Ango

Our late master, the Ancient Buddha of Tiantong, during a small gathering at the summer retreat, said: "On level ground, a heap of bones rises; in empty space, a hollow is carved. Suddenly piercing through the two barriers, he lifts away the black lacquer bucket." Since this is so, even having obtained the handle of the barrier, one still cannot avoid eating meals, stretching out legs, and sleeping—here for thirty years. Precisely because it is like this, all preparations are made without leisure. Among these preparations is the ninety-day summer retreat. This is the very crown and face of all buddhas and ancestors. It has intimately reached the skin, flesh, bones, and marrow.

Taking up the eye and crown of the buddhas and ancestors, they make it the sun and moon of the ninety days. The single sheet of the retreat is itself called the very buddhas and ancestors. The beginning and end of the retreat are the buddhas and ancestors. Beyond this, there is not an inch of earth, no great ground. One segment of the summer retreat is neither new nor old, neither coming nor going. Its measure is the measure of a fist; its mark is the mark of the handle.

Yet, because of entering the retreat, empty space is stuffed full—there is no leftover in the ten directions. Because of leaving the retreat, the entire earth is split open—there is not a speck of soil left. Therefore, the kōan of entering the retreat manifests—it resembles entering. The basket of leaving the retreat is smashed—it resembles leaving. Though it is like this, each and every intimate face is only obstructed by entering and leaving. For ten thousand miles, not a blade of grass—still, return to me the ninety days' meal money.

Huangbo Sixin the monk said, “This mountain monk has been on pilgrimage for over thirty years, taking ninety days as one summer retreat. Not a single day may be added, not a single day may be subtracted.” Thus, what the pilgrimage eye of over thirty years has barely seen through is precisely the ninety-day summer retreat. Even if one tries to add a day, the ninety days return and one must attend at the head of the assembly. Even if one tries to subtract a day, the ninety days return and one attends at the head of the assembly. One cannot leap free from the cave of ninety days. This leaping free is merely using the cave of ninety days as hands and feet to leap and jump.

Though “ninety days as one summer” is the provision within my own sack, it is not something the buddhas and ancestors originated themselves; it has been authentically transmitted from buddha to buddha, ancestor to ancestor, down to this day. Therefore, encountering the summer retreat is encountering all buddhas and ancestors. Encountering the summer retreat is seeing buddha and seeing ancestor. The summer retreat has long been making buddhas and ancestors.

This “ninety days as one summer”—though its measure of time may be the measure of the crown of the head—is not merely one kalpa or ten kalpas, nor is it merely hundreds, thousands, or immeasurable kalpas. Other times are made use of by hundreds, thousands, immeasurable, and other kalpas; but because the ninety days make use of hundreds, thousands, immeasurable, and other kalpas, even if immeasurable kalpas encounter the ninety days and see buddha, the ninety days are not necessarily bound to kalpas. Therefore, you should study: “ninety days as one summer” is precisely the measure of the eye. Those whose body and mind dwell peacefully are also like this.

Though there is a source and a cause for making use of the lively, vibrant place of the summer retreat and leaping free from the lively, vibrant place of the summer retreat, it does not come from another place or time, nor does it arise from the present place and time. If you grasp the source, the ninety days arrive instantly; if you grope for the cause, the ninety days arrive instantly. Though ordinary beings and sages take it as their dwelling and as their life-root, it far transcends the realm of ordinary beings and sages.

It is not within the reach of thinking and discrimination, nor within the reach of non-thinking and discrimination; it is not merely beyond thinking and non-thinking.

The monastic regulations state: "If a traveling monk wishes to settle in a place for the summer retreat, he must hang his traveling gear [and lodge there] half a month beforehand. What is valued is that the serving of tea and broth, and the human interactions, should not be rushed." The so-called "half a month beforehand" refers to the latter half of the third month. Therefore, one should arrive and lodge within the third month. Once the first day of the fourth month begins, a bhikṣu monk does not wander about. The hospitality quarters of various places and the temporary lodgings of various temples all lock their gates.

Therefore, from the first day of the fourth month, cloud-robed monks dwell peacefully in monasteries and temples, lodging within the hermitages. There is also the precedent of dwelling peacefully in the homes of lay devotees. This is the practice of the Buddhas and Ancestors; one should revere the ancient ways and practice accordingly. Fists and nostrils—each and every one—secure the monastery gates and lodge in the place of peaceful dwelling. Regarding this, some heretics say: "The Mahāyāna viewpoint is surely the essential pivot.

The summer retreat is a Śrāvaka practice; one should not rigidly adhere to it." Those who speak in such a way have never seen or heard the Buddha Dharma. Anuttarā-samyak-saṃbodhi is precisely this ninety-day peaceful dwelling, this summer sitting. Even if there are ultimate distinctions between Mahāyāna and Hīnayāna, they are the branches, leaves, flowers, and fruits of the ninety-day peaceful dwelling.

Though the practice begins after the morning gruel on the third day of the fourth month, the hall manager beforehand, from the first day of the fourth month, prepares the seniority roster. Already after the morning gruel on the third day of the fourth month, the seniority plaque is hung in front of the monks' hall. It is hung outside the window of the lower section of the front gate. The windows of the hall all have latticework. It is hung after the morning gruel, and after the bell signaling the end of the meditation session, it is taken down. It is hung from the third day until the fifth day. The time for taking it down and the time for hanging it are the same.

There is a fixed manner for hanging that roster. Regardless of whether one is an administrative officer or a senior officer, it is hung according to seniority. In various places, if one has served as a senior officer or administrative officer, each is listed as chief seat or supervisor. Among those who have held several offices, the highest office held among them should be listed.

If one has ever served as abbot, it is listed as "So-and-so, West Hall." Even if one has served as abbot of a small temple, if one is not known among the community of monks, it is often not listed and not mentioned. If within the teacher's assembly, those who are "West Hall" lack the formal status of West Hall. There is also the example of listing as "So-and-so, senior seat." Mostly, those who rest in the quarters of the robe and bowl attendant are of distinguished precedent. Furthermore, appointing one as robe and bowl attendant, or as incense attendant, is an old precedent. How much more so for the remaining offices—all follow the teacher's instruction.

Even if a disciple from elsewhere has served as abbot of a small temple, in a large monastery, it is still customary and a fine tradition to invite him as chief seat, secretary, rector, supervisor, and so on. To mention having held a minor office in a small temple is laughed at in the monastic community. A good person, even if having served as abbot, still does not list and mention a small temple. Such is the manner of the roster.

In a certain country, in a certain province, at a certain mountain, at a certain temple, the ocean assembly for this summer's retreat is as follows, with seniority in ordination years listed hereafter. In the Hall of the Venerable Kaundinya, the Abbot: [Name], with the ordination year of Hōgen. The Senior Monk: [Name]. The Keeper of the Sutras: [Name]. The Senior Monk: [Name]. The Senior Monk: [Name], with the ordination year of Hōji. The West Hall Monk: [Name]. The Precentor (Ino): [Name]. The Head Monk (Shuso): [Name]. The Guest Prefect (Shika): [Name]. The Senior Monk: [Name]. The Bath Master: [Name], with the ordination year of Kenryaku. The Work Leader (Jisha): [Name].

The Attendant (Jisha): [Name]. The Head Monk (Shuso): [Name]. The Head Monk (Shuso): [Name]. The Alms Gatherer (Kotsu): [Name]. The Senior Monk: [Name]. The Tenzo (Cook): [Name]. The Hall Chief (Dōshu): [Name], with the ordination year of Kenryaku 3. The Scribe (Shoki): [Name]. The Senior Monk: [Name]. The West Hall Monk: [Name]. The Head Monk (Shuso): [Name]. The Senior Monk: [Name]. The Senior Monk: [Name]. The above is respectfully presented.

If there are any errors or mistakes, each is requested to give instruction. Respectfully submitted. On the third day of the fourth month of a certain year, the Hall Steward (Dōji), Bhikshu [Name], respectfully submits this document. It is written thus. It is written on white paper. It is written in standard script; cursive or clerical scripts are not used. For posting it, a cloth cord about the thickness of two grains of rice is attached to the top of the paper placard, and it is posted thus. It is, for example, like hanging a straight scroll over a doorway. It was put up and taken down at the conclusion of the evening gathering on the fifth day of the fourth month.

The eighth day of the fourth month is the Buddha's Birthday Ceremony. On the thirteenth day of the fourth month, after the midday meal, the monks of the common quarters, in accordance with their own quarters, prepare tea, make offerings, and chant sutras. The quarter master performs the duties. The heating of water and burning of incense are all carried out by the quarter master. The quarter master has his seat arranged in the inner hall of the common quarters. The head seat of the quarters is arranged to the left of the holy monk of the quarters. However, it is the quarter master who comes forth to perform the incense-burning ritual.

The head seat, the administrative officers, and others do not attend this sutra chanting. Only the monks of the respective quarters perform it. The precentor, beforehand, prepares a single seniority board. After the morning gruel on the fifteenth day, it is hung on the eastern wall in front of the monks' hall, positioned opposite the upper part of the front rack. It is the southern bay adjacent to the main bay.

The *Pure Regulations* state: "The hall manager shall prepare a seniority board in advance and make offerings with incense and flowers [it is set up in front of the monks' hall]" (The *Pure Regulations* say: "The hall manager shall prepare a seniority board in advance and make offerings with incense and flowers [it is set up in front of the monks' hall]").

On the fifteenth day, before the morning gruel, the administrative officers, the senior monks, the junior disciples, and the Dharma relatives first proceed to the abbot’s quarters to perform the ceremonial greetings. If the abbot has exempted them from the greetings since the previous night, they should not proceed to the abbot’s quarters. “Exempting from the greetings” means that from the fourteenth day, the abbot has posted a notice board on the eastern cheek of the door to the abbot’s quarters, bearing either a verse or a Dharma discourse. Sometimes it is also posted in front of the Cloud Hall (meditation hall).

After the morning lecture on the fifteenth day concludes, the abbot descends from the Dharma seat and stands before the steps. He steps on the northern end of the prostration mat and stands facing south. The administrative officers approach and perform two series of three prostrations. In the first series, they say: “At this time of summer retreat and restricted movement, we have been granted the opportunity to serve you.

Relying solely on the master’s Dharma power for support, we pray that there be no difficulties.” In the second series, they exchange seasonal greetings: after spreading the sitting cloth and completing three prostrations, they gather the sitting cloth, step forward, and say: “Now, in early summer, the heat gradually increases. It is the time when the Dharma King establishes the retreat. We humbly hope that the abbot’s Dharma condition, activities, and rest are fully blessed. Our humble feelings cannot contain the utmost gratitude.” After this, they then perform three prostrations of contact. There are no words; the abbot returns all prostrations.

The abbot thinks: “These persons are most fortunate to share the summer retreat. We also hope that the head monk, the supervisor, and others will mutually support each other with Dharma power and that there be no various difficulties.” The head monk and the assembly follow the same procedure. At this time, the head monk, the assembly, and the administrative officers all face north and perform prostrations. The abbot alone faces south and stands before the steps of the Dharma seat.

The abbot’s sitting cloth is spread on top of the prostration mat. Next, the head monk and the assembly perform two series of three prostrations before the abbot. At this time, the junior disciples, attendants, Dharma relatives, and novices stand to one side. They are not yet permitted to join the assembly in the ceremonial greetings. “Standing to one side” means standing beside the eastern wall of the Dharma hall. If there is a donor’s curtained area by the eastern wall, they should stand near the Dharma drum; they may also stand by the western wall.

After the assembly finishes their prostrations, the administrative officers first return to the storehouse hall and stand in the host’s position. Next, the head monk leads the assembly to the storehouse office to perform the ceremonial greetings. This means performing three prostrations of contact with the administrative officers. At this time, the junior disciples, attendants, Dharma relatives, and others perform prostrations to the abbot in the Dharma hall. The Dharma relatives should perform two series of three prostrations; the abbot returns the prostrations. The junior disciples and attendants each perform nine prostrations.

There is no return of prostrations. Novices perform nine prostrations, or sometimes twelve. The abbot only receives them with joined palms. Next, the head monk proceeds to the front of the monks’ hall, facing the southern end of the administrative officers’ platform in the upper section, which corresponds to the front of the Cloud Hall, and stands facing south toward the assembly. The assembly faces north and performs three prostrations of contact toward the head monk. The head monk leads the assembly into the hall, and they stand in order according to seniority in precept years.

The administrative officers enter the hall, first perform three full prostrations before the holy monk (Ārya), then perform three prostrations of contact before the head monk. The assembly returns the prostrations. The administrative officers circle the hall once, then exit and stand with hands folded according to rank. The abbot enters the hall, offers incense before the holy monk, performs three full prostrations, and rises. At this time, the junior disciples stand aside behind the holy monk. The Dharma relatives follow the assembly.

Next, the abbot performs three prostrations of contact with the head monk. That is, the abbot stands according to rank, facing south, and performs the prostrations of contact. The head monk and the assembly return the prostrations, as before. The abbot circles the hall and exits. The head monk exits from the southern cheek of the front door and escorts the abbot. After the abbot leaves the hall, the head monk and below perform three mutual prostrations, saying: “At this time, we are fortunate to share the summer retreat. We fear our three actions may be unwholesome, and we earnestly hope for your compassion.” These prostrations are performed with the sitting cloth spread, three prostrations. After this, the head monk, the scribe, the sutra keeper, and others each return to their quarters. As for the monks in the common quarters, the quarter head, the quarter head monk, and below each perform three prostrations of contact. The words spoken are the same as those in the hall.

After the abbot takes up residence, he begins the tour of the quarters from the storehouse and hall. Gradually, the assembly follows along, escorting him to the abbot’s quarters, after which the assembly withdraws (the assembly follows along, escorts him to the abbot’s quarters, and then the assembly withdraws). This means the abbot first goes to the storehouse and hall, completes the formal greetings with the administrative officers, and then the abbot goes out to tour the quarters, with the administrative officers walking behind him. After the administrative officers, those who reside along the eastern corridor walk. At this time, the abbot does not enter the Enjuin.

He descends from the eastern corridor to the west, passes through the mountain gate, and tours the lodgings; those in the lodgings near the mountain gate walk in line. He proceeds from the south to the western corridor and the various lodgings. At this time, when heading west, he faces north. From this point, the elders, senior monks, former officers, residents of the Yidō, monks in the single quarters, the cleaning head, and others walk in line.

After the prefects, chief seat, and others walk in line, the monks of the common quarters walk in line. The tour of the lodgings is arranged flexibly according to the convenience of the lodgings. This is called “the assembly escorts one another.” In this way, ascending from the western steps of the abbot’s quarters, the abbot stands facing south with hands folded in front, taking his seat in the main room of the abbot’s quarters. The assembly, from the administrative officers down, all face north and bow in greeting to the abbot. This bow is performed with particular depth. The abbot returns the bow. The assembly withdraws. My late teacher did not lead the assembly to the abbot’s quarters but went to the dharma hall, stood facing south with hands folded in front at the steps before the dharma seat, and after the assembly bowed and withdrew—this is the ancient custom. After this, each monk performs greetings according to his own inclination. “Greetings” means bowing to one another.

For example, companions from the same region, either in the illuminated hall or at a convenient spot along the corridor, may bow to one another in groups of several tens of people, congratulating each other on the principle of共同安居 (dwelling together in peace). However, the words spoken follow the style of the hall. Depending on the person, contemporary phrases may also be used. There may be an original teacher who has brought along a junior disciple; such a junior disciple must surely bow to the original teacher, using nine bows. When bowing to an abbot who is a dharma relative, it is done with two full prostrations and three bows.

Or sometimes only a full prostration and three bows are performed. Those who are dharma relatives together in the assembly should bow similarly. There are surely bows to teacher-uncles and teacher-elders. Neighbors in adjacent seats or shoulder-to-shoulder all bow; acquaintances and old friends also bow to one another. With companions in the single quarters, and with the chief seat, secretary, sutra librarian, guest prefect, bath director, and others, one should go to their lodgings to bow in congratulation.

With companions in the single quarters, and with the rector, supervisor, prefect, cook, work leader, west hall teacher, nuns, Daoist priests, and others, one should go to their lodgings or positions to bow in congratulation. When intending to go to the lodgings, if people are crowded and there is no opportunity to enter the lodging gate, one writes a notice and posts it on that lodging gate.

That notice is written on white paper about one inch wide and two inches long, as follows: Such forms are: “Such-and-such lodging, so-and-so bows in congratulation”; another form: “Chōun, Kaishō, etc. bow in congratulation”; another form: “So-and-so respectfully congratulates”; another form: “So-and-so bows in congratulation”; another form: “So-and-so respectfully bows.” Although there are many such forms, the general idea is like this. Therefore, on the gate side, many such notices are seen. They are not placed on the left side of the gate but are posted on the right side of the gate. These notices are collected by the head of the lodging after the meal. On this day, all halls and lodges, large and small, have their door curtains raised.

The abbot’s quarters, storehouse office, chief seat, and others in order have what is called “serving tea and refreshments.” However, in remote islands and deep mountains, this may be omitted. It is merely a matter of etiquette. Retired elders and the chief seat of the standing monks each, in their own lodgings, specially serve tea and refreshments for the administrative officers and heads. In this way, from the beginning of the summer retreat, one engages in effort and pursues the way. Although the practices of the assembly are affirmed, those who have not yet observed the summer retreat are not descendants of the buddhas and ancestors, nor are they buddhas and ancestors. The Jetavana Grove and Vulture Peak all manifest through the practice of the retreat. The place of practice of the retreat is the mind-seal of the buddhas and ancestors, the abiding in the world of all buddhas.

On the thirteenth day of the seventh month, marking the end of the summer retreat, tea and refreshments are offered in the monks' hall, and sutras are chanted. The director of the hall for that month performs this duty. On the fourteenth day, evening chanting is held. The following day, the abbot ascends the hall to give a formal lecture. The personnel matters, the inspection of the halls, and the offering of tea and refreshments are all conducted in the same manner as at the beginning of the summer retreat. Only the wording on the posted notices differs. (The personnel matters, inspection of the halls, and offering of tea and refreshments are the same as at the beginning of the retreat.

Only the wording on the posted notices is different.) The notice from the kitchen office states: "The kitchen office will offer tea and refreshments in the cloud hall this evening, specifically for the head monk and the assembly, as a modest expression of the ceremony marking the end of the retreat. We humbly request the compassionate assembly to grace us with your presence together." Signed: The monk so-and-so of the kitchen office.

The words for the chanting at the local shrine hall say: "We consider that the autumn wind sweeps the fields, and the White Emperor governs the direction. This is the time when the Awakened Lord marks the end of the retreat, the day when the Dharma-year is fully completed. For ninety days there has been no difficulty; the entire assembly has been at peace. We chant the great names of all the Buddhas, looking up to repay the true masters of the entire hall. We rely upon the assembly to chant." After this, it is the same as the chanting at the beginning of the summer retreat.

After the abbot descends from the hall, the administrative officers express their gratitude, saying: "We rejoice that the Dharma-year has been fully completed without any difficulties. This is entirely due to the protective power of the reverend's Way. Our humble feelings are overwhelmed with gratitude." The abbot's words of thanks are: "This completion of the Dharma-year is thanks to the supportive Dharma-power of so-and-so [the head monk, the monastery director] and others.

My gratitude is boundless." The head monk and those below in the hall, and the hall director and those below in the quarters, express their thanks, saying: "For the nine weeks of summer we have relied upon you. Our three karmic actions have been unskillful, troubling the assembly. We humbly hope for your compassion." The administrative officers and senior monks announce: "Brothers in the assembly who wish to go on pilgrimage must wait until the tea ceremony is concluded; only then may they depart at will. (If there is an urgent matter, this rule does not apply.)" This ceremony is more profound than the very beginning and the very end, before and after King Majestic Sound. This is what the Buddhas and Ancestors value most. That the heretics and demon kings have not yet caused confusion is solely due to this. Among the three countries, there is not a single descendant of the Buddhas and Ancestors who does not practice this. The heretics have not yet learned it.

Because it is the fundamental intent of the Buddhas and Ancestors' great matter, from the morning of attaining the Way until the evening of Nirvana, what they expounded was solely the essential principle of the summer retreat. Although the monastic communities of the five schools in India differed, they all equally upheld the nine-week summer retreat and invariably practiced and realized it. Among the monastic communities of the nine schools in China, not a single one broke the summer retreat. If one has not practiced the nine-week summer retreat during one's lifetime, one cannot be called a disciple of the Buddha, a bhikṣu monk.

It is not merely practice undertaken at the stage of cause; it is the practice and realization of the stage of fruition. The Great Awakened World-Honored One, throughout his lifetime, practiced and realized it without missing a single summer. Know that it is the Buddha's realization at the stage of fruition. Therefore, for someone to claim, 'Although I do not practice the nine-week summer retreat, I am a descendant of the Buddhas and Ancestors,' is laughable. It is an intolerable foolishness. One should not listen to the words of people who speak like this.

One should not converse with them, sit with them, or walk the same path. In the Buddha Dharma, the method of the Brahma altar is used to deal with evil people.

Indeed, the ninety-day summer retreat is something to be fully grasped and maintained together with the Buddhas and Ancestors. Its authentic transmission extends from the Seven Buddhas down to Mahākāśyapa. In India, the twenty-eight Ancestors transmitted it directly, one to the next. The Twenty-eighth Ancestor himself came to China and enabled the Second Ancestor, the Great Ancestor, Orthodox School, Universally Awakened Great Master, to receive the authentic transmission. From the Second Ancestor onward, it has been transmitted directly, one to the next, down to the present day. Entering China, it was transmitted firsthand in the very assembly of the Buddhas and Ancestors, and it was transmitted to Japan. Since it is an assembly that has already received the authentic transmission, when one undertakes the ninety-day summer meditation retreat, one is correctly transmitting the summer dharma. To practice the retreat dwelling together with such a person is to practice the true retreat.

Precisely because it has been personally transmitted face-to-face from the time of the Buddha’s presence in the world, down through the generations, the face of the Buddha and the face of the Ancestors have been directly transmitted. The body and mind of the Buddhas and Ancestors have been intimately realized and confirmed. Therefore it is said: To see the retreat is to see the Buddha. To realize the retreat is to realize the Buddha. To practice the retreat is to practice the Buddha. To hear the retreat is to hear the Buddha. To learn the retreat is to learn the Buddha. In general, the ninety-day summer retreat is a dharma that all Buddhas and all Ancestors have never transgressed.

Thus, even if a Wheel-Turning King, a Śakra, or a Brahmā were to become a bhikṣu monk, they should practice the retreat for even one summer. That would be seeing the Buddha. Even if humans, gods, or nāgas were to become bhikṣus or bhikṣuṇīs for even one ninety-day period, they should practice the retreat. That would be seeing the Buddha. To join the assembly of Buddhas and Ancestors and practice the ninety-day retreat is to see the Buddha come.

We are fortunate that before our dew-like life falls, whether in the heavens or in the human realm, to practice even one summer retreat is to have the skin, flesh, bones, and marrow of the Buddhas and Ancestors exchanged for our own skin, flesh, bones, and marrow. Because the Buddhas and Ancestors come and cause us to practice the retreat, for each and every person to practice the retreat is for the retreat to practice each and every person. For this reason, wherever there is the retreat, there are a thousand Buddhas and ten thousand Ancestors. Why is this? Because the retreat is the skin, flesh, bones, marrow, mind, consciousness, body, and form of the Buddhas and Ancestors. It is the crown of the head and the eyeball. It is the fist and the nostrils. It is the circle and the buddha-nature. It is the fly-whisk and the staff. It is the bamboo stick and the sitting mat. The retreat does not create something new, yet it does not merely employ the old.

The World-Honored One addressed Bodhisattva Perfect Enlightenment, the great assembly, and all sentient beings, saying: “When the three-month summer retreat beginning with the summer solstice is observed, one should abide as a pure Bodhisattva. Let the mind be free from the ways of the śrāvaka, and do not rely on a community of disciples. When the day of the retreat arrives, before the Buddha make this declaration: ‘I, bhikṣu, bhikṣuṇī, upāsaka, or upāsikā so-and-so, dwelling in the Bodhisattva vehicle and practicing the way of serene extinction, shall together enter the pure true reality and abide therein. Taking the great perfect enlightenment as my monastery, I shall settle my body and mind in retreat. Because the wisdom of equality and the nirvana-nature are without attachment, now I reverently declare: not relying on the śrāvaka, I shall undertake the three-month retreat together with the Tathāgatas and great Bodhisattvas of the ten directions.

For the sake of cultivating the great cause of the Bodhisattva’s unsurpassed wondrous enlightenment, I shall not bind myself to a community of disciples.’ Good man, this is called the Bodhisattva’s manifestation of retreat.” Therefore, when bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās undertake the three-month retreat, they are together with the Tathāgatas and great Bodhisattvas of the ten directions cultivating the great cause of the unsurpassed wondrous enlightenment. Know that upāsakas and upāsikās should also observe the retreat. The place of this retreat is the great perfect enlightenment. Therefore, Vulture Peak and the Garden of Solitude are equally the Tathāgata’s monastery of great perfect enlightenment. That the Tathāgatas and great Bodhisattvas of the ten directions together practice the three-month retreat is something to be heard and received as the teaching of the World-Honored One.

The World-Honored One spent the ninety days of summer retreat in one place. When the day of self-purification arrived, Mañjuśrī suddenly appeared in the assembly. Mahākāśyapa asked Mañjuśrī, “Where did you spend this summer retreat?” Mañjuśrī said, “This summer I spent the retreat in three places.” Thereupon, Mahākāśyapa assembled the assembly, struck the wooden gavel, and intended to expel Mañjuśrī. As soon as he raised the gavel, he immediately saw innumerable buddha-lands manifest, and in each buddha’s domain there was a Mañjuśrī and a Mahākāśyapa raising the gavel intending to expel Mañjuśrī.

The World-Honored One then said to Mahākāśyapa, “Which Mañjuśrī do you now intend to expel?” At that moment, Mahākāśyapa was utterly bewildered. Chan Master Yuanwu, in his commentary, said: “A bell does not ring unless struck; a drum does not sound unless beaten. Since Mahākāśyapa firmly held the crucial point, Mañjuśrī cut off all ten directions. That was indeed a splendid buddha-event at the time. It is regrettable that he missed the one move.

Wait until Old Man Śākyamuni says, ‘Which Mañjuśrī do you intend to expel?’ Then give him one strike of the gavel and see what kind of resolution he makes.” Chan Master Yuanwu, in his verse, said: “The great elephant does not tread the rabbit’s path; How could swallows and sparrows know the swan? Holding the command is like riding the wind; Piercing the mark is wholly like biting the arrowhead. The entire realm is Mañjuśrī; The entire realm is Mahākāśyapa; Facing each other, each is majestic. Where should one raise the gavel to impose a penalty? A fine stroke!

The golden-haired ascetic once let it slip.” Thus, although the World-Honored One spent the retreat in one place and Mañjuśrī spent it in three places, there is no “not abiding in retreat.” If there were “not abiding in retreat,” that would not be a buddha or a bodhisattva. Among the descendants of the buddhas and ancestors, there is none who does not abide in retreat. To abide in retreat is to be recognized as a descendant of the buddhas and ancestors.

Abiding in retreat is the very body-and-mind of the buddhas and ancestors, the very eye of the buddhas and ancestors, the very life-root of the buddhas and ancestors. One who does not abide in retreat is not a descendant of the buddhas and ancestors; such a one is not a buddha or ancestor. Now, buddhas and bodhisattvas made of clay, wood, plain metal, or the seven treasures should all equally undertake the three-month summer sitting of retreat. This is the established precedent for sustaining the Three Treasures of the Buddha, Dharma, and Saṅgha; it is the Buddha’s instruction. In general, those within the house of the buddhas and ancestors must diligently practice the three-month summer retreat.