A manual for THe Constection ad vse fearing sowis Les kaye (keids}This pamphlet describes the oryOki, a Zen student’s eating bowls. The use of Orydki during sesshin and Saturday breakfast provides an opportunity to deepen our practice. Paying careful attention to the way in which we take our meals, the true relationship between our food and ourselves is made clear. Emphasizing each simple activity, we continually learn our way. This sangha offers this pamphlet to all practicing students. We hope you will tind it useful. Feel free to reproduce as many copies as you like. Further instructions can be tound in Dogen’s Fushukuhanpo.or oky_ A Manual FoR Te CONSTRUCTION anp USE. oF PaTINe BOWLS prepared by Les Kaye (keds) ] ] A monk Totp rests "4 have just erdeved the menaster Please feach me~ y Jost asker: “Hove yew eaten your cee pore . TWe monk Reeliep: “have ae JosHu saip : “thee ye had bellee wash ger bowl,” Kannon Do Zen Center Mountain View, California 94040To Marian Anonymous, invisible; In this place, Still the smell of incense. Helping with Manuscript Preparation: Trout Mustrations and Calligraphy: Hathaway Ealtor and Graphics: Judy Liggett Pre-Sales Contributions: Fran O'Connell Facilities: Pacifica Services, Palo Alto Cover Design: Yuki Uno © Copyright 1975 by Kannon Do Zen Center 292 College Avenue Mountain View, California 94040JABLE OF CONTents Page BACKGROUND 1 DESCRIPTION Traditional Oryoki 4 Student’s Oryoki 4 MAKING AN ORYOKI Bowls 6 1. Buddha Bowl 6 2. Second and Third Bowls 6 Utensils 1. Spoon 7 2. Chopsticks 7 3. Setsu 7 Cloths 9 1. Utensil Holder 9 2. Napkin 11 3. Drying Cloth W 4. Bowl Folding Cloth 12 Taking Care of Oryoki 12 USING ORYOKI Before Meal . 13 1. Placing Oryoki 13 2. Before Chanting 13 3. Opening Oryoki 13 4. Drying Cloth 14 5. Utensil Holder 15 6. Napkin 15 7. Folding Cloth 16 8. Bowls 16 9. Utensils 17CONTENTS USING ORYOKI (continued) Receiving Food 1, Buddha Bowl 2. Middle Bowl 3. Small Bowl During the Meal 1 Doing the Third Chant 2. Feeding the “Hungry Ghosts” 3. Doing the Fourth Chant 4. Picking Up the Buddha Bowl 5. Starting To Eat 6. Using Salt, Butter, etc. 7. When Not Using Spoon 8. When Not Using Chopsticks 9. Seconds After Eating 1. Bowl Cleaning 2. Bowl Washing 3. Offering Water 4. Closing Oryoki SERVING Serving Procedures APPENDIX. Meal Sutras 18 18 19 20 20 20 20 20 21 22 22 22 22 23 23 24 26 27 35 36 1-VIBACKGROUND The eating bowls now in use in Zen Monasteries have been used by monks in China and Japan for over one thousand years. Called coryooki, these bowls are part of the Buddhist traditions of giving and non-attachment. In Japanese, the word Oryoki is comprised of three symbols (Kanji): AE. ©, the receiver’s response to the offering of food ro a RYO, a measure, or an amount, to be received Z KI, the bowl The term Oryoki includes not just the food-carrying vehicle, but the practice aid giving of the recipient. In early Buddhist tradition, it was the usual practice for monks to obtain their daily food by begging. Actually, begging existed before Buddha’s time, being practiced by many religious sects. However, the idea took on a larger meaning in Buddhism, where begging be- came an act of “offering”, an exchange between monk and layman. In Japanese, the term describing this relationship is oogu (Ogu). 0 is, as above, the receiver, the one who returns merit to the offerer with teaching and guidance. The second part of the term, fet GU, is the offering itself, is food itself, is the ac- 7 [Link] offerer.Ogu is a reflection of the first paramita, Dana, giving: the layman gives food (gu), the monk gives dharma. However, there is another element of practice included in the term; the idea of “no clinging”: each gives to each spontaneously, “giving” and “receiving” being synonymous. Buddhist tradition has emphasized the monk’s robe and bowl as symbolic of the two things most necessary to sustain life: with one, we are supported externally (clothes, shelter), with the other, in- ternally (food). In early Buddhism, transmission of the robe and bowl was an important aspect of maintaining the line of patriarchal succession. In this regard, the items were symbolic of Buddha and by using them, the patriarch was emphasizing Buddha’s uninterrupt- ed existence. In India, a single metal bow! was used for begging, and it is likely that wandering monks in India and China carried one bowl. It is probable that clay was also used. Sometime around the seventh century in China, Buddhist monastic life was developed, beginning with the fifth patriarch (Hung Jen). Before that time, monks were hermits and wanderers, unknown to the general populace. And for many years Buddhism remained primarily intellectual in nature, before and after Bodhidharma. The sixth patriarch (Hui Neng) received transmission from the fifth patriarch. Hui Neng was not an ordained monk; he was given the robe and bowl, symbolic of the Dharma transmission and patri- archal succession. Astory in the Platform Sutra relates how Hui Neng was pursued by jealous monks after his transmission. When one of them (Chen Hui Ming, a former general) tried to lift the robe and bowl from where they had been placed on a rock, they would not move. The pursuer then cried out, “Lay brother, lay brother, | came for the Dharma; did not come for the robe.” After Hui Neng’s death, the robe and bowl were stolen several times. But, it is said that they always returned.The sixth patriarch did not emphasize transmission of robe and bowl toasingle successor, He did not appoint a “dharma heir”, but rather several streams developed from him. Dharma transmission was thus expanded in a spiritual way by Hui Neng,DescriPrion TRADITIONAL ORYOKI The present day dryoki used by Zen monks consists of the follow- ing items: 1. Large “Buddha” bowl, having rounded edges. Soup is not eaten from this bowl, as it is not to be touched by the lips. 2. Four successively smaller bowls that nest into each other and into the Buddha bowl. 3. A small stand or holder on which the Buddha bowl rests. 4. Hattan, or place mat, made from lacquered paper. 5. A wooden spoon and set of chopsticks. 6. A bowl cleaning stick, or setsu. 7. A utensil holder for spoon, chopsticks, and sctsu. 8. A drying cloth. 9. A napkin. 0. A wrapping cloth. 1 A water board (Mizuita), used by monks as a kind of lid on their travel bag (Kesagori) to keep out rain. STUDENT’S ORYOKI An abbreviated version of the monk’s oryoki was developed in 1969 for use at the Soto Zen monastery at Tassajara. Suzuki, Roshi, felt that Gryoki was an important part of the student’s practice and the simplified version described in this booklet was worked out by Chino, Sensei, who was the first abbott-in-residence at Tassajara. In addition to Tassajara, this oryoki style is in use at Zen Center in San Francisco and Green Gulch Farm in Marin County, as well as at the Los Altos and Santa Cruz Zendos. It consists of the same items as the monk’s dryoki, with the following exceptions: 1. The Buddha bowl has a flat bottom and does not require a stand. 2. There are two smaller bowls, instead of four. » There is no Aattan (place mat). 4. There is no mizuita (water board). 4we Cob oa ‘svapo rm) weeds vapo : sicles ine4 genes a sypteq pans 7 aaa EET es IMOAYO a, WNOILIGVEL wg ie ( | a0 4 (Pe #9) m0 eapergMAKING an ORVOK! BOWLS Buddha Bow! Inuse today is a porcelain bowl measuring about 6”in diameter, 2” deep (inside), and 2%" top to bottom. Primarily white, this bow! has a few incidental Japanese characters on the outside. It is a hardware store item and has been available at Soko Hardware in San Francisco, as well as Soko Hardware and Kogura in San Jose. Cost: about $1.25. Los Altos is presently experimenting with wooden bowls. A $2.00 item is available at Cost-Plus that appears to work well, follow- ing some shaping, sanding and sealing. Second and Third Bowls A black lacquer-ware (or plastic equivalent) covered soup dish serves as these two bowls, with the cover being used as the shallow third bowl. Cost is about $1.00 for the plastic version. It can be found in most Japanese hardware or gift shops. Approximate Dimensions: Second bow|—434” diame- ter, 124” deep, 2” top to bottom. Third bow! (cover) — 4/2” diameter, 4” deep, 1” top to bottom.UTENSILS Spoon This can be an ordinary metal kitchen spoon, but wood is preferred. It can be carved from scratch or by wittl- ing a kitchen mixing spoon, found at hardware and variety stores. Chopsticks These are wooden, about the same length as the spoon. It is a good idea to give them an oval shape, or flat surface, to prevent rolling. Setsu Made of wood, this item is about 8%” long, 1 1/8” wide at the bottom, 7/8” at the top, and about 1/8” thick. It is tapered around the edges and both bottom and top are gently rounded. It should be finished with a water resistant coating, such as lacquer or shellac. (Any kind of scrap wood can be used. One student made a setsu from a broken yardstick.) After making the basic setsu shape, cut a small notch on both sides, %4”—7/8” from the bottom. (See Figure 2). Cut a piece of absorbent cloth from an old dish towel, diaper, etc., about 2” wide and long enough to wrap around twice at the base of the setsu stick. Leav- ing a %” overhang (see diagram) is helpful when you are tucking edges under and sewing later on. Wrap the cloth around the setsu stick and tie it in place with thread, the thread passing through the notches. (See Figure 3) Double the wrapped cloth by folding the upper half down over the lower half so that all edges are at, or just beyond, the base of the setsu stick. (Figure 4) Tuck in the edges at the base so that they give a neat, rolled appearance. Sew the bottom edges, as well as the side edge. (Figure 5)FINISHED SETSUCLOTHS Cloths can be any color, except primary colors. It is best to avoid bright colors and stay with brown or grey tones. (In Los Altos, we are now using white, but peo- ple are making their own Oryoki with a light blue ma- terial.) Utensil Holder This is made of two cloths, the combination finally folded to produce a “‘barber pole” effect. The colored cloth should be cut to about 21%” x 4 1/8” (Trigger is good material). The white piece is 22 1/8” x 5 1/8”, Place the colored cloth on top of the white cloth. (The edges of the white cloth should extend out about wh”) Fold white edges twice, a little over a 4” each time. The second time the cloth is folded, it should extend over the raw edges of the colored cloth. Flat hem the two pieces together, using a blind stitch. (See Figure 6). (Hint: Ironing first is extremely helpful, not requiring the use of pins until cloths are to be held in place for sewing.) node face ‘oe b HEM STITCHING THE UTENSIL HOLDERFirst fold one bottom edge to form a triangle by joining the two corners together. Sew the triangle together down from the middle where the two corners join. (See Figure 7 for position of triangle after cloth is folded.) The whole strip of cloth should now have an obelisk shape with one flat end and one pointed end. Now fold the piece diagonally twice into an “envelope” shape. Sew in place with a blind stitch running along the in- side of the edges. (See Figure 7) Lie 7 7 UTENSIL, HOLDER _Napkin Cut a piece of the colored cloth to 29%” x 14” (Trig- ger is good). Fold the edges over twice and blind stitch a flat hem all around. In one corner sew in a small tri- angle of white material for your name. (See Figure 8) a name goes here UNDERSIDE oF NAPKIN, Figure 5 8 Drying Cloth Use absorbent material, such as dish towel cloth, dia- per material, or flannel. Cut a 12” x 12” piece, and hem with a blind stitch. It’s a good idea to made an extra one of these, in case one gets soiled or wet during sesshin.Bowl Folding Cloth Use a soft material, such as chambray. Color should be as close to the napkin and utensil holder as possible. Cut to 18” x 18” and flat hem with a blind stitch. (Instructions on how to assemble the oryoki can be found in the section entitled After Eating, page 23.) TAKING CARE OF ORYOKI In a monastery, where students have assigned cushions, it is cus- tomary to keep oryoki by the cushion, next to the wall. Washing is done on the “off” day (days with a 4 and 9). On these days, monks are given time to attend to personal items, such as laundry, shaving, etc. If the drying cloth becomes stained and requires bleaching, be care- ful not to overbleach, as this will weaken the material fibers. Replace setsu tip when it becomes very soiled. In the monasteries, it is the usual practice to replace the tip before sesshin.USING ORYOKL The half-lotus position is proper during meals. BEFORE MEAL ee Place drydki directly in front of you with the tied corners of the folding cloth pointing toward your right. Prior to chanting—salt, butter, milk pitchers may be served. A. The server will usually bow to two people at a time. B. You and the other person will return the bow with gassho. C. The person nearest the altar (or nearest the end of the zendo where the priest is sitting) will take the item from the tray. The other person will remain in gassho. D. With the first person still holding the item, both gassho to the server who bows in return. E. The item is placed between the two, but not on the meal board. After the first chant (See Appendix), open your oryoki. A. With two fingers and thumb of the left hand, steady the oryoki from the top. With the right hand, pull the small (almost hidden) corner of the cloth. B. Open the cloth and smooth out the left and right cor- ners.4, Drying Cloth A. Pick up the drying cloth with both hands, at the center of left and right edges, respectively. B. Fold in half by flipping far side toward you. FOLDING JHE DRYING CLOTH IN HALE ar ¢ C. Fold jin half the other way (i.e., square it) by bringing together the fingers holding the edges. Hold the hem side in left hand, folded side in right hand. fiquce 10 SQUARING THE DRYING CLOTH 14D. There should now be four corners at the lower left. Fold in thirds, bringing right hand over left hand. F, Holding top of cloth with two fingers of left hand and bottom with two fingers of right hand, flip the cloth over so that right hand is now on top. fa f ia i FOLDING THE DRYING 4 corners 5. ° CLOTH IN THHRDS G. Place drying cloth down on utensil holder. Corners are at upper left. Utensil Holder Pick up utensil holder and drying cloth together, right hand at top, left hand at bottom. Turn them 90° clockwise and place in front of you (between knees). Corners of the wash cloth will be at the upper right, setsu cloth tip will be on the'left. Napkin Two corners of the napkin will be at the upper /eft on the bowls. A. Grasp top corner with right hand. B. Grasp bottom corner with left hand. C. Pull hands apart, spreading napkin on lap. 15ae Folding Cloth A. Open the other two corners of the folding cloth: the top one away from you, the other toward you. B. Fold the cloth into a star shape in the sequence shown in Figure 12 by folding under a part of each corner but leaving the tips sticking out. ® CLOTH FOLDED ye IL IN STAR SHAPE Bowls A. With both hands, pick up entire set of bowls and move them to the left, staying on the cloth. B. Take out the smallest bowl and place it on the right. C. Put the middle bowl in the center. (Note: During sesshin, only two bowls are used at the evening meal, In this case, put the middle bowl on top of the small one, as the small one will not be used.)9. Utensils A Lift up the drying cloth with your right hand, and pick up the utensil holder with your left hand. Put down the drying cloth. Unfold the utensil holder with two fingers of your right hand. With the left hand holding the utensil holder against your chest, work out the spoon, sticks and setsu with your right hand. (See Figure 73) Fold utensil holder in thirds, underneath. UTENSILS IN HOLDER, Fig 13 Remove sticks with your right hand: grasp with first two fingers and thumb from underneath, thumb on right. Turn hand over and place sticks at the left edge of the cloth, below Buddha bowl, points toward center. Repeat with spoon, bowl of spoon towards center. Repeat with setsu, this time first two fingers on top, thumb on bottom. Turn hand over and push setsu to- ward you between 2nd and 3rd bowls. Put utensil holder under drying cloth, opening toward the right. (See Figure 14) 17UTENSILS AND BOWLS ON FOLDING CLOTH RECEIVING FOOD 1. Buddha Bow! A. 9 Food is served during the second chant. (See Appendix) Remain in gassho during this chant. If chant ends before you are served, do not stay in gassho. Two people will be served at one time. When the server bows, return it with gassho. Person nearest the altar offers Buddha bowl; other per- son remains in gassho. In accepting a grain dish, you may have to encourage it into your bowl with your spoon, if it is sticky. To signal that there is enough food in your bowl, turn right palm upward and raise it slightly (1” - 2”) 2nd person picks up bowl just before 1st person is finish- ed being served.After receiving food, if you are the 1st person, put bowl down and wait in gassho. If you are the 2nd person, do not put bowl down, but hold it with both hands (at about waist level) and return gassho when server bows. Do not allow grain to be heaped over the top of the Buddha bowl. J. During cold weather, the grain dish may not be served first, but may be served last to keep it as warm as possible. Middle Bowl This bowl is always used for soup or other liquid dishes. Soup should not be accepted in the Buddha bowl as the usual way to eat soup is to drink directly from the bowl and the Buddha bowl should not touch the lips. A monk’s Buddha bowl is curved over at the rim so that it would be very difficult to drink soup from this bowl. Accepting food in the middle bowl is much the same as with the Buddha bowl, with the following exceptions: A B. Instead of holding the bowl when being served, hand it to the server. With thumb and two fingers of right hand, grasp the bowl at the top, keeping other two fingers tucked in. (See Figure 15)C. Hand the bowl to the server and come to gassho during serving. D. After indicating enough, receive bowl as in, Figure 15. Put it down and come to gassho. E. Second person picks up bowl before first person is fin- ished being served and proceeds as in Steps A - D. F. Instead of putting bowl down, second person holds it with two hands as in 1:H, page 19. G. Both bow to server. Small Bowl The small bowl is handled in the same manner as the second: bowl. DURING THE MEAL ib 2. 3. At the start of the third chant (See Appendix), come to gassho, then to shashu (at second line of chant) and bow. Come to za- zen posture at third line. At lunch only, place a small portion of food from the Buddha bowl on the setsu handle at start of special chant to hungry ghosts. (See Appendix) At the start of the fourth chant, put the spoon in the Buddha bowl and chopsticks across the middle bowl, as in Figure 16. 204. Come back to gasshd. When you reach the fourth line of the fourth chant, starting with “Thus” (See Appendix), pick up the Buddha bowl as shown in Figure 17 and hold it in front of you at eye level. (fet } / HOLPING BuppiA BoWL 5. At the end of fourth chant, bow with Buddha bowl and begin to eat from it. REMEMBER: When eating, try to be as quiet as possible. Make no noise with utensils and. bowls and try not to make chewing noises. 21Using Salt, Butter, etc. A. Person nearest the altar uses this side dish first, then pass- es it to the next person. This next person bows, while the first person returns a gassho. If there are three people sharing, the second person Pass- es it on. If you want the salt during the meal and it is between the other two, come to:gassho. The next person will no- tice you and hand it to you. When not eating from the Buddha bow|, keep your spoon in it, pointing straight ahead. When not using the middle bowl, put chopsticks across it. Seconds When second serving is announced, stop eating and re- main in zazen posture. If you do not want seconds, put the spoon in the Buddha bowl and sticks on the middle bowl, tips pointing toward 5 o'clock. Remain in zazen when server passes. If you do want seconds in the Buddha bowl, put the spoon on the left part of the cloth with bowl of the spoon toward the center, rightside up. For seconds in the middle (or third bowl), put chop- sticks on the cloth, pointing to the center, left to right. If the spoon is also on the cloth, chopsticks are placed between spoon and bowls. When having seconds, come to gassho as server approach- es. Be served as usual. If you want seconds in the middle bowl, but not in third bowl, put sticks on third bowl after second bowl is served. Conversely, if you are not having se@onds in the middle bowl, but want it in the third, put sticks on cloth after server has passed with second bowl. 22Be aware as to what kind of serving vessel the server used for each bowl. If there is not enough for seconds for the Buddha bowl or middle bowl, you may find yourself be- ing served (or passed by) because something is being serv- ed sooner than you thought. So observe what is being served and anticipate what you should do. At the signal, gassho and begin eating. AFTER EATING 1, Bowl Cleaning A. When finished, put spoon in Buddha bowl and chopsticks on middle bowl. (Do not start cleaning bowls until all have been offered seconds.) Gasshd to your bowls. Pick up chopsticks in right hand and, covering mouth with left hand, clean off tips quickly in your mouth. Put sticks on cloth on the right side, tips pointing toward the center. Pick up setsu with thumb and first finger of right hand, place it in. Buddha bowl at the same time taking spoon between second and third fingers. Exchange spoon and setsu. Clean spoon as with chopsticks and put it down on the right side, bowl down and pointing toward the center. Pick up Buddha bowl, take setsu in right hand and scrape up food particles. Clean off food morsels in your mouth. Put down the Buddha bowl and setsu; transfer setsu to middle bowl and clean the bowl. Repeat for third bowl. Put third bowl down; put setsu in Buddha bowl, pointing straight ahead, and wait in zazen for water to be served. ae2. Bowl Washing A. Buddha Bowl 1) 2) 3) 9) 10) Bow to water server the same as for food serving. Receive water in the same manner as receiving food. Pick up Buddha bowl and setsu. Hold setsu in right hand at the outside of the bowl, offering the bowl to receive water. When enough water has been poured, signal by rais- ing setsu slightly. Put setsu in bowl, pointing straight ahead. Both persons hold bowl with two hands at waist lev- el when bowing to water server. Hold Buddha bowl in left hand, either resting on left thigh (close to body) or held in front of you. Clean bowl with setsu. Put setsu in bowl, pointing straight ahead. Hold bowl with two hands, holding down setsu with thumbs. Pour water toward you into middle bowl. (If you bring the Buddha bowl as close to you as possible when pouring, there will be less chance of water spilling.) Holding Buddha bow! in left hand, put setsu in mid- dle bowl. Pick up drying cloth by grasping the top corner with first and second fingers of right hand. Let it “fall” into a triangular shape. Place the- triangle across Buddha bowl. Using thumb and first finger of both hands, grasp bowl and cloth together, near the rim. Wipe bowl by turning it clockwise through the cloth. After a full revolution, hold bowl in left hand and roll up cloth in right hand, leaving about 1” of cor- ner free. Wipe bottom of bowl and leave rolled-up cloth in bowl. Put Buddha bowl down. 24Utensils 1) 2) 3) 6) Pick up spoon in right hand with the handle pointing toward you. Put it in your left hand. Pick up setsu with right hand; put bowl of spoon into water in middle bowl and clean it with setsu. Do both sides. Hold spoon straight. Put setsu in middle bowl, pointing straight out. Put spoon in right hand. With left hand, fold the expos- ed corner of the drying cloth’ over the bowl of the spoon without taking the cloth out of the Buddha bowl. Wipe bowl of spoon; turn spoon 180° so bow! is pointing toward you and push it through cloth. Spoon is now in your right hand, bow! down and pointing left. Without picking up utensil holder, slide spoon into it. (The opening in utensil holder should be on your right, with the fold on the left.) Repeat steps 1) and 2) above with chopsticks. In left hand pick up folded utensil holder which con- tains spoon. Slide sticks into utensil holder, toward you. Work utensils to bottom with right hand. Do not let utensils drop of their own weight. Fold over the utensil holder and replace it in front of you, this time with the opening on the left. The pointed half is on top, with the opening down (not visible). Fold is now on the right. Other Bowls 1) 2) 3) Without picking up the middle bowl, hold it with your left hand and wash it with the setsu. Do not lean on arms or elbows. Put setsu in bowl. Hold bowl and setsu with left hand; lift them up and move small bowl to the mid- dle with your right hand. With both hands holding middle bowl (thumbs on setsu), pour some water into the small bowl. Put setsu in small bowl. Drink remaining water from middle bowl. 256) Holding middle bowl in left hand, dry it as in Steps 2. A. 9)—12), page 24. 7) After putting rolled-up drying cloth in middle bowl, put middle bow! inside Buddha bowl, quietly. 8) Wash small bowl with setsu. 9) “Wring out” setsu tip with thumbs and forefingers. Wipe the handle of the setsu with water from the small bowl. 10) With setsu in left hand, dry it with corner of drying cloth with right thumb and index finger. Dry the cloth tip, then push the setsu through the folded over corner held with the thumb and index finger of the right hand. The drying cloth remains in the bowl. 11) The setsu is in your left hand: two fingers up, thumb under. Twist your wrist and slide the setsu into the utensil holder. Use the right hand to lift up the up- per half of the utensil holder to allow setsu to be easily put in. Cloth tip should be pointing out, that is, to the left. 12) Sit in zazen until water is collected. 3. Offering Water A. When the chant begins (See Appendix), come to gasshd. After the chant, return to zazen position until server comes. Both persons gassho to server. Person nearest altar offers water first. Pick up small bowl with thumb and two fingers of right hand (if server is on your right; use left hand otherwise). The other two fingers are folded under. Pour water down side of bucket, pouring toward your- self, using your other hand to cover the bowl. Use a “‘back- hand” motion when pouring, the water going toward your arm. Note that your hand will be bent up. (See Figure 18) 26OFFERING WATER, Gre 18 left bond oy E. Hold bowl with both hands, in lap, until both persons have offered water. Both gassho to server. F. Drink remaining drops. Pick up drying cloth and dry small bowl. 2 H. When rolling drying cloth, do not leave an exposed cor- ner—roll it completely and keep it in the palm of your right hand after drying small bowl. Closing Oryoki A. Place small bowl into middle bowl, quietly. B. With both hands, pick up set of three bowls and move them to the center of folding cloth. =C. Folding Cloth 1) Pull out the right and left corners of the folding cloth. 2) Pull out the corner nearest you and place it over the top of the bowls with your right hand. 3) Pull out the corner farthest from you and bring it over the top of the bowls. (See Figure 19) FARTIALLY CLOSED = ORYOKL D. Napkin 1) With thumb and forefinger of left hand, grasp mid- dle of napkin edge nearest you. Thumb is on the bottom. 2) With the right hand, reach under the napkin and grasp the opposite edge in the same manner. 3) Bring the far edge under by bringing your right hand toward you. Lift up both hands, causing the nap- kin to be folded in half. (See Figure 20) 28eft hand a hand Figure 20 NAPKIN -fOLDED INHALE 4) Fold napkin in thirds, vertically, the right hand be- ing closest to you. (Figure 21) left hand —z FOLDING THE NAPKW nh | IM THIRDS ' en Al 75) De a Bring right hand down to the center of the napkin and hold it with the thumb and first finger. Hold the top of the napkin with thumb and first finger of the left hand. With the left hand, fold napkin in half, toward you. With the left hand now at the bottom, rotate nap- kin upwards so that two corners are at the upper left. Place napkin on partially covered bowls. (Note: This step was devised to protect the larger napkin used by the relatively long legged Americans.) NAPKIN ON PARTIALLY COVERED BOWLS figure 22 - E. Utensils and Drying Cloth 1) 2) Pick up utensil holder with both hands and place it on top of napkin, cloth tip of setsu pointing toward you. With right hand, shake drying cloth so that it unrolls. Hold it up, square, in front of you by grasping a cor- ner in each hand. Straighten top edge by gently tugging between right and left hand. (Do not “snap” cloth.) 304) Rotate cloth clockwise by bringing left hand to right, dropping the corner held in the right hand, transfer- ring the corner held in the left hand to the right hand, and moving left back to pick up next corner. 5) Repeat 3) and 4) until all four edges. have been straightened. } 6) Move hands from corners of the cloth to the middle, letting cloth fold toward you, in half, as in Figure 23. Meld in Left hand cig hand f DRYING CLOTH dae Z FOLDED IN HALE 8 7) Place folded drying cloth on utensil holder, center fold across middle, edges at the top. 8) Unfold cloth by bringing top edge toward you with both hands so that cloth covers utensil holder and most of napkin and bowls, as in Figure 24. lensil holder t—aepkin \ heme clot ‘ on 1 hoe Bows — dejny cloth 3F. Folding the Cloths 1) Gasshé to ryaki. 2) Put left hand on top of drying cloth, palm up. Open thumb and small finger. 3) With right hand, reach across left hand and pick up left corner of folding cloth. Place it under the left thumb and over the first three fingers of left hand and under the little finger. 4) Pick up right corner of folding cloth and bring it over folded left corner, placing it between index and middle fingers of left hand. (See Figure 25) FOLDINé THE CLOTH 326) With right hand, hold onto corner that is coming through fourth and last fingers of left hand, at the same time releasing grasp of these two fingers. Pull left hand through (i.e., under) folded cloth, keeping the grasp of index and middle fingers on the corner of the cloth, so that the corner comes under and a “‘tie” is made. With the left hand, pick up the corner that was brought under in the last step. Use the thumb and two fingers. Hold corner at base, near the tie. Take the other corner with the right hand, bring it around (counter clockwise) the corner held in the left hand and tuck it into the index and middle fin- ger of the left hand. (See Figure 26) 339) With the right hand, grasp the corner not held by the two fingers (corner “A” in Figure 26). 10) Draw the left hand through the cloth, bringing cor- ner “B” part way through, so that a tag remains on the right side of the knot that is formed, as shown in Figure 27. a a : tag” N\ ) FINAL KNOT 11) Smooth out cloths, gassho to oryoki and wait in za- zen position until last chant ends the meal. 34SERVING The instructions that follow cover only the basic steps required to serve an oryoki meal. Many of the forms used during meal serving are not discussed, since they will vary with the physical circum- stances, number of people, as well as the tradition and practice be- ing followed. Some of the forms and procedures not covered here include: Offering the Buddha tray. Cleaning the meal board. Collecting Hungry Ghost offering. Serving sequence and what route to take when serving. When and how servers bow to each other. When and where to bring food from kitchen to zendo. nO» Bee > Planning for emergencies (i.e., should servers carry a towel at the waist in the event of a spill?). : 8. How large should the serving crew be? 9. When, where, how does serving crew eat? 10. What should be done with food while meal is in progress? 11. | What to do with collected Buddha water. 12. When gongs and clappers are used as signals. aSERVING PROCEDURES 1. Always serve the teacher, senior priest, or senior student first, if there is one. 2. Usually, two people are served at a time. Stand facing them, with the item to be served held a little higher than shoulder height to prevent breathing or sneezing on the food. Bow to them and they will gassho to you. 3. Turnsideways 45° and kneel to the floor. Turn so that you are partially facing the front of the zendo; in other words, do not turn your back to the head priest who will normally be sitting in front of the zendo. The purpose of turning sideways is to bring your body close to the serving area, leaving as much room behind you as possible. This will enable other servers to pass behind you without diffi- culty. Also, if another server is directly behind you serving the opposite row, turning 45° allows you both to serve at the same time. If you are the only one serving or when you are serving the senior priest, it is not necessary to turn sideways. 4. Whenservinga tray of items, such as tea cups, cookies, salt, or bread, first offer the tray to the person nearest the altar. If it isan item to beserved to both (i.e., tea cups) also offer the tray to the second person. Otherwise, after the first person has taken the item (ie., salt dish) stand up from the kneeling position, turn back 45° to be facing both persons and bow with the tray held at shoulder level. 36When serving food, the Buddha bowl is usually served first with a grain such as cereal or rice. After turning 45° and kneeling, place the serving bowl on the floor or meal board. When the first person offers his bowl, spoon in food un- til you are given the signal for enough (right hand raised slight- ly, palm up). If the grain is sticky, the person being served should use his spoon to help remove the grain from the serving ladle into his bowl. If the person being served wants only a small amount, he will signal with the thumb and forefinger of the right hand held in a pinching position. . For the second bowl, the person being served will pick up the bowl and hand it to you. Hold out the thumb and two fingers of your left hand and let the bowl be placed in this cradle. Holding the bow! with the left hand, ladle in the soup (or what- ever you are serving) until the signal for enough is given. The third bowl is served like the second: When seconds are being served, it is not necessary to stop, bow, and serve everyone. Seconds are served only when an in- dividual has put the spoon (for the Buddha bowl) or the sticks (for the other bowls) down on the oryoki cloth, and is waiting in gassho. These signs indicate a desire for seconds. Stop, bow, and'serve as for initial serving. If an individual does not want seconds, the spoon will be plac- ed in the Buddha bowl and (or) chopsticks will be placed across the second (or) third bowl. This signals no desire for seconds and you should continue walking down the row of students, observing the signs, stopping only when seconds are wanted. 37{ pe 28 / / POURING WATER held cloth here ~ WV. In collecting water, offer the bucket by tilting it slightly for- ward, so that water can be poured down the side. This will prevent splashing and noise. Use two hands to offer the bucket. 38APPENDIX é fi 4%First Chant (Food Served) Second Chant MEAL SUTRAS (Japanese) Before Meals © All: Busshoo Kapila, Joodoo Magada Seppoo Harana, Nyuumetsu Kuchila Nyorai ooryooki, Ga kon toku buten Gan gu issai shu, Too sanrin kuujaki. — open bowls — Leader: Nyan ni sanboo, ansu inshi Nyan pin son shuu nyaf. © All: Shin jin pa shin Bi-ru-sha-no-huu Enmon hooshin Ru-sha-no-huu Sehpai kashin Shi-kya-mu-ni-huu Toorai a san Miru-son buu Jithoo san shi i shi shi huu Dai jin Myoo-ha rin-gakin Daj shin Bun-ju-suri basa Dai jin Hugen biisaa Dai hi Kan-shi-in busaa Shii son biisaa mokosaa Mok6-hoja-horomi.First Chant (Food is Served) Second Chant MEAL SUTRAS (English) Before Meals © All: Buddha was born at Kapilavastu Enlightened at Magadha Taught at Paranasi Entered Nirvana at Kusinagara Now I open Buddha Tathagata’s eating bowls May we be relieved from self-clinging with all Sentient Beings. — open bowls — © Leader: In the midst of the Three Treasures With all Sentient Beings Let us recite the names of Buddha. © All: Homage to the pure Dharmakaya Vairochana Buddha the complete Sambhogakaya Vairochana Buddha the numerous Nirmanakaya Shyakyamuni Buddhas the future Maitreya Buddha all Buddhas, past, present, and future the Mahayana Saddharma Pundarika Sutra the great Manjusri Bodhisattva the Mahayana Samantabhadra Bodhisattva the great compassionate Avalokitesvara Bodhisattva the many Bodhisattva Mahasattvas the Maha Prajnaparamita.© Leader (Breakfast): Shuu yuu ju ri, Nyo ian jin Kohoo bu hen, Kyu kin joo raa. © Leader (Lunch): Sante rumi shi fu gyu sui Hakai yuujin, hu zun kiniyoo. © All: gassho — Hitotsu niwa koono tasho o hakari shashu — kano raisho o hakaru i zazen — Futatsu niwa onorega toku gyoo no zen ketto hakatte kuni ou zu Mitsu niwa shin o husegi toga o hana ru ru wa tonto o shuu to su Yotsu niwa masani ryoo yaku o kototo suruwa Gyooko 0 ryoo zen ga tamenari_ Itsutsu niwa joodoono tameno yu e ni ima kono jiki 0 uku. _ [ice only): | Third Chant Ghost Jiten ki jin shu, Go kin suji kyu Chant Suji hen ji hoo, Ishi ki jin shuu. J spoon Joobun sanboo, Chuubun shi on and Gegyu roku-doo kai doo kuyoo chopsticks Ikku i dan issai a ku Pick up 8 Niku i shu issai zen Buddha is San ku i do sho shu joo Bow! 2 Kai gu joo butsudoo. a A double vowel in Japanese, usually indicated with a long mark, here is indicated by actually doubling the vowel. The long marks are for chanting only and indicate an extended sound.gassho — Shashu — zazen ~ Third Chant chopsticks Fourth Chant * ee © Leader (Breakfast): Rice soup comes from the efforts of all Sentient Beings, past and present, and its ten advantages* give us physical and spiritual well-being and promote pure practice. Leader (Lunch): We offer this meal of three virtues and six tastes** to the Buddha, Dharma, and Sangha and to all the life of the Dharma worlds. © All: First, seventy-two labors brought us this food; we should know how it comes to us. Second, as we receive this offering, we should consider whether our virtue and practice deserve it. Third, as we desire the natural order of mind, to be free from clinging we must be free from greed Fourth, to support our life, we take this food. Fifth, to attain our Way we take this food. (Lunch only): [x evil spirits, now I give you this ein this food will pervade everywhere. First, this food is for the Three Treasures, Second, it is for our teachers, parents, nation, and all Sentient Beings. Third, it is for all beings in the six worlds. Thus we eat this food with everyone. We eat to stop all evit To practice good To save all Sentient Beings And to accomplish our Buddha Way. Ten Advantages: Physical Power, Substance, Long Life, Pleasure, Maintenance of Pure Practice, Cleansing of the Body, Settling of Mind and Body, Satisfaction of Hunger, Satisfaction of Thirst, Improvement of Health. (Maha Vinaya Sutra) Three Virtues: Subtle, Pure, True Order. Six Tastes: Bitter, Sour, Sweet, Hot, Salty, Neutral. (Nirvana Sutra) IVBowl Cleaning © All: Ga shi sen pa sui, Nyo ten kanro mi offering Sé yo kijin shu, Siryoo toku boo man water Oom makurasai So wa ka. After Meals e Leader: Shi shi kai jiki kn jiren ka hu ja shi Shin shin jin choo i hi, ki shu rin bu joo son.Bowl Cleaning @ All: The water with which I wash these bowls offering tastes like ambrosia. water | offer it to the various spirits to satisfy them. Om, Makulasai Svaha! After Meals e Leader: May we exist in muddy water with purity like a lotus. Thus we bow to Buddha. Vi