Deep Dive into Buddhist Retreat

The practice of “closed retreat,” also known as “seclusion,” is not found in ancient Indian traditions. Its written records only began to appear in China around the Yuan and Ming dynasties. It may have originated from the earlier practice of prolonged cave meditation. According to the Chanlin Xiangqi Jian, a record of Chinese monastic practices, “The concept of closed retreats emerged from the Yuan dynasty…the practice of closed retreats for studying the Way started during the Ming dynasty.”

Types of Buddhist Retreat

In Buddhist practice, there are timed and periodic practices, as well as retreats of set durations, such as seven, twenty, forty-nine, ninety, or one hundred days. These retreats involve focused cultivation of a particular dharma with the aim of achieving enlightenment within the set time period. If conditions permit and the need arises, retreats can also last for one, three, six, nine, or even decades. However, such retreats are not necessarily undertaken in solitude. For example, the summer retreat during the Shakyamuni Buddha’s time, and the winter and summer meditation periods in Chinese Zen monasteries, involve many people practicing together. The repentance practices and rituals compiled by the masters of the Tiantai school of Buddhism involve six, seven or dozens of people practicing together in a ritual space. During the summer retreats in the Buddha’s time, individual practitioners would stay within a defined area, under trees, in caves, self-built huts, or in empty rooms of lay practitioners’ homes. However, these were not considered what we now call “closed retreats.”

The Importance of Preparation for Buddhist Retreat

An old saying in Zen Buddhism states, “One does not reside on the mountain until they have broken through the koan; one does not enter a closed retreat until they have attained enlightenment.” This highlights that for Zen monks, one must be enlightened before being qualified to enter a closed retreat. This is because a closed retreat requires a certain foundation. Otherwise, after three to five years of seclusion, one may achieve nothing, or may encounter demonic obstacles and be unable to fulfill their original vows. Besides the Zen school, practitioners of other Buddhist schools also often undertake closed retreats. For example, Pure Land practitioners enter closed retreats to practice reciting the Buddha’s name; Huayan practitioners enter retreats to cultivate the Dharma Realm contemplation and recite the Huayan Sutra. The most moving type of retreat is known as the “closed retreat for birth and death,” where great practitioners make grand vows to resolve the cycle of birth and death in their lifetime. Therefore, they spend their last few years or more than a decade in a closed retreat until they feel they have gained assurance over the cycle of birth and death. If they have not gained such assurance, they vow not to leave the retreat.

Modern Day Closed Buddhist Retreat

In contemporary large monasteries, some monks still practice in closed retreats. Generally, there are two reasons for entering a closed buddhist retreat: first, to concentrate on reading the Tripitaka (Buddhist canon); second, to focus on cultivating a specific practice. Therefore, the duration of the retreats varies, from a few months to several years. The place where a practitioner resides is called the “retreat room,” and it is typically built in a secluded area. The room must meet certain living standards, such as having a small balcony for the practitioner to get sunlight, a toilet, and so on. During the retreat, the principle is not to leave the room. Thus, someone must provide support for food, medicine, etc., and this person is called the “retreat guardian.”

The Rituals of Entering and Exiting Retreats

In a monastery, when someone decides to enter a closed retreat, it is considered a significant event, and a grand ceremony is held. Monks gather in the main hall, and the leader of the monastic community chants praises, followed by three recitations of “Namo Great Compassionate Avalokiteshvara Bodhisattva”, three recitations of the Great Compassion Mantra, one recitation of the Heart Sutra, and three recitations of “Mahaprajnaparamita”. Then, the assembly sings a hymn of praise to Avalokiteshvara, and the retreatant performs a ten-direction prostration, expressing gratitude to the assembly for supporting their practice and praying for blessings from the Buddhas and Bodhisattvas. Then, the assembly chants an eight-line verse praising Avalokiteshvara. Everyone takes incense and escorts the retreatant to the retreat room. In front of the room, a table with incense is set up, and the abbot and retreatant light incense. Then, the abbot strikes the chime three times and delivers a Dharma talk explaining the significance of the retreat, encouraging the retreatant to cherish this unique opportunity and practice diligently in seclusion. After the talk, the abbot says “Please enter,” and the retreatant, after entering the room, turns around, bows to the assembly, and closes the door. The assembly returns to the main hall to chant a dedication verse.

When the retreatant finishes their retreat, the monastery also holds a grand ceremony to celebrate, and many devotees come to offer gifts to the retreatant. First, a “retreat opening announcement” is hung by the guest hall, and the assembly gathers in the main hall after the midday drum. They chant praises, followed by three recitations of “Namo Shakyamuni Buddha”. Then, they recite a four-line verse: “There is no one in heaven or earth like the Buddha.” The assembly chants “Namo Shakyamuni Buddha” as they walk to the retreat room. The ceremonial master strikes the chime three times, and the abbot delivers a Dharma talk. Afterwards, the abbot strikes the lock with a “ruyi” (a ceremonial scepter), and shouts “Open!” The retreatant comes out of the room and follows the abbot to the main hall to chant a dedication verse and make offerings. After the offerings, the retreatant must bow to the assembly in the main hall to express their gratitude.

The Benefits and Challenges of Buddhist Retreat

Closed retreats allow practitioners to let go of worldly affairs and cut off external distractions. It is one of the best ways to focus on spiritual practice. However, it requires many conditions, including the meditator’s concentration abilities and the support of a monastery, so it is not easy to accomplish.

What are the prohibitions of closed retreat practice?

I. Behavioral Prohibitions

1. Strictly abide by the rules and regulations of the closed retreat: This includes not leaving the retreat location without permission and not casually communicating with the outside world. Once the retreat begins, one must fully commit to practice and not arbitrarily interrupt it due to personal reasons.

2. Avoid excessive physical activity and entertainment: Closed retreats are primarily for focused practice. It is not appropriate to engage in strenuous exercise, dancing, singing, or other entertainment activities that may distract attention.

3. Refrain from illegal or immoral behavior: Such as theft, lying, or sexual misconduct. One must always maintain moral purity.

II. Speech Prohibitions

1. Minimize or cease speaking: Many closed retreats require practitioners to minimize talking or even refrain from speaking altogether. Avoid casual chatting, arguing, and meaningless speech to reduce external interference and internal fluctuations.

2. Avoid malicious speech: Do not use vulgar or offensive language. Avoid criticizing, blaming, or complaining about others.

III. Psychological Prohibitions

1. Avoid negative emotions such as greed, anger, and ignorance: During the closed retreat, be constantly aware of your internal state. When negative emotions such as greed, anger, and ignorance arise, use meditation to counter these emotions, and do not let them dominate one’s state of mind.

2. Avoid arrogance: Even if you have gained insights and progress during your practice, do not become arrogant or conceited. Maintain humility and reverence.