修整屋宇 · 泥補牆壁
A house to repair, walls to patch — the material need that pulls craftsmen to the street.
DONGJING MENG HUA LU / 卷四
修整雜貨及齋僧請道
Labor stands at the bridge.
Two needs — a house to repair, a memorial offering to hold — funnel into one morning crowd. At bridge markets and street-lane mouths, wood and bamboo craftsmen, general laborers, Daoist priests and monks stand arrayed, waiting to be hired. Meng names the scene 羅齋.
STAND AT THE BRIDGE ↓生辰忌日 · 設齋僧尼道士
A vegetarian offering to hold on a birthday or a death-day — the ritual need that pulls clergy to the same corner.
01 / THE MORNING POOL
Roles stand in rows, waiting to be called.
Every early morning the same cast gathers at the bridge mouths and lane entrances. Meng's own definition is built into the name: 羅立會聚，候人請喚 — standing arrayed and gathered, waiting for a household to call.
木竹匠人
The text's own term for them is 雜貨工匠: wood and bamboo craftsmen for the repair work.
候人請喚 / AWAITING THE CALL雜作人夫
Laborers of general work, standing beside the craftsmen.
候人請喚 / AWAITING THE CALL道士
For the offering.
候人請喚 / AWAITING THE CALL僧人
For the offering.
候人請喚 / AWAITING THE CALL竹木作料 · 鋪席
Bamboo and timber materials have their own shops. The labor comes from the street; the materials come from the counter.
MATERIALS / SHOP SUPPLY磚瓦泥匠 · 隨手即就
Bricklayers and plasterers are done the moment you reach for them: no pool, no waiting.
IMMEDIATE / ON DEMAND1. The bridge mouth is a hiring market without middlemen.
倘欲修整屋宇，泥補牆壁，生辰忌日，欲設齋僧尼道士，即早辰橋市街巷口皆有木竹匠人，謂之雜貨工匠，以至雜作人夫，道士僧人，羅立會聚，候人請喚，謂之「羅齋」。竹木作料，亦有鋪席。磚瓦泥匠，隨手即就。
WORKING TRANSLATION
If you wanted a house repaired or walls patched — or, on a birthday or a death-day, a vegetarian offering held for monks and priests — then early in the morning the mouths of the bridge markets, streets and lanes already held wood and bamboo craftsmen, called 雜貨工匠, along with general laborers, Daoist priests and monks, standing in rows and gathered, waiting to be called: this was the 羅齋. Bamboo and timber materials had their own shops. Bricklayers and plasterers were done the moment you reached for them.
GALOK READING
Entry 24 documented hiring through intermediaries. Here the market is direct: workers stand, households call. The entry's time marker does more work than any date — 早辰, early morning, is a daily pulse, assembled before the city is fully awake. And the pool handles both needs in one crowd: repair labor standing beside ritual labor, because households summon both at the same hour.
Title and text use two wordings for one offering.
The title says "feeding monks, inviting priests"; the body says "holding a vegetarian offering for monks, nuns and priests." Both forms are preserved rather than harmonized.
All witnesses print 早辰, not 早晨. The page keeps the transmitted form.
The text defines its own term in place — 羅立會聚，候人請喚 — so the page needs no external gloss.
The text's own term for the wood and bamboo craftsmen.
Laborers of general work.
The gathered crowd of craftsmen, laborers and clergy awaiting hire.
Here, the shops selling bamboo and timber materials.
"Done the moment you reach for them" — immediate availability.
Holding a vegetarian offering; the occasion terms 生辰 and 忌日 are kept as transmitted.
Entry 33 catches the rental economy in its rawest state: no shop, no price list, no intermediary — just standing labor and a morning crowd. Repair and ritual pool together because households call for both at the same hour.
羅立會聚，候人請喚。06 / SOURCE TRAIL
The term is defined by the text itself.
The primary text is read against the Siku-family witness (Kanripo KR2k0111) and the Gutenberg transcription #24137. 羅齋 requires no external gloss because the entry defines it in place; the transmitted 早辰 form and the title/body wording difference are kept visible.