Meditation Instrument - Fragrant Board (香板 – Xiang Ban)
Translated by Adrian Chan-Wyles (PhD)
Translator’s Note: The Fragrant Board is probably better understood as a ‘Fragrant Sword’, or even ‘Fragrant Stick’, which is used as a symbol of ‘discipline’ within the Ch’an monastic community. Although primarily applied to ordained Ch’an monastics, it is also applied to lay-Ch’an practitioners who participate in Ch’an Week Meditation Retreats administered by monastics within temples and monasteries. Strictly speaking, it is not a method of punishment in the conventional sense as although a ‘sword’ in shape, it possesses no sharp-edges. It is a sword designed to ‘cut-through’ all delusion so that the empty mind ground is fully revealed to the Ch’an practitioner. The Fragrant Sword upholds the Vinaya Discipline and the Dharma, whilst functioning as a medical aid to the Ch’an practitioner. The Ch’an master knows exactly how to strike the Ch’an practitioner on the exact acupuncture points along the shoulder area, so that the qi energy is unblocked, and the practitioner is refreshed in both body and mind. As it reveals the fundamental reality as taught by the Buddha, it is also sometimes referred to as a ‘Dharma Sword’. He who wields it must possess a mind completely free of greed, hatred and delusion, or will not be considered qualified to make use of it.
ACW 3.7.2016
The wooden board (木板 – Mu Ban) is shaped like a double-edged sword (宝剑 – Bao Jian), and is used to keep order and discipline within the Chinese Buddhist Sangha. Within the Ch’an Buddhist monastic temple tradition (禅林 – Ch’an Lin), this device is referred to as the ‘Fragrant Board’ (香板 – Xiang Ban). This is a wooden board that is long and broad in structure, although its size, shape and weight often varies. However, generally speaking, the wooden sword is around two-feet long, and is wider at its base (usually two-inches wide) just above the handle. As it is used for a number of distinct purposes, it possesses a number of different names, and this explains why its size and shape varies. As a method of keeping the Dao (道) of order and clarity, it is known as the ‘Official Method Fragrant Board’ (警策香板 – Jing Ce Xiang Ban). As a method for disciplining offenders (who have broken the Vinaya Discipline), it is known as the ‘Clear Rules Board’ (清规板 – Qing Gui Ban). As a means of clearing a befuddled, confused, or fatigued mind experienced during seated meditation practice, it is known as the ‘Patrolling Fragrant Board’ (巡香香板 – Xun Xiang Xiang Ban). During a Ch’an Week Meditation Retreat, it is known as the ‘Supervisory Fragrant Board’ (监香香板 – Jian Xiang Xiang Ban).
The Head Monk (方丈 – Fang Zhang) uses the ‘Fragrant Board’ (香板 – Xiang Ban) which is two-feet long, and which is used as a symbol of authority to both represent and enforce the order of the ‘Dao’ throughout the Ch’an monastic community. He does this through keeping the qi (氣) energy free-flowing through the minds and bodies of the individual members of the community by keeping the ‘Three Gates’ (三关 – San Guan) open. The Senior Temple Monk (班首使 – Ban Shou Shi) holds a subordinate position to the Head Monk (who is often referred to as ‘Abbot’ in Western discourse), but in fact holds a considerable amount of real power, as he takes care of the everyday functioning of the Ch’an monastic community. He uses a ‘Fragrant Board’ (香板 – Xiang Ban) which is one foot, nine and three-quarter inches long, and used to uphold generally accepted Official Methods (警策 – Jing Ce) of correct procedure (and behaviour) in the Ch’an monastic community. The ‘Supervisory Fragrant Board’ (监香香板 – Jian Xiang Xiang Ban) is one foot, nine and a half inches long, and is used to guide and influence the Ch’an monastic community to behave in a correct manner that is conducive to the maintenance of peace and tranquillity. The monastic in charge of the ‘Meditation Hall’ (禅堂 – Ch’an Tang) and similar other duties (such as keeping the rules of monastic discipline [清规 – Qing Gui], and the rules of behaviour and decorum in the meditation hall [堂规 – Tang Gui]), is referred to as the ‘Wei Na’ (维那) which is the Chinese language transliteration of the Sanskrit term ‘Karmadana’. This post can be further described as ‘Master of Behaviour and Distribution’, as he also ensures that all the commodities required to circulate efficiently throughout the Ch’an monastic community, are distributed properly, and the monks, although living frugally, are nevertheless adequately supplied. Master of Behaviour and Distribution can use a ‘Fragrant Board’ (香板 – Xiang Ban) of varying length (mentioned above), depending upon the context of the rules being enforced. The monk in charge of the reception room – the Reception Master (知客 – Zhi Ke) – uses a ‘Fragrant Board’ (香板 – Xiang Ban) to guide (and protect) the newly arrived monastics, which measures one foot, nine inches long. There are two of these fragrant boards situated either side of the Buddha statue in the Reception Room. On one fragrant board is written the characters ‘知客’ (Zhi Ke) or ‘Aware of Guest’ and on the other is written ‘僧值’ (Seng Zhi) or ‘Monk Value’.
The Ch’an master in authority uses the fragrant board to strike (lightly) a dozing monk sat in meditation on the right shoulder. If the monk does not respond, the striking technique is intensified. The receiving monk acknowledges his gratitude for this guidance by bringing his palms together in thanks. The Ch’an master holds the sword horizontal at all times (in a respectful and natural position) unless being deployed for the downward, diagonal strike. A monk can also request the ‘strike’ to his shoulder by raising his hands together at face-level. This controlled behaviour initiates this medicalised ‘strike’ for clearing the mind and refreshing the body. The fragrant board can be used during morning recitation, the question and answer sessions with the Head Monk (or other teachers), and during the Ch’an Week Retreats. This discipline is enforced by the monk in authority given the context of the event, as explained above. The mind is ‘stilled’ by following the rules correctly (定中警策 – Ding Zhong Jing Ce), and the fragrant board is an important element that assists in this process.
During the Ch’an Week Retreat, the Master of Behaviour and Distribution patrols the meditation hall and administers the fragrant board whenever it is requested, or whenever a participant appears to be falling asleep. The presence of the fragrant board reminds all participants of the seriousness and urgency of the situation at hand, and how an individual must commit themselves to an immense effort of will and concentration (as if one’s life depends upon it). The fragrant board represents the guiding quality and strictness of the Vinaya Discipline which must be self-applied and self-upheld. The fragrant board is a compassionate aid to meditative concentration and the transcendence of human (and non-human) suffering. The fragrant board is not a punishment, even though it is an aid to discipline. The monk in authority is motivated by compassion to help all the monastics impartially and with a mind free of any ulterior motive. There are eight behaviours in the meditation hall that trigger the use of the fragrant board, which are 1) if the head is seen to slightly nod, 2) if the hands and fingers start to move, 3) quietly whispering, 4) laughing, 5) snoring, 6) body leaning forward in sleep, 7) torso moving backward and forward, and 8) lack of dynamic concentration. These are the issues the monk in authority has to be aware of, and take action against for the stability of the Ch’an monastic community. This is a method of upholding the Dharma by all the Ch’an masters, who each take their turn carrying and using the fragrant board for the betterment of the entire Ch’an monastic community.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_0308ccce0101i581.html
禅堂法器之香板
用于维系僧团中规矩和秩序的木板,形如宝剑,禅林称为“香板”。其状为长扁平形之木板,大小、形状、重量不一,通常长约两尺左右,上幅稍宽,约二寸左右,柄部圆形。 依使用目的之不同,而有诸多名称。及因职责的差别,形式长短也有区别。
用以警策办道者,称为“警策香板”;用以惩诫违规者,称为“清规香板”;用以警醒坐禅昏沉者,称为“巡香香板”;于禅七中使用者,称为“监香香板”。
方丈使用的香板:长二尺,划三道杠(意为透三关);班首使用的香板:长一尺九寸,字写“警策”;监香香板:长一尺九寸八分,字写“监香”;巡香香板:长一尺九寸七分,字写“巡香”;维那使用的三块香板,执行规矩不同,使用的香板也不同:长一尺九寸八分,字写“维那”、“清规”、“堂规”,基本在僧堂(禅堂)内使用。客堂知客与僧值使用香板:长一尺九寸,字写“知客”、“僧值”,供在客堂佛像两边。
警策的方法,禅师先轻打瞌睡者之右肩,以示预告,后再重打予以警觉。受者合掌谢之,打者则横持香板问讯。又晨朝诵经、问答或挤斥挂单之僧众时亦使警策。在打禅七时,有时请方丈和尚加持僧众,有打“定中警策”的——在禅坐中,和尚供养每一位僧众一下香板;若打“动中警策”,首先由维那师根据实际情况,跑香后打站板,然后依序分班站立后,请和尚开示打警策。
禅七时,先由和尚把班首的香板如法分发下去; 维那把监香师的香板分发到每一位监香师父手里。由于时间安排紧凑,有些用不上功的僧众,需要监香师父来监督,有助用功。一般有以下八种情况,监香师父可以下香板:轻昏点头、弹指抓痒、静中讲话、嬉笑放逸、冲盹打呼、前冲后仰、东倒西歪、靠壁扒位。平常坐香时,有巡香。巡香师每一支香,依序轮流。
ACW 3.7.2016
The wooden board (木板 – Mu Ban) is shaped like a double-edged sword (宝剑 – Bao Jian), and is used to keep order and discipline within the Chinese Buddhist Sangha. Within the Ch’an Buddhist monastic temple tradition (禅林 – Ch’an Lin), this device is referred to as the ‘Fragrant Board’ (香板 – Xiang Ban). This is a wooden board that is long and broad in structure, although its size, shape and weight often varies. However, generally speaking, the wooden sword is around two-feet long, and is wider at its base (usually two-inches wide) just above the handle. As it is used for a number of distinct purposes, it possesses a number of different names, and this explains why its size and shape varies. As a method of keeping the Dao (道) of order and clarity, it is known as the ‘Official Method Fragrant Board’ (警策香板 – Jing Ce Xiang Ban). As a method for disciplining offenders (who have broken the Vinaya Discipline), it is known as the ‘Clear Rules Board’ (清规板 – Qing Gui Ban). As a means of clearing a befuddled, confused, or fatigued mind experienced during seated meditation practice, it is known as the ‘Patrolling Fragrant Board’ (巡香香板 – Xun Xiang Xiang Ban). During a Ch’an Week Meditation Retreat, it is known as the ‘Supervisory Fragrant Board’ (监香香板 – Jian Xiang Xiang Ban).
The Head Monk (方丈 – Fang Zhang) uses the ‘Fragrant Board’ (香板 – Xiang Ban) which is two-feet long, and which is used as a symbol of authority to both represent and enforce the order of the ‘Dao’ throughout the Ch’an monastic community. He does this through keeping the qi (氣) energy free-flowing through the minds and bodies of the individual members of the community by keeping the ‘Three Gates’ (三关 – San Guan) open. The Senior Temple Monk (班首使 – Ban Shou Shi) holds a subordinate position to the Head Monk (who is often referred to as ‘Abbot’ in Western discourse), but in fact holds a considerable amount of real power, as he takes care of the everyday functioning of the Ch’an monastic community. He uses a ‘Fragrant Board’ (香板 – Xiang Ban) which is one foot, nine and three-quarter inches long, and used to uphold generally accepted Official Methods (警策 – Jing Ce) of correct procedure (and behaviour) in the Ch’an monastic community. The ‘Supervisory Fragrant Board’ (监香香板 – Jian Xiang Xiang Ban) is one foot, nine and a half inches long, and is used to guide and influence the Ch’an monastic community to behave in a correct manner that is conducive to the maintenance of peace and tranquillity. The monastic in charge of the ‘Meditation Hall’ (禅堂 – Ch’an Tang) and similar other duties (such as keeping the rules of monastic discipline [清规 – Qing Gui], and the rules of behaviour and decorum in the meditation hall [堂规 – Tang Gui]), is referred to as the ‘Wei Na’ (维那) which is the Chinese language transliteration of the Sanskrit term ‘Karmadana’. This post can be further described as ‘Master of Behaviour and Distribution’, as he also ensures that all the commodities required to circulate efficiently throughout the Ch’an monastic community, are distributed properly, and the monks, although living frugally, are nevertheless adequately supplied. Master of Behaviour and Distribution can use a ‘Fragrant Board’ (香板 – Xiang Ban) of varying length (mentioned above), depending upon the context of the rules being enforced. The monk in charge of the reception room – the Reception Master (知客 – Zhi Ke) – uses a ‘Fragrant Board’ (香板 – Xiang Ban) to guide (and protect) the newly arrived monastics, which measures one foot, nine inches long. There are two of these fragrant boards situated either side of the Buddha statue in the Reception Room. On one fragrant board is written the characters ‘知客’ (Zhi Ke) or ‘Aware of Guest’ and on the other is written ‘僧值’ (Seng Zhi) or ‘Monk Value’.
The Ch’an master in authority uses the fragrant board to strike (lightly) a dozing monk sat in meditation on the right shoulder. If the monk does not respond, the striking technique is intensified. The receiving monk acknowledges his gratitude for this guidance by bringing his palms together in thanks. The Ch’an master holds the sword horizontal at all times (in a respectful and natural position) unless being deployed for the downward, diagonal strike. A monk can also request the ‘strike’ to his shoulder by raising his hands together at face-level. This controlled behaviour initiates this medicalised ‘strike’ for clearing the mind and refreshing the body. The fragrant board can be used during morning recitation, the question and answer sessions with the Head Monk (or other teachers), and during the Ch’an Week Retreats. This discipline is enforced by the monk in authority given the context of the event, as explained above. The mind is ‘stilled’ by following the rules correctly (定中警策 – Ding Zhong Jing Ce), and the fragrant board is an important element that assists in this process.
During the Ch’an Week Retreat, the Master of Behaviour and Distribution patrols the meditation hall and administers the fragrant board whenever it is requested, or whenever a participant appears to be falling asleep. The presence of the fragrant board reminds all participants of the seriousness and urgency of the situation at hand, and how an individual must commit themselves to an immense effort of will and concentration (as if one’s life depends upon it). The fragrant board represents the guiding quality and strictness of the Vinaya Discipline which must be self-applied and self-upheld. The fragrant board is a compassionate aid to meditative concentration and the transcendence of human (and non-human) suffering. The fragrant board is not a punishment, even though it is an aid to discipline. The monk in authority is motivated by compassion to help all the monastics impartially and with a mind free of any ulterior motive. There are eight behaviours in the meditation hall that trigger the use of the fragrant board, which are 1) if the head is seen to slightly nod, 2) if the hands and fingers start to move, 3) quietly whispering, 4) laughing, 5) snoring, 6) body leaning forward in sleep, 7) torso moving backward and forward, and 8) lack of dynamic concentration. These are the issues the monk in authority has to be aware of, and take action against for the stability of the Ch’an monastic community. This is a method of upholding the Dharma by all the Ch’an masters, who each take their turn carrying and using the fragrant board for the betterment of the entire Ch’an monastic community.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_0308ccce0101i581.html
禅堂法器之香板
用于维系僧团中规矩和秩序的木板,形如宝剑,禅林称为“香板”。其状为长扁平形之木板,大小、形状、重量不一,通常长约两尺左右,上幅稍宽,约二寸左右,柄部圆形。 依使用目的之不同,而有诸多名称。及因职责的差别,形式长短也有区别。
用以警策办道者,称为“警策香板”;用以惩诫违规者,称为“清规香板”;用以警醒坐禅昏沉者,称为“巡香香板”;于禅七中使用者,称为“监香香板”。
方丈使用的香板:长二尺,划三道杠(意为透三关);班首使用的香板:长一尺九寸,字写“警策”;监香香板:长一尺九寸八分,字写“监香”;巡香香板:长一尺九寸七分,字写“巡香”;维那使用的三块香板,执行规矩不同,使用的香板也不同:长一尺九寸八分,字写“维那”、“清规”、“堂规”,基本在僧堂(禅堂)内使用。客堂知客与僧值使用香板:长一尺九寸,字写“知客”、“僧值”,供在客堂佛像两边。
警策的方法,禅师先轻打瞌睡者之右肩,以示预告,后再重打予以警觉。受者合掌谢之,打者则横持香板问讯。又晨朝诵经、问答或挤斥挂单之僧众时亦使警策。在打禅七时,有时请方丈和尚加持僧众,有打“定中警策”的——在禅坐中,和尚供养每一位僧众一下香板;若打“动中警策”,首先由维那师根据实际情况,跑香后打站板,然后依序分班站立后,请和尚开示打警策。
禅七时,先由和尚把班首的香板如法分发下去; 维那把监香师的香板分发到每一位监香师父手里。由于时间安排紧凑,有些用不上功的僧众,需要监香师父来监督,有助用功。一般有以下八种情况,监香师父可以下香板:轻昏点头、弹指抓痒、静中讲话、嬉笑放逸、冲盹打呼、前冲后仰、东倒西歪、靠壁扒位。平常坐香时,有巡香。巡香师每一支香,依序轮流。