 諸知事} also simultaneously bow
with gassho.

Stewards' Courtesy Words to Head Seat {chiji, shuso ni chigo 知事、首座に致語} [137]
Next, person at head of line {jôshu 上首} of stewards {chiji 知事} leads stewards before new
head seat {shin shuso 新首座}. They form a single horizontal line facing {aimukau 相向かう}
him/her, make abbreviated three prostrations {sokurei sanpai 触礼三拝}. (These prostrations are to
invite {kanjô 勧請} him/her to serve as head seat). When prostrations are over, head seat voices
following expression of thanks {jaji 謝詞}:

Although I have been recommended {suiyô 推揚} for this responsibility, I am ashamed to say
that I am not up to it.

In response to that, stewards voice following expression of congratulations {gashi 賀詞}:

Whoever has responsibility for the assembly must be a gifted person; we humbly offer our
congratulations {kankei 歓慶}.

When finished, they make mutual bows with clasped hands {ai'itsu 相揖}; stewards return to original
places {hon i 本位}.

Head Seat's Courtesy Words to Abbot {shuso, jûji ni chigo 首座住持に致語} [137]
Next, guest prefect {shika 知客} leads new head seat {shin shuso 新首座} and enters hall
{nyûdô 入堂}, goes before prostration dais {raihan 礼盤}. Together they bow with gassho {monjin 問
訊}. Guest prefect stands with folded hands {shashu 叉手} to north of prostration dais, facing south
{nanmen 南面}. New head seat advances before sacred monk {shôsôzen 聖僧前}, burns incense
{shôkô 燒香}, retuens to place {ki i 帰位}, fully spreads sitting cloth and makes three prostrations
{daiten sanpai 大展三拝}, gathers up sitting cloth {zagu 坐具} and stands. Guest prefect turns body
to right; again leading new head seat, passes behind Sacred Monk's altar {gan 龕} and goes before
abbot {jûji 住持}. [New head seat] bows with gassho to abbot. Guest prefect stands with folded hands
to north of prostration dais, facing south.
Head seat spreads cloth twice in paying respects thrice {ryôten sanrai 両展三礼} to abbot.
Upon first spread of sitting cloth {shoten 初展}, intones following words:

I am a newly ordained monk {shinkai 新戒} who has just entered the monastery {sôrin 叢林}.
I am uncultivated {sanso 生疎} in all the procedures. It must be by mistake that I have
received Your Reverence's {oshô 和尚} commission {sahô 差請}. An ordinary person with no
responsibilites {ajô munin 下情無任} like me is intimidated {kyôku 恐懼} in the extreme.

98
Next, makes second spread {saiten 再展} of cloth and says:

The weather {kiun 気雲} these days is very hot. With deferential consideration {kyôi 恭惟}
for you, Reverend Abbot {dôchô oshô 堂頭和尚}, I respectfully inquire {sonkô 尊候} whether
everything is going well {kikyo banpuku 起居万福}.

Head seat makes abbreviated three prostrations {sokurei sanpai 触礼三拝}; abbot also makes one
prostration in reply {tô ippai 答一拝}.

Head Seat Goes to Place {shuso shû i 首座就位} [138]

Next, guest prefect {shika 知客} leads head seat {shuso 首座} on tour {jundô 巡堂} of upper
and lower sections {jôgekan 上下間} of sangha hall, once around {issô 一帀}, moving from upper
section {jôkan 上間} to lower section {gekan 下間} and outer hall {gaidô 外堂} (outer platforms
{gaitan 外単}). Again enters hall {nyûdô 入堂}, passes behind altar {gan 龕}, goes around
entranceway {shutsunyûro 出入路}, takes him/her to head seat's place {shuso i 首座位}. When
finished, guest prefect returns to own place {ji i 自位} in outer hall (outer platforms).

Rector Goes to Place {ino shû i 維那就位} [138]

At this point, rector {ino 維那} enters hall {nyûdô 入堂}, bows with gassho {monjin 問訊} to
Sacred Monk {shôsô 聖僧}; when finished, advances to place of mallet and block {tsuichin 槌砧},
strikes block with mallet {tatsui 打槌} once {ichige 一下}, makes announcement to great assembly
{daishu 大衆} as follows:

I now respectfully announce {kinpaku 謹白} that Trainee Monk <Name> has been invited and
will serve as front hall head seat {zendô shuso 前堂首座}.

When announcement is finished, rector strikes block with mallet once again and returns to own place
{ji i 自位}. At this point, sangha hall postulant {dôan 堂行} rings one series {ittsû 一通} on hand-bell
{shukei 手鏧} ({inkin 引鏧}); head seat {shuso 首座} and monks of great assembly, each at their
assigned place {hi i 被位}, turn toward front {shômen 正面} and all together make three prostrations
{fudô sanpai 普同三拝}. Abbot {jûji 住持} exits hall {shutsudô 出堂}; head seat returns to quarters
{kiryô 帰寮}; great assembly disperses from hall {sandô 散堂}.

Chart for Monastery-Entering Ceremony of Appointing Head Seat {shô shuso hô nyûji
shiki 請首座法入寺式} [139]

Sacred Monk {shôsô 聖僧}

abbot {jûji 住持}
head seat's place {shuso i 首座位}
west hall roshi {seidô 西堂}
rear hall roshi {godô 後堂}
platform head {tantô 単頭}
stewards {chiji 知事}
prefects {chôshu 頭首}
great assembly {daishu 大衆}
mallet {tsui 槌}
rear door {gomon 後門
front door {zenmon 前門}

99
 outer hall {gaidô 外堂}

Section Two: Writing Various Charts for Arranging Places {hai i shozu chônin 排位諸図調認}
[140]

Rector {ino 維那}, in accordance with monkish seniority {kairô 戒臘} (same as dharma age {hôrei 法
齢, hôju 法寿}, i.e. how many years have passed since ceremony of taking precepts {tokudo shiki 得
度式}) prepares Chart for Ryôgon Assembly {ryôgon e no zu 楞厳会の図}, Chart of Places for
Recitations Hall Touring {nenju jundô i no zu 念誦巡堂位の図}, Chart of Assigned Places and Meal
Places {hi i, hatsu i no zu 被位、鉢位の図}, Chart of Chanting Places {kaju i no zu 課誦位の図},
Chart of Places for Informal Meals {ryaku handai i no zu 略飯台位の図}, and Chart of Places for
Informal Tea Services {ryaku gyôcha i no zu 略行茶位の図}. (Chanting places {kaj i 課誦位}, meal
table places {handai i 飯台位}, and tea service places {gyôcha i 行茶位} are not necessarily based on
monkish seniority; they may be set as convenient, depending on position in monastic bureaucracy
{yaku i 役位}).
First, present these to abbot {jûji 住持} for his/her inspection. When that is over, have sangha
hall postulant {dôan 堂行} (or secretary acolyte {shojô jisha 書状侍者}) make fair copies from
originals. Hang Chart for Ryôgon Assembly and Chart of Chanting Places on wall between pillars
{hekikan 壁間} in buddha hall {butsuden 仏殿} or dharma hall {hattô 法堂}. Hang Chart of Places
for Recitations Hall Touring and Chart of Sleeping Places and Meal Places in upper and lower
sections {jôgekan 上下間} of outer hall {gaidô 外堂} (outer platforms {gaitan 外単}) of sangha hall
{sôdô 僧堂}. Hang Chart of Places for Informal Meals and Chart of Places for Informal Tea Services
in appropriate places in both administration hall {kudô 庫堂} (kitchen-residence {kuri 庫裡}) and tea
hall {sadô 茶堂}. In addition, those charts may be pasted up wherever the great assembly {daishu 大
衆} can easily see them. Quarters chief {ryôshu 寮主} also, in order of monkish seniority {kairô 戒
臘}, prepares Chart of Reading Places in Common Quarters {shuryô kandoku i no zu 衆寮看読位の
図}. That is put up on wall between pillars at some appropriate place in common quarters {shuryô 衆
寮}. (For present-day occasional retreats {ichie kessei 一会結制}, acolytes {jisha 侍者} are in charge
of all of this. In monasteries {sôrin 叢林}, each particular institutions customs may be followed).

— May 12 —

Section One: Compiling Statements, Decoction Notice, Recitations Texts {sho, tôbô, nenjumon
chônin 疏・湯牓・念誦文調認} [140]

On this day, in rector's quarters {inoryô 維那寮}, prepare Statement for Opening of Ryôgon Assembly
{ryôgon e keiken sho 楞厳会啓建疏} and Earth Spirit's Hall Recitations Text {dojidô nenju mon 土地
堂念誦文}. In administrators' quarters {kusuryô 庫司寮}, prepare administrators' decoction service
notice {kusu tentô bô 庫司点湯牓}. Decoction notice {tôbô 湯牓} is as follows.

1. Decoction Notice {tôbô 湯牓} [141]

This evening, the administrators {kusu 庫司}

shall serve a tea refreshment {senten 煎点} in the cloud hall {undô 雲堂}
especially for {dokui 特為} the head seat {shuso 首座} and great assembly,
in order to mark {ryôhyô 聊} the rite of opening the retreat {kessei no gi 結制之儀}.
I humbly request {fukki 伏冀} that the assembly {shu 衆}, uniform in its kindness,
favor me with its august attendance {kôgô 光降}.

Respectfully Announced {kinpaku 謹白} by Monk {biku 比丘}/Nun {bikuni 比丘尼}

<Name>, Administrator <day> <month> <year>

100
Decoction notice should be written on a single sheet of starched paper {nori ire 糊入} that is turned
widthwise, the words being spaced on it so as to form seven lines.

2. Formal Envelope {karo 可漏} [142]

Formal envelope {karo 可漏} should be about 30 centimeters in length and eight centimeters
wide. Use vermilion paper {shushi 朱紙} for formal invitation {jôshô 状請}. (For how to write
decoction notice and envelope, see See Part One, Chapter Three "Annual Observances" {nenbun gyôji
年分行持}, January 1, Section Four, " Special Tea Services in Sangha Hall" {sôdô dokui cha 僧堂特
為茶}).

Invitation {jôshô 状請}

Head Seat {shuso 首座}
Great Assembly {daishu 大衆}
Humbly Enclosed {kinpû 謹封}
Monk {biku 比丘}/Nun {bikuni 比丘尼} <Name>, Administrator

(For Statement for Opening of Ryôgon Assembly, see Part One, Chapter Three "Annual
Observances," May 13, "Statement for Opening of Ryôgon Assembly {ryôgon e keiken sho 楞厳会啓
建疏}." For Earth Spirit's Hall Recitations Text, see Part One, Chapter Three "Annual Observances,"
May 14, Section Two, "Earth Spirit's Hall Recitations Text {dojidô nenju mon 土地堂念誦文}).

Section Two: Writing "Universal Transference of Merit" Placards {fuekô hai chônin 普回向牌
調認} [142]
(after midday meal {saiha 斎罷})

After midday meal, hall prefect {chiden 知殿} writes two "universal transference of merit" placards
{fuekô hai 普回向牌}, hangs them within hall {dennai 殿内} on two pillars, left and right. (When
written vertically in Chinese, right placard is written with first line on left and last line on right; left
placard is written with first line on right and last line on left).

The assembly of monks {bikushu 比丘衆} present here, having chanted {fuju 諷誦} the
Ryôgon Secret Dharani {Ryôgon himitsu shu 楞厳祕密呪}, dedicates {ekô 回向} the merit to
the dharma-protecting assembly {gohôshû 護法衆} of dragons and heavenly beings {ryûten 竜
天}. May the earth spirit and monastery-protecting spirits {doji garan 土地伽藍} engage in
various holy creations {shôzô 聖造}; may beings in the three painful destinies {sanzu 三途}
and eight difficulties {hachinan 八難} all be separated from their sufferings; may the four
benefactors {shion 四恩} and three classes of existences {sannu 三有} be thoroughly steeped
in blessings; may the national borders {kokkai 国界} be peaceful and the armies disbanded
{hei kakushô 兵革銷}; may the winds be tamed, the rains favorable, and the people peaceful
and happy; may the entire assembly {isshu 一衆} be transformed by cultivation, its rare
excellence progressing; may the earth spirit {doji 土地} immediately transcend, without
hindrance, all affairs; may the monastery be tranquil and cut off evils and anxieties; may
donors and believers take refuge and worship {danshin kisô 檀信帰嵩} and increase in
happiness and wisdom. All buddhas throughout space and time; all honored ones, bodhisattvas,
mahâsattvas; wisdom beyond wisdom, mahâ-prajñâ-pâramitâ.

上来現前比丘衆 諷誦楞厳祕密呪 回向護法衆竜天

土地伽藍諸聖造 三途八難倶離苦 四恩三有尽沾恩
国界安寧兵革銷 風調雨順民康楽 一衆薫修希勝進
土地頓超無難事 山門鎮静絶非虞 檀信帰崇増福慧
十方三世一切仏 諸尊菩薩摩訶薩 摩訶般若波羅蜜

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 Jôrai genzen bīkyûshû funzû Rennen hīmī shu uikyô uihâshû runten
tsûchī gyaran shīshinzû sanzu hânan kyûrīkû sûin san'yû jin sen'in
kûkai annin hin kâshô fûchô yûjun min kôrâ īshû hinshû kīshin jin
jījī zunjô bûnanzû sanmon shinjin zei hīnī danshin kīsun zunbûī
jīhô sanshī īshī fû shīson bûsâ môkôsâ môkô hôjâ hôrômī

Section Three: Abbot's Signature Ceremony {senshoshiki 僉疏式} [143]

Same as February 14. (In preparation for opening of Ryôgon assembly {ryôgon e keiken sho 楞厳会啓
建} on following day, abbot {jûji 住持} is asked to sign statement {sensho 僉疏}).

— May 13 —

Section One: Appointing Ryôgon Head {shô ryôgonjû 請楞厳頭} [143]

After breakfast {shukuha 粥罷}, rector {ino 維那} goes to head seat's quarters {shusoryô 首座寮},
burns incense {shôkô 燒香}, intones following words of invitation:

Now is the time {shin 辰} for opening the Ryôgon assembly {ryôgon e keiken 楞厳会啓建}.
The Reverend Abbot {dôchô oshô 堂頭和尚} has ordered [you] the Trainee {jôza 上座} to
serve as Ryôgon head {ryôgontô 楞厳頭}.

When finished intoning this, make abbreviated three prostrations {sokurei sanpai 触礼三拝} and
withdraw. Head seat sees rector off by making prostrations in reply {tôhai 答拝}. (This is called
"ceremony of appointing Ryôgon head" {shô ryôgontô shiki 請楞厳頭式}. In various rules of purity
{sho shingi 諸清規} it says to "select someone with a melodious voice {onjô 音聲声} as Ryôgon
head," but at present it is customary to give position to head seat).

Section Two: Opening of Ryôgon Assembly {ryôgon e keiken 楞厳会啓建} [143]

Following midday meal bell {saishô 斎鐘} (around 11:00 AM), sound board in sequence {junpan 巡
版}. (Sangha hall postulant {dôan 堂行} first makes three hits at long intervals {chôda sange 長打三
下} on sounding board {han 版} in front of common quarters {shuryô 衆寮}, then goes around
sounding boards in sequence. In conclusion, strikes board in front of abbot's quarters {hôjô 方丈}
three times {sange 三下}). Buddha hall postulant {dennan 殿行} rings buddha hall bell {denshô 殿
鐘}. Monks of great assembly enter hall {jôden 上殿}, go to their chanting places {kaju i 課誦位}.
Two rows {ryôjo 両序} stand in ranks {hanryû 班立} as always. Abbot {jûji 住持} enters hall {jôden
上殿} to seven rings of bell {shichigeshô 七下鐘}.

Leaving Ranks and Burning Incense {shuppan shôkô 出班焼香} [144]

Abbot {jûji 住持} enters hall {jôden 上殿}, advances to altar and burns incense {shinzen
shôkô 進前焼香}, offers tea and decoction {kenchatô 献茶湯}. When finished, faces south {nanmen
南面}. Two rows of officers {ryôjo 両序} in unison bow with hands clasped (itsu 揖), form a single
horizontal line from east to west in south side of large ceremony room {daima 大間}, facing north
{hokumen 北面}. Abbot sits on curved chair {kyokuroku 曲彔}. From this point on, procedure is as
usual for leaving ranks and burning incense {shuppan shôkô 出班焼香}: rector {ino 維那}, in
accordance with clashing of cymbals {hatsu 鈸} by buddha hall postulant {dennan 殿行}, inspects
{tenken 点検} incense brazier {kôro 香炉}; abbot and honoree {dokuinin 特為人} (e.g. west hall
roshi {seidô 西堂}) as well as two rows, in accordance with rector's bow of invitation {yûshô 揖請},
leave ranks and burn incense. (See Part One, Chapter Three "Annual Observances" {nenbun gyôji 年
分行持}, February 15, Section Two, "Nirvana Assembly Sutra Chanting" {nehan e fugin 涅槃会諷

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経}, procedure for Leaving Ranks and Burning Incense {shuppan shôkô 出班焼香}). At end, when
rector is returning to place after burning incense {shôkô 焼香} in tandem with opposite place {tsui i
対位} in west row {seijo 西序}, he/she intones in loud voice, "Great assembly three prostrations"
{daishu sanpai 大衆三拝}. Sangha hall postulant {dôan 堂行} rings hand-bell {shukei 手鏧} ({inkin
引鏧}), all together {fudô 普同} spread cloth and make three prostrations {tengu sanpai 展具三拝}.
Abbot also makes same prostrations. Gathering up sitting cloths, two rows return to rank places
{hanryû 班立}, stand facing each other {aitai 相対} as they were originally. Next, rector reads aloud
{sendoku 宣読} statement {sho 疏}. At this point two acolytes {ni jisha 二侍者}, incense-burning
acolyte {shôkô jisha 燒香侍者} and guest-inviting acolyte {shôkyaku jisha 請客侍者}, present {hôtei
奉呈} handled censer {heiro 炳炉} and incense box {kôgô 香合} to abbot. Abbot receives them, and
while statement is being read aloud, raises {sasageru 擎げる} handled censer and kneels upright
{chôki 長跪}. When finished, two acolytes put away handled censer and incense box. Rector puts
statement back in its original place, bows with gassho {monjin 問訊}, returns to place {i 位}. When
rector bows with gassho, sangha hall postulant rings large bowl-bell {daikei 大鏧}. Upon hearing
postulant's ringing of large bowl-bell, two rows of officers and monks of great assembly make mutual
bows with hands clasped {ai'itsu 相揖}, go to their respective places {zu i 図位} as noted on Chart for
Ryôgon Assembly {ryôgon e no zu 楞厳会の図}. (See Part One, Chapter Three "Annual
Observances," May 13, Section Two, "Chart for Ryôgon Assembly" {ryôgon e zu 楞厳会図}).

Invocation of Holy Names {shôgô keishô 聖号啓唱} [144]

After striking bowl-bell {takei 打鏧} three times {sanshô 三声}, Ryôgon head {ryôgontô 楞厳
頭} initiates chanting {ko 挙} of holy names {shôgô 聖号} in following manner:

Homage to the buddhas and bodhisattvas of the Ryôgon Assembly {no'u rennen'ui jô fû bûsâ
南無楞厳会上仏菩薩}

Strike bowl-bell once {isshô 一声}. Monks of great assembly {daishu 大衆} gassho {gasshô 合掌},
chant in unison {wa suru 和する} three times {sanben 三遍}. (For how to ring bowl-bell {keisu 鏧
子}, see Part Three, Chapter One "Basic procedures" {kihonsahô 基本作法}, Section Ten "Procedures
for Bowl-Bells" {takeihô 打鏧法}). Next, Ryôgon head initiates chanting of opening lines {join 序引}
of sutra dharani {kyôju 経呪} (chants, "At that time the World-honored One..." {niji seison 爾時世
尊}). Monks of great assembly, in time with wooden fish drum {mokugyo 木魚}, chant next phrase of
opening lines verse {joinmon 序引文}: "From the middle of his fleshy topknot {jû nikukei chû 従肉髻
中} in unison:

At that time the World-honored One{seson 世尊}, from the middle of his fleshy topknot
{nikukei 肉髻}, emitted one hundred rays of precious light {bôkô 宝光}. In each ray there
welled up a thousand-petaled jeweled lotus {sen'yô hôren 千葉法蓮}, with a magically
appearing tathâgata {ke nyorai 化如来} seated in the middle of its jewelled flower {hôke 宝
華}. The head of each tathâgata emitted ten streams of {dô 道} of hundred-jewel radiance
{kômyô 光明}, and each stream of radiance revealed {jigen 示現} in their entirety vajra
wielders {kongô mishhaku 金剛密跡} as innumerable as the sands of ten Ganges Rivers
{gôgasha 恒河沙}, who from Mt. 　Qing {擎山} wield their vajras throughout the entire
universe {kokûkai 虚空界}. The great assembly {daishu 大衆} gazed up in contemplation
{gôkan 仰観} with a combination of awe and love. Imploring the Buddha and begging his help
{gubutsu aiyû 求仏哀祐}, they listened to the Buddha {chôbutsu 聴仏} singlemindedly
(isshin 一心}. The invisible mark [of buddhahood] on his head {muken chôsô 無見頂相}
emitting light, the Tathâgata proclaimed {sensetsu 宣説} the spell {jinshu 神呪}.

爾時世尊 従肉髻中 涌百宝光 光中涌出

niji seson jû nikukei chû yû hyaku bôkô kôchû yûshutsu

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 千葉法蓮 有化汝來 坐宝華中 頂放十道
sen'yô hôren u ke nyorai za hôke chû chô hô jûdô

百宝光明 一々光明 皆徧示現 十恒河沙

hyaku bô kômyô ichi ichi kômyô kaihen jigen jû gôgasha

金剛密跡 擎山持杵 徧虚空界 大衆仰観

kongô mishhaku kyôsen jicho hen kokûkai 　 daishu gôkan

畏愛兼抱 求仏哀祐 一心聴仏 無見頂相

i ai kenbô gubutsu aiyû isshin chôbutsu muken chôsô

放光如來 宣説神呪
hôkô nyorai sensetsu jinshu　

Dedication of Merit for Chanting of Spell While Circumambulating {jushu gyôdô ekô 誦呪行道
回向} [145]
Next, initiate chanting {ko 挙} of Ryôgon Dharani {Ryôgon shu 楞厳呪}; great assembly
{daishu 大衆} performs chanting of spell while circumambulating {jushu gyôdô 誦呪行道}. (For
procedure for circumambulating, see Part One, Chapter Three "Annual Observances," May 13, Section
Two, "Chart for Ryôgon Assembly" {ryôgon e zu 楞厳会図}). When finished, initiate chanting of
"Great" Verse {Makabon 摩訶梵} ("Wisdom beyond wisdom, mahâ-prajñâ-pâramitâ {môkô hôjâ
hôrômī 摩訶般若波羅蜜}). Assembly chants in unison {wa suru 和する} three times {sanben 三遍}.
Next, rector {ino 維那} intones following dedication of merit {ekô 回向}:

The merit {kudoku 功徳} from the preceding sutra chanting {fugin 諷経} we give in offering
{kuyô 供養} to our Great Benefactor and Founder of the Doctrine, the Original Teacher,
Shakyamuni Buddha {daion kyôshu honshi shakamuni butsu 大恩教主本師釈迦牟尼仏}, that
the blessings of the four benefactors {shion 四恩} may be fully requited, that the three classes
of existences {sannu 三有} may all be saved, and that sentient beings throughout the dharma
realm {hokkai ujô 法界有情} may equally perfect {dôen 同円} omniscience {shuchi 種智}.

When "All buddhas throughout space and time... etc. {jîhô sanshî unnun 十方三世云々}" is finished,
all together make three prostrations {fudô sanpai 普同三拝}, disperse from hall {sandô 散堂}.
Statement {sho 疏} and circumambulation chart {nyôgyô no zu 遶行の図} are as follows.

Statement for Opening of Ryôgon Assembly {ryôgon e keiken sho 楞厳会啓建疏} [145]

The Immovable Honored One {fudôson 不動尊}, marvelous and profound {myôtan 妙湛},
which upholds all phenomena {sôji 総持}, the Ryôgon king {shuryôgon'ô 首楞厳王}, is an
astounding presence {keu 希有} in the world. It destroys our inverted views {tendôsô 顛倒
想} of a hundred millions kalpas {okkô 億劫}, enabling untold generations{fureki 不歴} of
the sangha {sôgi 僧祇} to obtain the dharma body {hosshin 法身}.

It is difficult to exhaust the praises {san'yô 讃揚} of the Buddha's ocean of merit {kudoku kai
功徳海}.

On the fifteenth day of this month, we respectfully mark the occasion {shin 辰} of the retreat
opening {kessei 結制} of the King of Awakening {kakuô 覚王}. This is the day that saves the
lives {goshô 護生} of Buddhists {shakushi 釈子}. We participate on this day in the opening
{keiken 啓建} of the Ryôgon assembly {ryôgon e 楞厳会}. The oceanic assembly {kaishu 海

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衆} has in unison {dôon 同音} chanted {fuju 諷誦} the Secret Dharani {Himitsu jinshu 祕密
神呪}. What we pray for {shoki 所冀} is that the three treasures {sanbô 三宝} will be
protected by all the various deities {shoten 諸天}, and that the ninety days {kujun 九旬} of
practice and verification {shushô 修証} shall be without hindrance {bunan 無難}.

Humbly considered {u fûi 右伏以} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘

尼}, Abbot of <Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}> in
<Name> District/City/Town/Village, <Name> Prefecture, Nation of Japan {Nippon
koku 日本国}.

In the excellent Ryôgon assembly {ryôgon shôe 楞厳勝会}, the Original Teacher, the
Tathâgata Shakyamuni {honshi shakamuni nyorai 本師釈迦牟尼如來}

emitted rays of precious light {bôkô 宝光} from the invisible mark [of buddhahood] on his
head {muken chôsô 無見頂相} and conquered uncountable thousands of realms {daisen
shakai 大千沙界} with the mark of [buddhahood that is] his tongue {zessô 舌相}.

He illuminated all the buddha lands of the ten directions {jippô butsudo 十方仏土} and
gathered all the various buddhas {issai shobutsu 一切諸仏}.

He commanded bodhisattvas {bosatsu 菩薩} as innumerable as the sands of the Ganges {musû
gôsha 無数恒沙} to preach the twenty-five types of supernatural powers {nijûgoshu no enzû
二十五種之円通}.

He only considered the attainment {tokusho 得処} of the Bodhisattva Kannon {kannon
bosatsu 觀音菩薩} to be the highest standard {hyôjun 表準} for gaining awakening through
the faculty of hearing {monshô godô 聞声悟道}.

Accordingly he preached {enzetsu 演説} the Secret Dharani {Himitsu jinshu 祕密神呪}
which truly clarifies {senji 闡示} the direct path {jikidô 直道} to discovering awakening
{kaigo 開悟}.

The excellent Ryôgon assembly {ryôgon shôe 楞厳勝会} begins with this assembly, which for
a long time has been chanting spells {jushu 誦呪}, mainly this dharani {shu 呪}.

We set the time limit as one hundred days, and we join people together in groups of ten {jûin
什員}.

The buddhas and ancestors {busso 仏祖} have the ancient rule {kyûki 旧規} of a ninety-day
retreat {kujun ango 九旬安居}, in which a monastery {sôrin 叢林} establishes an excellent
assembly {shôe 勝會会} that practices circumambulation {gyôdô 行道} for three months.

Humbly stated {kinsho 謹疏}.

May the three treasures bear witness {sanbô shômei 三宝証明}; may the various deities
together maintain standards {shoten dôkan 諸天同鑑}. Humbly stated {kinsho 謹疏} by
<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name {nansan 何
山} >, <Monastery Name {nanji 何寺}>, on <day> <month> <year>.

Formal Envelope {karo 可漏} [149]

105
 (yellow paper)

The Tathâgata, our Original Teacher {honshi nyorai 本師如来}

Master of the Teachings of Supernatural Powers {enzû kyôshu 円通教主}
Excellent Ryôgon Assembly {ryôgon shôe 楞厳勝会}
Three Treasures in the Ten Directions {jippô sanbô 十方三宝}

Humbly Stated,
<Name>, Monk/Nun, Abbot of <Mountain Name >, <Monastery Name >

(Envelope for closing {mansan 満散} of assembly is same)

Chart for Ryôgon Assembly {ryôgon e zu 楞厳会図} [147]

Buddha {butsu 仏}
offering table {maejoku 前卓}
chief seat {shuseki 主席}
Ryôgon head {ryôgontô 楞厳頭} (head seat {shuso 首座})
rector {ino 維那}
hall prefect {chiden 知殿}
bath prefect {chiyoku 知浴}
guest prefect {shika 知客}
canon prefect {chizô 知蔵}
secretary {shoki 書記}
prior {tsûsu 都寺}
comptroller {kansu 監寺}
assistant comptroller {fûsu 副寺}
chef {tenzo 典座}
labor steward {shissui 直歳}
incense-burning acolyte {shôkô 燒香}
guest-inviting acolyte {shôkyaku 請客}
secretary acolyte {shojô 書状}
robe-and-bowl acolyte {ehatsu 衣鉢}
meals acolyte {tôyaku 湯薬}
Sacred Monk's acolyte {jishô 侍聖}
portrait acolyte {jishin 侍真}

Section Three: Common Quarters Sutra Chanting {shuryô fugin 衆寮諷経} [149]
(late afternoon {hoji 晡時}; a.k.a Common Quarters Ryôgon Assembly {shuryô ryôgon e 衆寮楞厳
会})

Quarters chief {ryôshu 寮主}, in advance, arranges {benbi 弁備} incense, flowers, lamps, and candles
{kôgetôshoku 香華灯燭}, decoction, sweets, and tea {tôkasa 湯菓茶} in front of Sacred Monk of
common quarters {shuryô no shôsô 衆寮の聖僧}. When late afternoon {hoji 晡時} (4:00 p.m.)
arrives and routine sangha hall recitations {sôdô nenju 僧堂念誦} are finished (in recitations {nenju
念誦} on this day, hall touring is cancelled {men jundô 免巡堂}), quarters chief's postulant {ryôshu
anja 寮主行者} hits one series {ittsû 一通} on sounding board {han 版} in front of common quarters
{shuryô 衆寮}. Head seat {shuso 首座} leads hall assembly {dôshu 堂衆} to their reading places

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{kandoku i 看読位} (or, to any convenient places on east and west sides of quarters). Quarters chief
stands on right outside quarters door {ryômon 寮門} and greets {geisetsu 迎接} abbot {jûji 住持}.
Abbor enters quarters {nyûryô 入寮}, bows with gassho {monjin 問訊} to Sacred Monks
{shôsô 聖僧}, advances and buns incense {shôkô 燒香}, immediately offers tea and decoction
{kenchatô 献茶湯}. Quarters postulant {ryôan 寮行} passes offerings {dengu 伝供} for this.
(Sequence is: quarters postulant —> acolyte {jisha 侍者} —> abbot —> incense acolyte {jikô 侍香}
—> quarters chief {ryôshu 寮主}). When finished, sangha hall postulant {dôan 堂行} rings hand-bell
{shukei 手鏧} ({inkin 引鏧}), all together spread sitting cloths and make three prostrations {fudô
tengu sanpai 普同展具三拝}. Abbot again advances and burns incense, returns to place {i 位}. Rector
{ino 維那} initiates chanting {ko 挙} of holy names {shôgô 聖号}. ("Homage to the buddhas and
bodhisattvas of the Ryôgon assembly" {no'u rennen'ui jô fû bûsâ 南無楞厳会上仏菩薩}). Next,
circumambulate while chanting spell {gyôdô jushu 行道誦呪}. When "Great" Verse {Makabon 摩訶
梵} is finished, dedicate merit {ekô 回向}. Spread cloths and makes three prostrations {tengu sanpai
展具三拝}; when finished disperse from hall {sandô 散堂}. Quarters chief, outside quarters door,
sees abbot off.

Eko Text {ekômon 回向文} [150]

The Immovable Honored One {fudôson 不動尊}, marvelous and profound {myôtan 妙湛},
which upholds all phenomena {sôji 総持}, the Ryôgon king {shuryôgon'ô 首楞厳王}, is an
astounding presence {keu 希有} in the world. It destroys our inverted views {tendôsô 顛倒想}
of a hundred millions kalpas {okkô 億劫}, enabling untold generations {fureki 不歴} of the
sangha {sôgi 僧祇} to obtain the dharma body {hosshin 法身}.

The merit {kudoku 功徳} from the preceding chanting {fuju 諷誦} of the Great Buddha's
Head Ryôgon Dharani of the Ten Thousand Practices {Dai bucchô mangyô shuryôgon darani
大仏頂万行首楞厳陀羅尼} we give in offering {kuyô 供養} to our Great Benefactor and
Founder of the Doctrine, the Original Teacher, Shakyamuni Buddha {daion kyôshu honshi
shakamuni butsu 大恩教主本師釈迦牟尼仏}. We further offer {shukuken 祝献} it to: all the
dharma-protecting deities {gohô shoten 護法諸天}; the myriad spirits of the triple world
{sangai banrei 三界万霊}; to the holy ones of the ten directions {jippô shishô 十方至聖}; this
monastery's {tôzan 当山} earth spirit {doji 土地} and monastery-protecting spirits
{gogaranjin 護伽藍神}; the Bodhisattva Jôhô Shichirô Daigen Shuri {Jôhô Shichirô Daigen
Shuri Bosatsu 招宝七郎大権修理菩薩}; and the tutelary deities enshrined in all halls {gattô
shinsai 合堂真宰}; may it increase their majestic light {ikô 威光} and their virtues,
immeasurable as the ocean {muryô tokukai 無量徳海}.

What we pray for {shoki 所冀} is that this monastery may thrive {sanmon han'ei 山門繁栄},
that the sangha treasure may increasingly flourish {sôbô zôjô 僧宝増盛}, that all patrons may
live long and prosper {shodan fukuju 諸檀福寿}, that their happiness may be complete
{keraku enman 快楽円満}, that all their relations may be successful {shoen jôju 諸縁成就},
and that all alike may attain perfect omniscience {dôen shuchi 同円種智}.

(This eko text may be used even when statement {sho 疏} is not read aloud {sendoku 宣読} at
opening {keiken 啓建} and closing {mansan 満散} of Ryôgon assembly {ryôgon e 楞厳会}).

— May 14 —

Section One: Mid-Retreat Ryôgon Assemblies {gechû ryôgon e 夏中楞厳会} [150]

107
After opening {keiken 啓建} is completed on May 13, from next day (May 14) until August 12,
Ryôgon assembly {ryôgon e 楞厳会} is held every day before morning service {chôka 朝課} or at
noon {goji 午時}.
Ring hall bell and enter hall {denshô jôden 殿鐘上殿} as usual. Abbot {jûji 住持} advances to
altar and burns incense {shinzen shôkô 進前焼香}; all together make three prostrations {fudô sanpai
普同三拝}. When finished, monks of great assembly {daishu 大衆} each go to their respective places
as indicated on chart {zu i 図位}. In accordance with sangha hall postulant's {dôan 堂行} ringing of
bowl-bell {takei 打鏧}, Ryôgon head {ryôgontô 楞厳頭} first initiates chanting {ko 挙} of holy
names {shôgô 聖号} and opening lines {join 序引}; next, initiates chanting of Ryôgon Dharani
{Ryôgon shu 楞厳呪} and "Great" Verse {Makabon 摩訶梵}. Procedure for great assembly to join in
chanting {dôju 同誦} in accordance with that is same as when opening {keiken 啓建} Ryôgon
assembly. When "Great" Verse is finished, rector {ino 維那} initiates chanting of first phrase {daiikku
第一句} of Verse for Universal Dedication of Merit {Fuekômon 普回向文}, which goes "The
assembly of monks {bikushu 比丘衆} present here, having..." {jôrai enzen bīkyûshû 上来現前比丘
衆}; great assembly joins in chanting {shôwa 唱和} from second phrase {daini ku 第二句}.
(Beginning with second phrase, sangha hall postulant strikes small bowl-bell {shôkei 小鏧} at start of
every phrase {maiku 毎句}. When chanting gets to twelfth verse, which goes "May donors and
believers take refuge and worship and increase in happiness and wisdom" {danshin kīsun zunbûī 檀信
帰崇増福慧}, he/she strikes two series of connected blows {nishô renda 二声連打}. Altogether,
small bowl-bell is rung eleven times. Beginning with phrase, "All buddhas throughout space and
time... etc." {jîhô sanshî unnun 十方三世云々}, ring large bowl-bell {daikei 大鏧} once for every
phrase; when chanting gets to "Great" Verse, strikes two series of connected blows {renda nishô 連打
二声}. Altogether, large bowl-bell is rung four times). When finished, all together make three
prostrations, disperse from hall {sandô 散堂}.
(If this daily practice {gonshu 勤修} is done before morning service {chôka 朝課}, when
Ryôgon assembly {ryôgon e 楞厳会} is finished, monks of great assembly {daishu 大衆} go to their
chanting places (kaju i 課誦位) and sit; buddha hall sutra chanting {butsuden fugin 仏殿諷経} is
omitted and service begins with sutra chanting for arhats {ôgu fugin 応供諷経}. If it is carried out at
noon {goji 午時}, usual midday sutra chanting {nitchû fugin 日中諷経} is omitted. On June 1st and
15th, July 1st and 15th, and August 1st, prior to morning service, carry out Ryôgon assembly instead
of prayers sutra chanting {shukutô fugin 祝禱諷経}. For dedication of merit {ekô 回向}, use prayers
dedication of merit {shukutô ekô 祝禱回向} instead of Universal Dedication of Merit {Fuekômon 普
回向}.

Section Two: Earth Spirit's Hall Sutra Chanting {dojidô nenju 土地堂諷経} [151]
(late afternoon {hoji 晡時})

Ceremonial procedures {gyôshiki 行式} are same as for earth spirit's hall sutra chanting held on
February 14, at end of winter retreat {kaitô 解冬}. For recitations {nenju 念誦}, use following:

We are keenly aware {setsui 切以} that a fragrant wind fans the plains {kunpû sensho 薫風扇
野}, and that the green emperor {seitei 青帝} rules in every direction. This is the time when
the Dharma King {hôô 法王} has banned going on foot {kinsoku 禁足}. This is the day that
saves the lives {goshô 護生} of Buddhists {shakushi 釈子}. Bowing, we gather the great
assembly {daishu 大衆}; deferentially we visit the sacrificial shrine {reishi 霊祠}. Chanting
and upholding {juji 誦持} the glorious names {kômyô 洪名} of those possessed of myriad
virtues {mantoku 万徳}, we dedicate the merit {ekô 回向} to the tutelary deities enshrined in
all halls {gattô shinsai 合堂真宰}.

What we pray for {shoki 所祈} is that they will increase their protection so that we may have
a successful retreat {ango 安居}

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 I respectfully invite {kôhyô 仰憑} the venerable assembly {sonshu 尊衆} to recite {nen 念} in
drawn-out voices {chôsei 長声}.

Section Three: Administrators' Decoction Service {kusu tentô 庫司点湯} [152]

(late afternoon {hoji 晡時})

This takes place in late afternoon . It is a decoction ceremony {tôrei 湯礼} provided by administrators
{kusu 庫司} especially for head seat {shuso 首座} and monks of great assembly {daishu 大衆} in
congratulations for binding the rules and holding a retreat {kessei ango 結制安居}.

Decoction Notice Ceremony {tôbôshiki 湯牓式} [152]

On this day after midday meal {saiha 斎罷}, one of other stewards {chiji 知事}, wearing kesa
{takkesa 搭袈裟}, places decoction notice {tôbô 湯牓} on offering stand {sanbô 三方} that has been
draped with covering cloth {fukusa 袱子}, raises it respectfully with both hands {hôji 捧持}, goes to
head seat's quarters {shusoryô 首座寮}. (For how to write decoction signboard, see Part One, Chapter
Three "Annual Observances" {nenbun gyôji 年分行持}, May 12, Section One, "Compiling
Statements, Decoction Notice, Recitations Texts" {sho, tôbô, nenju mon chônin 疏・湯牓・念誦文調
認}). Head seat {shuso 首座} sets out incense stand {kôdai 香台} at some convenient place in room
{shitsunai 室内}; also wearing kesa, he/she waits for steward to come. Steward censes it with incense
smoke {kô ni kunjiru 香に薫りる}, holds it up in both hands to symbolize giving {teijô 呈上} it to
head seat, then sets it down next to incense stand and intones following invitation:

This evening, the administrators {kusu 庫司} will provide a special decoction service {dokui
tentô 特為点湯} in the cloud hall {undô 雲堂}. We humbly beg {fushite nozomu 伏望} that
you will take pity {jihi 慈悲} and favor us with your august attendance {kôgô 光降}.

Having intoned this, steward makes abbreviated one prostration {sokurei ippai 触礼一拝}. Head seat
makes prostration in reply {tôhai 答拝}, sees steward out. Next, head seat opens decoction notice, has
attendant {benji 弁事} (interlocutor {kaiku 開口}) paste it up above platform {hanjô 版上} in lower
section {gekan 下間} of outer hall {gaidô 外堂} (outer platforms {gaitan 外単}).

Prostrations for Inviting Abbot {jûji shôhai 住持請拝} [152]

Head of line of stewards {chiji no jôshu 知事の上首} (person in highest place {jô i 上位})
goes to abbot's quarters {hôjô 方丈}, burns incense {shôkô 燒香), spreads cloth and makes three
prostrations {tengu sanpai 展具三拝}, intones following invitation:

This evening, there will be a special decoction service for the head seat and great assembly
{dokui shuso daishu tentô 特為首座大衆点湯} in the cloud hall {undô 雲堂}. We humbly beg
{fushite nozomu 伏望} that Your Reverence {oshô 和尚} will take pity {jihi 慈悲} and
especially condescend {tokusui 特垂} to favor us with your attendance {gôjû 降重}.

When finished, steward returns to quarters {kiryô 帰寮}, has administration hall postulant {kuan 庫
行} hang "serving decoction" placard {tentô hai 点湯牌} in sangha hall {sôdô 僧堂}.
In late afternoon {hoji 晡時} (4:00 p.m.), before start of earth spirit's hall recitations (dojidô
nenju 土地堂念誦), make preparations, such as having tea chief's postulant {chajû anja 茶頭行者}
set up place of honor {dokui no i 特為の位} (seat for guest of honor {shukyaku 主客} in sangha hall.
(Procedure is same as that explained in Part One, Chapter Three "Annual Observances" {nenbun gyôji
年分行持}, January 1, Section Four, "Special Tea Service in Sangha Hall {sôdô dokui cha 僧堂特為
茶}).

Enter Hall to Tea Drum {saku nyûdô 茶鼓入堂} [153]

109
 When dedication of merit {ekô 回向} for earth spirit's hall recitations (dojidô nenju 土地堂念
誦) is finished, tea chief's postulant {chajû anja 茶頭行者} sounds one series {ittsû 一通} on tea
drum {saku 茶鼓}. Head seat {shuso 首座}, leading monks of great assembly {daishu 大衆} from
earth spirit's hall (dojidô 土地堂), enters sangha hall {sôdô 僧堂}; each stands before their own meal
place {hatsu i 鉢位}. (Abbot {jûji 住持} sits briefly on curved chair {kyokuroku 曲彔} in front of
earth spirit's hall, waiting for sounding of seven rings of bell {shichigeshô 七下鐘}).

Inviting Guest of Honor {shô dokui i 請特為位} [153]

Stewards {chiji 知事} are in outer hall {gaidô 外堂} (outer platforms {gaitan 外単}). Upon
seeing that monks of great assembly {daishu 大衆} have all reached their places, head of line of
stewards {chiji no jôshu 知事の上首} enters hall {nyûdô 入堂}, goes before head seat {shuso 首座},
invites him/her to go to place of honor {dokui i 特為位}, that is, guest of honor's {shukyaku 主客}
seat. Next, bows with hands clasped {itsu 揖} to secretary {shoki 書記}, who advances to platform
head {hanshu 版首}, which is to say head seat's place {shuso i 首座位}, and leads head seat to to
place of honor. (Subsequent ritual procedure {gyôrei 行礼} is same as that explained in Part One,
Chapter Three "Annual Observances" {nenbun gyôji 年分行持}, January 1, Section Four, "Special
Tea Service in Sangha Hall {sôdô dokui cha 僧堂特為茶}).

Thanking Abbot {shajûji 謝住持} [153]

When stewards {chiji 知事} have finished tea thanks bow {jacha monjin 謝茶問訊}, postulant
{anja 行者} clears away tea cups {san 盞} of honoree {dokuinin 特為人} (head seat {shuso 首座})
and abbot {jûji 住持}. Next, all the stewards {shochiji 諸知事}, led in a row {han 班} by head of line
{jôshu 上首}, enter hall {nyûdô 入堂}, pass behind Sacred Monk's altar {gan 龕}, go before abbot
{jûji 住持}, form a singe line (at this time, abbot gets off chair and stands) and do "spreading cloth
twice, paying respects thrice" {ryôten sanrai 両展三礼}. Upon first spread of sitting cloth {shoten 初
展}, they intone following words:

Today, with our humble decoction {sotô 粗湯}, we have been especially favored {dokumoku
特沐} by your compassionate {jihi 慈悲} attendance {gôjû 降重}.

Upon second spread {saiten 再展}:

These days the weather is becoming warmer; with deferential consideration {kyôi 恭惟} for
you, Reverend Abbot {dôchô oshô 堂頭和尚}, we respectfully inquire {sonkô 尊候} whether
everything is going well {kikyo banpuku 起居万福}.

Abbot Exits Hall {jûji shutsudô 住持出堂} [154]

Stewards {chiji 知事} make abbreviated three prostrations {sokurei sanpai 触礼三拝}; abbot
{jûji 住持} also makes one prostration in reply {tô ippai 答一拝}. Stewards, beginning with person in
end place {matsu i 末位}, exit hall {shutsudô 出堂} in a row, line up outside front door {zenmon 前
門}, wait for abbot to exit, then bow with gasshos {monjin 問訊}. Abbot nods in acknowledgement
{eshaku 会釈}, returns to abbot's quarters {hôjô 方丈}.

West Hall Roshi Exits Hall {seidô shutsudô 西堂出堂} [154]

West hall roshi {seidô 西堂}, next after abbot {jûji 住持}, exits hall {shutsudô 出堂}, nods in
acknowledgement {eshaku 会釈} to stewards {chiji 知事}, returns to quarters {kiryô 帰寮}.

Head Seat Exits Hall {shusô shutsudô 首座出堂} [154]

Next, head seat {shuso 首座} exits hall {shutsudô 出堂}, makes abbreviated one prostration
{sokurei ippai 触礼一拝} to stewards {chiji 知事}, returns to head seat's quarters {shusoryô 首座寮}.

Incense for Ancillary Recipients {kôbankô 光伴香}　[154]

110
 Next, head of line of stewards {chiji no jôshu 知事の上首} enters hall {nyûdô 入堂}, burns
incense {shôkô 燒香} before Sacred Monk {shôsô 聖僧}, makes bow with gassho {monjin 問訊}
(this is called "incense for ancillary recipients" {kôbankô 光伴香}). At this point, ring bell {meishô 鳴
鐘} once {isshô 一声}, collect great assembly's {daishu 大衆} tea cups {san 盞}. Next, sound drum
three times {meiku sange 鳴鼓三下}, upon which great assembly disperses from hall {sandô 散堂}.

— May 15 —

Section One: Formal Salutations {ninji gyôrei 人事行礼}　[154]

(Retreat-Opening Salutations {kessei ninji 結制人事})

When dawn zazen {kyôten zazen 暁天坐禅}, Ryôgon assembly {ryôgon e 楞厳会}, morning service
{chôka fugin 朝課諷経}, and sutra chanting for tutelary deities {chinju fugin 鎮守諷経} are finished,
all together make three prostrations {fudô sanpai 普同三拝}; when sitting cloths {zagu 坐具} have
been gathered up, abbot immediately faces south {nanmen 南面}. (On this day, if there is a mid-
morning {gûchû 禺中} convocation in dharma hall (jôdô 上堂), prayers sutra chanting {shukutô fugin
祝禱諷経} and small convocation {shôsan 小参} are not held. If there is no convocation in dharma
hall, prayers sutra chanting is held before morning service; sutra chanting for tutelary deities is held
after morning service; and salutations {ninji 人事} follow immediately after that. If there is time to
spare, best arrangement is to hold small convocation in mid-morning, followed by salutations. In event
that small convocation is held following sutra chanting for tutelary deities, all together make three
prostrations and gather up sitting cloths. Preparations for small convocation should follow established
custom). Buddha hall postulant {dennan 殿行} rolls up prostration mat {haiseki 拝席}, set out incense
stand {kôdai 香台} in front of abbot, places curved chair {kyokuroku 曲彔} behind abbot. Two rows
of officers {ryôjo 両序} stand facing each other; acolyte {jisha 侍者} and postulant {anja 行者}
stand on east side of inner sanctum {naijin 内陣}.

Salutation by West Hall Roshi {seidô ninji 西堂人事}　[154]

Procedure {sahô 作法} is same as for New Year's morning salutations {saichô ninji 歳朝人
事} (see Part One, Chapter Three "Annual Observances" {nenbun gyôji 年分行持}, January 1,
Section One, "Formal Salutations" {ninji gyôrei 人事行礼}).

Salutations by Stewards {chiji ninji 知事人事}　[155]

Procedure {sahô 作法} is same as for New Year's morning salutations {saichô ninji 歳朝人
事} (see Part One, Chapter Three "Annual Observances" {nenbun gyôji 年分行持}, January 1,
Section One, "Formal Salutations" {ninji gyôrei 人事行礼}). [Head seat] spreads cloth twice in
paying respects thrice {ryôten sanrai 両展三礼} to abbot. Upon first spread of sitting cloth {shoten 初
展}, intones following words:

We have been given the honor of serving {bu 奉} as your assistants {kinbyô 巾瓶} during this
period {shisai 此際} of cloistered retreat {kinsoku ango 禁足安居}. In this we depend on the
help {shiji 資持} of Your Reverence's {oshô 和尚} dharma power {hôriki 法力}, and shall do
our best to have no unfortunate occurrences {nanji 難事}.

Abbot {jûji 住持} replies with following words:

I am most fortunate to be able to spend the same retreat {dô ango} with you, and I hope that
with the guidance and assistance {sôshi 相資} of the stewards' {chiji 知事} dharma power
{hôriki 法力}, there shall not be any kind of unfortunate occurrence {mu sho nanji 無諸難事}

Upon second spread [of sitting cloth] {saiten 再展}, intone following words:

111
 These days the weather is becoming warmer; with deferential consideration {kyôi 恭惟} for
you, Reverend Abbot {dôchô oshô 堂頭和尚}, we respectfully inquire {sonkô 尊候} if
everything is going well {kikyo banpuku 起居万福}.

Salutations by Prefects, Etc. {chôshu ninji tô 頭首人事等} [155]

Next is salutations by prefects {chôshu ninji tô 頭首人事}. "Spreading cloth twice, paying
respects thrice" {ryôten sanrai 両展三礼}, courtesy words {chigo 致語}, abbot's {jûji 住持} words of
response {tôji 答詞}, are all same as for stewards {chiji 知事}. However, at place where word
"stewards" occurs, abbot says "prefects" instead. Subsequent salutations by dharma relatives {hakken
ninji 法眷人事}, salutations by disciples, acolytes, et al. {shôshi, jishatô ninji 小師、侍者等人事},
administration hall salutations {kusu ninji 庫司人事}, sangha hall salutations {sôdô ninji 僧堂人事},
and ceremonial choreography {gyôrei shintai 行礼進退} are all no different than on January 1.

Sangha Hall Salutations {sôdô ninji 僧堂人事} [155]

In sangha hall salutations, after abbot {jûji 住持} tours hall {jundô 巡堂} once around {issô 一
帀} and exits hall {shutsudô 出堂}, sangha hall postulant {dôan 堂行} rings hand-bell {shukei 手鏧}
once {isshô 一声}; head seat {shuso 首座} and monks of great assembly {daishu 大衆} fold hands
{shashu 叉手} and in unison {dôon 同音} intone following words:

On this occasion {shisai 此際}, we are fortunate to spend the same retreat {dô ango}. We are
afraid that our three modes of action {sangô 三業} will be unwholesome {fuzen 不善} and
humbly beg {fûbô 伏望} your compassion {jihi 慈悲}.

In accordance with hand-bell {shukei 手鏧} ({inkin 引鏧}), all together spread sitting cloths and make
three prostrations {fudô tengu sanpai 普同展具三拝}; when finished exit hall. (Upon hearing sangha
hall postulant ring altar-space hand-bell {roji shukei 露地手鏧}, administration hall postulant {kudô
anja 庫堂行者} begins to sound extended gong {chôhan 長版}).
When sangha hall salutations are finished, stewards {chiji 知事} and prefects {chôshu 頭首}
go to abbot's quarters {hôjô 方丈}, spread cloths and make three prostrations {tengu sanpai 展具三
拝}; abbot {jûji 住持} also makes one prostration in reply {tô ippai 答一拝}. After drinking tea
{kissa 喫茶}, they together make mutual bows with hands clasped {ai'itsu 相揖} and withdraw. (If a
respected elder {shukutoku 宿徳} has been invited {haishô 拜請}　to serve as west hall roshi {seidô
西堂}, abbot and great assembly together go to west hall roshi's quarters {seidôryô 西堂寮}, spread
cloths and make three prostrations {tengu sanpai 展具三拝}; west hall roshi makes prostration in
reply {tôhai 答拝}).

Section Two: Making Rounds of Quarters {junryô 巡寮} [156]

(after breakfast {shukuha 粥罷})

Preparations {junbi 準備} [156]

On this day, before breakfast {shukuzen 粥前}, acolyte {jisha 侍者} consults {gonjô 言上}
with abbot {jûji 住持}, hangs up "rounds of quarters" placard (junryôhai 巡寮牌) in front of sangha
hall; when morning gruel {chôshuku 朝粥} is finished, prepares sitting place {za i 座位} for abbot in
various quarters {shoryô 諸寮}, along with incense and flowers {kôge 香華} and tea {sa 茶} or
decoction {tô 湯}. In each quarters, people don formal robes {iigi wo totonoeru 威儀を整える} and
wait for abbot to make rounds of quarters {junryô 巡寮} (round of inspection of various quarters).
After breakfast {shukuha 粥罷}, when abbot indicates he/she wants to begin, acolyte strikes
sounding board {han 版} in front of abbot's quarters {hôjô 方丈} three times {sange 三下}. Upon
hearing this, abbot emerges from abbot's quarters. Acolyte and postulant {anja 行者} follow along
with him/her (guest-inviting acolyte {shôkyaku jisha 請客侍者} carries incense brazier {kôro 香炉}
and incense box {kôgô 香合}).

112
Abbot Makes Rounds of Quarters {jûji junryô 住持巡寮} [156]
At this point, administrators {kusu 庫司} have postulant {anja 行者} strike sounding board
{han 版} in front of administrators' quarters {kusuryô 庫司寮} three times, gathering staff {shu 衆} of
administrators' quarters; they line up outside entrance to quarters to greet abbot {jûji 住持}. Abbot
enters quarters and takes seat. Stewards {chiji 知事} and monks on staff {shusô 衆僧} follow abbot in
and take their seats {chakuza 著坐}. Administrators invite abbot to have some tea or decoction. Abbot
asks about state of affairs in quarters, inquiring about whatever things have come to his/her attention,
then gets up from seat.

Administrators' Courtesy Words {kusu chigo 庫司致語} [156]

When abbot {jûji 住持} stands up from seat, administrators {kusu 庫司} advance close to him
(at this point monks on staff {shusô 衆僧} all stand up {kiryû 起立}), do "spreading cloth twice,
paying respects thrice" {ryôten sanrai 両展三礼}. Upon first spread of sitting cloth {shoten 初展},
they say:

We humbly receive the official visit {hôrin 訪臨} of Your Reverence's {oshô 和尚} dharma
chariot {hôga 法駕}. We ordinary people with no responsibilities {ajô munin 下情無任} are
deeply appreciative

Upon second spread [of sitting cloth] {saiten 再展}, they say:

These days the weather is becoming warmer; with deferential consideration {kyôi 恭惟} for
you, Reverend Abbot {dôchô oshô 堂頭和尚}, we respectfully inquire {sonkô 尊候} if
everything is going well {kikyo banpuku 起居万福}.

They make abbreviated three prostrations {sokurei sanpai 触礼三拝}; abbot also makes one
prostration in reply {tô ippai 答一拝}. When finished, administrators and monks on staff first go
outside of quarters door to see off abbot; as he/she departs, they immediately follow along behind.
Subsequently, in every quarters, they likewise await approach of abbot and hit sounding board
{han 版}, gather staff and come out of entranceway to greet him/her, and follow behind abbot when
rounds of that quarters {junryô 巡寮} are finished.
Abbot exits administrators' quarters {kusuryô 庫司寮}, goes around by east corridor {tôrô 東
廊}, passes by main gate {sanmon 三門} (mountain gate {sanmon 山門}), proceeds up west corridor
{seirô 西廊}, and visits various quarters {shoryô 諸寮} in whatever order is dictated by location of
quarters facilities {ryôsha 寮舍}.
When abbot has entered a particular quarters and taken seat, quarters head {ryôtô 寮頭} of that
quarters proffers tea or decoction, and there is a "spreading cloth twice, paying respects thrice"
{ryôten sanrai 両展三礼}, same as in administration hall {kusu 庫司}. (If abbot enters quarters
{nyûryô 入寮} but does not take seat, then without performing ritual procedure {gyôrei 行礼} pay
respects {kugyô 恭敬} and follow along {zuito 随徒} with him/her).

Accompaniment by Staffs of Various Quarters {shoryôshu sanzui 諸寮衆参随} [157]

When rounds of various quarters {shoryô 諸寮} are finished, monks of great assembly {daishu
大衆} all follow after {sanzui 参随}. They go to dharma hall {hattô 法堂}. Abbot {jûji 住持} stands
with hands folded {shashu 叉手} in front of stairs to dharma seat {hôza 法座}, facing south {nanmen
南面}. Monks of great assembly stand facing north {hokumen 北面}, make deep bows with gassho
{jin monjin 深問訊}. Abbot bows with gassho in reply {tô monjin 答問訊}, returns to abbot's quarters
{hôjô 方丈}. Monks of great assembly return to quarters {kiryô 帰寮}.

Section Three: Monkish Seniority Placard, Seniority Chart {kairôhai, enkyô 戒臘牌・円鏡} [158]

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Contents of monkish seniority placard {kairôhai 戒臘牌} and seniority chart {enkyô 円鏡} are same,
but latter is produced on basis of former. Rector {ino 維那} makes monkish seniority placard in
advance. On this day, after breakfast {shukuha 粥罷}, hangs placard on outside wall {hekijô 壁上} of
upper section {jôkan 上間} in front of sangha hall {sôdô zen 僧堂前}; or, if there is no sangha hall
{sôdô 僧堂}, hangs it on transom {sôjin 承塵} above east row {tôjo 東序} in dharma hall {hattô 法
堂}. Seniority placard follows order of dharma age {hôrei 法齢}, without regard to monastic offices
currently held. It is written in white letters {hakusho 白書} on a black lacquered board {nuri ita 塗
板}using paris white pigment {gofun 胡粉}. On evening of retreat opening {kessei 結制}, sangha hall
postulant {dôan 堂行} makes seniority chart, basing it on seniority placard and using a half-sheet
{hansetsu 半切} of Chinese paper {tôshi 唐紙} or the like. It should be wrapped in thick ceremonial
paper {hôsho 奉書}, using same method of wrapping as for lineage certificates {kechimyaku 血脈},
with words " seniority chart" written in large letters. Having prepared and wrapped chart, sangha hall
postulant gives it to head seat {shuso 首座}. After ceremony of compiling seniority chart {enkyô
chôin shiki 円鏡調印式} has been held (for summer retreat {ge ango 夏安居}, after breakfast
{shukuha 粥罷} on August 10; for winter retreat {tô ango 冬安居}, after breakfast on February 10), it
is presented to head seat. (See Part One, Chapter Three "Annual Observances," February 10, Section
One "Ceremony of Compiling Seniority Chart"). Set up an offering table {takusu 卓子} in front of
monkish seniority placard {kairôhai 戒臘牌} that is hung in display and make offerings on it of
flowers, incense burner, and candles {karôshoku 華炉燭}, and decoction, sweets, and tea {tôkasa 湯
菓茶}.
Abbot, when making rounds of quarters {junryô 巡寮}, goes before table, burns incense
{shôkô 燒香} and bows with gassho {monjin 問訊} before chart {zuzen 図前} before moving on.
Monks of great assembly {daishu 大衆} who are following along {sanzui 参随} also, in order, burn
incense and make bows with gasshos. When late afternoon {hoji 晡時} arrives, sangha hall postulant
takes down seniority chart, puts it away in acolytes quarters {jisharyô 侍者寮}.

Monkish Seniority Placard {kairôhai 戒臘牌}

pure great oceanic assembly {shôjô daikaishu 清浄大海衆}

mirror {kyô 鏡}
goodness {gen 元}
sacrifice {kô 享}
benefit {ri 利}
truth {tei 貞}

Manjushri Bodhisattva {Monju Daishi 文殊大師}

Venerable Ājñâta-kauṇḍinya {Jinnyo sonja 陳如尊者}
reverend abbot {dôchô oshô 堂頭和尚}　
prior <Name> {tsûsu ○○都寺}
comptroller <Name> {kansu ○○監寺}
assistant comptroller <Name> {fûsu ○○副寺}
head seat <Name> {shuso ○○首座}
secretary <Name> {shoki ○○書記}

Seniority Chart {enkyôzu 円鏡図}

pure great oceanic assembly {shôjô daikaishu 清浄大海衆}

goodness {gen 元}
sacrifice {kô 享}
benefit {ri 利}
truth {tei 貞}

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 Manjushri Bodhisattva {Monju Daishi 文殊大師}
Venerable Ājñâta-kauṇḍinya {Jinnyo sonja 陳如尊者}
reverend abbot {dôchô oshô 堂頭和尚}　
prior <Name> {tsûsu ○○都寺}
comptroller <Name> {kansu ○○監寺}
assistant comptroller <Name> {fûsu ○○副寺}
head seat <Name> {shuso ○○首座}
secretary <Name> {shoki ○○書記}　

何県何郡何村何山何寺
<Mountain Name> < Monastery Name> in <Prefecture Name> <District Name> <City
Name>

dharma flag master <Name> {hôdôshi 法幢師○○○○} <seal {in 印}>

head seat <Name> {shuso 首座○○○○} <seal {in 印}>
assistant comptroller <Name> {fûsu 副寺○○○○} <seal {in 印}>
rector <Name> {ino 維那○○○○} <seal {in 印}>
guest prefect <Name> {shika 知客○○○○} <seal {in 印}>
year {rekinen 暦年}
summer {ge 夏}/ winter {tô 冬}
early {zen 前}/ middle {chû 中}/late {go 後}.
retreat assembly {ango kesshu 安居結衆}

Note: circles ○ in center of Seniority Placard and Seniorioty Chart are marks of completeness
{ensô 一円相}. Also, words "goodness" {gen 元}, "sacrifice" {kô 享}, "benefit" {ri 利}, and
"truth" {tei 貞} indicate order of seniority [reading counter-clockwise].

Section Four: Congratulatory Tea {shukucha 祝茶} [160]

(before mid-morning {guchûzen 禺中前})

Before mid-morning {guchûzen 禺中前} (around 9:00 a.m.), a snack {tenjin 点心} from abbot {jûji
住持} is brought out for monks of great assembly {daishu 大衆} (this is called "congratulatory tea"
{shukucha 祝茶}). Acolytes {jisha 侍者}, in advance, have tea chief's postulant {chajû anja 茶頭行
者} notify various quarters {shoryô 諸寮} and sangha hall {sôdô 僧堂}. When set time arrives, strike
one series {ittsû　一通} on tea hall {sadô 茶堂} sounding board {han 版}. Monks of great assembly,
wearing rakusus {rakusu 絡子}, gather in tea hall, go to tea service places {gyôcha i 行茶位}. (There
is no special tea-service procedure {reihô 礼法}; procedure is same as ordinary evening convocation
tea service {yasan gyôcha 夜参行茶}). Postulants serve snack to great assembly (usually this consists
of one bowl of festive red rice {sekihan 赤飯}). If abbot is in attendance, serve snack to him/her as
well. Next, serve tea. When finished, collect tea cups {san 盞} and bowls. After board has been hit
three times {tahan sange 打版三下}, sangha hall postulant rings hand-bell {shukei 手鏧} twice
{nishô 二声}; all together {ichidô 一同} make mutual bows with hands clasped {ai'itsu 相揖},
disperse from hall {sandô 散堂}.

Section Five: Retreat Prayers Convocation {kessei shukutô jôdô 結制祝禱上堂} [160]
(mid-morning {gûchû 禺中})

Preparations {junbi 準備} [160]

On evening before convocation in dharma hall {jôdô 上堂}, and again befor breakfast
{shukuzen 粥前} on day of convocation, incense-burning acolyte {shôkô jisha 焼香侍者} calls on

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abbot, hangs "convocation" placard {jôdôhai 上堂牌} in dharma hall {hattô 法堂}. Hall prefect
{chiden 知殿}, during after-breakfast {shukuha 粥罷} cleaning {sôji 掃除}, prepares and decorates
{shôgon 荘厳} dharma hall (Sumeru altar {shumidan 須弥壇}). Hangs large dharma curtain {dai
happi 大法被} in front of buddha {butsuzen 仏前} on dharma seat {hôza 法座}, decorates inner
sanctum {naijin 内陳}, clears off Sumeru altar and places chair {isu 椅子} (use a Zen seat {zen'i 禅
椅}, or if there is no Zen seat, a curved chair {kyokuroku 曲彔}) on it front and center {shôchû 正
中}. Place incense stand {kôdai 香台} in front of chair, and suspend a pair of hanging candelabra
{tsurishoku 釣燭} (or arrange a pair of candle stands {shokudai 燭台}). To east of dharma seat, make
a seat for　mallet master {byakutsuishi 白槌師} (person who bears witness {shômyô 証明} to abbot's
{jûji 住持} sermon {seppô 説法}). Prepare mallet and block {tsuichin 槌砧} at base of stairs {kaika
階下} (at east foot of Sumeru altar),.　

Sounding Boards in Sequence {junpan 巡版} [161]

When set time arrives (10:00 a.m.), sangha hall postulant {dôan 堂行} first inquires if head
seat {shuso 首座} and incense-burning acolyte {shôkô jisha 焼香侍者} are ready, then　makes three
hits at long intervals {chôda sange 長打三下} on sounding board {han 版} in front of common
quarters {shuryô 衆寮}. After that, walks around in sequence to every place there is a sounding board
and strikes it (this is called " sounding of boards around corridors" {junrô meihan 巡廊鳴版}, or
"sounding boards in sequence" {junpan 巡版} for short). In conclusion, strikes board in front of
abbot's quarters {hôjô 方丈} three times {sange 三下}). Buddha hall postulant {dennan 殿行}, upon
hearing that, begins to beat first sequence {daiichie 第一会} on dharma hall {hattô 法堂} drum.
Method of beating drum {kyakuku 撃鼓} is same as for small convocation drum {shôsanku 小参鼓}:
beat three sequences {san'e 三会} at a relaxed pace {yuruku 緩く}).
Upon hearing sounding board {han 版} in front of quarters {ryôzen 寮前}, all of prefects
{chôshu 頭首} from head seat {shuso 首座} on down, members of sangha hall　assembly {sôdôshû
僧堂衆}, as well as west hall roshi {seidô 西堂} and previous abbot {tôdô 東堂}, each dons formal
robes {iigi wo totonoeru 威儀を整える} (wearing socks and kesas {chakubetsu takkesa 著襪搭袈
裟}), gather in dharma hall, and stand for a while, each in front of own assigned place {hi i 被位}.
Stewards {chiji 知事}, staffs of various quarters {shoryôshu 諸寮衆}, as well as various postulants
{sho anja 諸行者}, also don formal robes upon hearing sounding boards in sequence, gather in
administration hall {kusu 庫司} (or study {shoin 書院}) and stand. Abbot {jûji 住持}, upon hearing
beating of drum, comes out of abbot's private quarters {shindô 寝堂} (inner abbot's quarters {nai hôjô
内方丈}), sits in chair, and waits for hall entering {jôden 上殿}. (Postulant {anja 行者}, in advance,
places chair in outer abbot's quarters {omote hôjô 表方丈}).
Five acolytes {go jisha 五侍者} — incense-burning acolyte {shôkô jisha 焼香侍者}, guest-
inviting acolyte {shôkyaku jisha 請客侍者}, secretary acolyte {shojô jisha 書状侍者}, robe-and-bowl
acolyte {ehatsu jisha 衣鉢侍者}, and meals acolyte {tôyaku jisha 湯薬侍者} — bow with gassho
{monjin 問訊} to abbot, stand in attendance to his/her left side. (If abbot of main monastery {honji
jûshoku 本寺住職} is in attendance, at this point he/she is invited to take main monastery place {honji
i 本寺位}). When first sequence {daiichie 第一会} on drum begins to be sounded, incense-burning
acolyte goes to left of dharma seat {hôza 法座} in dharma hall (east side of inner sanctum {naijin 内
陳}), ascertains whether monks of great assembly {daishu 大衆} have gathered, stands in place there
until bowing with gassho to empty seat {kûza monjin 空座問訊} is over.

Bowing with Gassho to Empty Seat {kûza monjin 空座問訊} [161]

Six prefects {roku chôshu 六頭首} — head seat {shuso 首座}, secretary {shoki 書記}, canon
prefect {chizô 知蔵}, guest prefect {shika 知客}, bath prefect {chiyoku 知浴}, and hall prefect
{chiden 知殿} — lead great assembly {daishu 大衆} from sangha hall {sôdô 僧堂}, enter hall {jôden
上殿}; west hall roshi {seidô 西堂} and rear hall roshi {godô 後堂} follow along behind. Once they
reach west row {seijo 西序} rank places {ban i 班位}, prefects {chôshu 頭首} go in front of dharma
seat {hôza 法座} (outside of bare pillars {rochû 露柱}), form a single horizontal line and bow with
gassho {monjin 問訊} to dharma seat. (Because they bow to empty seat {kûza 空座} on which abbot

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{jûji 住持} is not sitting, this is called " bowing with gassho to empty seat.") When finished, led by
person in end place {matsu i 末位}, they return to west row and stand facing east. By this point, finish
beating first sequence {daiichie 第一会} on drum. Monks of great assembly are not included in
bowing with gassho to empty seat; they line up as usual behind prefects' places {chôshu i 頭首位}.
Next, when second sequence {daini'e 第二会} on drum begins, six stewards {roku chiji 六知
事} — prior {tsûsu 都寺}, comptroller {kansu 監寺}, assistant comptroller {fûsu 副寺}, rector {ino
維那}, chef {tenzo 典座}, and labor steward {shissui 直歳} — lead staffs of various quarters
{shoryôshu 諸寮衆} and various postulants {sho anja 諸行者} from administration hall {kusu 庫司}
and enter hall {jôden 上殿}. (If, a separate mallet master {byakutsuishi 白槌師} is invited, he/she
follows behind stewards). Once they reach east row {tôjo 東序} rank places {ban i 班位}, person in
end place {matsu i 末位} (labor steward) leads rank (who turn bodies to left) in front of dharma seat
{hôza 法座}, where they form a single horizontal line and bow with gassho {monjin 問訊} to dharma
seat. When finished, led by person at head of line {jôshu 上首} (prior), they turn bodies to left, return
to places and stand facing west. (There is also a variant procedure in which hall is entered {jôden 上
殿} while boards are sounded in sequence" {junpan 巡版}, two ranks of officers {ryôban 両班} and
monks of great assembly go to their places in advance, and bowing with gassho to empty seat {kûza
monjin 空座問訊} takes in accordance with drum). At this time, second sequence on drum should be
brought to a close. Quarters staffs and postulants line up horizontally behind them as usual.
Incense-burning acolyte {shôkô jisha 焼香侍者}, who is at place at foot of east stairs {tôkai 東
階} of dharma seat {hôza 法座}, upon seeing that stewards have finished bows with gassho to empty
seat and returned to places {ki i 帰位}, passes behind stewards' places in east row, exits hall {shutsudô
出堂}, goes back to abbot's quarters {hôjô 方丈}, invites abbot to enter hall. Upon seeing incense-
burning acolyte exit hall, begin beating third sequence {daisan'e 第三会} on drum.

Chart for Bowing with Gassho to Empty Seat {kûza monjin zu 空座問訊図} [162]

dharma curtain {happi 法被}

seat {i 椅}
incense stand {kôdai 香台}　□
hanging candelabra {tsurishoku 釣燭}
bare pillars {rochû 露柱}　○
front stairs {shôkai 正階}
east stairs {tôkai 東階}
west stairs {seikai 西階}
prepare mallet and block {tsuichin 槌砧}
incense-burning acolyte {shôkô jisha 焼香侍者}
mallet master {byakutsuishi 白槌師}
venerable monk {sonshuku 尊宿}
east row {tôjo 東序}
west row {seijo 西序}
great assembly {daishu 大衆}
dharma hall entrance {hasshaku 八尺間}

Dotted lines {tensen 点線} represent path forward {ôro 往路}; solid lines {bôsen 棒線}
represent path back {kiro 帰路}; arrows represent direction of movement. (◎ represents
where to place candle stands {shokudai 燭台} if they are used).

Abbot Enters Hall {jûji jôden 住持上殿} [163]

Abbot {jûji 住持}, leading five acolytes {go jisha 五侍者}, exits abbot's quarters {hôjô 方丈}.
(Standard procedure is for abbot to hold whisk {hossu 払子} in left hand, grasp staff {shujô 拄杖} in
right hand. Incense-burning acolyte {shôkô jisha 焼香侍者} carries large incense box {dai kôgô 大香
合}; he/she also carries small incense box {shôkôgô 小香合} in bag of left sleeve {tamoto 袖裡}, for

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own use in rite of dharma-requesting incense {shôbôkô 請法香}. If there is no large incense box,
instead accompany abbot with incense brazier {kôro 香炉} and wrapped incense {tsutsumikô 包み香}
resting on offering stand {sanbô 三方} draped in covering cloth {fukusa 袱子}).
Upon seeing abbot draw near to dharma hall {hattô 法堂}, bring third sequence {daisan'e 第三
会} of drum beating to a close. Resume beating using drumsticks in tandem {sôbô 双枹} (two
drumsticks), gradually progressing from light pounding {keirai 軽擂} to great pounding {dairai 大
擂}. When abbot enters hall {nyûdô 入堂} and monks of great assembly all together bow with hands
clasped {itsu 揖}, cease great pounding of drum.
Abbot advances to base of dharma seat {hôza 法座}, pounds staff once on floor {ichige 一下},
gazes up at dharma seat, makes a comment {agyo 下語} (intones a simple dharma phrase {hôgo 法
語}), immediately mounts seat {tôza 登座}. (Proper procedure is to go up and down by front stairs
{shôkai 正階}; if there are no front stairs, use west stairs {seikai 西階}) to climb up, east stairs {tôkai
東階} to descend). Abbot leans staff against dharma curtain {happi 法被}, stands in front of chair.
Incense-burning acolyte, following abbot, mounts dharma seat by climbing up west stairs, stands on
left side of chair. Remaining four acolytes {jisha 侍者} come out from stewards {chiji 知事}, advance
to base of dharma seat, line up on east side. (Usually they exit abbot's quarters {shutsu hôjô 出方丈}
when abbot enters hall {jôden 上殿} and "ding, crack, thump" {chin, kachi, don チン・カチ・ドン} are
sounded; see Part Three, Chapter One "Basic Procedures" {kihonsahô 基本作法}, Section Seven
"Procedure for Percussion Instruments" {narashimono hô 鳴物法}, s.v. "Drum" {ku 鼓}).
Moreover, in event that two ranks of officers {ryôban 両班} usher {sendô 先導} abbot when
entering hall, when stewards bowing with gassho to empty seat {kûza monjin 空座問訊} is finished
and they have returned to places {ki i 帰位}, incense-burning acolyte leaves place, passes behind
stewards' places, goes to middle {chûô 中央} of large ceremony room {daima 大間} on south side
{nanben 南辺}, faces north {hokumen 北面} and bows with gassho to two ranks, invites them to go to
abbot's quarters to usher abbot.

Raising Incense {nenkô 拈香} [164]

Incense-burning acolyte {shôkô jisha 焼香侍者} kneels down {hizamazuku 跪く} at left side of
incense stand {kôdai 香台} and, using both hands, removes lid of large incense box {daikôgô 大香
合}, setting it to left of incense burner {kôro 香炉}, upside down. He/she then, with palms of both
hands facing upwards, piles lid with petal incense {benkô 弁香} (use high quality incense {meikô 銘
香} such as driftwood incense {jinkô 沈香}), presents {hôtei 奉呈} it to abbot {jûji 住持}. When
finished, sets lid back in its original place, withdraws and stands to side. Abbot leans body slightly,
grasps incense in right hand, then raises {nenjiru 拈じる} it reverently in both hands and intones
following words:

On the auspicious occasion {reishin 令辰} of today's retreat opening {kessei 結制}　(opening
sermon upon installation as abbot {shinsan kaidô 晋山開堂), I, the dharma transmitted monk
{denbô shamon 伝法沙門} <Name>, abbot of <Name> Mountain <Name> Monastery in
<Name> Prefecture, <Name> District/City/Town/Village, Japan, respectfully burn this one
piece of incense {ichibenkô 一弁香} in this precious censer {hôro 宝炉}, as an offering {kuyô
供養} to our Great Benefactor {daion 大恩} and Founder of the Doctrine {kyôshu 教主}, the
Original Teacher {honshi 本師} Shakyamuni Buddha {Shakamuni butsu 釈迦牟尼仏}, to the
Eminent Ancestor {kôso 高祖} Jôyô Daishi 承陽大師 [Dôgen], and to the Great Ancestor
{taiso 太祖} Jôsai Daishi 常済大師 [Keizan]. Gazing up, we beg {gyôki 仰冀} their vast
compassionate blessings{kôdai jion 広大慈恩}. Bowing down, we are moved by {fûkan 俯
感} their everlasting {yôgô 永劫} spiritual virtue {reitoku 霊徳}.

We dedicate the great blessings {kôfuku 鴻福} generated by this offering entirely to prayers
{shukutô 祝禱} that the true dharma may flourish {shôbô kôryû 正法興隆}, that there will be
peace in the land {kokudo annon 国土安穏} and harmony among all nations {banpô waraku
万邦和楽}, and that all conditions may be favorable {shoen kichijô 諸縁吉祥}.

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When abbot is intoning "Great Benefactor and Founder of the Doctrine," monks of great assembly
{daishu 大衆} face north {hokumen 北面}, gassho, and lower heads {teizu 低頭}. When finished
intoning, abbot stuffs incense inside brazier {rochû 炉中}, and in addition lights one piece {ippen 一
片} of accompanying incense {jukô 従香}. (Ordinarily, high quality incense is wrapped in paper, on
which dharma phrase {hôgo 法語} is written. When incense-burning acolyte presents it to abbot,
he/she holds it up and chants while looking at dharma phrase).
Next, incense is burned for that monastery's founding abbot {kaisan 開山} and former abbots
{sedai 世代}, and as an offering {kuyô 供養} for successive generations of ancestors {senzo ruidai 先
祖累代} of lay followers {danshinto 檀信徒}, as well as to pray for the prosperity of their families
{kamon kôryû 家門興隆}. Ritual procedure is same as above. Abbot intones:

I respectfully burn this one piece of incense {ichibenkô 一弁香} (in height, it is unsurpassed;
in breadth, it has no limit, etc.) in this precious censer {hôro 宝炉}, offering it to the founding
abbot of this monastery {tôji kaisan 当寺開山}, Most Reverend {daioshô 大和尚} <Name>,
and to the various most reverend former abbots {rekijû sho i daioshi 歴住諸位大和尚} (if
there is any monk, other than one's own teachers {shisô 師僧}, to whom one is particularly
indebted, chant "Most Reverend <Name>" here), that we may repay {jôshû 上酬} their
compassionate blessings {jion 慈恩}.

With this one piece of incense {ichibenkô 一弁香} (it infuses iron at the source {kuntetsu
senka 薫鉄泉下}, circulating around every corner of heaven{i'nyô tenpen 囲遶天辺), what we
pray for {shoki 所冀} is the transference of merit {ekô 回向} to all the spirits {sho shôrei 諸精
霊} of successive generations of ancestors {senzo ruidai 先祖累代} of each household
{kakuke 各家} of lay followers {danshinto 檀信徒} associated with this monastery {tôji 当
寺}, that their place of karmic retribution {hôchi 報地} may be adorned {shôgon 荘厳}. We
also pray for the prosperity of the families {kamon kôryû 家門興隆} of each household of lay
followers, and that their children and grandchildren will thrive {shison han'ei 子孫繁栄}.

(In some cases, incense for repaying blessings {hôonkô 報恩香} of founding and former abbots
{kaisan rekijû 開山歴住} and lay followers is burned at same time).
Next, if there is an opening sermon upon installation as abbot {shinsan kaidô 晋山開堂) of a
new head priest {shusen jûshoku 首先住職}, dharma-succession incense {shijôkô 嗣承香} is raised
{nenjiru 拈じる}. Abbot takes dharma-succession incense out from own breast pocket {kaichû 懐中},
raises it, then burns it. (In cases other than that of new head priest as well, such as an opening sermon
to mark debut {shusse kaidô 出世開堂}, incense for repaying blessings is sometimes burned for
dharma-transmitting teacher {shihô no honshi 嗣法の本師}).

Bowing With Gassho {monjin 問訊} [165]

Five acolytes {go jisha 五侍者} wait until abbot {jûji 住持} has taken seat; then, beginning
with person in end place {matsu i 末位} (meals acolyte {tôyaku jisha 湯薬侍者}), they form a single
horizontal line at foot of dharma seat {zaka 座下} (not in front of dharma seat {zazen 座前}, but on
inside of bare pillars {rochû 露柱}, i.e. round pillars {marubashira 丸柱}) and bow with gassho
{monjin 問訊}. When finished, incense-burning acolyte {shôkô jisha 焼香侍者} leads rank {han 班}
back to places {i 位}.
Next, head seat {shuso 首座} leads rank of prefects {chôshu 頭首}, who line up in front of
dharma seat {zazen 座前} and bow with gassho (same as when bowing with gassho to empty seat
{kûza monjin 空座問訊}). At this point, monks of great assembly {daishu 大衆} in west row {seijo
西序} all together, at their places, face north {hokumen 北面} and bow with gassho simultaneously
with prefects. When finished, rank of prefects, led by person in end place {hall prefect {chiden 知殿},
return to places {ki i 帰位}. (In all cases, gassho {gasshô 合掌} when returning to places).

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 Next, person in end place {matsu i 末位} (labor steward {shissui 直歳} leads rank {han 班} of
stewards {chiji 知事} in front of dharma seat; they bow with gassho (same as when bowing with
gassho to empty seat). At this point, monks of great assembly in east row {tôjo 東序} face north
{hokumen 北面} and bow with gassho simultaneously with stewards. When finished, person at head
of line {jôshu 上首} (prior {tsûsu 都寺) leads rank back to places {i 位}.

Bowing with gassho to empty seat {kûza monjin 空座問訊}

Bowing with gassho at foot of dharma seat {zaka monjin 座下問訊}
Bowing with gassho in front of dharma seat {zazen monjin 座前問訊}

Whenever abbot holds convocation in dharma hall {jôdô 上堂}, there are two times occasions
of bowing with gassho {monjin 問訊}. Former bowing with gassho is performed by prefects {chôshu
頭首} (west row {seijo 西序}) and stewards {chiji 知事} (east row {tôjo 東序}), who bow to empty
seat {kûza 空座} before abbot makes appearance in hall {shutsudô 出堂}. This is called "bowing with
gassho to empty seat" {kûza monjin 空座問訊}. Latter bowing with gassho is performed in sequence
by acolytes {jisha 侍者}, prefects, and stewards after abbot has mounted dharma seat {tôza 登座},
raised incense {nenkô 拈香}, and sat down in chair.
Bowing with gassho by prefects and stewards takes place in upper side {jôhen 上辺} of large
ceremony room {daima 大間} (outer sanctum {gaijin 外陣}), where they form a single horizontal line
and stand in order. This is called "bowing with gassho in front of dharma seat" {zazen monjin 座前問
訊}.
Reason that five acolytes {go jisha 五侍者} bow with gassho at foot of dharma seat {zaka 座
下} is said to be because they always wait on abbot {jûji 住持} in close proximity, and thus are more
intimate with him/her than two ranks of officers {ryôban 両班}.
According to the Encyclopedia of Zen Monasticism (Zenrin shôkisen 禪林象器箋) by Mujaku
Dôchû 無著道忠 (1653-1744), "bowing with gassho to empty seat" {kûza monjin 空座問訊} is a way
of expressing praise {santan 讃歎} for dharma seat {hôza 法座}, based on a passage quoted from the
Sutra on the True Dharma as a Foundation of Mindfullness {Shôbô nensho kyô 正法念處經}, which
is folio number 127 of the Great Perfection of Wisdom Sutra {Dai hannya kyô 大般若経}. (Same
meaning is expressed in "prostrations to King of Emptiness" {kûôhai 空王拝} that are part of
procedure for giving bodhisattva precepts {ju bosatsukai sahô 授菩薩戒作法} at precept-giving site
{shôju dôjô 正授道場} in ceremony of giving precepts {jukai e 授戒会}).

Chart for Bowing With Gassho at Foot and in Front of Dharma Seat {zaka, zazen monjin
zu 座下・座前問訊圖} [166]

dharma curtain {happi 法被}

abbot {jûji 住持}
incense stand {kôdai 香台}　□
hanging candelabra {tsurishoku 釣燭}
bare pillars {rochû 露柱}　○
front stairs {shôkai 正階}
east stairs {tôkai 東階}
west stairs {seikai 西階}
prepare mallet and block {tsuichin 槌砧}
incense-burning acolyte {shôkô jisha 焼香侍者}
five acolytes {go jisha 五侍者}
mallet master {byakutsuishi 白槌師}
east row {tôjo 東序}
west row {seijo 西序}
dharma hall entrance {hasshaku 八尺間}

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 Dotted lines {tensen 点線} represent path forward {ôro 往路}; solid lines {bôsen 棒線}
represent path back {kiro 帰路}; arrows represent direction of movement. (◎ represents
where to place candle stands {shokudai 燭台} if they are used).

Request of Dharma on Behalf of Assembly {daishu shôbô 代衆請法} [167]

When precedings bows with gassho {monjin 問訊} are finished, incense-burning acolyte
{shôkô jisha 焼香侍者} mounts dharma seat {hôza 法座} by east stairs {tôkai 東階}, kneels down
{hizamazuku 跪く} at left side of incense stand {kôdai 香台}, takes small incense box {shôkôgô 小香
合} out from left sleeve of robe {tamoto 袖裡} with right hand, removes lid with left hand, holds
incense box and lid together in left hand, uses right hand to burn incense (dharma-requesting incense
{shôbôkô 請法香}), returns incense box to sleeve of robe, makes abbreviated bow with gassho {ryaku
monjin 略問訊}, comes down from dharma seat, advances from front of stewards' places {chiji i 知事
位} to middle {chûô 中央} in front {shômen 正面} of dharma seat {zazen 座前}, makes deep bow
with gassho {jin monjin 深問訊}. (This is called "requesting dharma on behalf of assembly {daishu
shôbô 代衆請法}). At this time, two rows of officers {ryôjo 両序} and monks of great assembly
{daishu 大衆} together face north {hokumen 北面} and bow with gassho {monjin 問訊}. When
finished, incense-burning acolyte returns to place {i 位}.

Announcing Mallet {byakutsui 白槌} [167]

Mallet master {byakutsuishi 白槌師} advances next to mallet and block {tsuichin 槌砧},
strikes block with mallet once {ichige 一下}. (For how to remove covering cloth {fukusa 袱子} of
mallet and block, see Part Three, Chapter One "Basic procedures" {kihonsahô 基本作法}, Section
Seven "Procedure for Percussion Instruments" {narashimono hô 鳴物法}, s.v. mallet {tsui 槌}),
intones:

Oh, you dragons and elephants assembled at this dharma seat,

See now the ultimate truth!

Hôen ryûzô shu 法筵竜象衆

Tôkan daiichi gi 当観第一義

then puts down mallet {tsui 槌} and returns to place {ki i 帰位}. (Begin chanting quietly in moderate
tone; when saying "ultimate truth" (daiichi gi 第一義), shout words out with vigor).

Topic Words {suigo 垂語} [168]

Abbot lifts staff {shujô 拄杖}, raises topic {suigo 垂語}, stimulates dharma questions {hômon
法問} with words such as, "If there is anybody with an issue, come forward and let's discuss {shôryô
商量} it."

Question and Answer {mondô 問答} [168]

Before mallet master's {byakutsuishi 白槌師} announcing mallet {byakutsui 白槌}, head seat
{shuso 首座} has already left place {i 位} and advanced in front of dharma seat {zazen 座前}, to a
spot slightly south of middle {chûô 中央}, fully spread sitting cloth and made three prostrations
{daiten sanpai 大展三拝}, gathered up sitting cloth {zagu 坐具}, and been standing there. As soon as
abbot says, "Let's discuss it" {shôryô seyo 商量せよ}, head seat advances and speaks question words
{monna 問話}. When finished, fully spreads sitting cloth and makes three prostrations, returns to
place. Any others who engage abbot make abbreviated three prostrations {sokurei sanpai 触礼三拝},
speak question words, receive abbot's answer words {tôwa 答話}, make abbreviated one prostration
{sokurei ippai 触礼一拝} and withdraw. (According old rules {kogi 古規}, all who speak question
words should fully spread sitting cloth and makes three prostrations both before and after exchange
with abbot, but in cases when this rule is waived, it is permitted to simply spread sitting cloth {tengu
展具} or make abbreviated prostrations {sokurei 触礼}.

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Summary of Point {teikô 提綱} [168]
Next, abbot {jûji 住持} formally voices {nensoku 拈則} summary of point {teikô 提綱},
words of modesty {jijo 自叙}, and words of thanks {jago 謝語}, saying: "In my humble view, the
assembly has been most kind to stand for so long {kyûryû 久立}. Please do take care of yourselves
{chinchô 珍重}." These are called, "words of concluding rite {ketsuza no go 結座の語}."
When mallet master {byakutsuishi 白槌師} hears abbot say, "I recall, etc." {kitoku unnun 記得
云々}, he/she advances next to mallet and block {tsuichin 槌砧} a second time; as soon as abbot
finishes words of concluding rite {ketsuza no go 結座の語}, strikes block with mallet once {ichige 一
下} and intones:

When you clearly perceive the Dharma King's dharma,

the Dharma King's dharma is as it is.

Taikan hô ôhô 諦観法王法

Hôô hô nyoze 法王法如是

Then puts down mallet and returns to place. (Method of chanting is same as before; i.e., begin
moderately, end with shout).

Getting Down From Seat {geza 下座} [168]

Incense-burning acolyte {shôkô jisha 焼香侍者} waits for abbot {jûji 住持} to finish formal
statement {nensoku 拈則} and words of concluding rite {ketsuza no go 結座の語}, then immediately
mounts dharma seat {hôza 法座} from east stairs {tôkai 東階}, picks up large incense box {dai kôgô
大香合} in both hands, climbs down from dharma seat, and exits hall {shutsudô 出堂} leading other
four acolytes {jisha 侍者}. They line up in open floor space {rôji 露地} in front of hall {denzen 殿
前} (in front of dharma hall entrance {hasshakken 八尺間}), wait for abbot to exit hall. Abbot, upon
hearing end of announcing mallet {byakutsui 白槌}, climbs down from dharma seat, stands facing
south {nanmen 南面} at foot of dharma seat {zaka 座下}. Two two rows of officers {ryôjo 両序} and
monks of great assembly {daishu 大衆} make deep bow with gassho {jin monjin 深問訊}. Abbot
exits hall and returns to abbot's quarters {hôjô 方丈}. Next, head seat {shuso 首座}, sangha hall
assembly {sôdôshû 僧堂衆}, stewards {chiji 知事}, staffs of various quarters {shoryôshu 諸寮衆}, as
well as various postulants {sho anja 諸行者} exit hall in sequence. Ceremonial procedure {hosshiki
法式} of convocation in dharma hall {jôdô 上堂} is over.
Offering to main object of veneration {honzon jôgu 本尊上供} (at noon {goji 午時}) takes
place as usual. (Or, make abbreviated offering {naiken 内献}).

Section Six: Special Tea Service in Sangha Hall {sôdô dokui cha 僧堂特為茶} [169]
(Abbot's {jûji 住持} special tea service for head seat {shuso 首座} and great assembly {daishu 大衆})

Takes place after midday meal {saiha 斎罷}. Displaying signboard {teibô 呈牓}, ritual procedure
{gyôrei 行礼}, all are same as on January 1. However, on tea poster {sabô 茶牓}, words "formal
congratulations on the new year {kaisai chinga 改歳陳賀}" should be replaced with "retreat opening"
{kessei 結制}, and change month and day to May 15. Also, head seat's courtesy words {chigo 致語}
upon second spread of sitting cloth {saiten 再展} are different: he/she says, "These days the weather
is becoming warmer...."

Section Seven: Abbreviated Confession {ryaku fusatsu 略布薩} [169]

Abbreviated confession {ryaku fusatsu 略布薩} takes place as usual.

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 — May 16 —

Section One: Arhats Liturgy {rakan kôshiki 羅漢廣式} [169]

(mid-morning {gûchû 禺中})

Ritual choreography and procedures {shintai gyôhô 進退行法} are detailed in separate ritual manual
{shikihon 式本}. (Depending on circumstances, it is also permissible to perform Kannon repentance
rites {kannon senbô 観音懺法} or revolving reading of Great Perfection of Wisdom Sutra {daihannya
大般若}).

Section Two: Head Seat's Root Case Tea {shuso honsoku cha 首座本則茶} [169]
(after evening bell {konshô ha 昏鐘罷})

Preparations {junbi 準備} [170]

Incense-burning acolyte {shôkô jisha 焼香侍者}, on day before, gets instructions from abbot
{jûji 住持}. On this day, May 16, takes root case {honsoku 本則} that will be raised and recited
{koshô 挙唱} to head seat {shuso 首座} (ordinarily one case {soku 則} from Congrong Hermitage
Record {C. Congronglu, J. Shôyôroku 従容録} is raised and recited, but other koans may also be
used), places it on an offering stand {sanbô 三方} that has been draped with a covering cloth {fukusa
袱子} and sets that in abbot's quarters {hôjô 方丈} in preparation for rite.
On this day, when evening bell {konshô 昏鐘} has begun to ring, tea chief {chajû 茶頭} has
postulant {anja 行者} prepare tea hall {sadô 茶堂} for tea service {gyôcha 行茶}. First, place chair
for abbot {jûji 住持} in front {shômen 正面}. (If it is an occasional retreat {ichie kessei 一会結制},
make a place for west hall roshi {seidô 西堂} and rear hall roshi {godô 後堂} on either side of abbot's
chair). Set out incense stand {kôdai 香台} in middle {chûô 中央} and place incense brazier {kôro 香
炉} on it. Other preparation are same as for　evening convocation tea service {yasan gyôcha 夜参行
茶} on 14th day of month in monthly observances {getsubun gyôji 月分行持}. When bell stops
ringing, postulant beats one sequence {ichie 一会} on tea drum {saku 茶鼓}. Monks of great
assembly {daishu 大衆}, upon hearing drum, gather in tea hall wearing kesas {takkesa 搭袈裟}, stand
at tea service places {gyôcha i 行茶位}.

Announcement by Abbot {jûji kôhô 住持告報} [170]

When abbot {jûji 住持} enters tea hall {sadô 茶堂}, incense-burning acolyte {shôkô jisha 焼
香侍者} follows him/her with offering stand {sanbô 三方} bearing root case {honsoku 本則} raised
respectfully in both hands {hôji 捧持}. Abbot, monks of great assembly {daishu 大衆} make mutual
bows with hands clasped {ai'itsu 相揖}, take their seats. Incense-burning acolyte sets root case down
at abbot's left side. Abbot informs assembly that, "Tomorrow I shall yield the dharma seat {hôza 法
座} to Head Seat <Name>, and have him/her raise and recite {koshô 挙唱} such-and-such a words
{wa 話}.

Invitation Prostration {uke no hai 請拝} [170]

Incense-burning acolyte {shôkô jisha 焼香侍者} stands, picks up offering stand {sanbô 三方}
bearing root case {honsoku 本則} in both hands, sets it down in front of head seat {shuso 首座},
returns to place. Head seat stands, holds up root case, goes before incense stand {kôdai 香台} in front
of hall, censes it with incense smoke {kô ni kunjiru 香に薫じる}, sets it down in front of stand,
withdraws, spreads cloth and makes three prostrations {tengu sanpai 展具三拝} (this is called
"prostration in acceptance" {uke no hai 請拝}). In conclusion, abbot {jûji 住持} makes one
prostration in reply {tô ippai 答一拝}. When prostrations are finished, head seat gathers up sitting
cloth {zagu 坐具}, holds up root case, advances before abbot, receives commentary {teishô 提唱} (it
is permissible simply to bow with gassho {monjin 問訊}), returns to place {i 位}.

Commentary on Root Case {honsoku teishô 本則提唱} [170]

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 Abbot {jûji 住持} opens root case {honsoku 本則}, comments {teishô 提唱} on it up to verse
commentary {ju 頌}. (Or, commentary on root case may be done by west hall roshi {seidô 西堂}).

Tea Service {gyôcha 行茶} [170]

Next, as in ordinary tea service, incense-burning acolyte {shôkô jisha 焼香侍者} offers tea to
abbot, tea chief's postulants {chajû anja 茶頭行者} serve tea to monks of great assembly {daishu 大
衆}. After repeat service {saishin 再進}, collect tea cups {san 盞}.　After drum sounds three times
{meiku sange 鳴鼓三下}, sangha hall postulant {dôan 堂行} rings hand-bell {shukei 手鏧} twice
{nishô 二声}; all together {ichidô 一同} stand up {kiryû 起立}. Abbot {jûji 住持} and monks of
great assembly {daishu 大衆} together make bows with hands clasped {itsu 揖}, disperse from hall
{sandô 散堂}.

— May 17 —

Section One: Congratulatory Tea {shukucha 祝茶}　[171]

(before mid-morning {gûchûzen 禺中前})

Present refreshments {tenshin 点心} from head seat {shuso 首座} to great assembly {daishu 大衆}.
(Same as on May 15, before mid-morning)

Section Two: Head Seat Takes Dharma Seat {shuso hôza 首座法座}
(mid-morning {gûchû 禺中})

Preparations {junbi 準備} [171]

Usually called "head seat's dharma combat ceremony" {shuso hossenshiki 首座法戰式}.
Acolyte {jisha 侍者}, in advance, writes root case comment {honsoku no ju 本則の頌} on placard
{hai 牌} (white letters on red glossy board) and gives it to hall prefect {chiden 知殿} to hang on bare
pillar {rochû 露柱} (round pillar {marubashira 丸柱}) in west row {seijo 西序} of dharma hall (or,
comes out and holds it up at the time when attendant {benji 弁事} — also known as interlocutor
{kaiku 開口} — enters hall {jôden 上殿}). [Acolyte] also places root case {honsoku 本則}, bamboo
staff {shippei 竹篦}, and ceremonial fans {chûkei 中啓} in front of incense stand {kôdai 香台} in
abbots quarters (fan is tied in a bow knot with red and white ceremonial string {mizuhiki 水引}).

Entering Hall {jôden 上殿} [171]

When mid-morning {gûchû 禺中} (10 a.m.) arrives, sangha hall postulant {dôan 堂行} makes
rounds of various places to sound boards in sequence {junpan 巡版}. Buddha hall postulant {dennan
殿行} rings buddha hall bell {denshô 殿鐘}. At first ringing, staffs of various quarters {shoryôshû 諸
寮衆} enter buddha hall and stand at their chanting places (kaju i 課誦位); at second ringing, sangha
hall assembly {sôdôshû 僧堂衆} does same.

Going Up To Abbots Quarters {jôhôjô 上方丈}

At this time, head seat {shuso 首座}, secretary {shoki 書記}, guest prefect {shika 知客}, hall
prefect {chiden 知殿} (carrying wooden clappers {taku 柝}), assistant comptroller {fûsu 副寺}, chef
{tenzo 典座}, rector {ino 維那}, sangha hall postulant {dôan 堂行} (carrying hand-bell {shukei 手鏧
— {inkin 引鏧}), and attendant {benji 弁事} (interlocutor {kaiku 開口}) simultaneously leave their
places, exit buddha hall, go to abbots quarters {hôjô 方丈}. At that time, third ringing of buddha hall
bell comes slowly to an end. Head seat, etc., enter abbots quarters and stand facing abbot {jûji 住持}.
Sangha hall postulant rings hand-bell; all together spread cloths and make three prostrations {tengu
sanpai 展具三拝}; abbot too makes prostrations in reply {tôhai 答拝}. Gathering up sitting cloths
{zagu 坐具}, two rows of officers {ryôjo 両序} stand facing each other on left and right. Acolyte
passes ceremonial fans {chûkei 中啓} (celebration fans {shukusen 祝扇}) to head seat and attendant

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(a.k.a. interlocutor), returns to place. (For celebration fan of attendant, use an ordinary white fan that is
tied in a bow knot with ceremonial string).

Entering Hall {nyûdô 入堂} [172]

At this point, sangha hall postulant {dôan 堂行} rings hand-bell {shukei 手鏧} ({inkin 引鏧})
once {isshô 一声}, whereupon hall prefect strikes wooden clappers together once {ichida 一打}, and
buddha hall postulant {dennan 殿行} beats drum one {ichige 一下}. That is to say, "ding, crack,
thump" {chin, kachi, don チン・カチ・ドン}. When this has been repeated three times, buddha hall
postulant begins to beat drum in "great pounding" mode {dairaiku 大擂鼓}. At same time, all leave
abbots quarters and enter hall {jôden 上殿} together with abbot (in this order: hall postulant and hall
prefect stand abreast of each other and walk in front, followed by head seat {shuso 首座}, attendant
{benji 弁事} — interlocutor {kaiku 開口}, stewards {chiji 知事}, prefects {chôshu 頭首}, abbot {jûji
住持}, acolyte {jisha 侍者}, and incense acolyte {jikô 侍香}. When abbot bows with hands clasped
(itsu 揖) in front of hall {shômen 正面}, ring hand-bell once, strike wooden clappers once, beat drum
once, and cease "great pounding" of drum.
Abbot advances, offers stick of incense {jôkô 上香}, offers decoction {tô 湯}, sweets {ka 菓},
and tea {sa 茶}; all together make three prostrations {fudô sanpai 普同三拝}. When finished, abbot
takes his chair {i 椅} (or curved chair {kyokuroku 曲彔}); monks of great assembly sit down.

Initiating Chanting of Heart Sutra {ko shingyô 挙心経} [172]

At this time, rector {ino 維那} initiates chanting {ko 挙} of Heart Sutra {Hannya shingyô 般
若心経}. When chanting reaches the place that reads "and thus the mind is without hindrance" {ko
shin mu kei ge 故心無罣礙}, acolyte {jisha 侍者} stands, advances to right side of abbot's chair,
receives root case {honsoku 本則}, goes in front of head seat {shuso 首座}, hands root case to head
seat, returns to place.

Raising Case {kosoku 挙則} [172]

Head seat {shuso 首座}, holding ceremonial fan {chûkei 中啓} in right hand, raises offering
stand {sanbô 三方} bearing root case {honsoku 本則} above own head, sets it down once again.
Slowly opens root case, again holds it above head. As soon as Heart Sutra is finished, shouts in a loud
voice, "Raised" {kosu 挙す}, proceeds to read root case aloud. When finished, he/she says, "There is a
verse commentary {ju 頌}; I entrust {bunpu 分付} the voicing {kôtô 口頭} of the verse commentary
to the interlocutor {kaiku 開口}." Next, he/she folds root case in covering cloth {fukusa 袱子} as it
was originally, gathers up sitting cloth {zagu 坐具} and stands. At this time, attendant {benji 弁事}
(interlocutor {kaiku 開口}) having heard the words "I entrust," starts to intone verse commentary
while looking at verse commentary placard {juhai 頌牌}, beginning with words, "Tendô Kaku's
{Tiantong Jue 天童覚} verse commentary says...." He/she repeats last phrase {ku 句} of commentary
twice and appends phrase, "The lion's roar {shishiku 獅子吼} is inexhaustible {fujin 不尽}." In past,
head seat would also say, "As for the author {sakusha wa 作者は}...," but it is sufficient to say that at
start of dharma questioning {hômon 法問}.
While attendant (interlocutor) is intoning verse commentary, head seat stands, lifts up root
case, passes behind abbot's chair, goes directly in front of it, bows to abbot with hands clasped {itsu
揖}, advances to right side of chair, hands root case to abbot. Then head seat returns to front {shômen
正面}, spreads cloth and makes three prostrations {tengu sanpai 展具三拝} (abbot receives this in
gassho). Next, he/she turns body slightly to left, places sitting cloth {zagu 坐具} diagonally facing
east row {tôjo 東序}, makes one prostration {ippai 一拝} to east row {tôjo 東序} (great assembly
{daishu 大衆} of east row makes prostration in reply {tôhai 答拝}). Then he/she turns his body to the
right, places sitting cloth diagonally facing west row (seijo 西序}, makes one prostration to west row
(great assembly of west row makes prostration in reply). Finally he/she faces front, makes one
prostration, gathers up sitting cloth. (If head seat's primary teacher {honshi 本師} or venerable monks
from other monasteries {tasan sonshuku 他山尊宿} are in attendance, head seat next goes in front of
primary teacher, spreads cloth and makes three prostrations; or, makes abbreviated one prostration

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{sokurei ippai 触礼一拝} in front of venerable monks from other monasteries). When finished with
prostrations, head seat goes to right side of chair, bows with hands clasped, whereupon abbot hands
over bamboo staff {shippei 竹篦}. Head seat receives it with both hands, raises it horizontally to a
little below eye level, goes directly in front of chair, bows to abbot with hands clasped, passes behind
chair and returns to place; gives bamboo staff to secretary {shoki 書記} to hold, spreads sitting cloth,
sits cross-legged {kekkafu za 結跏趺坐}.

Holding Up Bamboo Staff {nen shippei 拈竹篦}

Next, head seat {shuso 首座} lays ceremonial fan {chûkei 中啓} horizontally on sitting cloth
{zagu 坐具} in front of self, raises bambo staff {shippei 竹篦} in both hands above head (top of staff
facing right), intones dharma phrase {hôgo 法語} of "holding up bamboo staff" {nen shippei 拈竹篦}.
(One example:)

This {shako 這箇} is a three-foot-long black yuan 虫+元 snake. In olden days, on Vulture
Peak {ryôzen 霊山}, it became a golden lotus flower {konparage 金波羅華}; and when it was
transmitted through Shaolin [Monastery] {shôrin 少林}, it produced five petals {goyô 五葉}.
At times it transforms into a dragon and swallows up {donkyaku 呑却} heaven and earth
{kenkon 乾坤}; at times it becomes a jewelled sword {hôken 宝剣} and takes life freely. At
this very moment {sokkon 即今} it rests in my hand, bestowing the authority to teach. This is
just like a mosquito biting an iron cow, but nevertheless, when duty calls it is difficult to pass it
off to someone else. I invite the dragons and elephants of this full hall to test me once in
dharma combat. Interlocutor, start off and see if you can confound me.

Having intoned this, head seat grasps bamboo staff in right hand (at the place just below where the
tassel is attached) and stands it lightly on tatami [mat floor].

Dharma Questioning {hômon 法問}

Attendant {benji 弁事} (interlocutor {kaiku 開口}) is first to pose a dharma question {hômon
法問} (beginning with, "As for the author..." {sakusha wa 作者は}). Head seat {shuso 首座} makes a
critical examination {kanben 勘弁} of this (gives a verbal response to the question). Monks great
assembly {daishu 大衆} pose dharma questions in succession (beginning with, "As for the author...");
head seat makes critical examination of each in turn. Finally, when secretary {shoki 書記} has had
turn, questions and answers {mondô 問答} are over. (At end of each round of question and answer,
questioner {monja 問者} says, "Take care {chinchô 珍重}," and respondent {tôsha 答者} concludes
with "Banzai! {banzai 万歳}").

Chart of Head Seat Taking Dharma Seat {shuso hôza zu 首座法座圖} [174}

Sumeru altar {shumidan 須弥壇}

offering table (maejoku 前卓},
prostration mat {haiseki 拝席}
chair {i 椅}
venerable monk {sonshuku 尊宿}
west hall roshi {seidô 西堂}
rear hall roshi {godô 後堂}
primary teacher {honshi 本師}
assistant comptroller {fûsu 副寺}
chef {tenzo 典座}
rector {ino 維那}
head seat {shuso 首座}
secretary {shoki 書記}
guest prefect {shika 知客}

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 acolyte {jisha 侍者}

"Verse Commentary on Root Case" Placard {honsoku ju hai 本則頌牌}

(red lacquered board {shunuri ita 朱塗板})

Tiantong Jue's verse commentary says {Tendô Kaku ju iwaku 天童覚頌云}:

Empty — nothing holy (kakuzen mushô 廓然無聖):

The approach is far off.
Succeeding, he swings the axe without injuring the nose;
Failing, he drops the pitcher without looking back.
Still and silent, cooly he sat at Shaolin:
In silence he completely brought up the true imperative.
The clear moon of autumn turns its frosty disc;
The Milky Way thin, the Dipper hangs dowwn its handle in the night.
In succession the robe and bowl have been imparted to descendants;
From this humans and divinities have made medicine and disease.1

The lion's roar is inexhaustible {shishiku fujin 獅子吼不尽}.

Note: Verse commentary {ju 頌} may be selected from a text other than Tiantong Jue's
Congrong Hermitage Record {C. Congronglu, J. Shôyôroku 従容録}, but it must pertain to
root case {honsoku 本則}.

Words of Thanks {jago 謝語} [175]

When questions and answers {mondô 問答} are over, head seat {shuso 首座} sets down
bamboo staff {shippei 竹篦} in front of self, grasps ceremonial fan {chûkei 中啓}, folds hands
{shashu 叉手} (lower head slightly to front, expressing reverence and thanks {haija 拝謝}), intone
words of thanks. For example:

I {yo 予} am not clever {fubin 不敏} and have no idea {fuoku 不憶} why I was selected to
dishonor {o 汚} the position of head seat {shuso i 首座位}. I am afraid that my transgressions
fill the heavens {zaika miten 罪過弥天} and that I am unworthy of any position {muchi yôshin
無地容身}. I beg this hall full of worthies {daitoku 大徳} to bathe yours ears in the river
before you and purify them {mimi wo zensen ni sosogi, kiyoki tamawan koto wo 洒耳前川清}.
Oh, I am so mortified {zankô 慚惶}.

Head seat lowers head {teizu 低頭} with sincerity {jôshin 誠心}, immediately gathers up sitting cloth
{zagu 坐具} and stands. Raises bamboo staff in both hands, goes to front {shômen 正面}, bows with
hands clasped {itsu 揖} to abbot {jûji 住持}, then go beside abbot and hand over bamboo staff,
returns again to front, spreads cloth and makes three prostrations {tengu sanpai 展具三拝} to abbot,
makes one prostration {ippai 一拝} to each of two rows of officers {ryôjo 両序}, makes one
prostration to front, and prostrations to primary teacher {honshi 本師} and venerable monks
{sonshuku 尊宿}; ritual choreography {shintai 進退} for all of this is same as when doing root case
{honsoku 本則}. When prostrations are finished, returns to own place {ji i 自位}, spreads sitting cloth
and sits. (Ordinarily, when returning bamboo staff, head seat stands it on end and says, "As water
flows into the sea, I return this to the source," or, "That which comes out of the lion's cave {shishi
kutsuchû 獅子窟中} returns to the lion's cave," or words to that effect. Abbot, upon receiving bamboo
staff, says something like, "This too is most wonderful" {yataiki 也太奇}.

1
Translation from Thomas Cleary, trans., Book of Serenity: One Hundred Zen Dialogues (Hudson, NY: Lindisfarne Press,
1990), p. 8.

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Words of Congratulation {shukugo 祝語} [175]
After that, stewards {chiji 知事}, prefects {chôshu 頭首}, and venerable monks {sonshuku 尊
宿}, in that order, voice words of congratulation {shukugo 祝語}. This is a rite in which they formally
give their blessings to head seat {shuso 首座}, with words such as "My utmost congratulations, ever
after" {shishuku fujin 至祝不尽}. Words of congratulation conclude with those expressed by primary
teacher {honshi 本師} and, finally, abbot {jûji 住持}. Sangha hall postulant {dôan 堂行} hits and
damps hand-bell {ôkei 押鏧}; rector {ino 維那} chants Universal Dedication of Merit {Fuekô 普回
向}. Abbot gets down from seat; all together make three prostrations {fudô sanpai 普同三拝},
disperse from hall {sandô 散堂}. (Three congratulatory prostrations {shukuhai sanpai 祝拝三拝}
may be made in that place, or in study {shoin 書院}, as time allows).

— June 1 —

Section One: Change of Curtain in Sangha Hall (sôdô kanren 僧堂換簾) [176]

Rector {ino 維那} checks weather, takes down curtains {chô 帳} in sangha hall {sôdô 僧堂}; cool
screens {ryôren 涼簾} are hung in their place.

— June 30 —

Section One: Major Confession Assembly (dai fusatsu e 大布薩会)　[176]

Ritual choreography and procedures {shintai gyôhô 進退行法} are detailed in separate ritual manual
{shikihon 式本}.

— July 1 —

Section One: Midpoint of Retreat (kessei hange 結制半解)　[176]

Midpoint of ninety-day retreat {kujun ango 九旬安居}. Same as ordinary day. (In event of occasional
retreat {ichie kessei 一会結制} there may be a celebratory feast {shukusai 祝斎} to which everyone
involved is invited, or a ceremony {hôyô 法要} for the propagation of Buddhism {fukyô 布教}).

Section Two: Food-Offering Assemby Before Bon Festival (urabonzen sejiki-e 盂蘭盆前施食会)
[176]
(Practice {gonshu 勤修} every day in conjunction with evening service {banka 晩課} from July 1
until July 14. Depending on regional custom, may also be held from August 1 until August 14).

Preparations {junbi 準備} [176]

Set up small offering stand {shôseka 小施架} (food-offering altar {sejikidana 施食棚}) in
dharma hall entrance {hasshakken 八尺間} at front of hall {denzen 殿前}, facing north {hokumen 北
面}. Place "myriad spirits" placard {banreihai 万霊牌} in center of stand; to left and right of it
arrange flowers and candles {kashoku 華燭}; put incense brazier {kôro 香炉} in center. Offerings
{kumotsu 供物} provided {benbi 弁備} are: one vessel of pure rice {jôbon 浄飯} in dead center; one
vessel of pure water {jôsui 浄水} (with flowers of loosestrife plant {miso hagi 溝萩} added) on right;
and one vessel of delectables {kamotsu 菓物} (usually "offering tidbits" {mizu no ko 水の子} made of
vegetables that are finely diced and mixed with washed rice {senmai 洗米}). Tie sanctifying rope
{nawa 縄} around upper part of offering stand {seka 施架}; arrange two large banners {ôbata 大幡},

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"four deva kings" banners {shitennôbata 四天王幡}, and "five tathâgatas" banners {go'nyoraibata 五
如来幡}, hanging a total of eleven banners.
(For food-offering ceremony on behalf of deceased (senmô sejikie 薦亡施食会}, place
"spirits" placard {shôreihai 精霊牌} in front of "myriad spirits" placard and provide more delectables,
in addition to ones listed above, including tea and decoction {satô 茶湯}, trays of food for spirits
{reizen 霊膳}, and others).

Sequence of Procedures {shidai 次第} [177]

Enter hall {jôden 上殿} to hall bell {denshô 殿鐘}, as usual. Two rows of officers {ryôjo 両
序} stand in ranks {hanryû 班立}, with highest place {jô i 上位} closest to food-offering stand
{sejikika 施食架}. Abbot {jûji 住持} enters hall {nyûdô 入堂}, first offers stick of incense {jôkô 上
香} before buddha {butsuzen 仏前}, then immediately turns body, stands facing food-offering stand.
Three series {santsû 三通} are played on drum and cymbals {kuhatsu 鼓鈸}. Abbot raises incense and
intones dharma phrase {nenkô hôgo 拈香法語}; when finished, advances to altar and offers stick of
incense {shinzen jôkô 進前上香}, returns to place {kurai 位}. (Drum and cymbals are limited to first
and last days — July 1st and July 14th).
Ring large bowl-bell {daikei 大鏧} three times {sanshô 三声}; rector {ino 維那} initiates
chanting {ko 挙} of Great Compassion Dharani {Daihi shu 大悲呪}; monks of great assembly
{daishu 大衆} join in chanting {dôju 同誦}. Sangha hall postulant {dôan 堂行} rings hand–bell
{shukei 手鏧} twice {nishô 二声}, all together take seats {ichidô chakuza 一同著坐}. When Great
Compassion Dharani is finished, next initiate chanting of Ambrosia Gate {Kanromon 甘露門}.
Monks of great assembly join in chanting from, "Homage to the buddhas of the ten directions" {Namu
jippô butsu 南無十方仏}, cease chanting at Verse for Dedicating Merit (Ekô ge 回向偈) on first
reading {ichidoku 一読}. Monks of great assembly gassho {gasshô 合掌} and chant Inviting the
Three Treasures {Bushô sanbô 奉請三宝}, Dharani for Invoking the Precious Names of the Five
Tathâgatas {Go nyorai hôgô chôshô darani 五如来宝号}, Dharani for Producing the Thought of
Enlightenment {Hotsu bodaishin darani 発菩提心陀羅尼}, Dharani of Giving the Bodhisattva
Samaya Precepts {Ju bosatsu sanmayakai darani 授菩薩三摩耶戒陀羅尼}, and Verse for
Dedicating Merit. (At beginning, initiate by chanting only "Ambrosia Gate" {Kanromon 甘露門}; do
not chant titles {daigô 題号} [of each dharani]. Great assembly chants each dharani in unison {dôon
同音} three times. However, Dharani for Contemplating the Graph "Heart" on a Disk of Water
{Shinsuirinkan darani 心水輪觀陀羅尼} is chanted seven times. For Verse for Dedicating Merit (Ekô
ge 回向偈) that comes at end, rector {ino 維那} initiates chanting of first phrase {daiikku 第一句},
"With the good karma gathered in this practice..." {î sû shû an 以此修行}; officiant {dôshi 導師}
burns incense {shôkô 焼香}. Great assembly joins in chanting {shôwa 唱和} from second phrase
{daini ku 第二句}. Two ranks of officers {ryôban 両班} come out and burn incense. There are also
cases in which chanting in unison {dôju 同誦} of Verse for Dedicating Merit stops with incense
burning for five tathâgatas {go nyorai shôkô 五如來焼香}: follow directions of abbot.) When finished
chanting, perform Universal Dedication of Merit {Fuekô 普回向}.
(For procedure {sahô 作法} for burning incense and returning to place {shôkô ki i 燒香帰位},
see Part One, Chapter Three "Annual Observances" {nenbun gyôji 年分行持}, July 15, Section One,
"Bon Festival Great Food-Offering Ceremony" (urabon dai sejiki e 盂蘭盆大施食会), s.v. "Verse for
Dedicating Merit Incense Burning" (Ekô ge shôkô 回向偈燒香}).
Next, chant {dokuju 読誦} Verse of "Universal Gate" Chapter {Fumonbon ge 普門品偈} and
circumambulate {gyôdô 行道}. When dedication of merit {ekô 回向} is finished, play three series
{santsû 三通} on drum and cymbals {kuhatsu 鼓鈸}, disperse from hall {sandô 散堂}. (Prostrations
{hai 拝} are not performed, either before and after).

Eko Text {ekômon 回向文}

We dedicate {ekô 回向} the merit {kudoku 功徳} from the preceding sutra chanting {fugin 諷
経} to all living beings {issai gunrui 一切群類} in the inexhaustible dharma realms {mujin

129
 hokkai 無尽法界}, that they may: be fully satiated {bôman 飽満} with the taste of dharma
{hômi 法味}; all alike give rise to true wisdom {shôchi 正智}; attain liberation {gedatsu 解
脱} from all mental afflictions {bonnô 煩惱}; gain all benefits, hidden and manifest {onken
riyaku 隱顯利益}; and equally perfect {dôen 同円} omniscience {shuchi 種智}.

— July 2 —

Section One: Opening of Bath for Quick Rinsing (rinkan kaiyoku 淋汗開浴) [178]

During three month period from beginning of July until last day of September, in addition to opening
of bath {kaiyoku 開浴} on "four" and "nine" days {shi, ku nichi 四・九日}, there is also an occasional
bath {rinkan 淋汗} on "two" and "seven" days {ni, shichi nichi 二・七日}. (Literal meaning of
"occasional bath" {rinkan 淋汗} is to pour water over one's body {gyôzui 行水}, thereby rinsing off
sweat {ase 汗}, but in actuality it refers to bathing {nyûyoku 入浴}, same as at other times).
After midday meal {saiha 斎罷}, hang "occasional bath" placard {rinkan hai 淋汗牌} in
bathhouse {yokushitsu 浴室}. Do not perform bathing of sacred monk {shôyoku 聖浴}, sounding
boards in sequence {junpan 巡版}, or beating of bath drum {yokku 浴鼓}. In place of drum, announce
bath by striking wooden clappers {taku 柝}. All other procedures are same as on regular days of
opening bath.

— July 13 —

Section One: Cemetery Sutra Chanting (funbo fugin 墳墓諷経) [178]

After noon, when recitations {nenju 念誦} are finished, upon hearing first sequence {ichie 一会} on
small bell {shôshô 小鐘}, monks of great assembly {daishu 大衆} gather in front of main gate of
monastery {sanmon 山門}. (It is also fine to do this prior to recitations). When abbot {jûji 住持}
comes out, open long-handled parasol {nagae 長柄} (large umbrella {daigasa 大傘}) and hold it over
him/her. With stupa manager {tassu 塔司} leading, all together go to cemetery {funbo 墳墓}; great
assembly splits into two groups on left and right, as is convenient.
Abbot stands in front {shômen 正面}, at which point three series {santsû 三通} are played on
drum and cymbals {kuhatsu 鼓鈸}. Abbot advances in front of founding abbot's stupa {kaisantôzen 開
山塔前}, offers stick of incense {jôkô 上香}, then offers tea and decoction {kenchatô 献茶湯}.
Rector {ino 維那} initiates chanting {ko 挙} of Great Compassion Dharani {Daihi shu 大悲呪};
great assembly joins in chanting {dôju 同誦}.
Next, chant Great Compassion Dharani before stupas of former abbots {sedaitôzen 世代塔
前}, and chant Victor's Dharani {Sonshô darani 尊勝陀羅尼} before egg-shaped stupas of deceased
monks {bôsô rantôzen 亡僧卵塔前}, following each chanting {fuju 諷誦} with dedication of merit
{ekô 回向}.
Next, rector in initiates chanting of Ambrosia Gate {Kanromon 甘露門}; great assembly joins
in chanting (one time or three times); while doing that, make rounds {jungyô 巡行} various graves
{funbo 墳墓} of lay supporters {dannotsu 檀越}. Perform Universal Dedication of Merit {Fuekô 普
回向}; play three series on drum and cymbals. With this, sutra chanting {fugin 諷経} is over. All
together return to quarters {ichidô kiryô 一同帰寮}.

Text for Eko Before Founding Abbot's Stupa {kaisantôzen ekômon 開山塔前回向文}
[179]

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

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 Having chanted {fuju 諷誦} the Great Compassionate Mind Dharani {Daihishin darani 大悲
心陀羅尼}, we present {bu 奉} the excellent merit {shukun 殊勳} just accumulated to the
founding abbot {kaisan 開山}, Most Reverend <Name>, that we may repay {jôshû 上酬}
his/her compassionate blessings {jion 慈恩}.

Text for Eko Before Former Abbots' Stupas {sedaitôzen ekômon 世代塔前回向文} [179]

Having chanted {fuju 諷誦} the Great Compassionate Mind Dharani {Daihishin darani 大悲
心陀羅尼}, we dedicate {ekô 回向} the merit {kudoku 功徳} accumulated thereby to the
second generation abbot {nise 二世}, Most Reverend <Name>, and all subsequent most
reverend abbots, that it may increase the honor {zôsô 増崇} of their posthumous names {hon i
品位}.

Text for Eko Before Egg-shaped Stupas of Deceased Monks {bôsô rantôzen ekômon 亡僧卵塔前
回向文} [179]

Having chanted {fuju 諷誦} the Victor's Dharani {Sonshô darani 尊勝陀羅尼}, we dedicate {ekô 回
向} the merit {kudoku 功徳} accumulated thereby to the spirits {hon i 品位} of deceased members of
the sangha {bô sôgyatô 亡僧伽等} associated with this monastery {tôzan 当山}, that their place of
karmic retribution {hôchi 報地} may be adorned {shôgon 荘厳}.

— July 14 —

Section One: Day Before Food-Offering Assembly (sejiki e zenjitsu 施食会前日) [180]

1. Writing Statement {sho chônin 疏調認} [180]

2. Abbot's Signature Ceremony {senshoshiki 僉疏式} [180]

(after midday meal {saiha 齋罷})

In preparation for Bon Festival great food-offering ceremony (urabon e dai sejiki e 盂蘭盆大施食会
on following day (July 15), rector {ino 維那} writes {chônin 調認} statement {sho 疏}, asks abbot
{jûji 住持} to sign statement {sensho 僉疏}, same as on February 14.

— July 15 —

Section One: Bon Festival Great Food-Offering Ceremony (urabon e dai sejiki e 盂蘭盆大施食
会) [180]
(after midday meal {saiha 齋罷})

Set up large offering stand {daiseka 大施架} in front courtyard {zentei 前庭}, facing north {hokumen
北面}. On top tier of offering stand, in center, place "myriad spirits" placard {banreihai 万霊牌}; to
left and right of that arrange flowers and candles flowers and candles {kashoku 華燭}, one pair each;
in front of placard, provide tea and decoction {satô 茶湯} and rare delicacies {chinshû 珍饈}, and a
pair of plates of offerings {kumotsu 供物}. (For offerings, pile up five delectables {goka 五菓}.
According to Rules of Purity for Small Monasteries {Shôsôrin shingi 小叢林清規}, five delectables
are: melon {uri 瓜}, eggplant {nasu 茄}, noodles {men 麺}, dumplings {man 饅}, and glutinous rice
cakes {mochi 餅}).

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 Hang "four deva kings" banners {shitennôbata 四天王幡} from four-sided pillar {yosumi no
hashira 四隅の柱} (or attach new bamboo poles to four-sided post and hang "four deva kings"
banners from those). Tie sanctifying rope {nawa 縄} around upper part of offering stand {seka 施架};
hang two large banners {ôbata 大幡} and "five tathâgatas" banners {go'nyoraibata 五如来幡}. Hang
twenty-five small banners {kobata 小幡} (made from five-colored {goshiki 五色} paper) on four
sides of offering stand; also hang them on both sides of space between large offering stand in inner
courtyard {naka niwa 中庭} and small offering stand {shôseka 小施架} in front of hall {denzen 殿
前}. (This symbolizes providing relief {kyûsai 救済} in the twenty-five modes of existence {nijûgo u
二十五有} in the three realms {sangai 三界}).
Set pure rice {jôbon 浄飯} in dead center of small offering stand {shôseka 小施架} that is
situated in main hall entrance {hasshakuken 八尺間} in front of hall {denzen 殿前}; to (facing) right
of that set pure water {jôsui 浄水}; to left of it arrange three vessels of delectables {kamotsu 菓物}, as
well as flowers, incense burner, and candles {karoshoku 華炉燭}.
Prepare a pair of cymbals {nyôhachi 鐃鈸} and a pair of drums {ku ittsui 鼓一対} on left and
right of food-offering stand {sejikika 施食架}.

Chart for Hanging Food-Offering Banners {sejikibata kahôzu 施食幡掛法図} (eleven

banners) [181]

On mani baji rei un 唵麽抳嚩日哩吽

Deva King Tamon {Tamon tennô 多聞天王}, of the North
Deva King Kômoku {Kômoku tennô 広目天王}, of the West
Homage to Tathâgata Abundant Treasures [Prabhûtaratna] {namu tahô nyorai 南 無 多 宝 如
来}
Homage to Tathâgata Wondrously Hued Body [Akṣobha] {namu myôshikishin nyorai 南無妙
色身如来}
Homage to Tathâgata Ambrosia King [Amitâbha] {namu kanroô nyorai 南無甘露王如来}
Homage to Tathâgata Expansive Body [Mahâvairocana] {namu kôbakushin nyorai 南無広博
身如来}
Homage to Tathâgata Freedom From Fear [Shakyamuni] {namu rifui nyorai 南無離怖畏如
来}
Deva King Zôchô {Zôchô tennô 増長天王}, of the South
Heavenly King Jikoku {Jikoku tennô 持國天王}, of the East
On mani darei un batta 唵麽抳駄哩泮吒

Chart of How to Arrange "Four Deva Kings" Banners on Pillar {shitennôbata chûhôzu 四
天王幡柱法図}

Deva King Virûdhaka {Zôchô tennô 増長天王}, south

Deva King Dhṛtarâṣṭra {Jikoku tennô 持國天王}, east
Deva King Vaiśravaṇa {Tamon tennô 多聞天王}, north
Deva King Virûpâkṣa {Kômoku tennô 広目天王}, west

Abbot Enters Hall {jûji nyûdô 住持入堂} [182]

When appointed time arrrives, ring three sequences {san'e 三会} on hall bell {denshô 殿鐘};
monks of great assembly {daishu 大衆} enter hall {jôden 上殿}. Two rows of officers {ryôjo 両序}
stand facing each other in separate ranks {bunban tairyû 分班対立}. (Highest place {jô i 上位} is
closest to food-offering stand {sejikika 施食架}).
Abbot {jûji 住持} enters hall {nyûdô 入堂}, first offers stick of incense {jôkô 上香} before
buddha {butsuzen 仏前}, then immediately turns body, goes to prostration mat {haiseki 拝席}, stands
facing food-offering stand. Acolyte {jisha 侍者} and incense acolyte {jikô 侍香}, stand at left and

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right of abbot as usual. At this point, play three series {santsû 三通} on drum and cymbals {kuhatsu
鼓鈸}.

Raising Incense and Intoning Dharma Phrase {nenkô hôgo 拈香法語} [182]
Abbot {jûji 住持} stands on prostration mat {haiseki 拝席}, raises {nen 拈} incense that
acolyte {jisha 侍者} gives him/her, waves whisk {hossu 払子}, intones incense phrase {kôgo 香語}.
When finished, advances to food-offering stand {sejikika 施食架}, burns incense {shôkô 燒香}.

Sutra Chanting {fugin 諷経} [182]

When finished burning incense {shôkô 燒香}, abbot bows with gassho {monjin 問訊}. At that
point, sangha hall postulant {dôan 堂行} rings large bowl-bell {daikei 大鏧} once {isshô 一声}.
When abbot returns to original place {hon i 本位} and bows with gassho, postulant rings large bowl-
bell a second time {dainishô 第二声}. Abbot sits in curved chair {kyokuroku 曲彔} placed there by
acolyte.
After third ring {daisanshô 第三声} of large bowl-bell, rector {ino 維那} initiates chanting
{ko 挙} of Great Compassion Dharani {Daihi shu 大悲呪}. Sangha hall postulant rings hand-bell
{shukei 手鏧} twice, all together take seats {ichidô chakuza 一同著坐}. When Great Compassion
Dharani is finished, next chant Ambrosia Gate {Kanromon 甘露門}. Procedure for initiating sutra
chanting {kokyô 挙経} is for rector to begin by chanting title, "Inviting the Three Treasures" {Bushô
sanbô 奉請三宝}, then for monks of great assembly {daishu 大衆} to join in chanting.
Rector initiates chanting of titles {daigô 題号} of each dharani, from Invoking the Vow to
Awaken {Chôshô hotsugan 招請発願} and Dharani for Inviting the Cloudlike Hosts of Spirits {Unshû
kijin chôshô darani 雲集鬼神招請陀羅尼} through Dharani for Invoking the Precious Names of the
Five Tathâgatas {Go nyorai hôgô chôshô darani 五如来宝号招請陀羅尼}. (Rector does not initiate
chanting of Dharani for Producing the Thought of Enlightenment {Hotsu bodaishin darani 発菩提心
陀羅尼} or Dharani of Giving the Bodhisattva Samaya Precepts {Ju bosatsu sanmayakai darani 授菩
薩三摩耶戒陀羅尼}). When Dharani for Invoking the Precious Names of the Five Tathâgatas is
finished, in accordance with bell for stopping {tome kei 止鏧}, great assembly in unison cease
chanting. Sangha hall postulant lightly strikes {osaeru 捺さえる} large bowl-bell with a tapping
sound {kachi to カチッと}, whereupon abbot chants Dharani for Producing the Thought of
Enlightenment: "On bo jishitta boda hada yami." Monks of great assembly gassho and join in chanting
this three times. Next, following same procedure, chant Dharani of Giving the Bodhisattva Samaya
Precepts: "On san maya sato ban." When finished, rector initiates chanting of Secret Root Dharani for
Dwelling in the Great Jewelled Pavilion {Daihô rôkaku zenjô himitsu konpon darani 大宝楼閣善住
秘密根本陀羅尼}. Number of repetitions for each sutra text {kyômon 経文} is as follows:

Inviting the Three Treasures {Bushô sanbô 奉請三宝} <3 times> (gassho)

Invoking the Vow to Awaken {Chôshô hotsugan 招請発願} <1 time>

Dharani for Inviting the Cloudlike Hosts of Spirits {Unshû kijin chôshô darani 雲集鬼神招請
陀羅尼} <7 times>

Dharani for Breaking Down the Gates of Hell and Opening Throats {Ha jigokumon kai inkô
darani 破地獄門開咽喉陀羅尼} <7 times>

Dharani for Sanctifying the Food with the Unimpeded Radiance of Innumerable Virtues
{Muryô itoku jizai kômyô kaji onjiki darani 無量威徳自在光明加持飲食陀羅尼} <7 times>

Dharani for Bestowing the Ambrosial Taste of the Dharma {Mô kanro hômi darani 蒙甘露法
味陀羅尼} <7 times>

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 Dharani for Contemplating Vairocana through the Graph "Heart" on a Disk of Water
{Birushana ichiji shin suirin kan darani 毘盧舎那一字心水輪観陀羅尼} <21 times>

Dharani for Invoking the Precious Names of the Five Tathâgatas {Go nyorai hôgô chôshô
darani 五如来宝号招請陀羅尼} <3 times> (gassho)

Dharani for Producing the Thought of Enlightenment {Hotsu bodaishin darani 発菩提心陀羅
尼} <3 times> (gassho)

Dharani of Giving the Bodhisattva Samaya Precepts {Ju bosatsu sanmayakai darani 授菩薩
三摩耶戒陀羅尼} <3 times> (gassho)

Secret Root Dharani for Dwelling in the Great Jewelled Pavilion {Daihô rôkaku zenjô himitsu
konpon darani 大宝楼閣善住秘密根本陀羅尼} <3 times>

Dharani for Initiation into the Mantra of the Radiance of the Buddhas {Shobutsu kômyô
shingon kanchô darani 諸仏光明真言灌頂陀羅尼} <7 times>

Verse for Dedicating Merit Incense Burning (Ekô ge shôkô 回向偈燒香} [183]
When Ambrosia Gate {Kanromon 甘露門} is finished, rector {ino 維那} intones, "With the
good karma gathered in this practice..." {î sû shû an 以此修行}; together with one ring {isshô 一声}
of large bowl-bell {daikei 大鏧}; monks of great assembly {daishu 大衆} gassho and join in chanting
{shôwa 唱和}. For next phrase {ku 句} in sequence, rector initiates recitation {koshô 挙唱};
following along with large bowl-bell, great assembly chants it. (Ordinarily, rector only initiates
recitation of first phrase {daiikku 第一句}, melodically {fushi wo tsukeru 節を付ける}). Upon first
phrase, abbot {jûji 住持}, advances to altar and burns incense {shinzen shôkô 進前焼香}. When
finished burning incense, turns body and bows with hands clasped {itsu 揖}, inviting two ranks of
officers {ryôban 両班} to burn incense. Two ranks of officers in unison bow with gassho {monjin 問
訊} to abbot.
Two people in opposite places {tsui i 対位} in two rows {ryôjo 両序} who are closest to food-
offering stand {sejikika 施食架}, upon hearing large bowl-bell {daikei 大鏧} (send-off bowl-bell
{okuri keisu 送鏧子}, simultaneously bow with hands clasped {itsu 揖}, advance before food-
offering stand, bow with gassho {monjin 問訊}, then both together, one step each, move their feet
{hô wo hakobu 歩を運ぶ} horizontally to go in front of incense brazier {kôro 香炉}, burn incense
{shôkô 燒香}, take one step back to outside, again bow with gassho, turn bodies to inside while
maintaining gassho, advance before abbot {jûji 住持} (at corners of prostration mat {haiseki 拝席}),
bow with gassho, and return to places {i 位}.

Universal Dedication of Merit {Fuekô 普回向} [184]

Sangha hall postulant {dôan 堂行} chants Verse for Dedicating Merit (Ekô ge 回向偈), when
finished damps bowl bell {kei wo osae 鏧を押さえ}; rector {ino 維那} chants Universal Dedication of
Merit {Fuekô 普回向}.

Reading Statement {sensho 宣疏} [184]

Rector {ino 維那} advances to food-offering stand {sejikika 施食架}, picks up statement {sho
疏}, infuses it with incense smoke {kô ni kunjiru 香に薫じる}, gasshos and holds it up {gasshô keiji
合掌擎持}, returns to place {i 位}, reads it aloud {sendoku 宣読}. When finished, puts statement
down where it was to begin with, burns incense {shôkô 燒香}, bows with gassho {monjin 問訊},
returns to place. (This is same as leaving ranks and burning incense {shuppan shôkô 出班焼香};
however, there is no kneeling and holding censer {kiro 跪炉} by abbot {jûji 住持}). Strike bowl-bell
{takei 打鏧} three times {sanshô 三声}. When finished, rector initiates chanting {ko 挙} of Ryôgon
Dharani {Ryôgon shu 楞厳呪} and other sutras and dharanis {kyôju 経呪}.Perform sutra-chanting

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circumambulation {jukyô gyôdô 誦経行道}; when finished, dedicate merit {ekô 回向}. (Titles of
sutras {kyômoku 経目} should be in accord with abbot's orders).

Dispersing from Hall {sandô 散堂} [184]

Upon chanting of "All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三
世云々}, abbot {jûji 住持} advances {shinzen 進前} to food-offering stand {sejikika 施食架} and
burns incense {shôkô 焼香} (buddha hall postulant {dennan 殿行} puts away curved chair
{kyokuroku 曲彔}), turns body, returns to original place {hon i 本位}. When "All buddhas throughout
space and time... etc." is finished, in accordance with sangha hall postulant's {dôan 堂行} hand-bell
{shukei 手鏧} ({inkin 引鏧}), play three series on drum and cymbals {kuhatsu santsû 鼓鈸三通};
disperse from hall {sandô 散堂}.
(In ordinary great food-offering ceremonies {dai sejiki e 大施食会} that follow standard
procedure {gôki 恒規}, what usually takes place is: first abbot enters hall {nyûdô 入堂} and offers
stick of incense {jôkô 上香}; all together make three prostrations {fudô sanpai 普同三拝}; offer tea
and decoction {kenchatô 献茶湯}; offering to main object of veneration {honzon jôgu 本尊上供};
when finished, two ranks make an about-face {ryôban tenkan 両班転換}; abbot faces south {nanmen
南面}; after three series on drum and cymbals {kuhatsu santsû 鼓鈸三通}, raise incense and intone
dharma phrase {nenkô hôgo 拈香法語}. Also, for Ambrosia Gate {Kanromon 甘露門}, in many cases
there is no initiation of chanting {ko 挙} of titles {daigô 題号} of each separate dharani — each is
simply chanted through {tsûju 通誦} three times, and reading of statement {sensho 宣疏} is omitted).

Bon Festival Food-Offering Assembly Statement (urabon sejiki e sho 盂蘭盆施食会疏)　[184]

On the fifteenth day of this month, we respectfully celebrate the occasion {shin 辰} of　the
completion of the dharma year {hossai shûen 法歳周円}, when the assembly of monks {shusô
衆僧} is released from training {jishi 自恣}. Respectfully gathering the present pure assembly
{seishu 清衆}, we have gone in worship {kei 詣} before the buddha-treasure {buppô 仏宝}
that is our Great Benefactor {daion 大恩} and Founder of the Doctrine {kyôshu 教主}, the
Original Teacher {honshi 本師} Shakyamuni Buddha {Shakamuni butsu 釈迦牟尼仏} and
made modest offerings {bikû 微供}. We widely bestow the merit {kudoku 功徳}, incalculable
as the sands of the Ganges {gasha 河沙}, with an additional gift the dharma {hôse 法施},
thereby saving all living beings who come {shorai gunrui 諸来群類}.

Presumptuously Yours {setsui 窃以}, <Name>, Monk {biku 比丘}/Nun {bikuni 比丘

尼}, Abbot of <Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}> in
<Name> District/City/Town/Village, <Name> Prefecture, Nation of Japan {Nippon
koku 日本国}.

The mountains of delusion {wakusan 惑山} are profound in gloom {yûsui 幽邃}; the light of
the sun and moon fail to illuminate them.
The ocean of suffering {kukai 苦海} has towering waves {kenrô 嶮浪}; the power of
sageliness {kenshô 堅聖} fails to transport one across it.

The ladder of wisdom {chitei 智梯} seems to be of no use;

the boat of compassion {jikô 慈航} appears to have lost its capacity.
As for Brahma and Indra {Bonshaku 梵釈}, they can do nothing about it.
As for all the buddhas {shobutsu 諸仏}, even if they flocked to the scene, their hands would be
tied.

The Tathågata {nyorai 如来} devised an expedient means {hôben 方便}

in which he resorted to the mighty spiritual power {ijin nochikara 威神之力} of the assembly
of monks {shusô 衆僧}.

135
Maudgalyâyana saved his own beloved mother {jibo 慈母} from the most severe hunger and
starvation {kikin 飢饉}.

One should respect {kason 可尊} the mighty spiritual power {ijinriki 威神力} of those who
have practiced together during the retreat {ango dôshu 安居同修},
Which greatly exceeds the great power of wisdom {daichiriki 大智力} of all the buddhas
{shobutsu 諸仏} of the three times {sanze 三世}.

Do not doubt that the aggregate of merit {kudokuju 功徳聚} of the harmonious assembly of
monks {wagô shusô 和合衆僧}
Instantly destroys the aggregate of ignorance {mumyôju 無明聚} of living beings who
experience suffering {ganshô juku 含生受苦}.

The Bon Festival offering {urabon ku 盂蘭盆供} began with this.

The practice of {gonshû 勤修} of the great food-offering ceremony {dai sejiki e 大施食会}
shall long continue.

Therefore:

The power of the various sutras and dharanis {kyôshuriki 經呪力} that we have gradually
practiced {zenshu 漸修} for several days running will eventually startle awake {kyô 驚} the
oceans of delusion and suffering {meikukai 迷苦海} in this and other worlds {shikai tahô 此界
他方}. On this occasion it is as if the complete and sudden {endon 円頓} mind-king dharani
{shinnôshu 心王呪} suddenly destroyed the deludedly conceived but really experienced
{môzô jitsuju 妄想実受} mountain of floating dust {fujinsen 浮塵山}.

If that is the case:

We offer the present humble gift {bise 微施} to all starving beings {kikinrui 飢饉類} in
innumerable realms within realms innumerable as the sands of the Ganges {shakai gôshakai 沙
界恒沙界}.
May the great mass of all sentient beings {gunshu ganrui 群聚含類} receive this offering of
dharma nourishment {hôkuyô 法供養}, which is incalculable {muryô 無量} and limitless
{muhensai 無辺際}.

May they be instantly satiated {bôsoku 飽足} with the taste of dharma {hômi 法味} in its true
unconditioned form {mui jissô 無為実相}.
May they immediately wander freely {yûge 遊戲}in carefree and self-sufficient ease and joy
{shôyô jizai no anraku 逍遥自在之安楽}.

May the living and the dead {sonmô 存亡} alike be led;
may enemies and loved ones {onshin 怨親} universally benefit.

Humbly stated {kinsho 謹疏} on the fifteenth day of the seventh month of <year>, by
<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name {nansan 何
山} >, <Monastery Name {nanji 何寺}>.

Formal Envelope {karo 可漏} [187]

suppliant offerings as stated {shukuken shojô 祝献疏上}

myriad spirits of the triple world {sangai banrei 三界万霊}

136
 Humbly stated {kinsho 謹疏} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of
<Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}>

Eko Text {ekômon 回向文} [187]

We dedicate {ekô 回向} the merit {kudoku 功徳} from the preceding chanting {fuju 諷誦} of
the Great Buddha's Head Ryôgon Dharani of the Ten Thousand Practices {Dai bucchô
mangyô shuryôgon darani 大仏頂万行首楞厳陀羅尼} to all sentient beings {issai ganrui 一
切含類} in the inexhaustible dharma realms {mujin hokkai 無尽法界}. May they be fully
satiated {bôman 飽満} with the taste of dharma {hômi 法味} and give rise to true wisdom
{shôchi 正智}. May living beings everywhere {shujô 衆生} be saved {do 度} and equally
perfect {dôen 同円} omniscience {shuchi 種智}.

— July 20 —

Section One: Airing Straw Mats in Various Halls {shodô shisen 諸堂曬薦} [188]
(drying tatami mats {tatamiboshi たたみぼし}) (after breakfast {shukuha 粥罷})

After breakfast {shukuha 粥罷}, acolyte {jisha 侍者} informs sanga hall {sôdô 僧堂} and various
quarters {shoryô 諸寮}, beats communal labor drum {fushinku 普請鼓}. On this day, usual inside and
outside cleaning is suspended, and monks of great assembly {daishu 大衆}, as directed by their
respective supervisors {jôshi 上司}, air out straw mats {sen 薦} (tatami mats {tatami 畳}). They do a
major cleaning of area under mats, space under floorboards, ceilings, transoms {sôjin 承塵}, etc. In
administration hall {kuka 庫下}, remove soot from above hearth {sôjô 竃上}. Throughout day, all
ritual procedures {gyôhô 行法} are suspended and not carried out. (Airing of straw mats {shisen 曬
薦} should be carried out on a day with fine weather any time between July 20 and August 8; it is not
necessarily set for July 20. Also, do not neglect airing out of canon {zôkyô 蔵経} or implements {jûgu
仕具} of various quarters {shoryô 諸寮}. However, airing of treasures {hômotsu 宝物} must be in
accord with each monastery's traditional rules {kyûgi 旧規}).

— August 9 —

Section One: Activities Inquiry {anri chôsa 行履調査} [189]

Same as February 9.

— August 10 —

Ceremony of Compiling Seniority Chart {enkyô chôin shiki 円鏡調印式}

Same as February 10. (For how to write seniority chart, see Part One, Chapter Three "Annual
Observances" {nenbun gyôji 年分行持}, May 15, Section Three "Monkish Seniority Placard,
Seniority Chart" {kairôhai, enkyô 戒臘牌・円鏡}).

— August 12 —

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Section One: Day Before Closing of Ryôgon Assembly {ryôgon e mansan zenjitsu 厳会滿散前日}
[189]

1. Writing Statement {sho chônin 疏調認} [189]

2. Abbot's Signature Ceremony {senshoshiki 僉疏式} [189]

In preparation for closing of Ryôgon assembly {ryôgon e mansan 厳会滿散} on following day
(August 13), rector {ino 維那} writes {chônin 調認} statement {sho 疏}, asks abbot {jûji 住持} to
sign statement {sensho 僉疏}, same as on February 14.

— August 13 —

Section One: Closing of Ryôgon Assembly {ryôgon e mansan 楞厳会滿散} [189]

(noon {goji 午時})

Ritual choreography and procedures {shintai gyôhô 進退行法} are same as in case of opening {keiken
啓建} of assembly. When reading of statement {sensho 宣疏} circumambulation while chanting spell
{gyôdô jushu 行道誦呪} are finished, Ryôgon head {ryôgontô 楞厳頭} chants final section at end of
dharani {shubi no masshô 呪尾末章} in a clear voice {rôshô 朗唱}, as follows:

Ananda {Anan 阿難}, the subtle and wondrous {mimyô 微妙} section of phrases {shôku 章
句} of this secret gatha {himitsu gata 祕密伽陀}, the White Canopy of Light Over Buddha's
Head {Bucchô kôju shitta tahan tara 仏頂光聚悉怛多般怛羅}, gives birth to all the buddhas
of the ten directions {issai jippô shobutsu 十方一切諸仏}. Relying on the essence of this
dharani {jushin 呪心}, the tathâgatas of the ten directions {jippô nyorai 十方如来} are able to
achieve supreme perfect awakening {mujô shôhen chikaku 無上正遍知覚}. Wielding the
essence of this dharani, the tathâgatas of the ten directions defeat {gôbuku 降伏} all demons
{shoma 諸魔} and prevail over all non-Buddhist paths {shogedô 諸外道}. Availing
themselves of the essence of this dharani, the tathâgatas of the ten directions appear
responsively in all the buddha lands in every speck of dust {mijinkoku 微塵国}, seated upon
jewel lotus blossoms. Cherishing the essence of this dharani, the tathâgatas of the ten
directions turn the great wheel of dharma {ten daibôrin 轉大法輪} in all the buddha lands in
every speck of dust. Maintaining the essence of this dharani, the tathâgatas of the ten directions
are able to rub heads and give predictions of buddhahood {machô juki 摩頂授記} in the ten
directions, so that those whose goals are yet unattained {jika mijô 自果未成} may also,
throughout the ten directions, receive a buddha's prediction {mô butsu juki 蒙仏授記}.
Depending on the essence of this dharani, the tathâgatas of the ten directions are able to relieve
{passai 拔濟} the sufferings of beings {gunku 群苦} throughout the ten directions. Complying
with the essence of this dharani, the tathâgatas of the ten directions are able to serve as good
friends {zen chishiki 善知識} throughout the ten directions, offering nourishment as they wish
{kuyô nyoi 供養如意} in the midst of all activities {shi igi chû 四威儀中}, and being praised
as princes of the great dharma {daihô ôji 大法王子} in assemblies of tathågatas as
innumerable as the sands of the Ganges. Practicing the essence of this dharani, the tathâgatas
of the ten directions are able to get a handle on {shôju 攝受} the root causes of things {shin'in
親因} throughout the ten directions, allowing the various followers of the Hînayâna {shoshôjô
諸小乗} to hear the secret canon {himitsuzô 祕密蔵} without becoming afraid. Chanting the
essence of this dharani, the tathâgatas of the ten directions attain supreme awakening
{mujôgaku 無上覚}, sit beneath the bodhi tree {bodaiju 菩提樹}, and enter into great nirvana
{dai nehan 大涅槃}. Transmitting the essence of this dharani, the tathâgatas of the ten
directions are able, after the final of the Buddha {metsudo 滅度}, to receive the buddha-

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 dharma and experience it fully {kukyô 究竟}, to uphold {jûji 住持} and maintain {gonjô 厳
浄} the precepts {kairitsu 戒律} and remain completely pure {shôjô 清浄} with regard to
them.2

When Ryôgon head {ryôgontô 楞厳頭} has finished chanting preceding sutra phrases {kyôku 経句},
initiate chanting of "Great" Verse {Makabon 摩訶梵}; monks of great assembly {daishu 大衆}　join
in chanting {shôwa 唱和}. Rector {ino 維那} chants dedication of merit {ekô 回向} (text is same as
in case of opening {keiken 啓建} of assembly); when finished, all together make three prostrations
{fudô sanpai 普同三拝}, disperse from hall {sandô 散堂}.

Statement for Closing of Ryôgon Assembly {ryôgon e mansan sho 楞厳会滿散疏} [191]

The Immovable Honored One {fudôson 不動尊}, marvelous and profound {myôtan 妙湛},
which upholds all phenomena {sôji 総持}, the Ryôgon king {shuryôgon'ô 首楞厳王}, is an
astounding presence {keu 希有} in the world. It destroys our inverted views {tendôsô 顛倒
想} of a hundred millions kalpas {okkô 億劫}, enabling untold generations {fureki 不歴} of
the sangha {sôgi 僧祇} to obtain the dharma body {hosshin 法身}.

It is difficult to exhaust the praises {san'yô 讃揚} of the Buddha's ocean of merit {kudoku kai
功徳海}.

On the fifteenth day of this month, we respectfully mark the occasion {shin 辰} of the end of
the retreat {kaisei 解制} of the King of Awakening {kakuô 覚王}. This is the day that saves
the lives {goshô 護生} of Buddhists {shakushi 釈子}. We participate on this day in the closing
{mansan 滿散} of the Ryôgon assembly {ryôgon'e 楞厳会}. The oceanic assembly {kaishu 海
衆} has in unison {dôon 同音} chanted {fuju 諷誦} the Secret Dharani {Himitsu jinshu 祕密
神呪}. We dedicate {ekô 回向} the benefits {zenri 善利} accrued thereby to the three
treasures in the ten directions {jippô sanbô 十方三宝} and further offer {shukuken 祝献} it to
all the dharma-protecting deities {gohô shoten 護法諸天}, that it may recompense {hôtô 報
答} the four benefactors {shion 四恩} and three classes of existences {sannu 三有} and
benefit {riyaku 利益} sentient beings throughout the dharma realm {hokkai ujô 法界有情}.

Humbly considered {u fûi 右伏以} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘

尼}, Abbot of <Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}> in
<Name> District/City/Town/Village, <Name> Prefecture, Nation of Japan {Nippon
koku 日本国}.

Emitting rays of precious light {bôkô 宝光} from the invisible mark [of buddhahood] on his
head {muken chôsô 無見頂相}, there is a magical buddha {kebutsu 化仏} who appears in the
world {sen'yô 宣揚}. Raising the flag of victory {shôdô 勝幢} in Śrâvastī {Shirabashô 室羅伐
城} and eradicating the apparitional {genmô 幻妄}　legions of Mâra {matô 魔党}.3

Lately we have been engaged in a long period of retreat {chôki no ango 長期之安居}, holding
this excellent assembly {shôe 勝会}. Now, at the end of the retreat {kaisei 解制} of the King
of Awakening {kakuô 覚王}, the dharma year {hossai 法歳} is completed for each of the
participants.4

2
This passage comes from (T 19.945.136c-137a.) However, Gyôjikihan edits out reference to hell {jigoku 地獄}, hungry
ghosts {gaki 餓鬼}, animals {chikushô 畜生} that appear in that text, attributed to the Buddha.
3
Translator’s note: GJKH gives {matô 魔登} here; I have corrected to read {matô 魔党}.
4
In other words, every monk who went through the retreat gains a year in seniority since ordination.

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 By knowing and availing oneself of this dharani power {jinshuriki 神呪力}, the three
perplexities {sanwaku 三惑} are instantly destroyed. By immediately revealing and
illuminating {kaimei 開明} the essence of this dharani {jushin 呪心}, one may advance
rapidly through the ten stages {jûji 十地} [of the bodhisattva path].

To sentient {jô 情} and insentient {mujô 無情} beings alike, it preaches the dharma {seppô 説
法} with the same voice {dôon 同音}. Perceiver {nô 能} and object of perception {shokyô 所
境} are interchangeable as leader and follower {gokan shuban 互換主伴}.5　

Always {jôgô 常恒} carrying out the work of buddha {butsuji 佛事}, it never ceases to give
benefits of the dharma {hôyaku 法益}.

Externally, it piles up a mountain of merit {santoku 山徳} that is not fully grasped by even the
most skillful of calculations {eisan mukyû 叡算無窮}, bringing the divine blessing {keiyû 惠
祐} of an appropriate balance of wind and rain {fûu chôteki 風雨調適} to the earth {tenka 天
下}. Internally, it turns {ten 転} the ocean of [buddha-] nature {shôkai 性海} of the ceaseless
wheel of dharma {hôrin 法輪}, spreading the light of wisdom {chikô 智光} which shines like
the sun and moon to living beings {gunjô 群生}.

Humbly stated {kinsho 謹疏}.6

May the three treasures bear witness {sanbô shômei 三宝証明}; may the various
deities together maintain standards {shoten dôkan 諸天同鑑}. Humbly stated {kinsho
謹疏} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain
Name {nansan 何山}>, <Monastery Name {nanji 何寺}>, on <day> <month> <year>.

— August 14 —

Section One: Earth Spirit's Hall Recitations {dojidô nenju 土地堂念誦} [193]
(late afternoon {hoji 晡時})

Ritual choreography and procedures {shintai gyôhô 進退行法} are same as for end of winter retreat
{kaitô 解冬} on Februrary 14. For recitations {nenju 念誦}, use following:

We are keenly aware {setsui 切以} that a golden wind fans the plains {kinpû sensho 金風扇
野}, and that the white emperor imperial {hakutei 白帝} rules in every direction. This is the
time of the end of the retreat {kaisei 解制} of the King of Awakening {kakuô 覚王}. This is
the day when the dharma year {hossai 法歳} has come full cycle. The ninety days {kujun 九
旬} [of retreat] have been without hindrance {bunan 無難}, and the entire assembly {isshu 一
衆} has been safe. Chanting and upholding {juji 誦持} the glorious names {kômyô 洪名} of
those possessed of myriad virtues {mantoku 万徳}, we respectfully repay {kinpô 欽報} the
tutelary deities enshrined in all halls {gattô shinsai 合堂真宰}. I respectfully invite {kôhyô 仰
憑} the venerable assembly {sonshu 尊衆} to recite {nen 念} in drawn-out voices {chôsei 長
声}.

5
Cp 大安寺清規: 情与無情、同音ニ説法シ、能与所境。互(コ)換(クワン)主伴タリ。常恒ニ為(ナシテ)佛事ヲ、不退ニ施ス
法益ヲ。
6
Cp 瑩山和尚清規：涌寶光於無見頂相。有化佛之宣揚。建勝幢於室羅筏城。鎖摩登之幻妄。昨屬長期之安居。啓此勝
會。今當覺皇之解制。各圓法歳。知乘此神呪力。而三惑頓消。忽開明此呪心。而十地速登。情與無情。同音説法。能與
所境。互換主伴。常恒爲佛事。不退施法益。外重叡算無窮之山徳。而加風雨調適之惠祐於天下。内轉法輪不退之性海。
而普日月照耀之智光於群生。謹疏

140
 (Ten Buddha Names {Jûbutsumyô 十仏名}

— August 15 —

Section One: Formal Salutations {ninji gyôrei 人事行礼} [194]

(a.k.a. Retreat-Ending Salutations {kaisei ninji 解制人事}

Same as February 15. However, courtesy words {chigo 致語} spoken by stewards {chiji 知事} and
prefects {chôshu 頭首} upon second spread {saiten 再展} are different: "The weather {kiun 気雲}
these days is very hot."

— August 16 —

Section One: Retreat-End Send-Off {kaisei sôan 解制送行} [194]

(after breakfast {shukuha 粥罷})

Section Two: Opening Wandering Monks Quarters {kai tanga 開旦過} [194]
(after midday meal {saiha 齋罷})

Section Three: Registration of New Arrivals {shintô kata 新到掛搭} [194]

(All three of these procedures are same as on February 16)

— September 21 —
(one week centered on day of autumnal equinox {shûbun 秋分})

Section One: Other Shore Assembly Dharma Activities {higan e hôyô 彼岸会法要} [194]

Same as Other Shore Assembly {higan e 彼岸会} on March 18.

— September 28 —

Section One: Day Before Two Ancestors' Memorial {ryôso ki zenjitsu 両祖忌前日} [195]

1. Writing Statements {sho chônin 疏調認} [195]

2. Abbot's Signature Ceremony {senshoshiki 僉疏式} [195]

In preparation for two ancestors' memorial {ryôso ki 両祖忌} on following day, rector {ino 維那}
writes {chônin 調認} statement {sho 疏}, asks abbot {jûji 住持} to sign statement {sensho 僉疏},
same as on February 14.

3. Memorial Service Eve Preparations {shukuki junbi 宿忌準備} [195]

After breakfast {shukuha 粥罷}, hall prefect {chiden 知殿}, portrait acolyte {jishin 侍真},
etc., decorate {shôgon 荘厳} dharma hall {hattô 法堂} and arrange {benbi 弁備} offering vessels
{kugu 供具}. Sangha hall postulant {dôan 堂行} collects seven coins {shichimonsen 七文銭} (cash
offerings {kuyôkin 供養金}) from monks of assembly {shusô 衆僧}, entrusts it to assistant

141
comptroller {fûsu 副寺}, same as for Nirvana Assembly {nehan e 涅槃会}. At mid-morning {guchû
禺中}, perform sutra chanting for greeting portraits {gôshin fugin 迎眞諷經}; in late afternoon {hoji
晡時}, perform special decoction-offering sutra chanting {dokui kentô fugin 特為献湯諷経}.

4. Sutra Chanting for Greeting Portraits {gôshin fugin 迎真諷経} [195]

(mid-morning {guchû 禺中})
When appointed time arrrives, sangha hall postulant {dôan 堂行} rings three sequences {san'e
三会} on hall bell {denshô 殿鐘}, notifying assembly {shu 衆}. Abbot {jûji 住持} enters hall {nyûdô
入堂}, immediately faces south {nanmen 南面}. Next, with sangha hall postulant ushering {sendô 先
導}, proceed to ancestral teachers hall {sodô 祖堂} and stand in row {hairyû 排立} there, in
following order: drum and cymbals postulant {kuhatsu anja 鼓鈸行者}, two rows {ryôjo 両序} of
officers, abbot, and acolytes {jisha 侍者). (Monks of great assembly {daishu 大衆} remain in dharma
hall).
Abbot advances and burns incense {shôkô 燒香}, then withdraws; all together make three
prostrations {fudô sanpai 普同三拝}. While sitting cloths are being put away, play three series
{santsû 三通} on drum and cymbals {kuhatsu 鼓鈸}. Abbot advances, lifts up mortuary tablet
{shinpai 真牌}. (Because it is difficult to hold up {hôji 捧持} images {shin'yô 眞容} — the wooden
statues [of Dôgen and Keizan], portrait acolyte {jishin 侍真} or hall prefect {chiden 知殿} invite them
in advance to dharma hall. Moreover, if it is difficult for abbot to lift mortuary tablets [simultaneously]
with one in each hand, he/she may carry them separately). Next, with sangha hall postulant ushering,
go back to dharma hall with drum and cymbals postulant and all others in same order as before. En
route sound drum and cymbals, three times each; occasionally sound continuously {renmei 連鳴}.
When abbot, holding tablets, reaches stairs to Sumeru altar {shumidan 須弥壇} in dharma hall,
portrait acolyte greets him/her and places tablets on dharma seat {zajô 座上}. (If it is a Sumeru altar
with a front stairs {shôkai 正階}, abbot mounts altar {tôdan 登壇} using front stairs; portrait acolyte
greets and attends to {gôsetsu 迎接} him/her). At this point, play three series on drum and cymbals.
Abbot burns incense and returns to place {ki i 帰位}. All together make three prostrations. Abbot
advances, offers tea and decoction {kenchatô 献茶湯}. Rector {ino 維那} initiates chanting {ko 挙}
of Great Compassion Dharani {Daihi shu 大悲呪}; monks of great assembly {daishu 大衆} join in
chanting {dôju 同誦}. All together make three prostrations, disperse from hall {sandô 散堂}.

Eko Text {ekômon 回向文}

We present {bu 奉} the merit {kudoku 功徳} of the preceding sutra chanting {fugin 諷経} to
the Eminent Ancestor {kôso 高祖} Jôyô Daishi 承陽大師} [Dôgen], and to the Great Ancestor
{taiso 太祖} Jôsai Daishi 常済大師 [Keizan], that we may repay {jôshû 上酬} their
compassionate blessings {jion 慈恩}.

5. Special Decoction-Offering Sutra Chanting {dokui kentô fugin 特為献湯諷経} [196]

(late afternoon {hoji 晡時})
Buddha hall bell {denshô 殿鐘}; enter [buddha] hall {jôden 上殿}, stand in two rows {ryôjo
hanryû 両序班立}. (When stewards {chiji 知事}, prefects {chôshu 頭首}, and monks of great
assembly {daishu 大衆} have entered hall {nyûdô 入堂}, immediately finish third sequence {daisan'e
第三会} on buddha hall bell. Before abbot {jûji 住持} enters hall {nyûdô 入堂}, all together make
three prostrations {fudô sanpai 普同三拝}. Acolytes {jisha 侍者} also enter hall {jôden 上殿}, make
three prostrations. When finished, they humbly wait on {shikô 祇候} him/her). Portrait postulant
{shinnan 真行} performs seven rings of bell {shichige shô 七下鐘}. Abbot enters hall, stands front
and center {shômen 正面}. At this point, portrait postulant plays one series {ittsû 一通} on drum {ku
鼓} (same as in case of tea drum {saku 茶鼓}).
Abbot advances to altar and burns incense {shinzen shôkô 進前焼香}, withdraws, fully spread
sitting cloths and make three prostrations {daiten sanpai 大展三拝}; without gathing up sitting cloth
{zagu 坐具}, advances to altar and burns incense, passes offering {dengu 伝供} of sweet decoction

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{mittô 蜜湯} in usual manner. Withdraws, makes three prostrations {sanpai 三拝}, again makes
midway bow with clapsed hands {chû'itsu 中揖}, makes three prostrations, and gathers up sitting
cloth. (Not to advance {shinzen 進前} all the way up to offering table {maejoku 前卓}, but to stop
about midway between prostration mat {haiseki 拝蓆} and offering table and bow with clasped hands
{itsu 揖} is called "midway bow with clasped hands {chû'itsu 中揖}.") Portrait postulant beats drum
three times {sange 三下} (this ends special ceremony {dokui no rei 特為の礼}). When abbot
advances to altar and burns incense, then bows with gassho {monjin 問訊}, sangha hall postulant
{dôan 堂行} strikes bowl-bell {takei 打鏧}; rector {ino 維那} initiates chanting {ko 挙} of "Easy
Practice Chapter" of Sutra of the Lotus of the Wonderful Dharma" {Myôhô renge kyô anrakugyô hon
法蓮華経安楽行品}. When circumambulating {gyôdô 行道} is finished, perform dedication of merit
{ekô 回向} (Eko text {ekômon 回向文} is same as on memorial eve {taiya 逮夜} in ordinary
months). All together make three prostrations {fudô sanpai 普同三拝}, disperse from hall {sandô 散
堂}.

— September 29 —

Section One: Two Ancestor's Memorial {ryôsoki 両祖忌} [197]

1. Breakfast Offering Sutra Chanting {kenshuku fugin 献粥諷経}

Ring hall bell and enter hall {densho joden 殿鐘上殿}. Two rows of officers {ryôjo 両序}
stand in ranks {hanryû 班立}. (In event of performing this sutra chanting {fugin 諷経} immediately
after morning service {chôkaha 朝課罷}, when morning service is finished and three prostrations
{sanpai 三拝} are taking place, ring one sequence {ichie 一会} on small bell {shôshô 小鐘}; upon
this signal, gather up sitting cloths {zagu 坐具}, stand in two rows {ryôjo hanryû 両序班立}). Abbot
{jûji 住持} burns incense {shôkô 焼香}. All together make three prostrations {fudô sanpai 普同三
拝}, gather up sitting cloths. Advancing and burning incense, passing of offerings {dengu 伝供},
offering of decoction {jôtô 上湯}, offering of rice gruel {jôshuku 上粥}, and offering of tea {jôcha 上
茶} (no sweets {ka 菓}) are performed as usual. When finished, deeply bow with gassho {monjin 問
訊}, return to places {ki i 帰位}. Rector {ino 維那} initiates chanting {ko 挙} of Great Compassion
Dharani {Daihi shu 大悲呪}. All together make three prostrations, disperse from hall {sandô 散堂}.
Eko text {ekômon 回向文} is same as for breakfast offering {kenshuku 献粥} in ordinary months.

2. Main Memorial Service Sutra Chanting {shôki fugin 正忌諷経} [197]

(noon {goji 午時})
This involves special offering of tea {dokui kensa 特爲献茶}, leaving ranks and burning
incense {shuppan shôkô 出班焼香}, and circumambulating {gyôdô 行道} while chanting "Life Span"
Chapter {Juryô hon 寿量品}. Hall prefect {chiden 知殿} and portrait acolyte {jishin 侍真} prepare
offering vessels {kugu 供具}, etc., in advance, same as for Nirvana Assembly {nehan e 涅槃会}.
After midday meal bell {saishô 斎鐘}, ring hall bell and enter hall {denshô jôden 殿鐘上殿}, stand
in two rows {ryôjo hanryû 両序班立}. Abbot {jûji 住持} enters hall {nyûdô 入堂}, offers stick of
incense {jôkô 上香}; fully spreads sitting cloth and makes three prostrations {daiten sanpai 大展三
拝}; offers decoction and food and makes three prostrations {jôtô 上湯食三拝}; offers alms money,
sweets and tea and makes three prostrations {jô shinkin kasa sanpai 上嚫金菓茶三拝}; gathers up
sitting cloth {gu 具}. (Ritual choreography {shintai 進退} is same as for Nirvana Assembly {nehan e
涅槃会}).
At this point, portrait postulant {shinnan 真行} plays one series {ittsû 一通} on drum {ku 鼓};
offer {kenzuru 献ずる} special tea service {dokui cha 特為茶}. (Same as offering of decoction
{kentô 献湯} in memorial service eve {shukuki 宿忌}. It consists of: offering stick of incense, fully
spreading sitting cloth and making three prostrations {jôkô daiten sanpai 上香大展三拝}; offering
tea and making three prostrations {kencha sanpai 獻茶三拜}; and midway bow three prostrations
{chû'itsu sanpai 中揖三拝}. There are eighteen prostrations {jûhachi hai 十八拝} before and after.

143
 During offering tea and making three prostrations, incense-burning acolyte {shôkô jisha 焼香侍者}
and guest-inviting acolyte {shôkyaku jisha 請客侍者}, together with two portrait postulants — four
people in all — simultaneously bow with gasshos {monjin 問訊} and return to places {i 位}. See Part
One, Chapter Three "Annual Observances" {nenbun gyôji 年分行持}, February 15, Section Two:
"Nirvana Assembly Sutra Chanting" {nehan e fugin 涅槃会諷経}, "Enter Hall, Pass Offerings, Make
Nine Prostrations" {jôden dengu kyûhai 上殿伝供九拝}).
When prostrations are finished and it is seen that sitting cloths {gu 具} have been gathered up,
portrait postulant sounds drum three times {meiku sange 鳴鼓三下}. Incense-burning acolyte {shôkô
jisha 焼香侍者} presents {hôtei 奉呈} wrapped incense {tsutsumikô 包み香}. Abbot {jûji 住持}
raises incense and intones dharma phrase {nenkô hôgo 拈香法語}; when finished, advances to altar
and burns incense {shinzen shôkô 進前焼香}, withdraws and stands at place {i 位}. Two rows {ryôjo
両序} of officers make mutual bow with hands clasped {ai'itsu 相揖}; beginning with end place
{matsu i 末位}, lead others in row {han 班}, spread apart {hiraku 開く} to east and west, stand facing
north {hokumen 北面}. (After this, leaving ranks and burning incense {shuppan shôkô 出班焼香},
nine prostrations by great assembly {daishu kyûhai 大衆九拝}, two rows returning to places {ryôjo
ki i 両序帰位}, rector reading statement {ino sensho 維那宣疏}, abbot kneeling {jûji kiro 住持跪
炉}, etc., are all same as for Nirvana Assembly {nehan e 涅槃会}). When reading of statement
{sensho 宣疏} is finished, rector {ino 維那} returns statement {sho 疏} to its original place, bows
with gassho {monjin 問訊}. At that point, sangha hall postulant {dôan 堂行} strikes bowl-bell {takei
打鏧} three times {sange 三下}.　Upon hearing this, initiate chanting {ko 挙} of "Life Span"
Chapter {Juryô hon 寿量品}.
Circumambulate {gyôdô 行 道 }; abbreviated dedication of merit {ryaku ekô 略 回 向 } (eko text
{ekômon 回 向 文 } is same as when greeting portraits {gôshin 迎 真 }); all together make three
prostrations {fudô sanpai 普同三拝}; disperse from hall {sandô 散堂}.

Two Ancestors Memorial Statement {ryôso ki sho 両祖忌疏} [198]

The pure body of the dharma realm {jôhokkaishin 浄法界身}, fundamentally, neither appears
nor disappears; the power of the vow {ganriki 願力} of great compassion {daihi 大悲}
manifests itself in present, past, and future {genkorai 現去来}.

We humbly beg your true compassion {shinji 真慈} and attentive concern {shôkan 照鑑}.

<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name {nansan 何
山}>, <Monastery Name {nanji 何寺}> in <Name> District/City/Town/Village, <Name>
Prefecture, Nation of Japan {Nippon koku 日本国}, who is a dharma grandchild {hôson 法孫}.

On this day of this month, we have humbly arrived at the time {shin 辰} of the Eminent
Ancestor {kôso 高祖} Jôyô Daishi's 承陽大師 [Dôgen's] and the Great Ancestor {taiso 太祖}
Jôsai Daishi's 常済大師 [Keizan's] great final nirvana {daihatsunehan 大般涅槃}.

Having carefully provided modest offerings {bikû 微供} of incense, flowers, lamps, candles
{kôgetôshoku 香華灯燭}, mountain vegetables and wild tea leaves {sanso yamei 山蔬野茗};
especially assembled the dharma grandchildren {hôson 法孫} who are present here {genzen
現前}; and respectfully chanted {fuju 諷誦} sutras and dharanis {kyôshu 経呪} before the
mortuary portraits {shinzen 真前}; we give up the excellent merit {shukun 殊勳} accumulated
thereby to repay their compassionate blessings {jion 慈恩}.

The preceding is humbly considered {u fûi  右伏以}.

Crossing over ten thousand leagues {banri 万里} of billowing waves {hattô 波濤} and
returning home empty-handed {kûshu genkyô 空手還郷}, from far away [Dôgen] planted the

144
extraordinary seedling {ibyô 異苗} of Tiantong [Rujing] on these exquisitely craggy shores
{reirô ganban 玲瓏巖畔}.

Receiving the bowl {uhatsu 盂鉢} in the fourth generation, [Keizan] ate the meal with his
entire body {tsûshin kippan 通身喫飯} and transplanted Eihei's [Dôgen's] spiritual tree
{reiboku 霊木} to the Hourglass Drum Woods {Kakkobayashi 羯鼓林}.

Thereby,

At this training center for future abbots {shusse dôjô 出世道場}, foremost in the realm {tenka
天 下 }, the virtues of the old buddhas {kobutsu 古 仏 } have long been reverently praised
{sangô 讃迎}. In this Zen monastery {zen'en 禅苑}, peerless {musô 無双} in Japan {Nichiiki
日 域 }, the blessings {on 恩 } of the two ancestors {ryôso 両 祖 } are always recompensed
{hôtô 報答}.

We truly know {jôchi 誠知}:

The True Dharma Eye Collection {Genzô 眼藏}, that extraordinary composition {ihen 異篇},
has promoted {kôki 興起} the soft and subtle {menmitsu 綿密} way of our [Sôtô] ancestors
{sodô 祖道}. The Record of the Transmission of the Light {Denkô 伝光}, that marvelous
record {hiroku 秘録}, proclaims and spreads {senyô 宣揚} their open-minded {kattatsu 豁
逹} style of Zen {zenpû 禅風}.

Already there are ninety-some chapters of marvelous text {myôden 妙典}; how could there
not be fifty-two generations of dharma lamps {hôtô 法灯}?

The water of the streams of Etsu {etsukei 越渓} flows into Crane Bay {kakuwan 鶴湾},
widely benefiting the triple world {sangai 三界}. The clouds of Kippô Peak {kippô 吉峰}
[Eiheiji] circulate around Shogaku Mountain {Shogaku 諸嶽} [Sôjiji], broadly blanketing all
nations {banoô 万邦}.

We humbly pray {gyôsho 仰庶} that the sun and moon shall hang together {nichigatsu
narabekakeru 日月双懸}, shining their radiance {kômyô 光明} on all 14,000 temples of our
school {monsetsu 門刹}; and that father and son {fûshi 父子} shall be intimate {shinmitsu 親
密}, extending their compassion {jihi 慈悲} to trillions of humans and devas {ninden 人天}
in the ten directions {jippô 十方}.

Humbly Stated {kinsho 謹疏}.

The luminous mirror {heikan 炳鑑} of the two ancestors {ryôso 両祖}
is compassionate {jihi 慈悲} in appearance {yônô 容能}.

Humbly stated {kinsho 謹疏} on this <day> of <month> of <year>, by <Name>, Monk {biku
比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name {nansan 何山}>, <Monastery Name
{nanji 何寺}>, who is a dharma grandchild {hôson 法孫}.

Formal Envelope {karo 可漏}　[201]

Respectfully {kugyô 恭敬}

Stated {shojô 疏上}

　(yellow paper)

145
 Two Ancestors {ryôso 両祖}
Luminous Mirror {heikan 炳鑑}

If leaving ranks and burning incense {shuppan shôkô 出 班 焼 香 } is not performed and there is no
reading of statement {sensho 宣疏}, when circumambulation {gyôdô 行道} is finished read following
eko text.

Eko Text {ekômon 回向文} [201]

The pure body of the dharma realm {jôhô kaishin 浄法界身}

fundamentally has no emerging or disappearing {shutsubotsu 出沒}.
The power of the vow of great compassion {daihi ganriki 大悲願力}
is manifest throughout the goings and comings {korai 去來} [of birth and death].

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

At this monastery {sanmon 山門}, on this day of this month, we have arrived at the occasion
{shin 辰} of the manifestation of nirvana {jijaku 示寂} by the Eminent Ancestor {kôso 高祖},
Jôyô Daishi 承陽大師, and the Great Ancestor {taiso 太祖}, Jôsai Daishi 常済大師. We have
reverently prepared incense, flowers, lamps, and candles {kôgetôshoku 香華灯燭}, decoction,
sweets, tea {tôkasa 湯菓茶} and rare delicacies {chinshû 珍饈} and extended them as
offerings {kuyô 供養}. Respectfully gathering the present pure assembly {seishu 清衆}, we
have in unison {dôon 同音} chanted {fuju 諷誦} the "Life Span of the Tathagata" Chapter of
the Sutra of the Lotus of the Wonderful Dharma" {Myôhô renge kyô nyorai juryô hon 法蓮華
経如来寿量品}. We hereby offer up the excellent merit {shukun 殊勲} accumulated thereby
to requite {jôshû 上酬} their compassionate blessings {jion 慈恩}.

We humbly pray {fukugan 伏願} that they shall not abandon compassionate mind {hishin 悲
心}, but have pity for the six classes of ordinary beings in the triple world {sangai rokubon 三
界六凡} and come again in this age of the end of the dharma {masse 末世}, manifesting the
spring season of "one blossom with five petals" {ichige goyô 一華五葉} and giving abundant
assistance {fuin 覆蔭}to their descendants {kôkon 後昆}; and that the ancestral wind {sofû 祖
風}shall ever be fanned.

3. Sutra Chanting for Sending Off Portraits {sôshin fugin 送真諷経} [202]

Ring hall bell and enter hall {denshô jôden 殿鐘上殿}. Two rows of officers {ryôjo 両序} stand in
ranks {hanryû 班立}. Abbot enters hall {jûji nyûdô 住持入堂}. Offer stick of incense {jôkô 上香}.
All together make three prostrations {fudô sanpai 普同三拝}. When gathering up sitting cloth {gu
具}, play three series {santsû 三通} on drum and cymbals {kuhatsu 鼓鈸}. When finished, abbot
raises two ancestors' mortuary tablets {shinpai 真牌} and faces south {nanmen 南面}. (Reverently
move {busô 奉送} two ancestors' images {shin'yô 真容} in advance).
Sangha hall postulant {dôan 堂行} acts as usher {sendô 先導}. Next, sound drum and cymbals
(on way to ancestral teachers hall {sodô 祖堂}, occasionally sound drum and cymbals, three times
{sanshô 三声} each ). Two rows of officers, abbot, and monks of great assembly {daishu 大衆}, in
that order, go to ancestral teachers hall, stand in row {hairyû 排立}. When abbot, carrying mortuary
tablets, reaches front of altar {danzen 壇前} in ancestral teachers hall, portrait acolyte {jishin 侍真}
greets {geisetsu 迎接} him/her, sets tablets in original places {hon i 本位} (if it is difficult to lift
tablets of two ancestors simultaneously, they may be handled separately).
At this point, play three series on drum and cymbals. Abbot burns incense {shôkô 燒香},
returns to place {ki i 帰位}. All together make three prostrations. Advancing and offering decoction

146
{kentô 献湯} are performed as usual. Rector {ino 維那} initiates chanting {ko 挙} of Great
Compassion Dharani {Daihi shu 大悲呪}. Eko text {ekômon 回向文} is same as for sutra chanting
for greeting portraits {gôshin fugin 迎真諷経}. All together make three prostrations, disperse from
hall {sandô 散堂}.

— October 1 —

Section One: Change of Curtain in Sangha Hall {sôdô kanren 僧堂換簾}　[202]

Rector (ino 維那) checks weather, takes down cool screens {ryôren 凉簾} inside sangha hall {sôdô 僧
堂}, hangs dark screens {nanren 暖簾} (curtains {chô 帳}).

— October 4 —

Section One: Day Before Bodhidharma's Memorial {daruma ki zenjitsu 達磨忌前日}

1. Writing Statement {sho chônin 疏調認} [203]

2. Abbot's Signature Ceremony {senshoshiki 僉疏式}

(after midday meal {saiha 齋罷})
In preparation for Bodhidharma's Memorial {Daruma ki 達磨忌} on following day, [rector
{ino 維那}] writes {chônin 調認} statement {sho 疏}, asks abbot {jûji 住持} to sign statement
{sensho 僉疏}, same as on February 14.

3. Memorial Service Eve Preparations {shukuki junbi 宿忌準備}

After breakfast {shukuha 粥罷}, hall prefect {chiden 知殿} decorates {shôgon 荘厳} dharma
hall {hattô 法堂} and arranges {benbi 弁備} offering vessels {kugu 供具}, in accordance with proper
procedure {nyohô 如法}. On previous day, sangha hall postulant {dôan 堂行} collects seven coins
{shichimonsen 七文銭} (cash offerings {kuyôkin 供養金}) from monks of great assembly {daishu 大
衆}, entrusts it to assistant comptroller {fûsu 副寺}, same as for Nirvana Assembly {nehan e 涅槃
会}. At mid-morning {guchû 禺中}, perform sutra chanting for greeting portraits {gôshin fugin 迎真
諷経}; in late afternoon {hoji 晡時}, perform special decoction-offering sutra chanting {dokui kentô
fugin 特為献湯諷経}.

4. Sutra Chanting for Greeting Portrait {gôshin fugin 迎真諷経}

(mid-morning {guchû 禺中})
Ritual choreography and observances {shintai gyôhô 進退行法}, sutra chanting {fugin 諷経},
and dedication of merit {ekô 回向} are same as for sutra chanting for greeting portraits {gôshin fugin
迎真諷経} on September 28. (Within eko text {ekômon 回向文}, for invocation of name {shôgô 称
号} chant, "the First Ancestor in China {shintan shoso 震旦初祖}, Great Master Engaku {Engaku
daishi 円覚大師}, Most Reverend Bodhidharma {Bodaidaruma daioshô 菩提達磨大和尚}."

5. Special Decoction-Offering Sutra Chanting {dokui kentô fugin 特為献湯諷経} [204]

(late afternoon {hoji 晡時})
Ritual choreography and observances {shintai gyôhô 進退行法} and dedication of merit {ekô
回向} are same as for sutra chanting for greeting portraits {gôshin fugin 迎真諷経} on September 28.
For sutra chanting {fugin 諷経}, use "Universal Gate" Chapter {Fumonbon 普門品} [of Lotus Sutra]
and circumambulate {gyôdô 行道}. (Eko text {ekômon 回向文} differs only with respect to
invocation of name {shôgô 称号}).

147
 — October 5 —

Section One: Bodhidharma's Memorial {daruma ki 達磨忌} [204]

(Ancestor Dharma's memorial {tasso ki 達祖忌})

1. Breakfast Offering Sutra Chanting {kenshuku fugin 献粥諷経} [204]

Offering vessels {kugu 供具} and ritual choreography {shintai 進退} are same as breakfast
offering for two ancestors {ryôso kenshuku 両祖献粥} on September 29. For chanting {dokuju 読誦},
use Great Compassion Dharani {Daihi shu 大悲呪}.

Eko Text {ekômon 回向文} [204]

Having chanted sutras {fugin 諷経}, we present {bu 奉} the merit {kudoku 功徳} to the First
Ancestor in China {shintan shoso 震旦初祖}, Great Master Engaku {Engaku daishi 円覚大
師}, Most Reverend Bodhidharma {Bodaidaruma daioshô 菩提達磨大和尚}, that we may
repay {jôshû 上酬} his compassionate blessings {jion 慈恩}.

2. Main Memorial Service Sutra Chanting {shôki fugin 正忌諷経}

(noon {goji 午時})
This entails leaving ranks and burning incense {shuppan shôkô 出班焼香}, and a Ryôgon
Dharani {Ryôgon shu 楞厳呪} circumambulation {gyôdô 行道}. Ritual choreography and
observances {shintai gyôhô 進退行法} are same as main memorial service for two ancestors {ryôso
shôki 両祖正忌}.

Bodhidharma Memorial Statement {daruma ki sho 達磨忌疏} [205]

The pure body of the dharma realm {jôhô kaishin 浄法界身}

fundamentally has no emerging or disappearing {shutsubotsu 出沒}.
The power of the vow of great compassion {daihi ganriki 大悲願力}
is manifest throughout the goings and comings {korai 去來} [of birth and death].

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name {nansan 何
山}>, <Monastery Name {nanji 何寺}> in <Name> District/City/Town/Village, <Name>
Prefecture, Nation of Japan {Nippon koku 日本国}, who is a dharma grandchild {hôson 法孫}.

On the fifth day of this month, we have humbly arrived at the time {shin 辰} of the
manifestation of nirvana {jijaku 示寂} by the First Ancestor in China {shintan shoso 震旦初
祖}, Great Master Engaku {Engaku daishi 円覚大師}, Most Reverend Bodhidharma
{Bodaidaruma daioshô 菩提達磨大和尚}. We have reverently prepared incense, flowers,
lamps, and candles {kôgetôshoku 香華灯燭}, decoction, sweets, tea {tôkasa 湯菓茶} and rare
delicacies {chinshû 珍饈} and extended them with extreme courtesy {ongon 慇懃} as
offerings {kuyô 供養}. Respectfully gathering the present pure assembly {seishu 清衆},we
have also chanted {fuju 諷誦} the Great Buddha's Head Ryôgon Dharani of the Ten Thousand
Practices {Dai bucchô mangyô shuryôgon darani 大仏頂万行首楞厳陀羅尼}. We hereby
offer up the excellent merit {shukun 殊勲} accumulated thereby to requite {jôshû 上酬} his
compassionate blessings {jion 慈恩}.

The preceding is humbly considered {u fûi  右伏以}.

148
A prince {taishi 太子} of South India {nanten 南天}, his bearing {kishô 気象} was as
imposing {dôdô 堂々} as a king. Elucidating the priceless {muge 無価}, precious pearl
{chinbôju 珍宝珠} at a young age, he was recognized as a vessel of the dharma {hokki 法器}.
The first ancestor {shoso 初祖} in the Land of the East {tôdo 東土}, his overwhelming
influence {ifû 威風} swept gallantly {rinrin 凛々} over the realm. Transmitting the seal of the
buddha-mind {busshinchin 仏心印} that is without letters {muji 無字}, he was greeted by
Kannon {Kannon 観音}.

We see directly {shôken 正見}:

From a distance of one hundred thousand leagues {jûmanri 十万里}, never shirking the
perilous waves {kyôtô 驚濤} of the vast ocean {kokai 巨海}, he came on a special mission,
bearing the teacher's mandate {shimei 師命}. In the twenty-eighth generation, he secretly
transmitted the bright flame {myôka 明火} of a solitary lamp {kotô 孤灯}, fully expressing
{zentei 全提} the true teaching {shôrei 正令} in a manner silent and intimate.

The stories {keikoku 啓告} of crossing the Yangtze River {chôkô 長江} on a single reed
{ichii 一葦}, and the exchange {shôryô 商量} [with Emperor Wu] in the Liang court {ryôgû
梁宮}, have been looked back on and remembered {tsuioku 追憶} from a thousand ages past
{senko 千古}.

After nine years on Mt. Shaoshi {shôshitsu 少室} and the wonderful achievement {shôchoku
勝躅} of the snowy courtyard {setsuon 雪園} [i.e. Huike severing his own arm], he accepted
{settoku 接得} a single {ikko 一箇} worthy disciple {eishi 英資}.

We truly know {jôchi 誠知}:

A single commandment {ikkai 一戒} is reflected for a thousand autumns {senshû 千秋}. His
overflowing virtue and warm generosity {yotoku onkô 余徳温厚} give abundant assistance
{fuin 覆蔭} to hundreds of thousands of millions {hyaku sen oku 百千億} of patchrobed
monks {nossu 衲子}.

One flower blossoms with five petals {ikke kai goyô 一華開五葉}, the sweet smell {fukuiku
馥郁} of its extraordinary fragrance {ikô 異香} pervading {kuntetsu 薫徹} monasteries
{sôrin 叢林} in the three thousand worlds {sanzenkai 三千界}.

We humbly pray {fukugan 伏願}:

May the great vow {daigan 大願} have power, and the Zen tradition {zenpû 禅風} spread
vast and wide {kôkô 浩々}. We shall revere {sengô 瞻仰} his benevolent virtue {jintoku 仁
徳} for inexhaustible ages yet to come {jinmiraisai 尽未来際}.

May [Bodhidharma's] true compassion {shinji 真慈} be unobstructed {muge 無礙}, and the
way of the ancestors {sodô 祖道} luminous {shôshô 昭々}. May it proclaim and spread
{senyô 宣揚} the brilliance of our lineaage {shûkô 宗光} for triillions of years
{okumanshinen 億万斯年}.

Humbly Stated {kinsho 謹疏}.

Acceptance{yônô 容納} by the first ancestor {shoso 初祖},

attested by {shôkan 証鑑} by the line of ancestors {resso 列祖}.

149
 Fifth day of the tenth month of <year>, by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼},
Abbot of <Mountain Name {nansan 何山}>, <Monastery Name {nanji 何寺}> in <Name>
District/City/Town/Village, <Name> Prefecture, Nation of Japan {Nippon koku 日本国}, who
is a dharma grandchild {hôson 法孫}.

Humbly Stated {kinsho 謹疏}.

Formal Envelope {karo 可漏}　[207]

Respectfully {kugyô 恭敬}

Stated {shojô 疏上}

　(yellow paper)

first ancestor {shoso 初祖}

Luminous Mirror {heikan 炳鑑}

<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name {nansan 何
山}>, <Monastery Name {nanji 何寺}> in <Name> District/City/Town/Village, <Name>
Prefecture, Nation of Japan {Nippon koku 日本国}, who is a dharma grandchild {hôson 法孫}.

Humbly Stated {kinsho 謹疏}.

If leaving ranks and burning incense {shuppan shôkô 出班焼香} is not performed and there is no
reading of statement {sensho 宣疏}, for dedication of merit {ekô 回向} when circumambulation
{gyôdô 行道} is finished is use same Eko text {ekômon 回向文} as on fifth day of any month.

3. Sutra Chanting for Sending Off Portrait {sôshin fugin 送真諷経}　[207]

(late afternoon {hoji 晡時})
Ritual choreography and observances {shintai gyôhô 進退行法}, sutra chanting {fugin 諷経},
and dedication of merit {ekô 回向} are same as sending off portraits of two ancestors {ryôso sôshin 両
祖送真}. (Eko text {ekômon 回向文} differs only with respect to invocation of name {shôgô 称号}).

— November 1 —

Section One: Closing Wandering Monks Quarters {hei tanga 閉旦過} [207]
(after breakfast {shukuha 粥罷})

Guest prefect {shika 知客} closes wandering monks quarters {tanga 旦過}, same as on May 1.

Section Two: Compiling Register of Monkish Seniority {kairôbo chônin 戒臘簿調認}

Rector {ino 維那} prepares a register of monkish seniority {kairôbo 戒臘簿}, same as on May 1.

Section Three: Opening Hearths {kairo 開炉}

This day is time for opening hearths {kairo 開炉} in sangha hall {sôdô 僧堂} and {shoryô 諸
寮}. From this day on, according to customary ritual procedure {gyôhô 行法} monks of assembly
{shusô 衆僧} may cover their folded hands {shashu 叉手} with their sleeves.

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 — November 2 —

Section One: Procedure for Appointing Head Seat {shô shuso hô 請首座法} [208]

Same as May 2. (Head seat's courtesy words {chigo 致語} upon second spread of sitting cloth {saiten
再展} are different: he/she says, "These days the weather {kiun 気雲} is becoming chilly...."

Section Two: Writing Various Charts for Arranging Places {hai i shozu chônin 排位諸図調認}
[208]

Same as May 2. (However, Chart for Ryôgon Assembly {ryôgon e no zu 楞厳会の図} is not written.)

— November 12 —

Section One: Compiling Statements, Decoction Notice, Recitations Texts {sho, tôbô, nenju mon
chônin 疏・湯牓・念誦文調認} [209]

Same as May 12. (Change month and day on decoction notice {tôbô 湯牓} to November 12.)

— November 13 —

Section One: Common Quarters Sutra Chanting {shuryô fugin 衆寮諷経} [209]

Same as May 13.

— November 14 —

Section One: Earth Spirit's Hall Recitations {dojidô nenju 土地堂念誦} [209]

Ceremonial procedures {gyôshiki 行式} are same as for February 14. For recitations {nenju 念誦},
say:

We are keenly aware {setsui 切以} that the north winds fan the plains {hokufû sensho 北風扇
野} and that the black emperor {gentei 玄帝} rules in every direction. In particular, we are
preparing the rite of opening the retreat {kessei no gi 結制之儀} for the three months of
winter {santô 三冬}, and planning for the ninety days {kujun 九旬} of icy cold {ryôkan 凌
寒}. Gathering the great assembly {daishu 大衆}, with great deference, we personally visit the
sacrificial shrine {reishi 霊祠}. Chanting and upholding {juji 誦持} the glorious names
{kômyô 洪名} of those possessed of myriad virtues {mantoku 万徳}, we dedicate the merit
{ekô 回向} to the tutelary deities enshrined in all halls {gattô shinsai 合堂真宰}.

What we pray for {shoki 所祈} is that they will increase their protection so that we may have
a successful retreat {ango 安居}.

I respectfully invite {kôhyô 仰憑} the venerable assembly {sonshu 尊衆} to recite {nen 念} in
drawn-out voices {chôsei 長声}.

Section Two: Administrators' Decoction Service {kusu tentô 庫司点湯} [210]

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(Decoction {tô 湯} provided by administrators {kusu 庫司} especially {dokui 特為} for head seat
{shuso 首座} and monks of great assembly {daishu 大衆})

Takes place in sangha hall {sôdô 僧堂} immediately following earth spirit's hall recitations {dojidô
nenju 土地堂念誦}. Ceremonial procedures {gyôshiki 行式} are same as for May 14. (Courtesy
words {chigo 致語} spoken by stewards {chiji 知事} upon second spread {saiten 再展} [of sitting
cloth] are different: "The weather {kiun 気雲} these days is becoming colder.")

— November 15 —

Section One: Formal Salutations {ninji gyôrei 人事行礼} [210]

(Retreat-Opening Salutations {kaisei ninji 結制人事})

Ritual procedures {gyôhô 行法} throughout this day are same as for binding of retreat {ketsuge 結夏}
on May 15. (Various courtesy words {chigo 致語} spoken upon second spread {saiten 再展} [of
sitting cloth] are different: "The weather {kiun 気雲} these days is becoming colder." Also, date on tea
poster {sabô 茶牓} should be changed to November 15.)

Section Two: Making Rounds of Quarters {junryô 巡寮} [210]

(after breakfast {shukuha 粥罷})

Abbot making rounds of quarters {jûji junryô 住持巡寮} is same as on May 15.

Section Three: Monkish Seniority Placard, Seniority Chart {kairôhai, enkyô 戒臘牌・円鏡} [210]

Same as on May 15.

Section Four: Congratulatory Tea {shukucha 祝茶} [211]

(before mid-morning {guchûzen 禺中前})

Same as on May 15.

Section Five: Convocation {jôdô 上堂} [211]

(mid-morning {gûchû 禺中})

When congratulatory tea {shukucha 祝茶} is finished, hold convocation in dharma hall {jôdô 上堂}.
Same as on May 15.

Section Six: Special Tea Service in Sangha Hall {sôdô dokui cha 僧堂特為茶} [211]
(after midday meal {saiha 斎罷})

Same as on May 15.

— November 16 —

Section One: Arhats Liturgy {rakan kôshiki 羅漢講式} [211]

(mid-morning {gûchû 禺中})

Same as on May 16.

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Section Two: Head Seat's Root Case Tea {shuso honsoku cha 首座本則茶} [211]
(after evening bell {konshôha 昏鐘罷}

Same as on May 16.

— November 17 —

Section One: Congratulatory Tea {shukucha 祝茶} [212]

(before mid-morning {guchûzen 禺中前})

Same as on May 17.

Section Two: Head Seat Takes Dharma Seat {shuso hôza 首座法座} [212]
(mid-morning {gûchû 禺中})

Same as on May 17.

— November 21 —

Section One: Great Ancestor's Birthday Assembly {taiso gôtan e 太祖降誕会} [212]

Ceremonial procedures {gyôshiki 行式} are same as for Eminent Ancestor's birthday assembly {kôso
gôtan e 高祖降誕会}. (Cordially invite {konshô 懇請) Eminent Ancestor.)

— December 1 —

Section One: Year-End Sesshin {rôhatsu sesshin 臘八摂心} [212]

Sesshin {sesshin 摂心} is held from 1st until 7th of month. On the 7th, all-night zazen {tetsuya zazen
徹夜坐禅} continues until 1 a.m. next morning {yokugyô 翌暁}. Ritual procedures {gyôhô 行法} are
as follows.

Entering Hall While Sounding Boards in Sequence {junpan nyûdô 巡版入堂} [213]
When after-breakfast communal labor {shukuha fushin 粥罷普請} (daytime labor {nitten
samu 日天作務}) is finished and appointed time arrives (around 8 a.m.), make three hits at long
intervals {chôda sange 長打三下} on sounding board {han 版} in front of sangha hall {sôdô 僧堂}.
During that period, entire assembly {isshû 一衆} enters hall {nyûdô 入堂}, goes to sitting place {za i
坐位}.
Next, perform sounding of boards around corridors {junrô meihan 巡廊鳴版}. Begin by
hitting board {han 版} in front of head seat's quarters {shusoryômae 首座寮前} three times {sange 三
下}; head seat enters hall, tours hall {jundô 巡堂}. Next, hit board in front of abbot's quarters
{hôjômae 方丈前} three times; abbot {jûji 住持} enters hall, inspects platforms {kentan 検単}
(inspection of platforms takes place every morning, in both inner hall {naidô 内堂} and outer hall
{gaidô 外堂}). When inspection of platforms is finished, abbot returns to middle {kichû 帰中}, bows
with gassho {monjin 問訊} in front of sacred monk {shôsôzen 聖僧前}. While he/she is doing so,
rector {ino 維那} intones, "The year-end sesshin {rôhatsu sesshin 臘八摂心} has begun," and,
"Beginning with this sitting, concentrate your minds {sesshin 摂心}" (or, does not intone anything).
Sangha hall monitor {jikidô 直堂} (or meditation patrol {junkô 巡香}) signals start of meditation

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period {shijô 止静}, lowers dark screens {nanren 暖簾} (curtains {chô 帳}) at front and rear doors
{zengomon 前後門}, goes around with kyosaku {kyôsaku 警策} as usual.
(Ordinarily, length of one sitting {ichiza 一坐} is about one hour, walking meditation {kinhin
経行} lasts for ten or twenty minutes, and realease from meditation {hôzen 放禪} is roughly ten
minutes. However, length of these activities should decided in accordance with mandate of abbot.
Abbot should also be consulted as to whether meditation patrol {junkô 巡香} should take turns that
last for just one sitting, or divide into two, three, or four shifts that cover morning, afternoon, night
{yakan 夜間}, and dawn {kyôten 暁天} periods of zazen.)

Abbreviated Formal Noon Meal {goji ryaku gyôhatsu 午時略行鉢} [213]

During sesshin, norm is not to use any percussion instruments {narashimono 鳴物}
whatsoever (in special circumstances, this rule need not be strictly followed), so midday meal bell
{saishô 斎鐘}, etc., are not sounded. When midday meal {gosai 午斎} is ready, busboys {sôku 送供}
and servers {jônin 浄人} quietly leave sangha hall {chûkai 抽解}, go to administration hall {kudô 庫
堂} (or kitchen-residence {kuri 庫裡}), and carry meal to sanga hall {sôdô 僧堂}. Meditation patrol
{junkô 巡香} puts away kyosaku {kyôsaku 警策}. Upon hearing one series {ittsû 一通} on wooden
clappers {taku 柝} in outer hall {gaidô 外堂} (outer platforms {gaitan 外単}), hall monitor {jikidô 直
堂} raises curtains {chô 帳}; monks of great assembly {daishu 大衆} stand, take down nests of bowls
{hou 鉢盂} — oryoki {ôryôki 応量器} — then sit facing each other {taiza 対坐}. (Or, without
striking wooden clappers, roll up curtains; rector {ino 維那} rings hand-bell {shukei 手鏧} twice
{nishô 二声}, whereupon monks of great assembly sit facing each other; when rector again rings
hand-bell once {isshô 一声}, they take down nests of bowls — oryoki. Fine points of ritual may
accord with customary procedure at each particular monastery.)
Upon seeing curtains rolled up, servers {jônin 浄人} enter hall {nyûdô 入堂} in pairs, wipe
platform edge {jôen 牀縁}. Also, Sacred Monk's acolyte {jishô 侍聖) offers rice {kuhan 供飯} (meal-
announcing passing of offering {kasshiki dengu 喝食傳供}). Strike wooden clappers {taku 柝} once
{isshô 一声}, chant Verse for Setting Out Bowls {Tenpatsu no ge 展鉢の偈}. Apart from this,
procedure is same as for formal meals {gyôhatsu 行鉢} on ordinary days, except that great pounding
of drum {dairai 大擂}, etc., is not done. (Whether wooden clappers are used or not, and block hit with
mallet {meitsui 鳴槌} or not, may accord with customary procedure at each particular monastery.)
When Verse of Purity While Abiding in the World {Sho sekai bon 処世界梵} is finished, hall monitor
{jikidô 直堂} strikes walking meditation bell {kinhinshô 経行鐘}, lowers curtains. Monks of great
assembly get down from platforms {ajô 下牀}, slowly walk {kôho 行歩}. This is followed by release
from meditation {hôzen 放禅}. When release from meditation follows meal, it is lengthened
somewhat (or, it is permissible to take a break for a set period of time).

Serving Tea to Meal Donor {seshu seccha 施主接茶} [214]

During release from meditation {hôzen 放禅}, individuals go to toilet, etc. When finished, each
returns to own sitting place {za i 坐位}, does zazen {zazen 坐禅}. Hall monitor {jikidô 直堂} signals
start of meditation period {shijô 止静}; sitting continues same as in morning. If there is a meal donor
{seshu 施主} and an offering {kuyô 供養} of tea and sweets {saka 茶菓} has been provided, that
takes place at 3 p.m. Strike one series {ittsû 一通} on wooden clappers {taku 柝} (or, do not strike
clappers), have everyone sit facing each other {taiza 対坐}. This may be modeled after procedure for
informal tea service {ryaku gyôcha hô 略行茶法}.

Admonitory Explanation {suikai kusen 垂誡口宣} [214]

Master {shike 師家} may occasionally exhort {sakurei 策励} everyone with an admonitory
explanation {suikai kusen 垂誡口宣}. Or, he/she may give a commentary {teishô 提唱} on a text, or
do something else. All such things depend entirely on a master's wishes; there are no fixed regulations
{kishiki 規式}.

Evening Meal {yakuseki 薬石} [214]

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 For evening meal {yakuseki 薬石}, too, percussion instruments {narashimono 鳴物} are not
used. When preparations in administration hall {kudô 庫堂} (or kitchen-residence {kuri 庫裡}) are
done, follow same procedure as for noon meal {goji 午時}. Servers {jônin 浄人} deliver food {sôjiki
送食} in same manner as before. (Such matters as whether to use wooden clappers {taku 柝} or hand-
bell {shukei 手鏧, a.k.a. inkin 引鏧} to signal for setting out bowls {tenpatsutsu}, or whether to chant
Heart Sutra {Shingyô 心経}, accord with directions given by abbot {jûji 住持}).

Sleep While Sitting {zasui 坐睡} [214]

Evening drum {konku 昏鼓} and evening bell {konshô 昏鐘} are not sounded. Zazen {zazen
坐禅} continues until 10 p.m., whereupon text of Universally Recommended Instructions for Zazen
{Fukan zazengi 普勧坐禅儀} or Admonitions for Zazen {Zazen yôjin ki 坐禅用心記} is chanted.
When finished, sleep while sitting {zasui 坐睡} until 2 a.m. next morning. (Such matters as whether to
chant something other than Instructions for Zazen {Zazengi 坐禅儀}, when to sleep, and when to
wake up accord with directions given by abbot {jûji 住持}). Ordinarily, time for sleep {kaichin 開枕}
is 9 p.m. and closing bell {jôshô 定鐘} is sounded to announce time {jibun 時分}, but fundamental
rule during sesshin {sesshin 摂心} is not to ring it. The first day comes to a close in the preceding
manner.

Dawn Sitting {kyôza 曉坐} [214]

Second day. At 2 a.m. perform morning bell-ringing {shinrei 振鈴}, wake up {kyôkaku 警覚}
monks of great assembly {daishu 大衆}. They quickly do face-washing {senmen 洗面}, go to sitting
place {za i 坐位}. Head seat tours hall {shuso jundô 首座巡堂}. Abbot inspects platforms {jûji
kentan 住持検単}. After one period of zazen {ichiza 一坐} or two periods of zazen {niza 二坐}, don
kesas {takkesa 搭袈裟}. Taking meditation period bell {shijô shô 止静鐘} for next sitting as signal,
place kesa {kesa 袈裟} on top of head {chôjô 頂上}, gassho {gasshô 合掌}, chant Verse for Donning
Kesa {Takkesa no ge 搭袈裟の偈} three times {sanshô 三唱}, then don it.

Abbreviated Morning Service {ryaku chôka 略朝課} [214]

After donning kesas {takkesa 搭袈裟}, abbreviated morning service {ryaku chôka 略朝課}
takes place sitting facing each other {taiza 対坐}. Abbot {jûji 住持} gets down from chair, advances
in front of sacred monk {shôsôzen 聖僧前}, burns incense and makes three prostrations {shôkô
sanpai 焼香三拝}. Rector {ino 維那} initiates sutra chanting {kokyô 挙経}.
(However, percussion instruments {narashimono 鳴物} are not used. Sutra text {kyômon 経
文} chanted, too, is not necessarily same as usual. Follow directions given by abbot. If length of time
of morning service {chôka 朝課} is made about same as length of time of one period of zazen {ichiza
一坐}, when morning service is finished do walking meditation {kinhin 経行}. If it seems that there is
considerable time remaining when service is finished, great assembly {daishu 大衆} should resume
wall-facing zazen {menpeki 面壁}, then do walking meditation when proper time arrives.)

Morning Meal {chôshuku gyôhatsu 朝粥行鉢} [215]

When appointed time arrives, hold abbreviated morning meal {chôshuku ryaku gyôhatsu 朝粥
略行鉢}, in same manner as midday meal {gosai 午斎} on previous day. There is no communal labor
{fushin samu 普請作務}. What follows is same as on previous day: simply {shikan ni 只管に} sit in
zazen {taza 打坐} continuously, day and night.

All-Night Zazen {tetsuya zazen 徹夜坐禅} [215]

On evening of December 7th, all-night zazen {tetsuya zazen 徹夜坐禅} continues until 1 a.m.
on the 8th. Morning officer {shinsu 辰司} (or bell manager {shôsu 鐘司}) announces the hour;
meditation patrol {junkô 巡香} puts away kyosaku {kyôsaku 警策}; hall monitor {jikidô 直堂} raises
curtains {chô 帳}; rector {ino 維那} announces opening of barrier {kaikan 開関} (or does not
annnounce, depending on instructions of abbot {jûji 住持}). Sesshin {sesshin 摂心} ends upon signal
for release from meditation {daikaijô 大開静}. Following release from meditation {kaijô 開静},

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entire assembly sits facing each other {isshû taiza 一衆対坐}. In accordance with hall bell {denshô 殿
鐘}, they enter [buddha]　hall {jôden 上殿}, perform breakfast offering sutra chanting {kenshuku
fugin 献粥諷経}. Then eat breakfast of five-flavor gruel {gomishuku 五味粥}, hold small convocation
{shôsan 小参}. (Same as at time of morning service {chôka fugin 朝課諷経}, after daily dawn zazen
{kyôten zazen 暁天坐禅}. For breakfast offering {kenshuku 献粥}, see See Part One, Chapter Three
"Annual Observances" {nenbun gyôji 年分行持}, December 8, Section One: "Buddha's attainment
assembly sutra chanting" {jôdô e fugin 成道会}, 1. Breakfast Offering Sutra Chanting {kenshuku
fugin 献粥諷経}).

— December 7 —

Section One: Day Before Buddha's Attainment Assembly {jôdô e zenjitsu 成道会前日}

1. Decoration of Ritual Site {dôjô shôgon 道場荘厳} [215]

After breakfast {shukuha 粥罷}, hall prefect {chiden 知殿} hangs image of Buddha's
appearance in world {shusse zô 出世像} on Sumeru altar {danjô 壇上}, decorates {shôgon 荘厳}
monastery buildings {dendô 殿堂} in accordance with proper procedure {nyohô 如法}, and sets out
items of offering {kumotsu 供物} from monastery as well as items of offering from monks of great
assembly {daishu 大衆}. Sangha hall postulant {dôan 堂行} collects seven coins {shichimonsen 七文
銭} (cash offerings {kuyôkin 供養金} — see Part One, Chapter Three, "Annual Observances,"
February 14, Section One, "Day Before Nirvana Assembly {nehan e zenjitsu 涅槃会前日}) from
monks of assembly {shusô 衆僧}, entrusts them to assistant comptroller {fûsu 副寺}; all of this is
same as for nirvana assembly {nehan e 涅槃会}.
(If it is too difficult to hold a week-long sesshin assembly {sesshin e 摂心会}, do all-night
zazen {tetsuya zazen 徹夜坐禅} on this night only. Entire assembly {isshû 一衆} sits {taza 打坐}
from evening {kôkon 黄昏} until dawn {myôgyô 明暁}. Procedure {sahô 作法} may be based on 7th
night of year-end sesshin {rôhatsu sesshin 臘八摂心}.

2. Writing Statement {sho chônin 疏調認} [216]

3. Abbot's Signature Ceremony {senshoshiki 僉疏式} [216]

In preparation for Buddha's attainment assembly {jôdô e 成道会} on following day, rector {ino 維那}
writes {chônin 調認} statement {sho 疏}, asks abbot {jûji 住持} to sign statement {sensho 僉疏}.
However, because entire monastic community {gassan 合山} is in midst of sesshin {sesshin 摂心}, it
is necessary to choose time for this carefully. (If no other time is available, this may have to be done
after breakfast {shukuha 粥罷} on December 8.)

— December 8 —

Section One: Buddha's Attainment Assembly Sutra Chanting {jôdô e fugin 成道会諷経}

1. Breakfast Offering Sutra Chanting {kenshuku fugin 献粥諷経} } [216]

After release from meditation {daikaijô 大開静}, ring hall bell {denshô 殿鐘} and enter
[Buddha] hall {jôden 上殿} (ordinary morning service {chôka fugin 朝課諷経} is not held). Abbot
{jûji 住持} offers stick of incense {jôkô 上香}. All together make three prostrations {fudô sanpai 普
同三拝}, gather up sitting cloths {zagu 坐具}. Abbot advances, offers decoction {jôtô 上湯}, offers
rice gruel {jôshuku 上粥}, offers tea {jôcha 上茶}, then returns to place {i 位}. Rector {ino 維那}
initiates chanting {ko 挙} of Great Compassion Dharani {Daihi shu 大悲呪}.

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 Eko Text {ekômon 回向文}

Having chanted sutras {fugin 諷経}, we present {bu 奉} the merit {kudoku 功徳} to our Great
Benefactor and Founder of the Doctrine, the Original Teacher, Most Reverend Shakyamuni
Buddha {daion kyôshu honshi shakamuni butsu dai oshô 大恩教主本師釈迦牟尼仏大和尚},
that we may repay {jôshû 上酬} his compassionate blessings {jion 慈恩}.

Upon chanting of "All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々},
all together make three prostrations {fudô sanpai 普同三拝}. When finished, hold small convocation
{shôsan 小参} (procedure for small convocation is same as usual). Disperse from hall {sandô 散堂}.
Allow monks of great assembly {daishu 大衆} sleep {tamin 打眠} until morning.

2. Main Service Sutra Chanting {shôki fugin 正忌諷経} [217]

(leaving ranks and burning incense {shuppan shôkô 出班焼香} — noon {goji 午時})
Ritual ritual choreography {shintai 進退} and ceremonial procedures {gyôshiki 行式} are
same as for nirvana assembly {nehan e 涅槃会}.

Buddha's Attainment Assembly Statement {jôdô e sho 成道会疏} [217]

Great perfect awakening {dai enmagaku 大円満覚}

left its traces in India {saiken 西乾}.
Mind {shin 心} encompasses vast empty space {daiko 大虚},
fully fathoming {ryôshû 量周} innumerable realms {shakai 沙界}.

We respectfully beg your attentive concern {shôkan 照鑑} and humbly request {fukushin
伏請} your true compassion {shinji 真慈}.

<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name {nansan 何
山} >, <Monastery Name {nanji 何寺}> in <Name> District/City/Town/Village, <Name>
Prefecture, Nation of Japan {Nippon koku 日本国}, who has inherited the teachings {yuikyô 遺
教}.

On the eighth day of this month, we respectfully celebrate the occasion {shin 辰} of the
attainment of the way {jôdô 成道} by our Great Benefactor and Founder of the Doctrine, the
Original Teacher, Most Reverend Shakyamuni Buddha {daion kyôshu honshi shakamuni butsu
dai oshô 大恩教主本師釈迦牟尼仏大和尚}. We have reverently prepared incense, flowers,
lamps, and candles {kôgetôshoku 香華灯燭}, decoction, sweets, tea {tôkasa 湯菓茶} and rare
delicacies {chinshû 珍饈}, and have extended them in offering {kuyô 供養}. Respectfully
gathering the present pure assembly {seishu 清衆},we have also chanted {fuju 諷誦} the
Great Buddha's Head Ryôgon Dharani of the Ten Thousand Practices {Dai bucchô mangyô
shuryôgon darani 大仏頂万行首楞厳陀羅尼}. We hereby offer up the excellent merit
{shukun 殊勲} accumulated thereby to requite {jôshû 上酬} the compassionate blessings {jion
慈恩} of his dharma milk {hô'nyû 法乳}

The preceding is humbly considered {u fûi  右伏以}.

When pitchers, plates, hairpins, and bracelets {byôban saisen 瓶盤釵釧} are melted together,
they become as one metal; were it not for the fire of wisdom {chika 智火}, this would scarcely
be possible.

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 When guitar, zither, lute, and harp {kinhitsu kûgô 琴瑟箜篌} are tuned together, the six
dominant tones {rokuritsu 六律} can be harmonized; but without clever fingers {myôshi 妙
指},7 how could this ever be accomplished?　

It is true that all living beings {shujô 衆生} are fully equipped with the properties of
wisdom and virtue {chietokusô 智慧徳相} of a tathâgata {nyorai 如来}, but if the
Greatly Awakened One {daikaku 大覚} did not have the expedient means {hôben 方便}
to reveal the delusion and awakening {meigo 迷悟} of living beings {shujô 衆生},

Ennyadatta's madness {Ennya kyôsei 演若狂性} would be difficult to stop, and the jewel in the
strongman's forehead {rikishi gakuju 力士額珠} would be long forgotten.

We now know of the attainment of the way {jôdô 成道} by the great earth and sentient
beings {daichi ujô 大地有情}, and are freshly aware of the direct cause {shôin 正因}of
the inherent buddha-nature {honnu busshô 本有仏性}.

May the illumination of wisdom {eshô 慧照} long shine, and the flame of a single lamp {ittô
一灯} be transmitted to hundreds and thousands of lamps.
May the wind of the way {dôfû 道風} long blow in this world {shikai 此界} and reach to
limitless worlds {muhenkai 無辺界}.

Humbly Stated {kinsho 謹疏},

In acceptance of the mercy of the Tathâgata, our Original Teacher {honshi nyorai aimin nôju 本師如來
哀愍納受},

Humbly Stated {kinsho 謹疏} on the eighth day of the twelfth month of <year>, by
<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name
{nansan 何山} >, <Monastery Name {nanji 何寺}>, who has inherited the teachings
{yuikyô 遺教}.

Leaving ranks and burning incense {shuppan shôkô 出班焼香} is not performed. If reading of
statement {sensho 宣疏} is omitted, when sutra-chanting circumambulation {fugin gyôdô 諷経行道}
is finished, perform dedication of merit {ekô 回向}. Eko text {ekômon 回向文} is same as for Nirvana
Assembly {nehan e 涅槃会}. However, word "nirvana" (nehan 涅槃} is replaced by "attainment of
the way" {jôdô 成道}.

— December 9 —

Section One: Repaying Blessings of the Severed Arm {danpi hôon 断臂報恩} [219]

Evening of this day corresponds to occasion when the Second Ancestor in China {shintan niso 震旦二
祖}, Great Master Huike {Eka daishi 慧可大師}, severed his own arm {danpi 断臂}. After breakfast
{shukuha 粥罷}, hall prefect {chiden 知殿} hangs image {zô 像} of Great Teacher Huike on Sumeru
altar {danjô 壇上}, arranges offering vessels {kugu 供具}.

Section Two: All-Night Zazen {tetsuya zazen 徹夜座禅} [219]

Same as on night of December 7.

7
That is, the "wonderful {myô 妙} pointing {shi 指} (i.e. teaching)" of the Buddha.

158
 — December 10 —

Section One: Memorial for the Second Ancestor in China {shintan niso ki 震旦二祖忌}　

1. Breakfast Offering Sutra Chanting {kenshuku fugin 献粥諷経} } [220]

After release from meditation {daikaijô 大開静}, ring hall bell {denshô 殿鐘} and enter
[Buddha] hall {jôden 上殿} (ordinary morning service {chôka fugin 朝課諷経} is not held). Abbot
{jûji 住持} offers stick of incense {jôkô 上香}. All together make three prostrations {fudô sanpai 普
同三拝}, gather up sitting cloths {zagu 坐具}. Abbot advances, offers decoction {jôtô 上湯}, offers
rice gruel {jôshuku 上粥}, offers tea {jôcha 上茶}, then returns to place {i 位}. Rector {ino 維那}
initiates chanting {ko 挙} of Great Compassion Dharani {Daihi shu 大悲呪}.

Eko Text {ekômon 回向文} [220]

Having chanted sutras {fugin 諷経}, we present {bu 奉} the merit {kudoku 功徳} to the
Second Ancestor in China {shintan niso 震旦二祖}, Great Master Zhengzong Pujue {Shôshû
Fukaku daishi 正宗普覚大師}, the Most Reverend Huike {Eka daioshô 慧可大和尚},that we
may repay {jôshû 上酬} his compassionate blessings {jion 慈恩}.

When "All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々} is finished,
all together make three prostrations {fudô sanpai 普同三拝}, disperse from hall {sandô 散堂}.

2. Oblations Sutra Chanting {kengu fugin 献供諷経} [220]

(noon {goji 午時})

Following midday meal bell {saishô 斎鐘}, ring hall bell and enter hall {denshô jôden 殿鐘上殿},
stand in two rows {ryôjo hanryû 両序班立}. Abbot {jûji 住持} offers stick of incense {jôkô 上香};
all together make three prostrations {fudô sanpai 普同三拝}. (Monks of great assembly gather up
sitting cloths {zagu 坐具}; abbot {jûji 住持} leaves his/hers in place.) Abbot advances, offers
decoction and food {jôtôjiki 上湯食}; withdraws, makes three prostrations {sanpai 三拝}. Advances
again, offer sweets and tea {jôkasa 上菓茶} (there is no offering of alms money {shinkin 嚫金});
withdraws, makes three prostrations. Upon gathering up sitting cloth and bowing with hands clasped
(itsu 揖), sangha hall postulant {dôan 堂行} strikes bowl-bell {takei 打鏧}; rector {ino 維那} initiates
chanting of Ryôgon Dharani {Ryôgon shu 楞厳呪} (there is no preceding invocation {keishô 啓唱}).
Perform circumambulation {gyôdô 行道}; when "Great" Verse {Makabon 摩訶梵} is finished,
dedicate merit {ekô 回向}. (Eko text {ekômon 回向文} is same as monthly oblations for two
ancestors {ryôso kengu 両祖献供}. Only difference is omission of invocation of names {shôgô 称
号}.)

— December 13 —

Section One: Cleaning Out Soot in Various Halls {shodô sôbai 諸堂掃煤} [221]
(after breakfast {shukuha 粥罷})

Acolyte {jisha 侍者} makes plans in advance with chef {tenzo 典座} and labor steward {shissui 直
歳}. After breakfast, informs sangha hall {sôdô 僧堂} and various quarters {shoryô 諸寮}, beats
communal labor drum {fushinku 普請鼓}. Ordinary cleaning is omitted; monks of great assembly
{daishu 大衆} engage in major cleaning, each following instructions of their particular supervisor
{jôshi 上司}. Cleaning is same as for airing of straw mats {shisen 曬薦} on July 20. Sweep out soot

159
from cooking stoves {kamado 竃} in administration hall {kudô 庫堂} (or kitchen-residence {kuri 庫
裡}). Throughout this day, all ritual procedures {gyôhô 行法} are suspended. (This should be carried
out at a time when weather is good; it does not necessarily have to be December 13.)

— December 31 —

Section One: Earth Spirit's Hall Recitations {dojidô nenju 土地堂念誦} [221]

Ceremonial procedures {gyôshiki 行式} are same as for end of winter retreat {kaitô 解冬} on
February 14. For recitations {nenju 念誦}, use following:

Transformations of the natural world {kakô 化工} have subtly progressed, and the calendar
year has come full circle. We all rejoice in the orderly progression of the four seasons {shijo
no an 四序之安} and look forward to the blessings of New Year's day {san'yô no kei 三元之
慶}. Bowing, we gather the great assembly {daishu 大衆}; deferentially we visit the sacrificial
shrine {reishi 霊祠}. Chanting and upholding {juji 誦持} the glorious names {kômyô 洪名} of
those possessed of myriad virtues {mantoku 万徳}, we dedicate the merit {ekô 回向} to the
tutelary deities enshrined in all halls {gattô shinsai 合堂真宰}. I respectfully invite {kôhyô 仰
憑} the venerable assembly {sonshu 尊衆} to recite {nen 念} in drawn-out voices {chôsei 長
声}.

(Ten Buddha Names {Jûbutsumyô 十仏名}

Section Two: Year-End Sutra Chanting {saimatsu fugin 歳末諷経} [222]

When recitations {nenju 念誦} are finished, year-end sutra chanting {saimatsu fugin 歳末諷経} is
held. Chant "Universal Gate" Chapter {Fumonbon 普門品}, Heart Sutra {Shingyô 心経}, and
Disaster-Preventing Dharani {Shôsai shu 消災呪} three times {sanben 三遍}, and "Homage to this
year's stars" {namu tônenjô 南無当年星} twenty-one times, followed by Universal Transference of
Merit {Fuekô 普回向}. Spread cloth and makes three prostrations {tengu sanpai 展具三拝}, disperse
from hall {sandô 散堂}. Afterwards, chant Heart Sutra and Disaster-Preventing Dharani as well as
dharanis {shingon 真言} seven times in front of Idaten {Idaten 韋駄天} and kitchen god {sôkô 竈
公}, followed by Universal Transference of Merit; there are no prostrations.

APPENDIX

Section One: Sutra Chanting for Buddha and Ancestors {busso fugin 仏祖諷経} [223]

When sutra chanting services {fugin 諷経} are to be held in conjunction with a proselytizing sermon
{fukyô kôen 布教講演}, lecture course {kôshûkai 講習会}, Sôtô studies meeting {shûgikai 宗議会},
or conference {kyôgikai 協議会}, use sutra chanting for Buddha and ancestors {busso fugin 仏祖諷
経}. In advance, arrange incense, flowers, lamps, and candles {kôkatôshoku 香華灯燭}, and food
offerings for buddha {busshô 仏餉}. Ring hall bell {denshô 殿鐘} and enter [buddha] hall {jôden 上
殿}. Two rows of officers {ryôjo 両序} stand facing each other in separate ranks {bunban tairyû 分班
対立}. Officiant {dôshi 導師} enters hall to seven rings of bell {shichigeshô jôden 七下鐘上殿},
offers stick of incense {jôkô 上香}. All together make three prostrations {fudô sanpai 普同三拝}.
Officiant gather up sitting cloth {gu 具}, advances to altar again, burns incense {shôkô 焼香}, offers
decoction, sweets, and tea {kentôkasa 献湯菓茶}. When finished, in unison chant {dôju 同誦} Heart
Sutra (Hannya shingyô 般若心経), perform dedication of merit {ekô 回向}. When "All buddhas

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throughout space and time... etc." { jîhô sanshî unnun 十方三世云々} is finished, all together make
three prostrations. Sutra chanting service is over.

Eko Text {ekômon 回向文}

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and attentive
concern {shôkan 照鑑}.

On the occasion of holding the <whatever assembly> (read in name of assembly) on this day,
we have reverently prepared incense, flowers, lamps, and candles {kôgetôshoku 香華灯燭},
decoction, sweets, and tea {tôkasa 湯菓茶}, and rare delicacies {chinshû 珍饈}, and chanted
{fuju 諷誦} the Heart of Great Perfect Wisdom Sutra {Maka hannyaharamitta shingyô 摩訶般
若波羅蜜多心経}. We respectfully offer {kuyô 供養} the merit {kudoku 功徳} generated
thereby to: our Great Benefactor {daion 大恩} and Founder of the Doctrine {kyôshu 教主},
the Original Teacher {honshi 本師} Shakyamuni Buddha {Shakamuni butsu 釈迦牟尼仏}; to
the Eminent Ancestor {kôso 高祖} Jôyô Daishi 承陽大師 [Dôgen]; and to the Great Ancestor
{taiso 太祖} Jôsai Daishi 常済大師 [Keizan]. What we pray for {shoki 所冀} is the
flourishing of the true dharma {shôbô kôryû 正法興隆}, peace in the land {kokudo annon 国
土安穏}, harmony among all nations {banpô waraku 万邦和楽}, and that all conditions may
be favorable {shoen kichijô 諸縁吉祥}.

Section Two: Model for Each Monastery's Founding Abbot's Memorial {kakuji kaisan ki junrei
各寺開山忌準例} [224]

When, at a given monastery, a regular founding abbot's memorial {kaisan ki 開山忌} is carried out, it
is modeled after two ancestors memorial {ryôso ki 両祖忌}. All procedures, such as special
decoction-offering sutra chanting {dokui kentô fugin 特為献湯諷経} on memorial eve {taiya 逮夜},
breakfast offering {kenshuku 献粥} in morning {sôshin 早晨}, and leaving ranks and burning incense
{shuppan shôkô 出班焼香} and sutra-chanting circumambulation {gyôdô fugin 行道諷経} at noon
{goji 午時}, are same as on September 28 and 29. If leaving ranks and burning incense {shuppan
shôkô 出班焼香} is omitted, for name of venerated {songô 尊号} in dedication of merit {ekô 回向}
say, "This monastery's founding abbot {tôji kaisan 当寺開山}, <Name>"; in place of words "ancestral
wind {sofû 祖風}," instead say, "wind of the Zen school {monpû 門風}."

Each Monastery's Founding Abbot's Memorial Statement {kakuji kaisan ki sho 各寺開山
忌疏}

The pure body of the dharma realm {jôhokkaishin 浄法界身}, fundamentally, neither appears
nor disappears; the power of the vow {ganriki 願力} of great compassion {daihi 大悲}
manifests itself in present, past, and future {genkorai 現去来}.

We humbly beg {aogi koinegawaku 仰冀} your true compassion {shinji 真慈} and
beseech your attentive concern {shôkan 照鑑}.

<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name {nansan 何
山} >, <Monastery Name {nanji 何寺}> in <Name> District/City/Town/Village, <Name>
Prefecture, Nation of Japan {Nippon koku 日本国}, who is keeper of the stupa {shutô 守塔}.

On this day of this month, we have humbly arrived at the time {shin 辰} of the manifestation
of nirvana {jijaku 示寂} of the founding abbot {kaisan 開山}, Most Reverend { dai oshô 大和
尚} <Name>. We have reverently prepared modest offerings {bikû 微供} of incense, flowers,
lamps, and candles {kôgetôshoku 香華灯燭}, decoction, sweets, tea {tôkasa 湯菓茶} and rare

161
delicacies {chinshû 珍饈} and extended them as offerings {kuyô 供養}. Respectfully gathering
the present pure assembly {seishu 清衆}, we have chanted {fuju 諷誦} sutras and dharanis
{kyôju 経呪}. The excellent merit {shukun 殊勳} accumulated thereby we now offer up to
requite {jôshû 上酬} his compassionate blessings {jion 慈恩}.

We humbly consider {fûi 伏以}.

The dharma eye {hôgen 法眼} is fully aware {enmyô 円明}; in this world {zaise 在世} it
shines as the eyes of the sun and moon {jitsugetsugan 日月眼}.
The capacity of Zen {zenki 禅機} is unconstrained {kattatsu 豁逹}; in all modes of contact
with phenomena {sokusho 触処} it wields a mind as resolute as iron and stone {tessekishin 鉄
石心}.

Twisting {netten 捏転} Indra's {Taishaku 帝釈} nose {bikû 鼻孔}, he [the founding
abbot] built this monastery {bonsatsu 梵刹}.
Scooping out {kessui 抉出} the guts {fuzô 腑臓} of the two ancestors {ryôso 両祖}, he
benefits and saves {risai 利済} living beings {gunjô 群生}.

Consequently {oshi 於是},

Gods and humans {shinjin 神人} gaze up with respect {keigô 景仰};
donors and believers take refuge and worship {danshin kisô 檀信帰崇}.

It is as if, upon perceiving the moon, one were to make out the pattern of a wonderful
rhinocerous horn {reisaikaku 霊犀角}.
It is as if, upon being startled by thunder, one were to make ornamental carvings {seika 生
華} on the tusks of an elephant in musth {kôzôge 香象牙}.

We now announce {sokuchi 即知}:

[The founding abbot] having given abundant rise {hankô 繁興} to offshoots {mon'yô 門葉},
his/her wheel of dharma {hôrin 法輪} is turning more and more.
And the tradition of this monastery {sanpû 山風} has flourished {insei 殷盛}, its gate of
salvation {kemon 化門} opening wider and wider.

Gazing up, we beg {gyôki 仰冀}:

May we receive {yônô 容納}, apart from unacceptable food {fujujiki 不受食}, a bottomless
bowl {mutei hatsu 無底鉢} of meal offerings {saiku 斎供}.

Humbly stated {kinsho 謹疏}.

Humbly stated {kinsho 謹疏} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of
<Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}>, on <day> <month>
<year>, who is keeper of the stupa {shutô 守塔}.

Formal Envelope {karo 可漏} [226]

Respectfully {kugyô 恭敬}

Stated {shojô 疏上}

　(yellow paper)

162
 Founding Ancestor {kaiso 開祖}
Luminous Mirror {heikan 炳鑑}

Humbly stated {kinsho 謹疏} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of
<Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}>, who is keeper of the
stupa {shutô 守塔}.

On front of formal envelope, write "Keeper of the Stupa" {shutô 守塔} instead of "Abbot and
Dharma Grandchild" {jûji hôson 住持法孫}.

Section Three: Model for Memorials for Venerable Monks and Former Abbots {sonshuku, sedai
ki junrei 尊宿・世代忌準例} [226]

For annual memorials {nenki 年忌} for former abbots {sedai 世代} and venerable monks {sonshuku
尊宿} with distinguished service, carefully and respectfully perform offering of decoction {kentô 献
湯} on memorial eve {taiya 逮夜} and an oblations sutra chanting {kengu fugin 献供諷経} on day of
memorial. Procedure {sahô 作法} may be based on that given in Monthly Memorials for Venerable
Monks and Former Abbots {sonshuku, sedai gakki 尊宿・世代月忌} in Appendix to Monthly
Observances {getsubun gyôji 月分行持}. However, in case of previous abbot's memorial {senjû ki 先
住忌}, it is common to invite abbot {dôchô 堂頭} of main monastery {honji 本寺} and venerable
monks with karmic connections {uen sonshuku 有縁尊宿} [to deceased], and to perform leaving
ranks and burning incense {shuppan shôkô 出班焼香}. In some cases, those with a deep connection
with dharma {hôen 法縁} of deceased may perform special offerings of candles {kenshoku 献燭},
offerings of sweets {kenka 献菓}, and the like. For eko text {ekômon 回向文}, if there is leaving
ranks and burning incense, use abbreviated dedication of merit {ryaku ekô 略回向}. If not, use eko
text that begins, "The jewelled and bright {hômyô 宝明} sea of emptiness {kûkai 空海} is deep and
tranquil...." (Full texts given in Part One, "Regular Observances," Chapter Two, "Monthly
Observances," Appendix, Section Two: Monthly Memorial for Venerable Monks and Former Abbots
{sonshuku, sedai gakki 尊宿・世代月忌}).
In event that abbot {dôchô 堂頭} of main monastery {honji 本寺} or someone of similarly
high stature is invited to serve as incense-burning master {shôkôshi 焼香師}, then after service {hôyô
法要}, as convenient, make prostrations in thanks {jahai 謝拝} in same place. (To make prostrations
in thanks after a service in same place as service is an abbreviated procedure {ryakuhô 略法}. If this is
done, do not neglect to lower screen {ren 簾} on Sumeru altar {shumidan 須弥壇}. Originally,
principle was to hold prostrations in thanks in guest room {kyakuma 客間} of abbot's quarters {hôjô
方丈}.)

Section Four: Model for Main Memorial Service for Founding Patron {kaiki shôki junrei 開基正
忌準例} [227]

In general, whenever monthly memorials {gakki 月忌} or main memorials {shôki 正忌} are held for a
monastery's founding patron {kaiki 開基} in a special mortuary hall {tokubetsu shidô 特別祠堂},
perform offering of decoction {kentô 献湯} on memorial eve {taiya 逮夜} and an oblations sutra
chanting {kengu fugin 献供諷経} on day of memorial.

Eko Text {ekômon 回向文}

In the extreme of purity {jô kiwamari 浄極}, the light {hikari 光} penetrates {tsûdatsu 通達},
calmly shining {jakushô 寂照} throughout the void {kokû 虚空}. Coming back and viewing
the world {seken 世間}, it is like something in a dream.

163
 We humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} for their attentive
concern {shôkan 照鑑}.

In this monastery {sanmon 山門} the time {shin 辰} has arrived for today's {konnichi 今日}
(or, a future day's {raijitsu 来日}) monthly memorial {gakki 月忌} [or, <whatever> memorial
{nani ki 何忌}] for <founding patron's dharma name {kaiki hôgô 開基法号}>.

We have respectfully prepared offerings of incense, flowers, lamps, and candles {kôgetôshoku
香華灯燭} (sweet decoction {mittô 蜜湯} / hot water {tô 湯} / fruit {ka 菓} / tea {sa 茶} /
delicacies {chin 珍} / savories {zen 膳}) and chanted {fuju 諷誦} sutras and dharanis {kyôju
経呪}. May the merit {kudoku 功徳} generated thereby may assist his/her awakened spirit
{kakurei 覚霊} and adorn {shôgon 荘厳} his/her place of karmic retribution {hôchi 報地}.

We humbly pray {fushite negawaku 伏願} that within the current of birth and death {shôji 生
死} the black dragon's pearl {riju 驪珠} will shimmer alone in the deep blue sea {sôkai 滄海},
and that he/she [the deceased] will come to rest on the shore of nirvana {nehan no kishi 涅槃の
岸}; that the cinnamon disk {keirin 桂輪} shall shine solitary in the azure sky {hekiten 碧天}
as a guide to all the world {seken 世間}, so that all alike ascend the path of awakening
{kakuro 覚路}.

Section Five: Model for Sutra Chanting for Deceased Monk {bôsô fugin junrei 亡僧諷経準例}
[228]

When holding an offering assembly {kuyô e 供養会} for a deceased monk {bôsô 亡僧}, perform a
decoction-offering service {kentô fugin 献湯諷経} on memorial eve {taiya 逮夜} and an oblations
sutra chanting {kengu fugin 献供諷経} on day of memorial. If deceased has rank of reverend {oshô
和尚} or higher, make prostrations {hai 拝}. Ring hall bell and enter hall {denshô jôden 殿鐘上殿},
offer decoction {kentô 献湯} or offer decoction, sweets, and tea {kentôkasa 献湯菓茶}, chant sutras
{fugin 諷経}, make dedication of merit {ekô 回向}. (Texts to be chanted {jukyô 誦経} are: for
memorial eve, "Universal Gate" Chapter {Fumonbon 普門品}; for day of memorial, Harmony of
Difference and Equality {Sandôkai 参同契} and Precious Mirror Samadhi {Hôkyô zanmai 宝鏡三
昧}.)

Eko Text {ekômon 回向文}

The mind nature {shinshô 心性} of the one spirit {ichirei 一霊} fundamentally has no going
or coming, but the physical body {shikishin 色身} that appears in apparitional transformation
{genke 幻化} has arising and has extinction.

We humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} for their attentive
concern {shôkan 照鑑}.

We have prepared incense, flowers, lamps, and candles {kôgetôshoku 香華灯燭}, decoction,
sweets, tea {tôkasa 湯菓茶} and rare delicacies {chinshû 珍饈}. Gathering the present pure
assembly {seishu 清衆}, we have in unison {dôon 同音} chanted {fuju 諷誦} sutras and
dharanis {kyôju 経呪}. We dedicate {ekô 回向} the merit {kudoku 功徳} accumulated thereby
to <Name>, that it may adorn {shôgon 荘厳} his/her realm of rebirth {hôchi 報地}.

We humbly pray {fukugan 伏願} that he/she will personally comprehend{shingo 親悟} true
emptiness {shinkû 真空}; that he/she will deeply understand {takai 打開} the mysterious
existence of dharmas {myôu hô 妙有法}; that the wisdom in his/her mind {shinchi 心智} shall

164
 become fully aware {enmyô 円明}; and that he/she shall manifest {genjô 現成} the fruit of
awakening {bodaika 菩提果}.

Chapter Four: Abbreviated Procedures for Retreat

{kessei ryaku sahô 結制略作法}
(occasional retreat {ichie kessei 一会結制})

Binding the rules and holding a retreat {kessei ango 結制安居} takes place with the abbot {jûshoku 住
職} of the monastery or temple {jiin 寺院} in question serving as dharma flag master {hôdôshi 法幢
師}, and a head seat {shuso 首座} and others serving as members of assembly {eshu 会衆}. At
temples with rank of dharma site {hôchi 法地} or associate dharma site {jun hôchi 准法地}, invite an
assistant instructor {jokeshi 助化師} and entrust him/her with tasks of guiding people and managing
assembly {inin sesshu 為人接衆} and giving instructions on ritual procedures {hôyô kyôke 法要教
化}.
Set length of instruction period {kyôke kikan 教化期間} during retreat {kessei ango 結制安
居}: for high ranking monastery {kakuchi 格地寺院}, three or more consecutive days; for temples
with rank of dharma site {hôchi jiin 法地寺院} or associate dharma site {jun hôchi jiin 准法地寺院},
seven or more consecutive days. (In case of quasi-raising of dharma flag {jun kenbôdô 准健法幢},
invite assistant instructor {jokeshi 助化師} and set length at seven or more consecutive days, same as
for temple with rank of dharma site {hôchi jiin 法地寺院}. Set dates and times for ceremony of giving
precepts {jukai e 授戒会}, dharma lineage assembly {hômyaku e 法脈会}, karmic connection
assembly {inmyaku e 因脈会}, lecture course {kôshûkai 講習会}, and any other instructional
activities {kyôke 教化} that may be held for monks {sôryo 僧侶}, clerics {kyôshi 教師}, or lay
followers {danshinto 檀信徒}. Dharma flag master {hôdôshi 法幢師} and head seat {shuso 首座} are
not allowed to travel away from monastery {kinsoku 禁足} for the ninety days {kujun 九旬} between
retreat opening {kessei 結制} and end of retreat {kaisei 解制}.
During retreat, following ritual procedures {gyôrei 行礼} and observances {gyôji 行持} should
be practiced, keeping as much as possible to correct procedures {hon sahô 本作法}.

Section One: Greeting Assistant Instructor {jokeshi geisetsu 助化師迎接} [230]

In principle, a west hall roshi {seidô 西堂} should be in continuous residence {jôzai 常在} throughout
period of a retreat {kessei 結制}, but in present day they do not necessarily do so. There are cases
when a west hall roshi visits ritual site {rinba 臨場} only on day of rite of convocation {jôdôshiki 上
堂式}. In any event, on day of his/her arrival, set out prostration mat {haiseki 拝席} at eaves
overhanging entrance {kôhai 向拝} and set out shoes {ai 鞋} (footwear). When west hall roshi nears
vicinity of gate {montô 門頭}, entire assembly {isshû 一衆} goes out to greet him/her. With end
places going first {matsu i senkô 末位先行}, they enter from eaves overhanging entrance. West hall
roshi makes three prostrations to five bells {gokei sanpai 五鏧三拝}. (Abbot {jûji 住持} lights stick
of incense {senkô 線香}, hands to him/her; ritual procedure {gyôhô 行法} is described in Part One,
Chapter Four "Abbreviated Procedures for Retreat" {kessei ryaku sahô 結制略作法}, Section Seven
"Observances in Midst of Retreat" {seichû gyôji 制中行持}, Appendix, s.v. "Procedure for Five Bells
and Three Prostrations" {gokei sanpai hô 五鏧三拝法}.) When finished, show him/her to west hall
roshi's quarters {seidôryô 西堂寮}, courteously serve him/her refreshments {tentai 展待}. (On
evening before monastery-entering ceremony {nyûji shiki 入寺式}, it is permissible to hold tea service
ceremony {gyôcha shiki 行茶式}, or to perform casting for period of retreat {seichû haiyaku 制中配
役}.)
Greeting {geisetsu 迎接} of a special emissary {senshi 専使} is same as greeting of assistant
instructor {jokeshi 助化師} (west hall roshi {seidô 西堂}). For greeting of a special emissary, prior
{tokan 都管} is in charge.

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Section Two: Procedure for Appointing Head Seat {shô shuso hô 請首座法} [231]
(monastery-entering ceremony {nyûji shiki 入寺式})

Timing of monastery-entering ceremony {nyûji shiki 入寺式} for head seat {shuso 首座} depends on
whether retreats {ango 安居} are early {sho 初}, middle {chû 中}, or late {go 後}. In case of middle
retreat {chû ango 中安居}, ceremony takes place on May 2 for summer assembly {natsue 夏会} and
on November 2 for winter assembly {fuyue 冬会}. In temples that have no sangha hall {sôdô 僧堂},
set up main hall {hondô 本堂} to serve similar function. Set up an incense stand {kôdai 香台} in
middle {chûô 中央} and treat it as　Sacred Monk's place {shôsô i 聖僧位}; use all sides of large
ceremony room {daima 大間} for assigned places {hi i 被位}.
Carry out ceremonial procedures {gyôshiki 行式} in accordance with "Procedure for
Appointing Head Seat" {shô shuso hô 請首座法} detailed in Part One, Chapter Three "Annual
Observances" {nenbun gyôji 年分行持}, s.v. May 2.

Section Three: Convocation {jôdô 上堂} [231]

(retreat prayers convocation {kessei shukutô jôdô 結制祝禱上堂})

Held at mid-morning {gûchû 禺中} on May 15 (summer assembly {natsue 夏会}) or November 15
(winter assembly {fuyue 冬会}). (If this is first convocation in dharma hall {jôdô 上堂} as a new
abbot {shinmei 新命}, follow procedure explained in Part Two, Chapter Two "Procedures for
Ceremony of Installing an Abbot" {shinsan shiki sahô 晋山式作法}, Section Two "Procedures for
Opening Sermon upon Installation of Abbot" {shinsan kaidô hô 晋山開堂法}.)
If one is to receive congratulatory words {shukuji 祝詞} or congratulatory prostrations
{shukuhai 祝拝} at end of ceremony, when convocation with abbot {jûji jôdô 住持上堂} is finished,
he/she gets down from seat {geza 下坐}, stands at base of stairs {kaika 階下} facing south {nanmen
南面}. Set out incense stand {kôdai 香台} front and center {shômen 正面}; place formal envelope
{karo 可漏} with congratulations {shukuka 祝賀} on tall tray {takazen 高膳} and set it out. Abbot
{jûji 住持} goes in front of incense stand, grasps tall tray with congratulations on it and censes it with
incense smoke {kô ni kunjiru 香に薫りる}, raises it over his/her head {itadaku 頂く}, sets it back
down where it was, then turns body and faces south. Next, while standing, receives congratulatory
words. Master of ceremonies {shikai 司会} calls on people in turn to express their congratulations.
Those who speak congratulatory words do so in front and center, facing abbot. At end, read aloud
congratulatory telegrams. When finished, rector {ino 維那} calls out, "Congratulatory prostrations." In
accordance with sangha hall postulant's {dôan 堂行} hand bell {shukei 手鏧} ({inkin 引鏧}), all
together spread sitting cloths and make three prostrations {fudô tengu sanpai 普同展具三拝}. Abbot
returns to abbot's quarters {hôjô 方丈}. Disperse from hall {sandô 散堂}. (Prior to mid-morning
{gûchû 禺中}, in advance of convocation, serve congratulatory tea {shukucha 祝茶}).
Chief of regional administrative office {shûmushochô 宗務所長} that has jurisdiction over
temple where retreat is held brings {ryôtai 領帯} rules poster {hekisho 壁書} or admonition {kusen
口宣} that has been sent from Adminstrative Headquarters of Sôtô Zen Buddhism {shûmuchô 宗務
庁}. On morning of retreat-opening convocation {kessei jôdô 結制上堂}, he/she reads it aloud in
front of entire assembly of monks {kaishu 海衆}, then formally confers it. Abbot {jûji 住持} has
acolyte {jisha 侍者} hang it up in some appropriate place. (In event that rite of convocation
{jôdôshiki 上堂式} is cannot be performed, it is permissible to perform prayers sutra chanting
{shukutô fugin 祝禱諷経} or sutra chanting for repaying blessings {hôon fugin 報恩諷経}).

Section Four: [Head Seat's] Root Case Tea {honsoku cha 本則茶} [232]

This is held on following May 16th (or November 16th), after evening bell {konshô ha 昏鐘罷}.
Ceremonial procedures {gyôshiki 行式} are based on those explained in "Annual Observances"
{nenbun 年分}, s.v. May 16.

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Section Five: Head Seat Takes Dharma Seat {shuso hôza 首座法座} [232]
(mid-morning {gûchû 禺中})

This is held on following May 17th (or November 17th), in mid-morning {gûchû 禺中}, i.e. at 10 a.m.
Ceremonial procedures {gyôshiki 行式} are based on those explained in "Annual Observances"
{nenbun 年分}, s.v. May 17. (It does happen that convocation {jôdô 上堂} and taking dharma seat
{hôza 法座} are held on morning and afternoon of same day; depending on particular circumstances
of a monastery or temple {jiin 寺院}, that may be unavoidable. Congratulatory tea {shukucha 祝茶}
in mid-morning {gûchû 禺中} is same as on day of convocation.)

Section Six: Other Ritual Procedures {sono ta no gyôrei その他の行礼} [232]

Ceremonial procedures {hosshiki 法式} named above are vital procedures for holding a retreat {kessei
gyôhô 結制行法}, so they should be carried out no matter what. The following ritual procedures
{gyôrei 行礼}, however, should also be performed if at all possible. (For ceremonial procedures
{gyôshiki 行式}, see directions for each given s.v. "Annual Observances" {nenbun gyôji 年分行持}.)

1. Writing Various Charts for Arranging Places {hai i shozu chônin 排位諸図調認}
Held on day (May 2 or November 2) of head seat taking dharma seat {shuso hôza 首座法座}
(monastery-entering ceremony {nyûji shiki 入寺式}).

2. Ryôgon Assembly {ryôgon e 楞厳会} [232]

Held only during summer assembly {natsue 夏会}. It is decorously performed {gonshu 厳修}
every day from opening {keiken 啓建} of assembly on May 13 until closing {mansan 満散} of
assembly on August 13.

3. Common Quarters Sutra Chanting {shuryô fugin 衆寮諷経} [233]

Held on May 13 and November 13.

4. Earth Spirit's Hall Recitations {dojidô nenju 土地堂念誦} [233]

Held in late afternoon {hoji 晡時} on May 14 and November 14.

5. Administrators' Decoction Service {kusu tentô 庫司点湯} [233]

Held immediately following earth spirit's hall recitations {dojidô nenju 土地堂念誦}.

6. Formal Salutations {ninji gyôrei 人事行礼} [233]

For retreat opening {kessei 結制}, held after morning service {chôkaha 朝課罷} on May 15
and November 15. For end of retreat {kaisei 解制}, held after morning service on August 15 and
February 15.

7. Monkish Seniority Placard {kairôhai 戒臘牌} [233]

Hang up in sangha hall {sôdô 僧堂} (or dharma hall {hattô 法堂}) after breakfast {shukuha 粥
罷} on May 15 and November 15.

8. Ceremony of Compiling Seniority Chart {enkyô chôin shiki 円鏡調印式} [233]

Held after breakfast {shukuha 粥罷} on February 10 and August 10.

Section Seven: Observances in Midst of Retreat {seichû gyôji 制中行持} [233]

In addition to various ceremonial procedures {hosshiki 法式} listed above, routine observances
{nichijô gyôji 日常行持} are practiced in accordance with procedures explained in Part One, "Regular

167
Observances" {gôrei gyôji 恒例行持}. For travel restrictions {kinsoku 禁足} and other regulations
{seirei 制令} in force during retreats {angochû 安居中}, see entry for said items in Constitution
{shûsei 宗制}.

Appendix: Procedure for Five Bells and Three Prostrations {gokei sanpai hô 五鏧三拝法}

When a venerable monk {sonshuku 尊宿} arrives at a monastery to serve at a retreat {kessei 結制} as
an assistant instructor {jokeshi 助化師} (west hall roshi {seidô 西堂}), precept master {kaishi 戒師}
for ceremony of giving precepts {jukai e 授戒会}, torch-wielding officiant {hinkoshi 秉炬師} for
cremation rites {dabishiki 荼毘式}, specially dispatched missionary {fukyôshi 布教師}, or in any
other official capacity, it is customary to usher him/her into a waiting room after making three
prostrations to five bells {gokei sanpai 五鏧三拝}.
At monastery, in advance, lay out prostration mat {haiseki 拝席} lengthwise at eaves
overhanging entrance {kôhai 向拝} (entrance to main hall {hondô 本堂}) and line up a pair of shoes
{ai 鞋} (footwear). When arrival is observed, two ranks of officers {ryôban 両班}, wearing kesas
{takkesa 搭袈裟}, go out in vicinity of gate {montô 門頭} in greeting. With end places going first
{matsu i senkô 末位先行}, venerable monk {sonshuku 尊宿} enters hall {nyûdô 入堂}. Abbot {jûji
住持} lights stick of incense {senkô 線香}, hands to him/her. Venerable monk inserts stick of incense
vertically in brazier, withdraws to middle {chûô 中央}, makes three prostrations {sanpai 三拝}. For
each prostration, sangha hall postulant {dôan 堂行} rings large bowl-bell {daikei 大鏧} once. There
are three prostrations and three bells {sanpai sankei 三拝三鏧}, followed by two bells {nikei 二鏧},
for a total of five bells {gokei 五鏧}. This is called "five bells and three prostrations" {gokei sanpai 五
鏧三拝}.
In event of three prostrations while wearing kesa {takkesa sanpai 搭袈裟三拜}, first of final
two bells {nikei 二鏧} is rung when three prostrations {sanpai 三拝} are finished and sitting cloth
{zagu 坐具} is hung over left arm; second of two final bells in rung when when gasshoing {gasshô 合
掌}. If wearing rakusu (rakusu 絡子}, ring two bells at point when prostrations are finished and bows
with gassho {monjin 問訊} are being made.
When finished, abbot {jûji 住持} takes lead, ushers venerable monk to waiting room,
courteously serves him/her refreshments {tentai 展待}. (Formal procedure {shôshiki 正式} is to
spread sitting cloth and make three prostrations {fudô tengu sanpai 普同展具三拝}, but at present
day, in most cases greeting is made with sitting cloth {zagu 坐具} spead in front. It is also common
for venerable monk {sonshuku 尊宿} who is arriving at monastery to do so wearing a rakusu (rakusu
絡子}.)
In event that "five bells and three prostrations" {gokei sanpai 五鏧三拝} is not performed, for
arrival of venerable monk lay out prostration mat {haiseki 拝席} and shoes {ai 鞋} (footwear) in
entranceway {genkan 玄関}.

PART TWO

OCCASIONAL OBSERVANCES {rinji gyôji 臨時行持}

Occasional Observances: Division One {sono ichi その一}

Chapter One: Procedures for Ceremony of Taking Precepts

{tokudo shiki sahô 得度式作法}

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Section One: Procedures for Ceremony of Taking Precepts When Going Forth From Household
Life {shukke tokudo shiki sahô 出家得度式作法}

1. Procedure for Shaving Head and Taking Precepts {teido sahô 剃度作法}

Preparations {junbi 準備} [237]

Ceremony takes place using either dharma hall {hattô 法堂} or abbot's quarters {hôjô 方丈} as
ritual site {dôjô 道場}. In front {shômen 正面}, set up a buddha image {butsuzô 仏像} or ancestral
portrait {soshin 祖真} (if possible, one buddha and the two ancestors {ryôso 両祖}), with offerings of
incense, flowers, lamps, and candles {kôkatôshoku 香華灯燭}. Also, in adjacent room set up parental
tablets {bumohai 父母牌} (not necessary if parents are present at ritual site).
Next, place ordaining master's {honshi 本師} sitting chair {za'i 坐椅} so it is to right [of
images] when facing front and center {shômen 正面}. Set up an offering table {takusu 卓子}
({takajoku たかじょく}) and place on it: flowers and candles {kashoku 華燭}, hand-held censer {heiro
炳炉}, water-sprinkling vessel {shasuiki 洒水器}, precept clappers {kaishaku 戒尺}, razor {kamisori
剃刀}, ritual manual {shikihon 式本}, and lineage certificate {kechimyaku 血脈}. Also, set up another
table to (facing) right of sitting chair and place on it three robes {sanne 三衣}, wrapped in covering
cloth {fukusa 袱子}. Also place on same table: nested bowls {hou 鉢盂} (oryoki {ôryôki 応量器}),
sitting cloth {zagu 坐具}, long robe {jikitotsu 直裰}, dharma name certificate {anmyô 安名} (name to
be given to person going forth from household life, written on a piece of paper).

Entering Hall {nyûdô 入堂}

When set time arrives, ring three sequences {san'e 三会} on hall bell {denshô 殿鐘}; monks of
great assembly {daishu 大衆} enter hall {jôden 上殿}. Ordaining master {honshi 本師} advances
before buddha {butsuzen 仏前}, burns incense {shôkô 焼香}. All together make three prostrations
{fudô sanpai 普同三拝}, after which great assembly take seats {chakuza 著坐} on sitting cloths
{gujô 具上}. Ordaining master sits on chair, begins by sprinkling water {shasui 洒水} to purify ritual
site {dôjô 道場}. Next, acolyte {jisha 侍者} leads ordinand {hosshin no hito 発心の人} (person who
is to take precepts) before buddha, has him/her burn incense and make three prostrations {shôkô
sanpai 焼香三拝}. Next, has him/her advance before ordaining master, burn incense and make three
prostrations, then kneel {seiza 静坐} with hands in gassho {gasshô 合掌}. (Ordinand should be
dressed in white robes {hakue 白衣}).

Invocation {bushô 奉請} [238]

Ordaining master {honshi 本師} takes up hand-held censer {heiro 炳炉}, burns incense,
quietly intones following invocation {bushô 奉請}:

Homage to buddhas of the ten directions

{namu jippô butsu 南無十方仏},
Homage to the dharma of the ten directions
{namu jippô hô 南無十方法},
Homage to the sangha of the ten directions
{namu jippô sô 南無十方僧},
Homage to our Great Benefactor and Founder of the Doctrine, the Original Teacher
Shakyamuni Buddha
{namu daion kyôshu honshi shakamuni butsu 南無大恩教主本師釈迦牟尼仏},
Homage to the successive generations of ancestor bodhisattvas {namu rekidai soshi bosatsu 南
無歴代祖師菩薩},
Homage to the Eminent Ancestor, Jôyô Daishi
{namu kôso jôyô daishi 南無高祖承陽大師},
Homage to the Great Ancestor, Jôsai Daishi
{namu taiso jôsai daishi 南無太祖常済大師}:

169
 May you all please respond and descend
{onajiku kangô wo tare 同じく感降を垂れ}
and together bear witness to this rite
{tomoni shômyô wo nashi tamae 共に証明を作したまえ}

(recite three times, burning incense each time).

Next, ordaining master strikes precept clappers {kaishaku 戒尺} once {ichige 一下} and intones:

I humbly invite the great assembly (daishu 大衆} to recite {nen 念}.

Thereupon, great assembly chants {shôwa 唱和} Ten Buddha Names {Jûbutsumyô 十仏名} in unison
{dôon 同音}.

Verse of Worship and Praise {raisanmon 礼讚文} [238]

Next, ordaining master {honshi 本師} strikes precept clappers {kaishaku 戒尺} three times
{sange 三下}, intones following Verse of Worship and Praise {raisanmon 礼讚文}, after which
monks of great assembly {daishu 大衆} chant {shôwa 唱和} Ten Buddha Names {Jûbutsumyô 十仏
名} in unison {dôon 同音}.

Good son {zendanshi 善男子} (good daughter {zennyonin 善女人}), the source of the mind is
utterly calm, the sea of the dharma {hôkai 法海} profoundly deep. Those who are deluded
{mayô 迷う} about this flounder in confusion for endless kalpas; those who understand {satoru
悟る} it attain liberation {gedatsu 解脱} in this very place. The path {dô 道} toward roaming
freely in liberation necessarily entails the procedure {hô 法} of going forth from household life
{shukke 出家}. This rite {gishiki 儀式}, which is the same in the way {dô 道} of all buddhas
{shobutsu 諸仏}, is the standard for attaining liberation. This is a fact! It cannot be doubted. In
bringing one's body and mind into full accord with the way {dô 道}, nothing surpasses going
forth from household life. Why is this? Because, to cut off one's hair is to cut off the root of
desire {aikon 愛根}. When the root of desire is cut off, then the original body {honshin 本身}
is revealed. To change one's robes is to shed defilements {jinrô 塵労}. When defilements are
cast off, then this is freedom {jizai 自在}. Thus, among all buddhas of the three periods {sanze
shobutsu 三世諸仏}, there is not a single buddha who attained the way {jôdô 成道} while
remaining a householder {zaike 在家}. Among the successive generations of ancestors
{rekidai soshi 歴代祖師}, as well, there was not one who did not take on the aspect of one
going forth from household life. Thus, among all types of merit {kudoku 功徳}, the merit of
going forth from household life is considered most excellent. If, for example, one erected a
seven-jeweled stupa as high as the thirty-third heaven {sanjûsan ten 三十三天} the merit
would be very great, but it would not amount to even one-hundredth of the merit of going
forth from household life. No imaginable calculation can produce a number that would come
close to it. A jeweled stupa gradually wears away and becomes fine particles of dust; after
many years, its form can no longer be seen. Going forth from household life, however,
increases in significance and results in the fruit of buddhahood {bukka 仏果}; through the
eons, it does not lose its merit (ku 功}. Thus, even before one has cast off this human body,
one transcends the plane of ordinary deluded people {bonbu 凡夫}; and even if one has not yet
borne witness to the fruit of buddhahood {shôka 証果}, one is now a true disciple of Buddha
{busshi 仏子}. Among all living beings {shujô 衆生} of the three realms {sangai 三界}, one
is the most honored of people; and within the six destinations {rokushu 六趣} of rebirth
{jushô 受生}, one has the most commendable birth. Consider well: you are turning around
your body and mind {shinjin 身心}, which for long eons have been caught up in the round of
rebirth {ruten 流転}, and now will live eternally in the birthless {mushô 無生} buddha land
{bukkoku 仏国} from which there is no falling back. Your beginningless deluded attachments

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 {môshû 妄執} are today cut off, and your true inherent virtue {honnu no jittoku 本有の実徳}
is fully realized {enjô 円成} at this seat. This being the case, after going forth from household
life, heaven and earth {tenchi 天地} will no longer cover you and bear you up; how could
living beings {gunrui 群類} possibly throw you into confusion? Your round shaved head
{enchô 円頂} will have nothing covering it; your rectangular monk's robe {hôbô 方袍} will be
your banner of liberation. All those who see or hear of them will receive great benefits, and
your kinfolk will surely reap excellent fruits. Your rank will transcend the three realms, and
your virtue {toku 徳} will tower over the ten directions {jippô 十方}. The verse says:

"Throughout the round of rebirth in the three realms, the bonds of love {on'ai 恩愛} cannot be
be severed; to cast off human obligations {on 恩} and enter into the unconditioned {mui 無為}
is the true {shinjitsu 真実} repayment of blessings {hôon 報恩}."

You should think of the virtue of your father and mother in giving you birth, and in complete
sincerity take leave {haiji 拝辞} of them. You should reflect on the blessings {on 恩}
bestowed by the land, waters, and trees, and recompense {hôtô 報答} them as is proper
{nyohô 如法}. This is the manifest proof {genshô 現証} of emancipation {shutsuri 出離}, and
the particular sign of an honorable person.

Tonsure {teihatsu 剃髪} [240]

When chanting is finished, ordaining master {honshi 本師} strikes precept clappers {kaishaku
戒尺} twice {nige 二下}; ordinand {hosshin no hito 発心の人} makes one prostration {ippai 一拝}
and stands. Acolyte {jisha 侍者} leads ordinand before parental tablets {bumohai 父母牌}, or before
parents themselves if they are in attendance, and has him/her make one prostration {ippai 一拝}.
Next, make three prostrations {sanpai 三拝} before buddha {butsuzen 仏前}, return to original place
and make three prostrations before ordaining master, then kneel upright {chôki 長跪} and gassho
{gasshô 合掌}. Assistant {bôjin 傍人} begins by parting ordinand's hair in middle and tying it up in
two knots, right and left. Ordaining master lifts razor, chants opening line of following verse; monks
of great assembly {daishu 大衆} join in chanting from second line; together they intone verse three
times in succession. This same procedure is followed for each the other verses given below, as well.
(However, the Verse of Seeking the Way {Gudô no ge 求道の偈}, which begins "When a
bodhisattva...," is different):

Splendid {zenzai 善哉}, worthy man {daijôbu 大丈夫} / worthy woman {daifujin 大夫人},
you can perceive the impermanence {mujô 無常} of the world. Abandoning the worldly realms
{zokushu 俗趣}, you are heading toward nirvana {naion 泥洹}. This is something rare and
hard to comprehend.
(Verse of Spiritual Aspiration {Hosshin no ge 発心の偈})

When this has been chanted three times, ordaining master sprinkles head of ordinand with fragrant
decoction {kôtô 香湯}, begins shaving, then hands razor to someone else (acolyte {jisha 侍者}) to
continue shaving. While that is going on, ordination master chants following verse, joined by monks
of great assembly:

Throughout the round of rebirth {ruden 流転} in the three realms {sangai 三界}, the bonds of
love {on'ai 恩愛} cannot be be severed; to cast off human obligations {on 恩} and enter into
the unconditioned {mui 無為} is the true {shinjitsu 真実} repayment of blessings {hôon 報
恩}.

(Verse of Tonsure {Teihatsu no ge 剃髪の偈})

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Ordination master then chants another verse, as follows, joined by monks of great assembly,
continuing chanting until tonsure is finished:

When bodhisattvas in the round of birth and death {shôji 生死} first produce the thought of
awakening {hosshin 発心}, they are strong {kengo 堅固} and immoveable {fukadô 不可動}
in their quest for bodhi {bodai 菩提}. The merit {kudoku 功徳} of that single thought
{ichinen 一念} is deep, vast, and without limit. Were the Tathâgata {nyorai 如来} to expound
it in detail {funbetsu 分別} to the end of time {gûgô 窮劫}, he could not exhaust it.

(Verse of Seeking the Way {Gudô no ge 求道の偈})

Giving Long Robe {ju jikitotsu 授直裰} [241]

When tonsure is finished, leaving only the tuft {shûra 周羅} (last single clump of hair),
ordination master gives long robe {ju jikitotsu 授直裰} and has ordinand {hosshin no hito 発心の人}
put it on. Ordinand dons long robe and makes three prostrations {sanpai 三拝}. Ordination master
raises razor a second time, questions ordinand as follows: "The final clump of hair is called the tuft
{shûra 周羅}; only a buddha himself can cut it off. I am now going to remove it; do you permit this or
not?" Ordinand replies, "I permit it." Question and answer {mondô 問答} are repeated in this way
three times, after which topknot {chôkei 頂髻} (final topknot of hair) is shaved off. At this point,
ordaining master initiates chanting {ko 挙} of Verse of Disfigurement {Kigyôge 毀形偈}; monks of
great assembly {daishu 大衆} joins in this:

The appearance is ruined {kigyô 毀形} but chasteness {shisetsu 志節} is preserved. Cutting
attachments {ai 愛} and leaving those who are near and dear, going forth from household life
{shukke 出家} we seek the holy path {shôdô 聖道} and vow to save {seido 誓度} all beings
{issai shu 一切衆}.
(Verse of Disfigurement {Kigyôge 毀形偈})

Giving Dharma Name {anmyô 安名} [241]

Ordinand {hosshin no hito 発心の人} burns incense and makes three prostrations {shôkô
sanpai 焼香三拝}, kneels upright {chôki 長跪} and gasshos {gasshô 合掌}. At this point, ordaining
master {honshi 本師} reads dharma name certificate {anmyô 安名} on which name given upon going
forth {shukke 出家} is written, then gives it to ordinand.

Giving Sitting Cloth, Robes and Bowls {ju zagu ehatsu 授坐具衣鉢} [241]
Next, ordaining master {honshi 本師} picks up sitting cloth {zagu 坐具}, censes it with
incense smoke {kô ni kunjiru 香に薫じる} and gives it. Disciple {deshi 弟子} receives it and raises it
above his/her head. Assistant {bôjin 傍人} instructs disciple to intone following words:

O bodhisattva {bosatsu 菩薩}, great being {daishi 大士}, please give your single-minded
{isshin 一心} attention {nen 念}. I, the disciple <name> now receive and keep this sitting
cloth {nishidan 尼師壇}, made to measure {ôryôsa 応量作}, that it may always protect my
robes {e 衣}.

Disciple repeats this verse three times. (Procedure for three infusions with incense and three
recitations {sankun sanshô 三薫三唱} -- i.e. giving sitting cloth, robes, and bowls -- is same in each
case). When finished, spreads out sitting cloth and makes three prostrations {sanpai 三拝}, again
kneels upright {chôki 長跪} and gasshos {gasshô 合掌}. Ordaining master intones words "Verse of
Sitting Cloth {Zagu no ge 坐具の偈}"; monks of great assembly {daishu 大衆} join in chanting:

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 Splendid {zenzai 善哉}, the nis¥dana {nishidan 尼師壇}, which all buddhas {shobutsu 諸仏}
have received and used. We vow to always sit within its borders, together with all beings
{issai shu 一切衆}.

Next, ordaining master gives five-panel robe {gojôe 五条衣}. Disciple intones following words:

O bodhisattva {bosatsu 菩薩}, great being {daishi 大士}, please give your single-minded
{isshin 一心} attention {nen 念}. I, the disciple <name>, receive and hold this antarvâsa
{andae 安陀会}, which is a five-panel robe {gojôe 五条衣}, a pieced robe {kassetsue 割截
衣} with one long and one short {icchô ittan 一長一短} [piece of cloth in each panel].

Disciple immediately dons robe {jakue 著衣}, makes three prostrations {sanpai 三拝}, kneels upright
{chôki 長跪} and gasshos {gasshô 合掌}.
Next, ordaining master gives seven-panel robe {shichijôe 七条衣}. Disciple intones following
words:

O bodhisattva {bosatsu 菩薩}, great being {daishi 大士}, please give your single-minded
{isshin 一心} attention {nen 念}. I, the disciple <name>, receive and hold this uttarâsangha
{utsutara 欝多羅}, which is a seven-panel robe {shichijôe 七条衣}, a pieced robe {kassetsue
割截衣} with two long and one short {ryôchô ittan 両長一短} [piece of cloth in each panel].

Disciple dons seven-panel robe, makes three prostrations, kneels upright and gasshos. (First take off
five-panel robe and set it on side stand {katawara no dai 傍の台}).
Next, ordaining master gives nine-panel robe {kujôe 九条衣}. Disciple intones following
words:

O bodhisattva {bosatsu 菩薩}, great being {daishi 大士}, please give your single-minded
{isshin 一心} attention {nen 念}. I, the disciple <name>, receive and hold this saṃghâṭi
{sôgyari 僧伽梨}, which is a nine-panel robe {kujôe 九条衣}, a pieced robe {kassetsue 割截
衣} with two long and one short {ryôchô ittan 両長一短} [piece of cloth in each panel].

Disciple takes nine-panel robe, receives it by placing on head {chôju 頂受}, then sets it on side stand
{katawara no dai 傍の台}), makes three prostrations, kneels upright and gasshos.
When finished giving three robes {sanne 三衣}, ordaining master intones following verse,
joined by monks of great assembly:

How great {daisai 大哉}, the robe of liberation {gedappaku 解脱服},

a formless {musô 無相} field of merit {fukuden 福田}.
Wrapping ourselves in the Tathâgata's teaching,
we deliver {do 度} all living beings {shujô 衆生}.

When verse has been recited three times, disciple makes three prostrations, kneels upright and
gasshos. Next, precept master {kaishi 戒師} gives nested bowls {hou 鉢盂} (oryoki {ôryôki 応量
器}). Disciple intones following words:

O bodhisattva {bosatsu 菩薩}, great being {daishi 大士}, please give your single-minded
{isshin 一心} attention {nen 念}. I, the disciple <name>, now receive and hold these pâtra
{hattara 鉢多羅}, these vessels of the appropriate amount {ôryôki 応量器}, that I may always
use them.

Ordaining master chants following verse, joined by monks of great assembly:

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 Splendid {zenzai 善哉}, the pâtra {hattara 鉢多羅}, which always hold an accumulation of
merit {kudokuju 功徳聚}. We now accept them with reverence {chôdaiju 頂戴受} and spread
them out {tenden 展転} to convert {ke 化} living beings {gunjô 群生}.

When chanting of verse is finished, disciple makes three prostrations, stands with sitting cloth {zagu
坐具} still spread on floor.
Next, give bodhisattva precepts {bosatsukai 菩薩戒}. The giving of bodhisattva precepts
sometimes takes place at a different time or on following day, but in most cases it is follows
immediately after procedure for shaving head and taking precepts {teido sahô 剃度作法}.

2. Procedure for Giving Bodhisattva Precepts {ju bosatsukai sahô 授菩薩戒法}

Repentance {sange 懺悔} [243]

Disciple {deshi 弟子} burns incense and make three prostrations {shôkô sanpai 焼香三拝}
before ordaining master {honshi 本師}, kneels upright {chôki 長跪} and gasshos {gasshô 合掌}.
Ordaining master strikes precept clappers {kaishaku 戒尺} three times {sange 三下}, intones
following words:

If you wish to take refuge in the precepts {kikai 帰戒}, you must first make repentance {sange
懺悔}. Although there are two procedures for the two types of repentance {nigi ryôsan 二儀両
懺}, we have a Repentance Verse {Sangemon 懺悔文} perfected {jôjû 成就} by prior buddhas
{senbutsu 先仏} which completely extinguishes {shômetsu 消滅} karmic hindrances {zaishô
罪障}; you should repeat it after me:

I now entirely repent {sange 懺悔} all the evil actions {akugô 悪業} I have perpetrated in the
past, arising from beginningless greed, anger, and delusion {tonjinchi 貪瞋痴} and manifested
through body, speech, and mind {shinkui 身口意}.

Disciple chants this one phrase at a time, as punctuated by ordaining master's precept clappers,
repeating it three times. Disciple then makes one prostration {ippai 一拝}, kneels upright and gasshos.

Precepts of Three Refuges {sankikai 三帰戒} [244]

Ordaining master {honshi 本師} gasshos {gasshô 合掌} and intones following text:

You have now cleansed {jôjo 浄除} the three spheres of karma {sangô 三業} — body, speech,
and mind {shinkui 身口意} — and attained great purification {daishôjô 大清浄}. This is the
power of repentance {sange 懺悔}. Next you must reverently take refuge {kie 帰依} in the
three treasures {sanbô 三宝}: buddha, dharma, and sangha {buppôsô 仏法僧}. The three
treasures are of three kinds, each of which has its own merit {kudoku 功徳}, namely: the three
treasures as a single essence {ittai sanbô 一体三宝}; the three treasures as manifested [by the
Buddha] {genzen sanbô 現前三宝}; and the three treasures as maintained [by humans] {jûji
sanbô 住持三宝}. When you take refuge but once, all three kinds of merit shall be fully
realized {enjô 円成}.

Ordaining master picks up water-sprinkling vessel {shasuiki 洒水器}, censes it {kô ni kunjiru 香に薫
じる}, takes annointing branch {shasuishi 洒水枝} and transfers dharma-nature water {hosshôsui 法性
水} from own head {jichô 自頂} to vessel three times, then anoints {sosogu 洒ぐ} head of disciple
three times. Next, sprinkles water {sosogu 洒ぐ} to right side to requite the four benefactors {shion 四
恩}, and sprinkles water to left side to benefit {rijun 利潤} the three classes of existences {sannu 三
有} (three times to each side). When finished, ordaining master returns [dharma-nature] to own head
{jichô 自頂} [from dharma-nature water{hosshôsui 法性水}), again three times, then sets down

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water-sprinkling vessel {shasuiki 洒水器}. Next, he/she gives precepts of three refuges {sankikai 三
帰戒}.

I, the disciple <name>, beginning in my present body and continuing until I abtain the body of
a buddha {busshin 仏身},

Hail refuge in buddha {namu kie butsu 南無帰依仏},

Hail refuge in dharma {namu kie hô 南無帰依法},
Hail refuge in sangha {namu kie sô 南無帰依僧}.

I take refuge in buddha, honored as highest

{kie butsu mujôson 帰依仏無上尊},
I take refuge in dharma, honored as stainless
{kie hô rijinson 帰依法離塵尊},
I take refuge in sangha, honored as harmonious
{kie sô wagôson 帰依僧和合尊}.

I have taken refuge in buddha {kie butsu kyô 帰依仏竟},

I have taken refuge in dharma {kie hô kyô 帰依法竟};
I have taken refuge in sangha {kie sô kyô 帰依僧竟}.

Disciple chants this one phrase at a time, as punctuated by ordaining master's precept clappers,
repeating it three times (monks of great assembly {daishu 大衆} chant in unision {shôwa 唱和},
beginning with phrase "hail refuge in buddha.") When finished, ordaining master chants as follows:

You have now abandoned wrongdoing {ja 邪} and taken refuge {ki 帰} in righteousness {shô
正}. The true and perfect awakening {shishintô shôgaku 至真等正覚} of the Tathâgata
{nyorai 如来} is your guide and teacher {dôshi 導師}. From this time forth you shall declare
the Buddha as teacher and not take refuge {kie 帰依} in other paths {yodô 余道}, due to his
great pity {daizu 大慈}, great compassion {daihi 大悲}, and great mercy {dai aimin 大哀愍}.

(Disciple makes three prostrations {sanpai 三拝}, kneels upright {chôki 長跪}).

Three Sets of Pure Precepts {sanjujôkai 三聚浄戒} [245]

Next, give three sets of pure precepts {sanjujôkai 三聚浄戒}. With one strike {ichige 一下}
of precept clappers {kaishaku 戒尺}, ordaining master {honshi 本師} says:

Having received the three refuges {sanki 三帰}, next you must receive the three comprehensive
and ten major precepts {sanju jûjû 三聚十重}.

First are the precepts of restraint {shôritsugikai 摂律儀戒}. Beginning with your present body
and continuing until you obtain the body of a buddha {busshin 仏身}, can you uphold them or
not?

Disciple replies, "I can uphold them." This question and answer {mondô 問答} is repeated three times;
monks of great assembly {daishu 大衆} join in chanting {shôwa 唱和} reply.
Following same procedure, ordaining teacher gives other two sets: "Second are the precepts of
adopting good qualities {shôzenbôkai 摂善法戒}...," and "Third are the precepts of benefiting all
living beings {shôshujôkai 摂衆生戒}...." In closing, ordaining teacher says:

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 I have now given you three classes of pure precepts {sanshijôkai 三支浄戒}. Beginning with
your present body and continuing until you obtain the body of a buddha, can you uphold them
or not?

Disciple replies, "I can uphold them." This question and answer is repeated three times; monks of
great assembly join in chanting reply.

Ten Major Precepts of Restraint {jûjûkinkai 十重禁戒} [245]

With one strike {ichige 一下} of precept clappers {kaishaku 戒尺}, ordaining master {honshi
本師} says:

Next are the ten major precepts of restraint {jûjûkinkai 十重禁戒}.

First is the precept not to kill living beings {fusesshôkai 不殺生戒}. Can you uphold it or not?

(After saying, "First is the precept not to kill living beings," ordaining master chants entire section of
precept text {kaimon 戒文} in Sutra of Brahma's Net {Bonmôkyô 梵網経} that deals with not killing.
Same procedure holds for each of remaining nine precepts. If rite is to be abbreviated, only name of
each precept is chanted.)
Disciple {deshi 弟子} replies, "I can uphold them." This question and answer {mondô 問答} is
repeated three times; monks of great assembly {daishu 大衆} join in chanting {shôwa 唱和} reply.
Procedure is same for remaining precepts:

Second, precept not to steal {fuchûtôkai 不偸盗戒}.

Third, precept not to engage in sex {futon'inkai 不貪婬戒}.
Fourth, precept not to engage in false speech {fumôgokai 不妄語戒}.
Fifth, precept not to deal in alcoholic beverages {fukoshukai 不沽酒戒}.
Sixth, precept not to point out the transgressions of others {fusetsukakai 不説過戒}.
Seventh, precept not to praise oneself and denigrate others {fujisankitakai 不自讃毀他戒}
Eighth, precept not to be stingy with the dharma or material things {fukenhôzaikai 不慳法財
戒}.
Ninth, precept not to give rise to anger {fushin'ikai 不瞋恚戒}.
Tenth, precept not to disparage the three treasures {fuhôsanbôkai 不謗三宝戒}.

When finished giving all ten precepts, ordaining master intones the following:

I have now given you ten classes of pure precepts {jisshijôkai 十支浄戒}. Beginning with your
present body and continuing until you obtain the body of a buddha, can you uphold them or
not?

Disciple replies, "I can uphold them." This question and answer is repeated three times; monks of
great assembly join in chanting reply.
This completed, ordaining master says, "Uphold them, then, as stated," and strikes precept
clappers {kaishaku 戒尺} twice. Disciple makes three prostrations {sanpai 三拝}, gasshos {gasshô 合
掌} and stands.

Conferral of Lineage Certificate {kechimyaku juyo 血脈授与} [247]

Next, ordaining master {honshi 本師} picks up lineage certificate {kechimyaku 血脈}, censes
it with incense smoke {kô ni kunjiru 香に薫じる} and gives it ro disciple {deshi 弟子}. Disciple
gasshos {gasshô 合掌} and receives lineage certificate, holding it pinched between thumbs and
forefingers. Ordaining master chants verse, saying:

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 When living beings {shujô 衆生} receive Buddhist precepts {bukkai 仏戒}, they enter the rank
{kurai 位} of all the buddhas {shobutsu 諸仏}. When one's rank is the same as the greatly
awakened {daikaku 大覚}, truly one is a child of all the buddhas {shobutsu no miko 諸仏子}
(chant three times).

When chanting is finished, disciple tucks lineage certificate under crossing fold of collar {eri 衣裏}
[of koromo], makes three prostrations {sanpai 三拝}, then kneels upright {chôki 長跪} and gasshos
{gasshô 合掌}.

Dedication of Merit {ekô 回向} [247]

Ordaining master {honshi 本師} burns incense {shôkô 焼香}, then gasshos {gasshô 合掌} and
chants following eko text {ekômon 回向文}:

Eko Text {ekômon 回向文}

At this time, in all the buddha lands of the ten directions {jippô butsudo 十方仏土}, auspicious
signs {zuisô 瑞相} appear: the earth moves in six ways and flowers rain down in four varieties.
The bodhisattvas {bosatsu 菩薩} ask the converters of beings {nôke 能化}, "What are these
miraculous omens {kizui 奇瑞}?" Those masters of the teachings {kyôshu 教主} address the
recipients of instruction {shoke 所化}, saying:

"In the world of suffering {shaba sekai 娑婆世界}, in the southern continent Jambudvīpa
{nan'enbudai 南閻浮提}, among those who are heir to the dharma {yuihôchû 遺法中} of
Shakyamuni Buddha {Skakamuni butsu 釈迦牟尼仏}, a person who has gained faith
{shinjinjusha 信心受者} has consented to receive the great precepts of purity of a bodhisattva
{bosatsu shôjô daikai 菩薩清浄大戒} from a dharma master {hôshi 法師} who previously
received those bodhisattva precepts {bosatsukai 菩薩戒}, and has given rise to a serious
intention {hatsushijûshin 発至重心}. Due to this merit {kudoku 功徳}, in a future age he/she
is certain {ketsujô 决定} to attain buddhahood {jôbutsu 成仏}. Thus, in every buddha land
{bukkokudo 仏国土} these miraculous omens have appeared."

The bodhisattvas, upon hearing this explanation, face in the direction of the recipient of the
precepts {jusha 受者} and make obeisances {raihai 礼拜}, saying, "It seems that you are a
fellow traveller {dôgyô 同行} with us, that you are a fellow practitioner {dôgaku 同学}."

Hence, with all buddhas as witnesses {shômyô 証明} and as preceptors {wajô 和上}, and with
the bodhisattvas as fellow travellers and fellow practitioners, you are able to receive these
precepts. This is the merit of the precepts {kaitoku 戒徳} that is indestructible and secure
{kongô kengo 金剛堅固}. It is the Prâtimokṣa {mokusha 木叉} that never ages and never
decays {furô fukyû 不老不朽}.

All we pray is that {tada negawakuwa 唯願}, in past, present, or future {ikontô 已今当}, you
may never lose it, and that, in beginning, middle, and end {shôchûgo 初中後}, you are able to
guard and adhere {goji 護持} to it. Although there are causes and conditions {innen 因縁} for
every circumstance {tôdô 当当}, every circumstance partakes of the dharma body {hosshin 法
身}: how could there be a realm {sekai 世界} where the Prâtimokṣa {haradaimokusha 波羅提
木叉} does not apply? By whom shall merit be dedicated {ekô 回向}? With what shall merit
be dedicated? To where shall merit be dedicated? Although there is a giver of merit {nôekô 能
回向} and a receiver of merit {shoekô 所回向}, from the standpoint of the purity of the three
wheels [of giver, gift, and receipient] {sanrin shôjô 三輪清浄}, there is nothing to be wished
for. Preserving our good karmic roots {zengon 善根}, together with all sentient beings {ujô 有

177
 情} we make a dedication of merit {ekô 回向} that is equally shared {byôdôguu 平等共有},
dedicating the merit to supreme and perfect awakening {mujô shôtô bodai 無上正等菩提}.

Verse of Purity While Abiding in the World {Sho sekai bon 処世界梵} [249]
Upon one blow {ichige 一下} of precept clappers {kaishaku 戒尺}, monks of great assembly
{daishu 大衆} chant "All buddhas throughout space and time... etc. {jîhô sanshî unnun 十方三世
云々}." Next, ordaining master {honshi 本師} strikes precept clappers once {ichige 一下}, chants
Verse of Purity While Abiding in the World {Sho sekai bon 処世界梵}:

Abiding in this world which resembles empty space {kokû 虚空}, like a lotus flower {renge 蓮
花} that touches not the water, the mind {shin 心} is pure and transcends it.
Considering this {kei 稽}, we bow our heads {shurai 首礼} to the most honored one {mujôson
無上尊}.

When finished, ordaining master gets down from seat {geza 下座}, burns incense {shôkô 焼香}
before buddha {butsuzen 仏前}. Entire assembly {isshû 一衆} all together make three three
prostrations {fudô sanpai 普同三拝}, disperses from hall {sandô 散堂}.

Chart of Ceremony of Taking Precepts {tokudoshiki zu 得度式図} [248]

[Figure]

Section Two: Procedures for Ceremony of Taking Precepts as Member of a Temple Family
{jizoku tokudo shiki sahô 寺族得度式作法}

Preparations {junbi 準備} [250]

Ceremony takes place using either dharma hall {hattô 法堂} or abbot's quarters {hôjô 方丈} as
ritual site {dôjô 道場}. In event that abbot's quarters is used as ritual site, in front {shômen 正面}, set
up a buddha image {butsuzô 仏像} or ancestral portrait {soshin 祖真} (if possible, one buddha and
the two ancestors [ryôso 両祖}), with offerings of incense, flowers, lamps, and candles {kôkatôshoku
香華灯燭}.
Place precept master's {kaishi 戒師} sitting chair {za'i 坐椅} so it is to right [of images] when
facing front and center {shômen 正面}. Set up an offering table {takusu 卓子} ({takajoku たかじょく})
and place on it: flowers and candles {kashoku 華燭}, hand-held censer {heiro 炳炉}, water-sprinkling
vessel {shasuiki 洒水器}, precept clappers {kaishaku 戒尺}, and razor {kamisori 剃刀}. Also, set up
another table to (facing) right of sitting chair and place on it rakusu {rakusu 絡子} and lineage
certificate {kechimyaku 血脈}.

Entering Hall {jôden 上殿} [250]

When set time arrives, ring three sequences {san'e 三会} on hall bell {denshô 殿鐘}. During
first sequence, members of temple family {jizoku 寺族} form a line {junretsu 順列}, go to their
seating places {kegyô i 加行位} in large ceremony room {daima 大間}. During second sequence,
monks come to assist from other temples {zuiki jiin 隨喜寺院} take seats {chakuza 箸座} in east and
west rooms {ma 間} that adjoin large ceremony room on either side; they sit facing into large
ceremony room [sliding doors that separate that central room and side rooms having been removed].
During third sequence, head attendant {zuikôchô 随行長} enters hall {jôden 上殿}, gives explanation
{kusen 口宣} of taking precepts as member of a temple family {jizoku tokudo 寺族得度}.
Next, precept master {kaishi 戒師} enters hall to great pounding of drum {dairai 大擂}, offers
stick of incense {jôkô 上香}; all together make three prostrations {fudô sanpai 普同三拝}. When
finished, precept master mounts {kôza 高座}. Members of temple family make three prostrations
{sanpai 三拝} to precept master.

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Text for Ceremony of Shaving Head and Taking Precepts {teidoshikimon 剃度式文} [250]
Members of temple family {jizoku 寺族} gassho {gasshô 合掌} and listen. When ceremony
text {shikimon 式文} is finished, Ten Buddha Names {Jûbutsumyô 十仏名}. Members of temple
family join in chanting {shôwa 唱和}.

Tonsure {teihatsu 剃髪} [250]

Razor {kamisori 剃刀} is handled by precept master {kaishi 戒師}. While all together chant
Verse of Tonsure {Teihatsu no ge 剃髪の偈}, precept master receives razor, returns to place {i 位}.
When finished, all in attendance make three prostrations {sanpai 三拝}

Giving Rakusu {ju rakusu 授絡子} [250]

Members of temple family {jizoku 寺族} stand up from their seating places {kegyô i 加行位},
proceeding from east side of offering table {takusu 卓子} go one by one in front of precept master
{kaishi 戒師} [to receive rakusus]. While this is happening, all together chant in unison {shôwa 唱和}
Verse for Donning Kesa {Takkesa no ge 搭袈裟の偈}. When finished, all together make three
prostrations {ichidô sanpai 一同三拝}.

Repentance Verse {Sangemon 懺悔文} [250]

Members of temple family {jizoku 寺族}, in accord with precept clappers {kaishaku 戒尺},
join in chanting {shôwa 唱和}.

Giving Precepts {jukai 授戒} (water-sprinkling {shasui 洒水}) [251]

When water-sprinkling {shasui 洒水} is finished, perform repeated chanting {fukushô 復唱}
of precepts of three refuges {sankikai 三帰戒}. Next, chant three sets of pure precepts {sanjujôkai 三
聚浄戒}, ten major precepts of restraint {jûjûkinkai 十重禁戒}. When precept master {kaishi 戒師}
asks, "... Can you uphold them or not?" members of temple family {jizoku 寺族} reply "I can uphold
them." Again, precept master asks whether or not they can uphold set of sixteen precepts {jûrokujôkai
十六条戒} taken as a whole. When giving of precept {jukai 授戒} is finished, all together make three
prostrations {ichidô sanpai 一同三拝}.

Conferral of Lineage Certificate {kechimyaku juyo 血脈授与} [251]

Members of temple family {jizoku 寺族} stand up from their seating places {kegyô i 加行位},
go in front of precept master {kaishi 戒師}, gassho {gasshô 合掌}, receive lineage certificates
{kechimyaku 血脈}.

Dedication of Merit {ekô 回向} [251]

Precept master {kaishi 戒師} burns incense {shôkô 焼香}, then gasshos {gasshô 合掌},
intones eko text {ekômon 回向文}. When finished all together make three prostrations {ichidô sanpai
一同三拝}.

Sermon {suiji 垂示} [251]

When finished, precept master {kaishi 戒師} gets down from seat {geza 下座}.

Prostrations in Thanks {jahai 謝拝} [251]

All together make three prostrations {ichidô sanpai 一同三拝}.

All Together Make Three Prostrations {fudô sanpai 普同三拝} [251]

Precept master {kaishi 戒師} faces north {hokumen 北面}, burns incense {shôkô 焼香}. All
together make three prostrations {fudô sanpai 普同三拝}.

Retiring from Hall {taidô 退堂} [251]

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 Precept master {kaishi 戒師} retires from hall {taidô 退堂}. All together retire from hall
{ichidô taidô 一同退堂}.

Chapter Two: Procedures for Ceremony of Installing an Abbot

{shinsan shiki sahô 晋山式作法}

Section One: Procedures for Installing an Abbot {shinsan hô 晋山法}

Preparations for Installing an Abbot {shinsan junbi 晋山準備} [252]

First, in accordance with that monastery's traditions, participants and others consult. They fix a
date for installation of abbot {shinsan 晋山} and send out invitations to related monasteries,
neighboring monasteries {rinji 隣寺}, main monastery {honji 本寺}, branch monasteries {matsuji 末
寺}, affiliated monasteries {soji 組寺}, dharma relatives {hôrui 法類}, lay followers {dan shinto 檀信
徒}, and so on. They also make sufficient preparations for utensils, commodities, foodstuffs, tea and
sweets, etc., that will be used on day of ceremony.

New Abbot's Rest Stop {shinmei angesho 新命安下処} [252]

Pick either a mortuary sub-temple {tacchû 塔頭} (a temple {jiin 寺院} within grounds of
monastery {sannai 山内) or house of a lay follower {dan shinto 檀信徒}, etc., to serve as rest stop
{angesho 安下処} (place to remove travelling clothes) for new abbot {shinmei oshô 新命和尚}.
Prepare whatever is needed to entertain new abbot when he arrives on day of ceremony. Set up a tablet
{bô 片+旁} (sign board {tatefuda 立札}) on which is written "Rest Stop for Reverend New Abbot"
{shinmei oshô angesho 新命和尚安下処}, and enclose it with a low fence.
On day of ceremony, hang curtains in entranceway {genkan 玄関} to make separate rooms for
new abbot {shinmei 新命} and his/her attendants. People from monastery in charge of greeting new
abbot, as well as a number of postulants {anja 行者}, proceed to rest stop {angesho 安下処}. Tea,
sweets, and light meal {tenshin 点心} are readied.
The following dharma implements {hôgu 法具} are assembled at monastery ahead of time and
brought to rest stop {angesho 安下処} after breakfast {shukuha 粥罷} on day of installation of abbot:

1. staff {shujô 拄杖}

2. whisk {hossu 払子}
3. large incense box {dai kôgô 大香合}
4. four brocaded banners {nishikibata shiryû 錦幡四流}
5. one pair of dragon lanterns {takahari ittsui 竜灯一対}
6. one pair of hand-held censers {teiro ittsui 提炉一対}
7. vehicle {norimono 駕} [ka 駕: literally, "palanquin"]
8. shoes {ai 鞋} (footwear)
9. long-handled parasol {nagae 長柄} (large umbrella {daigasa 大傘})

Brocaded banners {nishikibata 錦幡} may be made of silk {kenbu 絹布} or five-clored paper {goshiki
no kamii 五色の紙}. On each of four banners, write one phrase {ku 句} of following four-phrase
verse {ge 偈}:

The vast merit of all buddha tathâgatas is,

among all things auspicious, greatest and unsurpassed.
The various buddhas all come and enter into this place,
so this ground is the most auspicious.

shobutsu nyorai daikudoku 諸仏如来大功徳

sho kichijô chû saimujô 諸吉祥中最無上

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 shobutsuku rai nyû zesho 諸仏倶来入是処
zeko shichi sai kichijô 是故此地最吉祥

Arrival of New Abbot's Vehicle {shinmei nyûga 新命入駕} [253]

On day of installation of abbot, following morning service {chôka 朝課}, a placard {hai 牌} is
hung on front of main gate {sanmon 三門} (mountain gate {sanmon 山門}), directly in center. It
consists of yellow paper, pasted on a board, on which is written:

Today
Greeting Abbot
Announced by <name>, Rector

今日　
接住持
維那某甲　白

(If there is no placard, paper alone may be used)

Comptroller {kansu 監寺}, in advance, sends out one or two helpers to train station or other
appropriate place to notify rest stop {angesho 安下処} and monastery about impending arrival of
vehicle {raiga 来駕} bringing new abbot {shinmei 新命}. When notification is received at rest stop,
welcoming party gets ready. Everyone involved dons formal robes {igi 威儀}, goes to rest stop, and
waits for arrival of new abbot. This includes: two rows {ryôjo 両序} of officers (stewards {chiji 知
事} and prefects {chôshu 頭首}) who will line up at monastery gate; head of clan {monshu 門首}
(senior priest {jôseki 上席} of all branch monasteries {matsuji 末寺}); representatives from each of
branch monasteries {matsuji 末寺} and affiliated monasteries {soji 組寺}; representatives of lay
followers {dan shinto 檀信徒}; and so on.
When new abbot's vehicle {norimono 駕} is spotted approaching, everyone lines up on either
side of entrance to welcome him/her. When new abbot has arrived and been seated, all together make
three prostrations {ichidô sanpai 一同三拝}. New abbot makes prostration in reply {tôhai 答拝}
(just one of attending acolytes {jisha 侍者} waits upon him/her, standing at right side; remaining
attendants hold back for time being). When prostrations are finished and new abbot is observed taking
seat, first offer him/her decoction {tô 湯} and tea; then serve light meal {tenshin 点心}.
(In recent times, there are many cases in which new abbot has moved into residence {naiutsuri
内移り} in monastery prior to ceremony of installing abbot {shinsanshiki 晋山式} and actually
initiates preparations for ceremony him/herself. Preceding section explains procedure for so-called
"riding entrance" {norikomi 乗込} installation of abbot, but this is not necessary if new abbot has
already moved into residence. In that case, it is acceptable to use following procedure).
On day of ceremony for installing abbot, following morning service {chôka 朝課}, "greeting
abbot" placard {setsu jûji hai 接住持牌} is hung on main gate {sanmon 三門} (mountain gate
{sanmon 山門}); monks come to assist from other temples {zuiki jiin 随喜寺院} and honored guests
are greeted with utmost politeness when their imminent arrival is noticed; decoctions {tô 湯}, tea, and
snacks {tenshin 点心} are set out gradually, as needed. At mid-morning {gûchû 禺中} (10 AM) sound
one series {ittsû 一通} on tea drum {saku 茶鼓}, serve congratulatory tea {shukucha 祝茶} to great
assembly {daishu 大衆} (same as ritual procedure {gyôrei 行礼} for congratulatory tea during retreat
{kessei 結制}). When set time arrives, new abbot, leading his/her acolytes {jisha 侍者} and disciples
{totei 徒弟}, goes in advance to rest stop {angesho 安下処}. At rest stop, new abbot is given
decoction and tea, then snacks. At monastery, period when abbot is away at rest place is used to ring
great bell {daishô 大鐘} and gather assembly {shu 衆}. Two rows {ryôjo 両序} of officers who will
line up at monastery gate, head of clan {monshu 門首}, representatives from each of branch
monasteries {matsuji 末寺} and affiliated monasteries {soji 組寺}, and representatives of lay
followers {dan shinto 檀信徒} all don formal robes {igi 威儀}, go to rest stop, and make three
prostrations {sanpai 三拝} to new abbot. When new abbot's prostration in reply {tôhai 答拝} is

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finished, everyone immediately sets off from rest stop. (New abbot and acolytes, etc., perform sutra
chanting and dedication of merit {fugin ekô 諷経回向} at rest stop).

New Abbot Proceeds to Monastery {shinmei shinsan 新命晋山} [254]

When set time arrives, rector {ino 維那} has bell manager {shôsu 鐘司} ring great bell
{daishô 大鐘} to gather asssembly (there is no set number of rings on bell {meishô 鳴鐘}; standard
procedure is to stop ringing when new abbot arrives at outer gate {sômon 総門} and alights from
vehicle {norimono 駕}).
Hall prefect {chiden 知殿}, in advance, sets up offering table {takusu 卓子} at main gate
{sanmon 三門} (mountain gate {sanmon 山門}), placing on it flowers, incense burner, and candles
{karoshoku 華炉燭}. Also, candles are also lit in sangha hall {sôdô 僧堂}, buddha hall {butsuden 仏
殿}, earth spirit's hall {dojidô 土地堂}, and ancestral teachers hall {sodô 祖堂}, and incense brazier
{kôro 香炉} fires are prepared. Comptroller {kansu 監寺} makes arrangements within abbot's
quarters {hôjô 方丈} for rites of "occupying room" {koshitsu 拠室} and "inspecting seal" {jiten 視
篆}.
Monks come to assist from other temples {zuiki jiin 随喜寺院} and great assembly {daishu 大
衆}, hearing ringing of bell, arrange their clothing and line up standing along both sides of path
leading from outer gate {sômon 総門} and main gate {sanmon 三門} (mountain gate {sanmon 山
門}). (Leave an open space, equivalent to about ten standing places, on side of outer gate. This is place
for seats for honored guests, who should be directed to stand on right side of main gate. Those among
lay followers {danto 檀徒} who will stand in rows should be made to stand on left side of main gate.
Assign one guest attendant {sekkyaku 接客} to each side, to act as an intermediary and assure that
there are no breaches of etiquette. When new abbot has finished intoning dharma phrase {hôgo 法語}
at main gate, guest attendant ushers honored guests to guest seats. This is so their enjoyment of special
ceremonial procedures {gyôshiki 行式} that follow immediately thereafter, such as taking up
residence in sangha hall {sôdô kata 僧堂掛搭}, will not be disturbed).
New abbot leaves rest stop {angesho 安下処} and proceeds to monastery {shinsan 晋山} in a
two-row procession {gyôretsu 行列} that is organized as follows:

[direction of travel]

⇧ ⇧

① ②
③ ③
④ ⑤
⑥ ⑥
⑥ ⑥
⑦ ⑦
⑧ ⑧
⑨
⑩
⑪ ⑫
⑬ ⑬
⑬ ⑬
⑭ ⑭
⑮ ⑮
⑮ ⑮
⑮ ⑮

① prefects {chôshu 頭首}

② stewards {chiji 知事}

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③ representative of lay followers {danto sôdai 檀徒総代}
④ representative of affiliated monasteries {soji sôdai 組寺総代}
⑤ representative of branch monasteries {matsuji sôdai 末寺総代}
⑥ brocaded banner {nishikibata 錦幡}
⑦ dragon lantern {takahari 竜灯}
⑧ hand-held censer {teiro ittsui 提炉}
⑨ head of clan {monshu 門首}
⑩ new abbot's palanquin {shimeika 新命駕}
⑪ long-handled parasol {nagae 長柄}
⑫ staff {shujô ●杖}
⑬ acolyte {jisha 侍者}
⑭ disciple {totei 徒弟}
⑮ attendant {zuishin 随身}

When new abbot's palanquin nears outer gate {sômon 総門}, everyone in procession from
prefects and stewards back through those carrying hand-held censers passes in order through gate
(remainder of procession stops outside of gate). Stewards {chiji 知事} line up at front of east row
{tôjo 東序} (right side) and prefects {chôshu 頭首} line up at front of west row {seijo 西序} (left
side), and all other personnel also stand to left or right inside of gate. Head of clan {monshu 門首}
stands inside gate on left side.
Upon arriving in front of outer gate, new abbot alights from palanquin, puts on shoes {ai 鞋}
(footwear), enters into center of gate, faces front {shômen 正面}, bows with hands clasped {itsu 揖},
and stands. Acolytes {jisha 侍者}, disciples {totei 徒弟} and attendants {zuishin 随身}, follow suit
behind him/her. At this point, ringing of great bell {daishô 大鐘} ceases. (At temples where there is
no main gate {sanmon 三門} (mountain gate {sanmon 山門}), place offering table {takusu 卓子}
holding flowers, incense burner, and candles {karoshoku 華炉燭} at outer gate {sômon 総門}. When
new abbot alights from palanquin, he/she stands before table, intones dharma phrase {hôgo 法語}, and
burns incense {shôkô 焼香}). Great assembly {daishu 大衆} all together bow with gassho {fudô
monjin 普同問訊} to new abbot.

Dharma Phrase at Main Gate {sanmon hôgo 三門法語} [255]

At point when new abbot enters outer gate, bows with hands clasped and stands, sangha hall
postulant {dôan 堂行} rings hand-bell {shukei 手鏧} once, hall prefect {chiden 知殿} strikes wooden
clappers {taku 柝} once, and bell manager {shôsu 鐘司} sounds drum {ku 鼓} once, in that order; this
is repeated three times. Next, drums in various halls are all sounded simultaneously (using two
drumsticks, progress from light beating {kyôrai 経擂} to great pounding {dairai 大擂}; see Part One;
Chapter One, "Basic Procedures" {kihonsahô 基本作法}; Section Seven, "Procedure for Percussion
Instruments" {narashimono hô 鳴物法}; s.v. Drums {ku 鼓}).
Two ranks of officers {ryôban 両班} and great assembly {daishu 大衆} all gassho and begin
process of "end places going first" {matsu i senkô 末位先行} (in which people lined up closest to
main gate advance and approach it). Order of procession from stewards {chiji 知事} and prefects
{chôshu 頭首} on back remains same as before; head of clan {monshu 門首} or comptroller {kansu
監寺} stand in front of new abbot and lead him/her. Person in charge of long-handled parasol {nagae
長柄} opens it and holds it above new abbot. When procession has advanced to main gate, stewards
and prefects divide and stand to left and right. Representative of lay followers {danto sôdai 檀徒総
代}, representative of branch monasteries {matsuji sôdai 末寺総代}, and representative of affiliated
monasteries {soji sôdai 組寺総代}, as well as people carrying brocaded banners {nishikibata 錦幡},
dragon lanterns {takahari 竜灯}, and hand-held censers {teiro ittsui 提炉}, are all made to move to
their positions, which have been indicated to them in advance (when space is narrow, they may stand
in double lines to left and right).
New abbot stands before offering table at gate {montô 問頭}; head of clan {monshu 門首}
stands to left of table, and incense-burning acolyte {shôkô jisha 焼香侍者} stands to right of table, in

183
tandem {sôtai 相対} with him/her. At this point, hall prefect {chiden 知殿} strikes wooden clappers
{taku 柝} once, and great pounding drums {dairaiku 大擂鼓} in various halls stop playing
simultaneously. New abbot intones dharma phrase {hôgo 法語}. Incense-burning acolyte removes lid
of incense box {kôgô 香合} and holds box up. New abbot burns incense {shôkô 焼香}, bows with
hands clasped {itsu 揖}. (According to all classical monastic rules {shingi 清規}, at main gate
{sanmon 三門} (mountain gate {sanmon 山門}) only, incense is to be burned first, after which
dharma phrase is intoned. However, in all of various halls, order is to first intone dharma phrase and
then burn incense, so in case of main gate, too, it is acceptable to do same: first intone dharma phrase,
then burn incense).
When dharma phrase at main gate {sanmon hôgo 三門法語} is finished, people carrying
brocaded banners {nishikibata 錦幡}, dragon lanterns {takahari 竜灯}, hand-held censers {teiro 提
炉}, and long-handled parasol {nagae 長柄} do not follow new abbot. Instead, they use east corridor
{rôka 廊下} to go to vicinity of abbot's quarters {hôjô 方丈}, put away dharma implements {hôgu 法
具} in acolytes quarters {jisharyô 侍者寮}, and take a rest. In temples where there are no connecting
corridors {kairô 廻廊}, long-handled parasol alone may continue to be used, covering new abbot as
he/she moves from main gate {sanmon 三門} to sangha hall {sôdô 僧堂}, buddha hall {butsuden 仏
殿}, founding abbot's hall {kaisandô 開山堂}, and abbot's quarters {hôjô 方丈}.

Taking Up Residence in Sangha Hall {sôdô kata 僧堂掛搭} [256]

Sacred monk's acolyte {shôsô jisha 聖僧侍者}, noting simulataneous cease of great pounding
drums {dairaiku 大擂鼓} in various halls, rings one sequence {ichie 一会} on sangha hall bell {sôdô
shô 僧堂鐘} at a relaxed pace {yuruku 緩く}. Monks of great assembly {daishu 大衆} form a
procession of two lines and, using west corridor {rôka 廊下}, proceed from main gate into sangha hall
{sôdô 僧堂}, where each goes before own assigned place {hi i 被位} and stands. Two rows {ryôjo 両
序} of officers and head of clan {monshu 門首}, going ahead and leading new abbot, come before
front door {zenmon 前門} of sangha hall, divide into two parties left and right, and lower heads {teizu
低頭} deeply.
New abbot enters hall {nyûdô 入堂} through center of front door; first goes first before Sacred
Monk {shôsô 聖僧} and bows with gassho {monjin 問訊}, then advances, burns incense, and makes
three prostrations {sanpai 三拝}. (In case of installation of abbot with riding entrance {norikomi
shinsan 乗込晋山}, accompanying {sanzui 参随} monks such as acolytes {jisha 侍者} and disciples
{totei 徒弟} follow behind new abbot, enter hall next to pillar on south side, and all together fully
spread sitting cloths and make three prostrations {daiten sanpai 大展三拝}; when finished, they
immediately exit hall {shutsudô 出堂}. If installation of abbot takes place after moving into residence
{naiutsuri 内移り}, accompanying {sanzui 参随} monks stop outside hall {dôgai 堂外} and do not
enter hall {nyûdô 入堂}. However, incense-burning acolyte {shôkô jisha 焼香侍者} alone does enter
hall, hold up incense box {kôgô 香合} when new abbot burns incense, and immediately exit hall).
Rector {ino 維那} enters hall while new abbot is making three prostrations, passes behind
Sacred Monk's altar {shôgan 聖龕}, goes in front of head platform {shuhan 首版} in upper section
{jôkan 上間} of hall (head seat's place {shuso i 首座位}) and stands facing lower section {gekan 下
間}. He/she bows with gassho {monjin 問訊} when new abbot puts away sitting cloth {zagu 坐具},
then goes to meet new abbot, leading him/her in a one-round {issô 一帀} tour of hall {jundô 巡堂},
moving from upper section to lower section. When finished, rector stands by pillar on south side
{nankyô 南頬} of front door. New abbot returns to front and center {shômen 正面}, bows with gassho
{monjin 問訊} to Sacred Monk, then immediately goes to abbot's {jûji 住持} place {i 位} (in front of
chair for abbot placed on north side {hokkyô 北頬} of sangha hall door).
Rector {ino 維那} again passes behind altar {gan 龕}, goes in front of new abbot and makes
three abbreviated prostrations {sokurei sanpai 触礼三拝}. New abbot also, together with rector's third
prostration, makes one prostration in reply {tô ippai 答一拝} (an abbreviated prostration {sokurei 触
礼}). With this, new abbot's registration ceremony {katashiki 掛搭式} is finished. (Temples that do
not have sangha halls {sôdô 僧堂} do not perform registration ceremonies as described in this section:

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when dharma phrase at main gate {sanmon hôgo 三門法語} is finished, immediately proceed to
buddha hall {butsuden 仏殿}).

Reading of Letter of Appointment {jirei sendoku 辞令宣読} [257]

When ceremony of registration in sangha hall {sôdô katashiki 僧堂掛搭式} is nearly finished,
buddha hall postulant {dennan 殿行} rings one sequence {ichie 一会} on buddha hall bell {butsuden
shô 仏殿鐘} at a relaxed pace {yuruku 緩く}. Monks of great assembly {daishu 大衆} go up from
sangha hall {sôdô 僧堂} to buddha hall {butsuden 仏殿}, split into two groups and stand on east and
west sides. Two ranks of officers {ryôban 両班} and head of clan {monshu 門首}, leading new abbot,
enter hall {jôden 上殿}. Two ranks stand in rank places {ban i 班位}. Head of clan goes in front of
bowl-bell {keisu 鏧子} and stands. New abbot folds hands and lowers head {shashu teizu 叉手低頭}
to front {shômen 正面}, whereupon great assembly, in unison, fold hands and lower heads.
When new abbot folds hands and lowers head to front, chief of regional adminstrative office
{shûmushochô 宗務所長} leaves place and assumes a position facing south {nanmen 南面}, making a
pair {sôtai 相対} with new abbot, at a suitable distance from him/her. At this point, buddha hall
postulant {dennan 殿行} lifts offering stand {sanbô 三方} with previously prepared "Letter of
Appointment as Abbot" {jûshoku jirei 住職辞令} on it and offers it up on left side of head of
adminstrative offices. Chief of regional adminstrative office opens letter of appointment {jirei 辞令}
and reads it aloud {sendoku 宣読} while new abbot, who remains standing, listens. When reading is
finished, letter of appointment is put back on offering stand. Hall postulant carries it to left side of new
abbot and passes it to him/her. New abbot infuses {kunjiru 薫じる} offering stand with incense {kô
香} and, when finished, gives it back to buddha hall postulant. At this point, head of adminstrative
offices turns body and reurns to place.

Dharma Phrases in Buddha Hall, Earth Spirit's Hall, Ancestral Teachers Hall, and Founding
Abbot's Hall {butsuden, dojidô, sodô, kaisandô hôgo 仏殿・土地堂・祖堂・開山堂法語} [257]
When reading of letter of appointment {jirei sendoku 辞令宣読} is finished, new abbot folds
hands and lowers head {shashu teizu 叉手低頭} to front {shômen 正面}, intones dharma phrase
{hôgo 法語}, advances, burns incense {shôkô 焼香} (acolyte {jisha 侍者} holds up incense box
{kôgô 香合}; same holds for all subsequent instances), withdraws, fully spreads sitting cloth and
makes three prostrations {daiten sanpai 大展三拝}. At this time, head of clan {monshu 門首} rings
large bowl-bell {daikei 大鏧}, one time for each prostration, for a total of three rings. New abbot puts
away sitting cloth {zagu 坐具} and faces south {nanmen 南面}.
At this point, two ranks of officers {ryôban 両班}, each beginning with person at head of line
{jôshu 上首}, turn bodies, leave places, file to front of earth spirit's hall {dojidô 土地堂} (a shrine on
east side of inner sanctum {naijin 内陣}), and each stand at their own rank place {ban i 班位}
(ordinarily it is permissible for two ranks to remain where they are, without moving).
At this time, if there is anyone in great assembly whose row (west row {seijo 西序}) is now
faced in wrong direction, or who find themselves back-to-back with others, they should immediately
turn and face the proper direction.
Head of clan {monshu 門首}, leading new abbot, advances in front of earth spirit {dojijin 土地
神}; new abbot intones dharma phrase {hôgo 法語}. Next, he/she burns incense {shôkô 焼香}, bows
with hands clasped {itsu 揖}, goes in front of Ancestor Bodhidharma {tasso 達祖}, intones ancestral
teachers hall dharma phrase {sodô hôgo 祖堂法語}, burns incense, spreads cloth and makes three
prostrations {tengu sanpai 展具三拝}, then immediately faces south {nanmen 南面} (in most
monasteries, earth spirit and Ancestor Bodhidharma are enshrined on opposite sides of inner sanctum,
in front). Two rows, again led by people at head of lines {jôshu 上首}, go to founding abbot's hall
{kaisandô 開山堂}.
(In event that buddha hall and founding abbot's hall are in separate locations, when dharma
phrase in ancestral teachers hall is almost finished, portrait-tending postulant {jishin anja 侍真行者}
rings one sequence {ichie 一会} on founding abbot's hall bell {kaisandô shô 開山堂鐘}, and great
assembly goes up to founding abbot's hall).

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 Head of clan {monshu 門首}, leading new abbot, goes to founding abbot's hall. New abbot
intones dharma phrase, burns incense, fully spreads sitting cloth and makes three prostrations {daiten
sanpai 大展三拝} (at this time, same as in buddha hall, head of clan strikes bowl-bell {takei 打鏧});
when finished prostrations, puts away sitting cloth and faces south {nanmen 南面}. After this, great
assembly, together with two ranks of officers, head of clan, and new abbot, form a procession and go
to abbot's quarters {hôjô 方丈} to hold ceremonies of "occupying room" {koshitsu 拠室} and
"inspecting seal" {jiten 視篆}.

Occupying Room {koshitsu 拠室} [258]

Procedure for occupying room {koshitsu 拠室} entails placing a chair in front {shômen 正面}
inside abbot's room {shicchû 室中} in abbot's quarters {hôjô 方丈}; in fron of chair an offering table
{takusu 卓子} is set, with a pair of silver candles {ginshoku 銀燭} and an incense burner {kôro 香炉}
on it. Monks of great assembly {daishu 大衆} stand outside room {shitsugai 室外}, facing each other
{sôtai 相対} in rows on east and west sides. Two ranks of officers {ryôban 両班} stand in front of
table facing {tairyû 対立} each other. Acolytes {jisha 侍者} line up behind stewards {chiji 知事};
head of clan {monshu 門首} stands with prefects {chôshu 頭首}, at highest place.
New abbot advances and immediately takes seat on chair. At this time, incense-burning acolyte
{shôkô jisha 焼香侍者}, passing by head position {sentô 先頭} of stewards, advances before table,
burns incense, and bows with gassho {monjin 問訊} (this is called "dharma-requesting bow" {shôbô
monjin 請法問訊}; it is same as dharma-requesting incense {shôbôkô 請法香} done in connection
with convocations in dharma hall {jôdô 上堂} and small convocations {shôsan 小参}). Acolyte
returns to place. New abbot intones dharma phrase {hôgo 法語}. Ceremony of occupying room
{koshitsu 拠室} is finished.

Inspecting Seal {jiten 視篆} [259]

Procedure for inspecting seal {jiten 視篆} is as follows. In preparation, stewards {chiji 知事}
create a certificate of authenticity {teijô 呈状} (form for writing certificate is given below), seal it
with monastery's signature stamp {jiin 寺印}, and placed it on an offering stand {sanbô 三方} spread
with covering cloth {fukusa 袱子}, together with a writing brush, inkstone, and inkpad. Offering stand
is set in a convenient place inside abbot's room {shicchû 室中}.
When dharma phrase {hôgo 法語} for occupying room {koshitsu 拠室} is finished, incense-
burning acolyte {shôkô jisha 焼香侍者} advances to left side of offering table {taku 卓} (right side
when facing) and stands facing west. Highest ranking {jôshu 上首} steward {chiji 知事} leaves rank,
picks up previously prepared offering stand, places it on table, burns incense, bows with gassho
{monjin 問訊}, goes to right side of table (left side when facing) and stands facing east, forming a pair
{sôtai 相対} with incense-burning acolyte.
At this point, new abbot picks up signature stamp {in 印} from offering stand, looks at seal {fû
封}, and hands it to steward {chiji 知事}. Steward unwraps seal and presents it to new abbot. New
abbot carefully examines seal script {tenmon 篆文} (carved letters of seal) of monastery's signature
stamp {jiin 寺印} and hands it to incense-burning acolyte.
Next, new abbot opens certificate of authenticity {teijô 呈状}, reads through it once, then
writes date and own name at end. At this point, incense-burning acolyte {shôkô jisha 焼香侍者}
presses monastery's signature stamp {jiin 寺印} on inkpad and gives it to new abbot. New abbot
affixes seal {natsuin 捺印} to his/her name, hands certificate to steward {chiji 知事}, and passes
signature stamp to acolyte. Acolyte wraps up signature stamp, steward folds certificate of authenticity,
and both put these items back on offering stand {sanbô 三方}, make mutual bow with hands clasped
{ai'itsu 相揖}, and return to own places {ji i 自位}.
Next, three people -- the highest ranking {jôi 上位} steward {chiji 知事} and prefect {chôshu
頭首}, together with head of clan {monshu 門首} -- simultaneously advance before table, burn
incense, withdraw, and do "spreading cloth twice, paying respects thrice" {ryôten sanrai 両展三礼}
(at this time, monks of great assembly {daishu 大衆}, remaining where they are, turn bodies to face
new abbot and lower heads {teizu 低頭}). At first, when they have spread sitting cloths {zagu 坐具}

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and are about to make prostration (first spread {shoten 初展}), new abbot expresses his/her opinion
that they need not engage in such politeness. Thus, they immediately fold up their sitting cloths and
speak the following words:

We merely wish have the honor of paying our respects to the abbot's dharma seat. We are
distraught at having our praises rebuffed.

Koko ni oshô no hôseki ni kôkyo suru wo kômuru,

ajô gôsan no itari ni taezu.
[玄 +玄]蒙和尚光拠法席、下情不勝迎譛之至

Next, they again spread sitting cloths {tenzagu 展坐具} and go to make prostrations (second spread
{saiten 再展}), and new abbot again indicates that they need not go to the trouble. Thus, they
immediately fold up their sitting cloths and, when finished, speak the following words:

With deferential consideration, we respectfully inquire of the Most Reverend Newly

Appointed Abbot's well-being, and pray that he/she has every good fortune.

Uyauyashiki omonmireba shinmei dôchô daioshô,

sonkô kikyo banpuku.
恭惟新命堂頭大和尚、尊候起居万福

When finished, they make three abbreviated prostrations {sokurei sanpai 触礼三拝}. Monks of great
assembly also, in concert with them, make three abbreviated prostrations. New abbot, finally, makes
one prostration in reply. Highest ranking {jôi 上位} steward {chiji 知事} and prefect {chôshu 頭首},
together with head of clan {monshu 門首}, return to own places {ji i 自位}.
With this, ceremony of inspecting seal {jiten 視篆} is finished. Sangha hall postulant {dôan 堂
行} rings hand-bell {shukei 手鏧} twice; great assembly disperses from hall {sandô 散堂}.
Stewards {chiji 知事}, prefects {chôshu 頭首}, and head of clan {monshu 門首} accompany
new abbot to abbot's private quarters {shindô 寝堂} (inner abbot's quarters {nai hôjô 内方丈}), spread
cloths and make three prostrations {tengu sanpai 展具三拝} and, when finished, withdraw.
Next, there is a celebratory feast {shukusai 祝斎}, which may be arranged in whatever way is
most convenient. Ritual procedure for displaying signboard {teibô 呈牓} (ceremony for welcoming
guests to feast), etc., may be omitted.

Certificate of Authenticity of Monastery's Signature Stamp

{jiin teijô 寺印呈状}

(Fold one sheet of starched paper {nori ire 糊入} into eighths. Write following lines in first seven
columns, leaving last column blank for new abbot to sign. Do not use formal envelope {karo 可漏}).

Comptroller of this Monastery, Monk/Nun <name>

当寺監寺 比丘 / 比丘尼 某甲

One Impression of Monastery's Signature Stamp

寺印一顆

Humbly Affixed Above

右謹申納

Respectfully Submitted to Most Reverend Newly Appointed Abbot

新命堂頭大和尚伏候

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 Kindly Notified
jishi 慈旨

Year, Month, Day

年月日

Humbly Written by Comptroller, Monk/Nun <name>

監寺 比丘 / 比丘尼 某 謹状}

(In this column, new abbot writes date and own name)

Appendix: Abbreviated Procedure for Installing an Abbot {shinsan ryakuhô 晋山略法} [261]

When procedure for installing an abbot as detailed above is too difficult to perform, use following
abbreviated procedure. It is usual for ceremony of installing an abbot {shinsanshiki 晋山式} to be
carried out after new abbot {shinmei 新命} has moved into residence {naiutsuri 内移り}, so
procedure for installation of abbot with riding entrance {norikomi shinsan 乗込晋山} is not treated in
this section. In event that installation of abbot with riding entrance is to be carried out, see previous
section, "Arrival of New Abbot's Vehicle" {shinmei nyûga 新命入駕}, and use it as a guide.

Preparations {junbi 準備} [261]

Preparations for installation of abbot {shinsan 晋山} and setting up rest stop {angesho 安下
処} are same as described above. The following dharma implements {hôgu 法具} are to be gathered
in advance and deposited at rest stop early on morning of day of installing abbot:

1. staff {shujô 拄杖}

2. whisk {hossu 払子}
3. large incense box {dai kôgô 大香合}
4. four brocaded banners {nishikibata shiryû 錦幡四流}
(write two phrases of verse on each banner)
5. one pair of dragon lanterns {takahari ittsui 竜灯一対}
6. long-handled parasol {nagae 長柄} (large umbrella {daigasa 大傘})

Rest Stop {angesho 安下処} [262]

Early in morning on day of installing abbot, hang "greeting abbot" placard {setsu jûji hai 接住
持牌} on gate (or, write on paper and affix that; in temples that have no gate, main hall entrance
{hasshakuken 八尺間} may be used). When serving of refreshments [tentai 展待} (congratulatory tea
{shukucha 祝茶}, etc.) to guests and monks come to assist from other temples {zuiki jiin 随喜寺院} is
finished, new abbot {shinmei 新命} goes in advance to rest stop {angesho 安下処}, taking acolyte
{jisha 侍者} and incense acolyte {jikô 侍香} with him/her. At rest stop, decoctions {tô 湯} and tea
are brought out for new abbot, and light meal {tenjin 点心} is served. (New abbot and acolytes, etc.,
perform sutra chanting and dedication of merit {fugin ekô 諷経回向} at rest stop).
At monastery, period when abbot is away at rest place is used to ring great bell {daishô 大鐘}
(or, if there is none, small bell {shôshô 小鐘}). At this time, two ranks of officers {ryôban 両班} (two
three-person ranks {sannin ryôban 三人両班} are permissible), representative of lay followers {danto
sôdai 檀徒総代}, and representative of lay believers {shinto sôdai 信徒総代} get formally dressed
{iigi wo totoneru 威儀を整える} and go to rest place. Two ranks face new abbot, spread cloths and
make three prostrations {tengu sanpai 展具三拝}. New abbot makes prostration in reply {dôhai 答
拝}, immediately departs from rest place.
Upon hearing sound of bell, assembly of monks {shusô 衆僧} within monastery {sannai 山内}
all don formal robes {iigi wo totoneru 威儀を整える} and stand inside of gate {monnai 門内}.

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 (Offering table {takusu 卓子} with flowers, incense burner, and candles {karoshoku 華炉燭}
on it is set up in front of gate {monzen 門前} in advance. Candles are lit before main object of
veneration {honzon 本尊}, earth spirit {doji 土地}, and ancestral teachers {soshi 祖師}, and incense
brazier {kôro 香炉} fires are prepared).
New abbot's procession {gyôretsu 行列} consists of: (1) two ranks of officers {ryôban 両班},
(2) representatives of lay followers {danshinto sôdai 檀信徒総代}, (3) brocaded banners {nishikibata
錦幡}, (4) dragon lanterns {takahari 竜灯}, (5) new abbot {shimei 新命}, (6) staff {shujô 拄杖}
(open long-handled parasol {nagae 長柄} and hold it over new abbot), (7) acolyte {jisha 侍者} and
incense acolyte {jikô 侍香}.

Arrival at Main Gate {sanmon tôchaku 三門到着} [262]

Upon arriving at gate, two ranks of officers {ryôban 両班} enter into line with assembly
{daishu 大衆}. Representatives of lay followers {danshinto sôdai 檀信徒総代} and people carrying
brocaded banners {nishikibata 錦幡} and dragon lanterns {takahari 竜灯} stand inside of gate
{monnai 門内} on right and left. New abbot stands in front of offering table {takusu 卓子}, which is
outside of gate {mongai 門外} (at this point, ringing of bell stops), and immediately intones dharma
phrase {hôgo 法語}. Acolyte {jisha 侍者} offers up incense box {kôgô 香合}; new abbot burns
incense {shôkô 焼香}, bows with gassho {monjin 問訊}; monks of great assembly also bow with
gassho. At this point, ring hand-bell {shukei 手鏧} once, strike wooden clappers {taku 柝} once, and
sound drum {ku 鼓} once, in that order. When this has been repeated three times, striking of drum in
"great pounding" mode {dairaiku 大擂鼓} begins. Monks of great assembly {daishu 大衆} do "end
places going first" {matsu i senkô 末位先行} (in which people in end positions lead ranks and go
first) and enter main hall {hondô 本堂}. Representatives of lay followers, in same order as original
procession, follow behind two ranks of officers; brocaded banners and dragon lanterns come after
them. Long-handled parasol {nagae 長柄} (large umbrella {daigasa 大傘}) is held over new abbot as
he/she advances. In main hall, monks of great assembly divide and stand on east and west side. Two
ranks of officers each take their set places. Representatives of lay followers immediately go to guest
seats. Brocaded banners, dragon lanterns, and long-handled parasol are left propped up outside of
eaves overhanging entrance {kôhai 向拜}.

Dharma Phrases in Buddha Hall, Earth Spirit's Hall, Ancestral Teachers Hall, and Founding
Abbot's Hall {butsuden, dojidô, sodô, kaisandô hôgo 仏殿・土地堂・祖堂・開山堂法語} [263]
When new abbot {shinmei 新命} enters hall, ring hand-bell {shukei 手鏧} once, strike wooden
clappers {taku 柝} once. At same time, great pounding drum {dairaiku 大擂鼓} strikes last one of
closing beats {uchikiri 打ち切り} and stops. New abbot stands in front {shômen 正面} of large
ceremony room {daima 大間}, intones dharma phrase {hôgo 法語}, advances, and burns incense
{shôkô 焼香} (acolyte {jisha 侍者} holds up incense box {kôgô 香合}; same for all following
instances). New abbot withdraws, fully spreads sitting cloth and makes three prostrations {daiten
sanpai 大展三拝}. At this point, buddha hall postulant {dennan 殿行} strikes bowl-bell {takei 打鏧}
once for every prostration new abbot makes (this is called "three bells and three prostrations" {sankei
sanpai 三鏧三拝}). When new abbot finishes prostrations and puts away sitting cloth {zagu 坐具},
highest ranking {jôshu 上首} steward {chiji 知事} (prior {tsûsu 都寺}), bows with gassho {monjin 問
訊} to new abbot, and leads him/her in front of earth spirit {dojijin 土地神}. New abbot intones
dharma phrase, burns incense, bows with gassho. When finished, he/she is led to ancestral teachers
hall {sodô 祖堂}, where he/she recites dharma phrase, burns incense, and makes three prostrations
{tengu sanpai 展具三拝}. Next, he/she is led to founding abbot's hall {kaisandô 開山堂}, where
he/she again intones dharma phrase, burns incense, fully spreads sitting cloth and makes three
prostrations {daiten sanpai 大展三拝} (three bells and three prostrations {sankei sanpai 三鏧三拝}).
When finished, steward again leads new abbot to front of large ceremony room, then returns to place
in rank of stewards.

Prayers Sutra Chanting {shukutô fugin 祝禱諷経} [263]

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 Next, prayers sutra chanting {shukutô fugin 祝禱諷経} is held. New abbot {shinmei 新命}
advances before buddha on altar {butsuzen 仏前}, burns incense {shôkô 焼香}, bows with gassho
{monjin 問訊}. Seing this, all together make three prostrations {fudô sanpai 普同三拝}. Sangha hall
postulant {dôan 堂行} rings large bowl-bell {daikei 大鏧} three times; rector {ino 維那} initiates
chanting {ko 挙} of Heart Sutra {Hannya shingyô 般若心経}. Monks of great assembly {daishu 大
衆} chant in unison {dôju 同誦} (for details of prayers sutra chanting, see Part One; Chapter Two,
"Monthly Observances" {getsubun gyôji 月分行持}; 1st Day of Month; Section One). Dedication of
merit {ekô 回向}; all together make three prostrations. When finished, new abbot faces south
{nanmen 南面}. Monks of great assembly, two ranks of officers {ryôban 両班} lead new abbot and
go inside abbot's room {shicchû 室中}. Ceremonies of occupying room {koshitsu 拠室} and
inspecting seal {jiten 視篆} are as detailed above. (However, in procedure for inspecting seal, it is
permissible to omit certificate of authenticity {teijô 呈状} and "spreading cloth twice, paying respects
thrice" {ryôten sanrai 両展三礼}. If so, when new abbot has examined seal script {tenmon 篆文} of
monastery's signature stamp {jiin 寺印} and hands it to acolyte {jisha 侍者}, acolyte immediately
wraps it up and puts in away. He/she then makes mutual bow with　hands clasped {ai'itsu 相揖} with
steward {chiji 知事}, and both return to own places {ji i 自位}. At this point, sangha hall postulant
{dôan 堂行} rings hand-bell {shukei 手鏧} ({inkin 引鏧}), all together make three prostrations {fudô
sanpai 普同三拝} and disperse from hall {sandô 散堂}. See Part Two, Chapter Two, "Procedures for
Ceremony of Installing an Abbot" {shinsan shiki hô 晋山式法}; s.v. "Inspecting Seal" {jiten 視篆}. If
convocation in dharma hall {jôdô 上堂} or small convocation {shôsan 小参} is to be held, follow
procedure for that particular rite. If convocation in dharma hall is held, do not perform prayers sutra
chanting {shukutô fugin 祝禱諷経}; when ancestral teachers hall dharma phrase {sodô hôgo 祖堂法
語} is finished, immediately perform ceremonies of occupying room {koshitsu 拠室} and inspecting
seal {jiten 視篆}).

Section Two: Procedures for Opening Sermon upon Installation of Abbot {shinsan kaidô hô 晋山
開堂法} (ceremony of reading statement {senshoshiki 宣疏式}, together with opening sermon upon
installation as abbot {shinsan kaidô 晋山開堂}) [263]

Placard {hai 牌}
On day of ceremony, when procedures of installing abbot {shinsan 晋山} are finished, rector
{ino 維那} has sangha hall postulant {dôan 堂行} take down "greeting abbot" placard {setsu jûji hai
接住持牌} that was hung on main gate {sanmon 三門} (mountain gate {sanmon 山門}), and hang up
"opening sermon upon installation as abbot" placard {shinsan kaidô hai 晋山開堂牌}. Write on
yellow paper and paste to board (ordinarily, write on paper and affix in main hall entrance
{hasshakuken 八尺間}):

Today
Opening Sermon
upon
Installation of Abbot
Announced by <name>, Rector

今日　
晋山開堂
維那某甲　白

Triple Gate {sanmon 三門}, Mountain Gate {sanmon 山門} [264]

The Encyclopedia of Zen Monasticism {Zenrin shôkisen 禪林象器箋} by Mujaku Dôchû 無著
道忠 (1653-1744) says:

190
 The term "monastery" {sanmon 山門} derives its meaning in opposition to "city" {jôichi 城
市}.8 Cities are mundane {zoku 俗}; mountains and forests {sanrin 山林} represent a higher
truth {shin 真}. In general, monkish dwellings {rannya 蘭若} are places set up in opposition
to dwelling in the world {zokkyo 俗居}.9 Originally, they were located in mountains, and were
called "remote places" {enrisho 遠離処} (in the Treatise on the Great Perfection of Wisdom
{Chidoron 智度論}, rannya 蘭若 is translated as "remote place" {enrisho 遠離処}). Thus,
they have a "mountain name" {sangô 山号} even when they are located in cities. They are
called "mountain gates" {sanmon 山門} because people who take refuge in the path of truth
{shindô 真道} should rely on them and enter them. The expression "triple gate" {sanmon 三
門} derives from the fact that the main gates of monasteries {sanmon 山門} are designed in
such a way that they have three {san 三} portals {mon 門} for passing through.10 The
Emperor's Birthday {shôsetsu 聖節} section of the Imperial Edition of Baizhang's Rules of
Purity {Chokushû hyakujô shingi 勅修百丈清規} says: "Hang hall manager's name plate
{dôsubô 堂司榜} on right side of triple gate {sanmon 三門}." The Rules of Purity for Daily
Life {Nichiyô shingi 日用清規} says: "After evening meal {yakuseki 薬石}, if one leave one's
quarters {ryô 寮}, it is not permitted to exit from the triple gate {sanmon 三門}." (Editor's
note: portion of text omitted here.) The Encyclopedia of Buddhism {Shakushi yôran 釈氏要
覧} says: "In general, monasteries have three gates that may be opened; why is it that even
when there is only a single gate, it is referred to as a "triple gate" {sanmon 三門}? " The
Treatise on the Stage of Buddhahood {Butsuji ron 仏地論} says: "There is a great palace
{daikyûden 大宮殿}, and it is said that there are "three gates of liberation" {san gedatsu mon
三解脱門} whereby one may enter it." Great palace is a metaphor for nirvana {nehan 涅槃},
the emptiness of dharmas {hôkû 法空}. The three gates of liberation are the gate of emptiness
{kûmon 空門}, the gate of signlessness {musômon 無相門}, and the gate of non-
constructedness {musakumon 無作門}. Monasteries {jiin 寺院} at present house people who
uphold the precepts {jikai 持戒}, practice the way {shûdô 修道}, and seek nirvana. Therefore
they are called "those who enter the triple gate" {sanmonnyû 三門入}. (Original is in Chinese
{kanbun 漢文}).

According to this, we may regard "mountain gate" {sanmon 山門} as referring to a monastery {jiin 寺
院} as a whole, and "triple gate" {sanmon 三門} as referring to the gate that is used to go in and out of
a monastery.

Preparations {junbi 準備} [265]

Preparations for opening sermon {kaidô 開堂} entail setting up a dharma seat {hôza 法座}
(Sumeru altar {shumidan 須弥壇}) and making the decorations {shôgon 荘厳} beautiful. First,
remove all dharma implements {hôgu 法具} from top of altar {danjô 壇上}, hang large dharma
curtains {daihôbi 大法被} in front {shômen 正面}; in front of them, place a chair or curved chair
{kyokuroku 曲彔} and incense stand {kôdai 香台}. Above altar, hang a heavenly canopy {tengai 天
蓋} (also called "canopy of turning the dharma wheel" {tenbôrin gai 転法輪蓋}, "auspicious phoenix
canopy" {zuihô gai 瑞鳳蓋}, and "lotus flower canopy" {renge gai 蓮花蓋}). On offering table
{maejoku 前卓}, set a pair of green pines {suishô 翠松} (use branches with luxuriant growths of
needles, their length adjusted to fit size of flower vases), together with a pair of silver candles
{ginshoku 銀燭}. In east side of inner sanctum {naijin 内陣}, at base of Sumeru altar {shumidan 須
弥壇}, prepare mallet and block {tsuichin 槌砧}, draped with covering cloth {fukusa 袱子}.
8
Translator’s note: sanmon 山門, literally “mountain gate,” indicates the main gate of a monastery and, by synecdoche, an
entire monastery.
9
Translator’s note: rannya 蘭若, short for arannya 阿蘭若, is a Chinese transliteration of the Sanskrit aranya, which
literally means “forest.” In India, the term originally referred to any dwelling place for ascetics who had cut ties with the
world; in the Buddhist context, it came to mean “monastery.”
10
Translator’s note: the traditional main gates {sanmon 山門} of Buddhist monasteries in China and Japan are large two-
story buildings supported by eight massive wooden pillars, arranged in three rows of four. There are thus three spaces {ken
間} between the pillars which, at the ground level, are hung with doors.

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Preparations also include making sure that all who will be in attendance are impressed with the utter
solemnity and formality of the great ceremonial procedures {daihosshiki 大法式} of the opening
sermon upon installation as abbot {shinsan kaidô 晋山開堂}).
Next, put a small table in west side of inner sanctum {naijin 内陣}, and place on it the various
documents {sho 疏} (monastery's statement of invitation {sanmon sho 山門疏}, neighboring
monastery's statement of welcome {kinmon sho 近門疏}, statement of congratulations from associates
{mon'yô sho 門葉疏}, statement of congratulations from old friends in practice {dôkyû sho 道旧疏},
etc.), each resting on a tray and cloth {bonpuku 盆袱} (an offering stand {sanbô 三方} draped with a
covering cloth {fukusa 袱子}). Also, place a curved chair {kyokuroku 曲彔} in entrance to dharma
hall {hattô 法堂} (at a place about where second tatami mat is); on offering table {takusu 卓子} in
front of it, prepare an incense burner {kôrô 香炉} and small incense box {shôkôgô 小香合}.
Rector {ino 維那}, in advance of ceremony, decides who will read aloud {sendoku 宣読}
statements {sho 疏} (this is called "selecting functionaries" {sajô 差定}) and invites someone to serve
as mallet master {byakutsuishi 白槌師}. Rector also puts out markers indicating seats of special
emissary {senshi 専使} from head monastery {honzan 本山}, venerable monks {sonshuku 尊宿}
from other lineages {tashû 他宗}, the mallet master, and other honored guests {hinkyaku 賓客}.

New Abbot Enters Hall {shinmei jôden 新命上殿} [265]

After feast {sai 斎} (if ceremony of installing abbot {shinsanshiki 晋山式} is finished early,
and there is time for opening sermon {kaidô 開堂} before noon meal, it is better to have celebratory
feast {shukusai 祝斎} after completion of opening sermon), rector {ino 維那} has sangha hall
postulant {dôan 堂行} inquire if new abbot {shinmei 新命} is ready, then initiates sounding of boards
around corridors {junrô meihan 巡廊鳴版} (this is called "sounding boards in sequence" {junpan 巡
版}). Buddha hall postulant {dennan 殿行} beats drum in dharma hall {hattô 法堂} (way of beating is
same as drum for small convocation {shôsanku 小参鼓}). Procedures for incense-burning acolyte
{shôkô jisha 焼香侍者} and two ranks of officers {ryôban 両班} entering hall {jôden 上殿}, bowing
with gassho to empty seat {kûza monjin 空座問訊}, and new abbot's exit to abbot's private quarters
{shindô 寝堂} (inner abbot's quarters {naihôjô 内方丈}), etc., are same as for usual convocation in
dharma hall {jôdô 上堂}.
During third sequence {san'e 三会} on drum, new abbot enters hall {jôden 上殿}. Head of
clan {monshu 門首} and comptroller {kansu 監寺} enter first, followed by four brocaded banners
{nishikibata 錦幡}, pair of dragon lanterns {takahari 竜灯}, pair of hand-held censers {teiro 提炉},
and new abbot; five acolytes {go jisha 五侍者} follow behind him/her. (Incense-burning acolyte
{shôkô jisha 焼香侍者} holds up {keiji 擎持} large incense box {daikôgô 大香合}. He/she carries
small incense box {shôkôgô 小香合}, which is used separately in rite of dharma-requesting incense
{shôbôkô 請法香}, in bag of sleeve {tamoto 袖裡}. Robe-and-bowl acolyte {ehatsu jisha 衣鉢侍者}
carries new abbot's transmission robe {den'e 伝衣}, wrapped in a covering cloth {fukusa 袱子} and
resting on an offering stand {sanbô 三方}).
Upon seeing new abbot draw close to dharma hall {hattô 法堂}, continuously beat {tenjô 転畳
gradually speed up} third sequence {san'e 三会} on drum. When finished that, resume playing, using
drumsticks in tandem {sôbô 双枹}, gradually progressing from light pounding {keirai 軽擂} to great
pounding {dairai 大擂}. New abbot enters hall {nyûdô 入堂}, hands staff {shujô 拄杖} to guest-
inviting acolyte {shôkyaku jisha 請客侍者}, and stands in front of curved chair {kyokuroku 曲彔};
with great assembly {daishu 大衆}, all together bow with gassho {fudô monjin 普同問訊} (at this
point, cease great pounding of drum {dairaiku 大擂鼓}). Stand brocaded banners {nishikibata 錦幡}
and dragon lanterns {takahari 竜灯} in a place arranged beforehand outside dharma hall. Place hand-
held censers {teiro 提炉} on left and right at base of stairs to dharma seat {hôza 法座} (Sumeru altar
{shumidan 須弥壇}).
(When new abbot enters hall, ordinarily drum is struck in sequence known as "ding, crack,
thump" {chin, kachi, don チン・カチ・ドン};

chin = shukei

192
kachi = taku (taku bigger that kaishaku)
don = drum

see Part Three, Chapter One "Basic Procedures" {kihonsahô 基本作法}, Section Seven "Procedure for
Percussion Instruments" {narashimono hô 鳴物法}, s.v. "Drum" {ku 鼓}).

Donning of Transmission Robe {den'e tôjaku 伝衣搭著} [266]

New abbot {shinmei 新命}, having bowed with gassho {monjin 問訊}, immediately sits on
curved chair {kyokuroku 曲彔}. Robe-and-bowl acolyte {ehatsu jisha 衣鉢侍者} advances to left of
chair and holds up transmission robe {den'e 伝衣}. New abbot stands, lights incense and, with
transmission robe still on offering stand, infuses {kunjiru 薫じる} it with incense smoke. He/she then
lifts {nenjiru 拈じる} robe, intones dharma phrase {hôgo 法語}, sets it down on table, removes seven-
panel {shichijô 七条} kesa {kesa 袈裟} that he/she is wearing, and hands it to robe-and-bowl acolyte.
Next, he/she dons transmission robe and sits down on curved chair.
(This procedure for holding up robe {nen'ehô 拈衣法} does not have to be carried out a second
time if new abbot is someone who has already, in an abbot's opening sermon {jûshoku kaidô 住職開
堂} at another monastery, held up robe {nen'e 拈衣}. In that case, new abbot dons transmission robe
in abbot's quarters {hôjô 方丈} and enters hall wearing it. In that case, also, if ceremony calls for
donning {hichaku 被著} a transmission robe {den'e 伝衣} handed down from that monastery's
founding abbot {kaisan 開山}, new abbot does not remove his/her own kesa; rather, he/she dons the
second transmission robe on top of one he/she is already wearing).
Robe-and-bowl acolyte {ehatsu jisha 衣鉢侍者} places seven-panel robe {shichijô e 七条衣}
on offering stand {sanbô 三方}, turns body, passes behind prefects' places {chôshu i 頭首位}, sets it
down on small table in west side of inner sanctum {naijin 内陣}, and returns to place {ki i 帰位}.

Reading Aloud of Various Statements {shosho sendoku 諸疏宣読} [266]

Next, buddha hall postulant {dennan 殿行} lifts up offering stand {sanbô 三方} holding
statement {sho 疏} and, if reader {sendokusha 宣読者} is in rank of stewards {chiji i 知事位}, passes
behind prefects' places {chôshu i 頭首位}, advances to right side of curved chair {kyokuroku 曲彔},
and holds it up. New abbot lights incense and, with document still on offering stand, infuses {kunjiru
薫じる} it with incense smoke, intones dharma phrase {hôgo 法語}, and gives it back to buddha hall
postulant. Buddha hall postulant passes it to document reader. Statement reader takes it and reads it
aloud {sendoku 宣読} (procedure for reading aloud is to grasp top and bottom edges of document,
completely unfold it, and read). While reading aloud is taking place, hall postulant stands next to
lowest position in rank of stewards {chiji i 知事位}, holding up offering stand. When reading aloud is
finished, he/she receives document and, going back by same route as he/she came, returns it to its
original place in inner sanctum {naijin 内陣}.
If statement reader is in prefects' place {chôshu i 頭首位}, buddha hall postulant passes behind
stewards' places {chiji i 知事位} and hands over document in same way.
Monastery's statement of invitation {sanmon sho 山門疏}, statement of congratulations from
associates {mon'yô sho 門葉疏} statement of congratulations from old friends in practice {dôkyû sho
道旧疏}, etc., are all read aloud in accordance with this procedure. (Hall postulant, when handing over
{jirei 辞令} statement and when placing it on offering stand, must be certain to turn head to inside.
Also, the Sangha Rules {Sôgi 僧規} [Menzan's Rules of Purity for Sangha Halls {Sôdô shingi 僧堂清
規}] says, "Procedure for abbot {jûji 住持} infusing {kunzuru 薫ずる} statement {sho 疏} with
incense is to grasp it vertically and pass it through incense smoke in three circles, or to grasp it
horizontally...." However, to grasp statement with hands does not look good. It is better to leave
document on offering stand and infuse it with incense that way, provided that, in these cases, new
abbot does not stand, but remains sitting in curved chair when infusing with incense and intoning
dharma phrase).

193
 According to old rules {kogi 古規}, monastery's statement of invitation {sanmon sho 山門疏}
should be read aloud {sendoku 宣読} by head seat {shuso 首座}, but in every case person who reads
aloud is decided in advance. (With the preceding, ceremony of reading statement {senshoshiki 宣疏
式} is finished).

New Abbot Mounts Seat {shinmei tôza 新命登座} [267]

When reading aloud {sendoku 宣読} is finished, new abbot {shinmei 新命} stands, grasps
staff {shujô 拄杖}, advances to middle {chûô 中央} of dharma hall {hattô 法堂}, bangs staff on floor
once {shujô ichige 拄杖一下} (hard enough to make a sharp sound), looks at dharma seat {hôza 法
座} and makes a comment {agyo 下語} (intones a simple dharma phrase {hokku 法句}), then
immediately mounts seat {tôza 登座} using front stairs {shômen kaidan 正面階段} (if there are no
front stairs {shôkai 正階}, use west stairs {seikai 西階}), leans staff against dharma curtain {happi 法
被}, and stands in front of chair (curved chair {kyokuroku 曲彔}). Incense-burning acolyte {shôkô
jisha 焼香侍者}, following new abbot, climbs up to dharma seat using west stairs, sets large incense
box {daikôgô 大香合} down on incense stand {kôdai 香台} to left of incense burner {kôro 香炉},
and stands at left side of chair. Remaining four acolytes {jisha 侍者} pass behind stewards {chiji 知
事} and line up on east side of inner sanctum {naijin 内陣}. (During this time, buddha hall postulant
{dennan 殿行} puts away curved chair and offering table {takusu 卓子} that were in entrance to
dharma hall).

Raising Incense {nenkô 拈香} [267]

Next, incense-burning acolyte {shôkô jisha 焼香侍者} kneels down {hizamazuku 跪く} at left
side of incense stand {kôdai 香台} and, using both hands, removes lid of large incense box {daikôgô
大香合}, setting it to left of incense burner {kôro 香炉}, upside down. He/she then, with palms of
both hands facing upwards, piles lid with high quality incense {meikô 銘香}, holds it up for new
abbot, sets lid back in its original place, and stands to side. New abbot picks up high quality incense
with right hand, then raises {nenjiru 拈じる} it in both hands and intones following words of prayer
{shukutô 祝禱}. (Ordinarily, two or three pieces of high quality incense {meikô 銘香} are wrapped in
a folded piece of starched paper {nori ire 糊入}, and dharma phrase {hôgo 法語} is written on that.
New abbot takes it when it is offered up by acolyte and reads dharma phrase from paper wrapper when
intoning. Same is true for all subsequent occurrences).

On this auspicious day of my opening sermon upon installation as abbot of <Name> Mountain
<Name> Monastery in <name> Prefecture, <Name> District/City/Town/Village, Japan, I, the
dharma transmitted Monk <Name>, respectfully burn this one piece of incense in a precious
censer, as an offering to our Great Benefactor and Founder of the Doctrine, the Original
Teacher Shakyamuni Buddha, to the Eminent Ancestor Jôyô Daishi [Dôgen], and to the Great
Ancestor Jôsai Daishi [Keizan]. Gazing up, we beg their vast compassionate blessings. Bowing
down, we are moved by their everlasting spiritual virtue. We dedicate the great blessings
generated by this offering entirely to prayers that the true dharma may flourish, that there will
be peace in the land and harmony among all nations, and that all conditions may be favorable.

Kono ichibenkô, kono hi shinsan kaidô no reishin, nihongoku todôfuken bô gunshichôson

nanisan naniji jûji denbô shamon bô, tsutsushinde hôro ni taki, daion kyôshu honshi shakamuni
butsu, kôso jôyô daishi, taiso jôsai daishi ni kuyô shi, aoide kôdai no jion wo koinegai, fushite
yôgô no reitoku ni kanzu. Atsumuru tokoro no kôfuku wa, tan ni tame ni shukutô su, shôbô
kôryû, kokudo annon, banpô waraku, shoen kichijô naran koto wo.

這一弁香、此日晋山開堂令辰、日本国＜都道府県＞某＜郡市町村＞何山何寺住持伝法沙
門某、●熱＋艸宝炉、供養、大恩教主本師釈迦牟尼仏、高祖承陽大師、太祖常済大師、仰冀
広大慈恩、伏感永劫霊徳、所集鴻福、端為祝、正法興隆、国土安穏、万邦和楽、諸縁吉祥。

194
 When abbot is intoning "Great Benefactor and Founder of the Doctrine," great assembly faces
north {hokumen 北面}, gassho, and lower heads {teizu 低頭}. When new abbot is finished intoning,
he/she puts incense in incense burner, and in addition lights one piece of accompanying incense {jukô
従香}.
Next, incense is burned to repay the compassionate blessings {jion 慈恩} of monastery's
founding abbot {kaisan 開山} and former abbots {sedai 世代}; to make offerings {kuyô 供養} to the
founding patron {kaiki 開基} and successive generations of ancestors {senzo 先祖} of lay followers
{danshinto 檀信徒}; and to pray for the prosperity of their families {kamon 家門}. Ritual procedure
is same as above, except that accompanying incense {jukô 従香} is not burned. New abbot intones
following words:

I respectfully burn this one petal of incense (in height, it is unsurpassed; in breadth, it has no
limit, etc.) in a precious censer, offering it to the founding abbot of this monastery, Most
Reverend <Name>, and to the various most reverend former abbots (if there is any monk, other
than one's own teachers {shisô 師僧}, to whom one is particularly indebted, chant "Most
Reverend <Name>" here), that we may repay their compassionate blessings.

With this one petal of incense (it infuses iron at the source, circulating around every corner of
heaven), what we pray for is the transference of merit to all the spirits of successive
generations of ancestors of each household of lay followers associated with this monastery,
that their place of karmic retribution may be adorned. We also pray that the families of each
household of lay followers will flourish, and that their children and grandchildren will thrive.

Kono ichibenkô -- takakushite kami naku, hirokushite kagiri nashi -- tsutsushinde hôro ni taki,
tôji kaisan bô daioshô, rekijû shoi daioshô no tame ni shite tatematsuri, kami jion ni mukuin
koto wo.

Kono ichibenkô -- senka ni kuntetsu shi, tenpen wo i'nyô su -- koinegau tokoro wa, tôji
danshinto kakuke senzo ruidai shoshôrei ni ekô shi, hôchi wo shôgon su. Sara ni inoru,
danshinto kakuke, kamon kôryû, shison han'ei naran koto wo.

這一弁香（高而無上、広而無涯云々）、●熱＋艸宝炉、奉為　当寺開山某大和尚、歴住諸位
大和尚、上酬慈恩。
這一弁香 （薫鉄泉下、囲遶天辺）所冀、回向当寺檀信徒各家先祖累代諸精霊、荘厳報地、
更祈、檀信徒各家、家門興隆、子孫繁栄

Next, burn dharma-succession incense {shijôkô 嗣承香}. New abbot takes dharma succession
incense out of his/her pocket, raises {nenjiru 拈じる} it, and then burns it (even if it is his/her second
or third opening sermon {kaidô 開堂}, this is burned as incense for repaying blessings {hôonkô 報恩
香}).
All ceremonial procedures {gyôshiki 行式} following this are same as for usual convocations
in dharma hall {jôdô 上堂}. Five acolytes bow with gassho {go jisha monjin 五侍者問訊}; two ranks
bow with gassho {ryôjo monjin 両序問訊}; dharma-requesting incense {shôbôkô 請法香}; topic
words {suigo 垂語}; question and answer {mondô 問答} and, when finished, summary of point {teikô
提綱}, words of modesty {jijo 自叙}, words of thanks {jago 謝語}, raising of case {nensoku 拈則},
conclusion of rite {ketsuza 結座}, announcing mallet {byakutsui 白槌}, etc.: all of these are carried
out in accordance with procedure for convocation {jôdôhô 上堂法}. When finished, new abbot
{shinmei 新命} gets down from seat {geza 下座} using front stairs {shôkai 正階} (if there are no
front stairs, use east stairs {tôkai 東階} to descend).
New abbot goes in front of emissary {senshi 専使} from head monastery {honzan 本山},
mallet master {byakutsuishi 白槌師}, venerable monks {sonshuku 尊宿} from main monastery {honji
本寺} and other lineages {tashû 他宗}, and other honored guests {hinkyaku 賓客}, bows in thanks
with hands clasped {itsuja 揖謝} to each individually, then returns to front of stairs and faces south

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{nanmen 南面}. (Acolytes {jisha 侍者} all exit hall {shutsudô 出堂} and wait for new abbot to exit
hall; incense-burning acolyte {shôkô jisha 焼香侍者} carries large incense box {daikôgô 大香合},
guest-inviting acolyte {shôkyaku jisha 請客侍者} carries staff {shujô 拄杖}, and robe-and-bowl
acolyte {ehatsu jisha 衣鉢侍者} carries tray and cloth {bonpuku 盆袱}) holding seven-panel robe
{shichijô e 七条衣}. Great assembly [daishu 大衆} all together bow with hands clasped {itsu 揖}, at
which point head of clan {monshu 門首} (or prior {tsûsu 都寺}) leads new abbot and exits hall. Five
acolytes {go jisha 五侍者} follow after them and return to abbot's quarters {hôjô 方丈}. Great
assembly disperses from hall {sandô 散堂}. With this, ceremony of opening sermon upon installation
as abbot {shinsan kaidô 晋山開堂}) is finished.
After conclusion of opening sermon {kaidô 開堂}, in late afternoon {hoji 晡時} (4 pm), there
is a ceremony in which monastic community {sanmon 山門} holds a special decoction service {dokui
tô 特為湯} (or special tea service {dokui cha 特為茶}) for new abbot {shinmei 新命}, but this may be
omitted without suffering any undue consequences. If ceremony is carried out, follow procedures for
"special decoction service" {dokui tô 特為湯} (administrators' decoction service {kusu tentô 庫司点
湯}) held by administrators {kusu 庫司} for head seat {shuso 首座} and monks of great assembly
{daishu 大衆}, which takes place annually on May 14 (see Part One, Chapter Three "Annual
Observances" {nenbun gyôji 年分行持}, May 17, Section Three "Administrators' Decoction Service
{kusu tentô 庫司点湯}). However, omit decoction notice {tôbô 湯牓} (invitation to ceremony) and
invitation rite {shôrai 請礼} (etiquette for greeting): new abbot, monks come to assist from other
temples {zuiki jiin 随喜寺院}, and monks of great assembly are notified by word of mouth {kôjô 口
上}. When time for ceremony arrives, sound one series {ittsû 一通} on tea drum {saku 茶鼓}, then
carry it out. Also, do not arrange a special place {dokui no i 特為の位} for head seat {shuso 首座}
(main guest's seat {shuhinseki 主賓席}). What follows should accord with ritual procedures for
special decoction services. If sangha hall {sôdô 僧堂} is small, ceremony may be carried out in
dharma hall {hattô 法堂}. In this case, arrange seats in imitation of four platforms {shihan 四版} in
sangha hall.

Small Convocation That Evening {tôban shôsan 当晩小参} [269]

In Zen monasteries {zenrin 禅林}、 from ancient times it has been a general rule to always hold
a small convocation {shôsan 小参} after the evening bell {konshô 昏鐘} on the day of an opening
sermon upon installation as abbot {shinsan kaidô 晋山開堂}). Because it is held on the evening of the
opening sermon {kaidô 開堂}, it is called "small convocation that evening" {tôban shôsan 当晩小
参}, in contradistinction to small convocations held at other times. If one asks why a small
convocation is always held in the evening following an opening sermon, it is because the opening
sermon proper is a ceremony that focuses on prayers {shukutô 祝禱}. It is not possible during that
ceremony for the new abbot to attempt, in all humility {kinshin 謹慎}, to give a formal sermon {enpô
演法} or engage in discussion {shôryô 商量} with the assembly of monks {shusô 衆僧}; nor is it
possible for everyone to sufficiently express their views. Moreover, when narrating the formal words
of thanks {jago 謝語}, the new abbot may not be able to fully express his/her feelings on certain
points. By holding a special "small convocation that evening" in addition to the opening sermon, these
shortcomings may be compensated for, and the purpose of the ceremony fully carried out.
Procedure for "small convocation that evening" {tôban shôsan 当晩小参} is as follows. After
midday meal {saiha 斎罷}, acolyte {jisha 侍者} asks new abbot in advance whether or not a small
convocation {shôsan 小参} will be held that evening, and receives abbot's instructions. After opening
sermon {kaidô 開堂} is finished, acolyte has sangha hall postulant {dôan 堂行} take down "opening
sermon upon installation as abbot" placard {shinsan kaidô hai 晋山開堂牌} and hang up "small
convocation" placard {shôsan hai 小参牌}. Acolyte also notes down surnames of head of clan
{monshu 門首}, two ranks of officers {ryôban 両班}, retired senior officers {gonkyû 勤旧}, and other
honored guests {hinkyaku 賓客} from various monasteries and temples who will be given lodging that
night, and gives that list to new abbot (this is so anyone who was not mentioned in words of thanks
{jago 謝語} during opening sermon {kaidô 開堂} may be thanked during "small convocation that

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evening"). Hall prefect {chiden 知殿} prepares dharma seat {hôza 法座} in same manner as for
ordinary small convocation.
When time for ceremony arrives (late afternoon {hoji 晡時}, i.e. 4 pm; or after evening bell
{konshô 昏鐘}, i.e. around 7 pm), sangha hall postulant {dôan 堂行} goes around sounding boards in
sequence {junpan 巡版}; buddha hall postulant {dennan 殿行} sounds one sequence {ichie 一会} on
drum for small convocation {shôsan ku 小参鼓}. Monks of great assembly {daishu 大衆}, two rows
{ryôjo 両序}, each enter hall {jôden 上殿} and stand at their places.
New abbot {shinmei 新命} enters hall {nyûdô 入堂} and immediately takes seat (thereafter,
five acolytes bowing with gassho {go jisha monjin 五侍者問訊}, two rows bowing with gassho
{ryôjo monjin 両序問訊}, dharma-requesting incense {shôbôkô 請法香}, topic words {suigo 垂語},
question and answer {mondô 問答}, and so on, are all same as ordinary small convocation {shôsan 小
参}). When bows with gassho {monjin 問訊} are finished, new abbot states summary of point {teikô
提綱}, then speaks words of thanks {jago 謝語} for each of the individuals named on list of guests,
etc., that was prepared by acolyte. When finished, make mutual bows with hands clasped {ai'itsu 相
揖}. New abbot returns to abbot's quarters {hôjô 方丈}; monks of great assembly also disperse from
hall {sandô 散堂}.
(The preceding is how to perform "small convocation that evening" {tôban shôsan 当晩小参}.
At present, it is usual to completely express words of thanks {jago 謝語} during opening sermon
{kaidô 開堂}, so there is no need for acolyte to give a list of names of guests to new abbot, and the
small convocation {shôsan 小参} can proceed entirely as usual. It is permissible to abandon the
practice of expressing words of thanks after the question and answer {mondô 問答} and summary of
point {teikô 提綱}).
When small convocation is finished, head of clan, two ranks of officers, retired senior officers
{gonkyû 勤旧}, and other honored guests who will stay the night are invited to abbot's quarters {hôjô
方丈}, and rite of serving decoction {tentô 点湯} is held. Ritual procedure {gyôrei 行礼} may be
omitted; it is permissible to serve decoction {tô 湯} or tea in any manner that is convenient.

Chapter Three: Procedures for Stepping Down Ceremony

{taitô shiki sahô 退董式作法}

Section One: Procedure for Stepping Down Ceremony {taitô shiki sahô 退董式作法}

Preparations {junbi 準備} [271]

Person who is voluntarily resigning position of abbot {jûjishoku 住持職}, whether due to
advanced age, illness, rotation of abbacy {tenjû 転住}, or any similar reason, decides on his/her
successor. In preparation, he/she packs up {tajô 打畳} his/her robes and bowls {ehatsu 衣鉢} [i.e.
personal effects] that are in abbot's room {jôshitsu 丈室}, taking stock of monastery's permanent
property {jôjûmotsu 常住物} and his/her own baggage {anrimotsu 行李物}.
When day of stepping down {taitô 退董} has been decided, main monastery {honji 本寺},
dharma relatives {hôrui 法類}, related monasteries, and lay followers {dan shinto 檀信徒} are invited
to attend.

Offering Incense in Various Halls {shodô gyôkô 諸堂行香} [271]

On day of stepping down, retiring abbot {taitôsha 退董者} gets formally dressed {iigi wo
totoneru 威儀を整える} and, upon hearing sounding of board {meihan 鳴版} in front of abbot's
quarters {hôjô 方丈}, sets out from abbot's room {jôshitsu 丈室} and makes rounds of burning
incense {shôkô 焼香} in various halls {shodô 諸堂}. Sequence of halls visited depends on layout and
circumstances of particular monastery, but in any case, end up in sangha hall {sôdô 僧堂}. In each of
various halls where images of buddhas {butsu 仏}, bodhisattvas {bosatsu 菩薩}, ancestors {so 祖},
etc., are enshrined, retiring abbot burns incense, spreads cloth and makes three prostrations {tengu
sanpai 展具三拝}. Strike bowl-bell {takei 打鏧} once for every prostration. In halls such as earth

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spirit's hall {dojidô 土地堂}, where various dharma-protecting deities and good spirits {gohô shoten
zenjin 護法諸天善神} are enshrined, only burn incense and bow with gassho {monjin 問訊}: do not
make prostrations {hai 拝}.
When retiring abbot arrives at sangha hall {sôdô 僧堂}, make seven rings {shichishô 七声} on
sangha hall bell {sôdô shô 僧堂鐘}. Abbot enters hall {nyûdô 入堂}, burns incense {shôkô 焼香} and
bows with gassho {monjin 問訊} before Sacred Monk {shôsô 聖僧}, then fully spreads sitting cloth
and makes three prostrations {daiten sanpai 大展三拝}; when finished, returns to quarters {kiryô 帰
寮} in abbot's room {jôshitsu 丈室}.

Giving Up of Monastery Seal {jiin jôyo 寺印譲与} [271]

In advance, set up an offering table {takusu 卓子} at front and center {shômen 正面} inside
room {shicchû 室中} in abbot's quarters {hôjô 方丈}; place a pair of silver candles {ginshoku 銀燭}
and an incense burner {kôro 香炉} on it. In preparation, steward {chiji 知事} wraps monastery's
signature stamp {jiin 寺印} and register of personal and monastery items {kôkatsuchô 交割帳}
(various accounting books stipulated by Chapter 25 of the Religious Corporations Law {Shûkyô hôjin
hô 宗教法人法} and Rules for Monasteries {Jiin kisoku 寺院規則}) in a covering cloth {fukusa 袱
子}, places them on an offering stand {sanbô 三方}, and sets it in a convenient place inside room
{shicchû 室中}。
When time for ceremony arrives, two ranks of officers {ryôban 両班} stand facing {tairyû 対
立} each other in front of offering table {takusu 卓子} in abbot's quarters {hôjô 方丈}. Monks of
great assembly {daishu 大衆} stand outside room {shitsugai 室外}, facing each other {sôtai 相対} in
rows on east and west sides. Retiring abbot {taitôsha 退董者} and newly appointed abbot {shinmei
jûshoku 新命住職} (if new abbot {shinmei 新命} has not arrived yet, this function is filled by
comptroller {kansu 監寺}) advance and immediately sit at their places on east and west. Acolyte
{jisha 侍者} holds up {keiji 擎持} offering stand {sanbô 三方}, advances in front of offering table,
infuses stand with incense smoke {kô ni kunjiru 香に薫じる}, and holds it up to retiring abbot. At this
point, retiring abbot examines seal script {tenmon 篆文} of monastery's signature stamp {jiin 寺印} as
well as register of personal and monastery items {kôkatsuchô 交割帳} and signs his/her name, giving
them back to acolyte when finished. Acolyte receives them, advances in front of new abbot, and holds
up offering stand. New abbot checks monastery's signature stamp and the register of personal and
monastery items, then signs his/her name, and gives them back to acolyte. Acolyte wraps up
monastery's signature stamp, places it again on offering stand, and rests that on offering table. At this
point, sangha hall postulant {dôan 堂行} rings hand bell {shukei 手鏧}, all together make three
prostrations {fudô sanpai 普同三拝}.

Convocation for Retiring from Abbacy {taitô jôdô 退董上堂} [272]

Sangha hall postulant {dôan 堂行}, upon hearing hand bell {shukei 手鏧} for group
prostrations {fudô sanpai 普同三拝}, strikes three blows {sanda 三打} on sounding board {han 版}
in front of common quarters {shuryô 衆寮}. Boards {han 版} are sounded in each place in succession,
concluding with three blows on sounding board in front of abbot's quarters {hôjô 方丈}. Buddha hall
postulant {dennan 殿行}, hearing that, makes opening beats {uchidasu 打ち出し} of first sequence
{ichie 一会} of drum for convocation {jôdôku 上堂鼓}. Procedures for all that follows in convocation
for retiring from abbacy {taitô jôdô 退董上堂} accords with those detailed in Chapter Three, "Annual
Observances" {nenbun gyôji 年分行持}, s.v. May 15, "Retreat Prayers Convocation" {kessei shukutô
jôdô 結制祝禱上堂}. However, words of modesty {jijo 自叙} may be eliminated.
When convocation in dharma hall {jôdô 上堂} is finished, retiring abbot gets down from seat
{geza 下座} and faces south {nanmen 南面}. Drum is struck three times {sange 三下} when he/she is
getting down; this is called "retirement drum" {taiku 退鼓}.

Departure {hosshaku 発錫} [272]

At this stage, farewell gifts {senbetsu 餞別} and expressions of thanks {jaji 謝辞} are
received, and retiring abbot {taitôsha 退董者} again expresses his/her salutations upon retiring.

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 Retiring abbot faces north {hokumen 北面} and bows head {teizu 低頭}, whereupon cloud
gong {unpan 雲版} begins ringing {uchidasu 打ち出し} signal for lesser release from meditation
{shôkaijô 小開静}, and retiring abbot immediately departs {hosshaku 発錫}. Both rows of officers
{ryôjo 両序} in monastic community {sanmon 山門} see him/her off as far as vicinity of monastery
gate {sanmontô 山門頭}. At this point, signal for release from meditation {daikaijô 大開静} ceases.
If retiring abbot is going to reside in east hall {tôdô 東堂} (eastern hermitage {tôan 東庵}) or
stay within monastery, escorting his/her departure as far as monastery gate may be omitted.

Appendix: Abbreviated Stepping Down Ceremony {taitô shiki ryakuhô 退董式略法} [272]

In the event that many of the ritual procedures {hôyô 法要} associated with a new abbot's {shinmei
oshô 新命和尚} opening sermon upon installation as abbot {shinsan kaidô 晋山開堂}) are simplified
or omitted, or in cases where it is difficult to perform a full stepping down ceremony {taitôshiki 退董
式}, it is possible to abbreviate the rites of offering incense in various alls {shodô gyôkô 諸堂行香}
and giving up of monastery seal {jiin jôyo 寺印譲与} in the following manner.

Sutra Chanting for Repaying Blessings {hôon fugin 報恩諷経} [273]

Three sequences {san'e 三会} on hall bell {denshô 殿鐘}; great assembly {daishu 大衆}
enters hall {jôden 上殿}, stands in rows with two rows {ryôjo 両序} of officers. To seven rings of bell
{shichigeshô 七下鐘}, retiring abbot {taitôsha 退董者} enters hall, advances to altar and burns
incense {shinzen shôkô 進前焼香}, raises incense {nenkô 拈香}, intones dharma phrase {hôgo 法語}.
Sangha hall postulant {dôan 堂行} rings hand bell {shukei 手鏧}, all together make three prostrations
{fudô sanpai 普同三拝}. Monks of great assembly gather up sitting cloths {zagu 坐具} and stand.
Retiring abbot leaves sitting cloth in place and advances to altar and burns incense a second time.
Acolyte {jisha 侍者} and incense acolyte {jikô 侍香} advance to altar at same time, pass offerings
{dengu 伝供} of decoction, sweets, and tea {tôkasa 湯菓茶} as usual. Retiring abbot returns to
middle {kichû 帰中}, makes three prostrations {sanpai 三拝}. Rector {ino 維那} initiates chanting
{ko 挙} of Heart Sutra {Hannya shingyô 般若心経}. When dedication of merit {ekô 回向} is
finished, all together make three prostrations. (For dedication of merit, see "Sutra Chanting for
Repaying Blesings" {hôon fugin 報恩諷経} in Part One, Appendix "Procedure for Abbreviating Daily
Observances {nichibun gyôji raukuhô 日分行持略法}, "Eko Texts for Abbreviated Morning Service
{ryaku chôka fugin ekômon 略朝課諷経回向文}, No. 1).

Expression of Thanks {jaji 謝辞} [273]

When finished, retiring abbot faces south {nanmen 南面}, receives farewell gifts {senbetsu 餞
別} and expressions of thanks {jaji 謝辞}, and again expresses his/her salutations upon retiring.
After sutra chanting for repaying blessings {hôon fugin 報恩諷経}, it is also possible to ring
one sequence {ichie 一会} on small bell {shôshô 小鐘} and perform mortuary hall sutra chanting
{shidô fugin 祠堂諷経}. (For dedication of merit, see "Sutra Chanting for All Spirits" {banrei fugin
万霊諷経} in Part One, Appendix "Procedure for Abbreviating Daily Observances {nichibun gyôji
raukuhô 日分行持略法}, "Eko Texts for Abbreviated Morning Service {ryaku chôka fugin ekômon
略朝課諷経回向文}, No. 2. Or, "General Dedication of Merit" {Sôekô 総回向} in Part Two, Chapter
Eight "Procedures for Rites for Lay Followers" {danshinto hôyô sahô 檀信徒法要作法}, "Sutra
Chanting for Successive Generations of Deceased Lay Followers" {dan'otsu senmô ruidai fugin 檀越
先亡累代諷経}).

Chapter Four: Procedures for Ceremony of Giving Precepts

{jukai e sahô 授戒会作法}

Section One: Procedures for Ceremony of Giving Precepts {jukai e sahô 授戒会作法}
(Procedures for Precepts Ceremony {shira e sahô 尸羅会作法})

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 — Prior to Ceremony Opening {keikenzen 啓建前} —

Preparations {junbi 準備} [274]

In order to hold a ceremony for giving precepts, use prescribed form to apply to Administrative
Headquarters of Sôtô Zen Buddhism {shûmuchô 宗務庁} for permission; also invite {haishô 拝請}
precept master {kaishi 戒師}. Precepts site coordinator {kaijôshu 戒場主}, in advance of casting
ceremony {haiyaku shiki 配役式} that takes place on day before opening of ceremony
{keikenzennichi 啓建前日}, consults with each of individuals whom he/she is requesting to play
official roles and sets all preparations into motion. In first place, precepts site {kaijô 戒場} needs to be
set up {sessetsu 施設}, and arrangements made for sufficient food, bedding, ritual implements, etc.,
throughout precepts ceremony.

1. Office of Platform Manager {jikidanryô 直壇寮}

Person in this position serves as general manager of practice {shugyô 修行} for precepts ceremony
{kai e 戒会} (office of platform manager has jurisdiction over all things apart from [duties of] various
officer holders). First, decide seating places in dharma hall {hattô 法堂} and assign quarters. Then
write out designation tags {hyôjifuda 標示札} according to the following list and stick them up in
dharma hall:

Homage to all Buddhas of Past, Present, and Future

{namu sanze shobutsu 南無三世諸仏} (several sheets)

Lay Men {ubasoku 優婆塞} (male believers {shinnan 信男})

Lay Women {ubai 優婆夷} (female believers {shinnyo 信女})

Office assignment tags {ryôhaifuda 寮配札} read as follows:

Office of Precept Master {kaishiryô 戒師寮}

Office of Instructing Master {kyôjushiryô 教授師寮}

Office of Guiding Master {injôshiryô 引請師寮}

Office of Attendants {zuikôshiryô 随行師寮}

Office of Precept-Explaining Master{sekkaishiryô 説戒師寮}

Office of Ordainer's Acolyte {shitsujiryô 室侍寮}

Office of Acolytes {jisharyô 侍者寮}

Office of Platform Manager {jikidanryô 直壇寮}

Office of Purser {keshuryô 化主寮}

Office of Chef {tenzoryô 典座寮}

Office of Rector {inoryô 維那寮}

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 Office of Hall Prefect {chidenryô 知殿寮}

Office of Sermon Master {sekkyôshiryô 説教師寮}

Office of Worship Officiant {raisanshiryô 礼讃師寮}

Office of Officiant's Assistant {hodôshiryô 補導師寮}

Office of Officiant's Front {sendôshiryô 先導師寮}

Office of Two Ranks {ryôbanryô 両班寮}　place where all who come to help can change,
rest, etc

Office of Guest Prefect {shikaryô 知客寮}

Seating tags {sekifuda 席札} read as follows:

Instructing Master {kyôjushi 教授師}

Guiding Master {injôshi 引請師}

Attendants {zuikôshi 随行師}

Worship Officiant {raisanshi 礼讃師}

Officiant's Assistant {hodôshi 補導師}

Officiant's Front {sendôshi 先導師}

Donor's Seats {seshuseki 施主席}

etc.

Other designation tags include:

Ordinands' Arrival Place {kaitei tôchakusho 戒弟到着所}

Ordinands' Reception {kaitei uketsuke 戒弟受付}

Place to Request Karmic Connection Certificates {innenmyaku môshikomisho 因縁脈申込所}

Place to Request Dedications of Merit Produced by Sutra Chanting {dokkyô ekô môshikomisho
読経回向申込所}

Smoking Area {kitsuensho 喫煙所}

Tea Place {chasho 茶所}

Lavatory {otearai 御手洗} (men's / women's)

etc.

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Formal records include such things as:

Register of Ordinands' Arrivals

{kaitei tôchaku chô 戒弟到着帳}

Register of Requests for Karmic Connection Certificates

{innenmyaku môshikomichô 因縁脈申込帳}

Register of Offerings Donors

{kuyô seshu chô 供養施主帳}

Register of Deceased Ordinands to Receive Dedications of Merit {môkai ekôchô 亡戒回向帳}

Register of Donors for Food-Offering Ceremony

{sejikie seshuchô 施食会施主帳}

Ordinands Line-up Register

{kaitei junretsuchô 戒弟順列帳}

In addition, platform manager makes careful arrangements and preparations for luggage check, tea
place, bath, sink area, both toilets, etc.

2. Office of Hall Prefect {chidenryô 知殿寮} [275]

Prepare sweets, glutinous rice-cakes {kenbyô 献餅}, fresh flowers {seika 生花}, dishes of food
{morimono 盛物}, candles, torches {shishoku 紙燭} (table lamps {bonbori 雪洞}) for altar, as well as
extinguishers for candles and lamps, colored mixing stick {saibô 彩棒} for use with sweet decoction
{mittô 蜜湯}, sprinkling pines {sosogi matsu 濺ぎ松} (annointing branch {shasuishi 洒水枝}) for use
in sprinkling water at time of hair-clipping {shingiri shasui 真剪洒水}, curved chairs {kyokuroku 曲
彔}, prostration mats {haiseki 拝席}, and sitting mats {zaniku 坐褥} -- three of each item. (Hanging
candelabra {tsurishoku 釣燭} and hanging curtains {tsuriren 釣蓮} for precept-giving site proper
{shôjû dôjô 正授道場} should be hung night before ceremony.)

3. Office of Chef {tenzoryô 典座寮}

Chef {tenzo 典座} is in charge of providing meals {benjiki 弁食} for all in attendance at ceremony, so
must pay particular heed to preparations. Taking number of ordinands into account, make sure that
sufficient meal tables {handai 飯台}, tableware, utensils of all sorts, bill of fare {kondatehyô 献立
表}, and various ingredients, etc., are all provided for.

4. Office of Ordainer's Acolyte {shitsujiryô 室侍寮}

Prepares main lineage certificates {honmyaku 本脈} and karmic connection certificates {innenmyaku
因縁脈} that are to be given to ordinands, as well as lineage certificates {kechimyaku 血脈} for
mortuary ordinations {môkai 亡戒} (paper in which lineage certificates are wrapped at time of
conferring is prepared in platform manager's quarters).

Rehearsal {narashi 習儀} [276]

Next, carry out rehearsals {narashi 習儀} of ceremonial procedures {hosshiki 法式}. In
connection with sutra chanting for greeting sacred beings {gôshô fugin 迎聖諷経}, buddha-praising
{tanbutsu 歎仏}, offering to main object of veneration {honzon jôgu 本尊上供}, offering service
{kuyô 供養}, food-offering ceremony {sejikie 施食会}, circumambulation {nyôgyô 遶行}, incense

202
burning {shôkô 焼香}, convocation upon completing ordinations {gankai jôdô 完戒上堂}, etc., every
time they occur a rehearsal is held on the night before and all aspects of procedure are agreed upon
beforehand. (Inspect curved chairs to make certain they are not broken or dysfunctional in any way).

Arrival of Precept Master {kaishi tôchaku 戒師到着} [276]

Precept master {kaishi 戒師} ordinarily arrives at precepts site {kaijô 戒場} on day before, or
day of, start of ceremony. Prior to arrival of precept master, two ranks of officers {ryôban 両班},
wearing kesas {takkesa 搭袈裟}, go out in vicinity of gate {montô 門頭} to greet him/her. Precept
master, wearing kesa or sideways rakusu {yokorakusu 横絡子}, receives greeting. Two ranks, with
end places going first, enter hall from eaves overhanging entrance {kôhai 向拝}, upon great beating
{dairai 大擂} [of drum]; when five bells and three prostrations {gokei sanpai 五鏧三拝} are finished,
enter office of precept master {kaishiryô 戒師寮} (or, when five bells and three prostrations are
finished, there may also be greetings prostrations {shôken no hai 相見の拝} and a small convocation
upon arrival {tôchaku no shôsan 到着の小参}; this is up to wishes of precept master).

Casting Ceremony {haiyaku shiki 配役式} [276]

On evening prior to opening precepts ceremony, casting tea service {haiyaku gyôcha 配役行
茶} is held. Persons to serve as instructing master {kyôjushi 教授師}, guiding master {injôshi 引請
師}, chief platform manager {jikidanchô 直壇長}, and head of ordainer's acolytes {shitsujichô 室侍
長} are selected directly by precept master. Other candidates for offices are chosen in consultation
between precepts site coordinator {kaijôshu 戒場主} and those four appointees, then formally asked
to serve by precept master.
When set time arrives, one series {ittsû 一通} on tea drum {saku 茶鼓}; monks of great
assembly {daishu 大衆} don kesas {takkesa 搭袈裟} (or rakusu 絡子) and enter hall. Next, three
masters -- precept master {kaishi 戒師}, instructing master {kyôjushi 教授師}, and guiding master
{injôshi 引請師} -- enter hall, take seats simultaneously upon two rings {nishô 二声} of hand-bell
{shukei 手鏧}. Precepts acolyte {kai jisha 戒侍者} presents casting card {haiyaku hyô 配役表},
wrapped in covering cloth {fukusa 袱子} and placed on offering stand{sanbô 三方}, to precept
master. Precept master reads it aloud, requesting those named to fill particular roles. Monks of great
assembly, when their own names are called, bow their heads slightly to indicate their respectful
acceptance of appointment. When finished, precept master gives explanation {kusen 口宣}, and
detailed elucidations {setsuji 説示} are heard from platform manager {jikidan 直壇}, precept master's
acolyte {shitsuji 室侍}, rector{ino 維那}, etc.
Monks of great assembly {daishu 大衆}, in accordance with sangha hall postulant's {dôan 堂
行} hand-bell, spread cloths and make three prostrations {tengu sanpai 展具三拝} (these are called
"invitation prostrations" {uke no hai 請拝}). Next is tea service {gyôcha 行茶}. When finished, all
rise together upon sounding of drum {meiku 鳴鼓} three times {sange 三下}; disperse from hall
{sandô 散堂} upon two rings of hand-bell.

Casting for Ceremony of Giving Precepts {juka e haiyaku 授戒会配役} [276]

Platform manager {jikidan 直壇} posts casting card {haiyaku hyô 配役表} in readily visible
place. Casting is as follows:

Instructing Master {kyôjushi 教授師}

Guiding Master {injôshi 引請師}

Officiant's Assistant {hodôshi 補導師}

Officiant's Front {sendôshi 先導師}

Offerings Officiant {ôgushi 応供師}

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Worship Officiant {raisanshi 礼讃師}

Precept-Explaining Master{sekkaishi 説戒師}

Sermon Master {sekkyôshi 説教師}

Platform Manager {jikidan 直壇}

Precept Master's Acolyte {shitsuji 室侍}

Chef {tenzo 典座}

Rector {ino 維那}

Hall Prefect {chiden 知殿}

Guest Prefect {shika 知客}

Assistant to Guest Prefect {sekkyaku 接客}

Assistant to Platform Manager {hodan 補壇}

Assistant to Precept Master's Acolyte {hoshitsu 補室}

Purser {keshu 化主}

Assistant to Rector {fukuetsu 副悦}

Assistant to Chef {fukuten 副典}

Sangha Hall Postulant {dôan 堂行}

Receptionist {sôgei gakari 送迎係}

Quartermaster {chiko 知庫}

Secretary to Platform Manager {injiki 因直}

Meal Chief {hanjû 飯頭}

Tea Chief {chajû 茶頭}

Water Manager {suikan 水看}

Secretary's Aide {jikishoki 直書記}

Quartermaster's Aide {jikichiko 直知庫}

Provisions Manager {kanryô 看糧}

Vegetable Chief {saijû 菜頭}

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 Head of Mortuary Ordinations {môkai gakari 亡戒係}

Platform Manager's Aide {jikiryô 直僚}

Busboy {sôku 送供}

Luggage Attendant {nimotsu gakari 荷物係}

Head of Food-Offering Ceremony {sejikie gakari 施食会係}

Precepts Acolyte {kai jisha 戒侍者}

Instructing Master's Acolyte {kyô jisha 教侍者}

Guiding Master's Acolyte {injisha 引侍者}

Head of Platform Tasks {danmu gakari 壇務係}

Buddha Hall Postulant {dennan 殿行}

Offerings Chief {kujû 供頭}

Bell Ringer {shôten 鐘点}

Bath Prefect {chiyoku 知浴}

Water Chief {suijû 水頭}

Precept Master's Postulant {kaian 戒行}

— Day One {daiichinichi 第一日} —

Receiving Ordinands {kaitei uketsuke 戒弟受付} [277]

When ordinands {kaitei 戒弟} arrive, enter names of males into register of lay men's arrivals
{ubasoku tôchakuchô 優婆塞到着帳} and names of females into register of lay women's arrivals
{ubai tôchakuchô 優婆夷到着帳}. In particular, inquire of each whether they will be direct recipients
{shôkai 正戒} or substitute recipients {daikai 代戒} of precepts, and whether they have a precept
name {kaimyô 戒名} or not, making specific note of this information. After accepting precept rice
{kaimai 戒米} and/or precept money {kaikin 戒金} from them (collection of precept money {kaikin
yônô 戒金容納} may also be held on third or fourth day of ceremony) and taking charge of any
personal possessions they may leave for safekeeping, platform manager's aide {jikiryô 直僚} escorts
them to their seating places {kegyô i 加行位}. (Monks of great assembly {daishu 大衆}, following
dawn zazen {kyôten zazen 暁天坐禅}, morning service {chôka fugin 朝課諷経}, and informal
breakfast {shôshoku ryaku handai 小食略飯台}, do cleaning inside and outside and wait for
ordinands).

Sutra Chanting for Greeting Sacred Beings {gôshô fugin 迎聖諷経} [277]
Platform manager {jikidan 直壇} posts dharma hall entrance {hasshakken 八尺間} chart [of
seating positions] for two ranks of officers {ryôban 両班} (see GJKH p. 311). Hall prefect {chiden 知
殿}, in preparation for service, hangs three placards {sanpai 三牌} above precept platform, prepares

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drum and cymbals {kuhatsu 鼓鈸}, places sutra desk {kyôki 経机} in front of prostration mat {haiseki
拝席}, and arranges offerings of flowers and candles {kashoku 華燭}. Precepts acolyte {kaiji 戒侍}
finds out personal name {myôgô 名号} and mountain name {sangô 山号} of founding abbot {kaisan
開山} of monastery where ceremony is being held, as well as precise name of prefecture and city,
town, or village where it is located.
When set time arrives, monks of great assembly {daishu 大衆} enters [buddha] hall {jôden 上
殿} upon third sequence {san'e 三会} on buddha hall bell {denshô 殿鐘}. Next, precept master
{kaishi 戒師} enters hall to seven rings of bell {shichige shô 七下鐘}. Sequence [of entry procession]
is as follows:

platform manager {jikidan 直壇}

officiant's front {sendôshi 先導師}
guiding master {injôshi 引請師}
instructing master {kyôjushi 教授師}
precept master {kaishi 戒師}
head attendant {zuikôchô 随行長}
acolyte {jisha 侍者}
incense acolyte {jikô 侍香}

(In entering hall {jôden 上殿}, ushering {sendô 先導} with paired handbells {tsui shukei 対手鏧}
may be limited to precept master).
When precept master enters hall and advances to middle {chûô 中央}, three series {santsû 三
通} on drum and cymbals {kuhatsu 鼓鈸} are played in inner sanctum {naijin 内陣}. Master raises
incense {nenkô 拈香} and intones dharma phrase {hôgo 法語}; when finshed, advances to altar
{shinzen 進前} and offers stick of incense {jôkô 上香}, followed immediately by offering of tea and
decoction {kenchatô 献茶湯}; all together make three prostrations {fudô sanpai 普同三拝}. At this
juncture, platform manager {jikidan 直壇} faces ordinands {kaitei 戒弟} and says, "We now make
prostrations to welcome all the buddhas of the three times {sanze shobutsu 三世諸仏}; please rise and
make three prostrations in unison," and ordinands also make three prostrations at same time as
everyone else. (If there is an invocation text {keibyakumon 啓白文}, ordination master advances to
altar and offers incense, joins in when all together make three prostrations, then kneels {chôki 長跪}
on sitting cloth {zagu 坐具} and intones it. Monks of great assembly {daishu 大衆}, in accordance
with signal on hand-bell {shukei 手鏧, inkin 引鏧}, also kneel and listen; when finished, in
accordance with signal on hand-bell, take up sitting cloths and stand {shûgu kiryû 收具起立}. Buddha
hall postulant {dennan 殿行} removes sutra desk {kyôki 経机}; precept master advances to altar and
offers tea and decoction).
After three rings {sanshô 三声} of bowl-bell {takei 打鏧}, rector {ino 維那} initiates chanting
{ko 挙} of Heart Sutra {Hannya shingyô 般若心経} (or Great Compassion Dharani {Daihi shu 大悲
呪}). When sutra reading {dokkyô 読経} is finished, perform dedication of merit for greeting sacred
beings {gôshô ekô 迎聖回向}, then all together make three prostrations {fudô sanpai 普同三拝}.
Precept master retires from ritual site {taijô 退場}, after which one sequence {ichie 一会} is sounded
on small bell {shôshô 小鐘}. Then, proceed with ceremony-opening buddha-praising {keiken
tanbutsu 啓建歎仏}. (Sometimes, for sake of convenience, one sequence on small bell is sounded
first, followed by sutra chanting; this is an abbreviation of the proper ceremonial procedure for
percussion instruments {narashimono 鳴物}).

Eko Text for Sutra Chanting for Greeting Sacred Beings {gôshô fugin ekômon 迎聖諷経
回向文} [278]

Buddha's body {busshin 仏身} pervades the dharma realms {hokkai 法界}, appearing
everywhere before all living beings {issai gunjô 一切群生}. According with karmic
conditioning and moving as stimulated, its influence is boundless, so that even ordinary places

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 are the seat of awakening {bodaiza 菩提座}. No amount of praise can ever exhaust the
Buddha's ocean of merit {kudokukai 功徳海}.

We humbly beg your attentive concern {shôkan 照鑑} and sympathetic response {kannô 感
応}.

Having respectfully provided {kenbi 虔備} incense, flowers, lamps, candles, decoctions,
sweets, fruit, and rare delicacies; and having chanted the Heart of Great Perfect Wisdom Sutra
{Maka hannyaharamitta shingyô 摩訶般若波羅蜜多心経}, we respectfully offer {kuyô 供養}
the merit {kudoku 功徳} generated thereby to: Vairochana Buddha, Lead Teacher of the Lotus
Blossom Realm {kezô kyôshu rushana butsu 華蔵教主盧舍那仏}; Shakyamuni Buddha,
Original Teacher of Receiving Precepts {tokukai honshi shakamuni butsu 得戒本師釈迦牟尼
仏}; Manjushri Bodhisattva, Preceptor of Sangha Procedures {konma ajari monju bosatsu 羯
磨阿闍梨文殊菩薩}; Miroku Bodhisattva, Instructing Preceptor {kyôju ajari miroku bosatsu
教授阿闍梨弥勒菩薩}; all sages {kenshô 堅聖} throughout space and time; all great
bodhisattva ancestors who transmitted the precepts in the three land [India, China, and Japan]
{sangoku denkai soshi shodaibosatsu 三国伝戒祖師諸大菩薩}; the Eminent Ancestor {kôso
高祖} Jôyô Daishi 承陽大師} [Dôgen]; the Great Ancestor {taiso 太祖} Jôsai Daishi 常済大
師 [Keizan]; this monastery's founding abbot {kaisan 開山}, Most Reverend <Name> {nanibô
daioshô 何某大和尚}; the precepts source master {kaigenshi 戒源師}, Most Reverend
<name>; all the precept-protecting {gokai 護戒} and all the dharma-protecting deities {gohô
shoten 護法諸天} and good spirits {zenjin 善神}; and all bodhisattvas of the ten directions
who together train in dharma {dôgaku hôryo jippô shobosatsu 同学法侶十方諸菩薩}.

What we pray for is that the four-fold sangha who receive the precepts {bonkai no shishu 稟戒
之四衆} may increasingly brighten the light of the precepts {kaikô 開光} and be empowered
to dispel the darkness of mental afflictions {bonnô 煩惱}; and that these fortunate {zuiki 隨喜}
monks and lay people {shihaku 緇白} may hereby establish good karmic connections {shôin
勝因}, and all together perfect {en 円} the fruit of awakening {bodai no ka 菩提之果}.

Invocation Text {keibyakumon 啓白文} [279]

Precept master {kaishi 戒師} produces this him/herself. With Japanese ceremonial paper
{hôsho 奉書}, make a clean copy, fold up, and write "Invocation Text" {keibyakumon 啓白文} on
resulting packet. Place on incense stand {kôdai 香台} together with precept clappers {kaishaku 戒尺}.
Three placards {sanpai 三牌} accompany precept master. Manner of inscribing them is not uniform,
for there are different traditions transmitted face-to-face {sôden 相伝} inside abbot's room {shicchû
室中}.
The following shows but one example:

Three Placards {sanpai 三牌}

(three placards are mounted on a scroll)

Right

Precept-Transmitting Great Bodhisattva Ancestors

{denkai soshi shodaibosatsu 伝戒祖師諸大菩薩}

All Buddhas Throughout Space and Time, Venerable Masters Who Verified the Precepts
{shôkai sonshi jippô sanze shobutsu 証戒尊師十方三世諸仏}

Precepts Source Master, Most Reverend <Name>

{kaigenshi 戒源師〇〇〇〇大和尚}

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 Middle

Preceptor of Sangha Procedures, Manjushri Bodhisattva

{konma ajari monju daibosatsu 羯磨阿闍梨文殊大菩薩}

Original Teacher of Receiving Precepts, Shakyamuni Buddha {tokukai honshi shakamuni butsu 得戒
本師釈迦牟尼仏}

Instructing Preceptor, Miroku Bodhisattva

{kyôju ajari miroku daibosatsu 教授阿闍梨弥勒大菩薩}

Left

All Precept-Protecting and Dharma-Protecting Deities and Good Spirits {gokai gohô shoten zenjin 護
戒護法諸天善神}

Present Precept Master, Most Reverend <name>

{genkaishi 現戒師〇〇〇〇大和尚}

All Disciples of the Ten Directions Who Together Train in Dharma {dôgaku hôryo jippô shohindei 同
学法侶十方諸兄弟}.

Ceremony-Opening Buddha-Praising {keiken tanbutsu 啓建歎仏} [280]

Instructing master {kyôjushi 教授師} serves as officiant {dôshi 導師} (or, guiding master
{injôshi 引請師} serves as officiant, and instructing master serves in following oblations sutra
chanting {kengu fugin 献供諷経}). One sequence {ichie 一会} on small bell {shôshô 小鐘};
instructing master enters hall to seven rings of bell {shichige shô 七下鐘}, then advances to altar and
burns incense {shinzen shôkô 進前焼香}, offers tea and decoction {kenchatô 献茶湯}. All together
make three prostrations {fudô sanpai 普同三拝}. Three rings {sanshô 三声} of bowl-bell {takei 打
鏧}, chant {dokuju 読誦} Heart Sutra {Hannya shingyô 般若心経}. Officiant burns incense and
makes three prostrations {shôkô sanpai 焼香三拝}, then advances before buddha and sprinkles water
{shasui 洒水}, hands water-sprinkling vessel {shasuiki 洒水器} to lead praiser {shusan 主賛}.
Thereafter, ceremony-opening buddha-praising {keiken tanbutsu 啓建歎仏} takes place in accordance
with ordinary procedures for rite of buddha-praising assembly {tanbutsu e hosshiki 歎仏会法式}
(purifying place of practice {jôdôjô 浄道場} and offering of tea and decoction are limited to days of
ceremony opening {keiken 啓建} and ceremony closing {mansan 満散}; omitted on other days).
When buddha-praising {tanbutsu 歎仏} is finished, monks of great assembly {daishu 大衆} disperse
from hall {sandô 散堂}.

Buddha Worship {raibutsu 礼仏} [281]

When buddha-praising has finished, rector {ino 維那} initiates recitation {koshô 挙唱} of
buddha names {butsumyô 仏名}, as found in Sutra of Three Thousand Buddha Names {sanzen
butsmyô kyô 三千仏名経} (Sutra of Three Thousand Buddha Names is brought by precept master).
When ordinands {kaitei 戒弟} hear great bell {daishô 大鐘} rung for each buddha, in unison they
intone in drawn-out voices, "Homage to all buddhas of past, present, and future" {namu sanze
shobutsu 南無三世諸仏} and, in accordance with signal on hand-bell, make prostrations {raihai 礼
拝}.

Oblations Sutra Chanting {kengu fugin 献供諷経} [281]

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 Instructing master {kyôjushi 教授師} serves as officiant {dôshi 導師}. Three sequences {san'e
三会} on buddha hall bell {denshô 殿鐘}, as usual. Upon third sequence, instructing master enters
hall {jôden 上殿}; all together make three prostrations {fudô sanpai 普同三拝}. Chant {dokuju 読誦}
Heart Sutra {Hannya shingyô 般若心経}, dedicate merit {ekô 回向}, all together make three
prostrations. (One sequence {ichi'e 一会} on small bell {shôshô 小鐘}, struck in conjunction with
hand-bell {shukei 手鏧, inkin 引鏧}, indicates start of offerings sutra chanting {kuyô fugin 供養諷
経}, which is next on agenda. Oblations sutra chanting {kengu fugin 献供諷経} is same as offering to
main object of veneration {honzon jôgu 本尊上供}. Take pre-set tea and decoction {okijatô 置茶湯}
as example).

Eko Text for Oblations Sutra Chanting {kengu fugin ekômon 献供諷経回向文} is same as sutra
chanting for greeting sacred being {gôshô fugin ekômon 迎聖諷経}, except that part following "What
we pray for" is changed to read:

[What we pray for] is that the four benefactors {shion 四恩} may all be requited; the three
classes of existences {sannu 三有} may all be saved; and sentient beings throughout the
dharma realm {hokkai ujô 法界有情} may equally perfect {dôen 同円} omniscience {shuchi
種知}.

Offerings Sutra Chanting {kuyô fugin 供養諷経} [281]

(Sutra Chanting for Meal Sponsors {sesai fugin 施斎諷経})
Precept master {kaishi 戒師} serves as officiant {dôshi 導師}. Platform manager {jikidan 直
檀} puts up hanging plaque {kakefuda 掛札} of donor {seshu 施主} of offerings {kuyô 供養} during
sounding of precept clappers {kaishaku 戒尺} (hanging plaque is a piece of paper glued vertically to a
wooden tablet; in middle is written [vertically] "Provider of Offerings" (setsu kuyô 設供養}; on upper
right side is written time of offering, for example, "Evening Meal, Day [number] X"; on lower left side
is written, "Donor: <name>").
Upon seven rings of bell {shichige shô 七下鐘}, three masters {sanshi 三師} enter hall {jôden
上殿}; raise incense {nenkô 拈香}; intone dharma phrase {hôgo 法語}; offer stick of incense {jôkô
上香}; initiate sutra chanting {kokyô 挙経}; circumambulate {gyôdô 行道}; dedicate merit {ekô 回
向}; disperse from hall {sandô 散堂}. (Family name and precept names {kaimyô 戒名} of donor
family {seshuke 施主家} are written down by someone in platform manager's quarters {jikidanryô 直
壇寮}, with indication of how to pronounce them correctly, and passed to precepts acolyte {kai jisha
戒侍者} ahead of time. Precept names are to be read aloud by precept master him/herself. When small
bell {shôshô 小鐘} signalling halt to circumambulation {nyôgyô 遶行} is heard, buddha hall postulant
{dennan 殿行} brings out incense burning stand {shôkôdai 焼香台} front and center {shômen 正面};
purser {keshu 化主} has donor family all burn incense and return to their original places before
dedication of merit begins. In event that many donors apply to sponsor meals {sesai 施斎}, make it a
rule to have two sittings {niza 二座} or three sittings {sanza 三座} in which [dedications] are read,
before offerings sutra chanting {kuyô fugin 供養諷経}. In this case, precept master enters hall {jôden
上殿}, immediately faces south {nanmen 南面}, raises incense {nenkô 拈香}, intones dharma phrase
{hôgo 法語}; upon three rings {sanshô 三声} of bowl-bell {takei 打鏧}, initiate sutra chanting
{kokyô 挙経}; perform food-offering ceremony {sejikie 施食会}, directly followed by offerings sutra
chanting {kuyô fugin 供養諷経}. If precept master so instructs, it is also permissible not to set up a
food-offering altar {sejikidana 施食棚} and to instead place "myriad spirits of the triple world"
placard {sangai banrei hai 三界万霊牌} on Sumeru altar {shumidan 須弥壇}).
Procedure for circumambulation {nyôgyô 遶行} should be settled in advance, so as to avoid
confusion of doing it extemporaneously. (When offerings sutra chanting {kuyô fugin 供養諷経} is
held for a venerable monk {sonshuku 尊宿} donor: upon seven rings of bell {shichige shô 七下鐘},
precept master enters hall {kaishi jôden 戒師上殿}, raises incense {nenkô 拈香}, intones dharma
phrase {hôgo 法語}; offering of tea and decoction {kenchatô 献茶湯}; three prostrations front and
back {zengo sanpai 前後三拝}; chant sutras {jukyô 誦経}; dedicate merit {ekô 回向}).

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 Eko Text for Offerings Sutra Chanting {kuyô fugin ekômon 供養諷経回向文} [282] (one
example)

The light of the precepts {kaikô 開光}, even more than the sun and moon, can illumine the
long night of darkness; and like a wish-fulfilling jewel {maniju 摩尼珠}, rain down on things,
relieving their sufferings.

We humbly beg the three treasures for their illumination.

Having respectfully provided {kenbi 虔備} incense, flowers, lamps, candless, decoctions,
sweets, fruit, and rare delicacies; and having chanted sutras and dharanis {kyôju 経呪}, we
dedicate the merit {kudoku 功徳} generated thereby to <dharma name {hômyô 法名} > that it
may adorn {shôgon 荘厳} their realm of rebirth {hôchi 報地}.

What we pray for is that all sins shall instantly be expunged, like dew on grass, which leaves
no trace; that all good deeds shall luxuriantly flourish, like flowers blossoming in the garden of
awakening; that we shall penetrate the original source of Vinaya, and wander freely {yuge 遊
戯} upon the lotus pedestal {rendai 蓮台} in the lotus blossom realm {kezô 華蔵}.

Noon Meal {goji handai 午時飯台} [282]

During offerings sutra chanting {kuyô fugin 供養諷経}, platform manager's aide {jikiryô 直
僚} hangs servers plaque (jônin fuda 浄人札} in place where meal will be held. When sutra chanting
service is finished, disperse from hall {sandô 散堂}. Exchange rings on altar-space hand-bells {roji
shukei 露地手鏧}; busboy {sôku 送供} rings cloud gong {unpan 雲版} (extended gong {chôhan 長
版}). Servers (jônin 浄人} line up meal tables {handai 飯台}, have ordinands take their meal places
{hatsu i 鉢位}. What follows is noon meal {goji handai 午時飯台}, conducted in accordance with
procedure for taking meals {fushukuhanpô 赴粥飯法} (see Part One, Regular Observance {gôrei
gyôji 恒例行持}; Chapter One: Daily Observances {nichibun gyôji 日分行持}; Section Three,
Morning Meal {chôshuku gyôhatsu 朝粥行鉢}). After extended gong {chôhan 長版}, fish drum {hou
魚鼓}, and gong for taking down bowls {ahatsuhan 下鉢版}, three sequences {san'e 三会} of great
beating {dairai 大擂} [of drum]. During that, upon seven rings of bell {shichige shô 七下鐘},
offerings officiant {ôgushi 応供師} (officiant for meals {handai dôshi 飯台導師}) comes out into
dining area {saiseki 斎席}, faces south {nanmen 南面}, and goes to meal place {hatsu i 鉢位}
(acolyte {jisha 侍者}, holding up bowls {hou 鉢盂} -- {ôryôki 応量器} -- accompanies him/her.
Arrange meal place in front of offering table {maejoku 前卓}. At meal place, put sutra desk {kyôki 経
机}, lay out sitting cushion {zaniku 座褥}).

Statement {sho 疏} [283]

We bow to the Blessed One {bogabon 薄伽梵},

to the Perfect Sutra {enman shutara 円満修多羅},
and to the Sangha of Mahâyâna bodhisattvas {daijô bosatsu sô 大乗菩薩僧}, the merits
{kudoku 功徳} of which are difficult to conceive {nanshigi 難思議}.

There is, in connection with the provision of this morning {konshin 今晨} (this noon {kongo
今午}, this afternoon {konbo 今晡}) meal, a statement {sho 疏} [of donation], which I shall
respectfully pronounce to this precepts site {shirajô 尸羅場} in place of the donor. We humbly
reflect on this proof of his/her compassion.

"Now, on the occasion of this precepts ceremony {shirae sahô 尸羅会} at <mountain name
{nansan 何山} >, <monastery name {nanji 何寺}> in <city name>, <state name>, I <donor's

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 name {seshu bôkô 施主某甲}> have respectfully come to this precepts site and provided a
pure breakfast {jôshuku 浄粥} (pure midday meal {jôsai 浄斎}) as a humble offering {bugon
奉献} to the eternal three treasures in the ten directions {jippô jôjû no sanbô 十方常住之三
宝}, that it may provide nourishment {kuyô 供養} to the four-fold sangha {shishu 四衆}, who
have gathered from the four corners of the earth {shirai 四来} and made their appearance
{ôgen 応現} here. May the great blessings {kôfuku 鴻福} that accrue from this be dedicated
{ekô 回向} to the spirit {rei i 霊位} <name>, that their realm of rebirth {hôchi 報地} may be
adorned and they may attain perfect awakening {enman bodai 円満菩提}.

Respectfully stated."

We humbly request:

May the three treasures be fully known,

and the disciples provide a shining example.

The preceding Statement has been fully pronounced.

The sacred eyes {shôgan 聖眼} are selfless {mushi 無私}; may they kindly bestow on us their
attentive concern {shôkan 照鑑}.

I respectfully invite the venerable assembly {sonshu 尊衆} to recite: (next, Ten Buddha
Names)

When Verse for Setting Out Bowls {Tenpatsu no ge 展鉢の偈} is finished, while rector{ino 維那} is
reading statement, platform manager {jikidan 直壇} or purser {keshu 化主} leads donor to center
directly in front of altar {chûô shômen 中央正面} to burn incense and make three prostrations {shôkô
sanpai 焼香三拝}; when finished, has him/her do incense {gyôkô 行香} inside [sangha] hall {dônai
堂内} and, finally, return to center, bow with gassho {monjin 問訊} and return to place {ki i 帰位}.
When final line of Bowl-Raising Verse {keihatsumon 擎鉢文}, "May everyone realize the buddha
way," has been chanted, platform manager informs ordinands collectively who meal donor {kuyô no
seshu 供養の施主} is, and with one ring of small bell, has them take up chopsticks.
When rector's intoning of Verse of Purity While Abiding in the World {Shose kaibon no ge 処
世界梵之偈} is finished, officiant {dôshi 導師} exits hall. Following signal on hand-bell {shukei 手
鏧}, immediately strike bowl-bell {takei 打鏧} (hall prefect's quarters {chidenryô 知殿寮} is in
charge of this) and begin buddha worship{raibutsu 礼仏}. Platform manager's aide {jikiryô 直僚}
removes servers plaque {jônin fuda 浄人札}; servers {jônin 浄人} put away meal tables {handai 飯
台}. Ordinands have a short rest.

Conferring Karmic Connection Certificates {inmyaku juyo 因脈授与} [285]

Hall prefect {chiden 知殿} brings chair {isu 椅子} and table {takusu 卓子} ({takajoku たかじ
ょく}) into large ceremony room {daima 大間} that is to be used for explanation of precepts {sekkai 説
戒}, arranges flowers and candles {kashoku 華燭} and water-sprinkling vessel {shasuiki 洒水器} on
table. Person in charge of karmic connection certificates {inmyakugakari 因脈係} gathers together
people who are to receive them, has them kneel {seiza 静坐} in rows in front of table. When
preparations are complete, buddha worship {raibutsu 礼仏} begins. Buddha hall postulant {dennan 殿
行} strikes drum {taku 打鼓} three times {sange 三下} (there is an expression, "three drums,
explanation of precepts" {sanku sekkai 三鼓説戒}).
Next, precept master {kaishi 戒師} enters hall {jôden 上殿} to great beating {dairai 大擂} [of
drum], offers stick of incense {jôkô 上香} and makes three prostrations {sanpai 三拝}, takes seat on
chair. Acolyte {jisha 侍者} places incense stand {kôdai 香台} on table. Precept master, upon hearing
two blows on precept clappers {kaishaku 戒尺}, brings buddha worship to a halt.

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 Platform manager {jikidan 直壇} faces ordinands {kaitei 戒弟}, says "Please make three
prostrations, in unison, right where you are, to the honorable precept master," and rings hand bell; all
make sitting prostration {zahai 坐拝} three times. Next, upon Repentance Verse {Sangemon 懺悔文},
has them make [another] three prostrations.
Head of ordainer's acolytes {shitsujichô 室侍長} receives water-sprinkling vessel, sprinkles
water {shasui 洒水} once around the circumference of those who are to receive karmic connection
certificates {inmyaku 因脈} (if there are many recipients, it is permissible for two acolytes to sprinkle
water, moving in opposite directions around left and right sides of group); when finished, returns
water-sprinkling vessel to its original place.
Next, precept master gives precepts of three refuges {sankikai 三歸戒}, then confers karmic
connection certificates. Recipients make three prostrations (thus, recipients make a total of nine
prostrations from start to finish of rite).

Explanation of Precepts {sekkai 説戒} [285]

Precept master carries out explanation of precepts (or, head attendant {zuikôchô 随行長} or
precept-explaining master{sekkaishi 説戒師} may take charge of preaching {fuen 敷演} this and give
a sermon {sekkyô 説教}). When explanation of precepts is finished, platform manager {jikidan 直壇}
has ordinands {kaitei 戒弟} make three prostrations {sanpai 三拝}. Precept master him/herself
initiates recitation {koshô 挙唱} [of buddha names] for buddha worship {raibutsu 礼仏}, gets down
from seat {geza 下座}, makes three prostrations, returns to quarters {kiryô 帰寮}. (Meal {handai 飯
台} for monks of great assembly {daishu 大衆} takes place during explanation of precepts).

Buddha Worship {raibutsu 礼仏} [285]

Buddha worship follows in accordance with precept master's {kaishi 戒師} initiation of
recitation {koshô 挙唱} [of buddha names]. Someone such as rector {ino 維那} or hall prefect
{chiden 知殿} takes charge of [chanting names of] all [remaining] buddhas to be worshipped. This
continues without pause, throughout intervals between services {hôyô 法要} and dharma phrase
{hôgo 法語}. Ceremony is led by worship officiant {raisanshi 礼讃師} or officiant's assistant
{hodôshi 補導師}. Upon hearing start of ringing of buddha hall bell {denshô 殿鐘} for offerings sutra
chanting {kuyô fugin 供養諷経} which goes with following food-offering ceremony {sejikie 施食会}
or evening meal {yakuseki 薬石}, cease buddha worship.

Sutra Chanting for Deceased Ordinands {môkai fugin 亡戒諷経} [285]

Monks of great assembly {daishu 大衆} enters hall {jôden 上殿} by second sequence {dainie
第二会} on buddha hall bell {denshô 殿鐘}. Officiant {dôshi 導師} enters hall during third sequence
{daisane 第二会}, burns incense {shôkô 焼香}. Bowl-bell {takei 打鏧}, Great Compassion Dharani
{Daihi shu 大悲呪}, dedication of merit {ekô 回向} (use General Dedication of Merit {Sôekô 総回
向}, s.v. Sutra Chanting for Patron's Ancestors {dannotsu senmô ruidai fugin 檀越洗亡累代諷経},
GJKH p. 360; for English translation, see Soto School Scriptures for Daily Services and Practice, p.
69), one sequence {ichie 一会} on small bell {shôshô 小鐘}.
(Place a placard {hai 牌} inscribed with words "All Spirits of Deceased Ordinands" {môkai
sho shôrei 亡戒諸精霊} on right side -- left side when facing -- of Sumeru altar {shumidan 須弥壇}),
on which incense, flowers, lamps, and candles, etc. have been provided).

Offerings Sutra Chanting {kuyô fugin 供養諷経} [285]

During seven rings of bell {shichige shô 七下鐘}, precept master {kaishi 戒師} enters hall
{jôden 上殿}, raises incense {nenkô 拈香}, intones dharma phrase {hôgo 法語}; sutra-chanting
circumambulation {jukyô gyôdô 誦経行道}; donor {seshu 施主} burns incense {shôkô 焼香};
dedication of merit {ekô 回向}; disperse from hall {sandô 散堂}. (If there is a donor who has applied
to sponsor meal {sesai 施斎}, perform that first, then carry out offerings sutra chanting {kuyô fugin 供
養諷経} at end).

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Evening Meal {yakuseki 薬石} [286]
During sutra chanting {fugin 供養}, hang servers plaque {jônin fuda 浄人札}. When sutra
chanting is finished, strike waiters board {kyûjiban 給任板} (sounding board {han 板} in
administration hall {kudô 庫堂} or kitchen-residence {kuri 庫裏}) three times {sange 三下} to
summon servers {jônin 浄人} to chef's quarters {tenzoryô 典座寮}. Platform manager {jikidan 直壇}
has ordinands {kaitei 戒弟} go to their meal table places {handai i 飯台位}. Busboy {sôku 送供}
rings cloud gong {unpan 雲版} five times; offerings master {kuyôshi 供養師} enters hall {nyûdô 入
堂} during seven rings of bell {shichige shô 七下鐘}. Rector {ino 維那} reads statement {sensho 宣
疏}; donor {seshu 施主} does incense {gyôkô 行香}; chanting {dokuju 読誦} of Heart Sutra
{Hannya shingyô 般若心経}; when platform manager has finished announcing donor, immediately
begin eating {kitsujiki 喫食}. Following Universal Dedication of Merit {Fuekô 普回向}, officiant
{dôshi 導師} retires from hall {taidô 退堂}.
When evening meal {yakuseki 薬石} is finished, platform manager's aide {jikiryô 直僚} puts
away servers plaque {jônin fuda 浄人札}; servers clear away meal tables {handai 飯台}, etc, same as
for noon meal.
Next, platform manager explains worship on platform {danjôrai 壇上礼} and worship of
buddhas and ancestors {bussorai 仏祖礼} that will take place in evening, and gives explanation
{kusen 口宣} of how to carry {jisan 持参} precept names {kaimyô 戒名} and other matters to bear in
mind ("verbal pronouncement" {kusen 口宣} refers to explanations of ritual procedures as well as
advice on how ordinands should prepare themselves, and everything they should pay attention to.
Whenever necessary during course of precepts ceremony, platform manager in particular carries this
out).

Worship On Platform {danjôrai 壇上礼} [286]

After evening bell {konshô ha 昏鐘罷}, someone from hall prefect's quarters {chidenryô 知殿
寮} lays out three prostration seats {haiseki 拝席} in large ceremony room {daima 大間}. Middle seat
is for precept master {kaishi 戒師}, one on right is for instructing master {kyôjushi 教授師}, and one
on left is for guiding master {injôshi 引請師}. Pull out reading stand {takakendai 高見台} to rear of
prostration seats, drape it with covering cloth {fukusa 袱子}, and prepare merit-dedication book {ekô
zôshi 回向双紙}. Sweet decoction {mittô 蜜湯} is a beforehand offering {naiken 内献} (pre-set sweet
decoction {oki mittô 置蜜湯}).
Buddha hall bell {denshô 殿鐘}; great assembly {daishu 大衆} enters hall {jôden 上殿}.
Three masters {sanshi 三師} enter hall during seven rings of bell {shichige shô 七下鐘}; instructing
master burns incense {shôkô 焼香}; all together make three prostrations {fudô sanpai 普同三拝}
(ordinands also stand and make three prostrations). Platform manager initiates recitation {koshô 挙唱}
of worship on platform {danjôrai 壇上礼}; all together make one prostration {ichirai 一礼} for each
recitation, as indicated by hand bell {shukei 手鏧} ({inkin 引鏧}).

Platform Worship Text {danjôraimon 壇上礼文} [286]

(one example)
　
First, we venerate all buddhas.
Second, we praise all tathâgatas.
Third, we widely engage in offerings.
Fourth, we repent karmic impediments.
Sixth, we request turning of the wheel of dharma.
Seventh, we request that buddhas remain in the world.
Eighth, we always follow the buddha's practice.
Ninth, we save all living beings.
Tenth, we transfer merit universally.

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 Vairochana Buddha, Lead Teacher of the Lotus Blossom Realm {kezô kyôshu rushana butsu
華蔵教主盧舍那仏}

Shakyamuni Buddha, Original Teacher of Receiving Precepts {tokukai honshi shakamuni

butsu 得戒本師釈迦牟尼仏}

Manjushri Bodhisattva, Preceptor of Sangha Procedures {konma ajari monju bosatsu 羯磨阿
闍梨文殊菩薩}

Miroku Bodhisattva, Instructing Preceptor {kyôju ajari miroku bosatsu 教授阿闍梨弥勒菩薩}

Eminent Ancestor {kôso 高祖} Jôyô Daishi 承陽大師} [Dôgen]

Great Ancestor {taiso 太祖} Jôsai Daishi 常済大師 [Keizan]

Precept-Transmitting Great Bodhisattva Ancestors

{denkai soshi shodaibosatsu 伝戒祖師諸大菩薩}

All Precept-Protecting and Dharma-Protecting Deities and Good Spirits {gokai gohô shoten
zenjin 護戒護法諸天善神}

This Monastery's Founding Abbot , Most Reverend <Name> {tôji kaisan nanibô daioshô 当寺
開山何某大和尚}

Precepts Source Master, Most Reverend <Name> {kaigenshi nanibô daioshô 戒源師何某大和
尚}

Present Ordination Master, Most Reverend <Name> {gen kaishi nanibô daioshô 現戒師何某
大和尚}

Instructing Master, Most Reverend <Name> {kyôjushi nanibô daioshô 教授師何某大和尚}

Guiding Master, Most Reverend <Name> {injôshi nanibô daioshô 引請師何某大和尚}

All Disciples of the Ten Directions Who Together Train in Dharma {dôgaku hôryo jippô
shohindei 同学法侶十方諸兄弟}

Worship of Buddhas and Ancestors {bussorai 仏祖礼} [287]

When worship on platform {danjôrai 壇上礼} is finished, one sequence {ichie 一会} on small
bell {shôshô 小鐘}, whereupon worship of buddhas and patriarch takes place. Initiation of recitation
{koshô 挙唱} is performed by precept master's acolyte {shitsuji 室侍}. Three masters {sanshi 三師}
advance to altar {shinzen 進前}, offer stick of incense {jôkô 上香}, offer sweet decoction{mittô 蜜
湯}; all together make three prostrations {fudô sanpai 普同三拝}; initiate sutra chanting {kokyô 挙
経}, chant Great Compassion Dharani {Daihi shu 大悲呪}, dedicate merit {ekô 回向}. Verse for
dedication of merit begins:

We humbly beg your true compassion {shinji 真慈} and attentive concern {shôkan 照鑑}.

Having chanted the Great Compassionate Mind Dharani {Daihishin darani 大悲心陀羅尼},
we present {bu 奉} the excellent merit {shukun 殊勳} just accumulated to...

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At this point, begin chanting with prostrations {shôrai 唱礼} of fifty-seven buddha {gojûshichi butsu
五十七仏} names, just as in morning service {chôka fugin 朝課諷経}, starting with " Most Reverend
Vipashyin Buddha" {bibashi butsu daioshô 琵婆尸仏大和尚} and continuing through names of
buddhas and ancestors {bussogô 仏祖号} who transmitted the flame {dentô 伝灯} down to present
precept master {gen kaishi 現戒師}. For each buddha, initiate recitation {koshô 挙唱}, ring great bell
{daishô 大鐘} once {isshô 一声}, whereupon four-fold sangha {shishu 四衆} [monks, nuns, lay men,
and lay women] chant in drawn-out voices "Homage to all buddhas of past, present, and future"
{namu sanze shobutsu 南無三世諸仏} and make accompanying prostration {shôwa raihai 唱和礼
拝}, until coming to present ordination master. For present ordination master only, make
accompanying prostration three times. Then intone remaining part of verse for dedication of merit:

... the successive generations of buddhas and ancestors who transmitted the precepts {denkai
rekidai busso 伝戒歴代仏祖}, that we may repay {jôshô 上酬} their compassionate blessings
{jion 慈恩}.

Upon chanting, "All buddhas throughout space and time... etc. {jîhô sanshî unnun 十方三世云々}," all
together make three prostrations {fudô sanpai 普同三拝}, disperse from hall {sandô 散堂}. (If this
time needs to be used for another ceremony instead, it is permissible to not do worship of buddhas and
ancestors {bussorai 仏祖礼} all at once, but to divide it into several parts that are carried out
separately. For example, do first half on first day and second half on second day. In some cases, only
words "Hail all buddhas of past, present, and future," which come at start of worship of buddhas and
ancestors, are chanted, just one time).

Sermon {sekkyô 説教} [287]

Sermon follows immediately after completion of worship of buddhas and ancestors {bussorai
仏祖礼} (also called "evening talk" {yasetsu 夜説}; everything about sermon is under jurisdiction of
head attendant {zuikôchô 随行長}; chiefly one of attendants {zuikô no mono 随行の者} takes charge
of this, along with sermon master {sekkyôshi 説教師}). When buddha worship buddha {raibutsu 礼
仏} begins, invite sermon master. Ritual choreography {shintai 進退} by sermon master is done in
usual manner. When he/she reaches chair, platform manager {jikidan 直壇} has ordinands {kaitei 戒
弟} make three prostrations {sanpai 三拝}. Sermon master gasshos and receives prostrations; when
prostrations are finished, infuse with incense {kô wo kunjiru 香を薫じる}, strike precept clappers
{kaishaku 戒尺} twice, pray {kinen 祈念} for witnessing of three treasures [buddha, dharma, and
sangha] {sanbô shômei 三宝証明}, give sermon {sekkyô 説教}. When sermon is finished, initiate
recitations {koshô 挙唱} of "Hail all buddhas of past, present, and future" {namu sanze shobutsu 南無
三世諸仏}; while buddha worship {raibutsu 礼仏} is going on, sermon master gets down from seat
{geza 下座}, make three prostrations, returns to quarters {kiryô 帰寮}. (On this occasion, sermon
master does not give precepts of three refuges {sankikai 三歸戒}).

Ordinands Go to Sleep {kaitei tamin 戒弟打眠} [287]

Platform manager {jikidan 直壇} gives explanation {kusen 口宣} of guidelines for sleep
{tamin 打眠} (going to bed). Separate males and females, hang a suitable curtain, and have ordinands
{kaitei 戒弟} go to sleep. (As a general rule, large ceremony room {daima 大間} should not be used
for sleeping).

Evening Sitting by Monks of Great Assembly {daishu yaza 大衆夜坐} [287]

When sermon {sekkyô 説教} is finished, evening sitting {yaza 夜坐} takes place, in
accordance with procedure for evening (early night {shoya 初夜}) zazen {kôkon zazen 黄昏坐禅}. (In
most cases large ceremony room is divided with curtains into four areas in imitation of arrangement of
a sangha hall {sôdô 僧堂}; also, seats for three masters {sanshi 三師} are arranged in area directly in
front of offering table {maejoku 前卓}, and incense stand {kôdai 香台} placed in front). After start of
meditation period {shijô 止静}, patrol with kyosaku {kyôsaku 警策}, read Universally Recommended

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Instructions for Zazen {Fukan zazengi 普勸坐禅儀} or Admonitions for Zazen {Zazen yôjinki 坐禅用
心記}. When finished, strike board {tahan 打版} three series {santsû 三通} to announce time; closing
bell {jôshô 定鐘}; upon ring of hand-bell {shinrei 振鈴}, monks of great assembly {daishu 大衆} go
to sleep {tamin 打眠}.

Proper Chanting of Sutra of Brahma's Net {Bonmôkyô shindoku 梵網経真読} [288]

In center of large ceremony room {daima 大間} place chair facing north {hokumen 北面}; on
table {takusu 卓子} ({takajoku たかじょく}) provide reading stand {kendai 見台}, Sutra of Brahma's
Net {Bonmôkyô 梵網経} , flowers and candles {kashoku 華燭 }, incense brazier {kôro 香炉}, and
stick incense {senkô 線香}. On platform {danjô 壇上} light a votive lamp {tômyô 灯明} or a single
candle. After evening sitting {yaza 夜坐}, precept master {kaishi 戒師} does proper chanting
{shindoku 真読} of Sutra of Brahma's Net, prays {kinen 祈念} that monks of great assembly {daishu
大衆}, along with ordinands {kaitei 戒弟}, shall have strength and determination in body and mind
{shinjin kengo 身心堅固}, and that ceremony of giving precepts {jukai e 授戒会} shall be
successfully completed without untoward incident. (If precept master is elderly, instructing master
{kyôjushi 教授師} may perform this instead).

Check in Middle of Night {yachû tenken 夜中点検} [288]

`After time for sleep {kaichin 開枕}, person in charge of checking makes rounds of various
areas to guard against fire and theft. (His/her duties extend from time when monks of great assembly
{daishu 大衆} go to sleep until when they wake up; should make rounds every hour; may rest between
time when monks of great assembly {daishu 大衆} wake up until end of morning service {chôka 朝
課}).

— Day Two {daininichi 第二日} —

Dawn Zazen {kyôten zazen 暁天坐禅} [288]

Platform manager {jikidan 直檀} decides hour for rising {kishô 起床} in advance, having
ascertained precept master's {kaishi 戒師} wishes and consulted with precepts site coordinator
{kaijôshu 戒場主} and others. When time comes, morning officer {shinsu 辰司} (under jurisdiction
of office of platform manager) first rings inside bell {nairei 内鈴} in sangha hall {sôdô 僧堂}, then
outside bell {gairei 外鈴} in each quarters, waking {kyôkaku 警覚} people up.
Monks of great assembly {daishu 大衆} does zazen in accordance with usual procedure for
dawn zazen {kyôten zazen 暁天坐禅}. Sangha hall postulant {dôan 堂行} sounds boards in sequence
{junpan 巡版}; great assembly enters hall; upon hearing [signal for] start of meditation period {shijô
止静}; morning officer announces time. Bell manager {shôsu 鐘司} rings dawn bell {kyôshô 暁鐘};
when dawn bell is finished, again anounces time, release from meditation{daikaijô 大開静}.

Morning Service {chôka fugin 朝課諷経} [288]

When dawn zazen is over, hold morning service {chôka fugin 朝課諷経}. Three sequences
{san'e 三会} on buddha hall bell {denshô 殿鐘}, seven rings of bell {shichige shô 七下鐘}, enter hall
{jôden 上殿} as usual. Reverend abbot {dôchô oshô 堂頭和尚} serves as officiant {dôshi 導師}.
Morning officer's announcement of time and beating of dawn drum {kyôku 曉鼓} are as usual.
(Sometimes a revolving reading of Great Perfection of Wisdom Sutra {daihannya 大般若} is held
after morning service).

Buddha Praising {tanbutsu 歎仏} [288]

Performed immediately following morning service, with no break. This is called "dawn buddha
praising" {kyôten tanbutsu 暁天歎仏}. One sequence {ichie 一会} on small bell {shôshô 小鐘};
instructing master {kyôjushi 教授師} serves as officiant {dôshi 導師}. (After buddha praising,
instructing master, guiding master {injôshi 引請師}, precept master's acolyte {shitsuji 室侍}, and

216
chief platform manager {jikidanchô 直壇長}, etc., have morning consultation {chôsan 朝参} with
precept master {kaishi 戒師}, make arrangements for day's observances).

Sermon {sekkyô 説教} [289]

When buddha praising is finished, sermon follows immediately. First, begin buddha worship
{raibutsu 礼仏}. When preparation of sermon place {sekkyô dôjô 説教道場} is completed, invite
sermon master {sekkyôshi 説教師}. (During sermon, monks of great assembly {daishu 大衆} have
breakfast {shôjiki 小食}. When sermon is finished, sound invitation drum {shinku 請鼓}, do inside
and outside cleaning {naigai sôji 内外掃除}).

Breakfast Offering Sutra Chanting {kenshuku fugin 献粥諷経} [289]

Guiding master {injôshi 引請師} serves as officiant {dôshi 導師}. Three sequences {san'e 三
会} on buddha hall bell {denshô 殿鐘}, seven rings of bell {shichige shô 七下鐘}, offer stick of
incense {jôkô 上香}, all together make three prostrations {fudô sanpai 普同三拝}, offer decoction
{jôtô 上湯}, offer rice gruel {jôshuku 上粥}, offer tea {jôcha 上茶} (from second time, pre-set tea
and decoction {okijatô 置茶湯} are permitted), Great Compassion Dharani {Dahi shu 大悲呪},
dedication of merit {ekô 回向}. (Use eko text for oblations sutra chanting {kengu fugin 献供諷経} as
model).

Sutra Chanting for Precepts Source Master {kaigenshi fugin 戒源師諷経} [289]
Instructing master {kyôjushi 教授師} serves as officiant {dôshi 導師}. Buddha hall postulant
{dennan 殿行}, in advance, sets offerings of trays of food for spirits {reizen 霊膳}. One sequence
{ichie 一会} on small bell {shôshô 小鐘}, enter hall {jôden 上殿}, offer stick of incense {jôkô 上香},
all together make three prostrations {fudô sanpai 普同三拝}, offer tea and decoction {kenchatô 献茶
湯} (from second time, pre-set tea and decoction {okijatô 置茶湯} are permitted), Great Compassion
Dharani {Daihi shu 大悲呪}, dedication of merit {ekô 回向}, all together make three prostrations,
strike hand-bells {shukei 手鏧} ({inkin 引鏧}) in alternating sequence {kôda 交打}. With one
sequence on small bell, proceed to next rite, which is offerings sutra chanting {kuyô fugin 供養諷経}.

Eko Text for Sutra Chanting for Precepts Source Master {kaigenshi fugin ekômon 戒源師
諷経回向文} [289] (one example)

I originally came to this land to transmit the dharma {denbô 伝法} and save deluded beings
{meijô 迷情}. One flower blossomed with five petals, and the fruit came forth of its own
accord.

We humbly beg your true compassion {shinji 真慈} and attentive concern {shôkan 照鑑}.

Having respectfully provided {kenbi 虔備} incense, flowers, lamps, candles, decoctions,
sweets, tea, and rare delicacies; and having reverently gathered the present pure assembly
{seishu 清衆}; and having chanted the Great Compassionate Mind Dharani {Daihishin darani
大悲心陀羅尼}, we present {bu 奉} the excellent merit {shukun 殊勳} thereby accumulated
to the precepts source master, Most Reverend <Name> {kaigenshi 戒源師〇〇〇〇大和尚},
that it may adorn {shôgon 荘厳} the subtle form {myôsô 妙相} of the Vinaya {bini 毘尼} and
repay {hôtô 報答} the benefits that flow {onpa 恩波} from the power of the precepts
{kaitoku 戒徳}.

What we pray for is that the face-to-face transmission {menju 面授} of the true dharma
{shôbô 正法} will ever manifest the [Buddha's] opportune device {kiyô 機要} of [holding up
a flower on] Vulture Peak {ryôzen 霊山}, and that the unbroken continuation of the lineage
bloodlines {kechimyaku 血脈} will carry on the inheritance {sôzoku 相続} of Shaolin
[Bodhidharma]'s {shôrin 少林} true purport {shinshû 真宗}.

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Offerings Sutra Chanting {kuyô fugin 供養諷経} [290]
Precept master {kaishi 戒師} enters hall {jôden 上殿} to seven rings of bell {shichige shô 七
下鐘}, raises incense {nenkô 拈香}, intones dharma phrase {hôgo 法語}; offer stick of incense {jôkô
上香}, initiate sutra chanting {kokyô 挙経}, circumambulate {gyôdô 行道}, dedication of merit {ekô
回向}. (Same as on day one).

Small Convocation {shôsan 小参} [290]

When offerings sutra chanting {kuyô fugin 供養諷経} is finished, buddha hall postulant
{dennan 殿行} moves prostration mat {haiseki 拝席} horizontally in front of offering table {maejoku
前卓}, arranges curved chair {kyokuroku 曲彔} facing south {nanmen 南面}. One sequence {ichie 一
会} on small convocation drum {shôsanku 小参鼓}; precept master {kaishi 戒師} faces south, sits on
curved chair; buddha hall postulant brings out incense stand {kôdai 香台} in front of prostration mat.
Acolytes {jisha 侍者} bow with gassho {monjin 問訊}; stewards {chiji 知事} bow; prefects {chôshu
頭首} bow; omit requesting of dharma on behalf of assembly {daishu shôbô 代衆請法}. In response
to precept master's hook words {chôgo 釣語}, about ten people, from head ordinand monk {kaitô biku
戒頭比丘} on down, engage in question and answer {mondô 問答}. Small convocation takes place
every morning; three masters {sanshi 三師} take turns presiding.

Morning Convocation Prostration {chôsan no hai 朝参の拝} [290]

When small convocation {shôsan 小参} is finished, morning convocation prostration to three
masters {sanshi 三師} takes place. Platform manager {jikidan 直檀} has [ordinands] make morning
congregation prostration to precept master {kaishi 戒師} first. Following platform manager's signal on
hand-bell {shukei 手鏧} ({inkin 引鏧}), all together rise and make three prostrations {sanpai 三拝}.
Precept master retires from hall {taidô 退堂}. Next, instructing master {kyôjushi 教授師}, followed
by guiding master {injôshi 引請師} (or, both masters may move simultaneously), face south, sit on
curved chairs; recieve morning congregation prostration. When finished, disperse from hall {sandô 散
堂}.

Breakfast {shôjiki handai 小食飯台} [290]

Breakfast procedure is same as for noon meal {goji 午時} on day one.

Touring of Hall {jundô 巡堂} [290]

After breakfast, immediately perform touring of hall {jundô 巡堂} (at this time, because line-
up {junretsu 順列} is not yet fixed, touring of hall may be done in any order that seems suitable; basic
order is: platform manager {jikidan 直壇} first, followed by head ordinand monk {kaitô biku 戒頭比
丘}, monks {biku 比丘}, nuns {bukuni 比丘尼}, lay men{ubasoku 優婆塞} and lay women{ubai 優
婆夷}). Platform manager, holding hand-bell {shukei 手鏧} ({inkin 引鏧}), stands at head of
procession, in a moderate voice alone chants "Homage to Shakyamuni Buddha" {namu shakamuni
butsu 南無釈迦牟尼仏}. Ordinands {kaitei 戒弟} tour hall while holding hands in gassho and
chanting buddha's name {shômyô 称名}, praying for support {kaji 加持}. Head ordinand monk
follows behind platform manager, holding up {heiro 柄炉} handled censer and burning incense
{shôkô 焼香}. (During touring of hall, hall prefect {chiden 知殿} and buddha hall postulant {dennan
殿行} clean dharma hall {hattô 法堂}).

Sermon {sekkyô 説教} [290]

When touring of hall {jundô 巡堂} is finished and all have returned to seating places {kegyô i
加行位} (in dharma hall {hattô 法堂}), platform manager {jikidan 直壇} gives explanation {kusen 口
宣}, after which buddha worship {raibutsu 礼仏} begins and sermon {sekkyô 説教} is given. When
sermon is finished, again do buddha worship (if buddha praising {tanbutsu 歎仏} was not performed
after morning service {chôka 朝課}, do it at this time; this is called "mid-morning buddha praising
{gûchû tanbutsu 禺中歎仏}; monks of great assembly {daishu 大衆} have noon meal {goji 午時},

218
using inside tables {naka handai 内飯台}). Mid-morning {gûchû 禺中} fire gong {kahan 火版}, meal
drum {saiku 斎鼓}, and midday meal bell {saishô 斎鐘} are as usual.

Offerings Sutra Chanting {kuyô fugin 供養諷経} [291]

When sermon {sekkyô 説教} is finished, oblations sutra chanting {kengu fugin 献供諷経},
food-offering ceremony {sejikie 施食会}, and offerings sutra chanting {kuyô fugin 供養諷経} are
held just as on previous day. Afternoon schedule of events {nikkan 日鑑} is entirely same as previous
day.

— Day Three {daisannichi 第三日} —

Line-up of Ordinands {kaitei junretsu 戒弟順列} [291]

Dawn zazen {kyôten zazen 暁天坐禅}, morning service {chôka 朝課}, morning consultation
{chôsan 朝参}, etc., are same as previous day. After breakfast {shôjiki handai 小食飯台}, decide on
line-up {junretsu 順列} of ordinands {kaitei 戒弟} (in principle line-up should be done on day two,
but because it must wait until ordinands have been organized, as a matter of convenience it is done on
day three). On basis of line-up register {junretsuchô 順列帳} that platform manager's aide {jikiryô 直
僚} has prepared in advance, make a role call, line up ordinands, and arrange them into rows {han 班}
(decide number of persons in each row in accordance with number of tatami mats [i.e. size of floor-
space], divide rows into east and west [sides of room], and assign each row a name, such as "east row
one," "east row two," "west row one," and so on). When number of ordinands is large, role call and
line-up may be carried out in several different places at once. Give a red-and-white small banner
{kobata 小旗} marked with row name to each person who heads a row {hantô 班頭} and have them
affix it to their collar.
Next, lead ordinands to meal table places {handai i 飯台位} and assign meal table seats
{handaiza 飯台座}. At this time, platform manager {jikidan 直壇} gives explanation {kusen 口宣}
cautioning ordinands to commit line-up to memory, so as not to mess things up during actual
ceremony.

Touring Hall and Making Inspection {jundô tenken 巡堂点検} [291]

When line-up {junretsu 順列} has been decided, touring of hall {jundô 巡堂} begins with one
sequence {ichie 一会} on small bell {shôshô 小鐘}. Upon seeing that cleaning in dharma hall {hattô
法堂} is finished, platform manager {jikidan 直壇} leads four-fold sangha {shishu 四衆} into dharma
hall entrance {hasshakken 八尺間}, reverses direction {orikaesu 折り返す} five or six times, enters
dharma hall {hattô 法堂} from front and center {shômen 正面}. Platform manager's aide {jikiryô 直
僚} and assistant to platform manager {hodan 補壇} lead them, one row at a time, to their seating
places {kegyô i 加行位}.
Before ordinands {kaitei 戒弟} sit down at their seating places, either instructing master
{kyôjushi 教授師} or guiding master {injôshi 引請師}, acting as officiant {dôshi 導師} of inspection
{tenken 点検}, sits on south-facing curved chair {kyokuroku 曲彔} and waits for ordinands to enter.
Ordinands, following platform manager's signal on hand-bell {shukei 手鏧} ({inkin 引鏧}), make
three prostrations (sanpai 三拝} to officiant without standing up from their seated positions. When
finished, officiant retires from hall {taidô 退堂}. (Touring of hall {jundô 巡堂} begins each morning
as soon as Verse of Purity While Abiding in the World {Sho sekai bon 処世界梵} at breakfast {shôjiki
小食} is finished.)
Remainder of this day's observances {gyôji 行持} are same as previous day.

— Day Four {daiyonnichi 第四日} —

Middle Day Services {chûnichi hôyô 中日法要} [292]

This day's observances {gyôji 行持} are entirely same as previous day, except that on middle
day {chûnichi 中日} of ceremony of giving precepts {jukai e 授戒会}, at noon {goji 午時}, it is usual

219
to hold a special service {hôyô 法要}. If a memorial for a former abbot {senjûki 先住忌} or some
other service is to be performed at that time, hold it at mid-morning {gûchû 禺中}.

— Day Five {daigonichi 第五日} —

Arrangements for Repentance Site {sange dôjô uchiawase 懺悔道場打合} [292]

Following morning service {chôka 朝課}, hold meeting in office of precept master {kaishiryô
戒師寮} to make arrangements for repentance site {sange dôjô 懺悔道場} and to coordinate
procedures.

Touring Hall, Explanation {jundô, kusen 巡堂・口宣} [292]

Touring of hall {jundô 巡堂} after breakfast {shôjiki 小食} is same as on previous days.
Platform manager {jikidan 直壇} gives explanation {kusen 口宣} concerning meaning of and
procedures for repentances {sange 懺悔}. After noon, has ordinands {kaitei 戒弟} enter bath
{nyûyoku 入浴}.

Preparations for Repentance Ceremony {sangeshiki junbi 懺悔式準備} [292]

Various midday {nitchû 日中} observances {gyôji 行事} are same as previous days. However,
because rite {gishiki 儀式} of repentance and self-sacrifice {sange shashin 懺悔捨身} is to be held
this evening, in each quarters {ryô 寮} preparations are to be made in the following manner:

1. Office of Ordainer's Acolyte {shitsujiryô 室侍寮}

Office of ordainer's acolyte constructs repentance site {sange dôjô uchiawase 懺悔道場}. When
location is decided, build ritual site {dôjô 道場} using bamboo poles or the like. Enclose interior by
hanging red curtains all around (precept master {kaishi 戒師} brings red curtains). Align edges of
curtain with entrance, taking into consideration what will be convenient when ordinands are led in.
Place a chair front and center. On table {takusu 卓子} (takajoku たかじょく) provide one candle stand
{shokudai 燭台}, one rooted pine {nematsu 根松}, one small clappered bell {rei 鈴}, repentance
register {sangechô 懺悔帳}, inkstone box {suzuribako 硯箱}, scissors, bag to put repentance register
in, paste, etc. Suspend a canopy {tengai 天蓋} from ceiling.

2. Office of Platform Manager {jikidanryô 直壇寮}

Office of platform manager prepares repentance register {sangechô 懺悔帳}, white curtains, hanging
candelabra {tsurishoku 釣燭}, flowers, curved chairs {kyokuroku 曲彔}, candle stands {shokudai 燭
台}, incense stand {kôdai 香台}, table {takusu 卓子} (takajoku たかじょく), etc. Repentance register
is actually supposed to be prepared by office of ordainer's acolyte {shitsujiryô 室侍寮}, but because it
is compiled on basis of line-up register {junretsuchô 順列帳}, it is more convenient for office of
platform manager to prepare it. In repentance register write only personal names, not family names
(write as compactly as possible, to minimize the number of sheets of paper used, for they will
eventually be burned up on an altar and there are safety concerns). Also, provide many small
clappered bells {rei 鈴} for use when sacrificing self {shashin 捨身}.
After evening meal {yakuseki 薬石}, platform manager's aide {jikiryô 直僚}, working together
with office of ordainer's acolyte {shitsujiryô 室侍寮}, hangs white curtains along passageway
between repentance site {sange dôjô 懺悔道場} and dharma hall {hattô 法堂}; sets up place for
instructing master {kyôjushi i 教授師位} near entrance to repentance site, consisting of a curved chair
and a table with flowers, candle stand and incense stand {kôdai 香台} on it, enclosed on three sides by
white curtains. Near exit from repentance site, sets up place for guiding master {injôshi i 引請師位},
similar in arrangement to place for instructing master.

3. Office of Hall Prefect {chidenryô 知殿寮}

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For use with ritual burning of repentance register {sangechô 懺悔帳}, prepare: bowl-bell {keisu 鏧
子}; a set of cymbals, drum, and small bowl-bell {hachi ippen 鈸一片}; three pairs of bamboo
chopsticks; a set of torches {hôkyo 法炬}; rags; and a tub filled with water. Chopsticks should be
about 76 centimeters (27 inches) long. Torches should be 90 centimeters (35 inches) long, tied in nine
places with ceremonial string {mizuhiki 水引}, and wrapped at the base with white paper (or, wrap
them with colored paper or gold-and-silver paper to provide decoration).

Evening Meal Touring Hall {yakuseki jundô 薬石巡堂} [293]

During evening meal {yakuseki 薬石}, platform manager's aide {jikiryô 直僚} corrects line-up
{junretsu 順列}, arranges positions, and hands out small banners {kobata 小旗}. When evening meal
is done and one sequence {ichie 一会} on small bell {shôshô 小鐘} sounds, platform manager
{jikidan 直壇} rings hand-bell {shukei 手鏧} ({inkin 引鏧}), leads ordinands {kaitei 戒弟} from
dharma hall {hattô 法堂} in hall touring {jundô 巡堂}, has them go to seating places {kegyô i 加行
位} and make three prostrations {sanpai 三拝}.

Explanation by Platform Manager {jikidan kusen 直壇口宣} [293]

Platform manager {jikidan 直壇} gives explanation {kusen 口宣} concerning repentance
before others {taishu sange 対首懺悔}, infinitude of small sins {shôzai muryô 小罪無量}, ritual
burning of repentance register {sangechô shôkyaku 懺悔帳焼却}, self-sacrifice offerings {shashin
kuyô 捨身供養}, etc. (During this time, repentance site {sange dôjô 懺悔道場} and seats for
instructing master {kyôjushi 教授師} and guiding master {injôshi 引請師} are prepared, as described
above. Also, monks of great assembly {daishu 大衆}) eat evening meal {yakuseki 薬石}).

Worship of Buddhas and Ancestors {bussorai 仏祖礼} [293]

When explanation {kusen 口宣} by platform manager {jikidan 直壇} is over, rector {ino 維
那}, standing in for precept master's acolyte {shitsuji 室侍}, begins worship of buddhas and ancestors
{bussorai 仏祖礼}.

Rite of Repentance {sangeshiki 懺悔式} [293]

Upon hearing ringing of hand-bell {shinrei 振鈴} for repentance site {sange dôjô 懺悔道場},
platform manager's aide {jikiryô 直僚} leads everyone to repentance site, in following order: monks
{biku 比丘}, nuns {bikuni 比丘尼}, laymen {ubasoku 優婆塞}, laywomen {ubai 優婆夷}. Ordinands
{kaitei 戒弟} first go before instructing master {kyôjushi 教授師} in passageway, gassho and lower
heads {gasshô teizu 合掌低頭}. Instructing master instructs {kyôju 教授} each in low voice saying,
"small sins are infinite in number" {shôzai muryô 小罪無量}, then hands them paper talisman {fuda
札} on which is written "infinitude of small sins" {shôzai muryô 小罪無量}.
Next, as signalled by ringing of hand-bell, ordinands are ushered one by one into repentance
site. Ordinands go before precept master {kaishi 戒師}, gassho, say "small sins are infinite in
number," and present their talismans, thereby making penance (repentance before another {taishu
sange 対首懺悔}). Precept master calls each name in a low voice, then strikes name off repentance
register {sangechô 懺悔帳}. Or, platform manager's aide may do it instead.
Next, ordinands gassho and lower heads in front of guiding master {injôshi 引請師} and exit.
Platform manager's aide leads them, each in turn, back to their seating places. When repentances are
all finished, platform manager's aide seals repentance register tightly in bag and waits for time when
precept master will pocket it.

Ritual Burning of Repentance Registry {sangechô shôkyaku 懺悔帳焼却} [294]

When use of repentance site {sange dôjô 懺悔道場} is finished, hall prefect {chiden 知殿}
changes candles on Sumeru altar {shumidan 須弥壇}, places curved chair {kyokuroku 曲彔} for
precept master {kaishi 戒師} in front of it, as well as curved chairs on the left and right of room for
instructing master {kyôjushi 教授師} and guiding master {injôshi 引請師}, respectively, and prepares

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table {takusu 卓子} (takajoku たかじょく) with: large bowl-bell {daikei 大鏧}; chopsticks for ritual
burning {shôkyakubashi 焼却箸}; torches {hôkyo 法炬}; a single set of cymbals, drum, and small
bowl-bell {katahachi 片鈸}; and wet rags. When preparations are finished, rings one sequence {ichie
一会} on small bell {shôshô 小鐘}, stopping worship of buddhas and ancestors {bussorai 仏祖礼}.
Procession enters hall to seven rings of bell {shichigeshô jôden 七下鐘上殿} and precept
master takes seat on curved chair. Order of procession is as follows: buddha hall postulant {dennan 殿
行} (with pair of candle stands {shokudai 燭台}), platform manager {jikidan 直壇} (with paired
handbells {tsui shukei 対手鏧}), officiant's front {sendôshi 先導師}, precept master's postulant
{kaian 戒行} (with paired lanterns {tsui chôchin 対堤灯}), precept master (with staff {shakujô 錫杖}
in right hand, ceremonial fly-whisk {hossu 払子} in left hand), instructing master and guiding master
(both holding ceremonial fly-whisks), precept master's acolyte {shitsuji 室侍}, precepts acolyte {kaiji
戒侍}, incense acolyte {jikô 侍香} (next come monks from assisting temples {zuiki jiin 隨喜寺院}).
In accordance with platform manager's {jikidan 直檀} hand-bell {shukei 手鏧} ({inkin 引鏧}),
ordinands make three prostrations {sanpai 三拝}.
When precept master's explanation {kusen 口宣} of repentance {sange 懺悔} is finished,
buddha hall postulant brings out bowl-bell {keisu 鏧子}; three masters {sanshi 三師} stand around it.
Precept master cuts open sealed repentance register {sangechô 懺悔帳}, throws it into bowl-bell.
Instructing master and guiding master take torches held out by buddha hall postulant, set fire to
repentance register. (When fire has been lit, return torches to buddha hall postulant, who extinguishes
them with wet rags).
While setting fire, chant following verse:

The vast totality of accumulated karmic hindrances {gosshô 業障} all arise from deluded
concepts {môzô 妄想}. If a person wishes to repent {sange 懺悔}, let them sit properly {tanza
端坐} and reflect on the true characteristics {jissô 実相} of things. Collected sins {shuzai 衆
罪} are like dew on the grass, readily dissipated by the sun of wisdom {enichi 慧日}.

While repeating last sentence of verse over and over, three masters use chopsticks to ensure that
repentance register is completely burned up. Platform manager comes out in front of them, kneels
{chôki 長跪}, uses cymbals to shield flames (to prevent cords on cymbals from burning, in advance
buddha hall postulant wets them from inside with water).
When finished, three masters return to original places {hon i 本位}. Buddha hall postulant
removes bowl-bell, etc. (do not extinguish fire with water, for there is a danger that bowl-bell may
crack). In accordance with platform manager's hand-bell, ordinands make three prostrations.

Chanting Holy Name and Circumambulating {shôshôgô nyôsô 称聖号遶帀} [295]

Next, precept master {kaishi 戒師} flourishes staff {shaku 錫} three times, in a clear voice
intones "Homage to our Original Teacher, Shakyamuni Buddha" {namu honshi shakamuni butsu 南無
本師釈迦牟尼仏}. Sangha hall postulant {dôan 堂行} rings bowl bell {takei 打鏧} once {isshô 一
声}; entire assembly {isshû 一衆} gasshos and chants in unison {shôwa 唱和}.
Next, in procession, circumambulate {nyôsô 遶帀} perimeter of ordinands' seating places
{kegyô i 加行位} three times while chanting buddha's name {shômyô 唱名} and ringing hand-bell
{shinrei 振鈴}. Order of procession is as follows: platform manager {jikidan 直壇} (with paired
handbells {tsui shukei 対手鏧}), precept master's postulant {kaian 戒行} (with paired lanterns {tsui
chôchin 対堤灯}), precept master, instructing master {kyôjushi 教授師}, guiding master {injôshi 引
請師}, officiant's assistant {hodôshi 補導師}, precept master's acolyte {shitsuji 室侍}, precepts
acolyte {kaiji 戒侍}, instructing master's acolyte {kyôji 教侍}, guiding master's acolyte {inji 引侍},
and assembly from assisting temples {zuikishu 隨喜衆}.
Platform manager, upon seeing that three masters {sanshi 三師} have returned to their places,
rings hand-bell {shukei 手鏧} ({inkin 引鏧}); ordinands make three prostrations {sanpai 三拝}. (It is
also permissible for holy name {shôgô 聖号} chanted to be "Homage to Kanzeon, of Great
Compassion" {namu daihi kanzeon 南無大悲観世音}).

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Self-Sacrifice Offerings {shashin kuyô 捨身供養} [295]
Next, precept master {kaishi 戒師} initiates chanting {ko 挙} of Verse of Homage to Buddha's
Relics {Shariraimon 舎利礼文}. Entire assembly {isshû 一衆}, in unison {dôon 同音}, slowly chants
{dokuju 読誦} verse (in time with wooden fish drum {mokugyo 木魚}). Hall prefect {chiden 知殿}
brings out incense stand {kôdai 香台} in front of precept master; precept master's acolyte {shitsuji 室
侍} advances to side of incense stand; precept master burns incense in place of each person, one by
one. Platform manager's aide {jikiryô 直僚} leads everyone in front of incense stand, in following
order: monks {biku 比丘}, nuns {bikuni 比丘尼}, laymen {ubasoku 優婆塞}, laywomen {ubai 優婆
夷}; has each person gassho and lower head {gasshô teizu 合掌低頭}, then return to their original
place and sit.

Dedication of Merit {ekô 回向} [295]

Next, precept master {kaishi 戒師} chants Universal Transference of Merit {Fuekô 普回向}.
When words "All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々} are
chanted, ordinands {kaitei 戒弟} make three prostrations while seated {zarai sanpai 坐礼三拝}.

Worship on Platform {danjôrai 壇上礼} [295]

Immediately thereafter, upon one sequence {ichie 一会} on small bell {shôshô 小鐘}, worship
on platform {danjôrai 壇上礼} (usually worship by ten persons {jissharai 十者礼} only) takes place.
When finished, three masters {sanshi 三師} retire from hall {taidô 退堂} in same order {junretsu 順
列} as when entering hall {jôden 上殿}.

Formal Dharma Talk {fuen hôwa 敷演法話} [295]

Instructing master {kyôjushi 教授師} or head attendant {zuikôchô 随行長} takes seat on
curved chair {kyokuroku 曲彔} and preaches about repentance {sange 懺悔}.

Explanation by Platform Manager {jikidan kusen 直壇口宣} [295]

Next, platform manager {jikidan 直壇} expresses joy upon completion of repentance
ceremony {sangeshiki 懺悔式} and appreciation for efforts of ordinands. Also, explains that people
who have not taken part in repentance ceremony are not permitted to participate in following evening's
services.

Precept Master's Acolyte Makes Rounds to Pay Respects {shitsuji kairai 室侍回礼}
When repentance ceremony {sangeshiki 懺悔式} is over, precept master's acolyte makes
rounds to pay respects {kairai 回礼} in each office {kakuryô 各寮}.

— Day Six {dairokunichi 第六日} —

Arrangements for Ritual Site {dôjô uchiawase 道場打合} [296]

Following morning service {chôka 朝課}, hold meeting in office of precept master {kaishiryô
戒師寮} with three masters {sanshi 三師}, head of ordainer's acolytes {shitsujichô 室侍長}, chief
platform manager {jikidanchô 直壇長}, hall prefect {chiden 知殿}, etc., to consult about ritual
procedures {gyôhô 行法} for precept-giving site {shôju dôjô 正授道場}.

Touring Hall and Circumambulating {jundô nyôsô 巡堂遶帀}

After breakfast {shôjiki 小食}, platform manager {jikidan 直壇} gives explanation {kusen 口
宣} about circumambulating Sumeru altar {shumi nyôsô 須弥遶帀}, etc. When explanation is
finished, upon one sequence {ichie 一会} on small bell {shôshô 小鐘}, four-fold sangha {shishu 四
衆} tours hall {jundô 巡堂} as always. When ordinands {kaitei 戒弟} come to dharma hall entrance
{hasshakken 八尺間}, discontinue chanting of buddha's name {shômyô 唱名}. Platform manager
leads line from dharma hall entrance into interior of hall {dônai 堂内}, serpentining {kyokusetsu 曲

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折} to form as many rows as necesssary to get everyone inside. Judging the right time, platform
manager then advances from front and center {shôchû 正中} of large ceremony room {daima 大間}
to front of Sumeru altar {shumidan 須弥壇}, circles [clockwise] around to back of altar from west
side, emerges on east side and comes up just behind very last person in line, thereby forming a full
circle {ichiensô 一円相}.
Upon seeing that ordinands have all finished circumambulating Sumeru altar, platform
manager leads them from place of head ordinand {kaitô 戒頭} back to their seating places {kegyô i 加
行位} and has them sit down.
When done, rite of requesting prostrations {shôhaishiki 請拝式} takes place. (Use this touring
hall and circumambulating {jundô nyôsô 巡堂遶帀} to have platform manager's aide {jikiryô 直僚}
rehearse {narashi 習儀} for main ritual performance {hondôjô 本道場}, which will take place in
evening).

Rite of Request Prostrations {shôhaishiki 請拝式} [296]

This is rite of formally inviting the three masters {sanshi 三師} to serve as precept master
{kaishiryô 戒師}, instructing master {kyôjushi 教授師}, and guiding master {injôshi 引請師},
respectively. Hall prefect {chiden 知殿} puts out curved chair {kyokuroku 曲彔} for precept master in
front of Sumeru altar {shumidan 須弥壇}, facing south {nanmen 南面}, and places incense stand
{kôdai 香台}. Curved chairs for instructing master and guiding master are placed inside room
{shitchû 室中}. When touring hall and circumambulating {jundô nyôsô 巡堂遶帀} are finished,
platform manager {jikidan 直壇} has ordinands go back to their seating places {kegyô i 加行位} and
gives them explanation {kusen 口宣} about request prostrations {shôhai 請拝} and substitute incense
{daikô 代香}. Next, to seven rings of bell {shichigeshô 七下鐘}, three masters enter hall {jôden 上
殿}; each goes to their place.
Head ordinand monk {kaitô biku 戒頭比丘} advances to middle {chûô 中央}, kneels {chôki
長跪} in front of incense stand, burns incense {shôkô 焼香}, lowers head {teizu 低頭}, returns to own
place and sits. Next, one person in head position {shui 首位} among nuns {bikuni 比丘尼}, laymen
{ubasoku 優婆塞}, and laywomen {ubai 優婆夷}, respectively, each in turn burn incense. In
accordance with platform manager's {jikidan 直檀} hand-bell {shukei 手鏧} ({inkin 引鏧}), all
together make three prostrations {ichidô sanpai 一同三拝} (head ordinand monk fully spreads sitting
cloth {daiten 大展} and makes three prostrations {sanpai 三拝}).
Head ordinand monk takes up sitting cloth {zagu 坐具}, advances {shinzen 進前}, performs
"spreading cloth twice, paying respects thrice" {ryôten sanrai 両展三礼} (see Part One, Chapter
Three, "Annual Observances," 1st Day of 1st Month, "Formal Salutations" {ninji gyôrei 人事行礼}).
Upon first spreading of sitting cloth, intones following phrase:

Birth and death {shôji 生死} are the great matter {daiji 大事}; impermance {mujô 無常} is
swift. May the most reverend precept master {kaishi daioshô 戒師大和尚} (great Zen master
{daizenji 大禅師} precept master), with great pity {daiji 大慈} and great compassion {daihi
大悲}, permit us to receive the major precepts of the buddhas and ancestors {busso daikai 仏
祖大戒}.

Precept master replies, intoning following words:

My joy is boundless that the four-fold sangha {shishu 四衆} shall be blessed with the precepts.

Head ordinand monk, upon second spreading of sitting cloth, intones following phrase:

The weather {kiun 気雲} these days is becoming gradually warmer (colder). With deferential
consideration {kyôi 恭惟} for you, our reverend precept master (great Zen master precept
master), we respectfully inquire {sonkô 尊候} whether everything is going well {kikyo
banpuku 起居万福}.

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When finished intoning, makes abbreviated three prostrations {sokurei sanpai 触礼三拝}. Four-fold
sangha also makes three prostrations {sanpai 三拝} at same time. Precept master retires from hall
{taidô 退堂}.
Next, platform manager {jikidan 直壇} invites instructing master {kyôjushi 教授師}.
Instructing master sits in curved chair facing south {nanmen 南面}. Ritual procedures {sahô 作法}
are same as those for precept master. Words spoken are: "Please serve as instructing master for us."
Words of reply are: "My joy is boundless that the four-fold sangha has so kindly invited me." Next
invite guiding master {injôshi 引請師}, using same ritual procedure and words as for instructing
master. With this, rite of request prostrations {shôhaishiki 請拝式} is finished. (When time is short,
instructing and guiding masters may be invited {haishô 拝請} simultaneously. Or, in some cases,
words of invitation, etc., are omitted and only prostrations {hai 拝} are performed).
When rite of request prostrations is over, platform manager gives explanation {kusen 口宣}
concerning a number of matters, such as: purifying {shôjô 清浄} body and mind {shinjin 身心}; lay
women's {ubai 優婆夷} removing of head ornaments; refraining from decoctions and tea {tôcha 湯
茶}; entering bath {nyûyoku 入浴}; leaving personal items with luggage attendant {nimotsu gakari 荷
物係}; being sure to remember sitting place {za i 坐位}; and great food-offering ceremony {dai sejiki
e 大施食会} for unconnected spirits {muen 無縁}. Someone from office of ordainer's acolyte
{shitsujiryô 室侍寮} makes rounds of various quarters during forenoon with following salutation:
"May we request your empathetic participation {zuiki 隨喜} this evening?"

Worship on Platform {danjôrai 壇上礼} [297]

Upon one sequence {ichie 一会} on small bell {shôshô 小鐘}, begin worship on platform
{danjôrai 壇上礼}.

Ceremony-Closing Buddha-Praising {mansan tanbutsu 慢散歎仏} [297]

When worship on platform {danjôrai 壇上礼} is over, ceremony-closing buddha-praising
{mansan tanbutsu 慢散歎仏} takes place. If time permits, mid-morning sermon {gûchû sekkyô 禺中
説教} is held.

Preparations for Mounting Platform {tôdan junbi 登壇準備} [297]

Instruction site {kyôju dôjô 教授道場} and precept-giving site {shôju dôjô 正授道場} are
prepared by office of platform manager {jikidanryô 直壇寮}, office of ordainer's acolyte {shitsujiryô
室侍寮}, office of hall prefect {chidenryô 知殿寮}, and various other concerned offices, dividing up
tasks in cooperation with each other.
Office of ordainer's acolyte, in accordance with line-up register {junretsuchô 順列帳} supplied
by office of platform manager, produces a platform-mounting register {tôdanchô 登壇帳},
meticulously comparing it with precept lineage certificates {kaimyaku 戒脈} which are also prepared
in advance (name and precept name {kaimyô 戒名} of every person in four-fold sangha {shishu 四衆}
who will mount platform {tôdan 登壇} are written in platform-mounting registry). Prepare lineage
certificate for display {hikenmyaku 披見脈} and about ten lineage certificates {kechimyaku 血脈} to
be held in reserve. Also, at time of conferring lineage certificates, be ready on platform with box
containing inkstone.
Platform manager's aide {jikiryô 直僚} measures length of white curtain that is to be hung in
instruction site {kyôju dôjô 教授道場}, and that of red curtain that is to be hung in precept-giving site
{shôju dôjô 正授道場}, making preparations so that they can be quickly hung in necessary places. If
bamboo poles are required for that, they should be supplied in advance.
In principle, instruction site and precept-giving site are set up separately, but depending on size
of monastery {garan 伽藍} and number of ordinands {kaitei 戒弟}, these two ritual sites {dôjô 道場}
are sometimes combined into one.
Office of hall prefect {chidenryô 知殿寮} makes ready: red carpet {akamôsen 赤毛氈}, sutra
boxes {kyôbako 経箱}, offering-table cloth {uchishiki 打敷}, pair of vases holding pine boughs

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{nematsu 根松}, pair of candle stands {shokudai 燭台}, pair of water-sprinkling vessels {shasuiki 洒
水器}, two annointing branches {shasuishi 洒水枝}, two torches {taimatsu 法炬}, wet rags {nure
zôkin 濡雑巾}, etc.

Explanation After Evening Meal {yakusekiha kusen 薬石罷口宣} [298]

Following evening meal {yakuseki 薬石}, platform manager {jikidan 直壇} gives following
explanation {kusen 口宣}. To wit: that silence must be maintained during touring of hall {jundô 巡
堂}; that everything must follow platform manager's orders; that one should not lower head {teizu 低
頭} deeply when receiving initiation {kanjô 灌頂}; that one should gassho {gasshô 合掌} when
receiving precepts {jukai 受戒}, and that when precept master {kaishi 戒師} asks, "Will you uphold
these precepts or not?" one should respond, "I will uphold them well"; that when receiving lineage
certificate {kechimyaku 血脈} one should gassho with hands held high; that one should receive
certificate between one's thumbs and forefingers; and so on.

Instruction Site {kyôju dôjô 教授道場} [298]

Place sermon chair {sekkyô isu 説教椅子} front and center {shômen 正面} ; prepare table
{takusu 卓子} (takajoku たかじょく) with flowers and candles {kashoku 華燭}, one pair each, and
incense stand {kôdai 香台} (place precept-instructing text {kyôjukaimon 教授戒文} and precept
clappers {kaishaku 戒尺} on incense stand).
Upon one sequence {ichie 一会} on small bell {shôshô 小鐘}, have ordinands {kaitei 戒弟} --
in order of monks {biku 比丘}, nuns {bikuni 比丘尼}, laymen {ubasoku 優婆塞}, and laywomen
{ubai 優婆夷} -- line up lengthwise in ritual site {dôjô 道場} and sit. Take seats when instructing
master {kyôjushi 教授師} enters into site {nyûjô 入場}. Platform manager {jikidan 直檀} rings
hand-bell {shukei 手鏧} ({inkin 引鏧}); all together make three prostrations {fudô sanpai 普同三拝}.
Instructing master strikes precept clappers three times {sange 三下}, takes precept-instructing text,
censes it with incense smoke {kô ni kunjiru 香に薫りる}, and reads it. Upon reaching Repentance
Verse {Sangemon 懺悔文}, ordinands chant in unison {shôwa 唱和}, one phrase at a time, as
indicated by precept clappers (repeat three times):

All my past and harmful karma,

born from beginningless greed, hate, and delusion,
through body, speech, and mind,
I now fully avow.

When chanting of precept-instructing text is finished, ordinands all together make three prostrations.
Instructing master gets down from seat {geza 下座}.
(In cases when instruction site {kyôju dôjô 教授道場} is not set up in separate place, have
ordinands turn and face 180 degrees backwards at their seating places {kegyô i 加行位}, set
instructing master's chair in dharma hall entrance {hasshakken 八尺間}, and use this arrangement as
instruction site. In these cases, when instruction site ritual is finished, lead four-fold sangha {shishu 四
衆} outside once and have them tour hall {jundô 巡堂}; during that time, quickly prepare precept-
giving site {shôju dôjô 正授道場}).
When instruction site ritual is finished, have ordinands gradually stand up, one row at a time,
and lead those successively to precept-giving site.

Precept-Giving Site {shôju dôjô 正授道場} (main ritual site {hondôjô 本道場}) [299]
During evening meal {yakuseki 薬石}, hall prefect {chiden 知殿} removes dharma
implements {hôgu 法具} from top of Sumeru altar {shumidan 須弥壇}; spreads carpet {môsen 毛氈};
lays down precept master's {kaishi 戒師} sitting cushion{zaniku 座褥} (spread horizontally); sets box
stand {hakodai 箱台} (an object about 6 cm high, 60 cm long, and 30 cm wide) in front of it, draped
with covering cloth {fukusa 袱子}; and places candle stands {shokudai 燭台} on either side. On stand
sets two water-sprinkling vessels {shasuiki 洒水器}, two annointing branches {shasuishi 洒水枝},

226
and a pair of vases holding pine boughs {nematsu 根松}. Also, precept master's acolyte {shitsuji 室
侍} sets out on stand: incense brazier {kôro 香炉}, precept manual {gikikaibon 儀規戒本}, and
precept clappers {kaishaku 戒尺}.

1. Three Sequences on Drum {sanku 三鼓} [299]

When preparations are completed, sound drum three times {meiku sange 鳴鼓三下}. Three masters
{sanshi 三師} enter ritual site {nyûdôjô 入道場}. Precept master {kaishi 戒師} wears twenty-panel
panel robe {nijûgojô e 二十五条衣}, carries staff {shakujô 錫杖} and ceremonial fly-whisk {hossu 払
子}; other two masters carry ceremonial fly-whisks.

2. Three Prostrations to Seat of King of Emptiness {kûôza sanpai 空王座三拝} [299]

Precept master alone burns incense {shôkô 焼香}; three masters fully spread sitting cloths {daiten 大
展} and make three prostrations {sanpai 三拝}. (When prostrations are finished, buddha hall postulant
{dennan 殿行} removes prostration mats {haiseki 拝席}).

3. Inspecting Ritual Site {kendôjô 見道場} [299]

Three masters, at front and center {shômen 正面}, bow with hands clasped {itsu 揖}, circle ritual site
{dôjô 道場} or Sumeru altar {shumi 須
弥} once, return to front and center, bow with hands clasped again.

4. Ordinands {kaitei 戒弟} Enter Ritual Site {nyûdôjô 入道場} [299]

Precept master sits in curved chair {kyokuroku 曲彔} at entrance to ritual site (outside curtains), waits
for ordinands to come from instruction site {kyôju dôjô 教授道場}; guiding master {injôshi 引請師}
stands to one side and behind him/her. When ritual in instruction site is finished, instructing master
{kyôjushi 教授師} leads ordinands towards main ritual site {hondôjô 本道場}, exchanges bows with
hands clasped {itsu 揖} with precept master.
Led from entrance to ritual site by precept master, ordinands enter precept-giving site {shôju
dôjô 正授道場}, advancing in serpentine fashion {kyokusetsu 曲折} within site while holding hands
in gassho. Order of entry is: precept master, instructing master, guiding master, precept master's
acolyte, platform manager, four-fold sangha. Once within ritual site, precept master repeatedly intones
following verse while leading four-fold sangha {shishu 四衆}:

Homage to Buddha
{namu fudoyâ 南無仏陀耶},
Homage to Dharma
{namu tamoyâ 南無達磨耶},
Homage to Sangha
{namu sugyayâ 南無僧伽耶},
Homage to Bodhisattva Ancestors
{namu susu bôsâ 南無祖師菩薩}.

Each time three masters come to front and center {shômen 正面} they face platform {danjô 壇上},
bow with gassho {monjin 問訊}, then resume leading {indô 引導} ordinands, advancing in serpentine
fashion.

5. Lotus Dais {rengedai 蓮華台} [300]

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Upon seeing that entire group of ordinands has entered ritual site, precept master separates from
procession {gyôretsu 行列}, mounts lotus dais {rengedai 蓮華台} (precept platform {kaidan 戒壇})
from stairs on west side {seikai 西階} (at this time precept master's acolyte {shitsuji 室侍} mounts
platform {tôdan 登壇}, spreads precept master's sitting cloth {zagu 坐具}, horizontally in full spread
{daiten 大展}), and sits cross-legged {kekkafu za 結跏趺坐}. Precept master gasshos, repeatedly
intones in faint voice:

I am now Vairochana Buddha {Rushana Butsu 盧舍那仏}, sitting squarely on the lotus dais
{rengedai 蓮華台}.
On a thousand surrounding flowers, as well,
appear a thousand Shakyamunis {Shaka 釈迦}.

(During this time, ordinands continue serpentining, led by instructing master).

6. Four-fold Sangha Burns Incense {shishu shôkô 四衆燒香} [300]

Buddha hall postulant {dennan 殿行} sets out incense stand {kôdai 香台} at foot of precept platform
{kaidan 戒壇}. Instructing master, leading ordinands, advances in front of precept master. As they
come before precept master, ordinands gashho and lower heads {gasshô teizu 合掌低頭}. At this time,
precept master's acolyte {shitsuji 室侍} advances next to incense stand, burns incense on behalf of
each ordinand, one by one. Instructing master, leading ordinands, circumambulates {nyôsô 遶帀}
around precept platform from west side, emerges on east side, advances to dharma hall entrance
{hasshakken 八尺間} and links up with tail end of line, forming a full circle {ichiensô 一円相}.
Upon seeing that ordinands have finished burning incense (substitute incense by precept
master's acolyte {shitsuji daikô 室侍代香}), platform manager {jikidan 直壇} sends them to their
seating places {kegyô i 加行位}. (With this, three circlings of Sumeru {shumi sansô 須弥三帀} are
completed. "Three circlings" refers to: circling once at time of touring hall {jundô 巡堂} in morning;
circling once at time of three masters inspecting ritual site {kendôjô 見道場}; and circling once in
present context). Two masters, instructing and guiding, sit on east and west curved chairs {kyokuroku
曲彔}.

7. Nine Prostrations by Four-fold Sangha {shishu kyûhai 四衆九拝} [300]

Having taken seats, all together make nine prostrations {ichidô kyûhai 一同九拝}.

8. Forward and Reverse Water-Sprinkling {jungyaku shasui 順逆洒水} [300]

Next, instructing master and guiding master advance before platform {danzen 壇前} from east and
west, respectively, and bow with gassho {monjin 問訊}. Precept master takes water-sprinkling vessels
{shasuiki 洒水器}, censes them with incense smoke {kô ni kunjiru 香に薫りる}, transfers dharma
nature {hosshô 法性} to water {hosshôsui 法性水} by three times dipping annointing branch
{shasuishi 洒水枝} into vessels and touching own head {jichô 自頂} with it; afterwards delivers one
vessel to instructing master, other to guiding master. Two masters {nishi 二師} receive water-
sprinkling vessels, face south {nanmen 南面} toward ordinands, sprinkle water in middle three times,
to right three times, and to left three times. Then they move away from each other, to east and west,
respectively, sprinkling water as they go, until they arrive at center of dharma hall entrance
{hasshakken 八尺間}. Two masters face north {hokumen 北面}, sprinkle water three times, exchange
water-sprinkling vessels, make mutual bow with hands clasped {ai'itsu 相揖}, then slowly return
along route that they came, sprinkling water as they go (there is also a procedure in which water-
sprinkling vessels are not exchanged).

9. Anointment of Head (Initiation) {kanjô 灌頂} [301]

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Platform manager {jikidan 直壇} has ordinands {kaitei 戒弟}, in order, stand up; leads them before
precept master {kaishi 戒師} to receive head-annointing water {kanjôsui 灌頂水}. When
annointment of heads {kanjô 灌頂} is finished, all together make three prostrations {ichidô sanpai 一
同三拝}. Precept master sprinkles water {shasui 洒水} in middle three times, to right three times, and
to left three times; returns [dharma-nature] to own head {jichô 自頂} [from dharma-nature
water{hosshôsui 法性水}), then sets down water-sprinkling vessel {shasuiki 洒水器}.

10. Precept-Giving Text {shôjukaimon 正授戒文} [301]

Precept master {kaishi 戒師} grasps incense, strikes precept clappers {kaishaku 戒尺} three times
{sange 三下}, administers precepts of triple refuge {sankikai 三歸戒}. Following signals on precept
clappers, ordinands {kaitei 戒弟} gassho and intone Three Refuges Verse {Sankiemon 三帰依文}
three times in unison {sanshô sanwa 三唱三和}:

Hail refuge in buddha {namu kie butsu 南無帰依仏},

hail refuge in dharma {namu kie hô 南無帰依法},
hail refuge in sangha {namu kie sô 南無帰依僧}.

I take refuge in buddha {kie butsu 帰依仏}, honored as highest

{mujôson 無上尊},
I take refuge in dharma {kie hô 帰依法}, honored as stainless {rijinson 離塵尊},
I take refuge in sangha {kie sô 帰依僧}, honored as harmonious {wagôson 和合尊}.

I have taken refuge in buddha,

I have taken refuge in dharma;
I have taken refuge in sangha.

When chanting in unison {shôwa 唱和} is finished, precept master intones following text:

Receiving the precepts of triple refuge {sankikai 三歸戒} is like this: from now on, the true
and perfect awakening {shiishin tôshôgaku 至真等正覚} of the Tathâgata {nyorai 如来} shall
be your great teacher {daishi 大師}, and you shall not take refuge in {kie 帰依} any other path
{yodô 余道}. This is what is secured and maintained {goji 護持} by the prior buddhas
{senbutsu 先仏}, and what is handed down {denrai 伝来} by the ancestors {nôso 曩祖}. I
now give it to all of you. You should secure and maintain {goji 護持} it well.

When chanting of text is finished, all together make three prostrations {ichidô sanpai 一同三拝}.
Next, give three sets of pure precepts {sanjujôkai 三聚浄戒} and ten major precepts of
restraint {jûjûkinkai 十重禁戒}. One by one, for each precept, precept master asks question and
ordinands reply, as follows:

First are the precepts of restraint {shôritsugikai 摂律儀戒}. These have been secured and
maintained {goji 護持} by the prior buddhas {senbutsu 先仏} and handed down {denrai 伝
来} by the ancestors {nôso 曩祖}. I now give them to all of you. Will each of you, beginning
with your present body and continuing until you have the body of a buddha {busshin 仏身},
uphold them well or not?

Four-fold sangha {shishu 四衆} all together gassho and reply, "I can uphold them" (group of
empathetic participants {zuiki no shu 隨喜の衆} also chant in unison {shôwa 唱和}). Then, second
set -- precepts of adopting good qualities {shôzenbôkai 摂善法戒}, and third set -- precepts of

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benefiting all living beings {shôshujôkai 摂衆生戒}, are administered in just the same way. When
finished, all together make three prostrations.
Next, administer ten major precepts of restraint {jûjûkinkai 十重禁戒}, one precept at a time,
just as with preceding ones. When finished, precept master asks one more time whether or not
ordinands will keep set of sixteen precepts {jûrokujôkai 十六条戒} as a whole, saying:

The preceding set of sixteen precepts of Buddha {jûrokujô bukkai 十六条仏戒} -- to wit, the
three refuges {sanki 三帰}, three sets of pure precepts {sanjujôkai 三聚浄戒}, and ten major
precepts of restraint {jûjûkinkai 十重禁戒} -- have been secured and maintained by the prior
buddhas and handed down by the ancestors. I now give them to all of you. Can each of you,
beginning with your present body and continuing until you have the body of a buddha, uphold
them or not?

Four-fold sangha {shishu 四衆} all together gassho and reply, "I can uphold them" (ask three times,
reply three times). In conclusion, precept master intones: "Uphold them, then, in this way." All
together make three prostrations. Precept master descends from platform, takes seat on curved chair
{kyokuroku 曲彔} placed inside room {shicchû 室中}.

11. Four-fold Sangha Mounts Platform {shishu tôdan 四衆登壇} [302]

Hall prefect {chiden 知殿} removes dharma implements {hôgu 法具} from top of platform {danjô 壇
上} and sets out incense stand {kôdai 香台} in front of platform, preparing quickly for ordinands'
{kaitei 戒弟} mounting of platform {tôdan 登壇}. Order of platform mounting is: monks {biku 比
丘}, nuns {bikuni 比丘尼}, laymen {ubasoku 優婆塞}, and laywomen {ubai 優婆夷}. They mount
platform from west stairs {seikai 西階} and descend from east stairs {tôkai 東階}.
Platform manager {jikidan 直壇} counts number of persons to be seated on platform, has them
stand up. Platform manager's aide {jikiryô 直僚} leads them to west stairs, assists them in mounting
platform. When ordinands have mounted platform and reached their sitting places {za i 坐位},
platform manager rings twice {nishô 二声} on hand-bell {shukei 手鏧}; three masters {sanshi 三師}
advance front and center {shômen 正面}, burn incense {shôkô 焼香}.
Precept master {kaishi 戒師} bows with gassho {monjin 問訊}, shakes staff {shinshaku 振錫}
once {ichige 一下} (ceremonial fly-whisk {hossu 払子} is held by precept master's acolyte {shitsuji
室侍}); platform manager rings hand-bell once {isshô 一声}; five people, or seven people, circle
Sumeru altar {shumi 須弥}, circumambulating {nyôsô 遶帀} it three times. If circumambulation
involves five people, order is: platform manager{jikidan 直壇}, precept master's acolyte {shitsuji 室
侍}, precept master {kaishi 戒師}, instructing master {kyôjushi 教授師}, and guiding master {injôshi
引請師}. If it involves seven people, order is: two people as officiant's front {sendôshi 先導師},
platform manager, precept master, instructing master, guiding master, and precept master's acolyte. At
this time, precept master, acting as lead chanter {shushô 主唱}, intones:

When living beings {shujô 衆生} receive Buddha's precepts {bukkai 仏戒}, they enter into the
rank of all buddhas {shobutsu i 諸仏位}, a rank equal to great awakening {daikaku 大覚}!
Truly they are children of all the buddhas {shobutsuko 諸仏子}.

This certifies {shômei 証明} their belonging to rank of buddhahood {butsu i 仏位}. Each time
circumambulating group comes to front and center {shômen 正面} they bow with gassho {monjin 問
訊}, and platform manager rings hand-bell {shukei 手鏧} once {isshô 一声}; on third time, bell is
rung twice {nishô 二声}, all together bow with hands clasped {itsu 揖}, take seats in curved chairs
{kyokuroku 曲彔}. Ordinands descend from platform {gedan 下壇} and return to seating places
{kegyô i 加行位}, led by platform manager's aide {jikiryô 直僚}. Ordinands continue to mount
platform in sequence; each time they do so, three masters circumambulate. Four-fold sangha mounting
of platform {shishu tôdan 四衆登壇} ends.

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12. Deceased Ordinands Mount Platform {môkai tôdan 亡戒登壇} [303]

Next, deceased ordinand's mortuary tablets {môkaihai 亡戒牌} are placed in center of platform; three
circlings {sansô 三帀} are done just as previously. (Platform manager lets ordinands know meaning of
this; while circumambulation {nyôsô 遶帀} is taking place, has ordinands gassho and pray {kinen 祈
念} for awakening {bodai 菩提} of spirits {shôrei 精霊} who are remembered {shonen 所念}).

13. Tutelary Deities Mount Platform {chinju tôdan 鎭守登壇} [303]

Next, tutelary deity tablets {chinjuhai 鎭守牌} from host monastery are placed in center of platform;
three circlings {sansô 三帀} are done just as previously. (Platform manager lets ordinands know
meaning of this; while circumambulation {nyôsô 遶帀} is taking place, has ordinands gassho).

14. Three Masters Mount Platform {sanshi tôdan 三師登壇} [303]

Hall prefect {chiden 知殿} decorates {shôgon 荘厳} platform {danjô 壇上} just as it was originally,
spreading sitting cushions {zaniku 座蓐} of three masters {sanshi 三師}. Three masters mount
platform {tôdan 登壇} and sit down (precept master {kaishi 戒師} and guiding master {injôshi 引請
師} mount platform from west stairs {seikai 西階}; instructing master from east stairs {tôkai 東階}).
Precept master's acolyte {shitsuji 室侍}, holding up lineage certificate box {kechimyakubako 血脈
箱}, sits behind precept master. All together make three prostrations {ichidô sanpai 一同三拝}.

15. Perusal of Lineage Certificate {kechimyaku hiken 血脈披見} [303]

When three prostrations {sanpai 三拝} are finished, head ordinand monk {kaitô biku 戒頭比丘}
advances before precept master {kaishi 戒師} and kneels {chôki 長跪}. Precept master's acolyte
{shitsuji 室侍} hands certificate for perusal {hikenmyaku 披見脈} to guiding master {injôshi 引請
師}; guiding master hands it to precept master. Precept master opens lineage certificate {kechimyaku
血脈}, shows it to head ordinand {kaitô 戒頭}, then rests it on head ordinand's shoulder, spreads it out
to show to entire group of ordinands. At this time, buddha hall postulant {dennan 殿行} hands a torch
{taimatsu 法炬} to each of two masters {nishi 二師}, instructing master and guiding master; two
masters illuminate lineage certificate, making it easy to see. Precept master gives explanation {kusen
口宣} about lineage certificate. (For details on how to make torches, see Part Two, Chapter Four,
"Procedures for Ceremony of Giving Precepts," Day Five, s.v. "Preparations for Repentance
Ceremony" ).

16. Conferral of Lineage Certificates {kechimyaku juyo 血脈授与} [303]

When perusal of lineage certificate {kechimyaku hiken 血脈披見} is finished, platform manager
{jikidan 直檀} has ordinands {kaitei 戒弟} stand, in order, and leads them before precept master
{kaishi 戒師}. Precept master takes each lineage certificate {kechimyaku 血脈}, censes it with incense
smoke {kô ni kunjiru 香に薫りる}, looks at name on it, gives it to ordinand (give with certificate held
between thumbs and forefingers). Ordinands gassho and lower head {gasshô teizu 合掌低頭}, look up
with reverence {sengô 瞻仰} at honorable face {songan 尊顔} of precept master, receive lineage
certificate, again gassho and lower head, and are led back to own places {ji i 自位}.
Platform manager's aides {jikiryô 直僚} are ready with sheets of paper {hanshi 半紙};
standing separately on east and west sides inside room {shicchû 室中}, they give one sheet each to
ordinands and have them wrap their lineage certificates.
(Special care is needed to avoid mixing up lineage certificates when handing them out.
Platform manager stays at base of platform, reading insignia and ordinands' names on line-up registry
{junretsuchô 順列帳}; instructing master {kyôjushi 教授師} checks platform-mounting registry

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{tôdanchô 登壇帳}; precept master's acolyte {shitsuji 室侍} compares names and hands lineage
certificates in proper order to precept master. Because it is difficult for precept master's acolyte to
hand certificates to precept master if former is positioned behind latter, there is also a procedure
whereby precept master's acolyte takes a position in front of and to one side of precept master).
Next, absentee ordination {daikai 代戒} and mortuary ordination {môkai 亡戒} [lineage
certificates] are given to proxies {dainin 代人}. When finished, instructing master, guiding master,
and precept master's acolyte descend from platform {gedan 下壇}. When conferral of lineage
certificates {kechimyaku juyo 血脈授与} is finished, precept master gives explanation {kusen 口宣}.
When done, four-fold sangha {shishu 四衆} all together make three prostrations {ichidô sanpai 一同
三拝}.

17. Verse of Purity While Abiding in the World {Sho sekai bon 処世界梵} [304]

Instructing master {kyôjushi 教授師} advances to base of precept platform {kaidan 戒壇}, chants
Verse of Purity While Abiding in the World {Sho sekai bon 処世界梵}:

Abiding in this world which resembles empty space {kokû 虚空}, like a lotus flower {renge 蓮
花} that touches not the water, the mind {shin 心} is pure and transcends it.
Considering this {kei 稽}, we bow our heads {shurai 首礼} to the most honored one {mujôson
無上尊}.

On this occasion, do not use "Tang" pronunciations {tôon 唐音} of Chinese characters.

18. Three Prostrations to Seat of King of Emptiness {kûôza sanpai 空王座三拝} [304]

When Verse of Purity While Abiding in the World {Sho sekai bon 処世界梵} is finished, precept
master {kaishi 戒師} gets down from seat {geza 下座} using east stairs {tôkai 東階}. Buddha hall
postulant {dennan 殿行} quickly spreads three prostration mats {haiseki 拝席} in inner sanctum
{naijin 内陣}. Three masters {sanshi 三師} face empty seat {kûza 空座}, spread cloths and make
three prostrations {tengu sanpai 展具三拝}. These are prostrations in thanks {jahai 謝拝}. Three
masters retire from ritual site {taijô 退場}.

Explanation by Platform Manager {jikidan kusen 直檀口宣} [304]

Return from main ritual site {hondôjô 本道場} to instruction site {kyôju dôjô 教授道場};
instructing master {kyôjushi 教授師} gives explanation {kusen 口宣}. Next, hold explanation by
platform manager {jikidan kusen 直檀口宣}; retire from hall {taidô 退堂}. (However, in many cases
this is omitted and platform manager, while still in main ritual site, elucidates {setsuji 説示} how to
wrap and keep lineage certificates {kechimyaku 血脈}. Meanwhile, platform manager's aide {jikiryô
直僚} takes down and folds curtains. When finished, ordinands {kaitei 戒弟} go to sleep {tamin 打
眠}).
Following ceremony {shikigo 式後}, office of platform manager {jikidanryô 直壇寮} and
office of ordainer's acolyte {shitsujiryô 室侍寮} make rounds and express thanks {kairei 廻礼} at
each office {kakuryô 各寮}. (Have congratulatory noodles {shukumen 祝麺}; monks of great
assembly {daishu 大衆} go to sleep).

— Day Seven {daishichinichi 第七日} —

Morning Service {chôka 朝課} [305]

Excused from dawn zazen {kyôten menza 暁天免坐}; morning service {chôka 朝課} as usual
{nyojô 如常}; when finished, sermon {sekkyô 説教} (during which, monks of great assembly {daishu
大衆} have meal {handai 飯台}). Next, breakfast offering sutra chanting {kenshuku fugin 献粥諷経},
sutra chanting for precepts source master {kaigenshi fugin 戒源師諷経}, offerings sutra chanting

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{kuyô fugin 供養諷経}, morning convocation {chôsan 朝参} (no small convocation {shôsan 小参}).
During breakfast {shôjiki handai 小食飯台}, platform manager {jikidan 直檀} distributes previously
readied "votive rice cakes {kubyô 供餅}" (in native Japanese reading, {sonae mochi 供え餅}) to
ordinands {kaitei 戒弟}, informing them that they are to be used as offerings {kumotsu 供物}.

Great Food-Offering Ceremony for Unconnected Spirits {muen daisejik ie 無縁大施食会} [305]
When meal {handai 飯台} is finished, upon three sequences {san'e 三会} on buddha hall bell
{denshô 殿鐘}, great food offering ceremony for unconnected spirits {muen daisejiki e 無縁大施食
会} is held. (Before and after, three series {santsû 三通} on drums and cymbals {kuhatsu 鼓鈸}).

Sutra Chanting for Sending Off Sacred Beings {sôshô fugin 送聖諷経}
Dharma phrase {hôgo 法語}; offer tea and decoction {kenchatô 献茶湯}; all together make
three prostrations {fudô sanpai 普同三拝}; chant Great Compassion Dharani {Daihi shu 大悲呪};
dedicate merit {ekô 回向}; all together make three prostrations; three series {santsû 三通} on drums
and cymbals {kuhatsu 鼓鈸}.

Prostration in Thanks and Request for Leave {jahai kôka 謝拝乞暇} [305]
Precept master {kaishi 戒師} sits in curved chair {kyokuroku 曲彔} facing south {nanmen 南
面}. Platform manager {jikidan 直檀} leads head ordinand {kaitô 戒頭} of each group in four-fold
sangha {shishu 四衆} and has each of them in turn, as representatives of their groups, burn incense
{shôkô 焼香}. When finished, they make prostrations {hai 拝} of thanks {jarai 謝礼} and request for
leave {kôka 乞暇} to precept master. Platform manager rings hand-bell {shukei 手鏧} ({inkin 引鏧});
four-fold sangha all together make three prostrations {ichidô sanpai 一同三拝}. Precept master gives
explanation {kusen 口宣}; when finished, retires from hall {taidô 退堂}.
Next, invite instructing master {kyôjushi 教授師} and guiding master {injôshi 引請師};
perform same ritual procedure {sahô 作法} as before, with three prostrations {sanpai 三拝}. Two
masters retire from hall. Next, platform manager has monks come to assist from other temples {zuiki
jiin 隨喜寺院} and other supporter {dôkô sôgo 同行相互} make prostrations {hai 拝} of thanks
{jarai 謝礼} and request for leave {kôka 乞暇}; rings hand-bell; all together make three prostrations.
Monks of great assembly {daishu 大衆} also make abbreviated three prostrations {sokurei sanpai 触
礼三拝}.

Explanation by Platform Manager {jikidan kusen 直檀口宣} [305]

Platform manager explains {kusen 口宣} about convocation upon completing ordinations
{gankai jôdô 完戒上堂} and great question and answer {daimondô 大問答}, both of which are held
next, and about departure of precept master {kaishi 戒師}, everyone's return to their homes, and
continuing proper mindfulness {shônen sôzoku 正念相続}; also gives farewell address {ketsubetsu no
ji 袂別の辞}. (If, depending on circumstances of precepts site {kaijô 戒場}, there is a noon offering
service {goji kuyô 午時供養}, convocation upon completing ordinations {gankai jôdô 完戒上堂} is
held in afternoon).

Convocation Upon Completing Ordinations {gankai jôdô 完戒上堂} [305]

Instructing master {kyôjushi 教授師} serves as mallet master {byakutsuishi 白槌師} in
convocation upon completing ordinations {gankai jôdô 完戒上堂}. When time approaches, sound
boards in sequence {junpan 巡版}, then begin beating dharma drum {hokku 法鼓}. Following rite of
convocation {jôdôhô 上堂法} (for details see Part One, Chapter Three, "Annual Observances," May
15, number 5, "Retreat Prayers Convocation" {kessei shukutô jôdô 結制祝禱上堂}), have: topic
words {suigo 垂語}, question and answer {mondô 問答}, summary of point {teikô 提綱}, words of
thanks {jago 謝語}. When finished, begin striking cloud gong {unpan 雲版}, lesser end of meditation
period {shôkaijô 小開静} (when announcing-mallet master reaches phrase, "The dharma of the
Dharma King is thus" {hôô hô nyoze 法王法如是}, strike wildly {ranta 乱打}).

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 Precept master {kaishi 戒師} immediately departs with staff {hosshaku 発錫} from platform
{danjô 壇上}, getting down from seat {geza 下座} and leaving. Monks of great assembly {daishu 大
衆} and ordinands {kaitei 戒弟} go to vicinity of monastery gate {sanmontô 山門頭} to see him/her
off (at this time, cease signal for release from meditation {daikaijô 大開静}). Next, four-fold sangha
{shishu 四衆} disperses {kaisan 開散}; ceremony of giving precepts {jukai e 授戒会} is completely
finished.

[charts pp 306 - 313]

Section Two: Procedures for Dharma Lineage Assembly {hômyaku e sahô 法脈会作法} [314]

Identical, for most part, to ceremony of giving precepts {jukai e 授戒会}, except that period of time is
set for three or four days. Also, for dharma lineage assembly {hômyaku e 法脈会}, neither precept
master's {kaishi 戒師} convocation upon completing ordinations {gankai jôdô 完戒上堂} nor
mounting of platform {tôdan 登壇} by ordinands {kaitei 戒弟} is performed. (In some cases, a small
convocation {shôsan 小参} modeled after convocation upon completing ordinations is held.) Rites
such as greeting sacred beings {gôshô 迎聖}, sending off sacred beings {sôshô 送聖}, buddha-
praising {tanbutsu 歎仏}, sermon {sekkyô 説教}, food-offering ceremony {sejikie 施食会}, offerings
with dedication of merit {kuyô ekô 供養回向}, explanation of precepts {sekkai 説戒}, sutra chanting
{dokyô 読経}, touring of hall {jundô 巡堂}, worship on platform {danjôrai 壇上礼}, and worship of
buddhas and ancestors {bussorai 仏祖礼} are carried out in a manner based on ceremony of giving
precepts. Final repentances {sange 懺悔}, precept-instructing text {kyôjukaimon 教授戒文}, precept-
giving text {shôjukaimon 正授戒文}, and conferral of lineage certificates {kechimyaku juyo 血脈授
与} are also to be carried out.
Moreover, in event that dharma lineage assembly {hômyaku e 法脈会} is held for a period of
four days, second-day observances {gyôji 行持} such as arrangements for repentance site {sange dôjô
uchiawase 懺悔道場打合} in early morning {sôkyô 早暁} and worship of buddhas and ancestors
{bussorai 仏祖礼}, repentance and self-sacrifice {sange shashin 懺悔捨身}, and worship on platform
{danjôrai 壇上礼} in evening {kôkon 黄昏} are moved to third day.

Section Three: Procedures for Karmic Connection Assembly {inmyaku e sahô 因脈會作法} [314]

This entails a further abbreviation of procedures followed in dharma lineage assembly {hômyaku e 法
脈会}, carried out in a single day. Platform manager's aide {jikiryô 直僚} (person in charge of karmic
connection certificates {inmyaku kakari 因脈係}) has recipients form a line and assigns them seating
places {kegyô i 加行位}. Precept master {kaishi 戒師} enters hall to great pounding of drum {dairai
jôden 大擂上殿}, three sequences {sanku 三鼓}. First explains of precepts {sekkai 説戒}; when
finished, has recipients chant Repentance Verse {Sangemon 懺悔文}. Head of ordainer's acolytes
{shitsujichô 室侍長} (or head attendant {zuikôchô 随行長}) performs water-sprinkling {shasui 洒
水}. Next, precept master administers precepts of triple refuge {sankikai 三歸戒}, three sets of pure
precepts {sanjujôkai 三聚浄戒}, and ten major precepts of restraint {jûjûkinkai 十重禁戒}. Then
confers lineage certificates {kechimyaku 血脈}. (Also, if there is enough time, sermon master
{sekkyôshi 説教師} may expound {fuen 布演} on meaning of precepts.)

[charts pp 315 - 316]

Chapter Five: Procedures for Dharma Sermon

{hôyaku sahô 法益作法}

Section One: Arrangement of Dharma Sermon Ritual Site {hôyaku dôjô hô 法益道場法} [317]

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The giving of the benefit {riyaku 利益} of the dharma {hô 法} to trainees {gakunin 学人} in a
monastery {sôrin 叢林} by lecturing on Buddha's sutras {bukkyô 仏経} or ancestral records {soroku
祖録} is called a "dharma sermon" {hôyaku 法益}. For ceremonial procedures {gyôshiki 行式}, see
Part One, Chapter One, "Daily Observances {nichibun gyôji 日分行持}," Section Six, "Morning
Convocation Sermon {sôsan hôyaku 早参法益}," and Section Twelve, "After-Meal Sermon {saiha
hôyaku 斎罷法益}."

Section Two: Explanation of Doctrine {sekkyô 説教} [317]

In advance of holding an explanation of doctrine {sekkyô 説教}: provide incense, flowers, lamps, and
candles {kôkatôshoku 香華灯燭} before buddha {butsuzen 仏前}; set up chair {isu 椅子} (if there is
no chair, use curved chair {kyokuroku 曲彔}) in front of bare pillar {rochû 露柱} (round pillar
{marubashira 丸柱}) on east side of dharma hall {hattô 法堂} or large ceremony room {daima 大
間}; drape offering-table cloth {uchishiki 打敷} over offering table {takusu 卓子} ({takajoku たかじ
ょく}) and arrange it with candle {shoku 燭} (on right, facing), flowers {ka 華} (on left, facing), water-
sprinkling vessel {shasuiki 洒水器}, and precept clappers {kaishaku 戒尺}.
When set time arrives, ring three sequences {san'e 三会} on hall bell {denshô 殿鐘}; great
assembly of assisting monks {zuiki no daishu 随喜の大衆} enter hall {jôden 上殿}, all together make
three prostrations {fudô sanpai 普同三拝}, take seats {chakuza 著座} and chant {dokuju 読誦} Heart
Sutra {Hannya shingyô 般若心経} (one, two, or three times). Rector {ino 維那} initiates chanting
{ko 挙} of buddha names {butsumyô 仏名}. All together {ichidô 一同} join in chanting {shôwa 唱
和} and worship buddha {raibutsu 礼仏} (in order to quiet lay visitors {sankeinin 参詣人} and make
time for those who have not yet taken their seats, instead of Ten Buddha Names {Jûbutsumyô 十仏
名}, names of thirty-five buddhas {sanjûgo butsu 三十五仏} or fifty-three buddhas {gojûsan butsu 五
十三仏} may be chanted, with prostrations {raihai 礼拝}).
Sangha hall postulant {dôan 堂行}, holding hand bell {shukei 手鏧} ({inkin 引鏧}), goes to
greet {haishô 拝請} sermon master {sekkyôshi 説教師}. Sangha hall postulant, sermon master,
acolyte {jisha 侍者}, and incense acolyte {jikô 侍香} enter hall {jôden 上殿} in sequence, to seven
rings of bell {shichigeshô 七下鐘} (in case there is only one acolyte who doubles as incense acolyte,
he/she follows behind, holding up {hôji 捧持} offering stand {sanbô 三方}, draped with covering
cloth {fukusa 袱子} and bearing incense burner {kôrô 香炉}, incense box {kôgô 香合}, precept
clappers {kaishaku 戒尺}, stick incense {senkô 線香} that has been lit, etc.). [318]
At this time, rector {ino 維那} stops buddha worship {raibutsu 礼仏}, initiates chanting {ko
挙} of Sutra Opening Verse {Kaikyôge 開経偈}; all together {ichidô 一同} join in chanting {shôwa
唱和} (take seats {chakuza 著坐} in accordance with hand bell {shukei 手鏧}). Sermon master
{sekkyôshi 説教師} enters hall {nyûdô 入堂}, offers stick of incense {jôkô 上香}, spreads cloth and
makes three prostrations {tengu sanpai 展具三拝}, then, without gathering up sitting cloth {zagu 坐
具}, sits in chair {i 椅} (high seat {kôza 高座}). Acolyte {jisha 侍者} places incense stand {kôdai 香
台} on table {takujô 卓上} in front of chair.
Sermon master burns incense {shôkô 焼香}, strikes precept clappers {kaishaku 戒尺} three
times {sange 三下}. In accordance with bell for stopping {tomekei 止鏧}, all together cease chanting
Sutra Opening Verse. Sermon master strikes precept clappers again once time {ichige 一下}, intones
following repentance verse {Sangemon 懺悔文}:

Good sons {zendanshi 善男子} and good daughters {zennyonin 善女人}), if you wish to hear
and receive the true dharma {shôbô 正法}, you must first make repentance {sange 懺悔}.
Although there are two procedures for the two types of repentance {nigi ryôsan 二儀両懺}, we
have a Repentance Verse {Sangemon 懺悔文} secured and maintaibed {goji 護持} by prior
buddhas {senbutsu 先仏}; repeating after me, you may chant it:

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 I now entirely repent {sange 懺悔} (strike precept clappers once) all the evil actions {akugô 悪
業} I have perpetrated in the past (strike precept clappers once), arising from beginningless
greed, anger, and delusion {tonjinchi 貪瞋痴} (strike precept clappers once) and manifested
through body, speech, and mind {shinkui 身口意} (strike precept clappers once).

(Repeat three times, or just one time; when finished strike precept clappers twice {nige 二下}).

You have now made repentance for the three spheres of karma {sangô 三業} -- body, speech,
and mind {shinkui 身口意} -- and attained attained great purification {daishôjô 大清浄}. Next
you must reverently take refuge {kie 帰依} in the three treasures {sanbô 三宝}: buddha,
dharma, and sangha {buppôsô 仏法僧}. The three treasures are of three kinds, each of which
has its own merit {kudoku 功徳}, namely: the three treasures as a single essence {ittai sanbô
一体三宝}; the three treasures as manifested [by the Buddha] {genzen sanbô 現前三宝}; and
the three treasures as maintained [by humans] {jûji sanbô 住持三宝}. When you take refuge
but once, all three kinds of merit shall be fully realized {enjô 円成}.

Sermon master takes up water-sprinkling vessel {shasuiki 洒水器}, censes it with incense smoke {kô
ni kunjiru 香に薫じる}, grasps annointing branch {shasuishi 洒水枝}, transfers dharma-nature water
{hosshôsui 法性水} from own head {jichô 自頂} to vessel three times. Next, he/she faces lay visitors
{sankeinin 参詣人} and sprinkles water three times; then, sprinkles water to right side to repay four
benefactors {shion 四恩} and sprinkles water to left side to benefit {rijun 利潤} the three classes of
existences {sannu 三有} (three times in each direction). When finished, he/she returns [dharma-
nature] to top of own head {mizukara no chôjô 自らの頂上} [from dharma-nature water{hosshôsui 法
性水}), again three times, then sets down water-sprinkling vessel {shasuiki 洒水器}. Next, he/she
gives precepts of three refuges {sankikai 三帰戒}.

Hail refuge in buddha {namu kie butsu 南無帰依仏},

hail refuge in dharma {namu kie hô 南無帰依法},
hail refuge in sangha {namu kie sô 南無帰依僧}.

I take refuge in buddha, honored as highest

{kie butsu mujôson 帰依仏無上尊},
I take refuge in dharma}, honored as stainless
{kie hô rijinson 帰依法離塵尊},
I take refuge in sangha, honored as harmonious
{kie sô wagôson 帰依僧和合尊}.

I have taken refuge in buddha {kie butsu kyô 帰依仏竟},

I have taken refuge in dharma {kie hô kyô 帰依法竟};
I have taken refuge in sangha {kie sô kyô 帰依僧竟}.

(Repeat three times, or intone only once. After each phrase {ku 句}, strike precept clappers {kaishaku
戒尺} once {ichige 一下}. For each phrase, in accordance with precept clappers, monks of great
assembly {daishu 大衆} and lay visitors join in chanting {shôwa 唱和}. At end, strike precept
clappers twice {nige 二下}).

Having given you the precepts of refuge {kikai 帰戒} in this way, from this time forth, the true
and perfect awakening {shishintô shôgaku 至真等正覚} of the Tathâgata {nyorai 如来} is
your guide and teacher {dôshi 導師}. You shall not take refuge {kie 帰依} in other paths
{yodô 余道}, due to his great pity {daizu 大慈}, great compassion {daihi 大悲}, and great
mercy {dai aimin 大哀愍}.

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When precepts of three refuges {sankikai 三帰戒} are finished, explanation of doctrine {sekkyô 説教}
begins. When explanation of doctrine is finished, sermon master {sekkyôshi 説教師} remains seated
in chair and chants Universal Transference of Merit {Fuekô 普回向}; all together {ichidô 一同} join
in chanting {shôwa 唱和}, "All buddhas throughout space and time... etc. {jîhô sanshî unnun 十方三
世云々}. Next, sermon master gets down from seat {geza 下座}, makes three prostrations {sanpai 三
拝} before buddha {butsuzen 仏前} (or, makes one prostration {ippai 一拝}). Incense acolyte {jikô 侍
香} lifts incense stand {kôdai 香台}; sangha hall postulant {dôan 堂行} holds hand bell {shukei 手
鏧} ({inkin 引鏧}); together they wait in main hall entrance {hasshakken 八尺間} for sermon master
to exit hall {shutsuden 出殿}, then escort him/her to his/her quarters {ryô 寮}.
In event that explanation of doctrine {sekkyô 説教} is held right after some other ceremony
{hôyô 法要}, when that ceremony is finished immediately initiate chanting {ko 挙} of Sutra Opening
Verse {Kaikyôge 開経偈} and have sermon master enter hall {jôden 上殿} and take seat.
Accordingly, hall bell {denshô 殿鐘}, Heart Sutra {Hannya shingyô 般若心経}, and buddha worship
{raibutsu 礼仏} are omitted. If there is some space of time before sermon master enters hall, those
may be carried out as usual, and entering of hall {jôden 上殿} takes place to seven rings of bell
{shichigeshô 七下鐘}.

Chapter Six: Procedures for Funerals

{sôgi hô 喪儀法}

Section One: Procedure for Funeral of a Venerable Monk {sonshuku sôgi hô 尊宿喪儀法}

Manifesting Nirvana {jijaku 示寂} [320]

When a venerable monk's {sonshuku 尊宿} health has deteriorated to the point that he/she is
close to manifesting nirvana {jijaku 示寂} [i.e. dying], his/her disciples {shôshi 小師}, grandchildren
disciples {shison 師孫}, and robe-and-bowl acolyte {ehatsu jisha 衣鉢侍者}, etc., have a meeting in
which they pack up his/her personal possessions {ehatsu rui 衣鉢類} and signature seal {inkan 印鑑}
and take protective custody of them. They also notify the various stewards {chiji 知事} of the
monastic community {sanmon 山門} and, if necessary, send out telegrams informing others of his/her
critical condition.

Announcement by Rector {ino kôhô 維那告報} [320]

When venerable monk has manifested nirvana {jijaku 示寂}, acolyte {jisha 侍者} conveys
that fact to rector {ino 維那}, who informs sangha hall assembly {sôdôshû 僧堂衆}. Method for that
is to hit block with mallet {meitsui 鳴槌} once {ichige 一下} and say:

The most reverend abbot conveys these words to the great assembly: "Wind and fire compel
each other, but they are not able to avoid each other."

Dôchô daioshô daishu ni dengo su 堂頭大和尚伝語大衆

Fûka aisemari, men suru ni oyobazu shite isu 風火相逼不及面違

Again, hit block with mallet once.

(Considering that this "conveyance of words" {dengo 伝語} is an archaic mode of expression, there is
nothing to prevent one from adding information about the circumstances of death).

Chanting of Last Teaching Sutra {yuikyô dokuju 遺経読誦} [320]

Sangha hall postulant {dôan 堂行} rings sangha hall bell {sôdô shô 僧堂鐘} to gather monks
of hall assembly {dôshu 堂衆}, who in a body go up to abbot's quarters {hôjô 方丈}. All together
make three prostrations {fudô sanpai 普同三拝}, chant {dokuju 読誦} Last Teaching Sutra

237
{Yuikyôgyô 遺教経} and express condolences {chôji 弔詞} to disciples {shôshi 小師}, etc., of
deceased. Next, close followers {kinji 近侍} such as disciples and grandchildren disciples {shison 師
孫} set up a table in abbot's quarters and arrange it with flowers, incense burner, and candles
{karoshoku 華炉燭}. If there is a final verse {yuige 遺偈} or final admonition {yuikai 遺偈}, it
should be written on a signboard or piece of paper and hung front and center {shômen 正面} in abbot's
private quarters {shindô 寝堂} (inner abbot's quarters {nai hôjô 内方丈}). (If deceased is the "east
hall" {tôdô 東堂}, that is to say, the previous abbot {senjû 先住}, this should be done in his/her
retirement quarters {inryô 隠寮}; ritual procedure {sahô 作法} is same as above).

Gate Placard {monpai 門牌} [321]

Next, rector {ino 維那} sets up a gate placard {monpai 門牌}, as indicated in diagram below,
by side of gate (this is sometimes encircled on all four sides with a low bamboo fence, or the like). Do
not set up offerings of flowers and candles {kashoku 華燭}.

Misfortune in this Monastery

The Most Reverend Abbot has Manifested Nirvana at <hour> o'clock on the
<day> of this month.
Reported with this sign by Monk/Nun <Name>, Hall Manager

山門不幸
堂頭大和尚以本月某日某時示寂
堂司　比丘／比丘尼　某甲 以訃報告

Length of signboard is about 76 centimeters (30 inches); width is about 18 centimeters (7 inches);
length of post between ground and sign is about 1.25 meters (49 inches).

(According to the Small Eihei Rules of Purity {Eihei shô shingi 永平小清規} by Gentô Sokuchû 玄透
即中 (1729-1807):

Signboard {fuhai 訃牌} should be stood on left side of outer gate {omotemon 表門}. Letters
that are sloppy {metsuretsu 滅裂} are a blemish {kakin 瑕瑾} on the monastery {sôrin 叢林},
so someone who is skilled at writing should be chosen to produce it.

It is best to have a skilled calligrapher write the sign.)

Leader of Funeral {shusô 主喪} [321]

In the case of the death {senge 遷化} of an abbot {dôchô 堂頭}, a venerable monk {sonshuku
尊宿} who is a dharma relative {hôrui 法類}, abbot of a neighboring monastery {rinpô 隣峰}, or
perhaps head of clan {monshu 門首} is invited to serve as leader of funeral {shusô 主喪} (prior
{tokan 都管}). Or, some other appropriate venerable monk may be invited, in accordance with the
will {yuimei 遺命} of the deceased. In the case of the death of a reverend previous abbot {tôdô oshô
東堂和尚}, leader of funeral should be established based on these same principles. All aspects of
funeral rites {sôji 喪事} are carried out after receiving orders from leader of funeral.

Announcement Letters {fujô 訃状} [321]

Announcement letters {fujô 訃状} sent out by leader of funeral {shusô 主喪} are written in
accord with following protocol:

<day, month, year>

Misfortune in this Monastery

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 This letter is to inform you that the Abbot / Previous Abbot, the Most Reverend <Name>, has
manifested nirvana at <hour> o'clock on the <day> of this month.

The funeral {sôgi 葬儀} will be held at this monastery at <hour> o'clock on <day>. I humbly
beg your presence. RSVP.

Respectfully Yours,

Monk/Nun <Name>,
Funeral Leader of <Name> Monastery

某寺主喪　比丘／比丘尼　某甲（主喪の名）謹而啓
山門不幸 今月某日某時　堂頭／東堂　某甲大和尚示寂
某日某時　於当寺営弁葬儀　伏乞照亮　伏而以訃告
年　月　日

The preceding letter should be written on starched paper {noriire 糊入} (white paper) and put in a
formal envelope {karo 可漏} like the one represented below:

[Diagram of Formal Envelope {karo 可漏}] [322]

Most Reverend Abbot of <Name> Monastery

Respectfully Submitted, Monk/Nun <Name>
Funeral Leader of <Name> Monastery

某寺堂頭大和尚
某寺主喪　比丘／比丘尼　某甲謹封

According to old rules {kohô 古法}, funeral notice should be sent out in name of leader of funeral
{shusô 主喪}, but it is permissible for a bereaved disciple {yuitei 遺弟} or dharma relative {hôrui 法
類} to send them out, with joint signatures. Also, in the case of a funeral notice for a previous abbot
{tôdô 東堂} sent out by a funeral leader who is current abbot {genjû 現住}, if current abbot is a
disciple {totei 徒弟} of the deceased, the expression "Most Reverend" {daioshô 大和尚} should be
eliminated, and the words "Poor Disciple <Name>" {heishi bôkô 弊師某甲} written instead. When
being sent by mail, an ordinary white envelope may be used instead of formal envelope {karo 可漏}.

Ceremonial Will {yuishoku 遺嘱} [323]

This is a ceremonial will {yuishoku 遺嘱} produced for two rows of officers {ryôjo 両序} and
monks of great assembly {daishu 大衆} in monastic community {sanmon 山門}. Writing of will
{yuisho 遺書} must take place while deceased is still alive.

To the entire assembly:

The karmic conjunction of the four elements is fading {shidai enja 四大縁謝}, and now they
are breaking apart. My personal property {eshi 衣資} is elegantly simple {kotan 枯淡}, but
now I have the trouble of dividing it up among the assembly. In my funeral rites {sôji 喪事}, I
beg you, do not do not squander the assets of the monastery {jôjû 常住} on a big production.

<Name>, Abbot / Previous Abbot of <Name> Monastery

?? {bandan 槃談}

某寺 住持／東堂某甲

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 四大縁謝　決別于玆　衣資枯淡　煩衆分散。喪事乞　
勿以盛挙費常住 衆悉

某寺 住持／東堂某甲　盤談

Make a copy of original of preceding ceremonial will document {yuishokusho 遺嘱書} on thick
ceremonial paper {hôsho 奉書} and hang it in abbot's private quarters {shindô 寝堂}, to make it
widely known.

Etiquette for Various Buddha Rites {sho butsuji no gi 諸仏事の儀} [323]

When current abbot {genjû 現住} passes away {senge 遷化}, old rules {kohô 古法} call for
current abbot of main monastery {honji 本寺} to invite someone to serve as torch-wielding officiant
{hinkoshi 秉炬師} (in case of cremation {kasô 火葬}) or mattock-lifting officiant {kokakushi 挙钁
師} (in case of burial {dosô 土葬}). However, leader of funeral {shusô 主喪}, together with disciples
{shôshi 小師} and grandchildren disciples {shison 師孫}, etc., confer with each other, take wishes of
associates {koshi 故師} into account, and invite some suitable master of the lineage {shûshi 宗師}
from among abbots of neighboring monasteries {rinpô 隣峰}, forebearers {sonzoku 尊属} and
dharma relatives {hôrui 法類}, or the monastery's head of clan {monshu 門首}, to serve. A decoction-
offering officiant {tentôshi 奠湯師} and tea-offering officiant {tenchashi 奠茶師} are also invited
from among the same group of candidates. When funeral is for previous abbot {tôdô 東堂}, follow
these same guidelinesw.
Invitation letters for buddha rite officiants {butsujishi 仏事師} are as indicated below (literary
form of these, too, may be edited to be less archaic).

Respectfully Addressed (kinkei 謹啓)

With regard to <Name>, Abbot / Previous Abbot of <Name> Monastery, in the past days,
his/her four elements {shidai 四大} have not been in proper order, and medical treatment had
no effect, so at <time> o'clock on the <day> of this month he/she manifested nirvana (jijaku 示
寂). Funeral rites {sôgi 喪儀} will be held at this monastery at <time> o'clock on the <day> of
<month>. We humbly invite you to serve as torch wielding {hinko 秉炬} / mattock lifting
{kokaku 挙钁} officiant {shi 師} and respectfully beg your acceptance {yônô 容納}.

Respectfully Submitted,

Funeral Leader of <Name> Monastery

Monk/Nun <Name>

Bereaved Disciples {yuitei 遺弟}

Monk/Nun <Name>

Grandchild Disciples {shison 師孫}

Monk/Nun <Name>

(line up names)

Signed,
Followers {zaka 座下} of the Most Reverend Abbot {dôchô daioshô 堂頭大和尚} of <Name>
Monastery

Inviting Various Funeral Officials; Inviting Various Buddha Rite Officiants {shô sôsu shoshoku
請喪司諸職, shô sho butsujishi 請諸仏事師} [325]

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 Next, in consultation with two rows {ryôjo 両序}, bereaved disciples {yuitei 遺弟}, and
dharma relatives (hôrui 法類}, leader of funeral {shusô 主喪} invites various funeral officials {sôsu
no shoshoku 喪司の諸職}. Those include: rector {ino 維那}, guest prefect {shika 知客}, portrait
acolyte {jishin 侍真}, portrait offerings attendant {kushin 供真}, secretary {shoki 書記}, etc.
Next, invite various buddha rite officiants {butsuji shi 仏事師}. Nine officiants {kyûshi 九師}
are invited to lead each of "nine buddha rites" {kyû butsuji 九仏事}: (1) encoffining {nyûgan 入龕},
(2) moving coffin {igan 移龕}, (3) sealing coffin {sagan 鎖龕}, (4) hanging portrait {kashin 掛真},
(5) small convocation facing portrait {taishin shôsan 対真小参}, (6) raising coffin {kigan 起龕}, (7)
offering decoction {tentô 奠湯}, (8) offering tea {tencha 奠茶}, (9) wielding torch {hinko 秉炬} or
lifting mattock {kokaku 挙钁}. Among these, if hanging portrait and small convocation are omitted,
ceremony becomes one of "seven buddha rites" {shichi butsuji 七仏事}. If, in addition, encoffining
and moving coffin are omitted, ceremony becomes one of "five buddha rites" {go butsuji 五仏事}. If
only offering decoction, offering tea, and wielding torch are performed, ceremony becomes one of
"three buddha rites" {san butsuji 三仏事}. Take circumstances of monastery into consideration when
deciding which set of buddha rites {butsuji 仏事} to use.

Template for Register of Invited Funeral Officials {shô sôsu shoshoku bôzu 請喪司諸職牓図}
[325]

Misfortune in this Monastery, Humbled Handled

Pure Assembly of Invited Officials for Funeral of
Most Reverend Abbot <name>, who has Manifested Nirvana
山門不幸伏値
堂頭大和尚示寂請喪司諸職清衆

(list of appointees to positions)

Rector {ino 維那}: Reverend {rikishô 力生} <name>
Initiator of Sutra Chanting (kokyô 挙経}: Reverend <name>
Secretary {shoki 書記}: Reverend <name>
Guest Prefect {shika 知客}: Reverend <name>
Portrait Acolyte {jishin 侍真}: Reverend <name>
Portrait Offerings Attendant {kushin 供真}: Reverend <name>

Above is a full presentation {zaizen 在前} of the humbly invited assembly {fûki shushitsu 伏
希衆悉}

Respectfully Announced {kinpaku 謹白},

Monk/Nun <name>, Rector {ino 維那}
<day, month, year>

Template for Register of Buddha Rites Invitees {shô sho butsuji bôzu 請諸仏事牓図}[325]

Misfortune in this Monastery, Humbled Handled

Venerable Assembly Invited to Perform Buddhist Rites for
Most Reverend Abbot <name>, who has Manifested Nirvana
山門不幸伏値
堂頭大和尚示寂請諸仏事尊衆

Encoffining {nyûgan 入龕}: Most Reverend <name>

Moving Coffin {igan 移龕}: Most Reverend <name>
Sealing Coffin {sagan 鎖龕}: Most Reverend <name>
Hanging Portrait {kashin 掛真}: Most Reverend <name>
Small Convocation {shôsan 小参}: Most Reverend <name>

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 Raising Coffin {kigan 起龕}: Most Reverend <name>
Offering Decoction {tentô 奠湯}: Most Reverend <name>
Offering Tea {tencha 奠茶}: Most Reverend <name>
Wielding Torch {hinko 秉炬}
or : Most Reverend <name>
Lifting Mattock {kokaku 挙钁}

Respectfully Announced {kinpaku 謹白},

Monk/Nun <Name>, Leader of Funeral {shusô 主喪}
<day, month, year>

Template for Register of Sequential Procedures in Funeral {sôchû gyôhô shidai bôzu 喪中行法次
第牓図} [325]

Misfortune in this Monastery, Humbled Handled

Sequence of Procedures in Funeral for
Most Reverend Abbot <name>, who has Manifested Nirvana
山門不幸伏値
堂頭大和尚示寂喪中行法次第

<date and time>

Buddha Rite of Encoffining {nyûgan butsuji 入龕仏事}
Recitation of Buddha Names {nenju 念誦}
Sutra Chanting {fugin 諷経}

<date and time>

Buddha Rite of <name rite>

(list all procedures in this manner)

We humbly request that everyone grace this monastery with their luminescent presence.
合山照顧

Respectfully Announced {kinpaku 謹白},

Monk/Nun <Name>, Leader of Funeral {shusô 主喪}
<day, month, year>

In case of cremation rites {dabishiki 荼毘式} (funeral by cremation {kasô 火葬}), officiant
{dôshi 導師} is called torch-wielding officiant {hinkoshi 秉炬師}. In case of burial rites
{nandaishiki 難提式} (funeral by burial {dosô 土葬}), officiant is called mattock-lifting
officiant {kokakushi 挙钁師}.

Registers {bô 牓} [326]

Register of invited officials and register of invited buddha rite officiants {butsujishi 仏事師}
should be raised for display (usually they are written on paper and pasted) in an appropriate place in
buddha hall {butsuden 仏殿} (generally a main hall {hondô 本堂} serving as buddha hall). Also,
register of sequential procedures in funeral, along with list of that particular day's funeral appointees
{sôgi sajô 喪儀差定}, should be posted. Text for posted announcements is as given above.

Encoffining {nyûgan 入龕} [326]

When appointed time approaches, disciples {shôshi 小師}, grandchildren disciples {shison 師
孫}, close followers {kinji 近侍}, relatives {shinzui 親随}, etc., bathe {sôyoku 澡浴} venerable
corpse {songai 尊骸} using fragrant decoction {kôtô 香湯} that has been prepared ahead of time and

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shave its head {teizu 剃頭}. When finished, they change body into pure new robes {shin'e 新衣}, put
nirvana robe {nehan'e 涅槃衣} on it, place it in coffin {nôkan 納棺}. That spirit coffin {reikan 霊棺}
is then put into coffin {gan 龕}, which is placed in proper position {shô i 正位} in abbot's private
quarters {shindô 寝堂} (inner abbot's quarters {naihôjô 内方丈}). As a frontal emblem, draw a full
circle (sign of completeness) {ichiensô 一円相} on front of spirit coffin. When placing spirit coffin
into coffin, drape coffin with a decorative robe {shôgon'e 荘厳依} kesa {kesa 袈裟}. Drape a white
offering-table cloth {shiro uchishiki 白打敷} over table {taku 卓} in front of coffin {gan 龕}. Place
flowers, incense burner, and candles {karoshoku 華炉燭}, etc., on table in accordance with proper
procedure {nyohô 如法}. Place deceased's staff {shujô 拄杖}, whisk {hossu 払子}, and other dharma
implements {hôgu 法具} on a table nearby, as if he/she were still alive {zaise 在世}.
When preparations are finished, ring bell {meishô 鳴鐘} to summon assembly; two rows
{ryôjo 両序} of officers and monks of great assembly {daishu 大衆} stand at their places {i 位}.
Disciples {shôshi 小師} and grandchildren disciples {shison 師孫} form a line behind portrait shrine
{shingan 真龕}. Funeral official {sôsu 喪司} serving as rector {ino 維那} comes out and invites
officiant of rite of encoffining {nyûgan butsujishi 入龕仏事師}: he/she goes before buddha rite
officiant {butsujishi 仏事師}, rings hand bell {shukei 手鏧} ({inkin 引鏧}), and makes three
prostrations {sanpai 三拝} in accordance with proper procedure. They make mutual bow with hands
clasped {ai'itsu 相揖}, then rector leads him/her to place in front of portrait shrine. When buddha rite
officiant arrives at place, he/she intones a dharma phrase {hôgo 法語}, burns incense {shôkô 焼香},
then performs offering of tea and decoction {kenchatô 献茶湯}. When finished, rector performs
recitation of buddha names {nenju 念誦}. Great assembly gasshos {gasshô 合掌} and listens.
(Recitations {nenju 念誦} and dedications of merit {ekô 回向} fall to the rector; sutras and dharanis
{kyôshu 経呪} are initiated {ko 挙} by person serving as initiator of sutra chanting (kokyô 挙経}).

Encoffining Recitations {nyûgan nenju 入龕念誦} [326]

Let us earnestly consider {setsui 切以} [how the Buddha] skillfully weighed {zengen 善権}
[people's capacities] in broadly preaching [the Dharma], dividing the traces of his teachings
{keshaku 化迹} among humans and devas {ninden 人天}. The subtle essence {myôtai 妙体}
exists unto itself {dokuson 独存}, yet it passes by mysterious function {genki 玄機} into the
buddhas and patriarchs {busso 仏祖}. We respectfully reflect on {kyôi 恭惟} Most Reverend
{daioshô 大和尚} <Name>, this monastery's {tôzan 当山} abbot in the <ordinal number>
generation, who has newly entered final nirvana {shinpatsunehan 新般涅槃}. The perfectly
round {koen 孤円} moon of wisdom {chigetsu 智月} instantly encompasses all the light
[reflected] in the myriad waves; the vast vehicle of compassion {hijô 悲乗} responds {ô 応}
even better to stimulae {kan 感} [i.e. the appeals of beings] coming from the ten directions
{jippô 十方}. When one looks upon its face there is no ground [to stand on], but if one unfurls
an intention [to awaken] there is refuge. We now gather this pure assembly {seishu 清衆} to
praise {san'yô 讃揚} the holy names {shôgô 聖号} [of buddhas]. I request the great assembly
to recite {nen 念}.

切以、 善権普示、 分化跡於人天、 妙体独存、 越玄機於仏祖。恭惟 新般涅槃当山何世某甲

大和尚、孤円智月、俄収万水之光、広大悲乗却応十方之感。瞻顔無地、披志有歸。是集清衆、
讃揚聖号。仰憑大衆念。

(Great assembly together chants Ten Buddha Names {Jûbutsumyô 十仏名}).

Next, initiator of sutra chanting (kokyô 挙経}) initiates chanting of Great Compassion Dharani
{Daihishu 大悲祝}. Dedication of merit {ekô 回向} is as follows:

Having sung praises {shôyô 称揚} of the holy names {shôgô 聖号}, made offerings {kenbi 献
備} of tea and decoctions, and chanted sutras {fugin 諷経}, we present {bu 奉} the merit
{kudoku 功徳} to Most Reverend {daioshô 大和尚} <Name>, this monastery's {tôzan 当山}

243
 abbot in the <ordinal number> generation, who has newly entered final nirvana {hatsunehan
般涅槃}, that his/her marvelous awakening {myôkaku 妙覚} may be adorned {shôgon 荘厳}
within the land of no birth {mushôkoku 無生国}.

Again I trouble the great assembly to chant.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

When finished, all together make three prostrations {fudô sanpai 普同三拝}, disperse from hall
{sandô 散堂}. Disciples {shôshi 小師} and grandchildren disciples {shison 師孫} remain behind
portrait shrine {shingan 真龕} and make prostrations in reply {tôhai 答拝}. If area behind shrine is
too cramped, they may stand in attendance at side of shrine {gansoku 龕側}; they should then
maintain that pattern in all that follows.

Moving Coffin {igan 移龕} [327]

When set time arrives, ring bell {meishô 鳴鐘} to summon assembly and move portrait shrine
{shingan 真龕} from abbot's private quarters {shindô 寝堂} (inner abbot's quarters {naihôjô 内方
丈}) to lower section {gekan 下間} (in west section, facing east) of dharma hall {hattô 法堂}. In
ordinary temples, the west side of reception hall {kyakuden 客殿} is used. For a room, make an
enclosure with white curtains {hakumaku 白幕}. Also move all dharma implements {hôgu 法具},
such as staff {shujô 拄杖} and whisk {hossu 払子}. While sounding drum and cymbals {kuhatsu 鼓
鈸}, move coffin {gan 龕}; when finished, monks of great assembly {daishu 大衆} stand at places {i
位}. Funeral official {sôsu 喪司} serving as rector {ino 維那} invites officiant of rite of moving
coffin {igan butsujishi 移龕仏事師}. He/she intones dharma phrase {hôgo 法語}, burns incense
{shôkô 焼香}, performs offering of tea and decoction {kenchatô 献茶湯} just as in previous rite, but
there is no recitation of buddha names {nenju 念誦}. Person in charge of initiating sutra chanting
(kokyô 挙経}) initiates chanting of Great Compassion Dharani {Daihishu 大悲祝}. Dedication of
merit {ekô 回向} is as follows:

Having moved the coffin {igan 移龕}, made offerings {kenbi 献備} of tea and decoctions, and
chanted sutras {fugin 諷経}, we present {bu 奉} the merit {kudoku 功徳} to Most Reverend
{daioshô 大和尚} <Name>, this monastery's {tôzan 当山} abbot in the <ordinal number>
generation, who has newly entered final nirvana {hatsunehan 般涅槃}, to increase the honor
{zôsô 増崇} of his/her spiritual position {shin i 真位}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

When finished, all together make three prostrations {fudô sanpai 普同三拝}. Disciples {shôshi 小師},
grandchildren disciples {shison 師孫}, etc., make prostrations in reply {tôhai 答拝}, just as in
previous rite.

Sealing Coffin {sagan 鎖龕} [328]

Sealing of coffin {sagan 鎖龕} usually takes place immediarely after moving coffin {igan 移
龕}. Ring one sequence on small bell {shôshô ichie 小鐘一会}. Monks of great assembly {daishu 大
衆}, without moving from their previous positions, stand in concentration {ryûjô 立定} and wait.
Funeral official {sôsu 喪司} serving as rector {ino 維那} invites buddha rite officiant {butsujishi 仏
事師}. When officiant of rite of sealing coffin {sagan butsujishi 鎖龕仏事師} advances to center and
stands, portrait offerings attendant {kushin 供真} places coffin key (sasu 鎖子} on offering stand
{sanbô 三方} and holds it out for officiant to take. Officiant lifts key, intones dharma phrase {hôgo 法
語}. When finished, he/she passes it to portrait acolyte {jishin 侍真}, who locks coffin (nowadays
there is only the dharma phrase). Next, burning incense {shôkô 焼香}, offering of tea and decoction
{kenchatô 献茶湯}, and sutra chanting {fugin 諷経} of Great Compassion Dharani {Daihishu 大悲

244
祝} are performed, as in previous rite. (Dedication of merit {ekô 回向} is same as that for moving
coffin {igan 移龕}, except that it begins with words, "Having sealed the coffin {sagan 鎖龕},..."). All
together make three prostrations {fudô sanpai 普同三拝}, disperse from hall {sandô 散堂}. Disciples
{shôshi 小師}, grandchildren disciples {shison 師孫}, etc., stay by portrait shrine {shingan 真龕} and
do not disperse.

Hanging Portrait {kashin 掛真} [328]

When preparations are finished, ring bell {meishô 鳴鐘} to summon great assembly {daishu
大衆}. Funeral official {sôsu 喪司} serving as rector {ino 維那} invites officiant of rite of hanging
portrait {kashin butsujishi 掛真仏事師}. Portrait {shin 真} (likeness) of departed master {koshi 故師}
is mounted in advance of the funeral. When portrait hanging officiant {kashinshi 掛真師} advances to
center and stands, portrait offerings attendant {kushin 供真} places portrait on offering stand {sanbô
三方} and holds it out for officiant to take. Portrait hanging officiant lifts it, intones dharma phrase
{hôgo 法語}, then passes it to to portrait acolyte {jishin 侍真}, who has it hung up on top of Sumeru
altar {shumidan 須弥壇}. Next, there is offering of tea and decoction {kenchatô 献茶湯}, sutra
chanting {fugin 諷経} of Great Compassion Dharani {Daihishu 大悲祝}. Dedication of merit {ekô
回向} is as follows:

Having hung the portrait, made offerings {kenbi 献備} of tea and decoctions, and chanted the
Great Compassion Dharani, we present {bu 奉} the merit {kudoku 功徳} to Most Reverend
{daioshô 大和尚} <Name>, this monastery's {tôzan 当山} abbot in the <ordinal number>
generation, who has newly entered final nirvana {hatsunehan 般涅槃}, to increase the honor
{zôsô 増崇} of his/her spiritual position {shin i 真位}.

("All buddhas throughout space and time... etc. " {jîhô sanshî unnun 十方三世云々}).

When finished, all together make three prostrations {fudô sanpai 普同三拝}, disperse from hall
{sandô 散堂}.

(Hang portrait in front and center {shôchû 正中} of dharma hall {hattô 法堂}, that is to say, on top of
Sumeru altar {shumidan 須弥壇}, and enclose back of it with a folding screen {byôbu 屏風}. Arrange
offerings of paper flowers {shika 紙華} and white paper flowers {soka 素華}. "Paper flowers" {shika
紙華} are made of paper cut in the shape of the foliage of willow trees. In China, when parting with a
dear one, there is a custom of breaking off a willow branch and putting it into the sleeve of the person
who is leaving, so the offering of paper flowers expresses the meaning of seeing off someone who has
died. "White paper flowers" {soka 素華} are paper representations of white lotus blossoms. They
symbolize the realm of purity. The offering of white flowers is based on the Nirvana Sutra {Nehangyô
涅槃経}, which has a passage that reads: "In those trees there was silence, and all of them turned
completely white." At the time of the Buddha's nirvana, the evergreen Śâla trees {shara no ki 娑羅樹}
that he died under are said to have turned white in color.)

Small Convocation Facing Portrait {taishin shôsan 対真小参} [329]

Standard practice is to hold this on evening before procession to crematorium {suisô 出喪}.
This buddha rite {butsuji 仏事} may be performed by torch-wielding officiant {hinkoshi 秉炬師}, but
if all nine buddha rites {kyû butsuji 九仏事} are held, it is best to invite a separate officiant. To begin
with, funeral official {sôsu 喪司} serving as rector {ino 維那}, together with disciples {shôshi 小師},
goes to quarters {ryô 寮} of small convocation officiant {shôsanshi 小参師}, burns incense {shôkô 焼
香} and invites {haishô 拝請} him/her. When set time arrives, ring bell {meishô 鳴鐘} and gather
assembly in front of coffin, standing in two ranks {ryôban 両班} (assembly may line up freely, but
places closer to master {shike 師家} are for those higher in rank). Officiant, in keeping with beating of
small convocation drum {shôsanku 小参鼓}, advances in front of coffin {gan 龕}, burns incense,
withdraws and takes seat in chair facing portrait shrine {shingan 真龕}. Five accolytes {go jisha 五侍

245
者} line up behind him/her. Next, five acolytes bow with gassho {monjin 問訊}, two ranks bow with
gassho. Acolyte's dharma-requesting incense {shôhôkô 請法香}, topic words {suigo 垂語}, questions
and answers {mondô 問答}, and summary of the point {teikô 提綱} are all same as in ordinary small
convocation {shôsan 小参}. When finished, small convocation officiant withdraws.

Funeral Eve Recitations {daiya nenju 大夜念誦} [329]

Upon conclusion of small convocation {shôsan 小参}, ring one sequence on small bell
{shôshô ichie 小鐘一会}, immediately followed by rector's {ino 維那} chanting of funeral eve
recitations {daiya nenju 大夜念誦} (daiya 大夜 is also written as taiya 逮夜, etc.). Text reads as
follows:

Announcing to the great assembly {daishu 大衆}:

Most Reverend {daioshô 大和尚} <Name>, this monastery's {tôzan 当山} abbot in the
<ordinal number> generation, newly entered into final nirvana {hatsunehan 般涅槃}, has
already returned to true quiescence {shinjaku 真寂}. Once this day has passed, our allotted
spans of life, too, will have decreased accordingly, like fish in waters that are drying up. What
pleasure is there in this? We in this assembly {shutô 衆等} should strive with great effort
{shôjin 精進}, as if to save ourselves from flames on our heads {zunen 頭燃}. Only reflect on
{nen 念} impermanence {mujô 無常}: take heed and do not be negligent {hôitsu 放逸}.

Respectfully gathering the great assembly, we reverently convene at the coffin curtain and
chant and uphold {juji 誦持} the glorious names {kômyô 洪名} of those possessed of myriad
virtues {mantoku 万徳}. We offer [the merit from this] for the sake increasing [his/her] honor
{zôsô 増崇} on the path of awakening {kakurô 覚路}. I request the great assembly to recite
{nen 念} (Ten Buddha Names {jûbutsumyô 十仏名}).

Next, burn incense {shôkô 焼香}, offer tea and decoction {kenchatô 献茶湯}, do sutra chanting
{fugin 諷経} of Great Compassion Dharani {Daihishu 大悲祝}. Dedication of merit {ekô 回向} is as
follows:

Having performed recitations {nenju 念誦}, made offerings {kenbi 献備} of tea and
decoctions, and chanted the Great Compassion Dharani, , we present {bu 奉} the merit
{kudoku 功徳} to Most Reverend {daioshô 大和尚} <Name>, this monastery's {tôzan 当山}
abbot in the <ordinal number> generation, who has newly entered final nirvana {hatsunehan
般涅槃}, to increase the honor {zôsô 増崇} of his/her spiritual position {shin i 真位}.

("All buddhas throughout space and time... etc. " {jîhô sanshî unnun 十方三世云々}).

When dedication of merit is finished, all together make three prostrations {fudô sanpai 普同三拝},
disperse from hall {sandô 散堂}. Disciples {shôshi 小師}, etc., go to seat of small convocation
officiant {shôsanshi 小参師} and make prostrations in thanks {jahai 謝拝}. (After a short break
{shôkei 少憩}, a sermon {sekkyô 説教} or dharma talk {hôwa 法話} may be given in which the
virtues of the departed master {koshi 故師} are recalled, or an all-night vigil {tsuya 通夜} buddha
praising {tanbutsu 歎仏} may be held. Also, those who so desire may chant sutras {jukyô 誦経} one
after another, spending the entire night in mourning).

Raising Coffin {kigan 起龕} [330]

On day after funeral eve recitations {daiya nenju 大夜念誦}, various funeral officials {sôsu no
shoshoku 喪司の諸職} discuss in advance such matters as ritual implements {dôgu 道具} and
procedures for procession to crematorium {suisô 出喪}, making sure that preparations take place
without any oversights. When set time arrives, first ring great bell {daishô 大鐘} one hundred and

246
eight times to announce [event] far and near {ongon 遠近}. Next, ring bell {meishô 鳴鐘} to gather
assembly. Monks of great assembly {daishu 大衆} and two rows {ryôjo 両序} of officers stand in
concentration {ryûjô 立定} as usual. Funeral official {sôsu 喪司} serving as rector {ino 維那} invites
coffin-raising officiant {kiganshi 起龕師}. When raising of incense {nenkô 拈香} and dharma phrase
{hôgo 法語} are finished, rector {ino 維那} initiates recitations {nenju 念誦} for raising coffin
{kigan 起龕} (by ancient custom, these recitation {nenju 念誦} are not to be drawn out, but read
rapidly):

Having lifted the golden coffin, we go around the great city of Kusinagara {Kushi 狗尸}
[where the Buddha died], streamers {dôban 幢幡} swaying in the sky, heading for the rite of
cremation {dabi 荼毘}. I request the great assembly to chant in praise {shôsan 称讃} of the
glorious names {kômei 洪名} [of the ten buddhas], and with the pulling open of the curtain
[around the coffin], to raise the thought {nen 念} of assisting in the path of awakening {kakuro
覚路}.

(In case of putting entire body into stupa {zenshin nittô 全身入塔}, that is, burial {endo 掩土},
replace phrase "heading for the rite of cremation" with "heading for the rite of burial {nandai 難提}.")

Next , when chanting of Great Compassion Dharani is finished, play three series {santsû 三通} on
drum and cymbals {kuhatsu 鼓鈸} as an invocation {kanjô 勧請}.
Leader of funeral {shusô 主喪} has postulant {anja 行者} compare names of anticipated
participants in rite {gijû 儀従} recorded in ledger {kobikae 小簿} with those who actually show up,
supervising formation of lines to avoid confusion in procession to crematorium {suisô 出喪}. Order of
procession {gyôretsu 行列} is as established in list of appointees {sajô 差定}. Depending on width of
road, procession should be either two by two or single file; when switching from former to latter
mode, person on left goes ahead of one on right. Funeral {sôsô 送葬} appurtenances should be
arranged in pairs or double pairs.

Four Colored Banners {irobata shiryû 彩幡四流}

The Tathâgata Attested to Nirvâṇa

Forever Cutting Off Birth and Death
If Any Achieve Wholehearted Listening,
They will Forever Attain Supreme Ease.

nyorai shô nehan 如来証涅槃

yôdan o shôji 永断於生死
nyaku u shii shinchô 若有至心聽
jô toku mujô raku 常得無上楽

Four White Banners {shirobata shiryû 白幡四流}

Supreme Great Nirvâṇa

Completely Bright Eternal Light of Quiescence
Ordinary Deluded People Call it Death
Non-Buddhists Grasp it as Extermination

mujô dai nehan 無上大涅槃

enmyô jô jakushô 円明常寂照
bonpu i shishi 凡夫謂之死
gedô shû i dan 外道執為断

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(When attendees at ceremony{gito 儀徒} are numerous, it is permissible to make an additional four
white banners {shirobata shiryû 白幡四流} and write on them another four-line verse {shiku no ge 四
句の偈}, such as the Verse of Impermanence {Mujôge 無常偈}:

All things are impermanent 諸行無常;

This is the dharma of arising and passing away 是生滅法.
When arising and passing away is extinguished 生滅滅已,
Regard that nirvâṇa as ease 寂滅爲樂.)

"Buddha Names" Banners {butsumyôban 仏名幡) [332]

Write names of ten buddhas {jûbutsu no myôgô 十仏の名号} on ten red banners {kôban 紅
幡}:

Vairochana Buddha, pure Dharmakâya

{shinjin pashin birûshânô fû 清浄法身毘盧舍那仏}

Lochana Buddha, complete Sambhogakâya

{enmon hôshin rushânô fû 円満報身盧遮那仏}

Shakyamuni Buddha, of myriad Nirmânakâyas

{senba'i kashin shikyâmûnī fû 千百億化身釈迦牟尼仏}

Miroku Buddha, of future birth

{tôrai asan mirû sonbû 当来下生弥勒尊仏}

All buddhas throughout space and time

{jīhô sanshī ishī shīfû 十方三世一切諸仏}

Monju Bodhisattva, of great holiness

{daishin bunjusurī bûsâ 大聖文殊師利菩薩}

Samantabhadra Bodhisattva, of great activity

{daijin fuen bûsâ 大聖普賢菩薩}

Avalokiteśvara Bodhisattva, of great compassion

{daihi kanshiin bûsâ 大聖觀世音菩薩}

All honored ones, bodhisattvas, mahâsattvas;

{shīson bûsâ môkôsâ 諸尊菩薩摩訶薩}

Wisdom beyond wisdom, mahâ-prajñâ-pâramitâ.

{môkô hôjâ hôrômī 摩訶般若波羅蜜}

(The current practice of making a single red banner, calling it the "Vairochana banner" {biruban 毘盧
幡}, and writing the name of one buddha on it —"Vairochana Buddha, pure Dharmakâya" — is
improper. In various rules of purity {shingi 清規}, that one name is used as shorthand to signify the
ten buddha names; this gave rise to the mistaken notion that only one banner for that one buddha is
needed. In any case, even if the decision is made to simplify the ceremony by using just a single
"Vairochana banner," the names of all ten buddhas must be recited {koshô 挙唱}).

"Final Verse" Banner {yuigebata 遺偈幡} [332]

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 Write final verse {yuige 遺偈} of departed master {koshi 故師} on white banners {shirohata
白幡}. (Write one phrase {ku 句} on one banner, or two phrases. It is also permissible to write all the
phrases on a single banner.)

[CHART]

Floor Plan of Funeral Place {sôbazu 喪場図} [333]

Arrangement of Four Gates {shimon no haichi 四門の配置}

gate of nirvâṇa {nehan mon 涅槃門} (north)

gate of practice {shugyô mon 修行門} (south)
gate of aspiration {hosshin mon 發心門} (east)
gate of awakening {bodai mon 菩提門} (west)
coffin {gan 龕}

Arrangement of Funeral Place {sôba no haichi 喪場の配置}

same {dô 同}
relatives {shinzui 親随}
close friends {gonhô 近法}
same {dô 同}
same {dô 同}
grandchild disciples {shison 師孫}
same {dô 同}
same {dô 同}
disciples {shôshi 小師}

coffin {gan 龕}
mortuary tablet{shinpai 真牌}
candle stand {shokudai 燭台}
flower vase {kabin 花瓶}
incense brazier {kôro 香炉}
tea {sa 茶}
decoction {tô 湯}

portrait acolyte {jishin 侍真}

portrait offerings attendant {kushin 供真}
assistant comptroller {fûsu 副寺}
chef {tenzo 典座}
rector {ino 維那}
monk attendees from other temples {sanretsu jiin 参列寺
monks of great assembly {daishu 大衆}

initiator of sutra chanting {kokyô 挙経}

guest prefect {shika 知客}
head seat {shuso 首座}
monk attendees from other temples {sanretsu jiin 参列寺院}
monks of great assembly {daishu 大衆}

portrait-hanging officiant {kashinshi 掛真師}

encoffining officiant {nyûganshi 入龕師}

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 coffin-raising officiant {kiganshi 起龕師}
decoction-offering officiant {tentôshi 奠湯師}
torch-wielding officiant {hinkoshi 秉炬師}
tea-offering officiant {tenchashi 奠茶師}
coffin-sealing officiant {saganshi 鎖龕師}
coffin-moving officiant {iganshi 移龕師}
small convocation officiant {shôsanshi 小参師}

Procession to Crematorium {suisô 出喪} [334]

When time comes to move coffin {igan 移龕}, rector {ino 維那} and initiator of sutra chanting
{kokyô 挙経} both, in unison {dôon 同音}, initiate recitations in drawn-out voices {chôsei 長声}, in
accordance with rhythm of opening line, "Vairochana Buddha, pure Dharmakâya {shinjin pashin
birûshânô fû 清浄法身毘盧舍那仏}." (However, in actual practice, often rector alone initiates
recitations {koshô 挙唱}.) Following signal on sangha hall postulant's {dôan 堂行} hand-bell {shukei
手鏧} ({inkin 引鏧}), great assembly {daishu 大衆} also recites buddha name {butsumyô 仏名},
chanting in unison {shôwa 唱和}. When finished, play hand-bell, drum and cymbals {kuhatsu 鼓鈸}
("ding, thump, clang" {chin, don, jaran チン、ドン、ヂャラン}, repeated three times.) Then, rector and
initiator of sutra chanting together initiate recitation of next buddha name, " Lochana Buddha,
complete Sambhogakâya {enmon hôshin rushânô fû 円満報身盧遮那仏}." Great assembly chants in
unison, and hand-bell, drum and cymbals are played, same as before. Proceed in this way to initiate
recitation of all ten buddha names, in sequence. (If there are front cymbals {zenhatsu 前鈸} and rear
cymbals {gohatsu 後鈸}, front cymbals go in front of coffin, rear cymbals follow behind coffin. After
the recitation of each buddha name, first sound front cymbals, then sound rear cymbals.)
Having arrived at funeral place {sôba 喪場}, enter through gate of aspiration {hosshin mon 發
心門}, then go out and in through all four gates {shimon 四門} in sequence, circling around a total of
three times, then set down portrait shrine {shingan 真龕} on top of stand (it is common practice to
circumambulate coffin stand {gantai 龕台} three times, without going out and in four gates). When all
monks of great assembly have reached their assigned places, sound drum and cymbals simultaneously
(three times). During that time, divide up and place funerary implements {sôguhin 装具品} on tables
{taku 卓} that are to right and left in front of coffin. Place three lineage documents {sanmyaku 三脈}
and mortuary tablet {shinpai 真牌} directly in front of coffin. Arrange dharma canopy {hôgai 法蓋}
(long-handled canopy {tengai 天蓋} held over coffin) so that it is directly above coffin. As for the
various banners, stakes should be driven into the ground ahead of time at a place appropriate for
setting them up; after arriving at funeral place, tie banner poles {hatazao 幡竿} to those stakes.
Participants in rite {gijû 儀従} divide into two groups and stand to left and right of portrait shrine.
Disciples {shôshi 小師}, grandchild disciples {shison 師孫}, close dharma relatives {hôrui 法類},
etc., stand in attendance {jiryû 侍立} close to rear of portrait shrine. (Portrait shrine is carried by those
disciples who are not bearing three lineage documents, and by such people as grandchild disciples,
dharma relatives, and head seat {shuso 首座} who is standing in for abbot {bunza 分座}; they all
wear folded robes {shae 衩衣}, that is, kesa folded and draped over left arm. This follows in the
venerable footsteps {sonchoku 尊躅} of the Tathâgata, who carried the portrait shrine of his father, the
king).

Offering Decoction {tentô 奠湯} [334]

At this point, funeral official {sôsu 喪司} serving as rector {ino 維那} bows with gassho
{monjin 問訊} to buddha rite officiant {butsujishi 仏事師} in charge of offering decoction {tentô 奠
湯}, inviting him/her, then returns [to place]. Buddha rite officiant advances to middle {chûô 中央}
and stands. Portrait offerings attendant {kushin 供真} then brings decoction cup {tôsan 湯盞}, hands
it to decoction-offering officiant {tentôshi 奠湯師}. Officiant receives it, raises it up, then hands it to
portrait acolyte {jishin 侍真}. Portrait acolyte places it in front of coffin. Buddha rite officiant intones
dharma phrase {hôgo 法語}; when finished, advances {shinzen 進前} and burns incense {shôkô 焼

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香}, turns body {tenshin 転身}, deeply bows with gassho to torch-wielding officiant {hinkoshi 秉炬
師}, returns to chair.

Offering Tea {tencha 奠茶} [334]

Ritual procedures {gyôhô 行法} are same as for rite of offering decoction {tentô 奠湯}, except
that tea cup {chasan 茶盞} is handed from portrait acolyte {jishin 侍真} to buddha rite officiant
{butsujishi 仏事師}, and portrait offerings attendant {kushin 供真} places it in front of coffin.
(Dharma phrases {hôgo 法語} for decoction and tea should refer to the origins {raiyu 来由} of the
offering; a Chinese quatrain {zekku 絶句} of five or seven words in each line, with one pair of rhymes
{kyaku ittsui 脚一対}, should suffice. Be careful not to write anything that could be confused with
dharma phrase for wielding torch {hinko 秉炬}. Moreover, regardless of whether it is morning or
afternoon, in every case decoction comes first, tea after. See Part Two, Chapter Six. "Procedures for
Funerals" {sôgi hô 喪儀法}, Section Three: Procedure for the Funerals of Lay Followers {danshinto
sôgi hô 檀信徒喪儀法}, s.v, buddha rites {butsuji 仏事}, p. 356).

Wielding Torch {hinko 秉炬} (Lifting Mattock {kokaku 挙钁}) [326]

When buddha rites {butsuji 仏事} of offering decoction {tentô 奠湯} and offering tea {tencha
奠茶} are finished, funeral official {sôsu 喪司} serving as rector {ino 維那} leads representatives of
disciples {shôshi 小師} before torch-wielding officiant {hinkoshi 秉炬師}, together make three
prostrations {sanpai 三拝} and perform invitation rite {shorai 請礼}. Portrait offerings attendant
{kushin 供真} advances before coffin, burns incense {shôkô 焼香}, censes {kunjiru 熏じる} dharma
torch {hôko 法炬} in incense smoke, passes it to torch-wielding officiant (in case of burial {endo 掩
土}, passes mattock {kuwa 钁子} to mattock-lifting officiant {kokakushi 挙钁師}).
Torch-wielding officiant twirls it one way then the other {jungyaku 順逆}, when done hands it
to portrait acolyte {jishin 侍真}. Portrait acolyte turns body {tenshin 転身}, places torch in front of
coffin {gan 龕}. Torch-wielding officiant waves whisk {hossu 払子}, intones dharma verse {hôgo 法
語}, advances before portrait shrine {shingan 真龕}, burns incense {shôkô 焼香}, deeply bows with
gassho {monjin 問訊}, returns to chair. (Dharma torch {hôko 法炬} is about 97 centimeters — 3 feet
two inches — long; it has a core of bundled straw wrapped around with white paper, and long narrow
strips of red paper attached at the tip, made to look like flames; only one of these should be prepared.
Mattock should made of wood, similar in length to torch. If there are condolence messages or
telegrams, when rector {ino 維那} sees that officiant {dôshi 導師} has returned to place {ki i 帰位},
he/she announces, "messages of condolence" {chôji 弔辞} and reads them aloud. Or, depending on
circumstances, it is also permissible for officiant to read them aloud prior to dharma phrase of
guidance {indô hôgo 引導法語}).

Recitations at Funeral Site {santô nenju 山頭念誦} [336]

When torch-wielding officiant {hinkoshi 秉炬師} (or mattock-lifting officiant {kokakushi 挙
钁師}) is burning incense {shôkô 焼香}, rector {ino 維那} begins to chant recitation of buddha names
at funeral site {santô nenju 山頭念誦}. The recitations verse is as follows:

We are painfully aware {setsui 切以} that on this day there is one who has newly entered final
nirvana {shinpatsunehan 新般涅槃}, the Most Reverend {daioshô 大和尚} <Name>, this
monastery's {tôzan 当山} abbot in the <ordinal number> generation. His/her karmic
opportunity to teach {keen 化縁} has already ended, and he/she has finally returned to true
permanence {shinjô 真常}. Entering into the samâdhi of firelight {kakô zanmai 火光三昧},
he/she rends the darkness {meian 冥闇} in the ten directions {jippô 十方}.

(In case of burial, replace sentence that begins, "Entering into the samâdhi of firelight," with
the following sentence: "All of a sudden, he/she hides the illusory image {gen'yô 幻影} of a
lifetime {ichigo 一期} and manifests the dharma body of the six elements {rokudai hosshin 六
大法身}.")

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 I respectfully invite {kôhyô 仰憑} the great assembly {daishu 大衆} to recite {nen 念}. (Ten
Buddha Names {Jûbutsumyô 十仏名}).

Disciples {shôshi 小師} and grandchild disciples {shison 師孫} wait for recitation of buddha names
{nenju 念誦} to end, then slowly advance before coffin {ganzen 龕前}, burn incense {shôkô 焼香},
spread cloths and make three prostrations {tengu sanpai 展具三拝}, take up sitting cloths {zagu 坐
具}, turn bodies to face torch-wielding officiant, again spread cloths and make three prostrations,
make one prostration {ippai 一拝} each to left and right, make additional one prostration to torch-
wielding officiant, and when finished prostrations take up sitting cloths and return to places {ki i 帰
位}.
When chanting of Ten Buddha Names is finished, use following dedication of merit {ekô 回
向}:

We have just sung praises {shôyô 称揚} of the holy names {shôgô 聖号} and respectfully
praised {kyôsan 恭賛} their means of instruction {kegi 化儀}. In substance {tai 体}, may
exhaustion of the great workings {shunki 峻機} of our ancestral line {senshû 先宗} not be
permitted by the buddhas and ancestors {busso 佛祖}. In function {yû 用}, may the
compassionate mind {hishin 悲心} of practitioners who come after us {kôgaku 後学} be
manifest and received by humans and devas {ninden 人天}. Giving over the hundred bones
{hyakugai 百骸} of　apparitional transformation {genke 幻化}, he/she enters into the four
virtues {shitoku 四徳} of complete quiescence {enjaku 円寂}. Raising them above our heads
{chôdai 頂戴}, we have poured out three libations {santen 三奠} of tea and burnt one brazier
{ichiro 一炉} of incense, carrying this out {bugyô 奉行} with respect {wannan 和南} for the
assmblies of sages {shôshû 聖衆}. (Verse is same for cremation {dabi 茶毘} and burial {endo
掩土}).

Next, initiator of sutra chanting {kokyô 挙経} makes an informal initiation of chanting {heiko 平挙}
of Ryôgon Dharani {Ryôgon shu 楞厳呪} (informal initiation {heiko 平挙} is one in which
invocation {keishô 啓唱} part of spell {jinshu 神咒} is ommitted). Great assembly {daishu 大衆}
circumambulates {nyôgyô 遶行}, chants {dokuju 読誦} [Ryôgon Dharani], advances before portrait
shrine {shingan 真龕}, and burns incense {shôkô 焼香} (if size of assembly warrants, they may
divide into east row {tôjo 東序} and west row {seijo 西序} in order to carry this out). Sangha hall
postulant {dôan 堂行} waits for circumambulation to make one full circle, then strikes bell for
stopping {tomekei 止鏧}. Everyone returns to their original places {hon i 本位}. The purpose of the
circumambulation is to allow each person individually to burn incense. Accordingly, disciples {shôshi
小師}, grandchild disciples {shison 師孫}, and others who have finished burning incense do not
participate. Next, lay followers {danshinto 檀信徒} and other funeral attendees {kaisôsha 会葬者}
burn incense. When sûtra chanting {fugin 諷経} is finished, use following dedication of merit {ekô 回
向}:

Having chanted sûtras, we present {bu 奉} the merit {kudoku 功徳} generated to the Most
Reverend {daioshô 大和尚} <Name>, this monastery's {tôzan 当山} abbot in the <ordinal
number> generation, who has newly entered final nirvana {shinpatsunehan 新般涅槃}, that it
may increase the honor {zôsô 増崇} of his/her spiritual position {shin i 真位} upon his/her
<cremation {dabi 荼毘}> <placement in stupa {nittô 入塔)>.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

Cremation {dabi 荼毘} (Burial {endo 掩土}) [338]

Next, when portrait shrine {shingan 真龕} funerary music (three repetitions of drum and
cymbals {kuhatsu 鼓鈸}) is finished, various buddha rite officiants {butsujishi 仏事師} and monks of

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great assembly {daishu 大衆} disperse from site {sanjô 散場}. Rector {ino 維那} or initiator of sutra
chanting {kokyô 挙経} initiates chanting of Ten Buddha Names {Jûbutsumyô 十仏名}; escorters
{sôsha 送者} chant in unison {shôwa 唱和}. Playing of drum and cymbals is same as when entering
into site {nyûjô 入場}. Disciples {shôshi 小師}, grandchild disciples {shison 師孫}, etc., attend {buji
奉持} venerable body, bring cremation {dabi 荼毘} or burial {endo 掩土} to completion.

Collecting Relics (shûshari 収舎利} [338]

When cremation {dabi 荼毘} is finished, sound sangha hall bell {sôdô shô 僧堂鐘}, lead
monks of great assembly {daishu 大衆} to funeral site {santô 山頭} to await relics {shari 舎利}.
Relics placed in abbot's private quarters {shindô 寝堂} (inner abbot's quarters {nai hôjô 内方丈}),
and sûtra chanting for placing tablet {an i fugin 安位諷経} is held. In case of burial {endo 掩土},
mortuary tablet {shinpai 真牌} is placed in abbot's private quarters. 　

Sûtra Chanting for Placing Tablet {an i fugin 安位諷経} [338]

Place relics {shari 舎利} in abbot's private quarters {shindô 寝堂} (inner abbot's quarters {nai
hôjô 内方丈}); arrange incense and flowers {kôka 香華},
water for sprinkling {shasui 洒水}, etc. In accordance with sangha hall postulant's {dôan 堂行} hand
bell {shukei 手鏧} ({inkin 引鏧}), all together make three prostrations {fudô sanpai 普同三拝}, chant
Great Compassion Dharani {Daihi shu 大悲呪}. Dedication of merit {ekô 回向} reads as follows:

Having chanted the Great Compassionate Mind Dharani, we present {bu 奉} the excellent
merit {shukun 殊勳} just accumulated to the Most Reverend {daioshô 大和尚} <Name>, this
monastery's {tôzan 当山} abbot in the <ordinal number> generation, that it may increase the
honor {zôsô 増崇} of his/her spiritual position {shin i 真位} upon the placing of his/her
mortuary tablet {an i 安位}.

All together make three prostrations {fudô sanpai 普同三拝}, disperse from hall {sandô 散堂}. (In
case of burial {endo 掩土}, when burial is finished immediately return to abbot's private quarters
(inner abbot's quarters), place mortuary tablet {shinpai 真牌} and do sûtra chanting {jukyô 誦経}.)
While deceased is in interim state {chûin 中陰}, it is necessary to wait on them {buji 奉持}
with two daily meals {shukusai 粥斎} and three daily services of tea and decoctions {satô 茶湯}, with
utmost sincerity, just as when they were still alive.

Holding Feast {sessai 設斎} [338]

Ceremonial feast {sessai hôji 設斎法事} takes place on day of funeral and again on seventh
day [counting funeral as day one], but it is appropriate to limit serving of food to night before {taiya
逮夜} and day of funeral. First, hang portrait {kashin 掛真} [of deceased abbot] and make offerings
{ku 供} in accordance with proper procedure {nyohô 如法}. Leader of funeral {shusô 主喪} and
venerable monks {sonshuku 尊宿} in charge of various buddha rites {butsuji 仏事}, as well as various
funeral officials {sôsu no shoshoku 喪司の諸職} and others who assist them in official capacities are
all part of the "pure assembly" {seishu 清衆} that is to be invited and fed {kuyô 供養}.
For first "seven day" (sho shichinichi 初七日}, on night before {taiya 逮夜} a special
decoction offering {dokui kentô 特為献湯} and circumambulation {nyôgyô 遶行} are held. On "seven
day" proper, there are a breakfast offering {kenshuku 献粥}; a mid-morning sutra chanting {gûchû
fugin 禺中諷経}; a main meal time offering {saiji jôgu 斎時上供}; leaving ranks and burning incense
{shuppan shôkô 出班焼香}; and a Ryôgon Dharani {Ryôgon shu 楞厳呪} circumambulation {gyôdô
行道}.
How elaborate a ceremony and feast to hold depends on monastery {sanmon 山門} and locale.
When venerable monks {sonshuku 尊宿} from other monasteries {tasan 他山} express their
condolences before or after funeral rites and burn incense and make prostrations {shôkô raihai 焼香礼
拝} in front of portrait {shinzen 真前}, disciples {shôshi 小師} must always make prostrations in
reply {tôhai 答拝} on left side of portrait altar {shindan 真壇}. When sûtra chantings {fugin 諷経}

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are held, guest prefect {shika 知客} or two rows {ryôjo 両序} of officers belonging to monastery
must entertain guests and maintain etiquette of greeting and sending them off, as is ordinarily done. If
venerable monks do not have acolytes {jisha 侍者} with them who can chant dedication of merit {ekô
回向}, funeral official {sôsu 喪司} serving as rector {ino 維那} should perform recitations in their
stead.

Funeral Gifts {yuisô 遺贈} [339]

When funeral rites {sôji 喪事} are over, disciples {shôshi 小師}, grandchild disciples {shison
師孫}, dharma relatives {hakken 法眷}, etc., must sincerely make prostrations in thanks {jahai 謝拝}
to the "pure assembly" {seishu 清衆} that includes the two rows {ryôjo 両序} of monastery officers,
the various funeral officials {sôsu no shoshoku 喪司の諸職} and others who assisted them in official
capacities, and to other members of great assembly {daishu 大衆}. For buddha rite officiants
{butsujishi 仏事師}and leader of funeral {shusô 主喪}, disciples and grandchild disciples pay
respects {haisû 拝趨} to each at their respective monasteries {kakusan 各山}, express their gratitude
{raija 礼謝}, and give a token of appreciation {jashin 謝嚫} — a funeral gift {yuisô 遺贈}. Or, the
particular monastic community that is concerned may express gratitude and give presents to buddha
rite officiants and monk attendants from other temples {sanretsu jiin 参列寺院}; or, they make rounds
and express thanks at monasteries {kairei jôsan 廻礼上山}, etc. In any case, be sure to accord with
the customs of the temples and geographic region in question. If distances are great, it is permissible to
rely on postal service or the like to deliver presents.

Section Two: Procedure for Funeral of a Deceased Monk {bôsô sôgi hô 亡僧喪儀法}

Procedure for these rites is based on procedure for funeral of a venerable monk {sonshuku sôgi hô 尊
宿喪儀法}; everything is carried out in accordance with directions given by abbot {jûji 住持}.

— Evening Before {tôban 当晩} —

Death {senge 遷化} [339]

If a sick monk {byôsô 病僧} under care in infirmary {enjudô 延壽堂} takes a turn for the
worse and dies {senge 遷化}, monks of great assembly {daishu 大衆} chant sûtras {fugin 諷経} (Last
Teaching Sûtra {yuikyôgyô 遺教経} or the like), abbot {jûji 住持} burns incense {shôkô 焼香}, rector
{ino 維那} initiates chanting {ko 挙} of Great Compassion Dharani {Daihi shu 大悲呪}. Dedication
of merit {ekô 回向} reads as follows:

Having chanted sûtras {fugin 諷経}, we present {bu 奉} the merit {kudoku 功徳} generated to
the awakened spirit {kakurei 覚霊} of Reverend {oshô 和尚} <Name>, who has newly entered
complete quiescence {shin enjaku 新円寂}, that it may increase the honor {zôsô 増崇} of
his/her spiritual position {shin i 真位}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

If dharma rank {hôkai 法階} of deceased is that of trainee monk {jôza 上座} or full-fledged monk
{zagen 座元}, change dedication of merit to read, "We present the merit to the awakened spirit of
Monk <name> (or Trainee <name>), that it may adorn {shôgon 荘厳} their place of karmic retribution
{hôchi 報地}." What follows remains same.

Announcement by Rector {ino kôhô 維那告報} [340]

Sangha hall postulant {dôan 堂行} hangs "sending off deceased" placard {sôbôhai 送亡牌},
rings sangha hall bell {sôdô shô 僧堂鐘} to gather monks of hall assembly {dôshu 堂衆}; rector {ino
維那} strikes [block] with mallet {tatsui 打槌} once {ichige 一下} and says:

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 I announce to the great assembly {daishu 大衆}: wind and fire {fûka 風火} have pressed in
together {aisemaru 相逼} on Reverend {oshô 和尚} <Name> / Monk {zagen 座元} <Name> /
Trainee {jôza 上座} <Name>, and he/she has been unable to avoid {men'i 面違} them. You
are all invited {fushin 普請} to send off the deceased (sôbô 送亡} tomorrow after breakfast
{shukuha 粥罷} / after midday meal {saiha 齋罷}. All except the common quarters monitor
{shuryô 守寮} and sangha hall monitor {jikidô 直堂} must be sure to attend.

Respectfully Announced {kinpaku 謹白}.

Again strike [block] with mallet once. Advance before Sacred Monk {shôsô 聖僧}, bow with gassho
{monjin 問訊}. Next, bow with gassho to abbot {jûji 住持}. When finished tour hall {jundô 巡堂}
one round.

Sutra Chanting for Encoffining {nyûgan fugin 入龕諷経} [340]

(Sutra Chanting on Evening Before {tôban fugin 当晩諷経})
Bathe {sôyoku 澡浴} venerable corpse {songai 尊骸} using fragrant decoction {kôtô 香湯},
shave its head {teizu 剃頭}, place in coffin {nôkan 納棺}. When set time arrives, rector {ino 維那}
initiates chanting {ko 挙} of Great Compassion Dharani {Daihishu 大悲祝}. Dedication of merit
{ekô 回向} is as follows:

Having chanted sûtras {fugin 諷経}, we dedicate {ekô 回向} the merit {kudoku 功徳}
generated to the Reverend {oshô 和尚} <Name>, who has newly entered complete quiescence
{shin enjaku 新円寂}. We humbly pray {fukugan 伏願} that, upon encoffining {nyûgan 入
龕}, that it may increase the honor {zôsô 増崇} of his/her posthumous name {hon i 品位}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

Funeral Eve Recitations {daiya nenju 大夜念誦} [340]

(Recitations Before Coffin (ganzen nenju 龕前念誦})
On evening before procession to crematorium {shussô 出喪}, funeral eve recitations {daiya
nenju 大夜念誦} are held. Hang "recitations" placard {nenju hai 念誦牌} in front of infirmary
{enjudô 延寿堂}. When set time arrives, ring bell {meishô 鳴鐘} to gather assembly. Rector {ino 維
那} faces coffin {gan 龕} and performs recitations {nenju 念誦}, as follows:

We are painfully aware {setsui 切以} that birth and death {shôji 生死} give way to each
other; that cold and heat vary reciprocally. They come like lightning flashing in a vast sky;
they go like waves calming on a great sea. Today, that is the case with Reverend {oshô 和尚}
<Name>, who has newly entered complete quiescence {shin enjaku 新円寂}. His/her karmic
conditions supportive of life {shôen 生縁} are exhausted, and his/her ordained lifespan
{daimei 大命} has suddenly expired. Understanding the impermanence of all things (shogyô
mujô 諸行無常}, he/she takes nirvana {jakumetsu 寂滅} as ease {raku 樂}. I respectfully
request {kyôshô 恭請} the pure assembly {seishu 清衆} present here {genzen 現前} to
humbly chant {ju 誦} the glorious names {kômei 洪名} of the various sacred beings {shoshô
諸聖}, that the great blessings {kôfuku 鴻福} accumulated thereby may adorn {shôgon 莊厳}
the path of awakening {kakuro 覚路}. I respectfully invite {kôhyô 仰憑} the pure assembly
{seishu 清衆} to recite {nen 念} (Ten Buddha Names {Jûbutsumyô 十仏名}).

Great assembly {daishu 大衆), in accordance with bell {shô 鐘}, chant Ten Buddha Names
{Jûbutsumyô 十仏名} in unison {dôon 同音}. When chanting of Ten Buddha Names is finished,
dedication if merit {ekô 回向} is as follows:

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 Having performed recitations {nenju 念誦}, we dedicate {ekô 回向} the merit {kudoku 功
徳} to the awakened spirit {kakurei 覚霊} of Reverend {oshô 和尚} <Name>, who has
newly entered complete quiescence {shin enjaku 新円寂}, that it may increase the honor
{zôsô 増崇} of his/her spiritual position {shin i 真位}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

Next, initiate chanting {ko 挙} of Great Compassion Dharani {Daihishu 大悲祝}. Dedication of merit
{ekô 回向} is as follows:

Having chanted {fuju 諷誦} the Great Compassionate Mind Dharani {Daihishin darani 大悲
心陀羅尼}, we dedicate {ekô 回向} the merit {kudoku 功徳} to the awakened spirit {kakurei
覚霊} of Reverend {oshô 和尚} <Name>, who has newly entered complete quiescence {shin
enjaku 新円寂}. We humbly pray {fukugan 伏願} that his/her spirit {jin 神} will cross over
to the pure land {jôiki 浄土域}, that his/her karmic afflictions {gôjinrô 業塵労} will fade
away, that the lotus will open its highest grade of blossom {jôbon no hana 上品之華}, that
the Buddha will bestow prediction of a birth {ju isshô no ki 授一生之記}, and that upon this
funeral eve {daiya 大夜} it may increase the honor {zôsô 増崇} of his/her posthumous name
{hon i 品位}.
　
("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

When finished, all together make three prostrations {fudô sanpai 普同三拝} (if funeral is for trainee
monk {jôza 上座} or full-fledged monk {zagen 座元}, there are no prostrations; same goes for rites
that follow).
Without a break, rector {ino 維那} initiates chanting of Ryôgon Dharani {Ryôgon shu 楞厳
呪}. Monks of great assembly {daishu 大衆} burn incense {shôkô 焼香} in front of coffin {ganzen 龕
前}. There is no particular dedication of merit {ekô 回向}.
According to old "rules of purity" {ko shingi 古清規}, there is supposed to be a recitation of
buddha names {nenju 念誦} followed by a dedication of merit {ekô 回向}, and then sutra chanting
{fugin 諷経} followed by a dedication of merit. However, it is also possible to initiate chanting {ko
挙} of Great Compassion Dharani {Daihishu 大悲祝} immediately upon completion of Ten Buddha
Names {Jûbutsumyô 十仏名} and to use a single eko text {ekômon 回向文} which reads, "Having
performed recitations {nenju 念誦} and chanted sutras {fugin 諷経}, we dedicate {ekô 回向} the
merit {kudoku 功徳} to ... etc."

— Procession to Crematorium {suisô 出喪} —

Recitations Upon Lifting Coffin {kogan nenju 挙龕念誦} [342]

　 On day after funeral eve recitations {daiya nenju 大夜念誦}, get together and discuss in
advance such matters as ritual implements {dôgu 道具} and procedures for procession to crematorium
{suisô 出喪}, making sure that preparations take place without any oversights. When set time arrives,
ring bell {meishô 鳴鐘} to gather assembly. Rector {ino 維那} initiates recitation of buddha names
{nenju 念誦} for lifting coffin {kogan 挙龕}:

We are now about to lift the spirit coffin {reigan 霊龕} and head for the most respectful rite
{seirei 盛礼} of cremation {dabi 荼毘} / burial {endo 掩土}. I respectfully invite {kôhyô 仰
憑} the pure assembly {seishu 清衆} to chant {ju 誦} the glorious names {kômei 洪名} of
the various sacred beings {shoshô 諸聖}. Pulling aside the curtain {han'i 攀帷} and revealing
{yôhyô 用表} [the coffin], in order to assist assist {shijo 資助} him/her on the path of
awakening {kakuro 覚路}, we recite {nen 念}.

256
 (Ten Buddha Names {Jûbutsumyô 十仏名})

As soon as Ten Buddha Names are finished, rector {ino 維那} initiates chanting {ko 挙} of Great
Compassion Dharani {Daihishu 大悲祝}. When sutra chanting {fugin 諷経} is over, sound three
series {santsû 三通} on drum and cymbals {kuhatsu 鼓鈸}. After that, funeral procession {sôretsu 喪
列} lines up in proper order and heads for funeral place {sôjô 喪場}.
Rector {ino 維那}, following breaks in wording {fushi ni shitagau 節に従う} of "Vairochana
Buddha, pure Dharmakaya {shinjin bashin birûshanôfû 清浄法身毘盧舎那仏} [opening line of Ten
Buddha Names], initiates chanting {ko 挙} in drawn-out voice {chôsei 長声}. Great assembly {daishu
大衆}, in accordance with sangha hall postulant's {dôan 堂行} hand-bell {shukei 手鏧}, all together
chant Ten Buddha Name in unison {shôwa 唱和}.

Wielding Torch {hinko 秉炬} (Lifting Mattock {kokaku 挙钁}) [342]

When preparations at funeral place {sôjô 喪場} are all in order, ring bell {meishô 鳴鐘};
torch-wielding officiant {hinkoshi 秉炬師} (or mattock-lifting officiant {kokaku shi 挙钁師}) then
goes to funeral place, burns incense {shôkô 焼香} in front of coffin {ganzen 龕前} and offers tea and
decoction {kenchatô 献茶湯}. When finished, he/she takes seat in chair. Rector {ino 維那} advances
before torch-wielding officiant (or mattock-lifting officiant), spreads cloth and makes three
prostrations {tengu sanpai 展具三拝}, thus performing invitation rite {shôrai 請礼}.
Everything after this accords with buddha rites {butsuji 仏事} of wielding torch (or lifting
mattock) as explained in procedure for funeral of a venerable monk {sonshuku sôgi hô 尊宿喪儀法}.

Recitations at Funeral Site {santô nenju 山頭念誦} [342]

When torch-wielding {hinko 秉炬} (or mattock-lifting {kokaku shi 挙钁}) dharma phrase
{hôgo 法語} is finished, damp {osaeru 押さえ} ringing of bowl-bell {keisu 鏧子} and initiate
chanting {ko 挙} of recitations at funeral site {santô nenju 山頭念誦}.

Today there is Reverend {oshô 和尚} <Name>, newly entered into complete quiescence
{shin enjaku 新円寂}, who in accordance with his/her karma has already passed away
{jakumetsu 寂滅}. As is proper, we shall cremate {dabi 荼毘} / bury {endo 掩土} him/her.
Burning / burying the body {mi 身} that for a hundred years has followed the broad way
{kôdô 広道}, we set it on the single road to nirvana {ichiro nehan 一路涅槃}.

I respectfully invite {kôhyô 仰憑} the pure assembly {seishu 清衆} to assist {shijo 資助}
his/her awakened spirit {kakurei 覚霊} by reciting {nen 念}.

(Ten Buddha Names {Jûbutsumyô 十仏名})

When Ten Buddha Names is finished, dedication of merit {ekô 回向} is as follows:

Having called {shôyô 称揚} the holy names {shôgô 聖号} and assisted {shijo 資助} the
awakened spirit {kakurei 覚霊}, all we pray is that {igan 唯願} the mirror of wisdom {ekyô
慧鏡} will be sharp in its luminescence {bunki 分輝}; that the wind of truth {shinpû 真風}
will wave its colored [banners] {sansai 散彩}; that the flower of bodhi {kakui no hana 覚意
之華} will blossom {kaifu 開敷} inside the garden of awakening {bodai onri 菩提園裡}; and
that the waves of purity {muku no nami 無垢之波} will be stirred up in the ocean of dharma
nature {hosshô kaichû 法性海中}. We pour out three libations {santen 三奠} of tea and burn
one brazier {ichiro 一炉} of incense, that he/she may advance beyond the clouds {untei 雲
程} [to the Pure Land].

We pay respects {wanan 和南} to the assembly of sages {shôshu 聖衆}.

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Next, rector {ino 維那} initiates chanting of Ryôgon Dharani {Ryôgon shu 楞厳呪}. Dedication of
merit {ekô 回向} is as follows:

Having performed recitations {nenju 念誦} and chanted sutras {fugin 諷経}, we dedicate
{ekô 回向} the merit {kudoku 功徳} to the awakened spirit {kakurei 覚霊} of Reverend
{oshô 和尚} <Name>, who has newly entered complete quiescence {shin enjaku 新円寂}.
We humbly pray {fukugan 伏願}, upon his/her cremation {dabi 荼毘} / burial {endo 掩土},
that it may increase the honor {zôsô 増崇} of his/her posthumous name {hon i 品位}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

When finished, all together make three prostrations {fudô sanpai 普同三拝}; sound three series
{santsû 三通} on drum and cymbals {kuhatsu 鼓鈸}; disperse from hall {sandô 散堂}. If sequence
{junjo 順序} of procession {gyôretsu 行列} to crematorium {suisô 出喪} is regulated and announced
{reihyô 例表}, it should be as follows:

1. hand-held censer {heiro 炳炉}

2. water-sprinkling {shasui 洒水}
3. scattering flowers {sange 散華}
4. rector {ino 維那} (following sangha hall postulant {dôan 堂行} carrying hand-bell {shukei
手鏧})
5. drum and cymbals {kuhatsu 鼓鈸}
6. four white banners {shirohata shiryû 白幡四流}
7. spirit tablet {reihai 霊牌}
8. spirit coffin {reigan 霊龕}
9. torch {hôko 法炬, a.k.a. taimatsu} (mattock {kuwa 钁子})
10. dharma relatives {hôrui 法類}, monks of great assembly {daishu 大衆}, and others

Sûtra Chanting for Placing Tablet {an i fugin 安位諷経} [344]

Place relics {shari 舎利} or mortuary tablet {ihai 位牌} in nirvana hall {nehandô 涅槃堂}; arrange
incense and flowers {kôka 香華}, water sprinkling {shasui 洒水} [vessel], etc.. When appointed time
arrrives, all together make three prostrations {fudô sanpai 普同三拝}. Rector {ino 維那} initiates
chanting {ko 挙} of Great Compassion Dharani {Daihishu 大悲祝}. Dedication of merit {ekô 回向}
is as follows:

Having chanted {fuju 諷誦} the Great Compassionate Mind Dharani {Daihishin darani 大悲
心陀羅尼}, we dedicate {ekô 回向} the merit {kudoku 功徳} to Reverend {oshô 和尚}
<Name>. We humbly pray {fukugan 伏願} that it may increase the honor {zôsô 増崇} of
his/her posthumous name {hon i 品位} upon placing his/her mortuary tablet {an i 安位}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

When finished, all together make three prostrations, disperse from hall {sandô 散堂}.

Recitations Upon Transferring Bones {sôkotsu nenju 送骨念誦} [344]

This is twenty-seventh day memorial {二十七日忌} according to old rules {kogi 古規}
(Keizan's Rules {Keigi 瑩規}). There are recitations upon transferring bones {sôkotsu nenju 送骨念
誦}.
After midday meal {saiha 斎罷}, hang "recitations" placard {nenju hai 念誦牌}. Ceremony is
held after late afternoon sutra chanting {hoji no fugin 晡時の諷経}. Hall prefect {chiden 知殿}
arranges offering table {takusu 卓子}; places spirit bones {reikotsu 霊骨}, spirit tablet {reihai 霊牌};
provides flowers and candles {kashoku 華燭}, water sprinkling {shasui 洒水} [vessel], etc. When

258
appointed time arrrives, ring bell {meishô 鳴鐘}; two ranks stand facing each other {ryôban tairyû 両
班対立} as always. Rector {ino 維那} leaves place {i 位}, burns incense {shôkô 焼香}, initiates
chanting {ko 挙} of recitations upon transferring bones {sôkotsu nenju 送骨念誦}:

We are keenly aware {setsui 切以} that when the six sense gates {rokumon 六門} open
together, they provisionally display the names {na 名} [of things] that are illusorily produced
{genshô 幻生}. When the myriad doors {banko 万戸} are all closed, not even the traces of
their extinction {metsujin 滅尽} remain. In these goings and comings {ôrai 往来}, there is a
difference between ordinary and sagely {bonshô 凡聖}. Delusion and awakening {meigo 迷
悟} temporarily belong to the categories of existence and nonexistence {umu 有無}. Now
Reverend {oshô 和尚} <Name>, who has newly entered complete quiescence {shin enjaku
新円寂}, has reached the limit and left his/her footprints at the gate of emptiness {kûmon 空
門}; although formless {musô 無相}, he/she bequeaths to us his/her true virtue {jittoku 実
徳}.

Humbly yielding {fûkutsu 伏屈} to the pure assembly {seishu 清衆} present here {genzen 現
前}, I rely upon them to chant {ju 誦} the glorious names {kômei 鴻名} of the various sacred
beings {shoshô 諸聖}, to open the flowers of awakening {kakuge 覚華} on the tree of
fruition {kaju 果樹} and extend the merit {kudoku 功徳} into all dharma realms {hokkai 法
界}. I respectfully invite {kôhyô 仰憑} the pure assembly {seishu 清衆} to recite {nen 念}.

(Ten Buddha Names {Jûbutsumyô 十仏名})

When Ten Buddha Names is finished, dedication of merit {ekô 回向} is as follows:

Having performed recitations {nenju 念誦}, we dedicate {ekô 回向} the merit {kudoku 功
徳} to the awakened spirit {kakurei 覚霊} of Reverend {oshô 和尚} <Name>, who has
newly entered complete quiescence {shin enjaku 新円寂}, that it may increase the honor
{zôsô 増崇} of his/her posthumous name {hon i 品位}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

Next, initiate chanting {ko 挙} of Great Compassion Dharani {Daihishu 大悲祝}. Dedication of merit
{ekô 回向} is as follows:

Having chanted {fuju 諷誦} the Great Compassionate Mind Dharani {Daihishin darani 大悲
心陀羅尼}, we dedicate {ekô 回向} the merit {kudoku 功徳} to the awakened spirit {kakurei
覚霊} of Reverend {oshô 和尚} <Name>, who has newly entered complete quiescence {shin
enjaku 新円寂}. We humbly pray {fukugan 伏願} that it may increase the honor {zôsô 増崇}
of his/her posthumous name {hon i 品位} upon transferring his/her bones {sôkotsu nenju 送
骨}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

Recitations Upon Auctioning Property of Deceased Monk {shôe nenju 唱衣念誦} [345]
On twenty-seventh day of funeral proceedings {sôsô 葬送} there are recitations upon
auctioning property of deceased monk {shôe nenju 唱衣念誦}. Take stock of deceased monk's {bôsô
亡僧} possessions {anrimotsu 行李物} in advance, gathering together everything that is to be
designated for formal auction. After midday meal {saiha 斎罷}, move possessions in front of
administration hall {kudô 庫堂}. Arrange offering table {takusu 卓子}; place mortuary tablet {ihai 位
牌} on it; provide flowers and candles {kashoku 華燭}, water sprinkling {shasui 洒水} [vessel], etc.
When appointed time arrrives, ring bell {meishô 鳴鐘}; abbot {jûji 住持} goes to administration hall.

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Upon seeing him/her offer stick of incense {jôkô 上香} and take his/her place, damp ringing {osaeru
押さえる} of bowl-bell {keisu 鏧子}. Rector {ino 維那} initiates chanting {ko 挙} of recitations upon
auctioning property of deceased monk:

When drifting clouds {fuun 浮雲} disperse, their shadows do not remain. When the
remainder of the candle {zanshoku 残燭} is exhausted, the light dies out of its own accord.
Here and now {konji 今玆} we hold an auction {koshô 估唱}, thereby revealing {yôhyô 用
表} impermanence {mujô 無常}. For the sake of {bui 奉為} Reverend {oshô 和尚}
<Name>, who has newly entered complete quiescence {shin enjaku 新円寂}, I respectfully
invite {kôhyô 仰憑} the pure assembly {seishu 清衆} recite {nen 念}, thereby assisting
{shijo 資助} his/her awakened spirit {kakurei 覚霊} to obtain complete omniscience {enman
shûchi 圓滿種智}.

(Ten Buddha Names {Jûbutsumyô 十仏名})

When Ten Buddha Names is finished, damp ringing {osaeru 押さえる} of bowl-bell {keisu 鏧子}.
Rector again initiates chanting {ko 挙} of auction {shôe 唱衣}:

The procedure for auctioning the property of a deceased monk {shôe hô 唱衣法} is an eternal
rule {jôki 常規} that is our overarching responsibility {gairin 蓋稟}. Whether the items are
new or old, short or long, each [bidder] must ascertain {shôko 照顧} for themselves, and not
allow any admixture of "new tin" {shinshaku sôken 新錫相兼} [in the copper currency used
to make the purchase]. After the sound of the bowl-bell {keishô 鏧声} has been silenced, it is
not permitted to back out [of one's purchase] in regret {honkai 翻悔}.

Respectfully Announced {kinpaku 謹白}

First set, item number one {tenji ichigô 天字一号}:

one gold silk kesa {kôsa kesa 黄紗袈裟}.

First set, item number two {tenji nigô 天字二号}:

one seven-panel kesa {shichijô 七条} of old cloth.

↓ ↓

First set, item number ten {tenji jûgô 天字十号}:

one pair new straw sandals {waraji 鞋子}.

Second set, item number one {chji ichigô 地字一号}:

one old cotton skirt {menko 綿袴}.

Second set, item number two {chji nigô 地字二号}:

one meditation cushion {futon 蒲団}.

Second set, item number three {chji sangô 地字三号}:

one string of water-crystal prayer beads {suishô juzu 水晶珠数}.

Etc., etc.

(In this way, list of deceased monk's {bôsô 亡僧} possessions {anrimotsu 行李物} are read off.)

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 When auction {shôe 唱衣} is finished, chant {ju 誦} Great Compassion Dharani {Daihishu 大
悲祝}. Dedication of merit {ekô 回向} is as follows:

The great assembly {daishu 大衆} having performed recitations {nenju 念誦} in conjunction
with the auction {heishô 並唱} of the clothing {emotsu 衣物}, we dedicate {ekô 回向} the
merit {kudoku 功徳} of these proceedings to Reverend {oshô 和尚} <Name>, who has newly
entered complete quiescence {shin enjaku 新円寂}. To assist {shijo 資助} his/her awakened
spirit {kakurei 覚霊} in obtaining complete omniscience {enman shûchi 圓滿種智}, I again
trouble the pure assembly {seishu 清衆} to recite {nen 念}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々})

When dedication of merit is finished, abbot {jûji 住持} and monks of great assembly all together bow
with gassho {fudô monjin 普同問訊} and return to sangha hall {kidô 帰堂}, where each takes
assigned place {hi i 被位}.

"Sending Off Deceased" Placard {sôbô hai 送亡牌} [347]

<time> {bôji 某時}

Sending Off Deceased {sôbô 送亡}

Monk/Nun <name>, Rector {ino 維那}

"Recitations For Deceased Monk" Placard {bôsô nenju hai 亡僧念誦牌} [347]

Late Afternoon {hoji 晡時}

Transferring Bones {sôkotsu 送骨} of Spirit of Reverend {oshô 和尚} / Monk {zagen 座元} /
Trainee {jôza 上座} <Name>

Recitation of Buddha Names {nenju 念誦}

Monk/Nun <Name>, Rector {ino 維那}

"Auction" Placard {shôe hai 唱衣牌} [347]

<time> {bôji 某時}

Auction {shôe 唱衣}

Monk/Nun <name>, Rector {ino 維那}

Four White Banners {shirohata shiryû 白幡四流} [347]

All Things Are Impermanent {shogyô mujô 諸行無常}

Arising and Extinction Are Extinguished {shômetsu metsui 生滅滅已}

Whatever Arises Must Pass Away {zeshô meppô 是生滅法}

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 Nirvana is Ease {jakumetsu i raku 寂滅為楽}

Section Three: Procedure for Funeral of a Lay Follower {danshinto sôgi hô 檀信徒喪儀法}

Sutra Chanting at Time of Death {rinjû fugin 臨終諷経} [348]

When report of death is received, go to home of deceased {sôke 喪家}, earnestly voice
condolences {chôji 弔詞} and show sympathy. Having done that, perform sutra chanting at time of
death {rinjû fugin 臨終諷経} (pillow sutras {makuragyô 枕経}). Chant {dokuju 読誦} Last Teaching
Sutra {Yuikyôgyô 遺教経} and Verse of Homage to Buddha's Relics {Shariraimon 舍利礼文} three
times {sanben 三遍}. When finished, dedicate merit {ekô 回向}:

Having offered incense, flowers, lamps, candles {kôkatôshoku 香華灯燭} and pure water
{jôsui 浄水}, and having chanted {fuju 諷誦} the Sutra of the Condensed Teachings Left by
Buddha Upon His Final Nirvana {Busshi hatsunehan ryakusetsu kyôkai kyô 佛垂般涅槃略説
教誡經} and Verse of Homage to Buddha's Relics {Shariraimon 舍利礼文}, we dedicate {ekô
回向} the merit {kudoku 功徳} accumulated thereby to the newly deceased spirit {shinmô
shôrei 新亡精霊}. What we pray for {shoki 所冀} is that, as the karmic conjunction of the
four elements fades {shidai enja 四大縁謝}, this merit may adorn {shôgon 荘厳} his/her place
of karmic retribution {hôchi 報地}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々})

All-night Vigil Sutra Chanting {tsuya fugin 通夜諷経} [348]

On night before funeral {sôgi 喪儀}, relatives and friends talk about achievements of deceased
during his/her lifetime. For all-night vigil {tsuya 通夜}, after sutra chanting {dokkyô 読経} it is
desirable to give a wake sermon {tsuya sekkyô 通夜説教}.

Tonsure {teihatsu 剃髪} [348]

This is performed on day of funeral {sôgi 喪儀}, before encoffining recitations {nyûkan fugin
入棺諷経}. Adorn {shôgon 荘厳} spirit coffin {reikan 霊棺} and make preparations by offering
flowers and candles {kashoku 華燭} and the like. When set time arrives, officiant {dôshi 導師} goes
to place {shûi 就位}.
First, he/she offers stick of incense {jôkô 上香}, then gasshos {gasshô 合掌} and intones
{tonaeru 唱える} following verse {gemon 偈文} three times:

Throughout the round of rebirth {ruden 流転} in the three realms {sangai 三界}, the bonds
of love {on'ai 恩愛} cannot be be severed; to cast off human obligations {on 恩} and enter
into the unconditioned {mui 無為} is the true {shinjitsu 真実} repayment of blessings {hôon
報恩}.

Next, take razor {kamisori 剃刀} that has been prepared, infuse it with incense smoke {kô ni
kunjiru 香に薫じる}, gassho while holding it between thumbs and index fingers of both hands and
chant three times {sanshô 三唱} the Verse of Tonsure {Teihatsu no ge 剃髪の偈}:

In shaving off beard and hair {teijo shuhatsu 剃除鬚髪}, we pray that all living beings
{shujô 衆生} should forever be free from mental afflictions {bonnô 煩惱} and in the end
attain nirvana {jakumetsu 寂滅}.

When finished, return razor to its original place and burn incense {shôkô 焼香}.

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Giving Precepts {jukai 授戒} [349]
Next, perform giving of precepts {jukai 授戒}. Strike precept clappers {kaishaku 戒尺} three
times {sange 三下} and say:

Oh layman {shinji 信士} / laywoman {shinnyo 信女} <name>, who has newly returned to
the source {shin kigen 新帰元}: if you wish to take refuge in the precepts {kikai 帰戒}, you
must first make repentance {sange 懺悔}. Although there are two procedures for the two
types of repentance {nigi ryôsan 二儀両懺}, we have a Repentance Verse {Sangemon 懺悔
文} secured and maintained {goji 護持} by the prior buddhas {senbutsu 先仏} and handed
down {denrai 伝来} by the ancestors {nôso 曩祖} which completely extinguishes {shômetsu
消滅} karmic hindrances {zaishô 罪障}; you should repeat it after me:

I now entirely repent {sange 懺悔} (strike precept clappers once {ichige 一下}) all the evil
actions {akugô 悪業} I have perpetrated in the past (strike precept clappers once), arising
from beginningless greed, anger, and delusion {tonjinchi 貪瞋痴} (strike precept clappers
once) and manifested through body, speech, and mind {shinkui 身口意} (in conclusion strike
precept clappers twice {nige 二下}).

Chant the preceding three times, or abbreviate and chant only one time. When officiant {dôshi 導師}
has intoned "I now entirely repent" and struck precept clapppers once, monks of assembly {shusô 衆
僧} gassho {gasshô 合掌} and join in chanting {shôwa 唱和} remainder of verse. Following verses
are likewise chanted using this procedure. Next, give precepts of three refuges {sankikai 三帰戒}:

Having made repentance {sange 懺悔} for the three spheres of karma {sangô 三業} — body,
speech, and mind {shinkui 身口意} — you have attained great purification {daishôjô 大清
浄}. Next you must reverently take refuge {kie 帰依} in the three treasures {sanbô 三宝}:
buddha, dharma, and sangha {buppôsô 仏法僧}. The three treasures are of three kinds, each
of which has its own merit {kudoku 功徳}, namely: the three treasures as a single essence
{ittai sanbô 一体三宝}; the three treasures as manifested [by the Buddha] {genzen sanbô 現
前三宝}; and the three treasures as maintained [by humans] {jûji sanbô 住持三宝}. When
you take refuge but once, all three kinds of merit shall be fully realized {enjô 円成}.

Next, raise {nen 拈} water-sprinkling vessel {shasuiki 洒水器} and begin by transferring dharma-
nature water {hosshôsui 法性水} that is on top of one's own head to vessel, three times. Next, sprinkle
water {sosogu 洒ぐ} in three directions: to front and center {shôchû 正中} of mortuary tablet {ihai 位
牌}, and to its right and left. Then return [dharma-nature water] to top of one's own head, again three
times. When finished, strike precept clappers {kaishaku 戒尺} once {ichige 一下} and say:

Hail refuge in buddha {namu kie butsu 南無帰依仏},

Hail refuge in dharma {namu kie hô 南無帰依法},
Hail refuge in sangha {namu kie sô 南無帰依僧}.

I take refuge in buddha, honored as highest

{kie butsu mujôson 帰依仏無上尊},
I take refuge in dharma, honored as stainless
{kie hô rijinson 帰依法離塵尊},
I take refuge in sangha, honored as harmonious
{kie sô wagôson 帰依僧和合尊}.

I have taken refuge in buddha {kie butsu kyô 帰依仏竟},

I have taken refuge in dharma {kie hô kyô 帰依法竟};
I have taken refuge in sangha {kie sô kyô 帰依僧竟}.

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Chant three times, or only once. After each phrase {ku 句} strike precept clappers once. At end strike
twice {nige 二下}. Monks of assembly {shusô 衆僧} join in chanting {zuishô 隨唱} just as before.

The conferral of precepts {juyo kikai 授与帰戒} has thus been completed {如此}. From this
time forth the true and perfect awakening {shiishin tôshôgaku 至真等正覚} of the Tathâgata
{nyorai 如来} shall be the great teacher {daishi 大師} of layman {shinji 信士} / laywoman
{shinnyo 信女} <name>, who has newly returned to the source {shin kigen 新帰元}, and
he/she shall not take refuge {kie 帰依} in other paths {yodô 余道}, for we hail great pity,
great compassion, and great mercy{namu daizu daihi dai aimin ko 南無大慈大悲大哀愍故}.

Having taken refuge {kie 帰依} in the three treasures {sanbô 三宝} of buddha, dharma, and
sangha {buppôsô 仏法僧}, next you must receive the three sets of pure precepts {sanju jôkai
三聚浄戒}. First are the precepts of restraint {shôritsugikai 摂律儀戒}. Second are the
precepts of adopting good qualities {shôzenbôkai 摂善法戒}. Third are the precepts of
benefiting all living beings {shôshujôkai 摂衆生戒}.

Next, you must receive the ten major precepts of restraint {jûjûkinkai 十重禁戒}. First is the
precept not to kill living beings {fusesshôkai 不殺生戒}. Second is the precept not to steal
{fuchûtôkai 不偸盗戒}. Third is the precept not to engage in sex {futon'inkai 不貪婬戒}.
Fourth is the precept not to engage in false speech {fumôgokai 不妄語戒}. Fifth is the
precept not to deal in alcoholic beverages {fukoshukai 不沽酒戒}. Sixth is the precept not to
point out the transgressions of others {fusetsukakai 不説過戒}. Seventh is the precept not to
praise oneself and denigrate others {fujisankitakai 不自讃毀他戒}. Eighth is the precept not
to be stingy with the dharma or material things {fukenhôzaikai 不慳法財戒}. Ninth is the
precept not to give rise to anger {fushin'ikai 不瞋恚戒}. And tenth is the precept not to
disparage the three treasures {fuhôsanbôkai 不謗三宝戒}.

The aforementioned three refuges {sanki 三帰}, three sets of pure precepts {sanju jôkai 三聚
浄戒}, and ten major precepts of restraint {jûjûkinkai 十重禁戒} have been secured and
maintained {goji 護持} by the prior buddhas {senbutsu 先仏} and handed down {denrai 伝
来} by the ancestors {nôso 曩祖}. I now give them to you. Beginning with your present body
and continuing until you obtain the body of a buddha {busshin 仏身}, you should uphold
{goji 護持} these things well.

Having given the preceding set of sixteen precepts {jûroku jôkai 十六条戒}, next give lineage
certificate {kechimyaku 血脈}. Officiant {dôshi 導師} raises {nen 拈} lineage certificate, infuses it
with incense smoke {kô ni kunjiru 香に薫じる} and says:

This is the lineage certificate of the great bodhisattva precepts {bosatsu daikai 菩薩大戒}
correctly transmitted {shôden 正伝} by the buddhas and ancestors {busso 仏祖}. Buddha
after buddha and ancestor after ancestor {butsubutsu soso 仏仏祖祖}, successor after
successor {tekiteki 嫡嫡} have inherited {sôjô 相承} it, and it has come down to me. I now
give it to layman {shinji 信士} / laywoman {shinnyo 信女} <name>, who has newly returned
to the source {shin kigen 新帰元}. Beginning with your present body and continuing until
you obtain the body of a buddha {busshin 仏身}, you should reverently protect it {chôdai
goji 頂戴護持}.

Place lineage certificate in front of spirit {reizen 霊前} and intone (three times or one time):

When living beings {shujô 衆生} receive Buddhist precepts {bukkai 仏戒}, they enter the
rank {kurai 位} of all the buddhas {shobutsu 諸仏}. When one's rank is the same as the

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 greatly awakened {daikaku 大覚}, truly one is a child of all the buddhas {shobutsu no miko
諸仏子} (chant three times). Hail great pity, great compassion, and great mercy, which
embrace us {namu daizu daihi dai aimin shôju 南無大慈大悲大哀愍摂
受}.

Encoffining Recitations {nyûkan fugin 入棺諷経} [352]

Upon hearing two claps {nishô 二声} of precept clappers {kaishaku 戒尺}, rector {ino 維那}
(who serves concurrently as sangha hall postulant {dôan 堂行}) rings bowl-bell {kei 鏧} three times
{sanshô 三声}, initiates chanting {ko 挙} of Great Compassionate Mind Dharani {Daihishin darani
大悲心陀羅尼}. When sutra chanting {dokkyô 読経} is finished, dedicate merit {ekô 回向}:

Having chanted sûtras {fugin 諷経}, we dedicate {ekô 回向} the merit {kudoku 功徳} to
layman {shinji 信士} / laywoman {shinnyo 信女} <name>, who has newly returned to the
source {shin kigen 新帰元}. We humbly pray {fukugan 伏願}, as he/she is encoffined
{nyûkan 入棺}, that this merit may adorn {shôgon 荘厳} his/her place of karmic retribution
{hôchi 報地}.

Recitations Before Coffin {kanzen nenju 棺前念誦} [352]

Continuing without a break, rector {ino 維那} initiates recitations {nenju 念誦}, as follows:

We are painfully aware {setsui 切以} that birth and death {shôji 生死} give way to each
other; that cold and heat vary reciprocally. They come like lightning flashing in a vast sky;
they go like waves calming on a great sea. Today, that is the case with layman {shinji 信士} /
laywoman {shinnyo 信女} <name>, who has newly returned to the source {shin kigen 新帰
元}. His/her karmic conditions supportive of life {shôen 生縁} are exhausted, and his/her
ordained lifespan {daimei 大命} has suddenly expired. Understanding the impermanence of
all things (shogyô mujô 諸行無常}, he/she takes nirvana {jakumetsu 寂滅} as ease {raku
樂}. I respectfully request {kyôshô 恭請} the pure assembly {seishu 清衆} present here
{genzen 現前} to humbly chant {ju 誦} the glorious names {kômei 洪名} of the various
sacred beings {shoshô 諸聖}, that the great blessings {kôfuku 鴻福} accumulated thereby
may adorn {shôgon 莊厳} the path of awakening {kakuro 覚路}. I respectfully invite {kôhyô
仰憑} the pure assembly {seishu 清衆} to recite {nen 念} (Ten Buddha Names {Jûbutsumyô
十仏名}).

Entire assembly {isshû 一衆}, in accordance with rector's hand-bell {shukei 手鏧} ({inkin 引鏧})
recites Ten Buddha Names:

Birushana Buddha, pure dharma body

{shinjin pashin birûshânô fû 清浄法身毘盧舍那仏}

Roshana Buddha, complete enjoyment body

{enmon hôshin rushânô fû 円満報身盧遮那仏}

Shakyamuni Buddha, of trillions of apparitional bodies

{senba'i kashin shikyâmûnī fû 千百億化身釈迦牟尼仏}

Miroku Buddha, of future birth

{tôrai asan mirû sonbû 当来下生弥勒尊仏}

All buddhas throughout space and time

{jīhô sanshī ishī shīfû 十方三世一切諸仏}

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 Monjushiri Bodhisattva, of great sanctity
{daishin bunjusurī bûsâ 大聖文殊師利菩薩}

Fugen Bodhisattva, of the great vehicle

{daijin fuen bûsâ 大乗普賢菩薩}

Kanzeon Bodhisattva, of great compassion

{daihi kanshiin bûsâ 大悲觀世音菩薩}

All honored ones, bodhisattvas, great beings;

{shīson bûsâ môkôsâ 諸尊菩薩摩訶薩}

Great perfection of wisdom

{môkô hôjâ hôrômī 摩訶般若波羅蜜}.

Next, rector {ino 維那} initiates chanting {ko 挙} of Verse of Homage to Buddha's Relics
{Shariraimon 舍利礼文}. Chant in unison {shôwa 唱和} three times {sanben 三遍}. Dedication of
merit {ekô 回向} is as follows:

Having performed recitations {nenju 念誦} and chanted sutras {fugin 諷経},we dedicate {ekô
回向} the merit {kudoku 功徳} to layman {shinji 信士} / laywoman {shinnyo 信女} <name>,
who has newly returned to the source {shin kigen 新帰元}. We humbly pray {fukugan 伏願}
that his/her spirit {jin 神} may cross over to the pure land {jôiki 淨域}; that his/her karmic
afflictions {gôjinrô 業塵労} will fade away, that the lotus will open its highest grade of
blossom {jôbon no hana 上品之華}, and that Buddha will bestow prediction of a birth {ju
isshô no ki 授一生之記}. I again trouble the pure assembly {seishu 清衆} to recite {nen 念}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々})

Recitations Upon Lifting Coffin {kokan nenju 舉棺念誦} [354]

Continuing without a break, rector {ino 維那} initiates recitations upon lifting coffin {kokan
nenju 挙棺念誦}.

We are now about to lift the spirit coffin {reikan 霊棺} and head for the most respectful rite
{seirei 盛礼} of cremation {dabi 荼毘} / burial {endo 掩土}. I respectfully invite {kôhyô 仰
憑} the pure assembly {seishu 清衆} to chant {ju 誦} the glorious names {kômei 洪名} of
the various sacred beings {shoshô 諸聖}. Pulling aside the curtain {han'i 攀帷} and revealing
{yôhyô 用表} [the coffin], in order to assist assist {shijo 資助} him/her on the path of
awakening {kakuro 覚路}, we recite {nen 念}.

(In many cases, chanting of Ten Buddha Names {Jûbutsumyô 十仏名} is omitted here)

Rector, without cutting off voicing of last word, "recite," immediately initiates chanting {ko 挙} of
Great Compassion Dharani {Daihishu 大悲祝}. When chanting {dokkyô 読経} is finished, play three
series {santsû 三通} on drum and cymbals {kuhatsu 鼓鈸}. After that, funeral procession {sôretsu 喪
列} lines up in proper order and heads for funeral place {sôjô 喪場}.
Funeral place {sôjô 喪場} may be set at family's mortuary temple {bodaiji 菩提寺} or at home
of deceased {sôke 喪家}, etc., in accordance with wishes of leader of funeral {moshu 喪主}.
In event that funeral place is specially arranged at a temple or elsewhere, when procession
{gyôretsu 行列} arrives at funeral place, rector {ino 維那} initiates chanting {ko 挙} of Great Jeweled
Tower ?????? Secret Fundamental Dharani {Daihô rôkaku zenjû himitsu konpon darani 大寶楼閣善

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住祕密陀羅尼}; spirit coffin {reikan 霊棺} is circumambulated to right {u'nyô 右遶} for three
circlings {sansô 三帀}, then set down in prearranged place.
In event that home of deceased {sôke 喪家} is used as funeral place {sôjô 喪場}, first chant
Great Jeweled Tower Dharani {Daihô rôkaku darani 大寶楼閣陀羅尼}, then wait for officiant
{dôshi 導師} to make appearance at ritual site {shutsujô 出場}.

uchi fugin 内諷経　= private service, abbreviated

[354 explanation is unclear: get someone to explain what actually happens]

On day of service, as explained below

Moreover, time between encoffining recitations {nyûkan fugin 入棺諷経}, explained above,
and recitations upon lifting coffin {kokan nenju 挙棺念誦} is called "inside sutra chanting" {uchi
fugin 内諷經}. It is something brief /simple 簡略, but [nowadays] inside sutra chanting is taken care
of during all-night vigil {tsuya 通夜}; thus, on that day 当日 [day of vigil? day of funeral?], one may
begin with what is explained below. In such a case, if precepts of three refuges {sankikai 三帰戒}
have not been given yet, give them before words of guidance {indô 引導}.

Guidance Dharma Phrase {indô hôgo 引導法語} [354]

When set time arrives, officiant {dôshi 導師} makes appearance at ritual site {shutsujô 出場},
assumes position {shûi 就位} facing coffin {kan 棺}. In accordance with initiation of chanting {kokyô
挙経} by rector {ino 維那}, entire assembly {isshû 一衆} chants {ju 誦} Great Jeweled Tower
Dharani {Daihô rôkaku darani 大寶楼閣陀羅尼} three times {sanben 三遍}. When finished, play
three series {santsû 三通} on drum and cymbals {kuhatsu 鼓鈸}.
Rector advances {shinzen 進前}, takes torch {hôko 法炬, a.k.a. taimatsu} (or mattock {kuwa
钁子}), infuses it with incense smoke {kô ni kunjiru 香に薫じる}, respectfully lifts it {keiji 擎持},
turns body to right, withdraws, goes to right side of officiant (left side of officiant when facing
him/her), presents {hôtei 奉呈} torch (or mattock) to officiant. Officiant {dôshi 導師} receives it,
raises and moves it in a circle {nenten 拈転} forward and reverse {jungyaku 順逆} (first go around
once from right to left, then once from left to right, inscribing full circles {ichiensô 一円相} in the
air); when finished, he/she gives it back to rector. Rector returns to his/her original place.
Next, acolyte {jisha 侍者} presents {hôtei 奉呈} large incense {daikô 大香} to officiant
{dôshi 導師}. Officiant raises incense {nenkô 拈香}, gives it back to acolyte, waves whisk {hossu 払
子}, intones guidance dharma phrase {indô hôgo 引導法語}. When finished, advances before coffin
{kanzen 棺前}. Acolyte, holding large incense, follows along with officiant. Offer stick of incense
{jôkô 上香}, bow with gassho {monjin 問訊}, return to place {i 位}. (If there are condolence
messages or telegrams, when rector {ino 維那} sees that officiant has returned to place {ki i 帰位},
he/she announces, "messages of condolence {chôji 弔辞}, telegrams of condolence {chôden 弔電}"
and reads them aloud. Or, depending on circumstances, it is also permissible to read them aloud prior
to officiant's dharma phrase of guidance).

Recitations at Funeral Site {santô nenju 山頭念誦} [355]

Upon hearing the end of officiant's {dôshi 導師} dharma phrase {hôgo 法語}, rector {ino 維
那} damps {osaeru 押さえ} ringing of bowl-bell {keisu 鏧子} and initiates chanting {ko 挙} of
recitations at funeral site {santô nenju 山頭念誦}.

Today there is layman {shinji 信士} / laywoman {shinnyo 信女} <name>, newly returned to
the source {shin kigen 新帰元}, who in accordance with his/her karma has already passed
away {jakumetsu 寂滅}. As is proper, we shall cremate {dabi 荼毘} / bury {endo 掩土}

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 him/her. Burning / burying the body {mi 身} that for a hundred years has been a vain illusion
{kyogen 虚幻}, we set it on the single road to nirvana {ichiro nehan 一路涅槃}.

I respectfully invite {kôhyô 仰憑} the pure assembly {seishu 清衆} to assist {shijo 資助}
his/her awakened spirit {kakurei 覚霊} by reciting {nen 念}.

(Ten Buddha Names {Jûbutsumyô 十仏名})

Following Ten Buddha Names, rector chants dedication of merit {ekô 回向}:

Having called {shôyô 称揚} the holy names {shôgô 聖号} and assisted {shijo 資助} the
awakened spirit {kakurei 覚霊}, all we pray is that {igan 唯願} the mirror of wisdom {ekyô
慧鏡} will be sharp in its luminescence {bunki 分輝}; that the wind of truth {shinpû 真風}
will wave its colored [banners] {sansai 散彩}; that the flower of bodhi {kakui no hana 覚意
之華} will blossom {kaifu 開敷} inside the garden of awakening {bodai onri 菩提園裡}; and
that the waves of purity {muku no nami 無垢之波} will be stirred up in the ocean of dharma
nature {hosshô kaichû 法性海中}. We pour out three libations {santen 三奠} of tea and burn
one brazier {ichiro 一炉} of incense, that he/she may advance beyond the clouds {untei 雲
程} [to the Pure Land].

We pay respects {wanan 和南} to the assembly of sages {shôshu 聖衆}.

Next, depending on しんぎ０１, rector initiates chanting {kokyô 挙経} of appropriate sutras and
dharanis {kyôju 経呪}. (In most cases, texts such as The Meaning of Practice and Verification
{Shushôgi 修証義} or "Universal Gate" Chapter {Fumonbon 普門品} are used). Monks of great
assembly {daishu 大衆} all together chant sutras {ichidô jukyô 一同誦経}. During sutra chanting
{jukyô 誦経}, leader of funeral {moshu 喪主}, relatives and friends of deceased, etc., take turns
burning incense {shôkô 焼香}. When finished, dedication of merit {ekô 回向} is as follows:

Having performed recitations {nenju 念誦} and chanted sutras {fugin 諷経}, we dedicate
{ekô 回向} the merit {kudoku 功徳} to layman {shinji 信士} / laywoman {shinnyo 信女}
<name>, who has newly returned to the source {shin kigen 新帰元}. We humbly pray
{fukugan 伏願}, upon his/her cremation {dabi 荼毘} / burial {endo 掩土}, that it may adorn
{shôgon 荘厳} his/her place of karmic retribution {hôchi 報地}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

When dedication of merit is finished, sound three series {santsû 三通} on drum and cymbals {kuhatsu
鼓鈸}. Officiant {dôshi 導師} and great assembly {daishu 大衆} disperse from hall {sandô 散堂}.

Buddha Rites {butsuji 仏事} [356]

For buddha rites {butsuji 仏事}, in addition to torch wielding {hinko 秉炬} (or mattock lifting
{kokaku 挙钁}), the two buddha rites of offering decoction {tentô 奠湯} and offering tea {tencha 奠
茶} are sometimes added on. These comprise the so-called three buddha rites {san butsuji 三仏事}.
When spirit coffin {reikan 霊棺} has been {喪場} taken to funeral place {sôjô 喪場} and set
there, decoction-offering officiant {tentôshi 奠湯師}, torch-wielding officiant {hinko shi 秉炬師},
and tea-offering officiant {tenchashi 奠茶師}, in that order, go to their places {shûi 就位}. Following
Great Jeweled Tower Dharani {Daihô rôkaku darani 大寶楼閣陀羅尼}, sound three series {santsû
三通} on drum and cymbals {kuhatsu 鼓鈸}. Funeral official {sôsu 喪司} serving as rector {ino 維
那} invites decoction-offering officiant, who stands up from his/her chair, advances to middle {chûô
中央}. Offerings chief {kujû 供頭} on left side raises {sasageru 擎げる} decoction cup {tôsan 湯盞},
hands it to decoction-offering officiant. Officiant receives it, raises it {nenjiru 拈じる}, then passes it

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to offerings chief on right side. Offerings chief takes it and offers {sonaeru 備える} it before coffin
{kanzen 棺前}. Decoction-offering officiant waits for offerings chiefs to return to own places {ji i 自
位}, then intones dharma phrase {hôgo 法語}. When finished, again advances before coffin, burns
incense {shôkô 焼香}, lowers head {teitô 低頭}, turns body to left, bows with gassho {monjin 問訊}
to torch-wielding officiant, returns to place {ki i 帰位}.
Next, tea-offering officiant {tenchashi 奠茶師}, upon receiving rector's invitation, advances
{shinzen 進前}. Procedure for offering tea {tencha 奠茶} is same as that for offering decoction {tentô
奠湯} (however, tea is initially raised and passed by offerings chief on right side). When these two
buddha rites are finished, rite of torch wielding {hinko 秉炬} is held.
(Dharma phrases {hôgo 法語} in conjunction with offering decoction and offering tea should
be kept simple. It is necessary to avoid any confusion of them with torch-wielding officiant's
{hinkoshi 秉炬師} words of guidance {indô 引導}. Formerly, it was said that if rites were held before
noon, decoction should be offered first and tea second; and if they were held after noon, then tea
should be first and decoction second. However, at present there is no distinction made between
forenoon and afternoon; the rule now is that decoction is always first, followed by tea.)

Sutra Chanting for Placing Tablet {an i fugin 安位諷経} [357]

After funeral rites {sôgi 喪儀} are over, perform sutra chanting for placing tablet {an i fugin
安位諷経} (Great Compassion Dharani {Daihi shu 大悲呪}). Dedication of merit {ekô 回向} reads
as follows:

Having chanted sutras {fugin 諷経}, we dedicate {ekô 回向} the merit {kudoku 功徳} to
layman {shinji 信士} / laywoman {shinnyo 信女} <name>. What we pray for {shoki 所冀},
upon placing his/her tablet {an i 安位}, is that it may adorn {shôgon 荘厳} his/her place of
karmic retribution {hôchi 報地}.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

(Sutra chanting for placing tablet, if done properly, should be performed after spirit bones {reikotsu 霊
骨} have been gathered, or after burial {maisô 埋葬}).
In event that all funeral rites {sôgi 喪儀} are to be carried out on same day, without concern
for whether they are held before or after cremation {dabi 茶毘}, it is possible to hold an abbreviated
service that consists of the following: tonsure {teihatsu 剃髪}; giving precepts {jukai 授戒};
recitations before coffin {kanzen nenju 棺前念誦}; sutra chanting before coffin {kanzen fugin 棺前諷
経}, dedication of merit {ekô 回向}; one series {ittsû 一通} on drum and cymbals {kuhatsu 鼓鈸};
Great Jeweled Tower Dharani {Daihô rôkaku darani 大寶楼閣陀羅尼}; guidance dharma phrase
{indô hôgo 引導法語}; funeral recitations {sôsô nenju 葬送念誦} (use recitations text {nenju mon 念
誦文} from recitations at funeral site {santô nenju 山頭念誦}); funeral sutra chanting {sôsô fugin 葬
送諷経葬送諷經}, dedication of merit.

Chapter Seven: Procedures for Sesshin Assembly

{sesshin e sahô 摂心会作法}

Procedures for year-end sesshin {rôhatsu sesshin 臘八摂心} and arm-severing sesshin {danbi sesshin
断臂摂心} are as presented in Part One, "Regular Observances" {gôrei gyôji 恒例行持}. However, if
a Zen practice group {sanzenkai 参禅会} or the like holds an occasional {rinki 臨機} sesshin
assembly {sesshin e 摂心会}, an appropriate daily schedule of rites {nittei sajô 日程差定} should be
created, patterned after procedures for the year-end sesshin assembly {rôhatsu sesshin e 臘八摂心会}
that takes place annually {nenbun 年分} from December 1 until dawn on December 8. For example,
sitting {taza 打坐}, sermons {suiji 垂示}, commentary {teishô 提唱}, entering room {nisshitsu 入
室}, sutra chanting {dokyô 読経}, meals {gyôhatsu 行鉢}, work {samu 作務}, and other activities

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should be arranged {anbai 按排} in a suitable manner (round-table discussions among gathered
participants {eshu 会衆} and the like are also fitting).
In temples {jiin 寺院} that do not have zazen halls {zazendô 坐禅堂}, main hall {hondô 本堂}
should be used for meeting place {kaijô 会場}. Hang curtains around inside to imitate arrangement of
a sangha hall {sôdô 僧堂}.

Chapter Eight: Procedures for Rites for Lay Followers

{danshinto hôyô sahô 檀信徒法要作法}

Section One: Procedures for Rites for Lay Followers {danshinto hôyô sahô 檀信徒法要作法}
[358]

1. When Held at a Temple {jiin 寺院}

In advance, clean and decorate {shôgon 荘厳} ritual site {dôjô 道場}, arrange offerings of incense,
flowers, lamps, and candles {kôkatôshoku 香華灯燭}, sweets and tea {kasa 菓茶}, and the like.
When set time arrives, monks of great assembly {daishu 大衆} enter hall {jôden 上殿} to
three sequences {san'e 三会} on hall bell {denshô 殿鐘}, stand facing each other {tairyû 対立} in
two rows of separate lines {ryôjo bunban 両序分班}. Officiant {dôshi 導師} enters hall to seven rings
of bell {shichigeshô 七下鐘}, advances to altar and burns incense {shinzen shôkô 進前焼香},
performs offering to main object of veneration {honzon jôgu 本尊上供}. Following that, raise incense
and intone dharma phrase {nenkô hôgo 拈香法語}; perform sutra chanting for mortuary hall patrons
{shidô danna fugin 祠堂檀那諷経} (use dedication of merit for death day anniversary {shôki ekô 正
忌回向}) and sutra chanting for patron's ancestors {dannotsu senmô ruidai fugin 檀越先亡累代諷経}
(use General Dedication of Merit {Sôekô 総回向}). When finished, officiant withdraws from hall
{taiden 退殿}. Burning of incense {shôkô 焼香} by donor {seshu 施主} takes place during sutra
chanting {dokkyô 読経} or after officiant withdraws from hall.
If donor household {seshuke 施主家} so desires, food-offering ceremony {sejikie 施食会},
buddha-praising assembly {tanbutsu e 歎仏会}, Kannon repentance rites {kannon senbô 観音懺法},
or the like may be performed instead of dedication of merit for death day anniversary {shôki ekô 正忌
回向} and General Dedication of Merit {Sôekô 総回向}).
It is also permisible for officiant {dôshi 導師}, before he/she withdraws from hall {taiden 退
殿}, to face south {nanmen 南面}, pay his/her respects to the attendees, and in conjunction with that
give a dharma talk {hôgo 法語} (about ten minutes, following what is right for the occasion).

2. When Held at Donor Household {seshuke 施主家}

In advance, check preparations of buddha altar {butsuzen 仏前}, prepare incense brazier {kôro 香炉},
etc. When set time arrives, advance before buddha altar, take seats {chakuza 著座}, perform offering
to main object of veneration {honzon jôgu 本尊上供}. (If particular household's main object of
veneration {honzon 本尊} is not Shakyamuni Buddha {Shakamuni butsu 釈迦牟尼仏}, then in the
eko text {ekômon 回向文}, following the words, "to our Great Benefactor {daion 大恩} and Founder
of the Doctrine {kyôshu 教主}, the Original Teacher {honshi 本師} Shakyamuni Buddha {Shakamuni
butsu 釈迦牟尼仏}," add the phrase, "to <name>, the main object of veneration currently seated at
this place of practice {dôjô 道場}").
Next, perform dedication of merit for death day anniversary {shôki ekô 正忌回向} and
General Dedication of Merit {Sôekô 総回向}). If, in accordance with donor's {seshu 施主} wishes, a
food-offering ceremony {sejikie 施食会}, buddha-praising assembly {tanbutsu e 歎仏会}, or other
rite is held instead of dedication of merit for death day anniversary and General Dedication of Merit, it
should take place following offering to main object of veneration {honzon jôgu 本尊上供}.

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 When finished, if officiant {dôshi 導師} is to face south {nanmen 南面} and give dharma talk
{hôgo 法語}, procedure is same as at a temple {jiin 寺院}. (It is also good, before sutra chanting
{dokkyô 読経} begins, to face donors as a group, give them some instruction in zazen {zazen 坐禅},
and have them sit {taza 打坐} for an appropriate length of time.)

Offering to Main Object of Veneration to Benefit Patrons {dannotsu honzon jôgu 檀越本尊上供}
[359]

Having chanted the Heart of Great Perfect Wisdom Sutra {Maka hannyaharamitta shingyô 摩
訶般若波羅蜜多心経}, we reverently offer the merit {kudoku 功徳} generated thereby to our
Great Benefactor {daion 大恩} and Founder of the Doctrine {kyôshu 教主}, the Original
Teacher {honshi 本師} Shakyamuni Buddha {Shakamuni butsu 釈迦牟尼仏}, to the Eminent
Ancestor {kôso 高祖} Jôyô Daishi 承陽大師} [Dôgen], and to the Great Ancestor {taiso 太
祖} Jôsai Daishi 常済大師 [Keizan], that it may adorn {shôgon 荘厳} their awakening {bodai
菩提}, the unsurpassed fruit of buddhahood {mujô bukka 無上仏果}.

We humbly pray {fukugan 伏願} that the blessings of the four benefactors {shion 四恩} may
be fully requited, that the three classes of existences {sannu 三有} may all be saved, and that
sentient beings throughout the dharma realm {hokkai ujô 法界有情} equally perfect {dôen 同
円} omniscience {shuchi 種智}. What we pray for {shoki 所冀} is that this family {kamon 家
門} shall flourish {han'ei 繁栄}, that (here intone words expressing additional prayer {kigan
祈願}), that misfortunes and hindrances {saishô 災障} be shall prevented and removed {shôjo
消除}, and that all conditions {shoen 諸縁} shall be favorable {kichijô 吉祥} for them.

("All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}).

Sutra Chanting for Mortuary Hall Patrons {shidô danna fugin 祠堂檀那諷経}
(dedication of merit {ekô 回向} for use in main memorial service {shôki 正忌} for founding patron
{kaiki 開基 of a monastery)

In the extreme of purity {jô kiwamari 浄極}, the light {hikari 光} penetrates {tsûdatsu 通達},
calmly shining {jakushô 寂照} throughout the void {kokû 虚空}. Coming back and viewing
the world {seken 世間}, it is like something in a dream.

We humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} for their attentive
concern {shôkan 照鑑}.

In this monastery {sanmon 山門} the time {shin 辰} has arrived for today's {konnichi 今日}
(or, a future day's {raijitsu 来日}) monthly memorial {gakki 月忌} [or, <whatever> memorial
{nani ki 何忌}] for <dharma name {hôgô 法号}>.

We have respectfully prepared offerings of incense, flowers, lamps, and candles {kôkatôshoku
香華灯燭} (sweet decoction {mittô 蜜湯} / hot water {tô 湯} / fruit {ka 菓} / tea {sa 茶} /
delicacies {chin 珍} / savories {zen 膳}) and chanted {fuju 諷誦} sutras and dharanis {kyôju
経呪}. May the merit {kudoku 功徳} generated thereby may assist his/her awakened spirit
{kakurei 覚霊} and adorn {shôgon 荘厳} his/her place of karmic retribution {hôchi 報地}.

We humbly pray {fushite negawaku 伏願} that within the current of birth and death {shôji 生
死} the black dragon's pearl {riju 驪珠} will shimmer alone in the deep blue sea {sôkai 滄海},
and that he/she [the deceased] will come to rest on the shore of nirvana {nehan no kishi 涅槃の
岸}; that the cinnamon disk {keirin 桂輪} shall shine solitary in the azure sky {hekiten 碧天}

271
 as a guide to all the world {seken 世間}, so that all alike ascend the path of awakening
{kakuro 覚路}.

Sutra Chanting for Patron's Ancestors {Dannotsu senmô ruidai fugin 檀越先亡累代諷経}
(General Dedication of Merit {Sôekô 総回向}) [360]

The clear cool moon of bodhisattvahood {bosatsu shôryô no tsuki 菩薩清涼月} floats in the
sky of utter emptiness {hikkyô kû 畢竟空};
when the water of the minds of living beings {shujô shinsui 衆生心水} is pure, the reflection
of awakening {bodai 菩提} appears in it.

We humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} for their attentive
concern {shôkan 照鑑}.

Having chanted {fuju 諷誦} sutras and dharanis {kyôju 経呪}, we dedicate {ekô 回向} the
merit {kudoku 功徳} generated thereby to the spirits {shôrei 精霊} of all the generations of
deceased {senmô ruidai 先亡累代} members of the family {kamon 家門 of <dharma name
{hôgô 法号}>; to his/her six close kin {roku shinken zoku 六親眷属} and seven generations of
parents {shichise bumo 七世父母}; to the myriad spirits of the triple world {sangai banrei 三
界万霊}, including those with and those without connections to the living {uen muen 有縁無
縁}; and to the entire class of sentient beings {ganjikitô 含識等} in all dharma realms {hokkai
法界}.

What we pray for {shoki 所冀} is that their benightedness {mumyô 無明} of futile kalpas
{kôgô 曠劫} will now be extinguished; that the marvelous knowledge {myôchi 妙智} of true
emptiness {shinkû 真空} will hereby appear to them; and that they will immediately
comprehend non-arising {mushô 無生} and quickly bear witness to {shô 証} the fruit of
buddhahod {bukka 仏果}.

Abbreviated Dedication of Merit for Householders {zaike ryaku ekô 在家略回向} [361]

We humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} for their attentive
concern {shôkan 照鑑}.

Having chanted {fuju 諷誦} sutras and dharanis {kyôju 経呪}, we dedicate {ekô 回向} the
merit {kudoku 功徳} generated thereby to the spirit {shôrei 精霊} of <dharma name {hôgô 法
号}>, that it may adorn {shôgon 荘厳} his/her place of karmic retribution {hôchi 報地}.

Section Two: Procedure for Offerings to Spirits of Those Who Sacrificed Themselves in War
{sen'eki junnansha shôrei kuyô hô 戦役殉難者精霊供養法} [361]

Make preparations of ritual site {dôjô 道場} in advance. When set time arrives, people in charge
{kakariin 係員} and attendees {sanretsusha 参列者} all together enter into site {nyûjô 入場}. People
in charge give necessary explanations, have everyone take seat {chakuza 箸座} in respective seating
places {seki i 席位}.
When set time arrives, entire assembly {isshû 一衆} enters hall {jôden 上殿} to three
sequences {san'e 三会} on hall bell {denshô 殿鐘} (escort guest of honor {raihin 来賓} as well).
Officiant {dôshi 導師} enters hall to seven rings of bell {shichigeshô 七下鐘}, goes to prostration seat
{raiseki 礼席} and stands.
Sequence of events: ceremony-opening address {kaishiki no ji 開式の辞}; all together gassho
and lower heads {gasshô teizu 合掌低頭}; formal greeting speech {shikiji 式辞}; words of
condolence by guest of honor {raihin no chôji 来賓の弔辞}; offering to main object of veneration

272
{honzon jôgu 本尊上供}. When finished, raise incense and intone dharma phrase {nenkô hôgo 拈香
法語}, chant sutras {dokyô 読経} (The Meaning of Practice and Verification {Shushôgi 修証義} or
"Universal Gate" Chapter {Fumonbon 普門品}, etc.).

Eko Text {ekômon 回向文} [362]

Buddha's virtue {buttoku 仏徳} is vast and great {gigi 巍巍}; the sun of wisdom {enichi 慧日}
illuminates the three kinds of thousand-world systems {sanzenkai 三千界}. The import of the
doctrine {shûyû 宗猷} is unforgettable {kôkô 耿耿}; the light of compasssion {jikô 慈光}
extends universally for trillions of years.

We humbly beg {aogi koinegawaku 仰冀} the mass of spirits {kôrei 洪霊} for their attendance
{rinshô 臨照}.

Having chanted {fuju 諷誦} sutras and dharanis {kyôju 経呪}, we dedicate {ekô 回向} the merit
{kudoku 功徳} generated thereby to the spirits {shôrei 精霊} of those who sacrificed themselves
in war {sen'eki junnansha 戦役殉難者}, that it may adorn {shôgon 荘厳} their places of karmic
retribution {hôchi 報地}.

We humbly pray {fukugan 伏願} that limitless {muhen 無辺} minds that aspire {ganshin 願心}
to the path of awakening {kakudô 覚道} shall together open up a land of ease {rakudo 楽土} that
remains peaceful for ten thousand generations {bansei taihei 万世太平}, and that the power of
faith {shinriki 信力} whose wellspring of veracity {shôgen 証源} is immoveable {fudô 不動}
shall quickly enter into the gate of compassion {jimon 慈門} that is unobstructed in the ten
directions {jippô muge 十方無礙}.

Circumambulation {nyôgyô 遶行}; bring it to an end early and have those related to the
deceased burn incense {shôkô 焼香}.
Salutation {aisatsu 挨拶} by sponsor {shusaisha 主催者}; all together gassho and lower heads
{gasshô teizu 合掌低頭}. Disperse from hall {sandô 散堂}.
After a short break, hold a lecture {kôen 講演}, dharma talk sermon {hôwa sekkyô 法話説教},
or the like.

Section Three: Procedure for Offerings to Deceased Victims of Disasters {sônan shibôsha kuyô
hô 遭難死亡者供養法} [363]

Preparations, sequence of ritual procedures {hôyô shidai 法要次第}, and other matters are same as
Procedure for Offerings to Spirits of Those who Sacrificed Themselves in War {sen'eki junnansha
shôrei kuyô hô 戦役殉難者精霊供養法}.

Eko Text {ekômon 回向文} [363]

Buddha's body {busshin 仏身} fills the dharma realms {hokkai 法界}, appearing everywhere
before all living beings {issai gunjô 一切群生}. According with their karmic conditions {en
縁} and responding to their stimuli {kan 感}, it never fails to reach them, but it is always
situated on the seat of awakening {bodaiza 菩提座}.

We humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} for their attentive
concern {shôkan 照鑑}.

Having chanted {fuju 諷誦} sutras and dharanis {kyôju 経呪}, we dedicate {ekô 回向} the
merit {kudoku 功徳} generated thereby to the various spirits {shôrei 精霊} of (here read

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 whichever of the following is appropriate: 1, atom bomb victims; 2, victims of natural
calamities such as earthquakes, landslides, and volcanoes; 3, victims of disasters in the
mountains and on the water; 4, victims of coal mine explosions and accidents; 5, victims of
traffic accidents; 6, victims of fires; 7, victims of storms and floods; 8, victims of construction
and repair work; etc.), that it may adorn {shôgon 荘厳} their places of karmic retribution
{hôchi 報地}.

What we pray for {shoki 所冀} is that all together will mount Buddhism's {butsumon 仏門}
dais of illuminating wisdom {kômyôdai 光明台} and quickly complete the compassionate path
of awakening {jihi bodaidô 慈悲菩提道}.

Occasional Observances {rinji gyôji 臨時行持}

Division Two {sono ni その二}

Section One: Procedures for Dharma Rite of Rapid Copying {tonsha hôji hô 頓写法事法}　[364]

Dharma rite of rapid copying {tonsha hôji 頓写法事法} refers to Buddhist rite {butsuji 仏事} of sutra
copying {shakyô 写経}. However, instead of taking many days to write, it entails finishing copying
within a single set period of time; thus it is called "rapid" {ton 頓} copying {sha 写}.
In advance, prepare as many sutra fascicles {kyôkan 経卷}, sutra boards {kyôgi 経木}, pieces
of paper, brushes, ink sticks, and inkstones, etc., as needed to match the number of monks who will be
copying (use new brushes and fresh ink).
On day of rite, after breakfast {shukuha 粥罷}, decorate {shôgon 荘厳} ritual site {dôjô 道
場}, line up low tables, arrange supplies on table tops.
When set time arrives, ring three sequences on hall bell {denshô san'e 殿鐘三会}; assembly of
monks {sôshu 僧衆} enters hall {jôden 上殿}, stands at places. Abbot {jûji 住持} enters hall {nyûdô
入堂}, burns incense {shôkô 焼香} and offers tea and decoction　{kenchatô 献茶湯}; when finished,
all together spread sitting cloths and make three prostrations {fudô tengu sanpai 普同展具三拝}, then
take their seats {chakuza 著坐}. Rector {ino 維那} initiates chanting {ko 挙} of Sutra Opening Verse
{Kaikyôge 開経偈}; all together {ichidô 一同} join in chanting {shôwa 唱和} three times {sanben 三
遍}. Next, rector announces title of sutra to be copied.
People at places provided with brushes and inkstones, etc., gassho {gasshô 合掌}, raise sutra
fascicles over their heads {itadaku 頂く}, commence sutra copying {shakyô 写経}. All other people
gassho and chant {dokuju 読誦} sutra fascicles. If donor {seshu 施主} walks around pouring water
onto inkstones during chanting of Sutra Opening Verse, assembly of monks should raise up inkstones
in both hands to receive water. Those who are done copying parts of sutra allotted to them should
assist those who are not yet done, so that everyone finishes at same time.
When sutra copying is done, rector {ino 維那} initiates chanting {ko 挙} of Great Compassion
Dharani {Daihi shu 大悲呪}; entire assembly {isshû 一衆} chants in unison {dôju 同誦}. While this
is going on, offerings chief {kujû 供頭} raises a tray and goes around in order collecting sutra boards
{kyôgi 経木}, then places tray on offering table {maejoku 前卓} (it is also permissible to collect sutra
boards some at a time).
Abbot {jûji 住持} advances and burns incense {shôkô 焼香}, raises sutra boards, censes them
with incense smoke {kô ni kunjiru 香に薫じる}, hands them to offerings chief {kujû 供頭}. Offerings
chief places them on buddha altar {butsudan 仏壇} as an offering. When chanting {dokuju 読誦} is
finished, perform dedication of merit {ekô 回向} and make three prostrations {sanpai 三拝}. When
done, disperse from hall {sandô 散堂}.

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Section Two: Procedures for Offerings upon Eye Opening of Images and Stupas {zôtô kaigen
kuyô hô 像塔開眼供養法}　[365]

Ordinarily, whenever buddha images {butsuzô 仏像}, temple buildings and stupas {dôtô 堂塔}, or
stone stupas {sekitô 石塔}are newly made and put into service, ritual procedure {sahô 作法} of
dotting and opening the eyes {tengen kaigen 点眼開眼} is performed. What follows is an example of
offerings upon opening eyes of a buddha image {butsuzô kaigen kuyô 仏像開眼供養}.

Preparations {junbi 準備} [365]

Provide flowers, lamps, and candles {katôshoku 華灯燭} before buddha {butsuzen 仏前},
together with an inkstone, fresh ink, and a new brush. Separately prepare offerings of tea and
decoction {kenchatô 献茶湯}. Install {hôan 奉安} image that is to be consecrated ahead of time.

Entering Hall {jôden 上殿} [365]

Great assemby {daishu 大衆} enters hall {jôden 上殿}. Officiant {dôshi 導師} enters hall to
seven rings of bell {shichigeshô jôden 七下鐘上殿}, intones dharma phrase {hôgo 法語}, advances to
altar and burns incense {shinzen shôkô 進前焼香}.

Dotting the Eyes {tengen 点眼} [365]

Officiant {dôshi 導師} soaks brush in ink, inscribes a full circle (sign of completeness)
{ichiensô 一円相}, recites ten epithets {jûgô 十號} of Buddha (Thus Come {nyorai 如来}, Worthy of
Offerings {ôgu 応供}, Perfectly Awakened {shôhenchi 正遍智}, Complete in Wisdom and Deeds
{myôgyôsoku 明行足}, Well Accomplished {zenzei 善逝}, World Knower {sekenge 世間解},
Supreme Human {mujôshi 無上士}, Tamer of Men {jôgojôbu 調御丈夫}, Teacher of Devas and
Humans {tenninshi 天人師}, World Honored Awakened One {butsu seson 仏世尊}). Officiant
initiates chanting {senshô 先唱}; monks of great assembly {daishu 大衆} chant in unison {dôju 同
誦} (three times {sanben 三遍}). When finished, all together make three prostrations {fudô sanpai 普
同三拝}.

Offering Tea and Decoction {kenchatô 献茶湯} [365]

Officiant {dôshi 導師} advances before offering table {maejoku 前卓}, offers decoction,
sweets, and tea {kentôkasa 献湯菓茶}. When finished returns to place {ki i 帰位}, makes three
prostrations {sanpai 三拝}.

Narration Text {chinbyaku mon 陳白文} [365]

Officiant {dôshi 導師} kneels {chôki 長跪} on sitting cloth {gujô 具上}, intones following narration
text {chinbyaku mon 陳白文} (monks of great assembly {daishu 大衆} also kneel and listen):

Respectfully announced {kinpaku 謹白} to the eternal three treasures throughout the three
times and ten directions {sanze jippô issai no jôjû sanbô 三世十方一切の常住三宝}.

Now, at this <Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}> in
<Name> District/City/Town/Village, <Name> Prefecture, the donor {seshu 施主} <Name
{bôkô 某甲}>, who is of particular faith {shinjin 信心}, has established {zôryû 造立} a new
image of <Name of figure enshrined {nani nani zô 何々像}>. We shall therefore carry out the
ceremonial procedure {gisoku 儀則} of eye-opening offerings {kaigen kuyô 開眼供養} and
chant some marvelous texts {myôden 妙典} of the Mahâyâna {daijô 大乗}.

We are aware that in this realm {kyôgai 境界} of apparitional transformation {genke 幻化}
there is no escaping karmically determined changes {tenpen 転変} and that, in the final
analysis, this bubbling froth {hômatsu 泡沫} of five aggregates {goun 五蘊} is impermanent

275
 {mujô 無常}. Thus, we rely on the true words {jôgon 誠言} of the Golden Mouthed One
{konku 金口} and store up the fruits of good deeds {shiryô 資糧} for the future {tôrai 当来}.
As the saying goes, "If one is not negligent for the hundred years preceding [death], then one
will surely find ease and joy in the hundred years following." We heed the words of the
ancestral teacher {soshi 祖師}: "The effects of cherishing the matter [of awakening] and
delighting in the way are attested by the example of 'grasping sand and making a jewel.'11
When one copies a form [i.e. makes an image] and worships it, one often experiences this kind
of response."12

We pray that the donor {seshu 施主} <Name {bôkô 某甲}>, having relaxed in the garden
where all difficulties are eliminated {shonan shôjo no en 諸難消除の園} in this world {gense
現世}, may in the future mount the dais where myriad virtues are complete {mantoku enman
no dai 万徳円満の台}, and that the dharma realms {hokkai 法界} may be equally and
universally benefited {byôdô fujun 平等普潤}.

(In case of temple buildings and stupas {dôtô 堂塔}, use some passage such as the following:
"The Buddha said, 'In whatever places these sutra fascicles exist, you should raise a stupa of
seven precious jewels and metals {shippôtô 七宝塔}, making it as high and wide and
beautifully adorned {kôkô gonjiki 高広厳飾} as possible.... [You should not place any relics
{shari 舎利} in it, because] inside it there is already the entire body of the Tathāgata {nyorai
zenshin 如來全身}. [With regard to this stupa, use all kinds of flowers, incense, jeweled
necklaces, precious canopies, banners, skillful music, songs and verses to make offerings,
revere, venerate, and praise it.] If any people are able to see this stupa, to worship it and make
offerings {raihai kuyô 礼拝供養}, you should know that all of them shall thereby draw near to
unsurpassed supreme and perfect awakening {anokutara sanmyaku sanbodai 阿耨多羅三藐三
菩提}.'"13)

Respectfully Announced {tsutsushinde môsu 謹んで白す}

Sutra Chanting and Dedication of Merit {jukyô ekô 誦経回向} [366]

Monks of great assemby {daishu 大衆} stand {kiryû 起立}. Officiant {dôshi 導師} advances
to altar and burns incense {shinzen shôkô 進前焼香}. Perform chanting circumambulation {dokuju
gyôdô 読誦行道} of an appropriate sutra, then dedicate merit {ekô 回向}. Make three prostrations
{sanpai 三拝}, disperse from hall {sandô 散堂}.

Eko Text {ekômon 回向文}

Buddha's body {busshin 仏身} pervades the dharma realms {hokkai 法界}, appearing
everywhere before all living beings {issai gunjô 一切群生}. According with karmic
conditioning and moving as stimulated, its influence is boundless, so that even ordinary places
are the seat of awakening {bodaiza 菩提座}. No amount of praise can ever exhaust the
Buddha's ocean of merit {kudokukai 功徳海}.

11
Translator’s note: A legend about King Aśoka relates how, as a boy in a former life, he was playing in the road with
sand when the Buddha happened to pass by. The boy offered the sand to the Buddha as if it were dried grain. The Buddha
accepted it and explained to his disciple �Āanda that, 100 years after his entry into nirvana, the boy would be a great
wheel-turning king named Aśoka. The story appears in the "Birth karma chapter" (Sheng yinyuan pinl�üe 生因縁品略) of
the Aśoka sūtra (Ayuwangjing 阿育王經).
12
Translator’s note: This passage comes from Dôgen's Instructions for the Cook {Tenzo kyôkun 典座教訓}.
13
Translator's note: This is a passage from the Lotus Sutra (T 9.31b27 ff.), quoted by Dôgen at the opening of the "Entire
Body of the Tathāgata" {nyorai zenshin 如來全身} chapter of his Shôbôgenzô. The bracketed portions are missing from
the text of Standard Observances of the Sôtô School.

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 Having meticulously peformed the ceremonial procedure {gisoku 儀則} of eye-opening
offerings {kaigen kuyô 開眼供養}; respectfully provided {kenbi 虔備}　incense, flowers,
lamps, and candles {kôgetôshoku 香華灯燭}, decoction, sweets, tea {tôkasa 湯菓茶} and rare
delicacies {chinshû 珍饈}; respectfully gathered the　present pure assembly {seishu 清衆},
and chanted sutras and dharanis {fugin kyôju 諷経経呪} in unison {dôon 同音}; we present
the merit {kudoku 功徳} accumulated thereby as an offering {kuyô 供養} to the Buddha
<Name> (insert appropriate buddha name).

We humbly pray {fukugan 伏願} that the heavenly eye {tengen 天眼} may see at a great
distance; that the golden light {konkô 金光} may always shine; that the efficacious and
responsive appearance of spritual powers {tsûken reiô 通顕霊応} will always be so {gônen 恒
然} for time immemorial {banko 万古}; and that prosperity {fukuju 福寿} and tranquility
{kônei 康寧} will never decline throughout the ten directions {jippô 十方}.

We also ask that this monastery {sanmon 山門} (or, this household {kamon 家門}) be tranquil
{chinjô 鎮静} and secure both within and without; that concern for the way {dônen 道念}
shall increase; that all conditions may be auspicious {shoen kikkei 諸縁吉慶}; and that sentient
beings throughout the dharma realm {hokkai ujô 法界有情} may equally perfect {dôen 同円}
omniscience {shuchi 種智}.

Appendix: Examples of Eye-Opening Dharma Phrases {kaigen hôgo rei 開眼法語例}

1. Image of Śākyamuni {Shakason zô 釈尊像} [367]

Great compassionate father {dai jihi fu 大慈悲父}, uniquely honored in the triple world
{sangai dokuson 三界独尊}, with billions of apparitional bodies {keshin hyakuoku 化身百
億}, who universally delivers {fudo 普度} us from delusion and confusion {meikon 迷昏},
humans and devas {ninden 人天} gaze up at you with respect {keigô 景仰}. Myriad classes of
beings {banrui 萬類} have received blessings {shôon 承恩} from you, whose dharma body
{hosshin 法身} has already descended, and good fortune overflows our house {zuiki eimon 瑞
気盈門}.

Raise brush and say:

The true eye is dotted and opened {shôgen tenkai 正眼点開}. The wisdom light of the sun and
moon {jitsugetsu eikô 日月慧光} brightly illuminates heaven and earth {kenkon 乾坤} for
myriad ages {banko 万古}.

Make dot {benten 便点}.

2. Images of Śākyamuni Buddha with Kāśyapa and Ānanda (Shakabutsu narabini Kashô, Anan zô
釋迦佛並びに迦葉・阿難像) [367]

Raise brush and say:

He who is uniquely honored in the triple world {sangai dokuson 三界独尊} [i.e. Śākyamuni]
is complete with myriad virtues {mantoku 万徳}. The drinker of light {onkô 飮光} [i.e.
Mahākāśyapa] and the joyful one {keiki 慶喜} [i.e. Ānanda] stand at either side and attend to
his person {ji shinpen 侍身辺}. The [Buddha's] auspicious appearance of purple and gold
{shikon zuisô 紫金瑞相} manifests itself anew in this hall, forever providing a great field of
merit {daifukuden 大福田} for humans and devas {ninden 人天}. Opening for the first time　

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 {jôkei 肇啓} this treasure hall {hôden 宝殿}, we adorn {shôgon 荘厳} the new seat {shinza 新
座} with a canopy and pennants {bangai 旛蓋}, incense and flowers {kôge 香華}, bells and
drums {shôku 鐘鼓}, melodic chanting {bonbai 梵唄}, tea, sweets, lamps, and candles
{sakatôshoku 茶菓灯燭}, pure offerings of food {ibo seisai 伊蒲清斎}, and various other
offerings {kuyô 供養}. The fourfold sangha {shishu 四衆} looks up in worship {senrai 瞻禮}
and, with different voices chanting as one {iku dôon 異口同音}, praises {santan 讃嘆}
Buddha's merit {kudoku 功徳}. All living beings {issai shujô 一切衆生} universally profit
{futen 普霑} from his gift of benefits {nyôyaku 饒益}.
However, as is said in the teachings {kyôchû 教中}: "The body of Buddha pervades
and fills empty space {busshin henman kokû 仏身徧滿虚空}. That being the case, why should
I [literally, this mountain monk {sanzô 山僧}] waste my breath for the sake of others? If you
can just grasp {shikishu 識取} 'the one inside the hall' {denritei 殿裏底}, then you will see the
precious light {hôkô 宝光} that the three dots {santen 三点} of the symbol ∴ {iji ∴字} emit
simultaneously {ichidô 一同}."

Make one dot {ten itten 点一点} and say:

One dot {itten 一点} with the tip of the brush {gôtan 毫端} opens the eye of compassion
{jigen 慈眼}; its radiance {kôyô 光耀} extends to the three thousands and great thousands of
world systems {sanzen yo daisen 三千與大千}.

3. Nirvana Image {nehan zô 涅槃像} [368]

Spring arrives like a painting {tansei 丹青} with variegated lines and colors {monsaiban 文彩
斑}. The picture displays the mountain of nirvana {hehan san 涅槃山}, where the subtle form
{myôsô 妙相} of the great sage {daisen 大仙} is concealed and has no location {musho 無處}.
It hangs in the space between heaven and earth {kenkon 乾坤} and the cosmos {uchû 宇宙}.

4. Images of the Sixteen Arhats {jûroku rakan zô 十六羅漢像} [368]

Heirs to the dharma {yuihô 遺法} of the Tathâgata {nyorai 如来}, they rectify the round of
rebirth {shô ruten 正流転}, forever providing a true field of merit {shin fukuden 真福田} for
living beings {shujô 衆生}. The eyes {ganzei 眼睛} of each are bright; the pure habits {seifû
清風} of all are innumerable and have the gracefulness {senken 嬋娟} of the sliver of an old
moon {kogetsu 古月} [i.e. the gracefulness of foreigners {ko 胡}].

5. Image of the Ancestral Teacher Bodhidharma {Daruma soshi zô 達磨祖師像} [369]

Ever since the first ancestor {biso 鼻祖} came from the west {seirai 西来} and entered the
kingdom of Liang, the teachings of our lineage {shûfû 宗風} have long flourished and taken
root in Japan {Fusô 扶桑}. The one blossom with five petals {ikke goyô 一華五葉} has a
continuously renewed fragrance {renpô 聯芳} as new flowers come forth; with that
appearance of felicitous omens {genzui 現瑞}, an auspicious display {teishô 呈祥}, the four
seas {shikai 四海} are perfumed.

Dot with brush and say:

The mind seal {shin'in 心印} is hoisted high {kôken 高懸}; its brightness is like the sun. It
illuminates from on high {tôki 騰輝} the present and the past {konko 今古}, giving off
successive waves of light {jûkô 重光}.

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6. Images of Ancestral Teachers {sozô 祖像} [369]

During thirty-three years {sanjûsan shû 三十三秋} of great samādhi {daijô 大定}, one's
children and grandchildren {shison 子孫}, morning and evening {chôbo 朝暮}, remember
with longing one's voice and appearance {on'yô 音容}. This morning, one emerges from
samādhi {shutsujô 出定} and opens one's pair of eyes {sôgan 双眼}, the eyelashes {shôtei 睫
底} and lofty eyebrows {gabi 峨眉} like myriad layers {banchô 万重} of bluish green {sui
翠}.

Dot with brush and say:

At exactly this sort of time {shôyomoji 正与麼時}, what should one say {somosan dô 作麼生
道}, in a single phrase {ikku 一句}, to give assistance {fuin 覆蔭} to one's descendants {jison
児孫}? Auspicious light {zuikô 瑞光} soothes them without stirring from one's seat {zachin 坐
鎮}, like a stupa {tô 塔} vast and great {gigi 巍巍} which extends its brilliance {kôki 光輝}
from one thousand or ten thousand ages past {senko banko 千古万古}.

7. Image of Bodhisattva Avalokiteśvara {Kannon bosatsu zô 観音菩薩像} [369]

Deep in universal vows {guzeigan 弘誓願}, with the body of a bodhisattva {satta 薩埵}, in
lands in the ten directions {jippô kokudo 十方国土}, in countries as numerous as specks of
dust {setsu jinjin 刹塵塵}, the ship of compassion {jishû 慈舟} is ever propelled to the shore
east of the lake {kotôho 湖東浦}, turning the dharma wheel {tenbôrin 転法輪} in the sea of
mental afflictions {bonnô kaichû 煩悩海中}.

8. Image of Bodhisattva Mañjuśrī {Monju bosatsu zô 文殊菩薩像} [369]

The king whose two legs straddle a lion {sôkyaku ko shiô 双脚跨獅王}, with awesome heroics
{iyû 威雄}, brings relief in the ten directions {jippô 十方}. With a single wave of his iron
scepter {tetsu nyoi 鉄如意}, cooling refreshment {shôryô 清凉} spreads throughout the world
{hengai 遍界}.

9. Image of Bodhisattva Samantabhadra {Fugen bosatsu zô 普賢菩薩像} [370]

His body straddles a white elephant {byakuzô 白象}; his hand grasps a timeless {kokyô 古經}.
His great deeds and great vows {daigyô daigan 大行大願} are deeper than the dark blue sea
{sômei 滄溟}. Do not face the mountaintop {sanchô 山頂} of his lofty eyebrows {gabi 峨眉}
and seek him there. A single hair {ichigô 一毫} on top of his head displays his true form
{shingyô 真形}.

10. Image of Monastery-Protecting Bodhisattva (Daigen) {garan bosatsu (Daigen) zô 伽藍菩薩

（大権）像} [370]

Making the monastery {bonsetsu 梵刹} prosperous {kôryû 興隆} and maintaining equilibrium
{kenkô 權衡}, he presents himself {kyôgô 敬迎} with compassionate countenance {jiyô 慈容}
and turns around our one-sided opinions {henshiki 片識}. Ever radiant {gôkaku 恒赫}, his
mighty spirit {irei 威霊} leads the way to good fortune {tekikitsu 迪吉} in all things. He
stands guard {hanri 藩籬} over the monastery {kon'en 紺苑} and takes pleasure in its purity
and calm {seihei 清平}.

Dot with brush and say:

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 If, with the spiritual luminosity {shinkô 神光} of the repository of the dharma {hôzô 法蔵},
you grant us your attentive concern {shôkan 照鑑}, the dragon towers and phoenix pavilions
{ryûrô hôkaku 竜楼鳳閣} [of this monastery] will of themselves attain completion {enjô 円
成}.

11. Image of Venerable Deva Ida {Idasonten zô 韋駄尊天像} [370]

In this place of Buddha {butsujô 仏場} he manifests himself {jigen 示現} in the body of a
general {shôgun 将軍}, defending the Dharma King {hôô 法王} and turning the dharma wheel
{tenbôrin 転法輪}. His efforts to aid what is just and smash what is depraved are incalculable.
His godly power is furious {shin'i môretsu 神威猛烈} and consists in heavenly order {tenrin
天倫}.

12. Image of Dharma-Protecting Deity of Kitchen {zusu gohô zô 厨子護法像} [370]

For an abundance {hônyô 豊饒} of delicious provisions {kôjaku 香積}, we rely on his
majestic light {ikô 威光}. Day after day he cooks the soup {chôkô 調羹} with a wide variety
of delicious flavors {hyakumikô 百味香} [as offerings to Buddha], and on special occasions
{rinji 臨時} he treats the pure assembly {seishu 清衆} to nourishment and pleasure {riyaku 利
楽}. He helps sustain {shiji 資持} our bodily existence {shinmyô 身命}, and his blessings
{fuku 福} are boundlesss {mugô 無彊}.

Dot with brush and say:

Receiving Buddha's command {bucchoku 仏敕} from afar, he provides divine protection
{kago 加護}. The kitchen {chûbô 厨房} overflows with heavenly food {soda 酥酡} and the
bliss of dhyâna {zen'etsu 禅悦}.

13. Image of Bodhisattva Kṣitigarbha {Jizô bosatsu zô 地蔵菩薩像} [371]

Within our school {kachû 家中}, we carve a piece of stone {henseki 片石} and make a buddha
{jôbutsu 成佛}. Its visage {menmoku 面目} is imposing {dôdô 堂堂} and its appearance {gi
儀} bears a close resemblance {hôfutsu 髣髴}. Now, when we complete it with a single dot
{itten 一点} of spiritual light {reikô 霊光}, it benefits living beings {rishô 利生} and connects
with things {setsumotsu 接物}, never countenancing injustice {aikutsu 相屈}.

Section Three: Procedure for Ceremony of Enshrining a Buddha {nyûbutsu shiki hô 入仏式法}
[371]

In advance, install {hôan 奉安} venerable image {sonzô 尊像} on Sumeru altar {shumidan 須弥壇};
supply incense, flowers, lamps, and candles {kôgetôshoku 香華灯燭}, etc.
When set time arrives (mid-morning {guchû 禺中}), make eighteen rings {jûhasshô 十八声}
or nine rings {kyûshô 九声} on great bell {daishô 大鐘} times. Then ring three sequences {san'e 三
会} on hall bell {denshô 殿鐘}. Enter hall to seven rings of bell {shichigeshô jôden 七下鐘上殿}.
Purify place of practice {jôdôjô 浄道場} (if eye　opening {kaigen 開眼} of venerable image {sonzô
尊像} is to be performed, do so in accordance with procedures for offerings upon eye opening of
images and stupas {zôtô kaigen kuyô hô 像塔開眼供養法}, detailed in Section Two above). Raise
incense and intone dharma verse {nenkô hôgo 拈香法語}; offer tea and decoction {kenchatô 献茶
湯}; all together make three prostrations {fudô sanpai 普同三拝}. Next, rector {ino 維那} iniates
chanting {kosu 挙す} of Heart Sutra {Hannya shingyô 般若心経}. Or, initiate chanting of "Universal

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Gate" Chapter {Fumonbon 普門品} or "Life Span" Chapter {Juryô hon 寿量品}　[of Lotus Sutra],
etc., and do circumambulation {nyôgyô 遶行}. When finished, dedicate merit {ekô 回向}; all together
make three prostrations.

Eko Text {ekômon 回向文} [371]

Buddha's body {busshin 仏身} fills the dharma realms {hokkai 法界}, appearing everywhere
before all living beings {issai gunjô 一切群生}. According with their karmic conditions {en
縁} and responding to their stimuli {kan 感}, it never fails to reach them, but it is always
situated on the seat of awakening {bodaiza 菩提座}. No amount of praise can ever exhaust the
Buddha's ocean of merit {kudokukai 功徳海}.

On this occasion of the monastery {sanmon 山門} enshrining a buddha {nyûbutsu 入仏},
having respectfully provided {kenbi 虔備}incense, flowers, lamps, and candles {kôgetôshoku
香華灯燭}, decoction, sweets, tea {tôkasa 湯菓茶} and rare delicacies {chinshû 珍饈};
respectfully gathered the present pure assembly {seishu 清衆} and chanted the Heart of the
Great Perfection of Wisdom Sutra {Maka hannya haramitta shingyô 摩訶般若波羅蜜多心経}
in unison {dôon 同音}; we present {bu 奉} merit {kudoku 功徳} accumulated thereby as an
offering {kuyô 供養} to our Great Benefactor {daion 大恩} and Founder of the Doctrine
{kyôshu 教主}, the Original Teacher {honshi 本師} Shakyamuni Buddha {Shakamuni butsu
釈迦牟尼仏} and to (here intone buddha name {butsugô 仏号} of image {zô 像} that was
installed).

We humbly pray {fukugan 伏願} that the blessings of the four benefactors {shion 四恩} may
be fully requited, that the three classes of existences {sannu 三有} may all be saved, and that
sentient beings throughout the dharma realm {hokkai ujô 法界有情} may equally perfect
{dôen 同円} omniscience {shuchi 種智}.

Next, unless some other special ceremony {hôyô 法要} is to be performed, it is possible to carry out a
buddha-praising dharma assembly {tanbutsu hôe 歎仏法会}. When finished, abbot {jûji 住持} goes
to curved chair {kyokuroku 曲彔} placed inside room {shicchû 室中}. Buddha hall postulant {dennan
殿行}, in preparation, sets out table {takusu 卓子} (takajoku たかじょく) in front of bare pillar {rochû
露柱} (round pillar {marubashira 丸柱}) near east row {tôjo 東序} in large ceremony room {daima
大間}. Upon signal on hand-bell {shukei 手鏧} ({inkin 引鏧}), all together take seats {ichidô
chakuza 一同著坐}.
Next, master of ceremonies {shikaisha 司会者} calls out names in recognition, summarizing
work that was done; a representative of the monastery or temple {jiin 寺院} says some congratulatory
words {shukuji 祝詞}; a representative of the lay followers {danshinto 檀信徒} makes salutations;
and abbot {jûji 住持} gives an expression of thanks {jaji 謝辞}, bringing ceremony to a close. Upon
signal on hand-bell {shukei 手鏧} ({inkin 引鏧}), two rows {ryôjo 両序} stand up {kiryû 起立}.
Abbot returns to middle {kichû 帰中}, bows with hands clasped {itsu 揖}. Disperse from hall {sandô
散堂}.

Section Four: Procedure for Ceremony of Opening a Training Monastery {kaitan shiki hô 開単
式法}

Sutra Chanting for Buddha and Ancestors {busso fugin 仏祖諷経} [373]
When set time arrives, ring three sequences {san'e 三会} on hall bell {denshô 殿鐘}. Officiant
{dôshi 導師}enters hall {nyûdô 入堂} to seven rings of bell {shichigeshô 七下鐘}. All together make
three prostrations {fudô sanpai 普同三拝}. Offer tea and decoction {kenchatô 献茶湯}. Chant
{dokuju 読誦} Heart Sutra (Hannya shingyô 般若心経). When dedication of merit {ekô 回向} is
finished, all together make three prostrations. In eko text {ekômon 回向文} use phrase, "On this

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occasion of opening {kaitan 開単} the <Name> Sangha Hall {nani nani sôdô 何々僧堂} for training,
we ... etc."
When finished, buddha hall postulant {dennan 殿行} brings out offering table {takusu 卓子}
({takajoku たかじょく}), lays out prostration mat {haiseki 拝席} horizontally in front of altar {shômen
正面}. Abbot {jûji  住持} takes this special seat {dokui seki 特為席}. Chief of department with
jurisdiction {shokan buchô 所管部長} (or his/her representative) reads "Sangha Hall Opening
Directive" {sôdô kaitan shirei 僧堂開単指令} that has been prepared in advance, hands it over,
speaks some congratulatory words {shukuji 祝詞}. Next, abbot makes an expression of thanks {jaji 謝
辞}, swears oath of office {sensei 宣誓}.

Sangha Hall Opening {sôdô kaitan 僧堂開単} [373]

Assign platform places {tan i 単位} and paste up names in advance. Sound boards in sequence
{junpan 巡版}. Monks of great assembly {daishu 大衆} stand at floor places in sangha hall {roji i 露
地位}. When abbot {jûji  住持} is about to arrive at sangha hall, sangha hall postulant {dôan 堂行}
makes seven rings {shichishô 七声} on sangha hall bell {sôdô shô 僧堂鐘}.
Abbot enters hall {nyûdô 入堂}, burns incense {shôkô 燒香} before Sacred Monk {shôsôzen
聖僧前}, makes three prostrations {sanpai 三拝}, exits to hall exterior {dôgai 堂外}, stands at first
place {hantô 版頭} in upper section {jôkan 上間}. Rector {ino 維那} leaves place, goes before abbot,
bows with gassho to abbot, goes to front and center, slowly bows with gassho {monjin 問訊} to
Sacred Monk, gasshos and recites {nenju 念誦} following text:

Recitation Text {nenjumon 念誦文}

Announcing to the great assembly {daishu 大衆}:

Here at this time we mark the occasion of the opening of this sangha hall {hon sôdô kaitan 本
僧堂開単}. We in this assembly {shutô 衆等} should strive with great effort {shôjin 精進}, as
if to save ourselves from flames on our heads {zunen 頭燃}. Only reflect on {nen 念}
impermanence {mujô 無常}: take heed and do not be negligent {hôitsu 放逸}. May the earth
spirit of the monastery {garan doji 伽藍土地} protect the dharma {gohô 護法} and bring
peace to people {anjin 安人}. May donors {danna 檀那} in all ten directions {jippô 十方}
have greater good fortune {fuku 福} and increased wisdom {e 慧}. We recite {nen 念} to
create karmic conditions {en 縁} such as these.

Great assembly intones Ten Buddha Names {Jûbutsumyô 十仏名} in unison {dôon 同音}. When
finished, rector {ino 維那} bows with gassho {monjin 問訊} to Sacred Monk {shôsô 聖僧}, then
bows with gassho to abbot {jûji 住持}, returns to own place {ji i 自位}. Entire assembly {isshu 一衆}
enters hall {nyûdô 入堂}, goes to assigned places {hi i 被位}, sits zazen {zazen 坐禅}. Lastly abbot
enters hall, bows with gassho to Sacred Monk, turns body to left, tours hall inspecting platforms
{kentan jundô 検単巡堂}, once around {issô 一帀}. When they see abbot approaching, monks of
great assembly gassho {gasshô 合掌}. When abbot passes in front of Sacred monk, he/she again bows
with gassho, goes to assigned place. After start of meditation period {shijô 止静}, abbot gives sermon
{suiji 垂示}. When finished, there is release from meditation {hôzen 放禅}. Abbot exits hall
{shutsudô 出堂} and returns to abbot's quarters {hôjô 方丈}. Great assembly disperses from hall
{sandô 散堂}.

Section Five: Procedure for Ground-breaking Ceremony {jichin shiki hô 地鎮式法} [374]

In advance, purify {shasô 洒掃} site where construction is to take place. Spead pure sand over an area
of about 3.3 square meters. At each of the four corners erect a bamboo pole with branches and leaves
still attached, using them as posts to string ropes and create a fenced-off area (or, set up a platform and

282
tie bamboo poles to each of four corners). Make a great wisdom tablet {dai hannnya hôdoku 大般若
宝牘} (prayer card {kitô fuda 祈禱札}) and hang it in front. Stand text of "Deep Import" Section
{Rishubun 理趣分} in front of that, and provide flowers and candles {kashoku 華燭} and incense
burner {kôro 香炉}. Separately prepare handled censer {heiro 炳炉}, water-sprinkling vessel
{shasuiki 洒水器} (together with annointing branch {shasuishi 洒水枝}), flower hamper {hanazara
華皿}, and offering of tea and decoction {kenchatô 献茶湯}.
Ring one series {ichie 一会} on small bell {shôshô 小鐘}. Escort people associated with
construction of new building to ritual site {shikijô 式場} and have them stand in a row {ryûretsu 立
列}. Monks of great assembly {daishu 大衆} stand in ranks {hanryû 班立}, waiting for abbot {jûji 住
持}. Abbot {jûji 住持} enters site, advances, offers stick of incense {jôkô 上香}, infuses tablet
{hôdoku 宝牘} with incense smoke {kô ni kunji 香に薫じ}, makes three prostrations {sanpai 三拝}
from standing position {tatta mama de 立ったままで} as indicated by hand-bell {shukei 手鏧} ({inkin
引鏧}). Sangha hall postulant {dôan 堂行} strikes bowl-bell {takei 打鏧} three times {sanshô 三声},
initiates recitation {koshô 挙唱} of Verse of Purifying Place of Practice {Jôdôjô no ge 浄道場の偈}
("Scattering flowers, we adorn... etc." {sange shôgon unnun 散華荘厳云々}); great assembly joins in
chanting {shôwa 唱和}. Next, burning of incense {shôkô 燒香}, sprinkling of water {shasui 洒水},
and scattering of flowers {sange 散華} by three different people who each go around once {issô 一
帀} are all done in accordance with procedure for purifying place of practice {jôdôjô hô 浄道場法}.
When finished, initiate chanting {kyo 挙} of Heart Sutra {Shingyô 心経}. Abbot recites "Deep
Import" Section. Chant Heart Sutra and Disaster-Preventing Dharani {Shôsai shu 消災呪}, each
three times {sanben 三遍}; dedicate merit {ekô 回向}. All together make three prostrations {fudô
sanpai 普同三拝}, withdraw.
(In event that ground-breaking ceremony is performed by only three people or so — e.g. the
abbot {jûji 住持}, an acolyte {jisha 侍者}, and an incense acolyte {jikô 侍香} — abbot, acolyte, and
incense acolyte stand before altar {danzen 壇前} and burn incense, sprinkle water, and scatter flowers.
Immediately upon finishing, abbot recites "Deep Import" Section; other two people together recite
Heart Sutra and Disaster-Preventing Dharani.)
For dedication of merit use same eko text {ekômon 回向文} as for revolving reading of Great
Perfection of Wisdom Sutra {daihannya 大般若}). Following words, "We wholeheartedly pray"
{senki 専祈}, it is well to insert prayer {kigan 祈願}: "May the construction work be safe and secure
{kôji an'on 工事安穩}; may all kinds of disaster {shosai 諸災} be prevented and removed {shôjo 消
除}, may all conditions {shoen 諸縁} be favorable {kichijô 吉祥}, etc."

Section Six: Procedure for Bell Offering {kane kuyô 鐘供養} [375]

When a new Buddhist temple bell {bonshô 梵鐘} is cast, a "bell offering" {kane kuyô 鐘供養}
ceremony {shiki 式} is held.

Sutra Chanting for Buddha and Ancestors {busso fugin 仏祖諷経} [375]
Begin by holding sutra chanting for Buddha and ancestors {busso fugin 仏祖諷経}　and
informing the one Buddha and two ancestors {ichibutsu ryôso 一仏両祖}. First, decorate {shôgon 荘
厳} buddha hall {butsuden 仏殿} (or dharma hall {hattô 法堂}), arranging flowers, incense burner,
and candles {karoshoku 華炉燭}. When set time arrives, ring three sequences {san'e 三会} on hall
bell {denshô 殿鐘}. Abbot {jûji 住持} enters hall {jôden 上殿} to seven rings of bell {shichige shô
七下鐘}, raises incense and intones dharma phrase {nenkô hôgo 拈香法語}, offers tea and decoction
{kenchatô 献茶湯}. All together make three prostrations {fudô sanpai 普同三拝}. Chant {dokuju 読
誦} Heart Sutra (Hannya shingyô 般若心経). When dedication of merit {ekô 回向} is finished, all
together make three prostrations. Eko text {ekômon 回向文} is same as usual for sutra chanting for
Buddha and ancestors, but insert phrase, "On the occasion of the bell offering {kane kuyô 鐘供養} in
this monastery {sanmon 山門}."

Temple Bell Offering {bonshô kuyô 梵鐘供養} [375]

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Preparations {junbi 準備}　[375]
Spread straw matting {goza 蓙} to make ritual site {shikijô 式場} in front of bell tower {shôrô
鐘楼}; lay out prostration seat {haiseki 拝席} in center; place table {takusu 卓子} (takajoku たかじょ
く) front and center{shômen 正面}. Prepare flowers, incense burner, and candles {karoshoku 華炉燭}
and other items of offering {kumotsu 供物} (glutinous rice cakes {mochi 餅}, etc.), along with
statement {sho 疏}, hand-held censer {heiro 炳炉} for use in purifying place of practice {jôdôjô 浄道
場}, water-sprinkling vessel {shasuiki 洒水器}, and flower hamper {hanazara 華皿}. Also have
curved chair {kyokuroku 曲彔} at ready. In addition, stretch a curtain {maku 幕} around bell {kane
鐘} or bell tower {shôrô 鐘楼}; take care to hang it in such a way that, when time comes to remove
curtain {jomaku 除幕}, it may be pulled off easily.

Entering Ritual Site {nyûjô 入場} [375]

Ring three sequences {san'e 三会} on sangha hall bell {sôdô shô 僧堂鐘}. Lay followers
{danshinto 檀信徒}, monks come to assist from other temples {zuiki jiin 隨喜寺院}, monks of great
assembly {daishu 大衆} enter ritual site {nyûjô 入場}. Next (accompanied by music played on gourd-
shaped pipes {shô 笙}, short flutes {hichi 篳}, and bamboo horns {riki 篥}), abbot {jûji 住持} enters
ritual site. After bowing with hands clasped {itsu 揖} to two rows {ryôjo 両序} of officers, abbot
advances {shinzen 進前} one or two steps {ichiryôhô 一両歩}, bows with gassho {monjin 問訊} to
front, raises incense and intones dharma phrase {nenkô hôgo 拈香法語}. When finished, advances to
altar and burns incense {shinzen shôkô 進前焼香} and bows with gassho {monjin 問訊}, at which
point large bowl-bell {daikei 大鏧} is rung once {isshô 一声}; abbot returns to middle {kichû 帰中}.

Purifying Place of Practice {jôdôjô 浄道場} [375]

Upon hearing large bowl-bell {daikei 大鏧}, those who will purify place of practice {jôdôjô 浄
道場} advance before offering table {takuzen 卓前}. On third ring {sanshô 三声} of large bowl-bell,
rector {ino 維那} initiates chanting {ko suru 挙する} of Verse of Purifying Place of Practice {Jôdôjô
no ge 浄道場の偈} ("Scattering flowers, we adorn... etc." {sange shôgon unnun 散華荘厳云々}), as
usual.

Removing Curtain {jomaku 除幕} [376]

　 Those purifying place of practice {jôdôjô 浄道場} make one round {issô 一帀} of ritual site
{shikijô 式場}, return before offering table {takuzen 卓前}, put down hand-held censer {heiro 炳炉},
water-sprinkling vessel {shasuiki 洒水器}, and flower hamper {hanazara 華皿}, and bow with
gassho {monjin 問訊}. At this point, assigned person suddenly whips off curtain.

Reading Statement {sensho 宣疏} [376]

(Or, clear recitation {rôju 朗誦} of narration text {chinbyaku mon 陳白文}). Rector {ino 維
那} advances {shinzen 進前}, picks up statement {sho 疏}, returns to place {ki i 帰位} and reads
statement {sensho 宣疏}. Kneeling upright {chôki 長跪} by abbot {jûji 住持}, raising {sasageru 擎
げる} of handled censer {heiro 柄炉}, etc., should follow same pattern as leaving ranks and burning
incense {shuppan shôkô 出班焼香}. (If abbot himself/herself performs clear recitation of narration
text, acolyte {jisha 侍者} places narration text on incense stand {kôdai 香台} and presents {hôtei 奉
呈} it. Abbot takes it, censes it with incense smoke {kô ni kunjiru 香に薫じる}, and reads it.)

First Striking of Bell {tsukizome 撞初} [376]

When statement {sho 疏} is finished, abbot {jûji 住持} waits for rector {ino 維那} to return to
place {ki i 帰位}, then mounts bell tower {shôrô 鐘楼}, chant verse {ge 偈} (one example) as
follows:

Hearing sounds, one awakens to the way {monshô godô 聞声悟道};

Seeing forms, one illuminates the mind {kenshiki myôshin 見色明心}.

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 When the spiritual mirror is not obscured {reikan fumai 霊鑑不昧},
It transcends past and present {chôko ekkin 超古越今}.
Homage to Kanzeon, of Great Compassion {namu daihi kanzeon 南無大悲観世音}.

(Kanzeon is associated with "supernatural powers of hearing" {nikon enzû 耳根円通}). When
finished chanting, abbot strikes bell five times {goshô 五声}. Next, donor {seshu 施主} and a
representative of all lay followers {danshinto 檀信徒} each strike bell three times {sanshô 三声}.
Abbot returns to place {ki i 帰位}.

Sutra Chanting and Dedication of Merit {jukyô ekô 誦経回向} [376]

When abbot {jûji 住持} has come down from bell tower {shôrô 鐘楼}, burned incense {shôkô
燒香} before offering table {takuzen 卓前} and bowed with gassho {monjin 問訊}, make three rings
{sanshô 三声} on large bowl-bell {daikei 大鏧}. When finished, rector {ino 維那} iniates chanting
{kosu 挙す} of "Universal Gate" Chapter {Fumonbon 普門品} (or Heart Sutra {Shingyô 心経}).
Perform circumambulation {gyôdô 行道}. Dedicate merit {ekô 回向} to donor household {seshuke 施
主家}, ancestral spirits {senmô shôrei 先亡精霊} of lay followers {danshinto 檀信徒}, myriad spirits
of the triple world {sangai banrei 三界万霊}, and so on, with prayers {kinen 祈念} that living beings
of the dharma realms {hokkai shujô 法界衆生} may hear the sound and awaken to the way {monshô
godô 聞声悟道}.
Next, abbot takes special seat {dokui seki 特為席}. Construction work is reported on, guests
speak congratulatory words {shukuji 祝辞}, abbot expresses thanks {jaji 謝辞}, etc. When those are
finished, retire from ritual site.

Statement for Bell Offering {kane kuyô sho 鐘供養疏} [376]

The marvelous tones of the buddha realm {bukkai myôshô 佛界妙声} reverberate
resoundingly {in'in 殷々} throughout the universe {kan'u 寰宇}. The supernatural harmony of
the dharma nature {hosshô shin'in 法性神韻}, clearly resonating {shôshô 鏘々}, penetrates
the mind in meditative concentration {zenshin 禅心}.

We respectfully reflect {kyôi 恭惟}:

At this monastery {sanmon 山門}, on this month and day, we celebrate the auspicious
occasion {reishin 令辰} of the temple bell offering dharma assembly {bonshô kuyô hôe 梵鐘
供養法会}. We have respectfully prepared offerings of incense, flowers, lamps, and candles
{kôkatôshoku 香華灯燭}, decoction, sweets, and tea {tôkasa 湯菓茶}, and congratulatory rice
cakes {shukubyô 祝餅}. The pure assembly {seishu 清衆} present here has in unison {dôon 同
音} chanted {fuju 諷誦} sutras and dharanis {kyôshu 経呪}. We offer {kuyô 供養} the merit
{kudoku 功徳} accumulated thereby to this newly cast temple bell {shinchû bonshô 新鋳梵
鐘}, that it may cause those who hear the sound to awaken to the way {monshô godô 聞声悟
道}.

We humbly consider the preceding {u fukui 右伏惟}.

The tall tower {kôrô 高楼} rises up one thousand feet from the ground,
rousing {kaku 覚} us from the sleep of delusions {bonnô min 煩悩眠}.
The sound of the bell {shôsei 鐘声} reverberates through space {kû 空} for ten thousand
miles, disrupting the dream that is ignorance {mumyô mu 無明夢}.

We now announce {sokuchi 即知}: this pure bell {bonshô 梵鐘} is a grand vessel of
the dharma {hokki 法器}.

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 Having the wood-clappered bell {bokutaku 木鐸} of this grove of monks {sôrin 叢林},
Buddhist rites {butsuji 仏事} with their melodious sounds {onjô 音聲} are able to commence.
Without the metal bell {kinrei 金鈴} of this dwellings of pure ascetics {shôja 精舍}, the ritual
music {reigaku 礼楽} of the Zen monastery {zen'en 禪苑} could never be orchestrated.

How fortunate {kôsai 幸哉}!

Keepers of the stupas {shutô 守塔} of the entire monastery {issan 一山} make a vow
{hotsugan 発願} to widely fundraise for pure assets {jôzai 浄財}.
Donors and believers {danshin 檀信} in the ten directions {jippô 十方}, united in　intention
{dôshin 同心}, advance to respond with donations {kisha 喜捨}.

At this place:

A single blow with the striker {issho 一杵}, a beautiful tone that lingers and lingers {jôjô 嫋
嫋}; the merit {kudoku 功徳} penetrates gloom and brightness {yûmei 幽明} alike.
Three rings {santô 三擣} reverberate resoundingly {in'in 殷々}; the auspcious sound {fukuon
福音} cuts off subject and object {nôjo 能所} instantly.

At daybreak {shin 晨}, ringing across the town {gaitô 街頭}, there is truth and there is
actuality {ushin ujitsu 有真有実}.
In the evening, crying out in the moonlight {getsuei 月影}, there is neither partial nor
impartial {mutô muhen 無党無偏}.

Gazing up, we beg {gyôki 仰冀}:

May this whale bell {geishô 鯨鐘} receive our offering {kuyô 供養}, and usher in perfect
peace {taihei 太平} across all nations {banpô 万邦}.
May the spiritual mirror {reikan 霊鑑} bestow upon us interaction with the way {dôkô 道交}
for a thousand years {senshû 千秋}, granting us happiness {keraku 快楽}. Humbly stated
{kinsho 謹疏}.

Humbly stated {kinsho 謹疏} by <Name> Monk {biku 比丘}/Nun {bikuni 比丘尼}, who
burns incense {shôkô 燒香}. <present day, month, year>

Section Seven: Procedure for Ceremony Marking Completion of Construction of Various

Buildings {shodô rakkei shiki hô 諸堂落慶式法} [379]

1. Completion of Main Hall or Founding Abbot's Hall {hondô, kaisandô rakkei 本堂・開山堂落
慶}　[379]

Procedure for ceremony marking completion of construction {rakkei shiki hô 落慶式法} follows
those for procedure for ceremony of enshrining a buddha {nyûbutsu shiki hô 入仏式法}, detailed in
Section Three of this chapter.

2. Completion of Kitchen Residence, Mortuary Tablet Hall, Assembly Hall, Etc. {kuri, ihaidô,
kaikan tô rakkei 庫裡・位牌堂・会館等落慶} [379]

Preparations {junbi 準備} [379]

First, decorate {shôgon 荘厳} buddha hall {butsuden 仏殿} (or, in most cases, main hall
{hondô 本堂}). Arrange prostration seat {haiseki 拝席} in center of newly constructed building(s).
Place table {takusu 卓子} front and center {shômen 正面}; prepare flowers, incense burner, and

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candles {karoshoku 華炉燭} and other items of offering {kumotsu 供物}, together with hand-held
censer {heiro 炳炉} for use in purifying place of practice {jôdôjô 浄道場}, water-sprinkling vessel
{shasuiki 洒水器}, and flower hamper {hanazara 華皿}.

Sutra Chanting for Buddha and Ancestors {busso fugin 仏祖諷経} [379]
Begin by holding sutra chanting for Buddha and ancestors {busso fugin 仏祖諷経}　and
informing the one Buddha and two ancestors {ichibutsu ryôso 一仏両祖} (also founding abbot
{kaisan 開山} and former abbots {rekijû 歴住}). When set time arrives, ring three sequences {san'e
三会} on hall bell {denshô 殿鐘}. Officiant {dôshi 導師} enters hall {jôden 上殿} to seven rings of
bell {shichigeshô 七下鐘}, raises incense and intones dharma phrase {nenkô hôgo 拈香法語}, offers
tea and decoction {kenchatô 献茶湯}. All together make three prostrations {fudô sanpai 普同三拝}.
Chant {dokuju 読誦} Heart Sutra (Hannya shingyô 般若心経), dedicate merit {ekô 回向}. All
together make three prostrations.
Eko text {ekômon 回向文} is same as usual for sutra chanting for Buddha and ancestors, but
insert phrase, "On the occasion of completion of construction of the kitchen-residence {kuri rakkei 庫
裡落慶} (or whatever building/s have been constructed) in this monastery {sanmon 山門}."
When finished, officiant {dôshi 導師}, two ranks of officers {ryôban 両班}, assembly from
assisting temples {zuikishu 隨喜衆}, and lay followers {danshinto 檀信徒} proceed to newly
constructed building(s). However, in event that structure {dôu 堂宇} is too cramped to allow
everybody into ritual site, this is limited to representatives of various parties.

Purifying Place of Practice {jôdôjô 浄道場} [379]

Officiant {dôshi 導師} enters ritual site to sound of bell {shôsei 鐘声}, offers stick of incense
{jôkô 上香}, goes to place {i 位}. Hall postulant {dôan 堂行} makes one ring {isshô 一声} on large
bowl-bell {daikei 大鏧}, whereupon people designated to purify place of practice {jôdôjô 浄道場}
advance before offering table {takuzen 卓前}, bow with gassho {monjin 問訊}, then pick up handled
censer {heiro 炳炉}, water-sprinkling vessel {shasuiki 洒水器}, and flower hamper {hanazara 華皿}
— one implement each — and stand together {heiryû 併立}. Hall postulant rings large bowl–bell
{daikei 大鏧} a second and third time, then damps bowl-bell {ôkei 押鏧}. Rector {ino 維那} chants
Verse of Purifying Place of Practice {Jôdôjô no ge 浄道場の偈} in a drawn-out, clear voice {rôshô
朗声}, as usual.

Raising Incense and Intoning Dharma Phrase {nenkô hôgo 拈香法語} [380]
In event that venerable images {sonzô 尊像} of buddhas {butsu 仏} or bodhisattvas {bosatsu
菩薩} are to be enshrined {hôshi 奉祠} in newly constructed building(s) and eye　opening {kaigen
開眼} is to be performed, carry those out in accordance with Section Two above, "Procedures for
Offerings upon Eye Opening of Images and Stupas {zôtô kaigen kuyô hô 像塔開眼供養法}." Intone
dharma phrase {hôgo 法語}.

Sutra Chanting and Dedication of Merit {jukyô ekô 誦経回向} [380]

Officiant {dôshi 導師} advances to altar and burns incense {shinzen shôkô 進前焼香}.
Perform chanting circumambulation {dokuju gyôdô 読誦行道} of an appropriate sutra, then dedicate
merit {ekô 回向}.

Eko Text {ekômon 回向文}

Supernatural merits {shinkô 神功} vast and wide {kôkô 浩々}, sacred virtues {shôtoku 聖徳}
clear and bright. Whenever there are prayers {tôki 禱祈}, a symapthetic response {kannô 感
応} is always received.

Seeking your sacred wisdom {shôsô 聖聡}, we beg your attentive concern {shôkan 照
鑑}.

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 At this monastery {sanmon 山門}, on this day of this month, we have humbly arrived at the
time {shin 辰} of completion of construction of the kitchen-residence {kuri rakkei 庫裡落慶}
(or, insert names of whatever building/s have been constructed). Humbly gathering the present
pure assembly {seishu 清衆}, we respectfully inform {shukukei 粛啓} the dharma-protecting
deity {gohô 護法}, Venerable Deva Ida
{Idasonten 韋駄尊天} (or, insert name of whatever buddha or bodhisattva is enshrined {hôshi
奉祠} in newly constructed building). Having chanted {fuju 諷誦} sutras and dharanis
{kyôshu 経呪}, we dedicate {ekô 回向} great blessings {kôfuku 鴻福} accumulated thereby to
the earth spirit {dojijin 土地神} and protecting spirits {gogaranjin 護伽藍神} of this
monastery {tôzan 当山}, and to all dharma-protecting deities and good spirits {issai gohô
shoten zenjin 一切護法諸天善神}. May it increase their majestic light {ikô 威光} and their
virtues, immeasurable as the ocean {muryô tokukai 無量徳海}.

What we pray for is tranquility {chinjô 鎮静} within the monastery {sanmon 山門}, practice
{shudô 修道} without hindrance {bunan 無難}, peace in the land {kokudo annon 国土安穏},
harmony {banpô waraku 万邦和楽} among all nations, and that donors and believers may take
refuge and worship {danshin kisô 檀信帰嵩}.

(All buddhas throughout space and time... etc. {jîhô sanshī unnun 十方三世云々})

When dedication of merit {ekô 回向} is finished, go to dharma hall {hattô 法堂} and perform
General Dedication of Merit {Sôekô 総回向} for lay followers {danshinto 檀信徒}. When that is
over, officiant {dôshi 導師} faces south {nanmen 南面}. Report on construction work, congratulatory
words {shukuji 祝辞} by guests, expressions of thanks {jaji 謝辞}, etc., may also be done at this time.

3. Completion of Various Halls, Triple Gate (Main Gate), Bridge, Etc. {shodô, sanmon (sanmon),
kyôryô, tô rakkei 諸堂・三門 (山門)・橋梁等落慶} [381]

Preparations {junbi 準備} [381]

In advance, arrange a ritual site {shikijô 式場} in each place, with a table {takusu 卓子} front
and center {shômen 正面}. Prepare flowers, incense burner, and candles {karoshoku 華炉燭}, hand-
held censer {heiro 炳炉} for use in purifying place of practice {jôdôjô 浄道場}, water-sprinkling
vessel {shasuiki 洒水器}, flower hamper {hanazara 華皿}, and other items of offering {kumotsu 供
物}.

Entering Ritual Site {nyûjô 入場} [381]

When set time arrives, two ranks of officers {ryôban 両班}, monks come to assist from other
temples {zuiki jiin 隨喜寺院}, and lay followers {danshinto 檀信徒} enter ritual site {nyûjô 入場}.
Next, officiant {dôshi 導師} enters ritual site, raises incense and intones dharma phrase {nenkô hôgo
拈香法語}. When finished, advances to altar and burns incense {shinzen shôkô 進前焼香} and bows
with gassho {monjin 問訊}, whereupon one ring {isshô 一声} is made on large bowl-bell {daikei 大
鏧}. Officiant returns to middle {kichû 帰中}.

Purifying Place of Practice {jôdôjô 浄道場} [381]

Upon hearing large bowl-bell {daikei 大鏧}, those who will purify place of practice {jôdôjô 浄
道場} advance before offering table {takuzen 卓前}. Procedure for purifying place of practice is same
as usual.

Sutra Chanting and Dedication of Merit {jukyô ekô 誦経回向} [381]

Officiant {dôshi 導師} offers stick of incense {jôkô 上香}. Perform chanting
circumambulation {dokuju gyôdô 読誦行道} of an appropriate sutra, then dedicate merit {ekô 回向}.

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(Use same dedication of merit as in Number Two above, "Completion of Kitchen Residence, Mortuary
Tablet Hall, Assembly Hall, Etc." {kuri, ihaidô, kaikan tô rakkei 庫裡・位牌堂・会館等落慶}.) When
finished, go to dharma hall {hattô 法堂} and perform sutra chanting for Buddha and ancestors {busso
fugin 仏祖諷経}. Inform the one Buddha and two ancestors {ichibutsu ryôso 一仏両祖} (also
founding abbot {kaisan 開山} and former abbots {rekijû 歴住}). Remainder of ceremony is same as
for "Completion of Kitchen Residence, Mortuary Tablet Hall, Assembly Hall, Etc.," detailed above.

Section Eight: Procedure for Practicing Mendicancy {gyôkotsu hô 行乞法} [381]

Practicing mendicancy {gyôkotsu 行乞} entails the karmic good fortune {shôen 勝縁} of the two
modes of giving: of wealth, and of the dharma {zaihô nise 財法二施}. At monasteries {sôrin 叢林}
and ordinary temples {jiin 寺院} alike, it may be carried out at any time. Moreover, retreat-entering
alms gathering {nyussei takuhatsu 入制托鉢} is practiced in strict accordance with set procedures in
connection with occasional retreats {ichie kessei 一会結制}. (When practicing alms gathering
{takuhatsu 托鉢}, application must be made at police station with local jurisdiction and permission
received in advance.)
After breakfast {shukuha 粥罷}, administration hall postulant {kudô anja 庫堂行者} arranges
flowers and candles {kashoku 華燭} before Venerable Deva Ida {Idasonten 韋駄尊天}, strikes three
sequences {san'e 三会} on cloud gong {unpan 雲版}. Abbot {jûji 住持}, monks of great assembly
{daishu 大衆} don outfit for practicing mendicancy {gyôkotsu no iigi 行乞の威儀}, gather before
Venerable Deva Ida, chant {dokuju 読誦} Heart Sutra {Hannya shingyô 般若心経} and Universal
Transference of Merit {Fuekô 普回向}. When finished, they exit from triple gate {sanmon 三門}
(main gate {sanmon 山門}). Monks of great assembly take lead; abbot brings up rear. (In case of
occasional retreats {ichie kessei 一会結制}, abbot and head seat {shuso 首座} do not participate.)
Outfit for practicing mendicancy {gyôkotsu no iigi 行乞の威儀} is as follows: don kesa
{takkesa 搭袈裟} and cord belt for raising robe {agejukin 上げ手巾}; on head wear wickerwork
bamboo hat {ajirogasa 網白笠} (heavenly dais bamboo hat {tendaigasa 天台笠}); right hand holds
small clappered bell {rei 鈴}; left hand holds up bowl {hou 鉢盂} (oryoki {ôryôki 応量器}) (bell and
bowl need not be carried by every member of party); on feet wear white leggings {shirokyahan 白脚
袢}, white cloven socks {shirotabi 白足袋}, and straw sandals {waraji 草鞋}. Abbot {jûji 住持} (or
officiant {dôshi 導師}) carries staff {shakujô 錫杖}. (If, for example, there is a fund-raising alms
gathering {bokin takuhatsu 募金托鉢} for some special purpose, gist of that may be written on a flag
carried at the head of the procession, and person carring it may tie up robe sleeves with a sash.)
Entire group {isshû 一衆} advances in step, single-file, maintaining an appropriate distance
between each person. As they go, they quietly chant sutras {jukyô 誦経} and ring hand bells {shinrei
振鈴} (select an appropriate text for chanting, as for example, Heart Sutra {Shingyô 心経}, Harmony
of Difference and Equality {Sandôkai 参同契}, or Precious Mirror Samadhi {Hôkyô zanmai 宝鏡三
昧}, etc.).
If there is a donor {seshu 施主} who wishes to offer alms {kuyô kisha 供養喜捨}, receive
them in bowl (oryoki) and intone:

The two gifts, of wealth and dharma {zaihô nise 財法二施},

are incalculable in their merit {kudoku muryô 功徳無量}.
The perfection of giving {danbaramitsu 檀波羅蜜}
is completed and perfected {gusoku enman 具足円満}

(Or, so as not to disrupt procession, end person in line receives alms, abbot or officiant chants Verse of
Giving Wealth {Sezai no ge 施財の偈} while entire group continues chanting sutra text {kyômon 経
文}.)
When practicing mendicancy {gyôkotsu 行乞} is finished, return to monstery {kizan 歸山} (in
case of regularly scheduled alms gathering {gôrei takuhatsu 恆例托鉢}, return before midday meal
bell {saishô 斎鐘}). Do sutra chanting {fugin 諷経} before Venerable Deva Ida {Idasonten 韋駄尊

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天}. Chef {tenzo 典座} provides provides flowers and candles {kashoku 華燭}; offered items
{kuyômotsu 供養物} are presented [in Deva Ida's altar niche]. (If those are rice and barley, pile about
a cupful in a mound as an offering.) Chant Heart Sutra {Shingyô 心経}, Universal Dedication of
Merit {Fuekô 普回向}; disperse from hall {sandô 散堂}.

Section Nine: Procedures for Pilgrimage {angya hô 行脚法} [382]

Those who would wander on foot seeking teachers {henzan angya 徧參行脚} in order to study Zen
and pursue the way {sanzen bendô 参禅弁道} must wait for time between retreats {geai 解間} to do
so. During period of retreat {seichû 制中}, one does not pilgrimage {angya 行脚}. Monasteries
{sôrin 叢林}, too, close their wandering monks quarters {hei tanga 閉旦過} and do not admit anyone.
When on pilgrimage, whether it is for purpose of applying for registration in a monastery {kata
shigan 掛搭志願} or leaving a monastery {sôan 送行}, one must dress in accordance with proper
procedure {nyohô 如法}.
First, using thick cotton cord belt {agejukin 上げ手巾}, sling wandering monk's pack
{kesagôri 袈裟行李} over shoulders so it hangs in front and cloth-wrapped bundle {fukusu 複子}, i.e.
backpack {atozuke 後付け}, hangs in back. Wear rakusu {rakusu 絡子} sideways [横に] and carry
wickerwork bamboo hat {ajirogasa 網白笠} (heavenly dais bamboo hat {tendaigasa 天台笠}). On
feet wear white leggings {shirokyahan 白脚袢}, white cloven socks {shirotabi 白足袋}, and straw
sandals {waraji 草鞋}.
In wandering monk's pack, carry such things as kesa {kesa 袈裟} and discourse records of
ancestral teachers {soroku 祖録}, and valuable items {sonchômotsu 尊重物} such as lineage
certificate {kechimyaku 血脈}, etc. Also carry a certain amount of money {kinsu 金子}, to minimize
inconvenience to strangers if one should happen to fall ill or accidentally die while travelling. Called
"nirvana money" {nehan kin 涅槃金}, this is a precaution that Zen monks of old {kozensô 古禅僧}古
禪僧 were always careful to take. Put wandering monk's pack in prescribed bag, wrap it that in an
unassuming？？無地 covering cloth {fukusa 袱子}, and bind it using a doubled rope tied to form a
cross. Stack bowls {hou 鉢盂} (oryoki {ôryôki 応量器}) from head bowl {zufun 頭饋} on down,
place them in bowl bag {dôhatsubukuro 道鉢袋}, and attach to top part of kesa pack, in such a way
that hand cloth {shukin 手巾}, chopsticks bag {hashibukuro 箸袋}, and other accessories are below
the point of attachment. Tuck two ends of tied-up bowl bag along two sides of bowls (oryoki) and let
them hang down. Cloth-wrapped bundle {fukusu 複子} (backpack {atozuke 後付け}) consists of
baggage {anrimotsu 行李物} wrapped in a carrying cloth {furoshiki 風呂敷}, the two ends of which
are tied at the top. Tuck round cord of bag for wandering monk's pack {kesagôribukuro 袈裟行李}
under knotted ends of carrying cloth and bind it with a piece of folded white cotton strapping wrapped
vertically around bundle. For etiquette {sahô 作法} to be observed when arriving at monastery {jiin
寺院} where one is applying for registration {kata shigan 掛搭志願}, see Part One, Chapter Three,
"Annual Observances," February 16, Section Three, "Registration of New Arrivals {shintô kata 新到
掛搭}."

PART THREE

BASIC PROCEDURES {kihonsahô 基本作法}

Chapter One: Basic Procedures

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 {kihonsahô 基本作法}

Section One: Bodily Etiquette {shintai sahô 身体作法}

Gassho {gasshô 合掌} [literally "palms together"]

Hold both hands together, with arms slightly away from chest and fingertips aligned with end
of nose (fingertips should be held at about same height as nose).

Folded Hands {shashu 叉手}

First make a fist with left hand, with thumb inside fingers; then cover it with palm of right
hand, spread both elbows out to sides, rest hands lightly against chest (this is called "folded hands at
chest" {shashu tôkyô 叉手当胸}).

Lowered Head {teizu 低頭}

To bow the head.

Bent Body {kyokkyû 曲躬}

To bend body slightly.

Bow With Hands Clasped {itsu 揖}

To bend body {kyokkyû 曲躬} and lower head {teizu 低頭} with folded hands {shashu 叉手}.

Bow With Gassho {monjin 問訊}

To bend body {kyokkyû 曲躬} and lower head {teizu 低頭} with hands in gassho. (To deeply
bend body and lower head is called "deep bow with gassho" {jin monjin 深問訊}; to do so slightly is
called "abbreviated bow with gassho" {ryaku monjin 略問訊}).

Full Bow With Gassho {dai monjin 大問訊}

To spread both arms wide apart, then bring hands together in gassho and deeply bend body
{kyokkyû 曲躬} and lower head {teizu 低頭}.

Request {shô 請}
To signal a request or invitation by gasshoing {gasshô 合掌} and lowering head {teizu 低頭}.

Half Kneeling {koki 胡跪 (goki 互跪)} [literally, "foreign-style kneeling"]

To kneel with right knee on ground {ushitsu jakuchi 右膝着地}, left knee raised, buttocks
resting on calf of right leg, and upper body held erect.

Upright Kneeling {chôki 長跪}

To kneel with both knees on ground, not lowering buttocks onto calves, holding upper body
erect.

Prostration {raihai 礼拝}

First, gassho. Maintaining gassho, bend both knees and drop them to ground. Lean upper body
forward and rest both elbows on ground, extending both arms out in front. Turn both palms upward in
an attitude of receiving the Buddha's feet, and touch forehead to ground. This is called "touching the
ground with five parts of the body" {gotai tôchi 五体投地} (both hands, both knees, and head). When
wearing kesa and making prostration, use right hand to hold left hem of kesa so that it does not touch
ground outside sitting cloth {zagu 坐具}.

Three Prostrations {sanpai 三拝}

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 To perform a prostration {raihai 礼拝} of "touching the ground with five parts of the body"
{gotai tôchi 五体投地} three times.

Nine Prostrations {kyûhai 九拝}

To make three prostrations {sanpai 三拝} three times in succession. Used when expressing the
utmost courtesy.

One Hundred Prostrations {hyappai 百拝}

This is an especially courteous way of making prostrations {raihai 礼拝}, but in actuality it is
rarely performed (expression is also used by disciples to close formal letters to teachers).

Indeterminate Prostrations {mujûhai 無住拝}

A method of making prostrations {raihai 礼拝} in which the number of prostrations is not
predetermined. For example, performed by disciple in order to repay blessings {hôon 報恩} of
original teacher {honshi 本師} on day after dharma inheritance {shihô 嗣法} is completed.

— Procedure for Seated Meditation {zazen hô 坐禅法} —

Full Cross-Legged Position {kekkafu za 結跏趺坐}

Lower hips onto sitting cushion {zafu 坐蒲}. First place right foot on left thigh, then place left
foot on right thigh. Next, lay right hand on top of left foot, place left hand, palm up, on top of right
palm, and rest tips of both thumbs against each other in mudra of dharma realm concentration
{hokkaijôin 法界定印}. Sit up straight, without leaning to left, tilting to right, bending forward, or
tipping backwards. Ears and shoulders should be level with each other; nose and navel should be
aligned. Close mouth, hold tongue against palate, always keep eyes open, and be sure to breathe
through nose. When physical posture has been adjusted, exhale {kanki 欠気} (expel breath from
mouth and breathe deeply) once, gently rock upper body right and left to settle on seat, and thereafter
sit quietly.

Semi-Cross-Legged Position {hankafu za 半跏趺坐}

Entirely same as full cross-legged position, except that only left foot is placed on right thigh;
right foot rests under left thigh.

Walking Meditation {kinhin 経行}

When seated meditation {zazen 坐禅} extends over a long period of time, trainees quietly
stand up from their seats and slowly walk straight ahead {jikiho 直歩} in amanner known as "one
breath, half step" {issoku hanpo 一息半歩}. This is called walking meditation {kinhin 経行} (or
kanpo 緩歩). Begin with right foot, advancing it just half a step while exhaling a single breath.
Distance to advance is distance of instep of foot: with first step, set right heel down on a spot halfway
along left foot. Next, set left heel down on a spot halfway along right foot. Repeat this for all
subsequent steps.

Section Two: Procedure for Donning Kesa {takkesa hô 搭袈裟法} [395]

First, face kesa and gassho. With kesa still folded, take it in both hands and place it on top of head.
Gassho and chant following verse three times:

How great, the robe of liberation,

a formless field of merit.
Wrapping ourselves in Buddha's teaching,
we free all living beings.

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 Daisai gedappuku 大哉解脱服
Musô fukuden e 無相福田衣
Hibu nyorai kyô 披奉如来教
Kôdo sho shujô 広度諸衆生

When finished chanting, take kesa from top of head and rest on left shoulder. While still folded in
eighths, drop it down to rear, lengthwise. Using right hand, grasp corner of kesa {kesakaku 袈裟角}
that faces right (outer-most fold); with left hand, grasp corner of kesa {kesakaku 袈裟角} that faces
left (under-most fold); open kesa by pulling it across back, under right arm, and around to front (this is
called "baring the right shoulder" {hendan uken 偏袒右肩}). Tie left and right strings above left
shoulder; fold right corner of kesa over double, covering string, and insert it into knot (however, in
case of golden brocade robe {kinran' e 金襴衣}, it hangs down at left arm {sahi 左臂}). When
donning kesa, sit properly [in zazen] {tanza 端坐} or kneel upright {chôki 長跪} (there are also cases
of donning kesa while standing {ricchi hibu 立地披奉}), being mindful not to behave in any manner
that is uncouth.
To remove kesa, first sit properly [in zazen] {tanza 端坐} or kneel upright {chôki 長跪} and
gassho. Using both hands, untie knotted strings. Using left hand, grasp left corner of kesa {kesakaku
袈裟角}. With right hand, slowly gather rear portion of kesa above left shoulder. Then grasp right-
facing corner of kesa with right hand and line it up with corner held in left hand, with outer surfaces
facing in. Fold kesa in two above left shoulder, then lower it to front and fold into quarters and
eighths. It is not permitted to fold kesa by laying it down on surfaces such as tatami mats or floor
boards, pinching it between chin and chest, gripping it with mouth, or resting it on head. Never forget
the karmic good fortune {shôen 勝縁} of receiving Buddha's kesa {bukkesa 仏袈裟}. Fold robe
vertically {sha'e 衩衣}: take kesa that is already folded into eighths and fold it again, horizontally, in
half; then hang it over left arm, keeping side with string to inside. This is procedure followed in place
of strictly proper way of hanging kesa.

Section Three: Etiquette for Sitting Cloth {zagu sahô 法}

Spreading Sitting Cloth {ten zagu 展坐具}　[395]

Also called "spreading cloth" {tengu 展具} for short. In order to spread out sitting cloth {zagu
坐具}, first turn upper body slightly to left. Take sitting cloth, which is hung over left arm, open it,
and lay it out so it is folded in thirds. To do this, first use take sitting cloth in right hand, then pinch it
between thumb and four fingers of left hand. Next hold edge of sitting cloth that hangs down on inside
with right hand, grasp upper corner with thumb and forefinger of left hand, and grasp bottom matching
corner with thumb and forefinger of right hand. Open sitting cloth and, folding it in thirds, lay it down
front and center. For folding in thirds, arrange white cloth backing in such a way that it forms a white
cross, go down on both knees and spread out sitting cloth properly. A number of prostrations {hai 拝}
detailed in the main body of this text [Standard Rites of the Sôtô Zen School] make use of this
procedure for spreading sitting cloth {ten zagu 展坐具}, including: "three prostrations upon burning
incense" {shôkô sanpai 焼香三拝}, "three prostrations" {sanpai 三拝}, "three prostrations upon
offering stick of incense" {jôkô sanpai 上香三拝}, "three prostrations upon entering hall" {jôden
sanpai 上殿三拝}, and so on.

Full Spreading {daiten 大展}

Spread sitting cloth out in a single sheet [with no folds]. At this time, be certain to go down on
both knees and spread out sitting cloth properly.

Abbreviated Worship {sokurei 触礼} [literally "worship by touching (head to ground)"]

Take sitting cloth {zagu 坐具} in right hand; with it still furled up, fold it into quarters; set it
down with crease of fold facing oneself (open edge faces front); briefly stand in place {ryûi 立位},
bow with gassho {monjin 問訊}, and make prostration in such a way that head presses against top of

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sitting cloth. Three prostrations {sanpai 三拝} are standard, but there are also occasions for single
prostration abbbreviated worship {sokurei ippai 触礼一拝}

Sudden Prostration {toppai 頓拝}

Quickly make a single prostration {ippai 一拝}. In most cases, this is a prostration made when
sitting cloth is already spread out.

Spreading Cloth Twice, Paying Respects Thrice {ryôten sanrai 両展三礼}

Often used on occasion of salutations {ninji 人事} (formal congratulations {chinga 陳賀}) and
the like. If strictly proper formalities are observed, this entails, first, full spreading [sitting cloth] and
making three prostrations {daiten sanpai 大展三拝}, then spreading cloth and making three
prostrations {tengu sanpai 展具三拝}, and finally making three abbreviated prostrations {sokurei
sanpai 触礼三拝}. However, as a rule, abbot {jûji 住持} limits it to a rite of toned-down intensity
{mentei 免停の勢い} (this means, not to go to such lengths), so procedure is simplied as follows.
First, simply spread sitting cloth {ten zagu 展坐具}, then immediately fold it (first spread {shoten 初
展}), and intone courtesy words {chigo 致語}. When done intoning, simply spread sitting cloth a
second time. Again fold sitting cloth (second spread {saiten 再展}) without making any prostrations.
When done intoning salutation, finish up by spreading sitting cloth and making three prostrations {ten
zagu sanpai 展坐具三拝}. (This rite is technically supposed to finish with three abbreviated
prostrations {sokurei sanpai 触礼三拝}, but because first two sets of three prostrations {sanpai 三拝}
-- full spreading {daiten 大展} and spreading cloth {tengu 展具} -- are eliminated, it is customary to
finish by spreading sitting cloth and making three prostrations {ten zagu sanpai 展坐具三拝}).

Section Four: Procedure for Officiant Burning Incense {dôshi shôkô hô 導師焼香法} [397]

Enter hall {nyûdô 入堂}; bow with hands clasped {itsu 揖} to both rows {ryôjo 両序}; advance to
altar and burn incense {shinzen shôkô 進前焼香}.
Proper procedure for advancing to altar and burning incense is as follows. First, bow with
gassho {monjin 問訊}; then advance from left side of prostration mat {haiseki 拝蓆} (hold such
things as scepter {nyoi 如意} or whisk {hossu 払子} in left hand, their ornamental strings in right
hand, and do not gassho). Stop at a point one step in front and slightly to left of offering table
{maejoku 前卓}, gassho and lower head {teizu 低頭}, and again advance (or, advance in front of table
without stopping). Set up large incense {daikô 大香}, light it; when finished, withdraw one step back,
diagonally to right (or, remain in place), gassho and lower head. Maintaining gassho, turn body to
right or left, pass to right of prostration mat and return to place {ki i 帰位}. Bow with gassho {monjin
問訊}; when finished, release gassho (this is called "advancing with folded hands {shashu shinzen 叉
手進前}, returning to place in gassho {gasshô ki i 合掌帰位}").
Procedure for burning incense {shôkô 焼香} is as follows. Grasp incense in right hand; use
both hands to raise it above head in a gesture of respect, and put it into incense brazier {kôro 香炉}.
Next, take a small amount of incense and put that into brazier as well. This is called "accompanying
incense" {jûkô 従香}. Accompanying incense is not raised above head, but put directly into brazier.
In the case of sutra chanting for Buddha and ancestors {busso fugin 仏祖諷経} and the like, if
there is circumambulation {nyôgyô 遶行}, ritual sequence is as follows: offers stick of incense {jôkô
上香}, all together make three prostrations {fudô sanpai 普同三拝}, officiant advances to altar {dôshi
shinzen 導師進前}, offers tea and decoction {kenchatô 献茶湯}, returns to place and make three
prostrations {ki i sanpai 帰位三拝}; when finished, put away sitting cloth {zagu 坐具}. If there is no
circumambulation, officiant {dôshi 導師} alone leaves sitting cloth {zagu 坐具} in place and
advances to altar and burns incense {shinzen shôkô 進前焼香}. Monks of great assembly {daishu 大
衆} make three prostrations {sanpai 三拝} again during sutra chanting {jukyô 誦経}, then put away
sitting cloths. When sutra chanting is finished, if there is an eko text {ekômon 回向文}, spread sitting
cloth and begin making three prostrations; when rector {ino 維那} recites names of ancestors, make
third prostration. When finished, leave sitting cloth in place and stand. When rector reaches closing

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invocation, "All buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々}, and
bowl-bell {takei 打鏧} is struck, advance to altar. Coordinate second chanting [of closing invocation]
with incense-burning gassho {shôkô gasshô 焼香合掌, and third chanting with returning to place {ki i
帰位}. When all together have made three prostrations {fudô sanpai 普同三拝}, officiant bows with
gassho {monjin 問訊} to front, takes one step back, bows with hands clasped {itsu 揖} to both rows
{ryôjo 両序}, withdraws from hall {taiden 退殿}.

Section Five: Ritual Choreography for Acolyte and Incense Acolyte {jisha, jikô shintai hô 侍者・
侍香進退法} [397]

When it is time for officiant {dôshi 導師} to enter [buddha] hall {jôden 上殿}, acolyte {jisha 侍者}
holds large incense {daikô 大香}, incense acolyte {jikô 侍香} raises large incense box {daikôgô 大香
合} (or incense stand {kôdai 香台}), and they line up in front of abbot's quarters {hôjô 方丈},
together with sangha hall postulant {dôan 堂行} who serves as escort, to invite him/her. Officiant
follows along behind them [walking to ceremony hall]. For entering hall {nyûdô 入堂}, go in near left
pillar, stepping with left foot first, in same manner as monks of great assembly {daishu 大衆}.
Acolyte immediately advances to right rear of officiant and stands; incense acolyte advances to left
rear of officiant and stands.
Acolyte advances again, holding left hand in gassho position, using right hand to give large
incense to officiant. When incense raising {nenkô 拈香} is finished, acolyte takes large incense back,
withdraws and stands in original place. (If there is a written dharma phrase {hôgo 法語}, hand it over
beforehand).
For advancing to altar and burning incense {shinzen shôkô 進前焼香}, acolyte passes behind
stewards' places {chiji i 知事位} (east row {tôjo 東序}), and incense acolyte passes behind prefects'
places {chôshu i 頭首位} (west row {seijo 西序}), until they arrive in front of offering table
{maejoku 前卓}. (Usually, when making oblations {kengu 献供} to venerable images {sonzô 尊像}
enshrined on proper right side of main object of veneration {honzon 本尊}, passing of offering
{dengu 伝供} takes place from west row {seijo 西序}, so acolyte and incense acolyte advance to altar
{shinzen 進前} just as they are, without crossing paths {kôsa 交叉}. When making offering to
venerable images enshrined on proper left side of main object of veneration, passing of offering takes
place from east row {tôjo 東序}, so procedure is for acolyte and incense acolyte to cross paths when
advancing. When making offering to buddha who is main object of veneration [in center of altar],
acolyte and incense acolyte advance to altar just as they are, without crossing paths). Acolyte hands
large incense {daikô 大香} to officiant; or, acting in place of officiant, stands; then gasshos and stands
behind east bare pillar {rochû 露柱} (round pillar {marubashira 丸柱}). Incense acolyte sets down
large incense box {daikôgô 大香合} (or incense stand {kôdai 香台}) and stands behind west bare
pillar, gasshoing in tandem {sôtai 相対} with acolyte. When officiant is done burning incense {shôkô
焼香} and bows with gassho {monjin 問訊}, acolyte and incense acolyte, both maintaining their
gasshos, return to their places {ki i 帰位}.
At end of sutra chanting service {fugin 諷経}, when intoning of closing invocation, " All
buddhas throughout space and time... etc." {jîhô sanshî unnun 十方三世云々} begins, acolyte and
incense acolyte simultaneously make three prostrations {sanpai 三拝} (there are no prostrations in
connection with sutra chanting for patrons {danna fugin 檀那諷経}); acolyte exits hall {shutsudô 出
堂}; incense acolyte clears away large incense box or incense stand from offering table and exits hall;
stands together {heiryû 併立} with acolyte in open floor space {roji 露地} and waits for officiant to
come out. Following officiant, they return to abbot's quarters {hôjô 方丈}.

Section Six: Procedure for Offering Tea and Decoction

{kenchatô hô 献茶湯法} [398]

When officiant advances before buddha {butsuzen 仏前} to offer tea and decoction {kenchatô 献茶
湯}, acolyte {jisha 侍者} passes behind stewards' places {chiji i 知事位} (east row {tôjo 東序}) and

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goes to offering table {maejoku 前卓}; at same time, incense acolyte passes behind prefects' places
{chôshu i 頭首位} (west row {seijo 西序}) and goes to offering table; they stand in tandem {sôtai 相
対} on left and right of table. (If they cross paths {kôsa 交叉} when advancing, incense acolyte {jikô
侍香} will be on east side, acolyte will be on west side. See Section Five above).
Two buddha hall postulants {dennan 殿行} simultaneously leave their places; one stands
behind acolyte, another behind incense acolyte. (One should come from east row, another from west
row. However, number of people may be increased or decreased in accordance width of inner sanctum
{naijin 内陳}). East row hall postulant waits until officiant {dôshi 導師} has finished offering stick of
incense {jôkô 上香}, then raises decoction vessel {tôki 湯器} and passes it to acolyte (or to incense
acolyte, if they have have crossed paths when advancing). Acolyte receives it and passes it to officiant,
who infuses it with incense {kô ni kunjiru 香に薫じる} and passes it to incense acolyte. Incense
acolyte hands it to west row hall postulant, who receives it and offers it on [Sumeru] altar {danjô 壇
上}. Offering of decoction is followed by offering of sweets {ka 菓}, then offering of tea {sa 茶};
procedure for all of these is the same.
For particulars on ritual choreography {shintai 進退} when passing offerings {dengu 伝供},
see Part One "Regular Observances" {gôrei gyôji 恒例行持}, Chapter Three "Annual Observances"
{nenbun gyôji 年分行持}, February 15, "Entering Buddha Hall, Passing Offerings, and Making Nine
Prostrations in Nirvana Ceremony Sutra Chanting" {nehan e fugin jôden dengu kyûhai 涅槃会諷経上
殿伝供九拝}). (Regardless of whether it is before noon or after noon, the rule is "first decoction, later
tea" (sentô gocha 先湯後茶}).

Section Seven: Procedure for Percussion Instruments {narashimono hô 鳴物法} [399]

— Bells {shô 鐘} —

1. Great bell {daishô 大鐘} [399]

Dawn Bell {kyôshô 暁鐘}

Rung by bell manager {shôsu 鐘司}. Norm is one-hundred and eight rings {hyakkuhasshô 百
八声}. Make three warm-up rings {gishô 擬声}. Then ring loudly nine times at a relaxed pace {kan
緩}, followed by twenty-seven times at a tight pace {kin 緊} (small rings at shorter intervals); this set
of thirty-six rings constitutes the first sequence {daiichie 代一会}. Repeat this set of nine loose rings
{kan kyûshô 緩九声} and twenty-seven tight rings {kin nijûshichishô 緊二十七声} until third
sequence {daisan'e 代三会} is completed (for a total of one-hundred and eight rings). To abbreviate
this procedure, do one-third [i.e. thirty-six] normal number of rings: eighteen loose rings followed by
eighteen tight rings. In either case, the three warm-up rings and the first big ring {daishô 大声} that
follows them are generally referred to as "opening rings" {uchidashi 打ち出し}. Warm-up rings
{gishô 擬声} consist of two middling rings {chûshô 中声} and one small ring {shôshô 小声}. Also,
there are several rings that come at the end of a sequence and are generally referred to as "closing
rings" {uchikiri 打ち切り}: one big ring {daishô 大声} at end of first sequence {daiichie 代一会}; a
small ring {shôshô 小声} and big ring at end of second sequence {dainie 代二会}; and a middling
ring {chûsho 中声}, small ring, and big ring at end of third sequence {daisan'e 代三会}. Among
these, the small ring that occurs in the closing rings {uchikiri 打ち切り} of the second sequence, and
the middling and small rings that occur in the closing rings of the third sequence, are called "ending
rings" {sassei 殺声}.

[Diagram of 打ち出し、打ち切り、殺声 (GJKH p. 400)]

Bell manager {shôsu 鐘司} mentally recites {nenjiru 念じる} Bell-Ringing Verse {meishô no ge 鳴鐘
の偈} while striking bell. Bell-Ringing Verse is as follows:

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 May living beings of the dharma realms,
Suffocating and mired in bitterness
In the three painful destinies and eight difficulties,
Hear the sound and awaken to the way.

Sanzu hachinan 三途八難

Sokku jôsan 息苦停酸
Hokkai shujô 法界衆生
Monshô godô 聞声悟道

Midday Meal Bell {saishô 斎鐘}

At main meal time {saiji 斎時}, great bell {daishô 大鐘} is simply to be rung eighteen times,
with no opening rings {uchidashi 打ち出し}. To abbreviate, ring nine times.

Evening Bell {konshô 昏鐘}

Same procedure as dawn bell {kyôshô 暁鐘}

Closing Bell {jôshô 定鐘}

When evening zazen {kôkon zazen 黄昏坐禅} is finishing, morning officer {shinsu 辰司}
announces time {jibun 時分}, striking three seriess {santsû 三通} on sounding board {han 版} in
front of hall {dôzen 堂前}, and bell manager {shôsu 鐘司} rings great bell {daishô 大鐘} eighteen
times. This is called "closing bell" {jôshô 定鐘}. Method of sounding {meihô 鳴法} bell is same as
for midday meal bell {saishô 斎鐘}.

Three-and-Eight Recitations {sanpachi nenju 三八念誦}

Sangha hall postulant {dôan 堂行} sounds boards in sequence {junpan 巡版}, ending with
three hits {sange 三下} on board {han 版} in front of abbot's quarters {hôjô 方丈}. Upon hearing
those three hits, bell manager {shôsu 鐘司} rings great bell {daishô 大鐘} seven times.

Earth Spirit's Hall Recitations {dojidô nenju 土地堂念誦}

Great bell {daishô 大鐘} procedure same as for sangha hall recitations {sôdô nenju 僧堂念誦}
on three-and-eight days {sanpachi 三八}.

Installation of Abbot {shinsan 晋山}

Taking new abbot's {shinmei 新命} arrival at rest stop {angesho 安下処} as indication of
when to begin, ring great bell {daishô 大鐘} as signal to gather great assembly {daishu 大衆}. There
is no set number of rings. As a rule, ringing should stop at point when new abbot arrives at outer gate
{sômon 総門}.

Funeral of Venerable Monk {sonshuku sôgi 尊宿喪儀}

Ring great bell {daishô 大鐘} one-hundred and eight times. To abbreviate, ring eighteen times.

Other Occasions
It is permissible to ring great bell {daishô 大鐘}, when deemed appropriate, in connection with
various other Buddhist rites. In most cases, number of rings should be set at eighteen.

2. Small Bell {shôshô 小鐘} [401]

Three Sequences on Hall Bell {denshô san'e 殿鐘三会}

Hall prefect {chiden 知殿} makes three warm-up rings {gishô sange 擬声三下} and one big
ring {daishô 大声} (opening rings {uchidashi 打ち出し}), after which bell manager {shôsu 鐘司} or

297
buddha hall postulant {dennan 殿行} takes charge of striking this bell. After warm-up rings, strike
seven times at a relaxed pace {kan 緩} (this is start of striking in "seven, five, three" {shichi, go, san
七・五・三} pattern). When preparations of buddha hall {butsuden 仏殿} or dharma hall {hattô 法堂}
are complete, hall prefect hits wooden clappers {kaishaku 戒尺} together twice {nige 二下}.
Synchronizing with this, begin first sequence {daiichie 第一会} of continuous striking {tenjô 転畳}
(i.e. strike hall bell {denshô 殿鐘} repeatedly without waiting long between rings). For closing rings
{uchikiri 打ち切り}, allow a slight interval, then strike once {ichige 一下} loudly.
Next, strike five times at a relaxed pace {kan 緩}; when sangha hall assembly {sôdôshu 僧堂
衆} draws near, sangha hall postulant {dôan 堂行} rings hand-bell {shukei 手鏧} ({inkin 引鏧})
twice {nishô 二声}. Synchronizing with this, begin second sequence {dainie 第二会} of continuous
striking {tenjô 転畳}. For closing rings {uchikiri 打ち切り}, allow a slight interval, then strike twice
{nige 二下} (first strike, a small ring {shôshô 小声}, is followed immediately by second strike, a big
ring {daishô 大声}).
Next, strike three times at a relaxed pace {kan 緩}; when abbot {jûji 住持} draws near, sangha
hall postulant {dôan 堂行} serving as escort rings hand-bell {shukei 手鏧} ({inkin 引鏧}) twice.
Synchronizing with this, begin continuous striking {tenjô 転畳}. When abbot arrives in front of
threshold of hall entrance {hasshakken 八尺間}, strike once {ichige 一下}; when abbot starts to cross
it, strike once, rather softly; when abbot bows with hands clasped {itsu 揖} to front, strike once loudly.
These three blows, taken together, constitute the closing rings {uchikiri 打ち切り}.
In procedure of entering hall to seven rings of bell {shichigeshô jôden 七下鐘上殿}, if sangha
hall postulant {dôan 堂行} goes in front of abbot's quarters {hôjômae 方丈前}, he/she invites abbot
{jûji 住持} with one series {ittsû 一通} on hand-bell {shukei 手鏧}, so third sequence {daisan'e 第三
会} of continuous striking {tenjô 転畳} should be synchronized with that. Then strike three times
{sange 三下} as closing rings {uchikiri 打ち切り}, and wait for abbot to enter hall {jôden 上殿}.

Seven Rings of Bell {shichigeshô 七下鐘}

Sangha hall postulant {dôan 堂行}, while leading abbot {jûji 住持}, rings hand-bell {inkin 引
鏧} (or paired handbells {tsui inkin 対引鏧}) seven times; bell manager {shôsu 鐘司} (or buddha hall
postulant {dennan 殿行}), in accordance with hand bell, rings hall bell {denshô 殿鐘} seven times;
seventh ring is timed to coincide with abbot's clasped-hand bow {itsu 揖} to front when he/she has
entered hall {jôden 上殿}.

One Sequence on Small Bell {shôshô ichie 小鐘一会}　大衆

When one sutra chanting {fugin 諷経} is finished and another sutra chanting follows
immediately after, sound one sequence {ichie 一会} on small bell {shôshô 小鐘} without dispersing
from hall {sandô 散堂}. There are no opening rings {uchidashi 打ち出し}; for closing rings {uchikiri
打ち切り}, strike three times {sange 三下}.

3. Sangha Hall Bell {sôdô shô 僧堂鐘} [402]

Bell for Three-and-Eight Recitations {sanpachi nenju shô 三八念誦鐘}

When recitations {nenju 念誦} are finished, ring once {isshô 一声}. While great assembly
{daishu 大衆} is reciting Ten Buddha Names {Jûbutsumyô 十仏名}, ring once for each buddha. At
end, ring twice when recitations reach final two words, "wisdom beyond wisdom" {hannya haramitta
般若波羅蜜}.

Bell for Release from Convocation {hôsan shô 放参鐘}

Three rings {sanshô 三声}, loosely paced {yuruku 緩く}.

Bell for Inviting Stewards, Prefects {shô chiji chôshu shô 請知事・頭首鐘}　
One sequence {ichie 一会}.

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Bell for Greeting and Sending Off Guests {sessô shô 接送鐘}
When bell is struck to formally greet and send off honored guests {sonkyaku 尊客} who come
into sangha hall {sôdô 僧堂}; one sequence {ichie 一会}.

Bell for Sending Off A Deceased Monk {sô bôsô shô 送亡僧鐘}
One sequence {ichie 一会}.

4. Common Quarters Bell {shuryô shô 衆寮鐘} [402]

Reading Bell {kandoku shô 看読鐘}

One sequence {ichie 一会} of long rings {chôsei 長声} on small bell {shôshô 小鐘} in
common quarters {shuryô 衆寮}. For occasions other than reading {kandoku 看読}, follow
procedures for sangha hall bell {sôdô shô 僧堂鐘} established above.

5. Sitting Hall Bell {zadô shô 坐堂鐘} (interior of hall {dônai 堂内}) [402]

Meditation Period Bell {shijô shô 止静鐘}

To signal start of zazen {zazen 坐禅}, three rings {sanshô 三声} on small bell {shôshô 小鐘}
(if there is no small bell, use small bowl-bell {shôkei 小鏧}; same goes for two following entries).

Walking Meditation Bell {kinhin shô 経行鐘}

When seated meditation {zazen 坐禅} extends over a long period of time, it is interspersed by
walking meditation {kinhin 経行}. To signal start of walking meditation, two rings {nishô 二声} on
small bell {shôshô 小鐘}; to signal end of walking meditation, one ring {isshô 一声}.

Meditation Release Bell {hôzen shô 放禅鐘}

When walking meditation {kinhin 経行} or zazen {zazen 坐禅} are finished, one ring {isshô
一声} on small bell {shôshô 小鐘}. (For details, see Part One "Regular Observances" {gôrei gyôji 恒
例行持}, Chapter One "Daily Observances" {nichibun gyôji 日分行持}, Section Five, "Morning
Zazen" {sôshin zazen 早晨坐禅}).

— Drums {ku 鼓} —

1. Dharma Drum {hokku 法鼓} [403]

Drum for Small Convocation {shôsan ku 小参鼓}

Using drumsticks in tandem {sôbô 双枹}, stike one heavy beat {daishô 大声}. Then strike a
light beat followed by a heavy one, light one, heavy one, light one, and so on, continuously striking
{tenjô 転畳}, progressing from a relaxed pace {kan 緩} to a tight pace {kin 緊} (i.e. gradually speed
up). For closing beat {uchikiri 打ち切り}, strike once {ichige 一下}.

Drum for Convocation {jôdô ku 上堂鼓}

Same as drum for small convocation {shôsan ku 小参鼓}. Strike just three sequences {san'e 三
会}.Taking first sequence {ichie 一会} as signal, prefects {chôshu 頭首} enter hall {jôden 上殿},
bow with gassho to empty seat {kûza monjin 空座問訊}. Upon second sequence {nie 二会}, stewards
{chiji 知事} enter hall, bow with gassho to empty seat. When convocation in dharma hall {jôdô 上堂}
is over, upon observing them exiting hall {shutsudô 出堂}, incense-burning acolyte {shôkô jisha 焼香
侍者} begins third sequence {san'e 三会} of continuous striking {tenjô 転畳}. When abbot {jûji 住
持} enters hall {jôden 上殿}, do great pounding {dairai 大擂} of drum.

Drum for Withdrawing {taku 退鼓}

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 When convocation for retiring from abbacy {taitô jôdô 退董上堂} is over and [abbot] gets
down from seat {geza 下座}, strike three times {sange 三下}.

Drum for Entering Room {nisshitsu ku 入室鼓}

Strike three times {sange 三下}.

Drum for Public Sermon {fusetsu ku 普説鼓}

Strike five times {goge 五下}.

Drum for Sermon-Inviting Incense {kokkô ku 告香鼓}

Strike five times {goge 五下}.

Drum for Morning Convocation {sôsan ku 早参鼓}

Strike three times {sange 三下}.

Drum for Evening Convocation {bansan ku 晩参鼓}

Strike three times {sange 三下}.

Drum for Sermon by Head Seat {hinpotsu ku 秉払鼓}

One series {ittsû 一通} using drumsticks in tandem {sôbô 双枹}; same as drum for small
convocation {shôsan ku 小参鼓}.

2. Tea Drum {saku 茶鼓} [403]

Evening Convocation Tea Service {yasan gyôcha 夜参行茶}

One series {ittsû 一通} on tea drum {saku 茶鼓}. With no opening beats {uchidashi 打ち出
し}, immediately strike heavy beats {daishô 大声}, progressing from a relaxed pace {kan 緩} to a
tight pace {kin 緊}. End with a one hit {ichige 一下} closing beat {uchikiri 打ち切り}. When tea
service {gyôcha 行茶} is finished, strike three times {sange 三下}.

Sangha Hall Tea Service {sôdô gyôcha 僧堂行茶}

One series {ittsû 一通} on tea drum {saku 茶鼓}. When finished, strike three times {sange 三
下}. (Method of striking same as evening convocation tea service {yasan gyôcha 夜参行茶}).

Special Offering of Tea {dokui kensa 特爲献茶}

At time of leaving ranks and burning incense {shuppan shôkô 出班焼香} (eighteen
prostrations {jûhachi hai 十八拝}), also in case of offering tea, strike one series {ittsû 一通} on tea
drum {saku 茶鼓}. When finished, strike three times {sange 三下}. (Method of striking same as
evening convocation tea service {yasan gyôcha 夜参行茶}).

Special Decoction Offering {dokui kentô 特爲献湯}

Also in case of offering sweet decoction {mittô 蜜湯}, strike one series {ittsû 一通} on tea
drum {saku 茶鼓}. When finished, strike three times {sange 三下}. (Method of striking same as
evening convocation tea service {yasan gyôcha 夜参行茶}).

Head Seat's Root Case Tea {shuso honsoku cha 首座本則茶}

Strike one series {ittsû 一通} on tea drum {saku 茶鼓}. When finished, strike three times
{sange 三下}. (Method of striking same as evening convocation tea service {yasan gyôcha 夜参行
茶}).

3. Other Occasions [404]

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Drum for Meals {saishuku ku 斎粥鼓}
Using drumsticks in tandem {sôbô 双枹}, three sequences {san'e 三会} of great pounding
{dairai 大擂}. For opening beats {uchidashi 打ち出し}, progress from light pounding {kyôrai 軽擂}
to great pounding. For closing beats {uchikiri 打ち切り}, strike three times {sange 三下}.

Drum for Communal Labor {fushin ku 普請鼓}

(Invitation drum {shinku 請鼓}). Using drumsticks in tandem {sôbô 双枹}, beat once {isshô
一声} lightly, then once heavily. Alternating in this way, strike one sequence {ichie 一会},
progressing from a relaxed pace {kan 緩} to a tight pace {kin 緊}. To end, beat once lightly, then once
heavily. Drums in various halls {shodô 諸堂} simultaneously strike one sequence. (Ordinarily,
however, only drum in administration hall {kudô 庫堂} is sounded).

Dawn Drum {kyôku 暁鼓}

Strike three times {sange 三下} as warm-up beats {gishô 擬声}, then strike one heavy beat
{daishô 大声} (opening beats {uchidashi 打ち出し}). With a single drumstick, do first sequence
{ichie 一会} of continuous striking {tenjô 転畳}, progressing from a relaxed pace {kan 緩} to a tight
pace {kin 緊}. At end of third sequence {san'e 三会}, strike three {sange 三下} ending rings {sassei
殺声} as closing beats {uchikiri 打ち切り}.

Evening Drum {konku 昏鼓}

Same as dawn drum {kyôku 暁鼓}. Strike drum around sunset. Because time of sunset differs
with seasons, time for drum differs accordingly. It has been said that ending beats of dawn drum
should be lively and strong, like the sunrise, and closing beats {uchikiri 打ち切り} of evening drum
should be quiet, like the sunset, but it is better to strike drum evenly.

Bath Drum {yokku 浴鼓}

Same as tea drum {saku 茶鼓}. Taking first sequence {ichie 一会} as signal, abbot {jûji 住持}
enters bath {nyûyoku 入浴}; upon second sequence {nie 二会}, sangha hall assembly {sôdôshu 僧堂
衆} enters bath; upon third sequence {san'e 三会}, staffs of various quarters {shoryôshu 諸寮衆}
enter bath. When finished, do one sequence as ending drum {sakku 殺鼓}. Ending drum is same as
invitation drum {shinku 請鼓}: using drumsticks in tandem {sôbô 双枹} strike continuously {tenjô 転
畳}, alternating light and heavy beats; close {uchikiru 打ち切る} with one light and one heavy beat
(bath prefect {chiyoku 知浴} is in charge of this). For occasional baths {rinkan 淋汗}, do not beat
drum; use wooden clappers {taku 柝}.

Drum in Great Pounding Mode {dairai ku 大擂鼓}

On occasions such as installation of abbot {shinsan 晋山}, convocation in dharma hall {jôdô
上堂}, or head seat taking dharma seat {shuso hôza 首座法座}, sangha hall postulant {dôan 堂行}
rings hand-bell {shukei 手鏧} once, hall prefect {chiden 知殿} claps wooden clappers {taku 柝} once,
and buddha hall postulant {dennan 殿行} strikes drum once (in sequence commonly called "ding,
crack, thump" {chin, kachi, don チン・カチ・ドン}). When this has been repeated three times, using
drumsticks in tandem {sôbô 双枹}, gradually progress from light pounding {kyôrai 軽擂} to great
pounding {dairai 大擂} (using both sticks, evenly step up the pace). When abbot {jûji 住持} enters
hall {nyûdô 入堂}, close {uchikiru 打ち切る} with one ring of hand-bell, one clap of wooden
clappers, and one beat of drum.

— Sounding Boards and Gongs {han 版} —

1. Cloud Gong in Front of Kitchen {chûzen no unpan 厨前の雲版} [405]

Extended Gong {chôhan 長版}

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 Administration hall postulant {kudô anja 庫堂行者}, upon hearing altar-space hand-bell {roji
shukei 露地手鏧}, rings cloud gong {unpan 雲版} in front of kitchen {chûzen 廚前} thirty-six times.
This is called "extended gong" {chôhan 長版}; it is rung for both midday meal {sai 斎} and morning
meal {shuku 粥}.

Gong for Taking Down Bowls {ahatsu han 下鉢版}

At mealtime {shukuhanji 粥飯時}, following three series {santsû 三通} on fish drum {hou 魚
鼓}, single series {ittsû 一通} on cloud gong {unpan 雲版} is called "gong for taking down bowls"
{ahatsu han 下鉢版}. Ringing of gong begins directly, with no opening rings {uchidashi 打ち出し};
for closing rings {uchikiri 打ち切り}, strike once {ichige 一下}.

Fire Gong {kahan 火版}

This is name for three hits {sange 三下} on cloud gong {unpan 雲版} at mid-morning {guchû
禺中}, upon completion of sutra chanting for kitchen god {sôkô fugin 竈公諷経}. (This is
immediately followed by three hits on drum in sangha hall {sôdô 僧堂} or administration hall {kudô
庫堂} of a training monastery, or drum in kitchen-residence {kuri 庫裡} of an ordinary temple, and
nine or eighteen rings of midday meal bell {saishô 斎鐘}).

Evening Meal {yakuseki 薬石}

Five hits {goge 五下} on cloud gong {unpan 雲版}.

Release from Meditation {kaijô 開静}

There are two kinds of release from meditation {kaijô 開静}: lesser release from meditation
{shôkaijô 小開静}, and release from meditation {daikaijô 大開静}. During dawn zazen {kyôten zazen
暁天坐禅}, when one-hundred and eight rings of dawn bell {kyôshô 暁鐘} are finished, morning
officer {shinsu 辰司} hears time {jibun 時分} signal and hits two sequences {nie 二会} on cloud
gong {unpan 雲版} at a relaxed pace (opening rings {uchidashi 打ち出し} are as usual). This is called
"lesser release from meditation" {shôkaijô 小開静}. Next, cloud gong {unpan 雲版} in front of
kitchen {chûzen 廚前} and sounding boards {han 版} (wooden boards {mokuhan 木版}) in various
places are simultaneously struck one sequence {ichie 一会} of loosely paced {yuruku 緩く}
alternating blows {kôda 交打}, with a single hit {ichige 一下} in closing {uchikiri 打ち切り}. This is
called "release from meditation" {daikaijô 大開静}.

2. Sounding Boards at Various Quarters {shoryôhan 諸寮版} [406]

As explained below, there are three methods of sounding {meihô 鳴法} boards at various quarters
{shoryôhan 諸寮版}. First is "three sequences" {san'e 三会}, or "one sequence" {ichie 一会}; second
is "three hits at long intervals" {chôda sange 長打三下}; third is "three hits in close succession"
{renda sange 連打三下}. The method of striking known as "three sequences" is same as that for bells
and drums {shôku 鐘鼓}. "Hits at long intervals" {chôda 長打} is a method of striking used to
announce an upcoming activity, giving those involved plenty of time to make preparations; it consists
of three hits {sange 三下} spaced about ten minutes apart. "Three hits in close succession" indicates
three blows to board delivered one after another, with no waiting in between. It is usually called
"hitting board three times" {tahan sange 打版三下}.

Sangha Hall Sounding Board {sôdô han 僧堂版}

For board signalling face-washing {senmenban 洗面版}, make three hits at long intervals
{chôda sange 長打三下}. Signals for other events, such as recitation of buddha names {nenju 念誦},
morning zazen {sôshin zazen 早晨坐禅}, sermons {hôyaku 法益}, and convocations in dharma hall
{jôdô 上堂}, all consist of three hits at long intervals. For signalling bedtime {kaichin 開枕}, do three
series {santsû 三通}. For release from meditation {daikaijô 大開静}, do one series {ittsû 一通} in

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conjunction with cloud gong {unpan 雲版}, with a single hit {ichige 一下} in closing {uchikiri 打ち
切り}.

Sounding Board in Front of Head Seat's Quarters {shusoryômae no han 首座寮前版}

For zazen {zazen 坐禅}, recitation of buddha names {nenju 念誦}, and so on, make three hits
in close succession {renda sange 連打三下} to signal that head seat {shuso 首座} is about to enter
[sangha] hall {nyûdô 入堂}. For release from meditation {daikaijô 大開静}, follow procedure given
above for sangha hall sounding board {sôdô han 僧堂版}.

Sounding Board in Front of Common Quarters {shuryômae no han 衆寮前版}

For common quarters sutra chanting {shuryô fugin 衆寮諷経}, strike board one series {tahan
ittsû 打版一通}. For reading of common quarters rules {sendoku shingi 宣読箴規}, strike board
three series {tahan santsû 打版三通}. For release from meditation {daikaijô 大開静}, follow
procedure given above for sangha hall sounding board {sôdô han 僧堂版}.

Sounding Board in Front of Abbot's Quarters {hôjômae no han 方丈前版}

Make three hits in close succession {renda sange 連打三下} to signal abbot's {jûji 住持}
emergence from abbot's quarters {hôjô 方丈} on occasions such as entering hall {nyûdô 入堂},
offering incense {gyôkô 行香}, and making rounds of quarters {junryô 巡寮}. For release from
meditation {daikaijô 大開静}, follow procedure given above for sangha hall sounding board {sôdô
han 僧堂版}.
To sound boards in sequence {junpan 巡版} (sounding of boards around corridors {junrô
meihan 巡廊鳴版}) on such occasions as zazen {zazen 坐禅}, recitation of buddha names {nenju 念
誦}, and taking dharma seat {hôza 法座}, first make three hits at long intervals {chôda sange 長打三
下} on sangha hall sounding board {sôdô han 僧堂版}. Then do sounding of boards around corridors
{junrô meihan 巡廊鳴版}, one after another, each making three hits in close succession {renda sange
連打三下}. Last of all, strike board in front of abbot's quarters.

Sounding Board in Front of Dharma Hall {hattômae no han 法堂前版}

On occasion of sermons {hôyaku 法益}, strike board three series {tahan santsû 打版三通}.

Sounding Board in Front of Tea Hall {sadômae no han 茶堂前版}

For retreat-opening convocation in dharma hall {kessei jôdô 結制上堂} and head seat's
congratulatory tea {shuso shukucha 首座祝茶}, strike board one series {tahan ittsû 打版一通}; when
finished, make three hits {sange 三下}.

Bath Sounding Board {yokuhan 浴版} (Small board {shôhan 小版}).

Small board in bathroom {yokujô 浴場} and shower area {nagashijô 流し場} is used as a
signal: one hit on board {meihan isshô 鳴版一声} means "add hot water"; two hits means "add cold
water"; and three hits means "stop [adding water]."

Other Quarters
Various other quarters {ryô 寮} each have a sounding board {han 版} in place. Strike boards
to signal {tahan tsûhô 打版通報} as necessary.

— Hand-Bells {shukei 手鏧 (inkin 引鏧)} —

All Together Make Three Prostrations {fudô sanpai 普同三拝}

For spreading cloth and making three prostrations {tengu sanpai 展具三拝}, begin with one
series {ittsû 一通} on hand-bell {shukei 手鏧}. Upon seeing that everyone's cloth has been spread
{tengu 展具}, ring once {issshô 一声} to signal first prostration {hai 拝}. Ring once again to signal
second prostration. Finally, ring two times {nishô 二声} to signal third prostration (first of these two

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rings is ending ring {sassei 殺声}: when second prostration is finished and all stand up, make
dampened ring; when everyone gasshos at start of third prostration, ring a second time).

Hand-Bell for Taking Seats {chakuza shukei 著坐手鏧}

If there is to be seated chanting {zaju 坐誦}, when three prostrations {sanpai 三拝} are
finished and large bowl-bell {daikei 大鏧} has rung once, ring hand-bell {shukei 手鏧} two times
{nishô 二声}. This is called "hand-bell for taking seats" {chakuza shukei 著坐手鏧}.

Hand-Bell for Standing Up {kiryû shukei 起立手鏧}

If there is to be standing chanting {ryûju 立誦}, when three prostrations {sanpai 三拝} are
finished immediately ring hand-bell {shukei 手鏧} two times {nishô 二声}, then strike large bowl-bell
{daikei 大鏧}. To make everyone stand up {kiryû 起立} during seated chanting {zaju 坐誦}, ring
hand-bell two times in same manner. For sutra chanting {jukyô 誦経} in general, to make participants
sit when they are standing, or stand when they are sitting, signal with two rings on hand-bell {shukei
nishô 手鏧二声}.

Abbot Withdrawing from Hall {jûji taiden 住持退殿}

At end of sutra chanting service {fugin 諷経}, when three prostrations {sanpai 三拝} are
finished, sitting cloths {zagu 坐具} have been taken up, and abbot {jûji 住持} bows with gassho
{monjin 問訊} to front {shômen 正面}, ring hand-bell {shukei 手鏧} once {isshô 一声} (monks of
great assembly {daishu 大衆} do not lower heads {teizu 低頭}). When abbot takes one step back and
bows with hands clasped {itsu 揖} to left and right, great assembly all together fold hands and lower
heads {shashu teizu 叉手低頭}. At this time, ring hand-bell once. Next, assistant sangha hall postulant
{fukudô 副堂} rings hand-bell {shukei 手鏧} ({inkin 引鏧}) twice and escorts abbot to abbot's
quarters {hôjô 方丈}. In front of abbot's quarters, he/she rings hand-bell twice, bows head, and
withdraws.

Hand-Bell for Dispersing from Hall {sandô shukei 散堂手鏧}

Sangha hall postulant {dôan 堂行}, upon seeing abbot {jûji 住持} withdraw from hall {taiden
退殿}, rings hand-bell {shukei 手鏧} two times {nishô 二声}. This is called "hand-bell for dispersing
from hall" {sandô shukei 散堂手鏧}. (At this time, monks of great assembly {daishu 大衆} face
buddha on altar {butsuzen 仏前} and bow with gassho {monjin 問訊}; then they fold hands and lower
heads {shashu teizu 叉手低頭} to opposite places {tsui i 対位} and disperse from hall {sandô 散堂}.

Altar-Space Hand-Bell {roji shukei 露地手鏧}

Taking their cue from hand-bell for dispersing from hall {sandô shukei 散堂手鏧}, sangha hall
assembly {sôdôshu 僧堂衆}, from head seat {shuso 首座} on down, exit hall {shutsuden 出殿} in
order of rank. Rector {ino 維那} exits hall last, bringing up rear of sangha hall assembly. Sangha hall
postulant {dôan 堂行}, upon seeing rector go out, makes two rings on hand-bell {shukei nishô 手鏧二
声}. This is called "altar-space hand-bell" {roji shukei 露地手鏧}. (Next, staffs of various quarters
{shoryôshu 諸寮衆} exit hall).

Three Abbreviated Prostrations {sokurei sanpai 触礼三拝}

Omitting initial series {ittsû 一通} on hand-bell {shukei 手鏧}, simply sound hand-bell three
times {shukei sanmei 手鏧三鳴}. Next, ring once {isshô 一声} to signal first prostration {hai 拝},
once to signal second prostration, and two times {nishô 二声} to signal third prostration (in this case,
initial "sounding" {mei 鳴} of bell means to hit it three times, "clink, clink, clink" {kachi, kachi, kachi
カチ、カチ、カチ}, while pressing on it to dampen sound).

One Abbreviated Prostration {sokurei ippai 触礼一拝}

At start, sound hand-bell two times {shukei nimei 手鏧二鳴}. Next, ring once {isshô 一声} to
signal prostration {hai 拝}.

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 — Bowl-Bells {kei 鏧} —

Large Bowl-Bell {daikei 大鏧}

For initiatiation of sutra chanting {kokyô 挙経}, make three rings {sanshô 三声} on large
bowl-bell {daikei 大鏧}, then lightly suppress ringing (damp bowl-bell {ôkei 押鏧}); when
initiatiation of sutra chanting is finished, ring large bowl-bell once. For subsequent initiatiations of
sutra chanting, omit initial three rings; damp large bowl-bell, then ring it once when initiatiation of
sutra chanting begins. For circumambulation {nyôgyô 遶行}, make seven rings on small bowl-bell
{shôkei shichishô 小鏧七声}, then ring large bowl-bell once. (For use of bowl-bells {takei 打鏧}
during sutra chanting {kyôchû 経中}, see Part Three, Chapter One "Basic procedures" {kihonsahô 基
本作法}, Section Ten "Procedures for Bowl-Bells {takeihô 打鏧法}, below).
For nine prostrations by great assembly {daishu kyûhai 大衆九拝} done in connection with
leaving ranks and burning incense {shuppan shôkô 出班焼香}, after one series {ittsû 一通} on hand-
bell {shukei 手鏧}, ring large bowl-bell and make prostrations (at end, two rings {nishô 二声}). For
procedure known as "five bells and three prostrations" {gokei sanpai 五鏧三拝}, ring bowl-bell once
{ichikei 一鏧} for each prostration, then ring bowl-bell twice {nikei 二鏧} when monks have finished
draping sitting cloths {zagu 坐具} over their arms (do when west hall roshi {seidô 西堂}, ordaining
master {kaishi 戒師}, or other venerable monks {sonshuku 尊宿} arrive). For offering of incense
{gyôkô 行香}, do "three bells and three prostrations" {sankei sanpai 三鏧三拝}.

Small Bowl-Bell {shôkei 小鏧}

When circumambulating {gyôdô 行道} and chanting sutras {jukyô 誦経} (circumambulation
{nyôgyô 遶行}), after rector's {ino 維那} initiation of sutra chanting {kokyô 挙経} and large bowl-
bell {daikei 大鏧}, while abbot {jûji 住持} is burning incense {shôkô 焼香}, make seven rings on
small bowl-bell {shôkei shichishô 小鏧七声}. To bring circumambulating {gyôdô 行道} to a stop,
ring small bowl-bell twice.
When sutra chanting {jukyô 誦経} is finished, again ring small bowl-bell twice. (For use of
bowl-bells {takei 打鏧} during sutra chanting {kyôchû 経中}, see Part Three, Chapter One "Basic
procedures" {kihonsahô 基本作法}, Section Ten "Procedures for Bowl-Bells {takeihô 打鏧法},
below).

— Mallet and Other Instruments {tsui, sono ta 槌、その他} —

1. Mallet {tsui 槌} [408]

Announcing Mallet {byakutsui 白槌}

On occasion of convocation in dharma hall {jôdô 上堂}}, mallet master's {byakutsuishi 白槌
師} acolyte {jisha 侍者} (mallet acolyte {tsuiji 槌侍}) removes covering cloth {fukusa 袱子} [of
mallet and block {tsuichin 槌砧}] while incense-burning acolyte {shôkô jisha 焼香侍者} is engaged
in burning dharma-requesting incense {shôbôkô 請法香}. Mallet master advances close to mallet and
block, waits until request of dharma on behalf of assembly {daishu shôbô 代衆請法} ends, then
strikes [block] with mallet {tatsui 打槌} once {ichige 一下} and chants:

Oh, you dragons and elephants assembled at this dharma seat,

See now the ultimate truth!

Hôen ryûzô shu 法筵竜象衆

Tôkan daiichi gi 当観第一義

then puts down mallet {tsui 槌} and returns to place {ki i 帰位}. Mallet acolyte {tsuiji 槌侍}) drapes
mallet and block with covering cloth. When abbot {dôchô 堂頭} is about to intone words of thanks

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{jago 謝語}, mallet acolyte again removes covering cloth. When raising of case {nensoku 拈則}
reaches phrase, "???" {記得云々}, mallet master stands and moves close to mallet and block; when
raising of case and 結座けつざ ZGD272c {ketsuza 結座} are finished, he/she strikes [block] with
mallet once and chants:

When you clearly perceive the Dharma King's dharma,

the Dharma King's dharma is as it is.

Taikan hô ôhô 諦観法王法

Hôô hô nyoze 　 法王法如是

and again puts down mallet and returns to place. (Both times, there is only one blow with mallet; there
is no final mallet {gotsui 後槌}).

Ten Buddha Names {Jûbutsumyô 十仏名}

When chanting Ten Buddha Names {Jûbutsumyô 十仏名} in connection with formal meals
{gyôhatsu 行鉢}, strike once {ichige 一下} for each buddha, at start of recitation of buddha name
{butsumyô 仏名}. There are eleven names altogether; however, because two blows {nige 二下} are
struck when final "maha prajna paramita" {moko hoja horomi 摩訶般若波羅蜜} is chanted, there area
total of twelve blows. (With regard to method of striking, there is an ancestral admonition {sokun 祖
訓} that, "Late blows hits buddha's head, early blows hit buddha's feet" {osoki wa bucchô wo tashi,
hayaki wa bussoku wo tashi 遅きは仏頂を打し、早きは仏足を打し}).

Meals {shukuhan 粥飯}

When striking [block] with mallet {tatsui 打槌} in connection with meals {shukuhan 粥飯},
first single blow {ichige 一下} is called "mallet for setting out bowls" {tenpatsu tsui 展鉢槌}; next
single blow is called "mallet of verse of praise" {tange tsui 歎偈槌}; next eleven blows {ge 下} are
called "mallet of buddha names" {butsumyô tsui 仏名槌}); next single blow is called head seat's
{shuso 首座} (or rector's {ino 維那}) "mallet of prayer" {jugan tsui 呪願槌}; next single blow is
called "mallet for completion of serving food" {henjiki tsui 遍食槌}; and final single blow in
connection with Verse of Purity While Abiding in the World {Sho sekai bon 処世界梵} is called
"mallet for exiting hall" {adô tsui 下堂槌}. The total number of blows is thus sixteen. If there are
donated materials {sezai 施財}, strike an additional blow following mallet for completion of serving
food; at this time, head seat or rector chants Verse of Donated Materials {Sezai no ge 施財の偈}. The
additional blow is called "mallet for donations" {sezai tsui 施財槌}.

Inviting Stewards, Prefects {shô chiji chôshu 請知事・頭首}　

When inviting head seat {shô shuso 請首座}, inviting stewards {shô chiji 請知事}, etc., rector
{ino 維那} strikes [block] with mallet {tatsui 打槌} as announcement {kôhô 告報} to sangha hall
assembly (sôdôshu 僧堂衆}. Upon first blow {ichige 一下}, declare "Please invite <state name> for
<state purpose>"; when finished, again strike once and declare "The event is over."

Method for Striking Block with Mallet {tatsui hô 打槌法}

Press index finger and middle finger of left hand on edge of block {chin 砧}, letting thumb,
ring finger, and little finger hang down side of block; grasp mallet with thumb and all four fingers of
right hand; gently run head of mallet in a circle around face of block, rubbing it, then strike it at a
point about 15 cm — 5 inches — from the center. Mallet and block {tsuichin 槌砧} are mostly used in
sangha halls {sôdô 僧堂}. They are struck to signal {hyôhaku 表白} great assembly {daishu 大衆}.

Person who Strikes Block with Mallet {tatsuisha 打槌者}

In case of stewards {chiji 知事} and prefects {chôshu 頭首} advancing to and withdrawing
from altar {shintai 進退}, rector {ino 維那} is invited to serve as mallet master {byakutsuishi 白槌

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師}. On occasions of opening hall upon installation as abbot {shinsan kaidô 晋山開堂} or sermon in
dharma hall {jôdô enpô 上堂演法}, highest ranking {jôshu 上首} officer is invited to serve as mallet
master. For convocation {jôdô 上堂} during an occasional retreat {ichie kessei 一会結制}, west hall
roshi {seidô 西堂} is invited to serve as mallet master. For convocation upon completing ordinations
{gankai jôdô 完戒上堂}, instructing master {kyôjushi 教授師} is invited to serve as mallet master.

2. Fish Drum {hou 魚鼓} [410]

At time of meals {saishuku 斎粥}, three series {santsû 三通} of hits at long intervals {chôda 長打}.
After opening beats {uchidashi 打ち出し}, do three series. For closing beats {uchikiri 打ち切り}, hit
three times {sange 三下}.

3. Drum and Cymbals {kuhatsu 鼓鈸} [410]

When sending off deceased {sôbô 送亡}, on way to ritual site {shikijô 式場}, sound hand-bell
{shukei 手鏧} ({inkin 引鏧}), drum {ku 鼓}, and cymbals {hatsu 鈸} in sequence three times. At
ritual site, do three series {santsû 三通} before and after [ceremony]. Or, instead of three series, sound
instruments once only during either beginning, middle, or end part of praises {shukusan 祝讃}. Same
goes when drumj and cymbals are used in food-offering ceremony {sejikie 施食会}.

4. Cymbals {nyôhatsu 鐃鈸} [410]

Sound at such times as leaving ranks and burning incense {shuppan shôkô 出班焼香}, greeting sacred
beings {gôshô 迎聖} and sending off sacred beings {sôshô 送聖}, and sending off deceased {sôbô 送
亡}. Cymbals {hatsu 鈸} for repentance rites {senbô 懺法}, and cymbals for praise of four wisdoms
{shichisan 四智讚} in various liturgical cycles {kôshiki 講式}, are to be sounded in beginning,
middle, and end part of praises {shukusan 祝讃}.

5. Precept Clappers {kaishaku 戒尺} [410]

Used when abbot {jûji 住持} or ordaining master {kaishi 戒師} gives precepts {jukai 授戒}, and
when sermon master {sekkyôshi 説教師} gives precepts of three refuges {sankikai 三帰戒} and
makes recipients {jusha 受者} chant in unison {shôwa 唱和}.

6. Wooden Clappers {taku 柝} [410]

Used when entering hall with great pounding of drum {dairai jôden 大擂上殿}. While entering hall
with great pounding of drum, strike hand-bell {shukei 手鏧} ({inkin 引鏧}), then wooden clappers
{taku 柝}, then drum {ku 鼓}; repeat three times in that order. When entering hall is finished, make
one hit {ichige 一下} on hand-bell, then wooden clappers, then drum. This is procedure for rites such
as installation of abbot {shinsan 晋山} and head seat taking dharma seat {shuso hôza 首座法座}.
In addition, wooden clappers are used on occasions such as ??????? {niban handai 二番飯台}.
They may also be used in administration halls {kudô 庫堂} (kitchen-residence {kuri 庫裡}), on
occasions such as ceremony of giving precepts {jukai e 授戒会}, to summon all officers {kakuryô 各
寮}. Also, when there is an occasional bath {rinkan 淋汗}, bath prefect {chiyoku 知浴} uses wooden
clappers in place of bath drum {yokku 浴鼓}.
Precept clappers {kaishaku 戒尺} are a smaller version, and wooden clappers a larger version,
of the same percussion instrument.

7. Wooden Fish Drum {mokugyo 木魚} [411]

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In general, wooden fish drum {mokugyo 木魚} is beaten whenever sutra are chanted {jukyô 誦経}
aloud. However, at temples where there are halls for tutelary deities {chinjudô 鎮守堂}, portrait halls
{shinden 真殿}, and the like, when affiliated lay followers {kôchû shinja 講中信者} are taking refuge
{kigô 帰仰} in services such as prayers sutra chanting {kitô fugin 祈禱諷経}, it is common to beat
large drum {taiko 太鼓} instead.
Wooden fish drum is not beaten when following scriptures are chanted in Japanese translation:

Ryôgon Dharani {Ryôgon shu 楞厳呪}

Ambrosia Gate {Kanromon 甘露門}
Last Teaching Sutra {Yuikyôgyô 遺教経}
Sutra of Brahma's Net {Bonmôkyô 梵網経}
Harmony of Difference and Equality {Sandôkai 参同契}
Precious Mirror Samadhi {Hôkyô zanmai 宝鏡三昧}
Verification of the Way {Shôdôka 証道歌}
On Faith in Mind {Shinjinmei 信心銘}

8. Small Clappered Bell {rei 鈴} [411]

At time of revolving reading of Great Perfection of Wisdom Sutra {dai hannya tendoku 大般若転読},
officiant {dôshi 導師} uses small clappered bell {rei 鈴} when chanting "Deep Import" Section
{Rishubun 理趣分}. It is also used in sutra chanting for Idaten {idaten fugin 韋駄天諷経}, and when
practicing mendicancy {gyôkotsu 行乞}. In ceremony of giving precepts {jukai e 授戒会}, it is used
in connection with repentance site {sange dôjô 懺悔道場}. In addition, morning officer {shinsu 辰司}
rings it to announce bedtime {kaichin 開枕} and rising {kishô 起床} within monastery {sannai 山内}.

— Procedures for Marking Time {jibun hô 時分法} —

Method for Announcing Time {jibun no hôjikata 時分の報じ方} [411]

"Hours" {ji 時} refers to the twelve hours of the day {jûniji 十二時}; "minutes" {fun 分}
refers to the sixty minutes that make up an hour. These sixty minutes are divided up into three periods
{santen 三点}. First twenty minutes of each hour is called first period {itten 一点}; twenty-first
through fortieth minute is called second period {niten 二点}; and forty-first through sixtieth minute is
called third period {santen 三点}. When announcing time, method is to indicate what hour it is by
beating drum {ku 鼓}, and what period it is by ringing small bell {shôshô 小鐘}. For example, if time
is 4:10, drum sounds four times and small bell sounds once; if time is 8:40, drum sounds eight times
and small bell sounds three times; these patterns are repeated three times. If drum sounds four times
and small bell sounds once, this is called "first period of four drums" {shiku no itten 四鼓の一点}; if
drum sounds eight times and small bell sounds three times, this is called "third period of eight drums
{hachiku no santen 八鼓の三点}. (This accords with modern system of counting hours, so it differs
somewhat from traditional method of marking time {kôten hô 更点法} following ancient Chinese
horary system).

Timetable for Announcing Time {jibun no hôzuru jikoku 時分の報ずる時刻} [412]

Time is announced five times per day:

First, immediately following start of meditation period {shijô 止静} for dawn zazen {kyôten zazen 暁
天坐禅}, before dawn bell {kyôshô 暁鐘} (in short, sequence is: start of meditation period, announce
time {ten 点}, dawn bell).

Second, when sounding of dawn bell is done, and zazen is finishing (sequence is: dawn bell, announce
time, release from meditation {kaijô 開静}, end of zazen).

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Third, before dawn drum {kyôku 暁鼓} (sequence is: announce time, dawn drum).

Fourth, after evening drum {konku 昏鼓}, and before great bell {daishô 大鐘} (sequence is: evening
drum, announce time, great bell).

Fifth, before board-striking {tahan 打版} and closing bell {jôshô 定鐘}) (sequence is: early night
zazen {shoya zazen 初夜坐禅}, announce time, board-striking, closing bell).

For all five of these, one should consult a clock and announce the actual hour and period at that
particular time.

— Names for Times of Day {jikoku no yobikata 時刻の呼び方} —

Late Night {goya 後夜}

Wee hours of morning. "After" {go 後} means time of "night" {ya 夜} after middle of night
{chûya 中夜}.

Dawn {kyôten 暁天 or maitan 昧旦}

Terms refer to break of day.

After Breakfast {shukuha 粥罷}

After completion of morning meal.

Morning {sôshin 早晨}

Period of time from end of breakfast to about 9:00 or 10:00 AM. Term is not used very often at
present.

Mid-Morning {gûchû 禺中}

10:00 AM.

Mid-Meals {hansai 半斎}

Time of day between completion of morning gruel {chôshuku 朝粥} and start of noon meal
{goji gyôhatsu 午時行鉢}. Term is not used very often at present.

Midday {nitchû 日中}

Noon.

Noon {goji 午時}

12:00 PM.

After Midday Meal {saiha 斎罷}

Time after midday meal {gosai 午斎}; i.e. following lunch.

Late Afternoon {hoji 晡時}

4:00 PM. Time when rites such as recitation of buddha names {nenju 念誦} and memorial
service eve {shukuki 宿忌} (night before {taiya 逮夜}) are held.

Evening {kôkon 黄昏}

Dusk.

Early Night {shoya 初夜}

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 "Early night" {shoya 初夜} refers to time after evening {kôkon 黄昏} and before middle of
night {chûya 中夜}.

Following Evening Bell {konshô ha 昏鐘罷}

Time after evening bell {konshô 昏鐘}, the ringing of which begins after sunset. Corresponds
to beginning of early night {shoya 初夜}. At this time of day, such things as evening convocation tea
service {yasan gyôcha 夜参行茶} take place.

Bedtime {kaichin 開枕}

Literally "opening" {kai 開} of "pillows" {chin 枕}. Refers to time when entire assembly
{isshû 一衆} goes to sleep {tamin 打眠}. 9:00 PM. Times preceding and following this are called
"before bedtime"{kaichin mae 開枕前} and "after bedtime" {kaichin go 開枕後}, respectively.

Middle of Night {chûya 中夜}

Period of time between 10:00 PM and 2:00 AM.

After {ha 罷}
Word "after" {ha 罷} indicates period of time "after" any particular event. For example, "after
service" {kaha 課罷} refers to time after morning sutra chanting service {chôka fugin 朝課諷経}.

Section Eight: Procedure for Initiating Sutra Chanting {kokyô hô 挙経法} [413]

Upon hearing three rings {sanshô 三声} and damping of large bowl-bell {daikei 大鏧}, rector {ino 維
那} gasshos {gasshô 合掌} and chants sutra title {kyôdai 経題} aloud, then continues to chant
opening lines of text in a clearly audible voice, in such a way as to enable great assembly {daishu 大
衆} to join in chanting in unison. Way to intone sutra titles is as follows:

1. Universally Recommended Instructions for Zazen {Fukan zazengi 普勧坐禅儀}

Intone: "Universally Recommended Instructions for Zazen" {Fukan zazengi 普勧坐禅儀}. Do not
intone full title, which begins: "Eminent Ancestor Eihei, etc." {Eihei kôso unnun 永平高祖云々}.

2. Admonitions for Zazen {Zazen yôjin ki 坐禅用心記}

Intone: "Admonitions for Zazen" {Zazen yôjin ki 坐禅用心記}. Do not intone full title, which begins:
"Great Ancestor Great Teacher, etc." {Taiso daishi unnun 太祖大師云々}.

3. Lotus Sutra {Hokke kyô 法華経}

When chanting only one chapter of Lotus Sutra, intone "<such and such> Chapter of the Sutra of the
Lotus of the Wonderful Dharma" {Myôhô renge kyô bôhon 妙法蓮華経某品}. Only when chanting
entire sutra, intone "Chapter One, 'Preface,' through Chapter Twenty-eight, 'Dharani,' of the Sutra of
the Lotus of the Wonderful Dharma" {Myôhô renge kyô johon daiichi naishi darani bon dai nijûhachi
妙法蓮華経序品ないし、陀羅尼品第二十八}, intoning chapter numbers. In case of chanting only
verses {gemon 偈文}, intone "Verse of <such and such> Chapter of the Sutra of the Lotus of the
Wonderful Dharma" {Myôhô renge kyô bôhon ge 妙法蓮華経某品偈}.

Avalokitesvara Sutra {Kannon gyô 観音経}.

Intone: "'Avalokitesvara Universal Gate' Chapter of the Sutra of the Lotus of the Wonderful Dharma"
{Myôhô renge kyô kanzeon fumon bon 妙法蓮華経観世音普門品}.

Ten-Line Avalokiteshvara Sutra {Jikku kannon gyô 十句観音経}.

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Intone: "Life-Extending Ten-Line Avalokiteshvara Sutra" {Enmei jikku kannon gyô 延命十句観音
経}.

Verse from the "Life Span" Chapter {Juryô hon ge 寿量品偈}

Intone: "Verse of the 'Life Span of the Tathagata' Chapter of the Sutra of the Lotus of the Wonderful
Dharma" {Myôhô renge kyô nyorai juryô hon ge 法蓮華経如来寿量品偈}.

Spiritual Powers Chapter {Jinriki hon 神力品}

Intone: "'Spiritual Powers' Chapter of the Sutra of the Lotus of the Wonderful Dharma" {Myôhô renge
kyô nyorai jinriki hon 法蓮華経如来神力品}.

Easy Practice Chapter {Anraku hon 安楽品}

Intone: "'Easy Practice Chapter' of Sutra of the Lotus of the Wonderful Dharma" {Myôhô renge kyô
anrakugyô hon 法蓮華経安楽行品}.

4. Perfection of Wisdom Sutras {hannya kyô 般若経}

Heart Sutra {Hannya shingyô 般若心経}

Intone: "Heart of the Great Perfection of Wisdom Sutra" {Maka hannya haramitta shingyô 摩訶般若
波羅蜜多心経}.

Diamond Sutra {Kongô kyô 金剛経}

Intone: "Perfection of Wisdom Diamond Sutra" {Kongô hannya haramikkyô 金剛般若波羅蜜経}.

5. Last Teaching Sutra {Yuikyô gyô 遺教経}

Intone: "Sutra of Buddha's Last Teachings Upon Manifesting Final Nirvana" {Busshi hatsunehan
ryaku sekkyôkai kyô 仏垂般涅槃略説教誡経}.

6. Verse of Homage to Buddha's Relics {Shari raimon 舎利礼文}

Intone: "Verse of Homage to Buddha's Relics" {Shari raimon 舎利礼文}. Do not recite open lines,
which begin: "With wholehearted reverence we bow..." {is-shin cho rai 一心頂礼}.

7. Meaning of Practice and Verification {Shushôgi 修証義}

Intone: "Meaning of Practice and Verification" {Shushôgi 修証義}. When not chanting entire text, but
stopping after second or third chapter, recite: "Meaning of Practice and Verification" {Shushôgi 修証
義}. However, when chanting just one chapter in middle of text, chant title of text and title of chapter;
for example: "'Repenting and Eliminating Bad Karma' Chapter of Meaning of Practice and
Verification" {Shushôgi metsuzai 修証義懺悔滅罪}. If chanting more than one chapter in sequence,
do not recite title of following chapter. Do not recite erstwhile titles such as: "The Sôtô Church's
Meaning of Practice and Verification" {Sôtô kyôkai shushôgi 曹洞教会修証義}; "Sôtô School
Meaning of Practice and Verification" {Tôjô shushôgi 洞上修証義}; or "Mahâyâna Meaning of
Practice and Verification" {Daijô shushôgi 大乗修証義}.

8. On Faith in Mind {Shinjinmei 信心銘}

Intone: "On Faith in Mind" {Shinjinmei 信心銘}. Do not recite full title: "Great Teacher Third
Ancestor's On Faith in Mind" {Sanso daishi shinjinmei 三祖大師信心銘}.

9. Harmony of Difference and Equality {Sandôkai 参同契}

Intone: "Harmony of Difference and Equality" {Sandôkai 参同契}. Do not recite full title: "Great
Teacher Shitou Wuji's Harmony of Difference and Equality" {Sekitô musai daishi sandôkai 石頭無際
大師参同契}.

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10. Precious Mirror Samadhi {Hôkyô zanmai 宝鏡三昧}
Intone: "Precious Mirror Samadhi" {Hôkyô zanmai 宝鏡三昧}. If Precious Mirror Samadhi is
chanted immediately after Harmony of Difference and Equality {Sandôkai 参同契}, when Harmony
of Difference and Equality is finished, recite "Precious Mirror Samadhi." Do not recite: "Great
Teacher Tongshan Wuben's Precious Mirror Samadhi" {Tôzan gohon daishi hôkyô zanmai 洞山悟本
大師宝鏡三昧}.

11. Song of Verification of the Way {Shôdôka 証道歌}

Intone: "Verification of the Way" {Shôdôka 証道歌}. Do not recite: "Saint of China's Mahâyâna Sutra
for Resolving Doubts {Shintan shôja daijô ketsugi kyô 震旦聖者大乗決疑経}," or "Great Master
Yongjia's Song of Verification of the Way {Yôka daishi shôdôka 永嘉大師証道歌}."

12. Disaster-Preventing Dharani {Shôsai shu 消災呪}

Intone: "Marvelously Beneficial Disaster Preventing Dharani" {Shôsai myôkichijô darani 消災妙吉
祥陀羅尼}. Do not recite: "Flourishing and vast..., etc." {shijô kôdai unnun 熾盛広大云々}, or
opening stanza, "na mo san man da" {Nô mô san man dâ ●矇三萬●}.

13. Great Compassion Dharani {Daihi shu 大悲呪}

Intone: "Great Compassionate Mind Dharani" {Daihishin darani 大悲心陀羅尼}. Do not recite:
"Thousand hand, thousand eye Avalokiteshvara, etc." {senju sengen kanjizai unnun 千手千眼観自在
云々}, or opening stanza, "namu kara tan no" {namu kara tan nô 南無喝●怛那}.

14. Ryôgon Dharani {Ryôgon shu 楞厳呎}

Intone: "Great Buddha's Head Ryôgon Dharani of the Ten Thousand Practices" {Dai bucchô mangyô
shuryôgon darani 大仏頂万行首楞厳陀羅尼}. Entire text should be chanted from beginning to end;
do not break into parts and initiate chanting for each part. On occasion of funeral {sôgi 喪儀}, do not
recite holy names {shôgô 聖号} or "Great" Verse {Makabon 摩訶梵}. Do not intone just start of spell
{jinshu 神呎}, i.e. "namu sa tan do" {namu sa tan dô 南無薩怛他}. If chanting only final [fifth] part,
intone its opening stanza: "to shu sa shi do" {to shu sa shi do {突瑟●質多}.

15. Ambrosia Gate {Kanromon 甘露門}

On occasion of great food-offering ceremonies {dai sejiki e 大施食会} during Bon festival {urabon
盂蘭盆}, and food-offering ceremonies {sejiki e 施食会} on behalf of deceased {senmô 薦亡}, basic
principle is to intone title of each section, beginning with: "Inviting the Three Treasures" {bushô
sanbô 奉請三宝). For routine {kôgi 恒規} food-offering ceremonies and evening services {banka 晩
課}, intone "Ambrosia Gate" {Kanromon 甘露門}. Group chanting in unison {shuwa 衆和} begins
with "Homage to the buddhas of the ten directions" {namu jippô butsu 南無十方仏} and ends with
"Mantra of Radiance" {kômyô shingon 光明真言}. At that point, intone Verse for Dedicating Merit
{Ekô ge 回向偈}, beginning: "With the good karma gathered in this practice..." {î sû shû an 以此修
行}.

16. Victor's Dharani {Sonshô darani 尊勝陀羅尼}

Intone: "Crown of the Victor Dharani" {Bucchô sonshô darani 仏頂尊勝陀羅尼}

17. Buddha Spell {Budda jinshu 仏陀神咒}

Intone: "Buddha Spell" {budda jinshu 仏陀神咒}.

18. Other Sutra Texts {kyômon 経文}

For other sutras, methods of initiating chanting are generally the same as those indicated above, and
there is no danger of mixing them up, so specific titles to be intoned are omitted here.

Section Nine: Procedure for Chanting Sutras {jukyô hô 誦経法} [416]

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When monks of great assembly {daishu 大衆} chant in unison, individuals should refrain from
intonations that are too loud or punctilious. One should "chant with one's ears," listening to other
peoples' voices, adjusting to others' rythym, and chanting in a moderate tone, so as not to get out of
sync. Also, it is unacceptable for individuals, acting alone, to inflect their voices with any melodic
modulations {kôge kyokusetsu 高下曲節}. One must chant in a monotone, with a dignified manner.
(There are, in connection with various liturgical cycles {kôshiki 講式} and the like, hymns {shômyô
声明} that are chanted with a particular melody; if there is group chanting in unison {shuwa 衆和} of
these, individuals must, of course, follow along with established melody). When phrase, "All buddhas
throughout space and time..." {jîhô sanshî unnun 十方三世云々}, which opens dedication of merit
{ekô 回向}, is heard, or, in a liturgical cycle {kôshiki 講式}, when melodic chanting begins, it is not
acceptable for individuals to continue chanting along with rector {ino 維那}; when rest of assembly
{tashu 他衆} ceases chanting, one must also stop, even if melody continues.
There are three types of sutra chanting: seated chanting {zaju 坐誦}, standing chanting {ryûju
立誦}, and circumambulating chanting {nyôju 遶誦} (the last is also called "circumambulation"
{nyôgyô 遶行, or gyôdô 行道}). Standing chanting and circumambulating chanting are done with
folded hands {shashu 叉手}; for seated chanting, hands are held in mudra of dharma realm
concentration{hokkai jôin 法界定印}. When chanting Verse of Homage to Buddha's Relics {Shari
raimon 舎利礼文}, hold hands in gassho {gasshô 合掌}. Sutra chanting for Buddha and ancestors
{busso fugin 仏祖諷経} and prayers sutra chanting {shukutô fugin 祝禱諷経} are done standing;
morning service {chôka fugin 朝課諷経} and evening service {banka fugin 晩課諷経} are done
sitting; sutra chanting for donors {seshu fugin 施主諷経} is done while circumambulating; otherwise,
seated chanting is standard.

Section Ten: How to Strike Bowl-Bell {takei hô 打鏧法} [416]

Symbols:

◎ strike large bowl-bell {daikei 大鏧}

△ damp bowl-bell {ôkei 押鏧}
● strike small bowl-bell
▲ hit damped bowl-bell with butt of baton {nakkei 捺鏧}
(lightly strike {osaeru 押さえる} with small bowl-bell {shôkei 小鏧} baton {bachi 枹})
♦ damp hand-bell {shukei osae 手鏧押さえ}

1. Avalokiteshvara Sutra {Kannon gyô 観音経}.

◎ ◎ ◎ △ 'Avalokiteshvara Universal Gate' Chapter of the Sutra of the Lotus of the Wonderful
Dharma ◎
◎◎◎△ Myo ho renge kyo kan zeon fumon bon 妙法蓮華経観世音普門品◎

Ni ji mu jin ni 爾時無尽意

◎ is-shin sho myo 一心称名

◎ na mu kan ze on bo sa 南無観世音菩薩

◎ gi gi nyozê 巍巍如是

◎ mu jin ni bo sa 無尽意菩薩

◎ kan ze on bo sa 観世音菩薩

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 soku gen bus-shin 即現仏身

◎ Oh World-honored One, of wondrous form,

◎ Se son myo so gu 世尊妙相具

◎ bringing forth this great pure vow.

◎ hotsu dai sho jo gan 発大清浄願

◎ all hostilities will be dispersed

◎ shu on shit-tai san 衆怨悉退散

◎ Then Bodhisattva Dharanimdharo

◎ Ni ji 爾時

● the eighty-four thousand beings in the assembly

● shu chu hachi man shi sen shu jo 衆中八万四千衆生

● complete, perfect enlightenment

● a noku ta ra san myaku san bo dai shin 阿耨多羅三藐三菩提

2. Ten-Line Avalokiteshvara Sutra {Jikku kannon gyô 十句観音経}

◎◎◎△ Life-Extending Ten-Line Avalokiteshvara Sutra ◎

◎◎◎△ En myo jik-ku kan-non gyo 延命十句観音経 ◎

kan ze on 観世音

◎ bup-po so en 仏法僧縁

● bo nen kan ze on 暮念観世音

● nen nen ju shin gi 念念従心起

3. Verse from the "Life Span" Chapter {Juryô hon ge 寿量品偈}

◎◎◎△ Verse of the "Life Span of the Tathagata" Chapter of the Sutra of the Lotus of the Wonderful
Dharma ◎
◎◎◎△ Myo ho renge kyo nyorai juryô hon ge 法蓮華経如来寿量品偈◎

◎ Since I attained buddhahood

◎ Ji ga toku butsu rai 自我得仏来

◎ all this for immeasurable kalpas

◎ ni rai mu ryo ko 爾来無量劫

◎ cast them off, forever ended,

◎ to dan ryo yo jin 当断令永尽

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◎ for the sake of confused, worldly people,
◎ i bon bu ten do 為凡夫顛倒

● I ever make this my thought

● mai ji sa ze nen 毎自作是念

● to enter into the unsurpassed way

● toku nyu mu jo do 得入無上道

4. Spiritual Powers Chapter {Jinriki hon 神力品}

◎◎◎△ "Spiritual Powers" Chapter of the Sutra of the Lotus of theWonderful Dharma◎
◎◎◎△ Myo ho renge kyo nyorai jin riki hon 法蓮華経如来神力品◎

sono toki ni 爾の時に

◎ seson, warera butsumetsu go ni oite 世尊、我等仏滅後に於いて

◎ namu Shakamuni butsu 南無釈迦牟尼仏

◎ sho butsu gusesha 諸仏求世者

◎ issai shôge naki ga gotoku naran 一切障礙無き如くならん

◎ nichi getsu no kômyô no yoku 日月の光明の能く

● kono hito butsudô 是の人仏道に

● ketsujô shite 决定して

5. Easy Practice Chapter {Anraku hon 安楽品}

◎◎◎△ "Easy Practice Chapter" of Sutra of the Lotus of the Wonderful Dharma ◎
◎◎◎△ Myo ho renge kyo an raku gyo hon 法蓮華経安楽行品 ◎

ni ji 爾時

◎ setsu ze hok-ke kyo 説是法華経

◎ If there is a bodhisattva

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◎ nyaku u bo satsu 若有菩薩

◎ u monju shi ri 又文殊師利

◎ bo satsu jo gyo 菩薩常楽

◎ ni o go chu 而於其中

◎ shin mu shic-chi 心無嫉恚

◎ u monju shi ri 又文殊師利

◎ nyaku yoku setsu ze kyo 若欲説是経

◎ jo gyo nin niku 常行忍辱

◎ koku do gon jo 国土厳浄

◎ sho bus-shin kon jiki 諸仏身金色

● nyaku go aku se chu 若後悪世中

● ze nin toku dai ri 是人得大利

6. Heart Sutra {Hannya shingyô 般若心経}

◎◎◎△ Heart of the Great Perfection of Wisdom Sutra ◎

◎◎◎△ Maka han-nya hara mit-ta shin gyo 摩訶般若波羅蜜多心経 ◎

Avalokiteshvara Bodhisattva
kan ji zai bo satsu 観自在菩薩

◎ that all five aggregates are empty and thus relieved

◎ go on kai ku do 五蘊皆空度

◎ and thus the mind is without hindrance

◎ ko shin mu kei ge 故心無？礙

◎ and thereby attain unsurpassed, complete, perfect enlightenment

◎ ko toku a noku ta ra 故得阿耨多羅

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● Paragate Parasamgate
● ha ra gya tei 波羅羯諦

● Bodhi Svaha
● bo ji sowa ka 菩提薩婆訶

7. Diamond Sutra {Kongô kyô 金剛経}

◎◎◎△ Perfection of Wisdom Diamond Sutra ◎

◎◎◎△ Kon go han-nya hara mik-kyo 金剛般若波羅蜜経 ◎

nyo ze ga mon 如是我聞

◎ ji cho ro shubôdai 時長老須菩提

◎ butsu go shubôdai 仏告須菩提

◎ bu ji shubôdai 復次須菩提

◎ shubôdai o i un ga 須菩提於意云何

◎ shubôdai byaku butsu gon 須菩提白仏言

◎ shubôdai o i un ga nyorai 須菩提於意云何如来

◎ shubôdai o i un ga nyaku nin 須菩提於意云何若人

◎ shubôdai o i un ga shudâon 須菩提於意云何須陀&C0-ACA7;

◎ butsu go shubôdai 仏告須菩提

◎ shubôdai nyo go ga chu 須菩提如恒河中

◎ bu shi shubôdai 復次須菩提

◎ ni ji shubôdai byaku butsu gon 爾時須菩提白仏言

◎ ni ji shubôdai mon setsu ze kyo 爾時須菩提聞説是経

◎ shubôdai nyaku u zen nan shi 須菩提若有善男子

◎ bu shi shubôdai 復次須菩提

◎ ni ji shubôdai 爾時須菩提

◎ shubôdai o i un ga 須菩提於意云何

◎ shubôdai o i un ga 須菩提於意云何

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◎ shubôdai o i un ga 須菩提於意云何

◎ shubôdai nyomotsu chi 須菩提汝勿謂

◎ shubôdai byaku butsu gon 須菩提白仏言

◎ bu shi shubôdai 復次須菩提

◎ shubôdai nyaku san zen dai sen 須菩提若三千大千

◎ shubôdai o i un ga 須菩提於意云何

◎ shubôdai o i un ga 須菩提於意云何

◎ shubôdai nyonyaku sa 須菩提汝若作

◎ shubôdai nyaku bo satsu 須菩提若菩薩

◎ shubôdai nyaku u nin gon nyorai 須菩提若有人言如来

◎ shubôdai nyaku zen nan shi 須菩提若善男子

◎ shubôdai nyaku nin gon 須菩提若人言

◎ shubôdai nyaku u nin 須菩提若有人

● is-sai se ken 一切世間

● kai dai kan gi 皆大歓喜

8. Last Teaching Sutra {Yuikyô gyô 遺教経}

◎◎◎△ Sutra of Buddha's Last Teachings Upon Manifesting Final Nirvana ◎

◎◎◎△ Bus-shi hatsu nehan ryaku sek-kyo kai kyo 仏垂般涅槃略説教誡経 ◎

shaka muni butsu 釈迦牟尼仏

??????
◎ nan dara biku, waga metsu go ni oite 汝等比丘、我が滅後に於いて

◎ nan dara biku, sude ni yoku kai ni jûsu 汝等比丘、已に能く戒に住す

◎ nan dara biku, moromoro no onjiki wo ukete wa 汝等比丘、諸の飲食

を受けては

◎ nan dara biku, hiru wa sunawachi gonshin ni 汝等比丘、昼は則ち勤心に

◎ nan dara biku, moshi hito ari kittate 汝等比丘、若し人あり来ったて

◎ nan dara biku, masa ni mizukara kôbe wo nazu beshi 汝等比丘、当に自ら頭を摩づべし

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◎ nan dara biku, tengoku no shin wa dô to sôi su 汝等比丘、諂曲の心は道と相違す

◎ nan dara biku, masa ni shiru beshi 汝等比丘、当に知るべし

◎ nan dara biku, moshi moromoro no kunô wo 汝等比丘、若し諸の苦悩を

◎ nan dara biku, jakujô mui no anraku wo motomen 汝等比丘、寂静無為の安楽を求めん

◎ nan dara biku, moshi tsutomete shôjin sureba 汝等比丘、若し勤めて精進すれば

◎ nan dara biku, zenchishiki wo motome zengojo wo 汝等比丘、善知識を求め善護助を

◎ nan dara biku, moshi nen wo osamuru mono wa 汝等比丘、若し念を摂むる者は

◎ nan dara biku, moshi chie areba 汝等比丘、若し智慧あれば

◎ nan dara biku, moshi shuju no keron wa 汝等比丘、若し種種の戯論は

◎ nan dara biku, moromoro no kudoku no oite 汝等比丘、諸の功徳に於て

◎ nan dara biku, moshi kutô no shitai ni oite 汝等比丘、若し苦等の四諦に於て

◎ nan dara biku, hinô wo idaku koto nakare 汝等比丘、非惱を懷くこと勿れ

◎ nan dara biku, tsune ni masa ni isshin ni 汝等比丘、常に当に一心に

◎ nan dara shibaraku yamine 汝等且く止みね

● ware metsudo sento 我れ滅度せんと

● kore waga saigo no 是れ我が最後の

9. Verse of Homage to Buddha's Relics {Shari raimon 舎利礼文}

◎◎◎△ Verse of Homage to Buddha's Relics ◎

◎◎◎△ Shari raimon 舎利礼文 ◎

is-shin cho rai 一心頂礼

◎ of the Tathagata Shakyamuni

◎ sha ka nyo rai 釈迦如来

● arouse the thought of awakening

● hotsu bo dai shin 発菩提心

● the knowledge of the equality of all things

● byo do dai chi 平等大智

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10. Meaning of Practice and Verification {Shushôgi 修証義}

◎◎◎△ Meaning of Practice and Verification ◎

◎◎◎△ Shushôgi 修証義 ◎

Chapter One: General Introduction

{Dai ishhô 弟一章: Sôjo 総序}

The most important issue of all for Buddhists is the thorough clarification
Shô o akirame 生を明らめ

◎ It is difficult to be born as a human being

◎ Ninshin uru koto katashi 人身得ること難し

◎ Otherwise
◎ shika arazareba 爾あらざれば

◎ Understand that
◎ Masani shiru beshi 当に知るべし

● and falsely imagine that there will be no consequences of evil

● aku no hô aru bekarazu to 悪の報あるべからずと

● there is no way for us to avoid those consequences

● aku no hô o kantoku sezaru ni wa arazu 悪の報を感得せざるには非ず

(Strike small bowl-bell where indicated by symbol "●" only when ceasing chanting at end of Chapter
One. This rule pertains to other chapters, as well. When chanting all chapters, from Chapter Two
through Chapter Five strike [small??] bowl-bell only at end of each chapter).

Chapter Two: Repenting and Eliminating Bad Karma

{Dai nishô 弟二章: Sange metsuzai 懺悔滅罪}

◎ The buddhas and ancestors, because of their limitless sympathy

◎ Busso awaremi no 仏祖憐れみの

◎ Therefore
◎ Shika areba 然あれば

◎ and hold sway over the inexhaustible dharma realm

◎ mujin hokkai ni 無尽法界に

◎ All my past and harmful karma

◎ Ga shaku shozô sho akugô 我昔所造諸悪業

● Keeping this in mind and acting in the appropriate manner

● shinnen shingi 心念身儀

● we should openly confess before the buddha. The power of this confession
● horro no chikara 発露の力

Chapter Three: Receiving Precepts and Joining the Ranks

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{Dai sanshô 弟三章: Jukai nyû i 受戒入位}

◎ Next, we should pay profound respects

◎ Tsugi ni wa fukaku 次には深く

◎ Beings of meager fortune and scant virtue

◎ Moshi hakufuku shôtoku no shujô wa 若し薄福少徳の衆生は

◎ The buddhas always dwell in this

◎ Shobutsu no tsune ni 諸仏の常に

◎ At this time... all things in the dharma realm of the ten directions
◎ kono toki jippô hokkai 是時十方法界

● This is the merit of non-intention

● kore o mui no 是れを無為

● This is arousing the thought of enlightenment

● kore hotsu bodaishin nari 是れ発菩提心なり

Chapter Four: Making the Vow to Benefit Beings

{Dai yonshô 弟四章: Hotsugan rishØ 発願利生}

◎ To arouse the thought of enlightenment is

◎ Bodaishin o okosu to iu wa 菩提心を発すというは

◎ Though of humble appearance

◎ Sono katachi iyashi to iu to mo 其形陋しというとも

◎ "Cooperation" means
◎ Dôji to iu wa 同事というは

◎ identify others with ourselves

◎ ta o shite ji ni 侘をして自に

● In working to save others

● saido shôju ni 済度摂受に

● we should venerate and respect the merit

● kudoku o raihai kugyô subeshi 功徳を礼拝恭敬すべし

Chapter Five: Practicing Buddhism and Repaying Blessings

{Dai goshô 弟五章: Gyôji hôon 行持報恩}

◎ Arousing the thought of enlightenment is

◎ Kono hotsu bodaishin 此発菩提心

◎ We should calmly consider

◎ Shizuka ni omô beshi 静かに憶うべし

◎ great way of the buddhas penetrates everywhere

◎ daidô tsûdassuru nari 大道通達するなり

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◎ These buddhas are the
◎ Iwayuru shobutsu to wa 謂ゆる諸仏とは

● tare to iu zo to 誰というぞと

● This is how we repay the blessings of the Buddha

● masa ni butsuon o hôzuru ni te aran 正に仏恩を報ずるにてあらん

11. On Faith in Mind {Shinjinmei 信心銘}

◎◎◎△ On Faith in Mind ◎

◎◎◎△ Shinjinmei 信心銘 ◎

shii dô bunan 至道無難

◎ madoka naru koto taikyo ni onaji 円なること大虚に同じ

◎ hi shiryô no tokoro 悲思量の処

◎ jippô no chisha 十方の智者

● shinjin funi 信心不二

● gongo dô dan 言語道断

12. Harmony of Difference and Equality {Sandôkai 参同契}

◎◎◎△ Harmony of Difference and Equality ◎

◎◎◎△ Sandôkai 参同契 ◎

The mind of the great sage of India

Chikudo daisen no shin 竺土大仙の心

◎ All the objects of the senses

◎ Mon mon issai no kyô 門門一切の境

◎ Each of the myriad things has its merit

◎ Banmotsu onozukara 万物おのずから

◎ Hearing the words

◎ Koto o ukete wa 言を受けては

● I respectfully urge you

● Tsutsushinde 謹んで

● don't pass your days and nights in vain

● kôin munashiku 光陰虚しく

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13. Precious Mirror Samadhi {Hôkyô zanmai 宝鏡三昧}

◎◎◎△ Precious Mirror Samadhi ◎

◎◎◎△ Hôkyô zanmai 宝鏡三昧 ◎

The dharma of thusness

nyoze no hô 如是の法

◎ A silver bowl filled with snow

◎ Ginwan ni yuki o mori 銀？に雪を盛り

◎ Like a battle-scarred tiger

◎ Tora no kaketaru ga gotoku 虎の欠たるが如く

◎ With his archer's skill

◎ Gei wa gyôriki o ？は巧力を

● Just to continue in this way

● Tada yoku 只能く

● is called the host within the host

● shuch¨ no 主中の

14. Verification of the Way {Shôdôka 証道歌}

◎◎◎△ Verification of the Way ◎

◎◎◎△ Shôdôka 証道歌 ◎

kimi mizu ya 君見ずや

◎
◎ goon no fuun wa kû korai 五陰の浮雲は空去来

◎
◎ funkotsu saishin mo imada 粉骨砕身も未だ

◎
◎ gasha no nyorai onajiku 河沙の如来同く

●
● kanken wo motte 管見を将って

●
● imada ryô zezunba 未だ了ぜずんば

15. Disaster-Preventing Dharani {Shôsai shu 消災呪}

◎◎◎△ Marvelously Beneficial Disaster Preventing Dharani ◎

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◎◎◎△ Sho sai myo kichi jo darani 消災妙吉祥陀羅尼 ◎

no mo san man da
◎ to ji to en gya gya gya ki
● shu ri chishu ri
● sen chi gya

16. Great Compassion Dharani {Daihi shu 大悲呪}

◎◎◎△ Great Compassionate Mind Dharani ◎

◎◎◎△ Daihishin darani 大悲心陀羅尼 ◎

namu kara tan no

◎ en sa hara ha e
◎ nora kin ji chiri shuni no
◎ nora kin ji somo ko
● namu ori ya
● shite do modora

17. Ryôgon Dharani {Ryôgon shu 楞厳呎}

◎◎◎△ Homage to the buddhas and bodhisattvas of this Ryôgon assembly

◎◎◎△ namu ren nun ui jo fu bu sa 南無楞厳会上仏菩薩

◎ namu ren nun ui jo fu bu sa

△ ◎
◎ namu ren nun ui jo fu bu sa
△ ◎
◎ namu ren nun ui jo fu bu sa
△ ◎ ●●

△ Great Buddha's Head Ryôgon Dharani of the Ten Thousand Practices ◎

△ Dai bucchô mangyô shuryôgon darani 大仏頂万行首楞厳陀羅尼 ◎

● namu sa bo fudo fu rai

● namu sato nan
● namu ryo ki ora
● namu su ryo toba nonan
● namu ryo ki samyagya
● namu rai bo rishu nan
● namu shido ya bichi ya
● namu hora komo ni
● namu
● in to ra ya
◎ namu bogya bo chi
◎ nora yano ya
◎ chibya na mu sogeri to
◎ uki rishu ken no
◎ rasha bon ya
◎ chisa sabi san

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◎ horiho ra shagya kiri tan
◎ biri yo kiri shi
◎ sokin ya kiri tan

◎ bogyaba
◎ shayake ra motoke ra
◎ shatsu ra hoki nibi han
◎ toshu sashi do
◎ shifu ra igyâ kigyâ
◎ shatô tagyâ
◎ oki ni uto kya
◎ kento ra
● hodo hodo ni
● kuki tsuryo yo han

"Great" Verse {Makabon 摩訶梵}

△ mo ko ho ja ho ro mi
mo ko ho ja ho ro mi
◎△◎
mo ko ho ja ho ro mi
◎△◎
mo ko ho ja ho ro mi
◎△◎◎●●

[Note: mo ko ho ja ho ro mi 摩訶般若波羅蜜 = "great perfection of wisdom"]

18. Ambrosia Gate {Kanromon 甘露門}

(A. Procedure for great food-offering ceremony {dai sejiki e 大施食会} during Bon festival {urabon
盂蘭盆}, and food-offering ceremony {sejiki e 施食会} on behalf of deceased {senmô 薦亡})

◎◎◎△ Inviting the Three Treasures ◎

◎◎◎△ {Bushô sanbô 奉請三宝} ◎

◎ (3rd time) Homage to the buddhas of the ten directions

◎ (3rd time) Namu jip-po butsu 南無十方仏

◎ (3rd time) Homage to the original teacher, Shakyamuni Buddha

◎ (3rd time) Namu honshi shaka muni butsu 南無本師釈迦牟尼仏

▲ (3rd time) Homage to Venerable Ananda, reciter of the teachings

▲ (3rd time) Namu kei kyo anan sonja 南無啓教阿難尊者

Invoking the Vow to Awaken ◎

{Chôshô hotsugan 招請発願} ◎

By all the members of this assembly

Ze sho shu to 是諸衆等

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 ▲ May all sentient beings of the dharma realms, conveyed by this rite,
swiftly attain buddhahood
▲ toku jôbussuru koto wo en 疾く成仏することを得ん

Dharani for Inviting the Cloudlike Hosts of Spirits ◎

{Unshû kijin chôshô darani 雲集鬼神招請陀羅尼} ◎

No bo
▲ (7th time) tatâ gyataya

Dharani for Breaking Down the Gates of Hell and Opening Throats ◎
{Ha jigokumon kai inkô darani 破地獄門開咽喉陀羅尼} ◎

On boho teiri
▲ (7th time) tatâ gyataya

Dharani for Sanctifying the Food with the Unimpeded Radiance of Innumerable Virtues ◎
{Muryô itoku jizai kômyô kaji onjiki darani 無量威徳自在光明加持飲食陀羅尼} ◎

No maku
▲ (7th time) san barâ

Dharani for Bestowing the Ambrosial Taste of the Dharma ◎

{Mô kanro hômi darani 蒙甘露法味陀羅尼} ◎

No maku
▲ (7th time) hara soro

Dharani for Contemplating Vairocana through the Graph "Heart" on a Disk of Water ◎
{Birushana ichiji shin suirin kan darani 毘盧舎那一字心水輪観陀羅尼} ◎

No maku
▲ (21st time) bota nan ban

Dharani for Invoking the Precious Names of the Five Tathâgatas ◎

{Go nyorai hôgô chôshô darani 五如来宝号招請陀羅尼} ◎

Namu tahô nyorai

◎ Namu myo shiki shin nyorai
◎ Namu kanro o nyorai
◎ Namu ko haku shin nyorai
◎ Namu rifui nyorai
● (3rd time) aba en
● (3rd time) Kufu shitsujo

Dharani for Producing the Thought of Enlightenment

{Hotsu bodaishin darani 発菩提心陀羅尼}

▲ On
bo jishit-ta

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(If officiant {dôshi 導師} chants this dharani {darani 陀羅尼}, hit damped bowl-bell with butt of
baton {nakkei 捺鏧}; monks of great assembly {daishu 大衆} {shôwa 唱和} chant in unison three
times)

Dharani of Giving the Bodhisattva Samaya Precepts

{Ju bosatsu sanmayakai darani 授菩薩三摩耶戒陀羅尼}

▲ On
san maya

(If officiant {dôshi 導師} chants this dharani {darani 陀羅尼}, hit damped bowl-bell with butt of
baton {nakkei 捺鏧}; monks of great assembly {daishu 大衆} {shôwa 唱和} chant in unison three
times)

Secret Root Dharani for Dwelling in the Great Jewelled Pavilion ◎

{Daihô rôkaku zenjô himitsu konpon darani 大宝楼閣善住秘密根本陀羅尼} ◎

◎ No maku
(strike large bowl-bell {daikei 大鏧} each time this is repeated)
◎ (3rd time) On
▲ (3rd time) on manida rei

Dharani for Initiation into the Mantra of the Radiance of the Buddhas
{Shobutsu kômyô shingon kanchô darani 諸仏光明真言灌頂陀羅尼}

On
● (7th time) jin bara
● (7th time) taya un

(B. Procedure for evening service {banka 晩課})

◎◎◎△ Ambrosia Gate ◎

◎◎◎△ {Kanromon 甘露門} ◎

Homage to the buddhas of the ten directions

Namu jip-po butsu 南無十方仏

▲ By all the members of this assembly

▲ Ze sho shu to 是諸衆等

▲ No bo bohori
▲ On boho teiri
▲ No maku saraba
▲ No maku soro baya
▲ No maku san manda
◎ Namu tahô nyorai
◎ Namu kanro o nyorai
▲ On bo jishit-ta
▲ On san maya
◎ No maku sara bata tâgyata nan
▲ On abokya

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 ◎ With the good karma gathered in this practice...
◎ î sû shû an shu sengen 以此修行衆善根...

(Continue to read Verse for Dedicating Merit (Ekô ge 回向偈), ringing small bowl-bell {shôkei 小鏧}
at start of each phrase {ku 句}, ending with:)

● entirely escape the round of rebirth,

● jin shû rin nei

● and be born in the pure land

● san jôdo 生浄土

(C. Procedure for routine {kôgi 恒規} food-offering ceremonies {sejikie 施食会})

◎◎◎△ Ambrosia Gate ◎

◎◎◎△ Kanromon 甘露門 ◎

◎ (3rd time) Homage to the buddhas of the ten directions

◎ (3rd time) Namu jip-po butsu 南無十方仏

◎ (3rd time) Homage to the original teacher, Shakyamuni Buddha

◎ (3rd time) Namu honshi shaka muni butsu 南無本師釈迦牟尼仏

▲ (3rd time) Homage to Venerable Ananda, reciter of the teachings

▲ (3rd time) Namu kei kyo anan sonja 南無啓教阿難尊者

◎ By all the members of this assembly

◎ Ze sho shu to 是諸衆等

▲ May all sentient beings of the dharma realms, conveyed by this rite,
swiftly attain buddhahood
▲ toku jôbussuru koto wo en 疾く成仏することを得ん

◎ No bo bohori
▲ (3rd time) tatâ gyataya
◎ On boho teiri
▲ (3rd time) tatâ gyataya
◎ No maku saraba
▲ (3rd time) san bara san bara aun
◎ No maku soro baya
▲ (3rd time) hara soro sowaka
◎ No maku san manda
▲ (3rd time) bada nan ban

◎ Namu tahô nyorai

◎ Namu myo shiki shin nyorai
◎ Namu kanro o nyorai
◎ Namu ko haku shin nyorai
◎ Namu rifui nyorai
● (3rd time) aba en gyaraya

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 ● (3rd time) Kufu shitsu jori gakishu

▲ On bo jishit-ta
bada hada yami

(When officiant {dôshi 導師} has chanted this dharani {darani 陀羅尼}, hit damped bowl-bell with
butt of baton {nakkei 捺鏧} once {isshô 一声} before he/she finishes; then entire assembly {isshû 一
衆} chants in unison {dôju 同誦}. When officiant has chanted third time, strike small bowl-bell once,
as at first; when entire assembly chants in unison, strike small bowl-bell a second time)

▲ On san maya
sato ban

(Procedure same as indicated in previous note)

◎ No maku sara bata

(Repeat three times, striking large bowl-bell {daikei 大鏧} each time)

◎ (3rd time) on bihora

▲ on mani darei
◎ on abokya
● jin bara
● taya un

19. Victor's Dharani {Sonshô darani 尊勝陀羅尼}

◎◎◎△ Crown of the Victor Dharani ◎

◎◎◎△ But-chô son sho darani 仏頂尊勝陀羅尼 ◎

No bo bagyaba tei
◎ on bishu daya
◎ sha ya sha ya
◎ to mama shari ran
● kiri ta ya
● maka boda rei sowaka

20. Buddha Spell {budda jinshu 仏陀神咒}

◎◎◎△ Buddha Spell ◎

◎◎◎△ Bud-da jinshu 仏陀神咒 ◎

Homage to Buddha
Namu fudoya 南無仏陀野

Homage to Avalokiteshvara Bodhisattva, Great Being

◎ namu kan shi in bu sa moko sa 南無観世音菩薩摩訶薩

● may all pestilence be extinguished

● enbi sho jin 疫病消除

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 ● Hail
● sowaka 薩婆訶

Section Eleven: Procedure for Circumambulation {nyôgyô hô 遶行法} [426]

Circumambulation {nyôgyô 遶行} was originally a means of venerating {tantoku 歎徳} Buddha by
walking around {i'nyô 囲遶} [a stupa or image of] him, but at present it has come to mean making a
circle, with a number of serpentine bends in it, before buddha on altar. Number of bends in serpentine
pattern depends on size {taka 多寡} of assembly of monks {sôshu 僧衆}, but usually they form four
rows.
Rector (ino 維那} initiates sutra chanting {kokyô 挙経}, and great assemby of monks chant in
unison {dôju 同誦}. In case of "Universal Gate" Chapter [of Lotus Sutra] {Fumonbon 普門品}, when
phrase "gassho and face Buddha" {gasshô kôbutsu 合掌向仏} is reached, sangha hall postulant {dôan
堂行} begins by ringing small bowl-bell {shôkei 小鏧} one time {isshô 一声}. Upon hearing this,
monks of great assembly gassho; officiant {dôshi 導師} gets off of sitting mat {zaniku 坐褥} and
advances to altar {shinzen 進前}. When he/she gets halfway to offering table {maejoku 前卓}, make
second ring on small bowl-bell. When he/she arrives in front of offering table, make third ring.
Officiant gasshos, lowers head {teizu 低頭}, and burns incense {shôkô 焼香}. When he/she is finished
and is observed lowering head, make fourth ring on small bowl-bell. When officiant is returning to
place {ki i 帰位} and is halfway there, make fifth ring. When he/she is about to turn right corner of
prostration mat {haiseki 拝席}, make sixth ring, immediately followed by seventh ring. When
officiant is observed facing front and bowing with hands clasped {itsu 揖} to both rows {ryôjo 両序},
ring large bowl-bell {daikei 大鏧} once; monks of great assembly lower heads in unison, fold hands
{shashu 叉手}, and all together begin circumambulating {gyôdô 行道}. (Officiant, too, should be
mindful to begin advancing to and withdrawing from altar {shintai 進退} as soon as phrase
"singlemindedly recite his name" (isshin shômyô 一心称名) is reached and large bowl-bell is sounded.
Those with rank of venerable monk {sonshuku i 尊宿位} should move to their assigned positions
while seven rings of small bowl-bell are taking place. Monks of great assembly should close distance
between themselves and line in front of them, so that they are about 90 centimeters -- 3 feet -- apart).
For circumambulation {nyôgyô 遶行}, officiant {dôshi 導師} turns body to right and follows
last of stewards {chiji 知事}; last person in prefects' places {chôshu i 頭首位} follows after officiant.
Person at head of line {jôshu 上首} of stewards turns to right and follows behind person at head of
line {jôshu 上首} of rear row {kôretsu 後列}. Rear row turns to left and follows acolyte {jisha 侍者}
and incense acolyte {jikô 侍香}. Acolyte and incense acolyte turn bodies to left and follow last person
in rear row of rank of precepts. Rear row turns to left and follows person in highest place {jô i 上位}
in rank of precepts (i.e. head seat {shuso 首座}). (See Diagram of Circumambulation below).
Everyone should be aware of distance between individuals and strive to keep that distance
uniform. One should fix one's eyes on the back of the one in front, looking neither up, down, or to the
side. When moving in procession, walk slowly {kanpo 緩歩} and walk in middle of tatami mats, so as
not to step on edges of mats. Entire party forms a full circle {ichi ensô 一円相}.
Number of revolutions to make should be modified in accordance with number of people in
assembly of monks {sôshu 僧衆} and length of sutra text {kyômon 経文} being chanted. In case of
one hundred persons or more, even with a long sutra {kyôten 経典} it is impossible to make more than
a single revolution. Even with a small number of people, procession should be limited to about three to
five revolutions.
Procedure for ending cirmambulation {nyôgyô 遶行} is as follows. Sangha hall postulant
{dôan 堂行} alerts person in position of officiant {dôshi 導師}. Then, if it is a four-row
circumambulation {yongyô nyôgyô 四行遶行}, when officiant arrives at south corner of west row
{seijo 西序}, first ring on small bowl-bell {shôkei 小鏧} is sounded (this is called "bell for stopping"
{tome kei 止鏧}); when he/she arrives at north corner, second ring is sounded (if bell for stopping is
rung too late, confusion will result when assembly returns to places {ki i 帰位}, so sangha hall

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postulant must be very careful in this regard). Everyone in two ranks of officers {ryôban 両班} and
below returns to their own places {ji i 自位}; those with rank of venerable monk {sonshuku'i 尊宿位}
return to their special places {doku i 特位}. When officiant is observed reaching front and center
{shôchû 正中}, ring large bowl-bell {daikei 大鏧} once. Officiant gasshos and lowers head {gasshô
teizu 合掌低頭}, advances to altar and burns incense {shinzen shôkô 進前焼香}. Monks of great
assembly {daishu 大衆} lower heads simultaneously with officiant. Those who have advanced
{shinzen 進前} move back {kôtai 後退}, return to former places and stand. (In case of food-offering
ceremony {sejiki e 施食会} or sutra chanting for deceased {senmô fugin 薦亡諷経} sponsored by a
donor {seshu 施主}, upon seeing officiant advance to altar, buddha hall postulant {dennan 殿行} sets
out curved chair {kyokuroku 曲彔} behind prostration mat {haiseki 拝席}. When officiant returns to
place, great assembly also sits down, as signalled by hand–bell for taking seats {chakuza shukei 著坐
手鏧}. In case of sutra chanting for Buddha and ancestors {busso fugin 仏祖諷経}, do not set out
curved chair)
As a precaution to avoid confusion in circumambulation, everyone should count beforehand
what number row he or she is in, pay attention to way in which officiant turns (turning to right is
standard), and decide on one's own movements. When there are eight or twelve rows or the like, such
precautions are especially necessary. When there are five rows, making an odd number, people in last
row should join up with row in front of them while seven rings of bowl-bell are taking place {shichi
kei chû 七鏧中}, thus forming a four-row circumambulation {yongyô nyôgyô 四行遶行} (same holds
for other instances in which there is an odd number of rows).
It sometimes happens that officiant, depending on number of persons in assembly of monks,
sets circumambulation at six rows or ten rows. In these cases, officiant {dôshi 導師} synchronizes
advancing to altar and burning incense with sangha hall postulant's {dôan 堂行} rings on small bowl-
bell. Upon turning body and moving in front of prostration mat (at a place near offering table
{maejoku 前卓}), he/she bows with hands clasped {itsu 揖} to monks of great assembly {daishu 大
衆}. In these cases, manner of turning body is exact opposite of that in four-row and eight-row
circumambulation. That is to say, officiant immediately turns body to left and follows behind head of
line {jôshu 上首} of stewards {chiji 知事} (i.e. the prior {tsûsu 都寺}); and stewards turn to left.
Head seat {shuso 首座} turns to left and follows officiant; prefects {chôshu 頭首}, from secretary
{shoki 書記} on down, turn to left and follow head seat.
For diagrams of four-row and six-row circumambulation {rokugyô nyôgyô 六行遶行}, see
below.
If number of participants is large, it is permissible to enter inner sanctum {naijin 内陳} and
circle around bare pillar {rochû 露柱}. Any circumambulation of six rows or more is a large dharma
ceremony {dai hôe 大法会}, so in many cases a prior of dharma hall {hattô tokan 法堂都管} is put in
place and given command. When a group is too large to all enter into large ceremony room {daima 大
間}, they may also circumambulate in adjoining rooms.

[Diagram of Circumambulation {nyôgyô zu 遶行図} (GJKH p. 428)]

▲ = bell for stopping {tome kei 止鏧}

Diagram of Four Rows {yongyô no zu 四行の図}

buddha on altar {butsu 仏}
prostration mat {haiseki 拝席}
officiant {dôshi 導師}
acolyte {jisha 侍者}
incense acolyte {jikô 侍香}

Diagram of Six Rows {rokugyô no zu 六行の図}

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Diagram of Full Circle {ensô no zu 円相の図}.

Section Twelve: Procedure for Dedicating Merit {ekô hô 回向法} [429]

When initiating sutra chanting {kokyô 挙経} and when reading eko texts {ekômon 回向文}, rector
{ino 維那} should gassho {gasshô 合掌}. In event that merit-dedication book {ekô zôshi 回向双紙}
is respectfully lifted {keiji 擎持} and read, synchronize with sangha hall postulant's {dôan 堂行} first
ring of bell for stopping {tome kei 止鏧} and respectfully lift merit-dedication book (which is handed
over in advance by buddha hall postulant {dennan 殿行}) in both hands and lightly raise it above
head; upon second ring of bell, open it to particular place; when great assembly {daishu 大衆} is
about to finish chanting, begin to read solemnly in a clearly audible voice. Four-phrase {yonku 四句}
verses of praise {tange 歎偈} should be read one phrase at a time, or read continuously, without
pausing between phrases. Following verses for dedication of merit should be read in similar fashion:
even if one has not run out of breath, one must alsways pause at every break in the text. Do not allow
pauses be dictated by how much breath one has, or fool around trying to be artsy.
Buddha names {butsumyô 仏名} associated with two ancestral and three Buddha memorials
{niso sanbukki 二祖三仏忌}, and names of venerated {songô 尊号} associated with founding abbot's
memorial {kaisan ki 開山忌} and previous abbot's memorials {senjû ki 先住忌}, etc., are to be read in
their entirety by rector {ino 維那} in raised voice. However, in case of offering services for deceased
{senmô kuyô 先亡供養} members of patrons' {seshu 施主} families, officiant should stop reciting at,
"At this monastery {sanmon 山門} (or household {kamon 家門}), on this month and this day...," and
read only dharma names {hômyô 法名}. Thereafter, rector receives and finishes reading rest of text.
When reading is finished, simultaneously close merit-dedication book, raise it above head with both
hands, and hand it to buddha hall postulant. In case of food-offering ceremony {sejikie 施食会} and
the like, if there is a high reading stand {takakendai 高見台}, place book on that. (Buddha hall
postulant removes reading stand {kendai 見台}).
The following several points are raised as things one should be mindful of:

In all cases of memorial service eve {taiya 逮夜} chant, "At this monastery, on this month,
tomorrow...," and on day of service proper chant, "on this month and day."

At end of dedication of merit {ekô 回向} for ancestral teacher's memorial {soshi ki 祖師忌}
chant, "May the ancestral wind forever blow...." For founding abbot's memorial {kaisan ki 開
山忌}, memorial for former abbots {sedai ki 世代忌}, and the like, chant, "May the wind of
our school forever blow."

With regard to buddhas and ancestors {busso 仏祖} and founding abbot {kaisan 開山}, chant,
"We humbly beg your true compassion...." For venerable monks {sonshuku 尊宿} chant, "May
their posthumous names {hon i 品位} be increasingly revered...." Only disciples {shôshi 小
子}, when doing sutra chanting service {fugin 諷経} for their dharma-transmitting teacher
{shihô no honshi 嗣法の本師}, chant, "We humbly beg the dharma milk of your true
compassion...," or simply, "We humbly beg your true compassion...."

When reading statement {sensho 宣疏}, at end there is always an abbreviated dedication of
merit {ryaku ekô 略回向}. For abbreviated dedication of merit, there is no verse of praise
{tange 歎偈}. Begin from, "Having chanted..." and end with, "We humbly beg your true
compassion...," or "May their posthumous names be increasingly revered...." Do not chant part
that begins, "What we pray is that...."

In order to read document {sho 疏} in this connection, do as follows. Writing on envelope

{karo 殻漏}, from "Respectfully stated" {kugyô shojô 恭敬疏上} down through "Humbly

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 enclosed" {kinpû 謹封}, is read in a faint undertone. Verse of praise {tange 歎偈} and two
phrases that begin, "We humbly beg your attentive concern" {aogi negawaku wa shôkan wo 仰
願照鑑} are read in a low voice. Part from "Nation of Japan" {nippon koku 日本国} down to
"On this month and this day..." is read in a voice that gradually increases in volume up to a
moderate level. When ancestral names {sogô 祖号} are read, make voice a little louder yet.
From, "The preceding we humbly consider..." {u fûi 右伏以}, read in a clearly audible voice.
Read "Humbly stated" {tsutsushinde sho 謹疏} in a loud, drawn-out voice. For remainder of
text, read officiant's name in a moderate voice, and proclaim final "Humbly stated"
{tsutsushinde sho 謹疏} in the loudest, most drawn-out voice of all.

Section Thirteen: Procedure for Handing Over Merit-Dedication Book, Etc.

{ekô zôshi tô denchi hô 回向双紙伝致法}

1. Procedure for Handing Over Merit-Dedication Book {ekô zôshi tô denchi hô 回向双紙伝致法}
[430]

Eko text {ekômon 回向文} should always be read while looking at merit-dedication book {ekô zôshi
回向双紙}. To hand over {denchi 伝致} merit-dedication book to rector {ino 維那}, buddha hall
postulant {dennan 殿行} places book on offering stand {sanbô 三方} draped with covering cloth
{fukusa 袱子}. Coordinating movements with sound of large bowl-bell {daikei 大鏧} at end of sutra
chanting {jukyô 誦経}, he/she steps into large ceremony room {daima 大間} from west side of inner
sanctum {naijin 内陳} (simultaneously with large bowl-bell, officiant {dôshi 導師} advances to burn
incense {shôkô 焼香}), passes behind prefects' places {chôshu i 頭首位}, and advances front and
center {shômen 正面} holding up offering stand just below eye level. Before next ring of large bowl,
buddha hall postulant passes merit-dedication book to rector, withdraws, goes directly between acolyte
{jisha 侍者} and incense acolyte {jikô 侍香}, and faces north {hokumen 北面} (if it is standing
chanting {ryûju 立誦}, remain standing and hold up offering stand; if it is seated chanting {zaju 坐
誦}, sit quietly). Judging when dedication of merit will be over, buddha hall postulant leaves place
and, taking ring of large bowl-bell when chanting "◎ All buddhas throughout space and time..." as
signal, receives merit-dedication book from rector, holds offering stand slightly to left, and goes
behind rank of prefects. Synchronizing with second ring of bowl bell, for "all honored ones,
bodhisattvas, mahasattvas...," raise offering stand back up to just below eye level; on third ring, enter
inner sanctum and set it in its original resting place. (Tables {taku 卓} rest on western side of inner
sanctum).
For morning service {chôka fugin 朝課諷経}, merit-dedication book {ekô zôshi 回向双紙} is
placed on reading stand {kendai 見台}. Buddha hall postulant {dennan 殿行} brings it out from east
side of inner sanctum {naijin 内陳} at point in buddha hall sutra chanting {butsuden fugin 仏殿諷経}
when, during chanting of "Universal Gate" Chapter [of Lotus Sutra] {Fumonbon 普門品}, the phrase
"singlemindedly recite his name" (isshin shômyô 一心称名) is reached. A second buddha hall
postulant {dennan 殿行} simultaneously comes out from west side of inner sanctum, holding up {keiji
擎持} (horizontally) a kyosaku {kyôsaku 警策} (if two kyosaku are used, they come out
simultaneously from east and west; in this case, reading stand is brought out first, followed by
kyosakus). When "Universal Gate" Chapter is omitted, reading stand is brought out upon first ring of
large bowl-bell {daikei 大鏧} during Great Compassion Dharani (Daihi shu 大悲呪); and, if kyosaku
are not used, it is brought out at start of Disaster-Preventing Dharani (Shôsai shu 消災呪). Pass
behind stewards's places {chiji i 知事位} and go before rector, set reading stand down in front of
rector, turn body to right, while standing there quietly gassho, and return to place {ki i 帰位}, again
passing behind rank of stewards. There is also a procedure in which reading stand is brought out from
west side of inner sanctum by hall postulant, and put back in west.

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2. How to Hand Over Prostration Mat, Sitting Cushion, and Incense Stand {haiseki, zaniku,
kôdai denchi hô 拝席・座褥・香台伝致法} [431]

In order to remove prostration mat {haiseki 拝席} and sitting cushion {zaniku 座褥}, east and west
buddha hall postulants {dennan 殿行} simultaneously come out from inner sanctum {naijin 内陳}, go
to place of prostration mat, and kneel. Hall postulant on west side folds sitting cushion in half and
draws it in front of him/her. Hall postulant on east side folds prostration mat in thirds: first, fold left
side inwards, then fold right side over it so that mat is folded in thirds; finally, fold that again in half to
left, and draw it in front of oneself. Both postulants then simultaneously turn their bodies, stand, face
north {hokumen 北面}, and carry items, raised, back into inner sanctum.
In order to set out prostration mat {haiseki 拝席} and sitting cushion {zaniku 座褥} in their
original resting places (in middle of large ceremony room {daima 大間}), two buddha hall postulants
{dennan 殿行} simultaneously come out from east and west sides of inner sanctum {naijin 内陳}, go
to middle {chûô 中央}, and lower heads {teizu 低頭} in tandem {sôtai 相対}. First, hall postulant on
east side unfolds prostration mat {haiseki 拝席}. Open double fold to right; then open top part of
underlying triple fold to right, and bottom part to left. Next, hall postulant on west side sets sitting
cushion on top of prostartion mat and unfolds it to left. At this time, east side postulant spreads hands
to receive sitting cushion, and together they smoothe out any wrinkles. They then simultaneously turn
bodies to face north, stand, gassho, and return to places.
In order to set out incense stand {kôdai 香台} (offering stand {sanbô 三方} with small incense
burner {shô kôro 小香炉} resting on it) in front of officiant {dôshi 導師}, acolyte {jisha 侍者} and
incense acolyte {jikô 侍香} simultaneously go in front of incense stand, gassho and lower heads
{gasshô teizu 合掌低頭}. Incense acolyte holds incense stand (offering stand), acolyte holds incense
table {kôzukue 香案} (this stand is also commonly called "incense stand" {kôdai 香台}), and they go
before abbot {jûji 住持}. Facing each other, both lower heads {teizu 低頭}. Acolyte sets down
incense table, incense acolyte places incense stand (offering stand {sanbô 三方}) on top of it.
Simultaneously they bow with gassho {monjin 問訊} (gassho and lower heads {teizu 低頭}), face
north {hokumen 北面}, and return to places {ki i 帰位}. When removing incense stand, as well,
follow these procedures.
For small convocations {shôsan 小参}, salutations {ninji 人事} and the like, buddha hall
postulant {dennan 殿行} on east side slides prostration mat {haiseki 拝席} sideways, away from front
and center {shômen 正面}, with sitting cushion {zaniku 座褥} still on it. Hall postulant on west side
brings out incense table {kôzukue 香案}, and acolyte {jisha 侍者} places incense stand {kôdai 香台}
(offering stand {sanbô 三方}) on top of it.
For previous abbot's memorial {senjû ki 先住忌 and the like, at time of making prostrations in
thanks {jahai 謝拝}, when three prostrations {sanpai 三拝} are finished, buddha hall postulant
{dennan 殿行} on east side immediately moves prostration mat {haiseki 拝席}, with sitting cushion
{zaniku 座褥} still on it, sideways in front of offering table {maejoku 前卓}. Incense-burning master
{shôkôshi 焼香師} advances to altar {shinzen 進前}, faces south {nanmen 南面} with offering table
at his/her back. Buddha hall postulant on west side sets out incense table {kôzukue 香案} in middle
{chûô 中央} (where prostration mat had been); incense acolyte {jikô 侍香} places incense stand
{kôdai 香台} (offering stand {sanbô 三方}) on top of it. Disciples {shôshi 小師} advance to altar,
burn incense and make three prostrations {shôkô sanpai 焼香三拝}. When it is observed that
prostrations in thanks are finished, implements are removed: hall postulant on east side returns
prostration mat to its original place; incense acolyte picks up incense stand (offering stand) and exits
hall {shutsudô 出堂} together with acolyte, waiting until incense-burning master has exited.

Section Fourteen: Procedures for Offerings {kumotsu hô 供物法} [432]

Whenever large dharma ceremonies {hôe 法会} are to be carried out, there are always incense,
flowers, lamps, and candles {kôkatôshoku 香華灯燭} as well as various other kinds of offerings

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{kumotsu 供物} that are provided before buddha {butsuzen 仏前}, before images {zôzen 像前}, and
before tablets {haizen 牌前}. The offerings are different for each occasion, as detailed below.

Daily Sutra Chanting Services {nikka fugin 日課諷経} [433]

For morning serevice {chôka fugin 朝課諷経} there are no special offerings, just the usual
incense, flowers, lamps, and candles {kôkatôshoku 香華灯燭}. For midday sutra chanting {nitchû
fugin 日中諷経}, too, offering rice {kuhan 供飯} is the only additional item. For evening service
{banka 晩課}, a food-offering ceremony {sejikie 施食会} is performed, so pure water {jôsui 浄水} is
offered.

Prayers Sutra Chanting {shukutô fugin 祝禱諷経} [433]

For prayers sutra chanting, offer decoction, sweets, and tea {tôkasa 湯菓茶}. (In past, offering
of tea {kencha 献茶} involved putting a small amount of tea leaves in a cup and pouring boiling water
over them, but it is not necessary to cling to that. Decoction {tô 湯} used for tea and decoction {satô
茶湯} is usually hot water with sugar dissolved in it).

Sutra Chanting for Buddha and Ancestors {busso fugin 仏祖諷経} [433]
Provide fragrant rice {kyôhan 香飯} and make offering of tea and decoction {kenchatô 献茶
湯} (decoction, sweets, and tea {tôkasa 湯菓茶}).

Two Ancestral and Three Buddha Memorials {niso sanbukki 二祖三仏忌}　[433]

For three Buddha memorials {san bukki 三仏忌} (Buddha's birthday {gôtan 降誕}, attainment of the
way {jôdô 成道}, and nirvana {nehan 涅槃}), on memorial eve {taiya 逮夜} offer sweet decoction
{mittô 蜜湯}. For breakfast offering {kenshuku 献粥}, provide tea and decoction {satô 茶湯} and
pure gruel {jôshuku 浄粥}. For noon meal {goji 午時}, if there is leaving ranks and burning incense
{shuppan shôkô 出班焼香}, offer decoction {tô 湯}, food {jiki 食}, alms money {shinkin 嚫金},
sweets {ka 菓}, and tea {cha 茶} (or, provide trays of food for spirits {reizen 霊膳} separately; if
there is no leaving ranks and burning incense, make offering of tea and decoction {kenchatô 献茶湯}
and trays of food for spirits). In addition, offerings {kumotsu 供物} are provided by members of
administrative wing {jôjû 常住} and by monks of great assembly {daishu 大衆}, who contribute
"seven coins" {shichi monsen 七文銭} (cash for offerings {kuyôkin 供養金}) each.
Two ancestral memorials {niso ki 二祖忌} (Ancestor Dharma's memorial {tatsuso ki 達祖忌}
and two ancestors' memorial {ryôso ki 両祖忌}), as well as founding abbot's memorial {kaisan ki 開
山忌}, memorial for former abbots {sedai ki 世代忌}, and previous abbot's memorial {senjû ki 先住
忌}, are all same as three Buddha memorials {san bukki 三仏忌}, but it is common to make additional
offerings of fruits, sweets, and the like. When there is a donor {seshu 施主} of particular faith {shinjin
信心}, there may be any number of different offerings (for founding abbot's memorial, memorial for
former abbots, and previous abbot's memorial, it is common for disciples {deshi 弟子} and dharma
grandchildren {hôson 法孫} to make special offerings of candles {kenshoku 献燭}, offerings of
sweets {kenka 献菓}, and the like).
(In procedure known as "noon meal in morning" {asagoji 朝午時}, noon {goji 午時} oblations
sutra chanting {kengu fugin 献供諷経} is moved up and performed in early morning; offerings
{kumotsu 供物} are then simply left in place to serve double duty as noon offering. In this case, there
is no breakfast offering {kenshuku 献粥}).

Revolving Reading of Great Perfection of Wisdom Sutra {dai hannya tendoku 大般若転読} [433]
Offerings of tea and decoction {kenchatô 献茶湯}; offering rice {kuhan 供飯} (trays of food
for spirits {reizen 霊膳}); other offerings.

Food-Offering Ceremonies {sejikie 施食会}

Arrange flowers, incense burner, and candles {karoshoku 華炉燭} on small offering stand
{shôseka 小施架} in dharma hall entrance {hasshaku 八尺間}. Place pure water {jôsui 浄水} on right

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(when facing stand), pure food {jôjiki 浄食} in middle, and offering tidbits {mizu no ko 水の子}
(usually rinsed rice kernels, diced eggplant, etc.) on left.
On left side of large offering stand {daiseka 大施架}, place offering of raw vegetables {shôsai
生菜} — an offering stand {sanbô 三方} piled high with fresh vegetables. On right side place an
offering stand piled high with dried foods. Also provide: flowers and candles {kashoku 華燭}, one
pair each; tea and decoction {satô 茶湯}; and trays of food for spirits {reizen 霊膳}. (It is also
permitted to offer things such as dumplings, in accordance with local customs. If only one offering
stand {seka 施架} is set up, all offerings {kumotsu 供物} should be placed on that single stand).

Sending Off Deceased {sôbô 送亡} [434]

Offerings {kumotsu 供物} used when sending off deceased are no different than usual, but
vessels used for offerings are all "unbaked clay" {kiji 生地} (white), and anything ornamented or
gaudy should be avoided.
Incense, of course, is one kind of thing that may be offered. If possible, use high quality
incense {meikô 銘香}.
Most offerings are set out in advance of services {hôyô 法要}. However, for offerings of tea
and decoction {kenchatô 献茶湯}, and offerings of decoctions and food {tôjiki 湯食} made in
connection with leaving ranks and burning incense {shuppan shôkô 出班焼香}, perform passing of
offerings {dengu 伝供}. There is also a procedure, called "beforehand offerings" {naiken 内献} or
"pre-set tea and decoction" {okijatô 置茶湯}, which entails setting out offerings of tea and decoction
prior to service; needless to say, this is an abbreviated procedure {ryakushiki 略式}.

Section Fifteen: Procedure for Writing on Envelopes and Gift Cards

{karo, haihyô chônin hô 可漏・拝表調認法} [434]

Always use a formal envelope {karo 可漏} (also written 殻漏) with a gift card {haihyô 拝表}
attached in connection with: congratulations {shukuka 祝賀}, incense contribution {kôshi 香資},
formal visits {haimon 拝問}, gifts to an abbot {monkô 問候}, new year's greetings {nenga 年賀},
midyear gifts {chûgen 中元}, announcements {hirô 披露}, thank-you money {jagi 謝誼}, thank-you
sweets ?? {kagi 菓誼}, tokens of sympathy {mimai 見舞}, formal replies {kaishin 回信}, bequests
{yuisô 遺贈}, and the like. There are two kinds of formal envelope: formal envelopes tied with bands
{obi karo 帯可漏}, and envelopes folded in thirds {mitsuori 三折}.
For formal envelope tied with bands {obi karo 帯可漏}, take thick ceremonial paper {hôsho
奉書} or starched paper {nori ire 糊入} and fold it diagonally ?? so that it is about 12 centimeters (4.7
inches) in width and 15 to 18 centimeters (6 to 7 inches) in length. Arrange folds so that, along left
edge (when facing), top piece of paper is 70% and bottom piece is 30%. Take a red band {obi 帯},
about 1.5 centimeters (half an inch) in width, and tie it around envelope just slightly above midpoint.
Fold tip of band back under itself, about 1.5 centimeters (half an inch) from end, and affix to envelope
with paste. In case of incense contribution {kôshi 香資}, band should not be red: use one that is blue,
yellow, or light gray. Insert gift card {haihyô 拝表} under band vertically, in center of envelope (it is
also possible to omit card and write directly on envelope, "Incense Contribution, Humbly Offered
{kinjô 謹上}, <giver's name>, Respectfully Yours {kyûhai 九拝}"). Wrap cash {shôkin 正金} in
paper and place in formal envelope {karo 可漏}.
For envelopes folded in thirds {mitsuori 三折}, take thick ceremonial paper {hôsho 奉書} or
starched paper {nori ire 糊入} and fold it in half lengthwise; then hold it horizontally and fold it into
thirds: if paper is 45 centimeters (18 inches) wide, each of three folds will be 15 centimeters (6
inches). Fold left (when facing) flap to right, covering center portion; then fold right flap to left,
covering both. In middle of top surface, slightly more than halfway up, write word "Top {jô 上}."
Unfold. In middle of center portion write "Money, [amount] Yen {kin, nan'en 金 何円}". In middle of
right portion, toward top, write "Humbly Offered {kinjô 謹上}"; slightly below that, write
"Congratulations {shukuka 祝賀}," "Incense Contribution {kôshi 香資}," or the like, and state reason
for gift. In middle of left portion, write " <name of monastery>, <giver's name>, Respectfully Yours

336
{kyûhai 九拝}" (words "Humbly Offered" and "Respectfully Yours" should be written in same size
letters; name of monastery and name of giver should be written in slightly smaller letters). Another
way of doing it is to write everything in middle of center portion. However, both of these are
abbreviated procedures {ryakushiki 略式}; in formal procedure {shôshiki 正式}, gift card {haihyô 拝
表} is inserted between three folds of envelope. In this case, only write "Money, <amount> Yen {kin,
nan'en 金 何円}" on envelope; everything else is written on gift card. Wrap cash {shôkin 正金} in
paper, or simply leave it uncovered, and insert it in envelope. (For alms money {shinkin 嚫金} offered
in connection with leaving ranks and burning incense {shuppan shôkô 出班焼香}, use envelope
folded in thirds {mitsuori 三折}; in middle of center fold of write only, "Money Offering").
Color of gift card {haihyô 拝表} is usually white, but red may be used when occasion is one of
raising dharma banner {kenbôdô 健法幢} or something more important. In size, gift card is about 4
centimeters (1.5 inches) wide; for height, length of a piece of Japanese starched paper {nori ire 糊入}
is fine. Toward top write "Humbly Offered {kinjô 謹上}" in large letters; below that, in slightly
smaller letters, write "Congratulations {shukuka 祝賀}," or "Incense Contribution {kôshi 香資}," or
the like. Toward bottom, write name of giver; below that write "Humbly Offered {kinjô 謹上}" and
"Respectfully Yours {kyûhai 九拝}" in same size letters. If giver is a person of abbot {jûshoku 住職}
rank or above, name of his/her monastery should be written on line before his/her name. Write
"<name> Monastery" or "Abbot of {shôjû 小住} [name of monastery]." Or, name of monastery may
be combined with name of person and written on same line. When a disciple {deshi 弟子} makes a
gift to original teacher {honshi 本師} or any teacher he/she has trained under, he/she should sign
"Disciple {shôshi 小子}." Also, people sometimes write "Respectfully Offered {kinjô 欽上}" or
"Reverently Offered {kyôjô 恭上}" instead of "Humbly Offered {kinjô 謹上}," but "Humbly Offered"
is most common. Also, at time of mourning, gift cards {haihyô 拝表} for incense contributions {kôshi
香資}, bequests {yuisô 遺贈}, ????? {yuii 遺意}, and the like should not be red; use white or yellow
paper.
When indicating purpose of gift, if celebrating a happy event such as installation of an abbot
{shinsan 晋山} or becoming a full-fledged monk {risshoku 立職}, write "Congratulations {shukuka
祝賀}" or "Felicitations" {kagi 賀儀}; when expressing condolences, write "Incense Contribution
{kôshi 香資}." What is written after that varies with occasion. Examples include:

Offering Incense {kenkô 献香}

thank-you sweets {kagi 菓誼}
Midyear Gift {chûgen 中元}
New Year's Greeting {nenga 年賀}
Spring Greeting {gashun 賀春}
Gift to Abbot {monkô 問候}
Small Gift {soshina 粗品}
Token of Gratitude {hakuja 薄謝}
Thank-you Money {jagi 謝誼}
Longevity Rice Cakes {jubyô 寿餠}
First Meeting {sho shôken 初相見}
Formal Reply {kaishin 回信}
Token of Sympathy {mimai 見舞}
Bequest {yuisô 遺贈}
????? {yuii 遺意}

Phrase "Respectfully Yours {kyûhai 九拝}" is most commonly used in closing, but when addressing
one's original teacher {honshi 本師} or a master {shike 師家} one has trained under, one may also
write "Very Respectfully Yours {hyappai 百拝}" or "Yours With Utmost Respect {keishu hyappai 稽
首百拝}." When a teacher addresses a disciple, he/she may also write "Regards {hai 拝}," "With
Respect {wanan 和南}," or "Respectful Regards {wanan hai 和南拝}." When gift is sent by head
monastery {daihonzan 大本山} or the like, simply write name of monastery; do not add "Respectfully

337
Yours {kyûhai 九拝}." When sending congratulations {shukuka 祝賀} for an auspicious event such as
installation of an abbot {shinsan 晋山} or holding a retreat {kessei 結制}, there is an old custom of
including a celebration fan {shukusen 祝扇} or celebration fan fee {shukusenryô 祝扇料}.
When offering incense {kenkô 献香} apart from "Incense Contribution {kôshi 香資}," formal
envelope {karo 可漏} is a bit different than described above. Fold starched paper {nori ire 糊入} so
that it is about 5 or 6 centimeters (2 - 2.5 inches) wide and put a yellow or blue colored paper band
{obi 帯} around it. Into it slide a single pack of good-smelling stick incense {senkô 線香}. Insert a gift
card {haihyô 拝表} under the band; on upper part of it, write "Gift of Incense, Humbly Offered {kinjô
kenkô 謹上献香}" (also use this procedure when writing "Offering Incense to Founding Abbot"
{kaisan kenkô 開山献香} on occasion of announcement of an abbot {jûshoku hirô 住職披露} coming
to a particular monastery; in this case, use a red band).
Examples of how to fold and how to write on formal envelopes {karo 可漏} and gift cards
{haihyô 拝表} are given below. (However, for method of writing on envelope when a statement {sho
疏} is enclosed, see Part Three, Chapter One "Basic procedures" {kihonsahô 基本作法}, Section
Seventeen "How to Write Statements" {sho shohô 疏書法}, below).

[Diagram of Envelopes {karo 可漏}] [437]

(1) Formal Envelopes Tied with Bands {obi karo 帯可漏}

(example 1)
red band {aka obi 赤帯}
insert gift card {haihyô 拝表} in middle

Humbly Offered {kinjô 謹上}

Congratulations {shukuka 祝賀}
<monastery name, giver's name>
Respectfully Yours {kyûhai 九拝}

(example 2)
(color of band may be blue, yellow, etc.)
blue band {ao obi 青帯}

Humbly Offered {kinjô 謹上}

Incense Contribution {kôshi 香資}
<name> Monastery
<giver's name>
Respectfully Yours {kyûhai 九拝}

(example 3)
Formal Envelope Tied with Band, for Offering Incense {kenkô obi karo 献香帯可漏}

Humbly Offered {kinjô 謹上}

Offering Incense {kenkô 献香}
<monastery name, giver's name>
Respectfully Yours {kyûhai 九拝}

(2) Envelopes Folded in Thirds {mitsuori 三折}

(example 1)
Humbly Offered {kinjô 謹上}
Congratulations {shukuka 祝賀}

338
 (fold)
Money, <amount> Yen {kin, en 金 ◯◯円}
(fold)
<name> Monastery
<giver's name>
Respectfully Yours {kyûhai 九拝}

(example 2)

(fold)
Humbly Offered {kinjô 謹上}
Gift to Abbot {monkô 問候}
Money, <amount> Yen {kin, en 金 ◯◯円}
<name> Monastery
<giver's name>
Respectfully Yours {kyûhai 九拝}
(fold)

(example 3)
(how examples 1 & 2 look when folded up)

Top {jô 上}

(example 4)

Humbly Offered {kinjô 謹上}

Top {jô 上}
Respectfully Yours {kyûhai 九拝}

[Diagram of Gift Cards {haihyô 拝表}] [439]

(example 1)
Humbly Offered {kinjô 謹上}
Thank-you Sweets {kagi 菓誼}
<monastery name, giver's name>
Respectfully Yours {kyûhai 九拝}

(example 2)
Humbly Offered {kinjô 謹上}
Announcement {hirô 披露}
<name> Monastery
<giver's name>
Respectfully Yours {kyûhai 九拝}

(example 3)
Humbly Offered {kinjô 謹上}
Gift to Abbot {monkô 問候}
Disciple {shôshi 小子}
<giver's name>

339
Respectfully Yours {kyûhai 九拝}

(example 4)
Humbly Offered {kinjô 謹上}
????? {yuii 遺意}
<name of monastery>
Respectfully Yours {kyûhai 九拝}

Section Sixteen: Procedure for Presenting New Year's Greetings and Longevity Rice Cakes
{nenga oyobi jubyô zôhô 年賀及び寿餠贈法} [440]

The customary practice in monasteries {sôrin 叢林} is to respectfully visit {haitô 拝登} one's
apprenticing teacher {jugô shi 受業師}, primary teacher {honshi 本師}, dharma flag master {hôdô shi
法幢師}, training teacher {sangaku shi 参学師}, etc., to make new year's greetings {nenga 年賀} by
presenting {hôtei 奉呈} them with longevity rice cakes {jubyô 寿餠} (one stack of votive rice cakes
{sonae mochi 供え餅}). In event that circumstances make presentation in person impossible, send a
single thin piece of rice cake by mail.
Ordinarily, for a monk in training {unnô 雲納}, one hangs a scroll at an appropriate place
along wood-floored corridor in administration hall {kudô 庫堂} (kitchen-residence {kuri 庫裡}) or
abbot's quarters {hôjô 方丈}. Written on the scroll are the words:

I invoke {bushô 奉請} the dragons and heavenly beings {ryûten 竜天}, great benevolent
deities who protect the dharma {gohô dai zenjin 護法大善神}, and the Great Avatar Myôri of
Haku Mountain {Hakusan myôri daigongen 白山妙理大権現}.

Lean wandering monk's pack {kesagôri 袈裟行李} against wall in front of scroll. In center of
wandering monk's pack affix a gift card {haihyô 拜表} on which is written:

I respectfully pray {hôki 奉祈} that the venerable old buddha {rôkobutsu 老古仏}, my
primary teacher {honshi 本師}, shall be as strong and determined as the dharma body
{hosshin kengo 法身堅固}, have incalculable long life and prosperity {fukuju muryô 福壽無
量}, and that all conditions may be favorable {shoen kichijô 諸縁吉祥} for them.

(If giving to dharma flag master {hôdô shi 法幢師} or training teacher {sangaku shi 参学師},
replace words "primary teacher" with appropriate term of address. To affix gift card {haihyô
拜表} to wandering monk's pack, slightly extend cord that binds pack and insert card.)

Display one stack of votive rice cakes {sonae mochi 供え餅} on offering table {takujô 卓上} in front
{shômen 正面}.
At some convenient time on morning of January 3 {shôgatsu sanchô 正月三朝}, either while
reading "Deep Import" Section {Rishubun 理趣分} or chanting Heart Sutra {Hannya shingyô 般若心
経} or Disaster-Preventing Dharani {Shôsai shu 消災呪}, one concentrates one's mind and prays that
one's primary teacher, dharma flag master, etc., "shall be as strong and determined as the dharma body
{hosshin kengo 法身堅固}, have incalculable long life and prosperity {fukuju muryô 福壽無量}, and
that all conditions may be favorable {shoen kichijô 諸縁吉祥} for them."

Eko Text {ekômon 回向文} [440]

I humbly beg {aogi koinegawaku 仰冀} the three treasures {sanbô 三宝} in their entirety to
condescend to bear witness {shôchi 証知}.

340
 Having chanted {fuju 諷誦} sutras and dharanis {kyôshu 経呪}, I use the merit {kudoku 功徳}
accumulated thereby to wholeheartedly pray {senki 専祈} that my primary teacher {honshi 本
師} (or dharma flag master {hôdô shi 法幢師}, etc.), the Most Reverend Abbot {dôchô
daioshô 堂頭大和尚}, <name>, shall be as strong and determined as the dharma body
{hosshin kengo 法身堅固}, have incalculable long life and prosperity {fukuju muryô 福壽無
量}, and that all conditions may be favorable {shoen kichijô 諸縁吉祥} for him/her.

Following these prayers {kigan 祈願} on January 3, on January 4 one attaches gift card {haihyô 拝
表} to longevity rice cakes {jubyô 寿餠}, respectfully visits for new year's greetings {nenga haitô 年
賀拝登}, spreads cloth and makes three prostrations {tengu sanpai 展具三拝}, and presents {hôtei 奉
呈} them. On gift card, write: "Longevity rice cakes, Humbly Offered {kinjô 謹上}; Respectfully
Yours {kyûhai 九拝}, Disciple {shôshi 小子}
<name>. "
If circumstances make presentation in person impossible, send a single thin piece of rice cake
by mail. First, make a formal envelope tied with band {obi karo 帯可漏} (size should be such that it
can fit into a mailing envelope without being folded). Put a single piece of longevity rice cake {jubyô
寿餠}, wrapped in paper, inside formal envelope. Insert gift card {haihyô 拝表} under red paper band
and attach a greeting card {gajô 賀状}, inscribed as follows:

On this auspicious occasion {reishin 令辰} of the new year {kasai 改歳},
I humbly extend {kinshin 謹伸}

{kasô 嘉　心＋宗}
儀　manners

With humble consideration{fukui 伏惟}, at the foot of the great seat of the golden lion {kingei
daiza 金猊大座}, the venerable old buddha {rôkobutsu 老古仏} who is my primary teacher
{honshi 本師} (or dharma flag master {hôdô shi 法幢師}, etc.),

I respectfully inquire {sonkô 尊候} if everything is going well {kikyo banpuku 起居万福}.

I hereby present a single piece of longevity rice cake {jubyô 寿餠}.

I respectfully pray {hôki 奉祈} that you shall be as strong and determined as the dharma body
{hosshin kengo 法身堅固},

have incalculable long life and prosperity {fukuju muryô 福壽無量}, and that all conditions
may be favorable {shoen kichijô 諸縁吉祥} for you.

Write this horizontally in seven lines [in English, seven clusters of words], as indicated above. Use
thick ceremonial paper {hôsho 奉書} or the like, folded horizontally 横長く in two. If using small
paper instead of thick ceremonial paper, when folding in two, match length of front with length of
mailing envelope, leaving part folded behind shorter than front [as opposed to folding exactly in half].
Front of letter is not necessarily written in classical Chinese. (There is no objection to using
appropriate classical Japanese or modern language).

Section Seventeen: How to Write Notices, Statements, Placards, and Banners {bô, sho, hai, han
shohô 牓・疏・牌・幡書法}　[443]

1. Notices {bô 牓}

341
A. First Three Days of New Year {shôgatsu santan 正月三旦}
_________________________________________________________________

New Year's Schedule for Performance of Dharma Rites

{saisetsu gyô hôji satei 歳節行法事差定}

New Year's Day {gantan 元旦}

Dawn {maitan 昧旦}

Dawn Zazen {kyôten zazen 暁天坐禅}

Prayers Sutra Chanting {shukutô fugin 祝禱諷経}
Morning Service {chôka fugin 朝課諷経}
Sutra Chanting for Tutelary Deities {chinju fugin 鎮守諷経}
Small Convocation after service {kaha shôsan 課罷小参}
Formal Salutations {ninji gyôrei 人事行礼}

Mid-morning {gûchû 禺中}

Revolving Reading of Great Perfection of Wisdom Sutra (ten daihannya 転読大般若)

Noon {goji 午時}

Offering to Main Object of Veneration {honzon jôgu 本尊上供}

Midday Sutra Chanting {nitchû fugin 日中諷経}

After Midday Meal {saiha 斎罷}

Special Tea Service {dokui tencha 特為点茶}

Late Afternoon {hoji 晡時}

Evening Service {banka fugin 晩課諷経}

January 2

Dawn {maitan 昧旦}

Dawn Zazen {kyôten zazen 暁天坐禅}

Morning Service {chôka fugin 朝課諷経}

Mid-morning {gûchû 禺中}

Revolving Reading of Great Perfection of Wisdom Sutra (ten daihannya 転読大般若)

Noon {goji 午時}

Mffering to Main Object of Veneration {honzon jôgu 本尊上供}

Midday Sutra Chanting {nitchû fugin 日中諷経}

Late Afternoon {hoji 晡時}

Evening Service {banka fugin 晩課諷経}

January 3

Dawn {maitan 昧旦}

Dawn Zazen {kyôten zazen 暁天坐禅}

Morning Service {chôka fugin 朝課諷経}

Mid-morning {gûchû 禺中}

342
 Revolving Reading of Great Perfection of Wisdom Sutra (ten daihannya 転読大般若)

Noon {goji 午時}

Offering to Main Object of Veneration {honzon jôgu 本尊上供}

Midday Sutra Chanting {nitchû fugin 日中諷経}

Late Afternoon {hoji 晡時}

Third-day Recitations {san nenju 三念誦}

For the Attentive Concern of All in the Monastery

{gasan shôkan 合山照鑑}

<date>

Respectfully Posted {kinki 謹記}

by Monk {biku 比丘} / Nun {bikuni 比丘尼} <Name>,
Hall Manager {dôsu 堂司}
_________________________________________________________________

B. List of Sutras for Ancestor Memorials {soki kyôtan 祖忌經單}　[444]

Write on black lacquered board {nuri ita 塗板} or paper and hang up in dharma hall {hattô 法
堂}.
_________________________________________________________________

List of Ritual Procedures for Successive Days on Occasion of

Manifestation of Nirvana of the Two Great Ancestral Masters,
Respectfully Celebrated 28th of Month at this Monastery
{sanmon hongetsu nijûhachi nichi kyôchi 山門本月二十八日恭値
ryôso daishi jijaku no shin kenjitsu gyôhô hinmoku 両祖大師示寂之辰兼日行法品目}

25th {nijûgo nichi 二十五日}

After Midday Meal {saiha 斎罷}

Sutra Chanting for Greeting Portraits {gôshin fugin 迎真諷経}

26th {nijûroku nichi 二十六日}

Morning {sôshin 早晨}

Breakfast Offering Sutra Chanting {kenshuku fugin 献粥諷経}

Mid-morning {gûchû 禺中}

Offerings Sutra Chanting {jôgu fugin 上供諷経}

Late Afternoon {hoji 晡時}

Decoction-Offering Service {kentô fugin 献湯諷経}

27th {nijûshichi nichi 二十七日}

Morning {sôshin 早晨}

Breakfast Offering Sutra Chanting {kenshuku fugin 献粥諷経}

343
 Mid-morning {gûchû 禺中}

Offerings Sutra Chanting {jôgu fugin 上供諷経}

Late Afternoon {hoji 晡時}

Recitations and Dedication of Merit {nenju ekô 念誦回向}

Special Decoction Offering {dokui kentô 特為献湯}
Easy Practice Chapter Circumambulation {Anrakugyô hon gyôdô 安楽行品行道}

28th {nijûhachi nichi 二十八日}

Morning {sôshin 早晨}

Breakfast Offering Sutra Chanting {kenshuku fugin 献粥諷経}

Mid-morning {gûchû 禺中}

Passing of Offerings {dengu 伝供}

Special Decoction Offering {dokui kentô 特為献湯}
Raising Incense {nenkô 拈香}
Leaving Ranks and Offering Stick of Incense {shuppan jôkô 出班上香}
Reading of Statement {sensho 宣疏}
"Life Span" Chapter Circumambulation {Juryô hon gyôdô 寿量品行道}

Late Afternoon {hoji 晡時}

Sutra Chanting for Sending Off Portraits {sôshin fugin 送真諷経}

Clearly Displayed to All in this Monastery

{gasan shôryô 合山照亮}

Respectfully Announced {kinpaku 謹白}

by Monk {biku 比丘} / Nun {bikuni 比丘尼} <Name>,
Hall Manager {dôsu 堂司}
_______________________________________________________________

C. Example of Writing for Sequence of Ritual Procedures {hôyô shidai shorei 法要次第書例}
(Buddha's birthday assembly {buttan e 仏誕会})　[444]
_______________________________________________________________

Sequence of Ritual Procedures for Buddha's Birthday Assembly at this Monastery

{sanmon butsu tanjô e gyôhô shidai 山門仏誕生会行法次第}

Noon {goji 午時}

Passing of Offerings {dengu 伝供}

Special Decoction Offering {dokui kentô 特為献湯}
Raising Incense {nenkô 拈香}
Leaving Ranks and Offering Stick of Incense {shuppan jôkô 出班上香}
Reading of Statement {sensho 宣疏}
Bathing of Buddha {kanbutsu 灌仏}
Ryôgon Dharani Circumambulation {Ryôgon shu gyôdô 楞厳呪行道}

Clearly Displayed to All in this Monastery

{gasan shôryô 合山照亮}

Respectfully Announced {kinpaku 謹白}

by Monk {biku 比丘} / Nun {bikuni 比丘尼} <Name>,

344
 Hall Manager {dôsu 堂司}
_______________________________________________________________

2. Statements {sho 疏}
(Buddha's birthday assembly {buttan e 仏誕会})　[445]
_______________________________________________________________

The pure body of the dharma realm {jôhokkaishin 浄法界身}, fundamentally, neither appears nor disappears; the
power of the vow {ganriki 願力} of great compassion {daihi 大悲} manifests itself in present, past, and future
{genkorai 現去来}.

We humbly beg your attentive concern {shôkan 照鑑} and beseech your true compassion {shinji 真慈}.

<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain Name> {nansan 何山} >,
<Monastery Name> {nanji 何寺} in <Name> District/City/Town/Village, <Name> Prefecture, Nation of
Japan {Nippon koku 日本国}, who has inherited the teachings {yuikyô 遺教}.

On the eighth day of this month, we respectfully celebrate {kyôchi 恭値} the occasion of the birth {gôtan no shin
降誕之辰} of our Great Benefactor and Founder of the Doctrine, the Original Teacher, Most Reverend
Shakyamuni Buddha {daion kyôshu honshi shakamuni butsu dai oshô 大恩教主本師釈迦牟尼仏大和尚}. We
have reverently prepared incense, flowers, lamps, and candles {kôgetôshoku 香華灯燭}, decoction, sweets, tea
{tôkasa 湯菓茶} and rare delicacies {chinshû 珍饈}, and have extended them in offering {kuyô 供養}.
Respectfully gathering the present pure assembly {seishu 清衆},we have together performed ablution {kan'yoku
灌浴} and chanted {fuju 諷誦} the Great Buddha's Head Ryôgon Dharani of the Ten Thousand Practices {Dai
bucchô mangyô shuryôgon darani 大仏頂万行首楞厳陀羅尼}. We hereby offer up the excellent merit {shukun
殊勲} accumulated thereby to requite {jôshû 上酬} his compassionate blessings {jion 慈恩}.

The preceding is humbly considered {u fûi 右伏以}.

The auspicious appearance {zuigen 瑞現} of the udambara flower {donge 曇華}: its fragrant aroma {kôki 香気}
is drawn {man'in 曼引} to the farthest reaches of the dharma realm {hengai 徧界}.　
The sun of clarity {kakunichi 赫日} is of a substance that is magnificent: its brilliance {kôki 光輝} illuminates the
entirety of heaven {manten 満天}.

At the end of three incalculable eons {sangikô 三祇劫}, the last body {saigoshin 最後身}; great
wonderful marks {daimyôsô 大妙相} of forty-eight adornments {shiha shôgon 四八荘厳}.

Whether ordinary {bon 凡}or sagely {shô 聖}, all alike take refuge {kigô 帰仰}.
In the heavens above and this earth below {tenjô tenge 天上天下}, I alone am uniquely honored {yuiga dokuson
唯我獨尊}.

From more than three hundred assemblies, the rain of dharma{hôu 法雨} moistened and bathed him
from afar.
For more than two thousand years, the wind of merit {tokufûkyô 徳風} has howled and continued to
blow.

We humbly pray {fukugan 伏願} that the light emitted from the hair between Buddha's eyebrows {gôkô 毫光}
shall benefit coming times {raisai 来際}, and that his meritorious deeds {fukugô 福業} shall profit countless
beings {jinja 塵沙}.

We humbly wish {fukushin 伏請}:

May the flower of mind {shinge 心華} blossom all over the earth {manchi 満地}, and adornments {shôgon 荘厳}
spread throughout all dharma realms {hokkai 法界}.

Humbly Stated {kinsho 謹疏}

345
 In acceptance of the mercy of the Tathâgata, our Original Teacher {honshi nyorai aimin nôju 本師如來
哀愍納受}, on the eighth day of the fourth month of <year>, by <Name>, Monk {biku 比丘}/Nun
{bikuni 比丘尼}, Abbot of <Mountain Name {nansan 何山} >, <Monastery Name {nanji 何寺}>, who
has inherited the teachings {yuikyô 遺教}.

Humbly Stated {kinsho 謹疏}.

_______________________________________________________________

At beginning and end of statement, leave about 8 centimeters of blank space on paper. If initial verse
of jubilance {kange 歡偈} consists of four phrases {ku 句} of four Chinese characters each, write it on
a single line. If it consists of four phrases of seven characters each, write it on two lines. Leave space
of a single character between each phrase. Everything written between end of verse and section that
begins, "<Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot..." should be fit into a single line.
Seal of three treasures {sanbôin 三宝印} should be stamped at three places: at the words "Nation of
Japan" {Nippon koku 日本国}, "The preceding is humbly considered" {u fûi 右伏以}, and at first
"Humbly stated" {kinsho 謹疏}. Also stamp in center of upper part of formal envelope {karo 可漏}.
However, seal of three treasures is not stamped at all on statement {sho 疏} for food-offering
ceremony {sejikie 施食会}.

Formal envelope {karo 可漏}

_________________________________________________________________

Respectfully {kugyô 恭敬}

Stated {shojô 疏上}

Birth {gôtan 降誕}

Tathâgata {nyorai 如来}

・・・Humbly enclosed {kinpû 謹封} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot of <Mountain
Name> {nansan 何山} , <Monastery Name> {nanji 何寺}, who has inherited the teachings {yuikyô 遺教}. ・・・・
_________________________________________________________________

☐ signifies seal of three treasures {sanbôin 三宝印}

・・・・・ signifies lengthwise seam {awaseme 合わせ目} in paper [only relevant when written
vertically in Chinese]

Fold thick ceremonial paper {hôsho 奉書} in thirds, at top and bottom. Write, "Humbly enclosed
{kinpû 謹封} by <Name>, Monk {biku 比丘}/Nun {bikuni 比丘尼}, Abbot..." on lengthwise seam in
paper {awaseme 合わせ目} [only relevant when written vertically in Chinese]. For memorials for
Buddha and ancestors {busso ki 仏祖忌}, paste a separate piece of yellow paper on uppermost of three
folded sections. For food-offering assembly {sejikie 施食会}, paste on paper that is color of thin black
ink {tanbokuiro 淡墨色}.

3. Placards {hai 牌}

A. Placards Hung in Buddha Hall {butsuden kahai 仏殿掛牌} [447]

__________________________________________

Leave Ranks with Folded Hands {shashu shuppan 叉手出班}

__________________________________________

__________________________________

346
 Return to Place in Gassho {gasshô ki i 合掌帰位}
__________________________________

Hang facing south {nanmen 南面} on left and right bare pillars {rochû 露柱} in buddha hall
{butsuden 仏殿}

B. "Verse of Bathing Buddha" Placard {yokubutsu ge hai 浴仏偈牌} [447]

First {sono ichi その一}

_____________________________________________________

We deeply bow our heads to the Most Holy Blessed One,

in the heavens above and this earth below, most revered among human beings.
We now, with this water of merit,
bathe the pure dharma body of the Tathâgata.

keishu daishô bagyabon 稽首大聖薄伽梵

tenjô tenge ryôsoku son 天上天下両足尊
gatô kon i kudoku sui 我等今以功徳水
kan'yoku nyorai jô hosshin 灌浴如来浄法身
______________________________________________________

Second {sono ni その二}

_______________________________________________

I now bathe the various tathâgatas;

their pure wisdom is adorned with an aggregate of merit.
The five impurities of living beings are rendered free from pollution;
together we bear witness to the pure dharma body of the Tathāgata.

ga kon kanboku sho nyorai 我今灌沐諸如来

jôchi shôgon kudokuju 浄智荘厳功徳聚
gojoku shujô rei riku 五濁衆生令離垢
dôshô nyorai jô hosshin 同証如来浄法身
_________________________________________________

Choose either one of the two preceding verses and write it on two placards. Hang placards on
beams {ryôjô 梁上} on left and right sides of buddha hall {butsuden 仏殿}. Placards should be
about 75 centimeters tall and 40 centimeters wide.

C. Ryôgon "Universal Transference of Merit" Placard {ryôgon fuekô hai 楞厳普回向牌} [448]
___________________________________________________________________

The assembly of monks {bikushu 比丘衆} present here, having chanted {fuju 諷誦} the Ryôgon Secret Dharani
{Ryôgon himitsu shu 楞厳祕密呪}, dedicates {ekô 回向} the merit to the dharma-protecting assembly {gohôshû
護法衆} of dragons and heavenly beings {ryûten 竜天}. May the earth spirit and monastery-protecting spirits
{doji garan 土地伽藍} engage in various holy creations {shôzô 聖造}; may beings in the three painful destinies
{sanzu 三途} and eight difficulties {hachinan 八難} all be separated from their sufferings; may the four
benefactors {shion 四恩} and three classes of existences {sannu 三有} be thoroughly steeped in blessings; may
the national borders {kokkai 国界} be peaceful and the armies disbanded {hei kakushô 兵革銷}; may the winds
be tamed, the rains favorable, and the people peaceful and happy; may the entire assembly {isshu 一衆} be
transformed by cultivation, its rare excellence progressing; may the earth spirit {doji 土地} immediately
transcend, without hindrance, all affairs; may the monastery be tranquil and cut off evils and anxieties; may
donors and believers take refuge and worship {danshin kisô 檀信帰嵩} and increase in happiness and wisdom.

347
 All buddhas throughout space and time; all honored ones, bodhisattvas, mahâsattvas; wisdom beyond wisdom,
mahâ-prajñâ-pâramitâ.
___________________________________________________________________

Write this on two placards. Hang placards on beams {ryôjô 梁上} on left and right sides of buddha
hall {butsuden 仏殿}. Placards should be about 90 centimeters tall and 45 centimeters wide. [When
written vertically in Chinese, right placard is written with first line on left and last line on right; left
placard is written with first line on right and last line on left. This mirror image effect cannot be
replicated in English.]

D. "Start of Spring" Talisman {risshun fu 立春符} [448]

_____________________________________________

Great Blessings at the Start of Spring {risshun daikichi 立春大吉}

_____________________________________________

E. "Guard Fires and Candles" Talisman {chinbô kashoku fu 鎮防火燭符} [448]

____________________________________

Guard Fires and Candles {chinbô kashoku 鎮防火燭}

____________________________________

Affix to a pillar at eaves overhanging entrance {kôhai 向拝} or in entranceway {genkan 玄関}, etc.
Write on paper about 30 centimeters tall and 8 centimeters wide. Seal of three treasures {sanbôin 三
宝印} should be stamped over words "Start of Spring" and "Guard."

F. Monk Registration Placards {sôseki hai 僧籍牌} [449]

__________________________________________________________________

Monk Registration for this Summer/Winter Retreat {kon ge/tô kessei sôseki 今夏／冬結制僧籍}
__________________________________________________________________

_______________________

<Name> West Hall {seidô 西堂}　

_______________________

_______________________

<Name> rear hall {godô 後堂}

_______________________

____________________
<Name> prior {tsûsu 都寺}
____________________

_____________

<Name> <office>
_____________

_____________

348
 <Name> <office>
_____________

_____________

<Name> <office>
_____________

___________________________________________
monastic community all recognized {gassan shicchi 合山悉知}
___________________________________________

G. Placards for Two Rows of Officers {ryôjo hai 両序牌} [449]

East Row {tôjo 東序}

_____________
Prior {tsûsu 都寺}
_____________

__________________
Comptroller {kansu 監寺}
___________________

________________________

Assistant Comptroller {fûsu 副寺}

________________________

_____________
Rector {ino 維那}
_____________

_____________
Chef {tenzo 典座}
_____________

_____________________
Labor Steward {shissui 直歳}
_____________________

West Row {seijo 西序}

_________________
Head Seat {shuso 首座}
_________________

________________
Secretary {shoki 書記}

349
 ________________

___________________

Canon Prefect {chizô 知蔵}

___________________

___________________
Guest Prefect {shika 知客}
___________________

____________________
Bath Prefect {chiyoku 知浴}
____________________

___________________
Hall Prefect {chiden 知殿}
___________________

H. Placards for Five Acolytes {go jisha hai 五侍者牌} [449]

___________________________
Robe-and-Bowl Acolyte {ehatsu 衣鉢}
___________________________

______________________
Secretary Acolyte {shojô 書状}
______________________

___________________________
Incense-Burning Acolyte {shôkô 燒香}
___________________________

____________________________
Guest-inviting Acolyte {shôkyaku 請客}
____________________________

_____________________
Meals Acolyte {tôyaku 湯薬}
_____________________

_____________________
Portrait Acolyte {jishin 侍真}
_____________________

Note 1: Monk registration placards {sôseki hai 僧籍牌}should be about 30 centimeters tall and 9
to 12 centimeters wide. Write in white on black placards {kokuhai 黒牌} or on paper and hang in

350
 common quarters {shuryô 衆寮}. Order of writing is based on monkish seniority {kairô 戒臘},
not on monastic office {shokui 職位} held. If placard for abbot {jûji 住持} is displayed, do not
write "Respectfully Announced {kinpaku 謹白} <Name>... etc."

Note 2: For occasional retreat {ichie kessei 一会結制}, write placards on paper as indicated above
and affix to beams {ryô 梁} in space in front of altar {roji 露地} in dharma hall {hattô 法堂}.
Dimensions should be about that of mid-sized thick ceremonial paper {chûbôsho 中奉書} or a
piece of starched paper {noriire 糊入}. Portrait acolyte {jishin 侍真} is not one of five acolytes
{go jisha 五侍者}, but placard is nevertheless affixed next next to those.

I. Placards for Ceremonial Procedures {hosshiki hai 法式牌}: Some Examples [450]

__________________

Convocation {jôdô 上堂}

__________________

________________________

Small Convocation {shôsan 小参}

________________________

______________

Prayers {kitô 祈禱}

______________

Placards should be about 70 centimeters tall and 40 centimeters wide.

In addition to preceding, various placards are written and hung at front door {zenmon 前門} of
monastery buildings {dendô 殿堂} where and when corresponding events are held. Those include
placards reading: Prayers {shukutô 祝禱}, Entering Room {nisshitsu 入室}, Sermon-Inviting
Incense {kokkô 告香}, Public Sermon {fusetsu 普説}, Seeking Instruction {shin'eki 請益},
Morning Convocation {sôsan 早参}, Evening Convocation {bansan 晩参}, Greeting Abbot {setsu
jûji 接住持}, Opening Sermon upon Installation of Abbot {shinsan kaidô hô 晋山開堂法},
Recitations {nenju 念誦}, Zazen {zazen 坐禅}, Release from Convocation {hôsan 放参}, Rounds
of Quarters {junryô 巡寮}, Reading of Common Quarters Rules {sendoku shingi 宣読箴規}, Sutra
Reading {kankin 看経}, Tea Service {tencha 点茶}, Greeting Portraits {gôshin 迎真}, Confession
{fusatsu 布薩}, Revolving of Great Perfection of Wisdom {ten daihannya 転大般若}, Offerings to
Arhats {rakan kuyô 羅漢供養}, Repentance Rites {senbô 懺法}, Great Food Offering {dai sejiki 大
施食}, Offerings {kuyô 供養}, Sponsored Meal {sesai 施斎}, Sponsored Side Dish {tensai 添菜},
Circumambulation {gyôdô 行道}, Sutra Chanting {fugin 諷経}, Tonsure {jôhatsu 浄髮}, All
Invited {fushin 普請}, Airing Out Sutras {shazô 晒蔵}, Lost and Found {shûi 拾遺}, Sending Off
Deceased (sôbô 送亡}, Auction {shôe 唱衣}, and so on.

J. Quarters Placards {ryô hai 寮牌}: Some Examples [450]

______________________________

Comptroller's Quarters {kansu ryô 監寺寮}

______________________________

_____________________________

351
 Head Seat's Quarters {shuso ryô 首座寮}
_____________________________

Placards should be about 60 centimeters tall and 15 centimeters wide. (Use wooden tablets
{mokusatsu 木札} or paper).

K. Various Quarters Sounding Boards {shoryô han 諸寮版}: Some Examples [451]
_____________________________________________

Informing the Great Assembly {haku daishu 白大衆}

The Matter of Birth and Death is Great

Impermanence is Swift
All Be Mindful of This
Take Care Not to Waste Time

shôjiji dai 生死事大

mujô jinsoku 無常迅速
kaku gi shôkaku 各宜醒覚
shin butsu hôitsu 慎勿放逸
_____________________________________________

wooden mallet {shumoku 撞木}

Sounding boards {han 版} are made of zelkova wood {keyaki 欅}, camphor wood {kusu 楠}, or
similar material. Their size should be appropriate to particular monastery layout {garan 伽藍}, but
typically they are about 30 centimeters tall, 45 centimeters wide, and 6 centimeters thick. Drill two
holes in top of board, insert a strong cord, and use that to hang board from a pillar. Attach a cord to
bottom of board in similar fashion. To hit board, grasp bottom cord in left hand, pull board so it is
suspended in mid-air, and strike it with wooden mallet {shumoku 撞木}. To make sound reverberate
well, back side of board is slightly hollowed out. (Bow with gassho {monjin 問訊} before and after
striking board).

L. Various Placards in Sangha Hall {sôdô shohai 僧堂諸牌} [451]

(1) Hall Monitor Placard {jikidô hai 直堂牌}: One Example

front
__________________________________

Alternating Hall Monitor {rinji jikidô 輪次直堂}

__________________________________

back
_______________________________

Go Around and Return to Beginning 周徧

Abbot of Monastery {jûsan 住山}, <Name>
_______________________________

Placard should be about 60 centimeters tall and 20 centimeters wide. For <Name>, write name of
current abbot {genjû 現住}.

(2) Small Placards {shôhai 小牌}: Some Examples

352
 ______________________

Official Business {kômu 公務}

______________________

______________________

Reporting Sick {kokubyô 告病}

______________________

In addition, have on hand placards for Nursing the Ill {kanbyô 看病}, Short Leave {shôka 小暇},
Duties Elsewhere {tagyô 他行}, Meditation Patrol {junkô 巡香}, and so on. Whenever circumstances
arise, stand appropriate placard on top of platform box {kanki 函櫃} to make clear reason for empty
place {kû i 空位}. Placards should be about 20 to 25 centimeters tall and 12 centimeters wide.

M. Various Placards in Bathhouse {yokushitsu shohai 浴室諸牌} [452]

(1) Bathing Order Placard {nyûyoku shiji hai 入浴資次牌}

___________________________________________________

Bathing Order {nyûyoku shiji 入浴資次}

First sequence on drum: reverend abbot {dôchô oshô 堂頭和尚}

Second sequence on drum: sangha hall assembly {sôdôshû 僧堂衆}
Third sequence on drum: staffs of various quarters {shoryôshu 諸寮衆}
Ending drum {sakku 殺鼓}, one sequence: bath prefect {chiyoku 知浴},
water manager {suijû 水頭}, etc.

Humbly inviting the entire assembly {fukushin shushitsu 伏請衆悉}

Respectfully Announced {kinpaku 謹白}

by Monk {biku 比丘} / Nun {bikuni 比丘尼} <Name>,
Bath Prefect {chiyoku 知浴}
____________________________________________________

Write on black lacquered board {nuri ita 塗板}; hang in bathhouse {yokushitsu 浴室}. Placard should
be about 45 centimeters tall and 1 meter wide.

(2) Small Boards Inside Bath {yokujô nai shôhan 浴場内小版}: Some Examples
________________________

Sounding of Board {meihan 鳴版}

One blow: add hot water

Two blows: add cold water
Three blows: stop now

Take these as standards

________________________

Hang near bath tub. Size is discretionary.

___________________________________________________

Upon bathing the body,

I pray that all living beings

353
 may be without impurities in body and mind,
pure and shining within and without.

mokuyoku shintai 沐浴身体

tôgan shujô 当願衆生
shinjin muku 身心無垢
naigai kôketsu 内外光潔
___________________________________________________

Hang in bathhouse {yokushitsu 浴室}. When making three prostrations {sanpai 三拝}, silently intone
{mokuju 黙誦} preceding verse {ge 偈}.

(3) Various Placards for Opening Bath {kaiyoku shohai 開浴諸牌}

______________________

Opening Bath {kaiyoku 開浴}

______________________

______________________

Occasional Bath {rinkan 淋汗}

______________________

______________________

Sponsored Bath {seyoku 施浴}

______________________

Whenever these take place, hang corresponding placard at entrance to bathhouse {yokushitsu 浴室}.
Placards should be about 45 centimeters tall and 12 centimeters wide.

N. Bell-Ringing Verse {Meishô no ge 鳴鐘偈} [453]

(Display in bell tower {shôrô 鐘楼})

May living beings of the dharma realms,

suffocating and mired in bitterness,
in the three painful destinies and eight difficulties,
hear the sound and awaken to the way.

sanzu hachinan 三途八難

sokku jôsan 息苦停酸
hokkai shujô 法界衆生
monshô godô 聞声悟道

O. Face-Washing Verse {Senmen no ge 洗面偈} [453]

(Write out following verses {ge 偈} from "Pure Practice" Chapter of the Flower Garland Sutra
{Kegonkyô jôgyôbon 華厳経浄行品} and hang or paste them at washstand {senmenka 洗面架}).

(when picking up tooth stick)

Upon grasping the tooth stick,

I pray that all living beings
may attain the true dharma in their mind,
and naturally be pure and clean.

shujû yôji 手執楊枝

tôgan shujô 当願衆生

354
 shin toku shôbô 心得正法
jinen shôjô 自然清浄

(when using tooth stick)

Upon chewing the tooth stick at daybreak,

I pray that all living beings
may be able to restrain their teeth
and bite off all mental afflictions.

shin shaku yôji 晨嚼楊枝

tôgan shujô 当願衆生
toku chôbuku ge 得調伏牙
zeisho bonnô 噬諸煩悩

(when rinsing mouth)

Upon rinsing out the mouth and teeth,

I pray that all living beings
may approach the pure dharma gate
and finally attain liberation.

sôsô kushi 澡漱口歯

tôgan shujô 当願衆生
kôjô hômon 向浄法門
kugyô gedatsu 究竟解脱

(when washing face)

Upon washing the face with water,

I pray that all living beings
may gain the pure dharma gate
and forever be without defilement.

i sui senmen 以水洗面

tôgan shujô 当願衆生
toku jô hômon 得浄法門
yô mu kuzen 永無垢染

P. Meal Verses {shokuji no ge 食事偈} [453]

(Post following verses {ge 偈} from "Pure Practice" Chapter of the Flower Garland Sutra
{Kegonkyô jôgyôbon 華厳経浄行品} in place where informal meals {ryaku handai 略飯台}, etc.,
are held, and chant them before and after eating).

(Verse Before Eating {Shokuzen no ge 食前の偈)

As we are about to eat and drink,

we pray that all living beings
may take the bliss of meditation as food
and be filled with the joy of dharma.

nyaku onjiki ji 若飮食時

tôgan shujô 当願衆生
zen'etsu i jiki 禅悦為食
hôki jûman 法喜充満

(Verse After Eating {Shokugo no ge 食後の偈)

Having finished eating this meal,

we pray that all living beings
shall be replete in virtue and practice
and attain the ten powers of a buddha.

355
 hanjiki ikotsu 飯食已訖
tôgan shujô 当願衆生
tokugyô jûyô 徳行充盈
jô jisshuriki 成十種力

P. Purification Verses {senjô no ge 洗浄偈} [453]

(Post following verses {ge 偈} from "Pure Practice" Chapter of the Flower Garland Sutra
{Kegonkyô jôgyôbon 華厳経浄行品} in toilet {tôsu 東司}).

(when in lavatory {shishitsu 厠室})　

Doing what is needed to relieve myself,

I pray that all living beings
may get rid of filth and pollution
and be without lewdness, anger, and stupidity.

sayû benri 左右便利

tôgan shujô 当願衆生
kenjo eo 蠲除穢汚
mu innuchi 無婬怒痴

(when about to use water)　

Having finished, going for water,

I pray that all living beings
may approach the supreme way
and attain the supramundane dharma.

ini jusui 已而就水

tôgan shujô 当願衆生
kô mujô dô 向無上道
toku shusse hô 得出世法

(when using water)

Using water to wash away filth,

I pray that all living beings
may be fully equipped with perfect patience
and be in the end without impurities.

i sui dekie 以水滌穢

tôgan shujô 当願衆生
gusoku jônin 具足浄忍
hikkyô muku 畢竟無垢

(when washing hands)

Using water to wash away filth,

I pray that all living beings
may obtain marvelous dexterity　
to receive and maintain the buddha dharma.

i sui kanshô 以水盥掌

tôgan shujô 当願衆生
toku jômyôshu 得上妙手
juji buppô 受持仏法

3. Banners {hata 幡}

A. Ceremony of Installing an Abbot {shinsan shiki 晋山式}

356
 Brocaded Banners {nishikibata 錦幡} [454]
(four banners)

Four brocaded banners {nishikibata shiryû 錦幡四流} are erected for ceremony of installing an
abbot {shinsan shiki 晋山式}(these are usually colored banners {irobata 彩幡}, made of green
{shô 青}, yellow {ô 黄}, red {shaku 赤}, white {byaku 白}, and black {koku 黒} cloth). Attach
them to bamboo poles {takezao 竹棹} and raise them high to stream out in the wind. On each of
four banners, write one phrase {ku 句} of following verse:

The Vast Merit of All Buddha Tathâgatas is

Among All Things Auspicious, Greatest and Unsurpassed
The Various Buddhas All Come and Enter into this Place
So this Ground is the Most Auspicious

shobutsu nyorai daikudoku 諸仏如来大功徳

sho kichijô chû saimujô 諸吉祥中最無上
shobutsuku rai nyû zesho 諸仏倶来入是処
zeko shichi sai kichijô 是故此地最吉祥

B. Food-Offering Ceremony {sejikie 施食会}

Large Banners {ôbata 大幡} [454]

(two white banners)

On each of two banners, write one phrase {ku 句} of following dharani:

on mani baji rei un 唵麽抳嚩日哩吽

on mani darei un batta 唵麽抳駄哩泮吒

"Five Tathâgatas" Banners {go'nyoraibata 五如来幡} [454]

(Banners are five-colored {goshiki 五色}: green {shô 青}, yellow {ô 黄}, red {shaku 赤}, white
{byaku 白}, and black {koku 黒}. There are five banners, one for each tathâgata.)

Homage to Tathâgata Abundant Treasures [Prabhûtaratna]

Homage to Tathâgata Wondrously Hued Body [Akṣobha]
Homage to Tathâgata Ambrosia King [Amitâbha]
Homage to Tathâgata Expansive Body [Mahâvairocana]
Homage to Tathâgata Freedom From Fear [Shakyamuni]

namu tahô nyorai 南無多宝如来

namu myôshikishin nyorai 南無妙色身如来
namu kanroô nyorai 南無甘露王如来
namu kôbakushin nyorai 南無広博身如来
namu rifui nyorai 南無離怖畏如来

"Four Deva Kings" Banners {shitennôbata 四天王幡} [455]

(four white banners {shirohata shiryû 白幡四流})

Deva King Dhṛtarâṣṭra, of the East

Deva King Virûpâkṣa, of the West
Deva King Virûdhaka, of the South
Deva King Vaiśravaṇa, of the North

tôhô jikoku tennô 東方持國天王

saihô kômoku tennô 西方広目天王
nanpô zôchô tennô 南方増長天王
hoppô tamon tennô 北方多聞天王

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 Small Banners {kobata 小幡} [455]
(Twenty-five five-colored {goshiki 五色} banners; write one line of following verse on each.)

We in this Assembly {ze sho shutô 是諸衆等}

Aspire to Serve {hosshin buji 発心奉持}
A Single Vessel of Pure Food {ikki jôjiki 一器浄食}
Giving it in the Ten Directions {fuse jippô 布施十方}
Exhaustively Throughout Space {gûjin kokû 窮尽虚空},
Extending to All Dharma Realms {shûhen hokkai 周遍法界}
In Lands as Numerous as Specks of Dust {mijin secchû 微塵刹中}
Wherever there are Countries {shou kokudo 所有国土}
To All Hungry Ghosts {issai gaki 一切餓鬼}
And to All the Good and Evil Spirits {sho kijin tô 諸鬼神等},
Long Deceased and Far Away {senmô kuon 先亡久遠}
Who are Lords of Mountains, Rivers, and Soil {sansenchishu 山川地主}
As well as the Vast Wilderness {naishi kôya 乃至曠野}
Inviting You to Come and Gather Here {shô raishû shi 請来集此},
We now Take Pity {ga kon himin 我今悲愍}
And Universally Give You Food {fuse nyo jiki 普施汝食}.
We Pray that Each and Every One of You {gan nyo kaku kaku 願汝各各}
May Receive this Food of Ours {ju ga shijiki 受我此食}
And Offer it In Turn {tenshô kuyô 転将供養}
Throughout the Entire Universe {jin kokûkai 尽虚空界}
To All Buddhas and Noble Ones {shobutsu gyûshô 諸仏及聖}
And to All Sentient Beings {issai ujô 一切有情}
May You and All Sentient Beings {nyo yo ujô 汝与有情}
All Eat Your Fill {fukai bôman 普皆飽満}
And be Quickly Enabled to Attain Buddhahood {shittoku jôbutsu 疾得成仏}

Appendix: It is not necessary to make single red banner {sekiban 赤幡} reading "Great Red-
Faced King of Ghosts" {shômen daikiô 焦面大鬼王} or likeness banner {shinban 真幡}.

C. Funeral Rites {sôgi 喪儀}

Banners for Funeral of a Venerable Monk {sonshuku sôgibata 尊宿喪儀幡} [456]

For how to write various banners for funeral of a venerable monk {sonshuku sôgi 尊宿喪儀}, see
Part Two, "Occasional Observances" {rinji gyôji 臨時行持}, Chapter Six, "Procedures for
Funerals" sôgi hô 喪儀法}, Section One: "Procedure for Funeral of a Venerable Monk"
{sonshuku sôgi hô 尊宿喪儀法}.

Banners for Funeral of a Deceased Monk {bôsô sôgibata 亡僧喪儀幡}

Four White Banners {shirohata shiryû 白幡四流} [456]

(paper is acceptable)

All things are Impermanent

Arising and Extinction Are Extinguished
Whatever Arises Must Pass Away
Nirvana is Ease

shogyô mujô 諸行無常

shômetsu metsui 生滅滅已
zeshô meppô 是生滅法
jakumetsu i raku 寂滅為楽

Heavenly Canopy {tengai 天蓋} [456]

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 (four small white banners {shô shirohata shiryû 小白幡四流}

All Existences Regarded as "Things"

Are Like Apparitions in a Dream, Like Bubbling Froth
Like the Morning Dew, or Flashes of Lightning
Regarding Them, Construe Them in This Way

issai u i hô 一切有為法
nyo mugen hôyô 如夢幻泡影
nyo ro yaku nyo den 如露亦如電
ô sa nyo ze kan 應作如是觀

Coffin {gan 龕} [456]

(four small white banners {shô shirohata shiryû 小白幡四流}

From Delusion, Walled Cities of the Triple World

From Awakening, Empty Space in all Ten Directions
From the Start, There is No East or West
Where Could There Be North or South?

mei ko sangai jô 迷故三界城

go ko jippô kû 悟故十方空
honrai mu tôsai 本来無東西
ga sho u nanboku 何処有南北

Six Destinies {rokudô 六道} [456]

Write names of six Jizô {roku jizô 六地蔵}, or simply write, "Homage to the Bodhisattva Prayer
King, savior of beings in all six destinies" {namu rokudô nôke jizô gannô bosatsu 南無六道能化
願王菩薩}. Arrange banners alongside path and place six candles {rôsoku 蠟燭} as offerings
{kuyô 供養}. The six Jizô are:

(1) Dharma Nature Earth-Store King Bodhisattva {hosshô jizô ô bosatsu 法性地蔵王菩薩}
(2) Dharani Earth-Store King Bodhisattva {darani jizô ô bosatsu 陀羅尼地蔵王菩薩}
(3) Treasure Mound Earth-Store King Bodhisattva {hôryô jizô ô bosatsu 宝陵地蔵王菩薩}
(4) Dharma Seal Earth-Store King Bodhisattva {hôin jizô ô bosatsu 法印地蔵王菩薩}
(5) Cockscomb Earth-Store King Bodhisattva {keito jizô ô bosatsu 鶏兜地蔵王菩薩}
(6) Earth-Holding Earth-Store King Bodhisattva {jiji jizô ô bosatsu 地持地蔵王菩薩}

Banners for Funeral of a Householder {zaike sôgibata 在家喪儀幡} [457]

See "Banners for Funeral of a Deceased Monk" {bôsô sôgibata 亡僧喪儀幡} above.

Section Eighteen: How to Write Mortuary Tablets and Stupa Boards {ihai, tôba shohô 位牌・塔
婆書法}

1. Mortuary Tablets {ihai 位牌} [457]

A. For death {senge 遷化} of venerable monks {sonshuku 尊宿}, use a new mortuary tablet {shin
ihai 新位牌} of white wood {shiragi 白木} and write following on it:

Spirit Location {shin i 真位} of

Most Reverend {daioshô 大和尚} <Name>
This Monastery's {tôzan 当山} Abbot in the <ordinal number> Generation
Newly Entered Final Nirvana {shinpatsunehan 新般涅槃}

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If he/she has a place of previous abbacy {zenjûchi 前住地}, write it following "This Monastery's
Abbot in the <ordinal number> Generation." If he/she was a "Monastery Reviver" {chûkô 中興} or
"Monastery Enhancer" {jûkô 重興}, add those words to deceased abbot's title. On back of tablet,
write:

Manifested Nirvana {jijaku 示寂} on <day>, <month>, <year>

B. For deceased monks {bôsô 亡僧}, write following:

Departed Spirit {hon i 品位} of

Reverend {oshô 和尚} <Name> / Monk {zagen 座元} <Name> / Trainee {jôza 上座} <Name>
Newly Entered Complete Quiescence {shin enjaku 新円寂}

Instead of "Newly Entered Complete Quiescence" {shin enjaku 新円寂}, some people write "Newly
Entered True Quiescence" {shin shinjaku 新真寂}, "Newly Returned to Quiescence" {shin kijaku 新
帰寂}, "Newly Entered Quiescence" {shin nyûjaku 新入寂}, "Newly Manifested Nirvana" {shin
jijaku 新示寂}, "Newly Entered Nirvana" {shin jakumetsu 新寂滅}, or "Newly Passed to
Quiescence" {shin senjaku 新遷寂}. However, "Newly Entered Complete Quiescence" {shin enjaku
新円寂} is ordinarily used ("complete quiescence" {enjaku 円寂} is a translation of "nirvana" {nehan
涅槃}, so this is synonomous with "newly entered final nirvana" {shinpatsunehan 新般涅槃}, but it
is customary to use "newly entered complete quiescence" {shin enjaku 新円寂} for deceased monks).
On back of tablet, write:

Returned to Quiescence {kijaku 帰寂} on <day>, <month>, <year>

C. For householders {zaike 在家}, following is usually written:

Spirit place {rei i 霊位} of

Layman {koji 居士} / Laywoman {daishi 大姉} <Name>
Newly Returned to the Source {shin kigen 新帰元}

Instead of "Newly Returned to the Source" {shin kigen 新帰元}, it is acceptable to write "Newly
Returned to Truth" {shin kishin 新帰真}, "Newly Deceased" {shin mokko 新物故}, "Newly
Departed" {shin kiko 新帰去}, "Newly Returned to the Source" {shin genpon 新還本}, or "Newly
Passed Away" {shin junko 新順去}. In case of young children, write something like:

Spirit place {rei i 霊位} of

Boy {dôji 童子} / Girl {dô'nyo 童女} <Name>
Recently Died Young {shin sôsei 新早世}

If cloister name {ingô 院号} or cloister and hall names {indengô 院殿号} are to be written, following
titles may be used: layman {koji 居士}, laywoman {daishi 大姉}, male believer {shinji 信士}, female
believer {shinnyo 信女}, great practicing Zen layman {dai zenjô mon 大禅定門}, great practicing Zen
laywoman {dai zenjô ni 大禅定尼}, practicing Zen layman {zenjô mon 禅定門}, practicing Zen
laywoman {zenjô ni 禅定尼} (or householding Zen nun {zenni 禅尼}), or trainee monk {jôza 上座}.
For children, following titles may be used, depending on age of deceased: good boy {zen dôji 善童
子}, good girl {zen dô'nyo 善童女}, boy {dôji 童子}, girl {dô'nyo 童女}, infant boy {gaiji 孩子},
infant girl {gainyo 孩女}, newborn boy {eiji 嬰子}, newborn girl {einyo 嬰女}, or fetus {suiji 水子},
etc.
It is not permissible to use offensive titles in connection with dharma and precept names
{hôkaimyô 法戒名}.
If mortuary tablet is not for someone newly deceased {shinmô 新亡}, write word "emptiness"
{kû 空} in place of phrase "newly returned to the source" {shin kigen 新帰元}; leave a blank space

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following dharma name {hômyô 法名} and then write words "spirit place" {rei i 霊位} or "resting
place" {i 位}.

2. Stupa Boards {tôba 塔婆} [459]

A. Bardo Stupa Board {chûin tôba 中陰塔婆}

In case of venerable monk {sonshuku 尊宿} write something like:

Offered {bui 奉為} to this monastery's {tôzan 当山} abbot in the <ordinal number> generation, Most Reverend
{daioshô 大和尚} <name>, for his/her <whatever> memorial {ki 忌}, that it may increase the honor {zôsô 増崇}
of his/her posthumous name {hon i 品位}.

In case of householders {zaike 在家}, write as follows, beginning with lotus-opening memorial
{kairen ki 開蓮忌} and extending through seventh seven days {nana nanuka 七七日} memorial:

For lotus-opening memorial {kairen ki 開蓮忌}

Peaceful blessings stupa {meifuku tô 冥福塔} for lotus-opening memorial of Layman {koji 居士} <name>. The
sutra says, "Through one recital of 'Homage to Buddha' {namu butsu 南無仏}, everyone has already attained the
buddha way {jô butsudô 成仏道}."

For first seven days {sho nanuka 初七日}

Offerings stupa {kuyô tô 供養塔} for initial prayers memorial {shogan ki 初願忌} of Layman {koji 居士}
<name>. Homage to Tathâgata Jewel Victory {namu hôshin nyorai 南無宝勝如来}.　

For second seven days {futa nanuka 二七日}

Merit transfer stupa {ekô tô 回向塔} for fragrance memorial {ihô ki 以芳忌} of Layman {koji 居士} <name>.
Homage to Tathâgata Abundant Treasures [Prabhûtaratna] {namu tahô nyorai 南無多宝如来}.

For third seven days {mi nanuka 三七日}

Adornment stupa {shôgon tô 荘厳塔} for water-sprinkling memorial {shasui ki 洒水忌} of Layman {koji 居士}
<name>. Homage to Tathâgata Wondrously Hued Body [Akṣobha] {namu myôshikishin nyorai 南無妙色身如来}.

For fourth seven days {yo nanuka 四七日}

Blessing-sending stupa {tsuifuku tô 追福塔} for ？？memorial {akyô ki 阿経忌} of Layman

{koji 居士} <name>. Homage to Tathâgata Expansive Body [Mahâvairocana] {namu
kôbakushin nyorai 南無広博身如来}.　阿經忌　ZGD 4a

For fifth seven days {itsu nanuka 五七日}

Spirit offering stupa {shingu tô 神供塔} for lesser preparation memorial {shôren ki 小練忌} of Layman {koji 居
士} <name>. Homage to Tathâgata Freedom From Fear [Shakyamuni] {namu rifui nyorai 南無離怖畏如来}.

For sixth seven days {mu nanuka 六七日}

Virtue-requiting stupa {hôtoku tô 報徳塔} for ？？memorial {dankô ki 檀弘忌} of Layman

{koji 居士} <name>. Homage to Tathâgata Ambrosia King [Amitâbha] {namu kanroô nyorai
南無甘露王如来}.　檀弘忌 ZGD836b

For seventh seven days {nana nanuka 七七日}

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 Awakening stupa {bodai tô 菩提塔} for greater preparation memorial {dairen ki 大練忌} of Layman {koji 居士}
<name>. Homage to Tathâgata Amida [Amitâbha] {namu amida nyorai 南無阿弥陀如来}.

On back of stupa board write a phrase or two selected at one's own discretion from sutras or Zen
ancestral records {soroku 祖録). For example:
If you wholeheartedly wish to see Buddha, do not begrudge your own bodily existence {isshin yoku kenbutsu, bu
jiseki shinmyo 一心欲見仏、不自惜身命}

Kannon's wonderful wisdom power can relieve the sufferings of the world {Kannon myô chiriki nôkyû sekken ku 観
音妙智力 能救世間苦}

In a single night a blossom opens and the world is fragrant {ichiya gekai sekai kô 一夜華開世界香}

The single disk of the bright moon illuminates the mind in meditative concentration {ichirin meigetsu shô zenshin
一輪明月照禅心}

The moon penetrates deeply into the depths, but in the water there is no trace of it {getsu sentan tei sui mukon 月穿
潭底水無痕}

On both front and back of stupa board, add or subtract phrases as needed to fit the length of the board.
If it is about 90 centimeters long, write:

The sûtra says, "If one enters deeply into meditative concentration, one can see the buddhas of the ten directions."
Extending offerings for the <whatever> memorial of layman <name>" {kyô etsu, "shinnyû zentei ken jippô butsu."
i nan koji naninani ki shin kuyô 経曰『深入禅定見十方仏』為何居士何々忌伸供養}

Or, simply write:

Extending offerings for the <whatever> memorial of layman <name> {i nan koji naninani ki shin kuyô 為何居士
何々忌伸供養}

If stupa board is 150 to 180 centimeters long, it is also good to write a heading, such as:

Wisdom like a great perfect mirror {daienkyô chi 大円鏡智}. The sûtra says, "If one enters deeply into meditative
concentration... etc.

Wisdom of equanimity {byôdôshô chi 平等性智}. The sûtra says, "If one enters deeply into meditative
concentration... etc.

Earth, water, fire, wind, space {chi sui ka fû kû 地水火風空}. The sûtra says, "If one enters deeply into meditative
concentration... etc.

(There are stupa boards written in Sanskrit letters {bonji 梵字}, but those are not used in the Sôtô
school {shûmon 宗門} tradition.) It is permissible to write "first seven days memorial" {sho nanuka ki
初七日忌} instead of "initial prayers memorial" {shogan ki 初願忌}; "second seven days memorial"
{futa nanuka ki 二七日忌} instead of "fragrance memorial" {ihô ki 以芳忌}; and so on.

B. Seven Stupa Boards {shichihon tôba 七本塔婆} [460]

On top stupa board in stack of seven, write "initial prayers memorial" {shogan ki 初願忌}; continue
writing in order of memorials, so that seventh board in stack reads "greater preparation memorial"
{dairen ki 大練忌}. These stupa boards are especially short, so phrases written on them should be
kept simple.

C. Annual Memorial Stupa Boards {nenki tôba 年忌塔婆}

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Stupa boards for hundredth day memorial, first anniversary memorial {isshû ki 一周忌}, third
anniversary memorial (sankai ki 三回忌}, etc., are written using preceding as models. Hundredth day
memorial may also be called "final weeping" memorial {sokkoku ki 卒哭忌}; first anniversary
memorial may also be called "lesser auspicious" memorial {shôjô ki 小祥忌}; third anniversary
memorial may also be called "greater auspicious memorial" {daijô ki 大祥忌}; seventh anniversary
memorial {shichikai ki 七回忌} may also be called "extensive rest" memorial {kyûkô ki 休広忌};
thirteenth anniversary memorial {jûsankai ki 十三回忌} may also be called "name-calling" memorial
{shômyô ki 称名忌}; seventeenth anniversary memorial {jûshichikai ki 十七回忌} may also be called
"compassionate insight" memorial {jimyô ki 慈明忌}; twenty-third anniversary memorial {nijûsankai
ki 二十三回忌} may also be called "contemplation of reality" memorial {shijitsu ki 思実忌}; twenty-
fifth anniversary memorial {nijûgokai ki 二十五回忌} may also be called "great being" memorial
{daishi ki 大士忌}; thirty-third anniversary memorial {sanjûsankai ki 三十三回忌} may also be
called "purification of the innate" memorial {shôjô honnen ki 清浄本然忌}; and fiftieth anniversary
memorial (gojûkai ki 五十回忌} may also be called "full circle" memorial {aen ki 阿円忌}. In some
regions of Japan, what comes after twenty-third anniversary memorial is a twenty-seventh anniversary
memorial {nijûshichikai ki 二十七回忌}, and what comes after thirty-third anniversary memorial is a
thirty-seventh anniversary memorial {sanjûshichikai ki 三十七回忌}. Following fiftieth anniversary,
memorials are performed every fifty years.
What is written after "such-and-such memorial" also depends on length of stupa board. If there
is a lot of blank space, write something like "stupa adorning the land of recompense" {shôgon hôchi
kôken 荘厳報地高顕}, "stupa for peaceful blessings and assistance" {meifuku shijo tô 冥福資助塔},
"stupa for assisting the awakened spirit"{shijo kakurei tô 資助覚霊塔}, or "stupa to assist the
awakened spirit and adorn the land of recompense" {shijo kakurei shôgon hôchi no mono nari 資助覚
霊荘厳報地者也}. If stupa board is short and there is not much blank space, something short will
suffice, such as "offerings stupa" {kuyô tô 供養塔}, "merit-transfer stupa" {ekô tô 回向塔},
"awakening stupa" {bodai tô 菩提塔}, "benefits-bestowing stupa" {tsuizen tô 追善塔}, or "blessings-
providing stupa" {shifuku tô 資福塔}.

D. Rectangular Stupa Post {kaku tôba 角塔婆}

In case of rectangular stupa post {kaku tôba 角塔婆}, write names of four wisdoms {shichi 四智},
one to a side, with " wisdom like great perfect mirror" {daienkyô chi 大円鏡智} on front side. When
setting up post in front of dharma hall {hattô 法堂}, arrange front side of post so it faces in same
direction as front of hall.

Front side: "wisdom like great perfect mirror" {daienkyô chi 大円鏡智}. Below this write dharma
name {hômyô 法名}, etc.,

Right side: "wisdom of equanimity" {byôdôshô chi 平等性智}. Below this write "the sutra says,"
followed by verse {gemon 偈文} from a sutra {kyôten 経典}.

Left Side: "wisdom that guides proper action" {jôshosa chi 成所作智}. Below this write "the
inscription says," followed by saying of ancestral teacher {sogo 祖語}.

Back Side: "wisdom of marvelous observation" {myôkansatsu chi 妙観察智}. Below this write date
on which stupa post was erected and name of person who erected it.

END of GJKH

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