敕修百丈清規

INVITING A NEW ABBOT: DISPATCHING A SPECIAL ENVOY

Whenever any monastery in the ten directions has a vacancy in the office of abbot, the matter must immediately be reported to the competent supervisory authority [the administrative office (see note)]. One must then wait until the order authorizing the selection of a new abbot is issued by the relevant authority. The treasury office and former officers shall convene to discuss the dispatch of a special envoy to welcome the new abbot. There are many possible forms of sponsorship: the principal officers, the administrators, the former officers, the Meng Hall, former officeholders, or the entire Sangha may act in this capacity.

There are likewise several kinds of memorials of invitation. In addition to the Monastery Gate Memorial issued in the name of the entire Sangha of the monastery, there may be memorials of invitation issued in the names of affiliated monasteries or eminent reclusive monks. The notices for tea and medicinal hot water are issued in the name of the special envoy.

All the foregoing memorials are to be composed and written by the monastery secretary. If the office of secretary is vacant, monks in the monastery skilled in letters shall be selected and assigned the various documents so that they may complete them in the secretary’s stead. The formal notices shall be written on white silk.

The special envoy may be selected from among senior administrators of the Eastern Row, former officers, or senior-seated monks of the Western Hall; alternatively, a principal officer of the next rank may be appointed to this duty. If the special envoy is not a currently serving administrator of the monastery, a monk presently holding an office below the rank of administrator must be sent with him to take charge of financial matters and to serve as an adviser, so that they may deliberate together concerning their duties.

A “Necessary Particulars” register (xu zhi) must also be prepared beforehand, recording all lands, property, and implements currently owned by the monastery, together with a list of the attendants in the party going to welcome the new abbot.

After all preparations have been satisfactorily completed, the home monastery shall entertain the special envoy and his attendants. On the day of departure, the special envoy and his attendants shall visit the various quarters to bid farewell. The bell in the Sangha Hall shall be rung to assemble the community, which will escort the party beyond the monastery gate. At

the Three Gates, a pavilion shall be roofed with thatch, and seats shall be arranged within it. There the ceremony of offering tea and medicinal hot water to the special envoy and his attendants shall be conducted. Officers of both rows and former officers must be invited to attend and keep them company.

If the special envoy is a senior administrator of the Eastern Row, a lower-ranking administrator shall conduct the farewell ceremony. If the special envoy is a principal officer or former officer, a higher-ranking administrator shall conduct it. The ceremonial sequence is as follows: after bowing in greeting and inviting everyone to be seated, the officiant burns incense and bows to invite the special envoy to burn incense.

Everyone then returns to his seat and accompanies the special envoy in drinking tea. They rise again to burn incense; after the special envoy has been invited to burn incense, everyone returns to his former seat and accompanies him in drinking medicinal hot water. The cups are then collected, whereupon the special envoy rises, expresses his thanks, boards his sedan chair, and departs.

WHEN THE SERVING ABBOT IS INVITED TO ASSUME ANOTHER OFFICE

Upon arriving at the other monastery, the special envoy must first meet with the guest prefect. The guest prefect conducts him to the treasury office, where he is received and then shown to his lodgings. Thereafter, the special envoy pays his respects to the principal officers of the Western Row and to the monks in the various quarters.

He then goes to the attendant’s office and clearly reports the circumstances and purpose of his arrival. The attendant conveys the report to the abbot, and they await his decision as to whether he will accept. If the abbot agrees to the invitation, tables and chairs are arranged in the abbot’s quarters.

The table is covered, and the memorial and invitation card are placed upon it. The duty officers of both rows are then invited to attend, and they enter the inner hall to request the abbot to come forth. The special envoy bows in greeting and inquires after his well-being, then invites the abbot to sit in the full-lotus posture.

After the formal greeting, the abbot stands directly in the center. The special envoy lights incense, spreads out his sitting cloth, prostrates himself, and makes three full bows. He then steps forward and says: “Acting under the commission of our humble monastery, I reverently beseech the Venerable to condescend to accept the office of abbot of our humble monastery.

To be granted the privilege of serving before your venerable countenance fills my heart with immeasurable gratitude!” Having spoken, he makes three bows and adds: “The weather today is most auspicious. Together, we pray that the newly appointed abbot may enjoy well-being in daily life and abundant merit and wisdom.” He then makes three more bows, rises, and rolls up his sitting cloth. Each time the special envoy bows, the abbot returns one bow and says: “This person possesses meager ability and shallow wisdom, yet has presumptuously received your confidence and accepted this weighty invitation.

I cannot but fear that I shall bring disgrace upon the lineage tradition of your esteemed monastery. Moreover, the special envoy has traveled diligently from afar, which makes this person even more deeply grateful.” The special envoy presents the memorial, invitation card, and letter of greeting. The abbot receives them and places them on the table, then opens and reads through the letter and memorial.

The attendant bows and invites the special envoy to sit. The special envoy sits facing the abbot, while the venerable monks of the Western Hall courteously take seats one place below him. This yielding of precedence expresses respect for a guest who has come from afar.

After everyone has finished drinking tea, the attendant and duty officers of both rows

escort the special envoy back to the guest room to rest. At that time, the practitioner attached to the hall office strikes the bell in the Sangha Hall three times. The community assembles in the abbot’s quarters to congratulate the abbot.

The treasury office prepares the incense, and both the head seat and the administrators burn incense. At the first bow, they say: “The Venerable of the Hall has received the honor of promotion and transfer to another monastery. This joyful news resounds throughout the monastic community and is truly a great honor for our entire monastery.

Our hearts are filled with boundless joy.” At the second bow, they say: “The weather today is most auspicious. Together, we wish the Great Venerable of the Hall well-being in daily life and abundant merit and wisdom.” Having spoken, they spread their sitting cloths upon the floor and make three bows. The abbot returns one bow and says: “This person considers himself of meager ability and shallow wisdom, yet by chance has been selected as abbot of that monastery.

That you have condescended to offer your congratulations causes me truly immeasurable embarrassment!” The assembly disperses, and the guest prefect guides the special envoy on a circuit of the monks’ quarters. After meeting and greeting the Sangha, the special envoy presents in due order the Necessary Particulars register of his home monastery, the list of attendants in his party, and the miscellaneous articles he has brought with him to the abbot.

That evening, the monastery provides a special reception consisting of medicinal hot water and an evening meal for the special envoy and his party. Later that night, medicinal hot water and fruit are again served. At both receptions, the officers of both rows and the former officers are invited to grace the occasion and keep them company.

All arrangements and preparations are undertaken by the treasury office.

THE NEW ABBOT, HAVING JUST ACCEPTED THE COMMISSION, IS INVITED TO ASCEND THE DHARMA SEAT

On the day after the newly appointed abbot has accepted the invitation and undertaken his charge, the ceremony of ascending the Dharma seat is held at his own monastery. The attendant instructs the postulants first to place a table below and to the right of the Dharma seat, upon which are set the invitation documents brought by the special envoy, and to arrange a seat for the envoy. The special envoy first reports to the rector and asks him to select someone to read the documents.

At the appointed time, the attendant reports to the abbot, and the drum is then sounded to assemble the community, as in the customary ceremony for entering the Dharma hall. The abbot comes forth and stands directly at his place, offers incense, and then invites the special envoy to burn incense and present the documents. Each time a document is presented, the special envoy must burn incense before handing it up.

The abbot receives them one by one, delivering Dharma words upon receiving each. When the documents have been read aloud, the special envoy again burns incense, twice spreads out his sitting cloth, and bows three times with his head to the ground; alternatively, he may merely lower the sitting cloth to the floor as a gesture of reverence, or he may be excused altogether, all according to the abbot’s decision. After bowing, he withdraws and invites the abbot to ascend the Dharma seat and be seated.

After the abbot has spoken briefly on the essential principles of the Buddha-Dharma and expressed his thanks to the distinguished guests, the ceremony of ascending the Dharma seat is considered concluded.

THE SPECIAL ENVOY HOLDS A BANQUET IN HONOR OF THE NEWLY APPOINTED ABBOT

The special envoy first consults with the newly appointed abbot concerning the scale of the vegetarian banquet and the amount of gifts to be distributed, determining what would be appropriate and dignified. Sufficient gifts must be provided for the officers of the two divisions, the senior retired officers, the abbot’s relatives and fellow provincials, his Dharma companions and attendants, the administrative personnel, and the cost of provisions for the vegetarian banquet. The special envoy delivers everything in full to the treasury office, entrusting it with complete responsibility for the arrangements.

On the day of the ceremony, the special envoy goes to the abbot’s quarters, burns incense, bows, and extends the invitation to the abbot. Spreading out his sitting cloth and bowing with his head to the ground for the first time, he says: “At noon today, a modest vegetarian banquet has been specially prepared in the Sangha hall. We respectfully beseech the Venerable Master to exercise great compassion, condescend, and grace us with your presence.

In our hearts, we are truly so apprehensive that we break into a sweat.” Spreading out his sitting cloth and performing the ceremony a second time, he says: “The weather today is most favorable. Together, we respectfully pray that the great Venerable Master of the Dharma hall, newly invested with office, may live in contentment and enjoy abundant merit and longevity!” Having spoken, he lowers his sitting cloth to the floor as a gesture of reverent prostration, and the abbot returns the courtesy with one bow.

The officers of the two divisions and the monks of rank residing in private quarters lead the guest-receiving postulant of the abbot’s quarters, together with the postulants accompanying the special envoy’s delegation, to visit each residence in turn, report the invitation, and request that the notice announcing the vegetarian banquet be posted for the community. The Sangha hall is newly adorned, pure, orderly, and immaculate, and the principal seat is arranged splendidly.

The special envoy’s seat is placed at the head of the Western Hall section. Notices concerning tea and hot water—now called the menu—are hung on either side of the main entrance outside the Sangha hall. At mealtime, the special envoy stands before the Sangha hall awaiting the abbot.

He greets the abbot with a bow, escorts him to the principal seat, and bows to invite him to sit. The special envoy then returns to the center of the Sangha hall, bows to everyone, and invites them to take their seats at the banquet. He next burns incense before the image of the Holy Monk, then proceeds in order to burn incense in the southern and northern halves of the hall, and afterward burns incense outside the Sangha hall.

He then returns inside, bows in greeting before the abbot, in the southern and northern halves of the hall, and outside the Sangha hall, after which he again enters the center of the hall and bows in greeting to the community. Only then does he take up his chopsticks and begin the meal. After the postulants have served rice and soup into the guests’ bowls, the special envoy rises, burns incense, and presents gifts to the abbot, then distributes gifts to the community.

When this is done, he returns to his seat and partakes of the vegetarian banquet in the company of the community.

After the rinse-water tub—the tub for washing bowls and chopsticks—has been carried outside, the drum is struck, and the special envoy again rises, burns incense, and performs the ceremonies as before. The postulants pour tea for all the monks, and when the monks have finished drinking, they carry the pots out of the Sangha hall, just as they had previously carried out the tub for washing bowls and chopsticks. The special envoy again rises and bows in greeting to everyone, then collects the abbot’s teacup and performs the ceremony.

Spreading out his sitting cloth and bowing with his head to the ground for the first time, he says: “We have provisionally prepared this humble meal of vegetables. Through the Venerable Master’s compassionate condescension in gracing us with your presence, our hearts are truly filled with the deepest gratitude!” The second time he spreads out his sitting cloth and bows his head in reverence, he exchanges courteous inquiries.

He lowers his sitting cloth to the floor three times, signifying three reverent prostrations, and then respectfully escorts the abbot from the banquet. Returning to the Sangha hall, he burns incense, spreads out his sitting cloth, and bows three times with his head to the ground. He then makes one circuit inside and outside the Sangha hall, returns inside, stands directly in the center, and bows in greeting to everyone.

The postulants collect and put away the teacups, the drum sounds three times, and everyone leaves the banquet tables and returns to their quarters to rest.

When the banquet has ended, the special envoy immediately goes to the abbot’s quarters to express his thanks, and then proceeds to the treasury office to thank those who organized the vegetarian banquet. He then returns once more to the abbot’s quarters and invites the abbot to partake of the evening meal that afternoon and of hot water and pastries at night. For both meals, the officers of the two divisions and the senior retired officers are also invited to attend and keep him company.

THE HOST MONASTERY ENTERTAINS THE NEWLY APPOINTED ABBOT AND THE SPECIAL ENVOY

The treasury office assembles the administrators to deliberate upon the arrangements for entertaining the newly appointed abbot and the special envoy, including the presentation of gifts in accordance with customary protocol. On the day before the banquet, an administrator of the Eastern Division comes before the newly appointed abbot, burns incense, and extends an invitation; he then proceeds to the guest hall to invite the special envoy.

The treasury office orders its guest-receiving postulant to invite the officers of the two divisions and the senior retired officers to grace the occasion and keep the guests company. The gifts presented must accord with ritual propriety and must not be treated casually, negligently, or disrespectfully. The wording and manner of performing the ceremonies are the same as in the customary rites.

In the inner hall, the abbot’s elevated seat is arranged, while the special envoy’s seat is placed beside him on his right. As usual, the officers of the two divisions are seated to the abbot’s right and left, the senior retired officers sit facing the abbot, and the attendants sit below the administrators. As for the servants and attendants of the venerable senior masters who have come from afar to welcome the abbot, in addition to being entertained generally as described above, they must also be given an appropriate gratuity as a reward for their service.

In most places where an invitation is extended because the newly appointed abbot must transfer to assume office at a distant monastery, some members of the Sangha at the home monastery, because of former grievances

thereupon take advantage of the occasion to speak disparagingly and malign others, spreading such words afar until they reach the ears of officials, common people, and layfolk. Often, because of one person’s ignorance and poor understanding, the reputation of an entire monastery is brought into disrepute. Therefore, the venerable and seasoned elders of the monastery, together with its lay patrons and the respected elders of neighboring monasteries, should strive to forestall and quell such matters. The abbot himself must also carefully examine his speech and conduct in carrying out his duties, so that even after he has departed from the monastery, the Sangha will continue to cherish him with affection, gratitude, and longing.

THE NEWLY APPOINTED ABBOT BIDS FAREWELL TO THE ASSEMBLY, ASCENDS THE DHARMA HALL, AND PARTAKES OF TEA AND SWEET DRINK

On the day of departure from the monastery, the special envoy goes to the Sangha quarters and bids everyone farewell. The newly appointed abbot proceeds to the Dharma hall and ascends the seat, expressing his gratitude to the officers of the two divisions, the former officeholders, and the entire assembly. After the abbot descends from the Dharma seat, the drum is struck three times.

Facing the Dharma seat, he and the assembly lower their sitting cloths to the floor three times, thereby ceremonially making three prostrations. He then departs through the western corridor. At this time, the great bell is sounded and all the various Dharma instruments are played together.

The entire assembly rises and respectfully escorts him as far as the mountain gate. The attendants stand in rows waiting outside the mountain gate. Beyond the gate, a canopied pavilion with curtains has already been erected.

Within it, a high seat is arranged facing inward, while a corresponding seat is also placed facing outward. The head monk, facing outward, provisionally occupies the host’s seat. The monks of the Western Hall and the former officeholders sit opposite as honored companions.

The officers of the eastern and western divisions sit facing one another on the two sides. A senior administrator officiates, bowing and inviting the abbot and everyone else to enter and take their seats. He then bows and invites everyone to offer incense, returns to his place, and serves tea.

After the tea bowls have been cleared away, he rises once more, burns incense, bows, and invites everyone to offer incense; he then returns to his place and serves sweet drink. When the sweet drink has been consumed, the newly appointed abbot rises, thanks everyone, and enters his sedan chair. The officers of the two divisions and the former officeholders also prepare sedan chairs to accompany him for some distance.

The newly appointed abbot must earnestly endeavor to dissuade them. At this time, the great bell is to be sounded as an expression of reverence, and it is not stopped until the newly appointed abbot’s sedan chair has gone far into the distance.

A MONK OF THE WESTERN HALL OR A SENIOR OFFICER IS INVITED TO BECOME ABBOT

When the special envoy arrives at the monastery, he first pays his respects to the guest prefect. Together they then go to the attendant’s office and ask the attendant to conduct him to the abbot’s quarters. There he offers incense, spreads out his sitting cloth, and makes prostrations.

After exchanging customary inquiries about the weather and well-being, he is escorted to the guest hall to rest. Next, the special envoy goes to the monks’ quarters and exchanges formal salutations with everyone. He then informs the attendant and asks to be led to the abbot’s chamber, where he reports: “We of such-and-such monastery have now come to invite Venerable So-and-so… to become our abbot.” The abbot communicates this news to the officers of the two divisions and the former officeholders, then asks them to escort the special envoy to the quarters of the senior officer or other monk who has been invited to become abbot, where the petition, formal invitation, and correspondence concerning the appointment are presented.

The special envoy offers incense and performs the ceremony, following the same ritual as when inviting a currently serving abbot. If the person invited declines to accept the new office, everyone must counsel and encourage him in every possible way and with utmost sincerity. Once the invited monk has been moved to accept, the abbot invites the newly appointed abbot, together with the officers of the two divisions and the former officeholders, to partake of tea.

Only afterward is the newly appointed abbot escorted to temporary lodgings in the guest hall. There, in due order, he receives the various congratulatory observances and then visits all the monks’ quarters to greet everyone. That evening, the monastery invites the newly appointed abbot and the special envoy to partake of sweet drink and the evening meal.

Later that night, they are again invited to partake of sweet drink, cakes, and fruit. At all these receptions, the officers of the two divisions attend as honored companions.

THE NEWLY INVITED ABBOT ASCENDS THE SEAT (This ceremony may be performed only when the newly invited abbot was already an eminent and virtuous monk of the Western Hall or the head monk of the Front Hall.)

On the preceding evening, the special envoy must bring incense to the abbot’s chamber, spread his sitting cloth on the floor, bow his head to the ground in three prostrations, and make this request: “We respectfully beseech the Venerable Master tomorrow to conduct the ceremony of introducing and guiding the newly appointed abbot of our humble monastery in ascending the seat.” On the following day, after the morning gruel, a table and chair are arranged to the right of the Dharma seat.

The petition and formal invitation concerning the appointment of the new abbot are placed on the table, and the abbot’s chair is placed to the left of the Dharma seat. The drum is struck to assemble the Sangha. The abbot proceeds to the Dharma hall and ascends the seat; the ritual is conducted in the same manner as on the Five Convocation Days of the month.

The attendant is then instructed to invite the guest—the newly appointed abbot—to enter the Dharma hall and sit cross-legged in the full lotus posture. The abbot delivers a few brief words praising the newly appointed abbot for leaving his own monastery and accepting responsibility at another monastery for the sake of the great cause of the Buddhadharma. He also invites and urges the newly appointed abbot to proclaim the essential meaning of the Buddhadharma, thereby refreshing the hearts of the assembly, who revere and admire him.

It is not obligatory, however, for the newly appointed abbot actually to speak and proclaim the essential meaning of the Buddhadharma. [When Songyuan introduced Yanshi in ascending the seat, and when Xiao’an introduced Songyuan in ascending the seat, neither raised a saying. When Shiqiao introduced Jiantang in ascending the seat, and when Ji’an introduced Fu’an in ascending the seat, both raised a saying—that is, proclaimed the essential meaning of the Buddhadharma.]

After descending from the seat, the abbot returns to his former place, standing to the left of the Dharma seat and facing outward. After the special envoy, together with the guest prefect’s attendant and the other attendants, has approached the newly appointed abbot and exchanged bows and greetings, the newly appointed abbot likewise approaches the abbot and exchanges bows and greetings with him, the officers of the two ranks, and the entire Sangha.

If the newly appointed abbot is already a Dharma heir of the abbot, the abbot takes this occasion to transmit the Dharma robe and bestow Dharma words upon him. Having donned the robe, the newly appointed abbot steps forward and invites his master, the abbot, to sit cross-legged in the full-lotus posture. He spreads his sitting cloth, bows his head to the ground, and performs the great ceremony of three prostrations.

Without folding up the sitting cloth, he then declares: “This disciple has long hoped to receive the gracious master’s instruction and training. Regrettably, I have made little progress and feel ashamed before the lineage. Now, because that monastery has earnestly invited me, it is difficult to decline the directive of the Buddhist authorities; in my heart I cannot help but feel deeply apprehensive.” He again makes three prostrations and says: “Today the weather is wholly in accord with the season.

We respectfully wish our root master, the great和尚 presiding over this hall, ease in his daily life and abundant merit and wisdom.” He again makes three prostrations, folds up the sitting cloth, steps forward, and offers greetings and inquiries concerning the abbot’s well-being. The abbot returns the courtesy and says: “Your future course is immeasurable, and you are a present hope of the Buddha’s gate. Now that you have undertaken this weighty responsibility, when confronted with what is right, do not retreat.

I hope you will diligently preserve and care for yourself and fully discharge your office!” The newly appointed abbot withdraws and stands to the right of the Dharma seat, while the special envoy presents the formal letters and documents one by one. Each side delivers a few words of Dharma.

If the newly appointed abbot is not a Dharma heir of the abbot, then immediately after descending from the seat he approaches the Dharma seat and exchanges bows and greetings with the abbot. He then exchanges bows and greetings with the two ranks and the entire Sangha before returning to the right side of the Dharma seat. The Dharma robe is presented first, followed by the formal letters and documents, and a few words of Dharma are spoken on each occasion.

Earlier, the special envoy will have asked the rector to invite someone to read the formal letters and documents aloud. After they have been read, the newly appointed abbot points to the Dharma seat and speaks a few words of Dharma. He ascends the Dharma seat and exchanges a few questions and answers with the special envoy, then addresses the assembly with a brief outline of Buddhist principles.

Afterward, he expresses his thanks to the abbot and everyone involved in the ceremony. The ceremony of ascending the seat is thereby concluded. The newly appointed abbot descends from the Dharma seat, approaches the abbot, spreads his sitting cloth, bows his head to the ground, and twice performs three prostrations.

On spreading the sitting cloth the first time, he bows and respectfully declares: “Through the great merit of the和尚, I have presumptuously accepted the invitation to serve as abbot of such-and-such monastery. I fear that I cannot avoid bringing disgrace upon the lineage. I humbly hope that the和尚’s precious intention will bring this undertaking to fulfillment; in my heart I am truly grateful beyond measure!” The abbot replies: “The selection of you as the newly appointed abbot accords above with the will of Heaven and below with public opinion.

Not only does our monastery rejoice, but the Buddha’s gate thereby gains further glory. My heart is truly filled with delight!” The newly appointed abbot spreads his sitting cloth a second time and declares: “Today the weather is perfectly in accord with the season. Together we wish the和尚 presiding over this hall ease in his daily life and abundant merit and longevity.” Whether the sitting cloth is spread upon the floor and three full prostrations are made is left to the abbot’s discretion.

Next, the newly appointed abbot exchanges bows and greetings with the two ranks and the entire assembly. The guest prefect’s attendant guides the newly appointed abbot through all the monks’ quarters so that he may visit and thank everyone. If the newly appointed abbot is a Dharma heir—a Dharma-transmission disciple—of the abbot of this monastery, then after descending from the seat he first approaches the abbot, spreads his sitting cloth upon the floor, bows his head to the ground, and performs the great ceremony of three prostrations.

He then withdraws and exchanges bows and greetings with the assembly, after which he makes a circuit of the quarters to thank the Sangha. The proceedings are the same as those described above.

If, in due order, a senior officer or administrative officer of the Western Hall is selected and appointed to the office of new abbot, the manner in which the ceremony is temporarily to be conducted shall be appropriately determined at the discretion of the abbot of the monastery.

THE SPECIAL ENVOY HOLDS A VEGETARIAN FEAST TO ENTERTAIN THE NEWLY

APPOINTED ABBOT

The special envoy approaches the newly appointed abbot to discuss the donated goods. The abbot’s quarters direct the ceremony of ascending the seat, the goods to be distributed to the entire Sangha, and the additional allotments of donated goods to be bestowed upon the reader of the formal letters and documents; the officers of the two ranks; the former officers; the eminent, retired monks presently residing at the monastery; the newly appointed abbot’s relatives and fellow provincials; and his fellow practitioners from the same master’s lineage.

On the appointed day, after the morning gruel has been taken, the special envoy carries incense to the abbot’s quarters, spreads his sitting cloth, bows his head to the ground, makes three prostrations, and declares: “At noon today, a special vegetarian meal of rice and vegetables will be offered in the Sangha hall (Cloud Hall) to entertain the和尚 newly appointed as abbot. We humbly beseech the和尚, out of compassion, to condescend to grace us with his presence!” He next approaches the newly appointed abbot and ceremonially invites him, observing the same forms as before.

The chief guest-service postulant from the abbot’s quarters and the special envoy’s postulant go to the various quarters and request that placards announcing the vegetarian feast be hung. The Sangha hall is arranged as follows: facing the abbot’s place, a seat is prepared for the newly appointed abbot. Outside the Sangha hall, beside the guest prefect’s place, a seat is prepared for the special envoy.

Placards announcing the serving of tea and hot water are hung on either side of the Sangha hall’s main entrance. At mealtime, the special envoy reports to the newly appointed abbot and waits before the door of the Sangha hall to receive the abbot so that they may enter together. When the abbot arrives, the two bow and greet him.

The special envoy then follows them into the Sangha hall, first bowing and inviting the abbot to enter the Dharma seat, and next inviting the newly appointed abbot to enter the Dharma seat. Incense is then burned and the ceremony performed according to the same forms observed for the incumbent abbot. The vegetarian feast is then served, gifts are presented, and tea is taken.

Afterward, the newly appointed abbot’s teacup is cleared away first. The special envoy then approaches the newly appointed abbot, spreads his sitting cloth, bows his head to the ground, and twice performs three prostrations. He escorts the newly appointed abbot out through the rear door, then returns to the Dharma seat and approaches the incumbent abbot.

He spreads his sitting cloth, bows his head to the ground, and twice performs three prostrations, after which he escorts the incumbent abbot out through the front door. He then returns to the Sangha hall, burns incense, spreads his sitting cloth, bows his head to the ground, makes three prostrations, circumambulates the hall once, and exits the Sangha hall. He then reenters, stands in the center of the Sangha hall facing the assembly, and exchanges bows and greetings with everyone.

The teacups are immediately cleared away, the drum is sounded three times, and he withdraws from the Dharma seat. That evening, hot water, tea, and fruit are served, and an evening meal is offered. The venerable elders of the two ranks and the former officers grace the gathering with their presence and companionship.

The ceremonial forms are the same as those observed when inviting the incumbent abbot to become the new abbot.

THE MONASTERY ENTERTAINS THE NEWLY APPOINTED ABBOT AND THE SPECIAL ENVOY

In the abbot’s private quarters, the abbot’s principal seat is arranged. The seat of the newly appointed abbot is placed directly in the center, facing the abbot’s seat, with the special envoy’s seat beside it on the left. The officers of the two divisions and the former officers and senior monks who have graciously come to accompany them are seated on both sides, right and left. The ceremony of presenting gifts as alms is conducted as described above for the invitation of a serving abbot.

THE INVITED NEW ABBOT BIDS FAREWELL TO THE ASSEMBLY FROM THE DHARMA SEAT AND ATTENDS THE TEA AND HOT-WATER RECEPTION

The invited new abbot instructs his attendant and the special envoy to go to the abbot’s quarters and report his request to borrow the Dharma seat for the ceremony of ascending the hall to bid farewell to the assembly. The Dharma seat is not specially adorned, and a seat for the abbot is arranged on its left side. As the drum is sounded to assemble the community for the ceremony, the abbot proceeds to the Dharma hall and immediately takes his seat.

The invited new abbot approaches the abbot, bows, and inquires after his well-being. He then joins his palms, faces the assembly, and bows to express his respects. Only then does he ascend the Dharma seat and briefly expound the Buddha-Dharma, after which he immediately descends.

First, he bids farewell to the abbot, spreads his sitting cloth upon the ground, and makes three reverential prostrations. He then stands facing the Dharma seat and bids farewell to the assembly. The assembly together lower their sitting cloths toward the floor three times to express their respects.

At the monastery gate, facing inward, seats are arranged for the tea and hot-water reception. The officers of the two divisions and the former officers and senior monks graciously attend as companions, while the senior-ranking administrator conducts the ceremony. The procedure is the same as when inviting a serving abbot.

Afterward, the great bell is sounded to see him off. If the invited new abbot holds a rank below that of a Western Hall elder or a section head, the ceremony of ascending the hall to bid farewell to the assembly is not performed. At the time of departure, he first goes with the special envoy to the abbot’s quarters, burns incense, spreads his sitting cloth upon the floor, makes three prostrations, reports his departure, and takes leave.

He then visits all the quarters to bid farewell to the assembly. The tea and hot-water reception at the monastery gate is conducted as just described above.

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THE NEWLY APPOINTED ABBOT ENTERS HIS NEW CHAN MONASTERY

Because the ancients were guileless and simple, the newly appointed abbot’s entry into a Chan monastery was extremely plain. He merely carried a cloth bag on his back and wore a bamboo hat on his head. Upon reaching the monastery’s main gate, he removed his hat, entered the gate, burned incense, and delivered a brief Dharma statement.

He then went before the Sangha hall, removed his cloth bag, and sat quietly there for a long while. Afterward, he washed his feet, donned his Dharma robe, entered the Sangha hall, and burned incense. He then went before the image of the Holy Monk, spread out his sitting cloth, knelt, and made three full prostrations, touching his head to the ground.

Those accompanying the new abbot joined him in paying homage to the image of the Holy Monk. After completing the procedure for registering his name—that is, enrolling at the monastery—the new abbot went to the Buddha hall, burned incense, and proclaimed a few brief words of Dharma. He then spread out his sitting cloth and made three prostrations, touching his head to the ground.

Next, in succession, he went to the Hall of the Earth Deity and the Patriarch Hall to offer incense, delivering a Dharma statement at each place. Only then did he enter the abbot’s quarters to reside there, where he also had to proclaim a Dharma statement. Afterward, the ceremony of opening the Dharma hall was held, together with prayers for the longevity of the sacred emperor.

Nowadays, however, this is not so. When it becomes known that the newly appointed abbot has drawn near and is about to enter the monastery, arrangements must be made according to whether the place where he is temporarily lodging is near to or far from the monastery. If it is near, the head seat leads the assembly out to welcome him from afar.

If it is distant, only representatives of the monastery—the officers of the two divisions and the former officers and senior monks—go to welcome him. The special envoy must assess and calculate the circumstances, then report them to the newly appointed abbot so that a letter may be issued excusing the assembly from going far away to welcome him. If his temporary lodging is near the monastery, the monastery must prepare hot water, cakes, and fruit to receive the newly appointed abbot.

The officers of the two divisions and the former officers and senior monks graciously attend as companions, and a date is selected for escorting the new abbot into the monastery. All matters relating to this event are arranged by the bursar’s office. On the preceding evening, a notice welcoming the new abbot is posted to inform the entire assembly.

On the appointed day, the great bell is sounded and all the Dharma instruments are played. The assembly goes outside the monastery gate and forms two lines extending from afar toward the gate. The postulants and servants stand in rows outside the assembly.

When the new abbot reaches the monastery gate, he burns incense and delivers a brief Dharma statement. Upon entering the Buddha hall, he again offers incense and delivers another Dharma statement; he then spreads out his sitting cloth and makes three prostrations, touching his head to the ground. Next, the bell in the Sangha hall is sounded, and each member of the assembly goes and stands quietly at the place where he ordinarily takes his meals.

The new abbot enters the Sangha hall and burns incense. Those accompanying him together spread out their sitting cloths and make three prostrations, touching their heads to the ground. The rector approaches the new abbot, bows, inquires after his well-being, and then guides him once around the hall.

The members of the retinue leave the Sangha hall first. The officers of the two divisions escort the new abbot to the place where he will take his meals and lower their sitting cloths toward the ground to signify three prostrations.

Next, the new abbot proceeds in succession to the Hall of the Earth Deity and the Patriarch Hall to burn incense, delivering a Dharma statement at each place. Finally, he enters the abbot’s quarters and sits in the abbot’s seat. The attendant comes forward, burns incense, bows, inquires after his well-being, and then stands to one side.

After the new abbot has finished proclaiming a Dharma statement, a postulant presents brush and inkstone. An administrator presents the official document and brings forth a cloth-covered tray bearing the monastery’s seal for presentation to the new abbot (the form is shown below). The new abbot receives the seal box, examines the sealing mark, and hands it to the administrator to break the seal.

After inspecting the monastery’s official seal, the new abbot signs the document, clearly writes the date, and then stamps it with the monastery’s seal. The administrator retains the document, while the attendant who assists the abbot and manages money and requisites—the robe-and-bowl attendant—takes custody of the monastery’s seal. He then assists the abbot to rise.

At that time, the entire board of administrators comes forward and forms a single line. Its senior member burns incense, spreads out his sitting cloth, and makes two prostrations, touching his head to the ground. After spreading out the sitting cloth for the first prostration, he reports: “We have long hoped that the Venerable would come to preside over this Dharma seat.

Our monastery has thereby gained no small splendor, and our hearts overflow with joy and gladness.” After spreading out the sitting cloth for the second prostration, he reports: “Today the weather accords harmoniously with the season. Together, we pray that the newly appointed great Venerable of the abbot’s quarters may conduct his daily life as he wishes, enjoying robust health, abundant merit, and longevity.” They then lower their sitting cloths toward the floor to signify three prostrations.

Next, the elders of the neighboring monasteries, the section heads of the western division, and the former officers and senior monks come forward and burn incense, expressing their congratulations in general terms. The guest prefect’s postulant then announces loudly: “We respectfully invite the elders of the neighboring monasteries, the officers of the two divisions, and the former officers and senior monks to take their seats, so that this monastery may offer hot water.” After the hot water has been served, the honored guests and the elders of the neighboring monasteries are invited to partake of refreshments.

If the former abbot of this monastery has not yet departed for another monastery to assume a new appointment, or if he has resigned and retired to the Eastern Hall of his home monastery, then before entering the abbot’s quarters, the newly appointed abbot must perform the formalities for the transfer of office.

After the newly appointed abbot has received the former abbot’s brief congratulations, the bell of the Sangha Hall is sounded, and he personally leads the assembly in escorting the former abbot back to his quarters. The new and former abbots both lower their sitting cloths to the floor and bow once to each other as an expression of mutual respect. Thereafter, the head seat and the assembly come forward to congratulate the new abbot. The attendants should also step forward to pay their respects.

Model document for presenting the monastery’s seal:

The bhikshu in charge of the treasury office of this monastery, so-and-so, respectfully presents and submits one seal of the monastery.

We humbly await the compassionate instructions of the newly appointed Venerable Great Hall Head! On the … day of the … month of the … year. The presenter of this document.

THE MONASTERY INVITES THE NEWLY APPOINTED ABBOT TO A VEGETARIAN MEAL

After the newly appointed abbot has taken up residence in the abbot’s quarters, formally assumed office, and the personnel arrangements have been partially completed, the senior administrative monk places an incense burner, candles, and an invitation to the vegetarian meal upon a wooden tray covered with a cloth. He then carries incense to the abbot’s quarters to invite the abbot to attend the meal, unfolding his sitting cloth and making three prostrations on each of two occasions.

On first unfolding the sitting cloth, he declares: “At midday today, a simple vegetarian meal has been prepared in the Cloud Hall (Sangha Hall) to joyfully welcome the newly appointed abbot upon his assumption of office. We earnestly and respectfully beseech the Venerable to condescend to grace us with his august presence; in our hearts, we cannot help but tremble greatly and break into a fearful sweat.” On unfolding the sitting cloth for the second time, he offers inquiries concerning the heat and cold, and lowers the sitting cloth to the floor three times to signify reverential bows.

The abbot lowers his sitting cloth to the floor once in acknowledgment. The administrator presents the written invitation requesting the new abbot to attend the meal. The guest-receiving attendant of the abbot’s quarters receives the document, while the guest-receiving attendant of the treasury office arranges the abbot’s seat in the Sangha Hall.

The specific rites and ceremonial courtesies are the same as those observed when entertaining a guest.

Model document inviting the abbot to attend the meal:

The bhikshu so-and-so of the treasury office of this monastery, together with so-and-so and the others, has prepared a modest vegetarian meal at midday in the Cloud Hall (Sangha Hall). We hereby extend this invitation. We humbly pray that, in your honored compassion, you will graciously condescend to attend.

On the … day of the … month of the … year, all named above.

So-and-so … presents this document.

Envelope containing the respectful invitation:

To the newly appointed abbot … and so forth …

Before the honored seat of the one named above,

Respectfully sealed.

THE CEREMONY OF OPENING THE DHARMA HALL TO PRAY FOR THE EMPEROR’S SACRED LONGEVITY

In former times, the ceremony of opening the Dharma Hall was held by imperial command, or because the imperial court dispatched officials to earnestly request it, or because a ministry or bureau in the capital sent an emissary, or because a prefecture or county appointed an official to bring gifts and request that it be held at a particular monastery, or because the monastery itself organized it with funds and supplies provided by the local authorities for preparing the vegetarian feast and opening the Dharma Hall.

The officials would all submit memorials requesting the opening of the Dharma Hall, together with detailed lists concerning the tea refreshments and vegetarian meal to be served at the Dharma assembly and feast. Many records of this may be found in the collected writings of renowned literary figures.

In recent times, the ceremony of opening the Dharma hall has generally been organized by the monastery itself. When the appointed day for opening the Dharma hall arrives, the attendant instructs the practitioners to adorn and arrange the Dharma seat, and hangs up the placard announcing “Ascending the Hall” to inform the entire Sangha. A complete list is also made of the officials and venerable elders from affiliated monasteries attending the ceremony, and is first submitted to the abbot for review.

To the left of the Dharma seat, a place is prepared with a table and chairs covered with cloths. A small incense burner and candles are placed upon the table, together with the memorials and documents related to the ceremony. It is first jointly decided that the rector will read aloud the official documents and that the head seat will read aloud the Sangha’s petition inviting the abbot to open the Dharma hall.

Thereafter, the lower-ranking principal officers, venerable elders from affiliated monasteries attending the ceremony, and renowned reclusive eminent monks are each assigned to read the other memorials. A venerable elder from one of the affiliated monasteries attending the ceremony is also appointed to strike the gavel. Facing the abbot’s Dharma seat, places are arranged for the officials.

The attendant reports to the abbot’s quarters, and the drum is sounded to assemble the community. The attendant and the special envoy invite the abbot to emerge. Ceremonial staffs, cymbals, banners, flowers fashioned from grasses, and lanterns form a procession escorting the abbot to stand before his appointed place at the Dharma seat.

If, during the ceremony of accepting the invitation and assuming office, the abbot has not yet performed the rite of receiving the Dharma robe, he must now proclaim Dharma words and formally put on the Dharma robe. The special envoy then comes forward, offers incense, and performs the ceremony. At the first spreading of the sitting cloth, he declares: “Today, by the favor of the venerable abbot’s presence at this Dharma seat, our monastery has gained added splendor; my heart is filled with immeasurable gratitude!” At the second spreading of the sitting cloth, he makes courteous inquiries concerning warmth and cold, and then strikes the sitting cloth upon the floor three times to express his intention to bow in homage.

The abbot strikes his own sitting cloth upon the floor once in acknowledgment. The official document from the government office is presented first. The abbot proclaims a passage of Dharma words, after which the rector reads the document aloud.

Next, the monastery’s venerable elders, elders from affiliated monasteries, and reclusive eminent monks residing at the monastery present their memorials one by one. For each person, the abbot proclaims Dharma words and then separately assigns someone to read the respective memorial. If a currently serving official who has invited the abbot to open the Dharma hall has submitted a memorial, that official personally presents it to the abbot, who likewise proclaims Dharma words.

After all the memorials have been read, the abbot points to the Dharma seat and again proclaims Dharma words. The abbot ascends the Dharma seat, offers incense, and prays for the longevity of the emperor. He next burns and offers incense to invoke blessings upon the imperial preceptor, the officials of the Secretariat, the officials of the Bureau of Buddhist and Tibetan Affairs, and the civil and military officials of the local prefecture and district.

All these sticks of incense are lit and handed up by the attendant. Only the incense invoking blessings upon his own Dharma-transmission master is personally drawn from within the abbot’s robe, lit by him, and placed by him in the incense burner. He then gathers up his robe with dignity, sits cross-legged, and silently offers his prayer with wholehearted sincerity.

The attendant burns incense, and the abbot descends from the seat, bows toward everyone, and offers greetings. The venerable elders of the two divisions step out from their ranks and greet the abbot. The attendant then ascends the Dharma seat a second time, burns incense, bows, and offers greetings.

The ritual is the same as that of ascending the hall on the first and fifteenth days of the month. The abbots of affiliated monasteries who have accompanied the new abbot to enter the monastery also step forward to strike the wooden gavel. First, one blow of the gavel is struck, and the following declaration is made: “The Dharma banquet is filled with noble elephants—the Dharma assembly is complete with outstanding Chan masters; one should contemplate the truth of the supreme meaning, which belongs to the Tathagata and not to the abbot!” The abbot then expounds Buddhist principles and answers questions from the assembly and, in order, from the officials attending the ceremony concerning the essential themes of Chan Dharma.

An abbot from an affiliated monastery declares: “Today’s ceremony of opening the Dharma hall is held chiefly to pray for the longevity of the reigning emperor; therefore, we dare not speak at length in discussing Buddhist principles or presenting other matters.” The special envoy, the members of the two divisions, and the retired officers briefly raise certain matters, which will be explained in detail in the section on the informal sermon.

Once the venerable elders have finished speaking on these matters, the ceremony of ascending the hall is considered complete. The person responsible for striking the gavel then sounds another roll on the wooden gavel and declares: “Listen carefully to the Dharma of the Dharma King, the Buddha. The Dharma of the Dharma King is thus!”

After descending from the seat, the abbot first receives the congratulations of the officials. When they have finished offering their congratulations, the monastic administrators escort them to the guest hall to rest. The guest-reception practitioner brings incense burners and candles and arranges them in a single horizontal row before the Dharma seat.

The special envoy offers incense, spreads his sitting cloth, and performs two rounds of three prostrations. The practitioner of the rector’s office then declares loudly: “May the abbots of the affiliated monasteries come forward and present their offerings!” Next he again declares loudly: “May the venerable elders of the Western Hall come forward and present their offerings!” They then spread their sitting cloths and perform two rounds of three prostrations.

He again declares loudly: “The administrators of the Eastern Division present their offerings!” They likewise spread their sitting cloths and perform two rounds of three prostrations. He then calls loudly: “The head seat and the Sangha present their offerings!” Before the quarters of the retired officers, the Meng Hall, and the former officeholders, incense is lit, and together with the assembly they spread their sitting cloths and perform two rounds of three prostrations.

The managers of the monastery estates, storehouses, hermitages, and pagodas; fellow disciples and Dharma relatives of the same lineage; people from the abbot’s native region and his relatives; and traveling monks temporarily staying at the monastery all come forward, spread their sitting cloths, and perform two rounds of three prostrations to offer congratulations. After receiving their congratulations, the abbot sits upon the Dharma seat.

The attendants and junior disciples offer incense, spread their sitting cloths, and perform the solemn ceremony of three prostrations. Next, the practitioners serving in the administrative office of the abbot’s quarters also offer incense and bow in homage. Thereafter, the chief practitioner leads the other practitioners in offering incense and bowing in homage.

Next, the servants who take turns attending the hall, the sedan-chair bearers, gardeners, and manual laborers of the monastery offer incense and bow in homage.

When everyone has finished bowing, the abbot immediately goes to the guest hall to thank the officials and the abbots of affiliated monasteries who are resting there. He then makes the rounds of the quarters to greet all the monks. Each monks’ quarters must prepare an incense table, an incense burner and candles, and a seat.

Everyone, properly attired and composed in dignified deportment, stands respectfully in line before the quarters awaiting the abbot’s arrival. When the abbot arrives, the head of the quarters first stands outside, inclines his head, welcomes the abbot inside, and invites him to sit cross-legged. He then comes forward and offers incense as a mark of respect.

The abbot also offers incense in return and makes courteous inquiries concerning warmth and cold. The monks express their gratitude and escort the abbot out of the quarters. At the quarters of the Meng Hall and the former officeholders, everyone likewise stands in line before the quarters, inclines the head, and joins the head of the quarters in welcoming and seeing off the abbot.

THE HOME MONASTERY SPECIALLY TREATS THE NEWLY APPOINTED ABBOT TO TEA AND MEDICINAL DRINK

Placards announcing the offering of tea and hot water to the newly appointed abbot are hung on the right and left before the Sangha hall (Cloud Hall). The bursar’s office prepares a written invitation (in the form given below), together with a covered wooden tray upon which an incense burner and candles are placed, and proceeds to the abbot’s quarters to light incense, bow, and extend the invitation. If the abbot dispenses with the formal prostrations, the monk should lower his sitting cloth to the floor as an expression of reverence and say: “After the midday meal, we respectfully invite the Reverend Abbot to the Cloud Hall (Sangha hall), where tea will be specially offered to you.

We humbly beseech the Reverend, out of compassion, to deign solemnly to attend!” Having spoken, he presents the written invitation. The abbot then instructs the guest prefect to invite the venerable elders of the two offices, the retired officers, and the entire assembly to honor the occasion with their company. The Tea and Hot-Water Reception placard is hung to notify the assembly, and the abbot’s seat is arranged in the Sangha hall. (In recent times, during the midday meal, upon hearing one long roll of the wooden clapper, the administrator enters the Sangha hall, burns incense, spreads his sitting cloth, and performs three full prostrations.

He then makes a complete circuit of the Sangha hall, inviting everyone to take tea, and afterward formally offers words of congratulation to the newly appointed abbot. According to the ancient regulations, there was no need to perform the rite of circling the entire Sangha hall to invite the assembly. It would therefore also be proper to dispense with this rite now!)

After the vegetarian meal, the bell is rung to assemble the community. The administrator-monk bows and invites the newly appointed abbot into the Sangha hall, escorts him to his seat, invites him to sit, and then burns incense for the first time. He advances before the abbot, bows, and invites him to offer incense; then, passing behind the image of the Holy Monk, he moves to the center, makes courteous inquiries after the abbot’s well-being, and stands there.

The postulant pours tea for everyone in turn and then carries the teapot outside. He comes before the abbot, makes courteous inquiries after his well-being, and withdraws. Emerging from the right side behind the image of the Holy Monk, he burns incense, spreads his sitting cloth, and performs three prostrations.

He then rises and leads the entire group before the abbot, where they spread their sitting cloths and twice perform three full prostrations. They respectfully escort the abbot outside, then return to the Sangha hall, burn incense, make courteous inquiries of the two rows on the right and left, collect the teacups, and withdraw from the Dharma seat. The ceremony for offering hot water is the same as that for offering tea, except that the abbot is not escorted out of the Sangha hall.

After taking the hot water, all take their seats for the evening meal.

Form of the written invitation to tea and hot water:

Bhikshu So-and-so, in charge of the monastery’s bursar’s office, respectfully states: “Today, after the morning midday meal, we respectfully invite the Reverend to come to the Sangha hall (Cloud Hall) this afternoon, where tea and hot water will be offered and the formal expression of congratulations presented. We humbly hope that, out of compassionate regard, the Venerable will attend and thereby lend solemnity to the ceremony!”

On the … day of the … month of the … year

The presenter of the written invitation

The envelope is the same as that used for the invitation to the midday meal.

THE INFORMAL EVENING DISCOURSE ON THAT SAME DAY

After the midday meal, the attendant informs the abbot: “This evening there will be an informal discourse.” The abbot instructs the guest prefect to notify the entire assembly and hang the Informal Discourse placard. A complete list is made of the special envoy, the officers of the two offices, the retired officers, the monks of the Meng Hall and the front hall, the monks from all the quarters, those in charge of the fields, gardens, storehouses, hermitages, and stupas, newly arrived postulants temporarily admitted to the monastery, attendants, and Chan guests, all of whom are to attend the informal discourse.

If there are officials and other guests, as well as abbots of neighboring monasteries who escorted the newly appointed abbot to assume office and are staying overnight, their names and numbers must be recorded and the expected attendance reported to the abbot.

When the evening bell is rung, the attendant reports to the abbot’s quarters, and the wooden board is struck, followed by a roll of the drum as notification. The assembly gathers, and the officers of the two offices take their appointed places and stand in stillness. The abbot comes forth and ascends the Dharma seat.

After delivering an introductory saying and completing the thematic questions and answers, he speaks words of thanks to everyone. A postulant holds a torch, and the attendant presents the complete register of those attending the ceremony. When the abbot descends from the Dharma seat, the postulant serving as guest prefect calls out loudly: “The Reverend of the abbot’s quarters invites the reverend abbots of the neighboring monasteries, the two ranks of officers (the two offices), the Western Hall elders, the retired officers, the monks of the Meng Hall, the attendants, and the Chan guests to proceed now to the Sangha hall, where hot water will be offered!” The administrator-monk escorts the officials and guests to the guest quarters to partake of hot water, cakes, and fruit.

(THE NEW ABBOT) ASCENDS THE DHARMA SEAT ON BEHALF OF THE PATRON WHO FOUNDED THIS MONASTERY

On the evening before the ceremony, the administrator-monk should inform the abbot. The next morning, the attendant instructs the postulant serving as guest prefect to hang the Ascending the Hall placard to notify the assembly. The bursar’s office assigns people to adorn and arrange the ancestral hall so that it is solemn and clean, and all offerings must be prepared fully and properly.

After the morning gruel, the abbot specially ascends the hall and mounts the Dharma seat. First, he clearly explains the purpose and significance of the occasion—ascending the Dharma seat on behalf of the patron who founded the monastery—and then expounds the Dharma. Afterward, he immediately descends from the seat, assembles the community, and proceeds to the ancestral hall to bow in homage, offer incense, and present tea and hot water as offerings.

Finally, the rector recites a passage of scripture and dedicates the merit to the patron who founded the monastery.

RECEPTION FOR THE SPECIAL ENVOY

The administrator-monk reports his plans to the abbot in advance and consults with him regarding the appropriate value of gifts for the special envoy and the person who read the formal letter. The abbot’s quarters prepare additional gifts from the abbot’s personal alms for those who rendered meritorious service, ensuring that the amounts are appropriate. On the appointed day, placards are hung and secured in the sleeping hall, and seating cards are arranged.

The officers of the two offices and the retired officers are then invited to honor the occasion with their company, and a seat is arranged for the special envoy. The guest attendant personally invites the special envoy; the others are invited by announcement from the guest prefect of the abbot’s quarters. The ceremonial protocol is the same as that for an ordinary special reception.

REQUESTING THE MONASTIC OFFICERS OF THE TWO OFFICES TO REMAIN IN THEIR POSTS

After the banquet honoring the special envoy has concluded, the officers of the two offices agree among themselves to go together to the abbot’s quarters and announce their intention to resign. The abbot must not immediately accept their request, but should instruct his attendant to have the postulant serving as guest prefect prepare hot water and a covered wooden tray upon which an incense burner and candles are placed.

The abbot personally leads his attendant to the bursar’s office and to the residential quarters of the officers of the two offices, where he consoles them and earnestly entreats them to remain. When the abbot arrives, the guest prefect first announces him, then welcomes him into the quarters, where he sits facing the monastic officers of the two offices. The attendant burns incense and offers hot water, while the abbot, observing every courtesy, makes every effort to persuade them to remain in office.

Even if their terms of office have long expired, the monastic officers of the two offices should not hasten to resign immediately, but should patiently remain for a little while and wait until the abbot is somewhat less burdened with duties before again reporting their wish to resign.

WHEN THE NEW ABBOT LEAVES AND RETURNS TO THE MONASTERY, HE MUST MAKE FORMAL CALLS OF THANKS (To abbots of neighboring monasteries and to visit the officials of the local prefecture)

Whenever government officials, patrons, abbots of neighboring monasteries, or patrons escort a newly appointed abbot into the monastery, propriety requires the new abbot to visit them in return as an expression of gratitude. The new abbot must also pay formal visits to the government offices of the prefecture and district. If the monastery is situated in the mountains or forests and the abbot must travel far away, he shall instruct an attendant to convey word to the bursar’s office, the chief seat, and the rector that they should confer together concerning the administration of the monastery’s affairs.

If the new abbot remains away for a long time, the monastic administrators must inquire into and ascertain the date of his return. They shall instruct the hall office to hang up a notice welcoming the Venerable Abbot back and informing the entire Sangha, then strike the bell to assemble the community at the monastery gate to welcome the abbot upon his return. Ordinarily, however, the new abbot will already have instructed his attendant to convey his wish that this reception ceremony be dispensed with.

He then quietly returns to the monastery and immediately proceeds to the Buddha hall and the tutelary deity hall to offer incense. The chief seat leads the community to the abbot’s quarters to bow in greeting and inquire after his well-being. The community then withdraws, leaving only the officers of the two divisions and the senior retired officers to offer hot water before they too disperse.

Afterward, the attendants serving in the abbot’s quarters and the attendants assigned duties there offer incense and bow in homage. Next, the head attendant leads all the attendants in bowing homage. When this has been completed, the new abbot must visit each of the monks’ quarters to see the Sangha, thereby expressing his gratitude for their courtesies.

If the monastery is situated within a city or in the open countryside outside its outskirts, and the new abbot comes and goes morning and evening at any hour, there is no need to perform ceremonies of departure and reception. Sometimes the abbot—from this point onward, since he is now familiar with the new monastery, he will simply be called the abbot rather than the new abbot—may secretly and quietly return to the abbot’s quarters.

In that case, the officers of the two divisions and the senior retired officers must go there that same day to inquire after his health. In former times, when Venerable Wuzhun Shifan was abbot of Jingshan Monastery, he frequently left the monastery to solicit donations, yet he always made sure to return directly to the Sangha hall whenever it was time for the midday meal or gruel, so that he could dine in fellowship with the Sangha.

When the meal was finished, the head guest attendant of the abbot’s quarters waited until the attendant of the Holy Monk had struck the gavel in the Sangha hall and the community was about to leave their seats and go outside. He then called out loudly: “Great Assembly, please remain for a moment. The Venerable Abbot wishes to make the circuit of the hall and inquire after everyone!” The abbot then lit incense, made one circuit of the hall, and departed from the Sangha hall.

The head guest attendant of the abbot’s quarters again called out loudly: “The Venerable Abbot has said that the Great Assembly need not come to the abbot’s quarters to inquire after his well-being!” Nevertheless, the officers of the two divisions and the senior retired officers were still required to go to the abbot’s quarters to inquire after him.

TRANSFER OF THE REGISTERS OF THE MONASTERY’S FIELDS, GARDENS, AND PROPERTY

After the new abbot has entered the monastery and assumed office, he must serve tea and invite the officers of the two divisions and the senior retired officers to assemble. He shall inquire thoroughly into the monastery’s affairs, especially the registers of its fields and gardens, its estates and foundations, the various deeds and contracts, and all its property. Every item must be examined, checked, and clearly transferred. He must also appoint someone to make a precise accounting of the monastery’s property and provisions, after which everything shall be carefully entered in the registers. Particular vigilance must be exercised against fraud and corrupt practices. For this reason, all matters must be investigated with the utmost care.

–

THE NEW ABBOT ACCEPTS A VEGETARIAN BANQUET OFFERED BY THE OFFICERS OF THE TWO DIVISIONS AND THE SENIOR RETIRED OFFICERS

On the day of the ceremony, the chief seat, administrators, and senior retired officers proceed together to the abbot’s quarters, offer incense, bow, and formally invite the abbot to attend the banquet. They then invite the attendants and the abbot’s disciples. The abbot’s seat is arranged in the exact center of the sleeping hall.

The seats of the officers of the two divisions and the senior retired officers are placed in their customary positions. The attendants lead the other attendants and junior disciples in bowing to the abbot and inquiring after his well-being, after which the officers of the two divisions and the senior retired officers sit at the lower end. At the appointed time, the chief seat invites the abbot to come forth, greets him, invites him to be seated, and then performs the ceremony.

If the abbot dispenses with the formal courtesies, it is sufficient to offer incense, advance before him, inquire after his well-being, and present the donated gifts. During this presentation of donated gifts, the chief seat, the administrator, and the senior retired officer stand at the head. After these three have greeted the abbot and inquired after his well-being, they return to their places.

When the vegetarian meal is finished, the chief seat rises and offers incense. If the abbot dispenses with the formal courtesies, everyone remains seated and drinks tea. When venerable elders from neighboring monasteries, former fellow practitioners, fellow practitioners currently holding office, or junior disciples extend invitations, the invitation ceremony and the ceremony for inviting the abbot to take the meal in his sleeping hall are the same.

The relative precedence of the guests’ seats at the meal may, however, be adjusted as circumstances require.

REGULATIONS FOR AN ABBOT’S RESIGNATION

If an abbot is elderly and infirm, gravely ill, mentally and physically exhausted, or finds that his administration of the community is not proceeding harmoniously, he should recognize that it is time to resign and withdraw. The money and property of the permanent establishment—the monastery—must be clearly recorded in the registers, and every article belonging to the abbot’s quarters must be inventoried and checked before being transferred.

Two identical copies of the inventory of assorted articles must be prepared. The abbot, the officers of the two divisions, and the senior retired officers shall sign them, and the monastery’s seal shall then be affixed. The retiring abbot and the bursar’s office shall each retain one copy for future verification, and a person shall be publicly appointed to oversee the abbot’s quarters temporarily.

On the day of his resignation, the abbot ascends the Dharma seat and speaks words of gratitude. He then takes leave of the community and descends from the seat. After the drum has been struck three times, the resigning abbot withdraws.

If he remains at his original monastery after resigning, he shall reside in the Eastern Hall. His successor as abbot must observe the fullest courtesy toward him and always conduct himself with gentleness, respect, and reverence. When Emperor Lizong of the Southern Song dynasty appropriated the vegetable garden of Lingyin Monastery to build a monastery for his consort, Lady Yan, the abbot of Lingyin, Venerable Chijue Daochong, resigned and left the monastery that very day.

Carrying his own traveling bag and wearing a bamboo hat, he went to wander on Mount Lu. The emperor sent an envoy to detain him, but the master resolutely refused to return. Who in the thousand generations to come could ever follow in the footsteps of such lofty conduct!

–

THE DEATH OF AN ABBOT

If an abbot becomes gravely ill and knows that he will not recover, he shall invite the officers of the two divisions and the senior retired officers to inspect, verify, and take custody of his robe and bowl, personal property, and luggage. These shall be securely stored in the abbot’s quarters. A morally upright and dignified attendant, or a cautious and trustworthy servant, shall be appointed to guard them until they can later be sold at auction. If a portion of the property is to be distributed beforehand as alms, this must be done with the utmost fairness and propriety. No ambiguous situation of favor or resentment should be created that might later cause members of the Sangha to quarrel, attack, or disparage one another.

If the abbot’s personal property is sparse and meager, the funeral should be conducted frugally and simply. His disciples must not be allowed to wear coarse hemp mourning garments and mourning sashes or to wail piteously. The chief seat shall be entrusted with presiding over the funeral. All other Buddhist funeral services should be dispensed with, but the four verses on impermanence from the Humane Kings Sutra must be recited. The ceremony shall otherwise be the same as the customary final rites for a monk who has recently entered nirvana. The property of the permanent establishment must not be squandered, nor should the Sangha be troubled or burdened.

If, however, the abbot has rendered many meritorious services and made many contributions to the monastery, and the Sangha remembers his benevolence and virtue with gratitude, or if the abbot has left behind a great deal of personal property, then the funeral should be conducted according to the previously established rites, with all due dignity. If the abbot has left letters for officials and close acquaintances of long standing, donors, abbots of affiliated monasteries, or Dharma brothers of the same lineage, someone must immediately be sent to deliver those letters to them.

Form of a will:

I, … (so-and-so), abbot of … Monastery, have now fulfilled and brought to an end my worldly conditions. Like a candle flame before the wind, my life can no longer remain steady, and I am about to pass away. I possess a small amount of personal property, accumulated over time from offerings made by donors; it is not property of the permanent communal holdings of the monastery. I respectfully request the officers of the two divisions to register it in the account books, to set aside a portion and entrust … (so-and-so) with presiding over my funeral, and to distribute the remainder among the Sangha for sutra recitation and the performance of the funeral rites. I ask that no excessive arrangements be made, lest they cause waste or encroach upon the monastery’s permanent communal property.

I earnestly hope that you will take my wishes into consideration, and humbly request that you inform everyone accordingly.

On the … day of the … month of the … year. Abbot … (so-and-so). Name written and signature affixed.

Forms of farewell letters: there are three kinds.

(a—Sent to Venerable Elders)

From my youth, I was early blessed with the honor of befriending and associating with you, my elder brother in the Dharma. I had thought that I would remain forever at your side, continuing to cultivate virtue, and so I clung to this slight and tenuous affinity. Little did I know that life and death, union and separation, are already determined by fate. My merit is now meager, and this fleeting life is about to end, like mountain clouds receding farther and farther into the mist. As I stand at the threshold of death, I pray that you will take good care of yourself, and I wish you long life. I send this letter especially to bow before you; words cannot express all that is in my heart.

(b—Sent to the abbot of an affiliated monastery:)

I have undeservedly served as abbot of this monastery and have had nothing upon which to rely; in every matter I have depended upon the aid of the radiant virtue of your monastery, for which I am immeasurably grateful. Now my worldly conditions have

come to an end; life, like a dream, is fundamentally empty. I am now fortunate to have reached the time to take leave of these illusory worldly conditions. Alas, at the moment of death I cannot meet you face-to-face and speak my final farewell. I can only send these few lines to convey one ten-thousandth of what is in my heart. May the radiance of the Buddha-sun shine forever, and may the tradition of your honored monastery flourish and be propagated ever more widely. I humbly pray that you take good care of yourself.

(c—Sent to Dharma brothers under the same Root Teacher:)

I have undeservedly accepted the office of abbot, and I am truly deeply ashamed before all my Dharma brothers who share the same Root Teacher. Recently, illness has beset my body, and I have merely lingered on, bearing sickness from day to day. At any morning or evening, I may become one of the departed, leaving this world far behind. I respectfully send this brief letter of mourning to express, in place of a face-to-face meeting, my final farewell. The lofty virtue of our late master depends entirely upon the diligent practice of all of us brothers, so that it may be carried out and widely propagated. Words cannot fully express the depth of my remembrance and concern. I humbly pray that all of you take good care of yourselves.

The form of the envelope is as follows:

Respectfully addressed to

Mr. … (appropriate form of address)

The bhikshu … of … Monastery respectfully seals this letter.

PLACING THE REMAINS IN THE COFFIN

As soon as the abbot has passed away, the attendant instructs the guest-prefect’s assistant to go down to the Sangha hall and notify the assembly. Striking the wooden gavel once, he announces: “The Venerable Abbot conveys this message to the assembly: wind and fire press upon one another, and he had no time to meet everyone face-to-face and bid a final farewell.” He strikes the wooden gavel once more, and then informs all the quarters that the abbot has passed away.

The assistant of the hall office sounds the great bell at the Sangha hall, assembling the community to proceed to the abbot’s quarters to offer condolences and inquire after the funeral arrangements. Thereafter, the head seat, together with the officers of the two divisions and the retired senior officers, consults on issuing an obituary notice (what Vietnamese people commonly call a cáo phó), in the form presented below, to the affiliated monasteries, and sends a letter inviting someone to preside over the funeral.

The funeral officiant should be a renowned monk or a greatly virtuous master from an affiliated monastery; a senior of high Dharma age from a nearby monastery; a venerable elder among the abbot’s Dharma brothers of the same lineage; or the head seat of this monastery may also assume the responsibility.

If the abbot has left a will, every provision in it must be carried out. Several disciples, attendants, and close associates are appointed to arrange the washing of the abbot’s remains. The Dharma robe is then put on him, his hair is shaved clean, and his remains are placed in the coffin. The verse left by the late abbot
must be displayed on the left side of the coffin. The rector leads the abbot’s disciples in offering incense and invites the head monk to arrange the Buddhist service for placing the late abbot’s remains in the coffin. Afterward, the coffin is placed in the late abbot’s private quarters. Before it are set an incense burner, candles, and a table for offerings of food. At the appointed time, the bell in the Sangha hall is rung to assemble the community. When the Buddhist service has been completed, the rector steps out from the ranks and recites:

“We deeply perceive that the skillful means of the Buddhas and bodhisattvas are immeasurably vast. They manifest their appearance in order to teach and transform sentient beings through all activities of the natural and human realms, while their awakened mind-nature penetrates everywhere and comprehends the profound intent of the Buddhas and patriarchs. Our late Venerable Abbot was indeed one who had attained thorough awakening.

His wisdom was like the bright, pure radiance of the moon, illuminating waves rising ten thousand fathoms high, while his compassionate mind extended to all living beings, making him a model throughout the world. But now he has returned to the Land of Ultimate Bliss in the West. Henceforth, we shall no longer have the opportunity to behold his compassionate countenance, yet by continuing the aspiration he set forth, we shall have a refuge to which we may return.

Therefore, we have assembled his disciples and all those whom he instructed to praise the sacred names of the Buddhas and bodhisattvas. For the causes and conditions stated above, let us invoke the pure Dharma-body of Vairocana Buddha, and so forth.…”

Next, the Great Compassion Dharani is recited, and its merit is dedicated to the late abbot:

“We dedicate the merit of the recitations and sutra chanting just performed to our late Venerable Abbot. May he enter the realm of nirvana, free from arising and cessation, and be reborn in the Pure Land of Ultimate Bliss, adorned with myriad virtues. May the Buddhas and bodhisattvas, present everywhere and at all times, protect him.”

The Surangama Dharani is then chanted, and the intention of transferring the merit is expressed:

“May the merit of chanting the preceding scriptures be dedicated to our late Venerable Abbot, so that his spiritual rank may be elevated. May all Buddhas and bodhisattvas protect him.”

That evening, the community assembles for recitation, and the rector announces:

“Great Assembly! The Venerable Abbot has entered final repose, and all of us have lost our refuge. Each of us should contemplate the impermanence of human life and constantly devote every thought to study and practice. We must not indulge ourselves or seek ease and idleness. For the causes and conditions stated above, let us chant the scripture of the Tathagata’s pure Dharma-body, Vairocana Buddha.”

The merit is then transferred to the late abbot in the same manner as described above. Offerings of rice and gruel are presented twice daily, morning and evening, while tea and medicinal drink are offered three times daily—in the morning, afternoon, and evening. At each offering, the community chants scriptures, and the rector declares the transfer of merit to the late abbot as described above.

In recent times, customs have deteriorated. Some members of the Sangha who previously petitioned unsuccessfully for appointment as treasurer or officer; some who stole property belonging to the permanent community and were discovered by the abbot, then punished according to the public regulations, expelled, or otherwise disciplined—such malicious persons do not reproach themselves for their faults but harbor only resentment.

Thus, as soon as they hear that the abbot has entered final repose, they exult and revile him bitterly with venomous words. Some even strike the coffin with wooden clubs or contend for and seize the abbot’s robes and possessions, revealing their brutality, arrogance, and insolence. When such a situation arises, the funeral director, senior elders, abbots of friendly monasteries, donors, officials, scholars and commoners, devotees, and all those who associated with the abbot to study under him and seek his instruction must step forward and act as external protectors, guarding the late abbot’s coffin and preventing malicious persons from causing disturbances.

Who does not die one day? How could those who exploit another’s death to commit outrages be disciples who studied beneath the abbot’s seat? Anyone reckless enough to violate the regulations and commit such outrages must be resolutely expelled and punished.

If the funeral director and monastic officers foresee the unlawful persons’ intention to cause trouble and prevent it, or persuade them beforehand to recognize their errors, dispel their thoughts of wrongdoing, and eliminate the incident before it has even begun to develop, the good name of the monastery will thereby be preserved.

Form of the written death notice:

Bhiksu [name], director of funeral affairs for [name] Monastery, respectfully gives notice:

It is the misfortune of [name] Monastery that its Venerable Abbot passed away on the … day of this month. This written notice is respectfully submitted.

The … day of the … month of the … year.

Bhiksu [name], director of funeral affairs for [name] Monastery, submits this written death notice.

Inscription on the envelope: Death Notice (also called Notification of Death)

To the Venerable Chan Master and Abbot of the monastery in [place] (clearly state the official title of the Venerable receiving the letter)

Seal carefully.

INVITING THE FUNERAL DIRECTOR

When the funeral director arrives at the monastery, the great bell is rung, and the Sangha assembles outside the monastery gate to welcome him. The funeral director goes before the coffin and offers incense; the head monk and the Sangha bow in greeting and inquire after his well-being. After the assembly withdraws, the officers of the two divisions and the retired senior officers escort the funeral director to the guest hall, where they place incense, spread their sitting cloths, and twice perform three prostrations to express their utmost reverence.

The funeral director enters the guest hall and takes the principal seat. When the head monk has taken the seat opposite him, everyone rises together to offer incense and then returns to their respective places. An attendant serves tea.

The late abbot’s junior disciples form a line, place incense, spread their sitting cloths, and twice perform three prostrations. Next, the administrative attendants of the abbot’s quarters, together with the chief attendant leading the attendants, come forward in order to offer incense, spread their sitting cloths, and perform three prostrations. Finally, the servants of the abbot’s quarters come forward to pay their respects.

When the ceremony is complete, medicinal drink is served. The funeral director accompanies the officers of the two divisions to the door. The treasury office prepares refreshments for the funeral director, with the officers of the two divisions attending him as companions.

The funeral director then visits each dormitory to inquire after the members of the Sangha.

The funeral director must always be a venerable elder of distinguished virtue. In former times, Chan Master Yuanwu Keqin, also known as Foguo Yuanwu, served as funeral director for Venerable Daoning of Kaifu Monastery—that is, Chan Master Kaifu Daoning—in Tanzhou, greatly pleasing everyone. Later, Chan Master Yue’an Shanguo succeeded Master Daoning as abbot of Kaifu Monastery and, through this occasion, became a Dharma-lineage disciple of Chan Master Yuanwu. These accounts may be held up as an exemplary model for a thousand years in the selection of a funeral director.

INVITING THOSE WHO WILL MANAGE THE AFFAIRS OF THE FUNERAL COMMITTEE

After the chief mourner has visited the monastics in all the quarters, the officers of the two divisions, the senior retired officers, and the abbot’s disciples shall together proceed to the guest room and present the register recording the private property accumulated by the abbot, together with the documents left by him. While drinking tea, they shall deliberate on whom to invite to manage the funeral arrangements—such as the secretary, rector, guest prefect, and the attendant charged with serving before the memorial portrait—and shall also discuss how the Buddhist services of the funeral should be conducted, as described below.

The chief mourner shall invite those officiating at all these Buddhist services, except for the two services of proclaiming the lament and delivering the minor sermon, which the chief mourner shall conduct personally without awaiting an invitation. They shall also plan the distribution of mourning garments. For the respective degrees of mourning dress, see the section “Mourning Garments” below.

If ready-made silk or cloth mourning garments are unavailable, their value may be calculated as appropriate and the money given to the disciples so that they may sew their own. Together with the head seat, the chief mourner shall assess and inventory the amount of private property left by the abbot and divide it into three portions:

a. One portion shall be given to the funeral office for expenses incurred in arranging the funeral, such as the cost of making mourning garments, scripture recitation, lamp oil, and candles.

b. One portion shall be added to the permanent property of the monastery community, in order to improve the standard of the assembly’s daily meals.

c. One portion shall be used to remunerate the entire Sangha for chanting and reciting scriptures, and to cover the expenses of settling accounts and recording in the registers the property left by the deceased abbot.

The chief mourner must remain impartial and upright and must not show favoritism toward anyone. Monastics accompanying the chief mourner may not interfere in the work of the funeral personnel. Each day, whenever chanting rites are conducted, charitable goods distributed, tea and hot water offered, or memorial offerings made, whether by the officers of the two divisions or the senior retired officers, one person should be appointed to oversee the property, thereby putting an end to all criticism and dispute.

The attendant of the Holy Monk shall manage the account register. The funeral committee shall jointly appoint a storehouse-office postulant, a guest-reception postulant, and a tea-service postulant to consult together in managing and assigning the laborers, and shall invite the funeral rector to deliberate with them. The funeral guest prefect shall separately attend to outside guests. Since the funeral office directs as many as a thousand servants during the funeral, every assignment must be carefully arranged and recorded in a clearly published chart.

MOURNING GARMENTS

The attendants and junior disciples of the deceased abbot shall wear long mourning robes (zhiduo) made of coarse hemp. The monastic officers of the two divisions shall wear long mourning robes of ramie. The chief mourner and the deceased abbot’s senior Dharma brothers and respected elders of the same lineage shall wear long robes of coarse cloth.

The senior retired officers, personnel managing the ceremonies, fellow natives, Dharma brothers of the abbot’s lineage, and abbots of friendly monasteries shall wear white waistbands made of coarse silk. Donors shall likewise wear white waistbands made of coarse silk. The postulants of the abbot’s quarters shall wear hemp mourning headcloths; the other postulants shall wear ramie mourning headcloths.

Servants of the abbot’s quarters and work supervisors shall wear hemp mourning headcloths and short hemp mourning garments. Gardeners and other laborers and servants shall wear only hemp mourning headcloths.

NAMES AND RITES OF THE BUDDHIST SERVICES

The Buddhist services are: placing the body in the coffin; conveying the coffin to the Dharma hall; securely fastening the coffin lid; hanging the deceased abbot’s portrait in the Dharma hall; proclaiming the lament; offering tea and hot water; delivering the minor sermon before the spirit couch; offering tea and hot water; carrying the coffin out of the Dharma hall; hanging the portrait in the small pavilion for the portrait outside the monastery gate; offering tea and hot water; lighting the symbolic wooden torch; installing the urn containing the remains; bestowing or auctioning the deceased abbot’s robes and belongings; placing the funerary urn in the stupa; enshrining the memorial image—the portrait or likeness—in the Patriarch Hall; placing the whole body in the stupa;

and sealing the opening of the stupa with earth.

If the deceased abbot has left abundant robes and bowls, tea and hot water shall be offered daily, and additional Buddhist rites shall be conducted for moving and burying the coffin.

CONVEYING THE COFFIN

Three days after the body has been placed in the coffin, the coffin lid shall be closed. At the same time, the Dharma hall shall be arranged. In the eastern, or left, half of the hall, curtains shall be hung, a couch and seat set out, and a clothes rack and the various articles used daily by the deceased abbot during his lifetime placed there as offerings.

In the central bay, a Dharma seat shall be installed; above it the portrait shall be hung, and the spirit tablet of the deceased abbot shall be placed there. On the table before the spirit tablet, abundant memorial offerings shall be arrayed and veiled with a hanging curtain of thin silk so that all may perform their memorial observances. The western, or right, half of the hall shall be the place where the coffin is installed, concealed behind a hanging hemp curtain.

Before the coffin a table shall be arranged, upon which are placed an incense burner, a flower vase, and white flowers. Incense shall be lit, and candles shall be kept burning continuously without being extinguished. Each morning and evening, tea, hot water, rice, and gruel shall be offered, and scriptures chanted.

Lanterns, cymbals, incense, flowers, banners, and streamers shall also be prepared. At the appointed time, the bell of the Sangha hall shall be rung to assemble everyone and invite them to attend the Buddhist service of conveying the coffin into the Dharma hall. When all preparations are complete, the coffin shall be conveyed into the Dharma hall, and everyone shall be invited to attend the rite of fastening the lid and driving in the coffin nails.

RITE FOR HANGING THE PORTRAIT (MEMORIAL IMAGE), PROCLAIMING THE LAMENT, AND OFFERING TEA AND HOT WATER

After the coffin has been moved to the Dharma hall and the lid has been nailed shut and sealed (sealing the coffin is also called securing the coffin), an invitation is made to conduct the Buddhist rite of hanging the memorial portrait. After it has been hung, if the abbot personally left final words in writing, usually a four-line verse, the attendant presents the written testament to the chief mourner, the head monk, and the assembly, saying: “At the time of his passing, the Venerable Abbot left these final words.

With reverence, I present them exactly as written to the head monk and the assembly.” The chief mourner personally receives the testament and then hands it to the head monk. The head monk holds the written testament over the incense burner and perfumes it with incense for a moment, then hands it to the rector, who reads it aloud once before the assembly. A functionary of the funeral office, the department administering the funeral, affixes the testament to the right side of the curtain in the central bay of the Dharma hall.

The chief mourner announces: “The Venerable Abbot has passed into quiescence; it is fitting to conduct the rite of lamentation.” After the Buddhist rite of lamentation has been performed, the chief mourner cries out: “Alas! Alas! Alas!”—expressing sorrow and grief—and everyone weeps in response, likewise crying “Alas!

Alas! Alas!” three times. The junior disciples of the late abbot stand in rows beneath the curtain and also weep bitterly.

Next, the Buddhist rite of offering tea and hot water is conducted. The junior disciples stand in rows before the late abbot’s memorial portrait and bow, after which they turn back and stand beneath the curtain. The chief mourner burns incense and bows toward the late abbot’s portrait.

The officers of the two divisions, together with the former officeholders and the assembly, follow behind the chief mourner and, in due order, burn incense and bow toward the portrait. The junior disciples stand to the left of the portrait and bow in return. The chief mourner then goes directly beneath the curtain to offer condolences and comfort the junior disciples.

Facing the chief mourner, the junior disciples make three bows in gratitude. The chief mourner next consoles the officers of the two divisions and the assembly, saying: “The Dharma gate has met with the misfortune of the Venerable Abbot’s sudden departure from this world. I earnestly hope that, amid this grief, everyone will exert themselves to ensure that the remaining funeral arrangements are properly maintained.” The head monk replies: “We are most fortunate that the Venerable Chief Mourner is wholeheartedly directing all these affairs.” The officers of the two divisions and the assembly console the junior disciples, saying: “Our monastery has suffered the misfortune of the Venerable Abbot’s early departure for the Buddha realm.

We respectfully ask the venerable disciples to moderate and restrain their grief so that they may devote themselves to bringing the funeral arrangements to proper completion.” The junior disciples stand behind the curtain throughout the night, keeping watch over the coffin. The funeral office posts the sequence of offerings, described in detail below, on paper affixed to the curtain on the western, or left, side of the Dharma hall.

All sacrificial texts are drafted and written by the secretary of the funeral office. Offerings may be arranged twice a day or three times a day, as circumstances dictate; there is no fixed restriction. This is because donors and delegations led by the abbots of friendly monasteries arrive at different times to attend the funeral, and the number and timing of the offerings must therefore be adjusted accordingly.

If fellow members of the Dharma lineage, Dharma relatives, or disciples of the late abbot arrive at the monastery gate to make offerings and pay their respects, the guest prefect receives them and notifies the funeral office. Mourning garments are then issued to them, after which they proceed to the Dharma hall to make their offerings and pay respects. Once all expenses have been paid, any property or funds donated by people to assist with the funeral must be placed among the monastery’s communal property, that is, the permanent monastery holdings, and used to provide gratuities for the servants and attendants accompanying delegations from friendly monasteries that have come to offer condolences.

The funeral office convenes the officers of the two divisions and the former officeholders to inspect and inventory the late abbot’s estate in the account books. After excluding those portions to be distributed or retained according to the late abbot’s testament, everything remaining is appraised in advance according to whether each object is old or new, long or short, and of high or low value, so as to avoid confusion and disorderly reassessment of prices when the items are put up for auction.

THE RITES OF THE INFORMAL DHARMA DISCOURSE BEFORE THE FUNERAL BIER, OFFERING TEA AND HOT WATER, RECITING SUTRAS AND VERSES, AND MAKING MEMORIAL OFFERINGS

The rector of the funeral office, together with the abbot’s junior disciples, carries incense to the guest hall and bows in invitation to the chief mourner, requesting that on the final night during which the coffin lies in state he conduct the rite of an informal Dharma discourse before the funeral bier. The rite proceeds as follows: First, a Dharma seat is arranged before the funeral bier. After the evening bell has finished sounding, the drum is beaten to assemble the community.

The officers of the two divisions stand below the Dharma seat, bow in greeting, and inquire after his well-being, just as at an ordinary informal Dharma discourse. The chief mourner instructs his attendant to burn incense. If he has not brought his own attendant, the attendant of the Sacred Monk’s Hall of the host monastery may serve in his place.

After the informal Dharma discourse has ended, the chief mourner descends from the Dharma seat, and the monastery’s junior disciples bow in gratitude. The head monk leads the Sangha in offering incense before the funeral bier. After everyone has returned to their original places and settled themselves, tea and hot water are presented as memorial offerings.

When the Buddhist rite has concluded, the rector of the host monastery recites:

“Let the assembly be informed! The Venerable Abbot of our monastery has entered the realm of nirvana. From this day onward, as each day passes, our lives diminish.

We are like fish deprived of water—what joy can there be in this? You should reflect upon this and diligently strive in your practice as though rescuing yourselves from a fire blazing upon your heads. You must constantly remain mindful of the swift approach of impermanence and must not indulge in heedlessness or amusement.

We wholeheartedly commend the assembly for standing reverently before the curtain of the funeral bier and reciting the honored names of all Buddhas and bodhisattvas in order to elevate the late abbot’s spiritual rank. We now respectfully ask you once again to invoke Vairocana Tathagata of the pure Dharma body, and so forth.”

After the Great Compassion Dharani has been recited, the merit is dedicated as follows:

“May all the merit from the recitation of sutras and verses just performed be dedicated entirely to the late Venerable Abbot, who has only recently manifested passing into quiescence. May he not forget the power of his vows, but return once more through transformation, manifesting like an udumbara blossom and being reborn as an eminent monk of great virtue. May he display vast spiritual power, steer the compassionate vessel upon the river of birth and death, mercifully deliver sentient beings, and guide those who remain deluded and unenlightened to the Buddha’s farther shore, the realm of liberation from birth and death! We therefore respectfully ask the assembly once again to recite the names of all ‘Buddhas’ throughout the ten directions and the three realms.”

Next, the monastery’s guest prefect recites the Lankavatara Dharani and likewise states the intention to dedicate the merit to the late abbot:

“May all the merit from the recitations just performed be dedicated entirely to the late Venerable Abbot, who has only recently entered perfect quiescence! May his spiritual rank among the Buddhas throughout the ten directions and the three realms continually rise after this final night of lying in state, when his remains have been cremated.”

Afterward, everyone makes memorial offerings in proper order. Finally, the Great Compassion Dharani is recited, and the words dedicating the merit for his future rebirth are the same as those stated above. Once the functionaries and servants have paid their respects and finished reciting the sutras, a functionary of the funeral office calls out loudly: “May the head monk and the assembly take their seats to partake of hot water and fruit!” When they have finished, the assembly disperses, while the late abbot’s junior disciples, the functionaries of the abbot’s quarters, and the servants keep watch over the coffin throughout the night.

ORDER OF MEMORIAL OFFERINGS

The administrators, head officers, chief mourner, Western Hall elders, retired senior officers, Mong Hall elders, eminent monks living in seclusion throughout the rivers and lakes, former officers, venerable elders, the assembly of all quarters, those who have served as officers, former attendants, those from the late abbot’s native region, his Dharma brothers of the same lineage, the keepers of the hermitage and stupa, the late abbot’s junior disciples, the postulants of the abbot’s quarters, the postulants serving the six administrators, the postulants of the various quarters and the servants of the abbot’s quarters, sedan-chair bearers, senior laborers, gardeners, cooks, and the various foremen of the construction office.

THE FUNERAL PROCESSION, HANGING THE MEMORIAL PORTRAIT, AND OFFERING TEA AND HOT WATER

The treasury office and the funeral office coordinate their directions and prepare and arrange the articles required for the funeral procession, including: the incense pavilion—a small pavilion about one meter high, with four legs on which it rests when set down, and with two carrying poles in front and two behind, fitted with leather straps that two people, one in front and one behind, place over their shoulders to carry it.

The incense pavilion is the small pavilion in which the incense burner is placed and carried in the funeral procession; a small pavilion for the memorial portrait; banners; and a ceremonial music ensemble performing chants in Sanskrit. Before the coffin are such articles as a parasol, a chair, hot water and an incense burner, lanterns, the bamboo staff symbolizing the abbot’s authority, the fly whisk, an incense box, and the Dharma robe.

When the funeral procession departs, the junior disciples follow behind the hearse; the great bell is sounded and all the Dharma instruments are played to accompany the funeral. As the coffin is lifted, the following is recited: “The golden coffin rises of itself and circles the great city of Kusinara. The banners billow as they meet the wind, and the great rite proceeds to the cremation ground.

We reverently ask the assembly to invoke the august names of the Buddhas and bodhisattvas, thereby expressing our inseparable affection for the late abbot and assisting his awakened spirit to follow unhindered the path of awakening to the pure and majestic realm of the Buddha-land! Please recite the Dharma of Purification of Vairocana Buddha!” (If the coffin is not cremated but the whole body is placed in a stupa, say instead: “The great rite proceeds to the nandi,” that is, the Sanskrit expression “stupa,” meaning a reliquary tower.) The rector comes forward and burns incense, then leads the abbot’s junior disciples in bowing and requesting that the Dharma service for raising the coffin be performed.

When the coffin reaches the monastery gate, the memorial offering is presented, the small pavilion is set in place, the memorial portrait is hung, and tea and hot water are offered. A Dharma service is performed for each of these three rites. The officers of the two divisions and the assembly stand in ordered ranks on both sides of the gate.

After the coffin has passed through the gate, the monastery rector, facing inward toward the monastery, stands with palms joined in the exact center of the gateway and recites the Rebirth Dharani; alternatively, he proclaims the names of the Four Holy Ones: Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, and the Bodhisattvas of the Great Ocean Assembly. The assembly recites together with him.

The chief mourner leads the assembly out through the gate in two groups, one to the right and one to the left, while white paper cut in the shape of willow leaves is scattered on both sides for everyone. During the funeral procession, the members of every section must walk together in measured step. They must not jostle shoulder to shoulder or engage in idle conversation; each person must manifest a heart weighed down with grief.

The chief monastery supervisor oversees the funeral procession, while the rector and guest prefect of the funeral office, together with the Holy Monk’s attendant, distribute alms during the procession.

THE CREMATION RITE

When the funeral procession reaches the cremation platform, known as the Nirvana Platform, the rector of the funeral office waits until the chief monastery supervisor has offered incense and tea. He then steps forward to burn incense and leads the late abbot’s junior disciples in requesting the performance of the Dharma service for lighting the symbolic wooden torch. The monastery rector recites: “Today the late Venerable Abbot has just entered perfect quiescence.

His work of teaching and transforming beings in the human world is complete, and he has returned directly to true and eternal nirvana. The coffin has circled the great city of Kusinagara, and the innate fire now bursts into flame. We reverently ask the assembly to assist his awakened spirit in reaching the realm of nirvana!

Homage to Amitabha Buddha of great loving-kindness and great compassion in the Western Land of Utmost Bliss.” This is recited ten times in one period, with the assembly joining in all ten recitations. The rector then says: “The proclamation of the sacred name just made was sincerely performed to advance the cremation rite. The late Venerable Abbot inherited the essence of the Chan lineage.

In his realization of the profound meaning of Chan, he approached the level of the Buddhas and patriarchs; in practical application, he inspired and extensively instructed later students. The Venerable’s great compassion was truly so deep and vast that it encompassed heaven and earth. Now this fragment of illusory form is consigned to the brilliant flames in fulfillment of the law that ‘all conditioned activities arise through combination.’ We sincerely present three cups of coarse tea and one incense burner with faint smoke as a memorial offering.

We shall faithfully practice all that the late Venerable taught and shall honor and unite all children of the Buddha who have faith in the Dharma.” The monastery guest prefect begins chanting the Great Compassion Dharani and dedicates the merit: “May all the merit from the recitation of the sutra and dharani just performed be entirely dedicated to raising the spiritual rank of the Venerable Abbot who has just been cremated!

May all Buddhas and bodhisattvas throughout the ten directions and the three realms protect and assist him!” The monastery guest prefect then begins chanting the Surangama Dharani, followed by the same dedication of merit given above. Next, those from the late abbot’s native region lead the scripture recitation, and the assembly chants with them. When this is finished, the head seat leads the assembly back to the monastery for the meal.

The late abbot’s junior disciples, those from his native region, and his Dharma brothers remain behind to watch over the dying fire and gather the ashes and bones. After the meal, the bell in the Sangha hall is struck to assemble the community. The complete ceremonial procession is prepared, and the relics are welcomed back to the late abbot’s resting hall, where they are settled and enshrined.

A Dharma service for installing the relics is also requested. The memorial portrait is then hung, rice and gruel are offered, and sutras are chanted. From that time onward, rice and gruel are offered twice each day, while tea and hot water are offered three times—morning, noon, and evening.

Once every ten days or half-month, the assembly comes to chant sutras, continuing until the sacred relics are placed in the stupa.

RITE FOR PLACING THE WHOLE BODY IN THE STUPA

When the coffin has been conveyed to the stupa, and the monastic supervisor and the monastery stewards have finished offering incense and tea, the weina of the funeral office steps forward to burn incense and leads the late abbot’s junior disciples in bowing and requesting that the Buddhist rite of entombment in the stupa be performed. Afterward, the weina of the home monastery recites:

“We earnestly reflect that, when seated, a Chan monk crosses both legs in the full lotus posture; this perpetuates the traditional rule established by the Buddha when he preached the Dharma on Vulture Peak. Bodhidharma, the First Patriarch, returning westward carrying a single sandal serves as the emblem of the Chan school, while also displaying the model of Chan (transmitted by the First Patriarch through his nine years of facing the wall at Shaoshi’s Shaolin Monastery).

The entire workings of Chan now remain hidden and now become manifest; the great Dharma has a beginning and an end. We humbly ask the great assembly to assist the awakened spirit of the late abbot in journeying easily to the Western Heaven! Homage to Amitabha Buddha, the greatly loving and greatly compassionate One of the Western Land, the World of Ultimate Bliss.”

After this has been recited ten times, he continues:

“The ten invocations just made in praise of the august name of Amitabha were to welcome and assist the late Venerable Abbot in attaining rebirth in the World of Ultimate Bliss. We pray only that the Buddhadharma, like the boundless mirror of wisdom, and the compassion of the World-Honored One, like auspicious clouds, may extend everywhere to all sentient beings. May all within the four modes of birth—birth from a womb, birth from an egg, birth from moisture, and birth through transformation—be shown the principle of neither arising nor ceasing.

In all six paths of samsara—hell beings, hungry ghosts, animals, asuras, devas, and humans—may the Dharma of neither self nor person be proclaimed (all things and phenomena in the world lack an independently existing, eternal substance). We reverently offer three cups of plain tea and a wisp of incense smoke from the censer as a memorial offering! Let us sincerely carry out the Buddha’s instructions: all disciples who have faith in the Buddha must respect one another and remain united!”

The rites of recitation that follow in sequence are all the same as those performed for cremation at the Nirvana Terrace, but in dedicating the merit, say: “May the merit of this be dedicated to the late Venerable Abbot, so that the solemn ceremony of conveying him into the stupa may be made still more glorious.” When all the earth and sand needed to seal the entrance of the stupa have been fully prepared, request the performance of the Buddhist rite for filling and sealing the stupa entrance.

Afterward, escort the memorial portrait back to the abbot’s private quarters to receive offerings. There, the chief mourner burns incense and bows before the late abbot’s memorial portrait. Next, after the abbots of affiliated monasteries, the two divisions of officers, the great assembly, and the late abbot’s junior disciples have bowed before the portrait, the junior disciples face the chief mourner, light incense, spread their sitting cloths, touch their foreheads to the ground, and perform the great ceremony of three prostrations to express their gratitude.

Thereafter, the two divisions of officers and the entire Sangha thank the chief mourner with these words: “Our monastery has suffered the misfortune of the passing into nirvana of the late Venerable Abbot of the Dharma Hall. We are deeply grateful that you graciously exerted yourself to the utmost in presiding over the funeral.” The chief mourner replies: “On the contrary, it is I who must thank all of you for exerting yourselves in assistance and cooperation, thereby bringing everything to completion without the slightest oversight.” Next, the chief mourner leads all members of the funeral office to each residence hall to thank everyone.

The late abbot’s junior disciples likewise visit all the residence halls to bow and express their thanks. The weina of the home monastery escorts the late abbot’s serving attendant and the attendant assigned to serve the memorial portrait back to the Sangha residence to rest. Offerings of tea and medicinal drink are made three times each day, and the great assembly gathers to chant sutras until the spirit tablet is received and installed in the Patriarch Hall.

Alternatively, they may wait until the newly succeeding abbot arrives and then jointly perform the Buddhist rite of conveying the memorial portrait into the Patriarch Hall.

AUCTIONING THE RELICS OF THE LATE ABBOT (principally robes, hence called “Proclaiming the Robes”)

At the appointed time, seats for the assembly are arranged before the Sangha Hall or on the right and left sides of the Dharma Hall. Exactly in the center, facing inward, a long table is placed crosswise, with brushes, an inkstone, and a large chime arranged upon it. The bell in the Sangha Hall is rung to assemble the community. The head seat and the chief mourner sit facing one another across the hall. The two divisions of officers and the great assembly sit in order on the two sides, while the weina of the funeral office, the guest prefect, and the attendant of the Holy Monk sit directly opposite the chief mourner. The weina recites:

“To leave behind a robe as a token of faith is a rule transmitted by the successive Patriarchs through the generations. To uphold the Buddhadharma so as to destroy miserliness is the custom bequeathed by the worthy and accomplished elders, which we must honor and obey. We now auction the relics of the late abbot precisely to demonstrate that all things and phenomena are subject to transformation and impermanence. We respectfully ask the great assembly to take the trouble to recite the name of Vairocana Buddha of the pure Dharma-body, and so forth.”

When the rite has been completed, the baskets and chests are opened, and the robes and other possessions accumulated by the late abbot over the years are taken out and displayed on the long table according to their assigned numbers. After requesting that the Buddhist rite for auctioning the late abbot’s robes and possessions be performed, the weina strikes the chime once and announces:

“Now, the auction of the robes and possessions left by the late abbot must observe established rules. For each item offered for sale, everyone should personally examine whether it is old or new and whether it is long or short. Once the sound of the chime has definitively concluded the bidding, the transaction shall be considered complete, and no one may thereafter regret it! This is clearly announced to you all.”

If too many Dharma robes (kasayas) have been left behind, they must be apportioned according to the surviving testament. During the auction, the robes and possessions are presented to the weina in order, and the weina holds up each item and announces its price. In conducting this auction, the officers responsible for the funeral must above all administer the proceedings with impartiality.

The weina fixes the price and strikes the chime. Practitioners stationed on the right and left monitor the proceedings and announce in turn the name of the person who has decided to purchase each robe or possession. The guest prefect records the purchaser’s name on a list, and the attendant issues a receipt as proof according to the names on that list.

When the auction of the robes and possessions has ended, the total amount of money is calculated, and the chief mourner checks the list. Each purchaser pays the money and receives the item bought. Those responsible for the auction must not reduce any price out of personal favoritism.

The chief mourner must conscientiously supervise and inspect the proceedings to ensure that they are conducted smoothly and properly.

Recently, people have often used the method of drawing tally slips to conduct the auction of robes and other belongings. This is a very good method for avoiding competition and jostling over the purchase of auctioned items. In this method, small pieces of paper are marked with identifying characters in the sequence of the characters in the Thousand Character Classic. Each paper tally bearing an identifying character is divided into three sections, with the character written across them and a seal stamped over each character to prevent fraud. The number of tally slips to be prepared should be determined according to the expected number of buyers. After they have been prepared, they are handed to the personnel of the Office of Mourning Affairs to be sealed.

When the auction is about to begin, the numbered tally slips are presented to the patron of the funeral and the officers of the two monastic divisions for a final inspection, after which the head-seat opens the seal. The guest prefect distributes the tally slips, while the practitioner of the Sangha Hall Office follows closely beside the attendant, carrying a tray. The attendant distributes one marked paper tally to each person and, in sequence, cuts each tally in half, placing one half on the tray carried by the practitioner of the Sangha Hall Office. When all the tallies have been cut, the tray is placed beside the head-seat, who mixes the tally halves in it by hand. A basin of water is then placed below.

After the rector holds up an item and announces its sale price, the head-seat immediately calls a young attendant and instructs him to reach casually into the tray and draw out half of a tally slip. He hands it to the head-seat, who opens it to see what identifying number it bears, and then tells the senior practitioner of the Sangha Hall Office to call that number aloud. At that moment, everyone opens the hand in which they are holding their half of a tally and checks its number. Whoever has the matching half of the tally whose number the practitioner of the Sangha Hall Office has just called may answer aloud. If the person holding the matching half does not wish to buy that item, there is no need to voice acceptance.

If the number is called three times and no one answers, the head-seat throws the called half-tally into the basin of water on the floor. He then again instructs the young attendant to reach casually into the tray, draw out another half-tally, and have its number called. If someone answers and agrees to purchase the item, the practitioner of the Sangha Hall Office goes to collect that person’s half-tally and brings it to the head-seat.

After verifying that the two halves match, he reports to the rector: “This item—the specified robe or other belonging—has been definitively sold to the monk [name].” After this is said, the chime is struck once. The guest prefect writes the monk’s name on the register, the attendant issues a receipt, and the practitioner serving as provisioner receives the receipt and delivers it to the monk who has purchased the item.

The item, however, is not handed over immediately but remains stored in its chest or case as before. After all the items have been auctioned in sequence, the rector strikes the chime once, signifying the dedication of merit to the late abbot: “All the merit from the recitation performed during the auction just concluded is dedicated to the recently deceased Venerable Abbot, so that his spiritual rank may be elevated. May the Buddhas of the ten directions throughout the three realms protect him, and so forth.” Everyone then disperses, and those who made purchases collect their items upon presenting their receipts.

If anyone fails to collect an item within three days, the item shall be sold at its original assessed price. The preparation of the register and the ancient method of auctioning will be explained in detail in the chapter on the Great Assembly.

Form of the statement of receipts and expenditures for the auction of robes and other belongings:

Following the passing of the Venerable Abbot, the funds from the auction of his robes and other belongings are recorded in the statement of receipts and expenditures as follows:

a- Funds received (from the sale of the specified item …)

b- Funds received (from the specified category …)

c- Funds expended (for the specified category …)

d- Funds expended (for use in the specified category …), itemized as follows:

According to the foregoing, the total funds received are:

The total funds expended are:

After deducting the expenditures, the funds presently remaining in safekeeping are:

(These funds are to be used for the vegetarian memorial assemblies held during the successive seven-day periods, to provide honoraria for the monks who recite sutras and dedicate the merit to the deceased, and to purchase scriptures and books), as set forth above.

Day …, month …, year …

Respectfully submitted by the practitioner [name] of the Office of Mourning Affairs. The monastic officer responsible for the accounts, the officers of the two monastic divisions, and the funeral steward—the monastic officer responsible for funeral affairs—shall all record their full names and affix their signatures.

PLACING THE RELICS IN THE STUPA

[1129c11] On the evening before the day on which the relics are to be placed in the stupa, the ceremonial procession is prepared. On the appointed day, the bell is rung to assemble the community. After the monastery superintendent offers incense, he invites the performance of the Dharma service for conveying the relics.

When the relics reach the stupa, he invites the performance of the Dharma service for placing them in the stupa. All the rites of reciting scriptural passages and dedicating merit to the late abbot are the same as those performed when the entire body is placed in the stupa. The rites for welcoming the memorial portrait back to the abbot’s quarters for offerings, as well as the formalities for thanking the patron of the funeral, are likewise the same as when the entire body is placed in the stupa.

PRESENTING THE LETTERS LEFT BY THE LATE ABBOT

After the funeral arrangements have been completed, the chief mourner invites an attendant and an officer in charge of affairs to serve as special envoys. They travel by separate routes to deliver the late abbot’s testamentary letters to the abbots of friendly monasteries, his Dharma brothers of the same lineage, the monastery’s long-standing benefactors, and the officials, relatives, and benefactors with whom the late abbot had maintained relations.

In the case of venerable elders of lofty virtue and great renown, however, it is essential to send someone of profound and extensive understanding, who will be capable of presenting his own understanding in response to their instruction. A person proficient in such matters must therefore be selected to serve as the special envoy. Upon arriving at the other monastery, the special envoy first goes to the guest prefect’s quarters and performs the ceremony of formal greeting.

The guest prefect then conducts him to the attendants’ quarters. A covered wooden tray must be prepared upon which to place the testamentary letter and the bequeathed objects. The attendant reports to the abbot in the abbot’s quarters, and the abbot must come out immediately to receive the envoy.

Someone is then sent to invite the officers of both ranks to come and open the testamentary letter together. The special envoy steps forward, bows in greeting and inquiry, and says, “May the Venerable Abbot be seated cross-legged!” If the abbot asks questions concerning the Buddhadharma, the special envoy must answer and clearly express his understanding. He then offers incense, spreads his sitting cloth, and makes three prostrations according to the great ceremonial observance, performing this twice.

If the abbot dispenses with the prostrations, the envoy lowers his sitting cloth to the floor as an expression of reverence, following the customary form for an audience with an abbot. After incense has been offered and tea served, he waits for the officers of both ranks to arrive. The special envoy then rises, stands before the incense burner, and expresses his profound gratitude for the hospitality of the tea.

He again offers a large stick of incense, spreads his sitting cloth, makes three prostrations according to the great ceremonial observance, and reports: “The Venerable Abbot so-and-so of the monastery at such-and-such a place entered parinirvana on such-and-such a day of such-and-such a month. He left a testamentary letter and bequeathed objects, and instructed us to come and present them to your esteemed monastery.” Having said this, he presents the testamentary letter and the objects.

The abbot says, “The Dharma gate has suffered a grievous loss; we cannot but feel sorrow and grief.” The officers of both ranks step forward and bow in greeting to the special envoy. The head seat sits facing the abbot, while the special envoy also sits facing the abbot but a short distance behind the head seat. When tea has been finished, everyone rises.

The abbot says, “The Dharma gate has met with misfortune. The Venerable Abbot of such-and-such monastery has just passed away; we cannot but feel sorrow and grief.” The attendant prepares scissors to open the letter and presents the letter and objects together to the abbot. The attendant raises the testamentary letter and presents it to the abbot.

The abbot receives it, holds it for a moment over the incense burner to perfume it with incense smoke, and then returns it to the attendant, who hands it to the rector. An assistant cuts open the envelope with scissors, removes the letter, and gives it to the rector, who reads it aloud before the assembly. The attendant then bows to the special envoy and invites him to sit in the place facing the abbot. (A retired abbot from another monastery who resides as a guest in this monastery—the Western Hall—temporarily moves his seat slightly backward to yield precedence to the guest.) The attendant offers incense and serves hot water, then conducts the special envoy to the guest room to rest.

Next, the abbot first goes to the guest room and bows in greeting to the special envoy. Thereafter, the attendant and the officers of both ranks also go to the guest room and bow in greeting to him. The guest prefect conducts the special envoy around all the quarters: first the monastery treasury, next the quarters of the chief officers, then the private quarters and the four quarters of the common hall—in short, throughout all the monastery quarters.

The attendant reports the invitation for the special envoy to partake of a special serving of hot water offered in his honor; after the hot water, he is invited to the evening meal. In the evening, he is again specially served hot water and fruit. If the testamentary letter has come from a large and renowned monastery, the officers of both ranks must honor the occasion with their presence and companionship.

If the monastery delivering the letter is of lesser rank, the attendants of the senior officers of both ranks and of the rector attend and keep the envoy company. The abbot instructs the secretary to compose a memorial text on behalf of the entire monastery, while the memorial text for the abbot’s quarters may sometimes be composed by the abbot himself. Eminent monks living in seclusion at the monastery, the abbot’s Dharma brothers of the same lineage, and the officers responsible for various duties must all prepare incense for the memorial offering.

The attendants render their utmost assistance in all matters pertaining to the memorial rites.

On the following morning, the abbot’s quarters invite the special envoy to tea. On the western—right-hand—side of the Dharma hall, a memorial altar is arranged and offerings are placed upon it. The attendant must report to the abbot concerning the Dharma-hall address, and an assistant hangs the placard reading “Dharma-Hall Address” to notify the assembly.

Beneath the Dharma seat, a solemnly covered table is placed, and the testamentary letter and bequeathed objects are set upon it. To the left of the Dharma seat, the abbot’s seat is arranged. When everything is ready, the drum is sounded to assemble the community.

The abbot comes beneath the Dharma seat and stands before his own place. As soon as the drum ceases, incense is offered as a signal. The guest prefect conducts the special envoy before the abbot to perform the ceremony and offer incense.

After spreading his sitting cloth upon the floor and making three prostrations for the first time, the special envoy says, “Because of the matter of presenting the testamentary letter, I have troubled your venerable compassion, and my heart cannot but be filled with the utmost trepidation.” He spreads his sitting cloth upon the floor, makes three prostrations for the second time, and says, “Today the weather is truly in harmony with the season.

May the Venerable Abbot of this monastery enjoy well-being in all activities, with abundant merit and longevity.” He lowers his sitting cloth to the floor, makes three prostrations, and presents the testamentary letter. The abbot receives the testamentary letter, holds it for a while over the incense burner to perfume it with fragrant smoke, and then gives it to the attendant, who presents it to the rector to be read aloud.

The special envoy faces the abbot, bows in greeting, and withdraws to stand behind the guest prefect’s rank. At that time, the abbot performs the ceremony of ascending the Dharma seat. Afterward, he descends from the seat, goes before the memorial altar, offers incense, presents hot water as a memorial offering, and then pours tea.

He spreads his sitting cloth upon the floor and makes three prostrations in homage. The special envoy stands to the right of the Dharma seat and returns the prostrations. The rector steps out from the rank and invites the abbot to offer incense, while the attendant carries the incense box.

After the officers of both ranks have offered incense, the abbot and the officers of both ranks together spread their sitting cloths upon the floor and make three prostrations. The rector reads the memorial text aloud. The abbot again spreads his sitting cloth upon the floor and makes three prostrations, and the special envoy returns the prostrations.

The assembly chants the Shurangama Mantra and dedicates the merit to the late abbot as follows: “The merit of the chanting of the Shurangama Mantra just performed is dedicated so that the late Venerable Abbot of such-and-such monastery may advance in spiritual rank. May all Buddhas of the ten directions throughout the three times be mindful of and protect the late abbot, and so forth.” The officers of both ranks, the four quarters, the eminent monks living in seclusion at the monastery, the monks responsible for various affairs, and those from the abbot’s native region all make memorial offerings, and the special envoy returns each of their prostrations.

Next, when the abbot’s Dharma brothers of the same lineage, junior disciples, and others make memorial offerings, the special envoy does not return their prostrations. When the memorial offerings have been completed, everyone chants the Great Compassion Dharani for the late abbot and dedicates the merit as before. The special envoy goes before the memorial altar, spreads his sitting cloth upon the floor, and twice makes three prostrations to thank the abbot.

If the abbot dispenses with the prostrations, the envoy lowers his sitting cloth to the floor as an expression of his reverence in place of bowing. He then visits all the quarters to express his thanks to the assembly. Afterward, the monastery offers hospitality to the special envoy and invites the monastic officers of both ranks to honor the occasion with their presence and companionship.

If the deceased abbot had formerly served as abbot of this monastery, his memorial tablet must also be conveyed into the Patriarch Hall at this time. After the chanting and recollection service has concluded, the memorial tablet is reverently escorted into the Patriarch Hall. Once the abbot has offered incense and installed the tablet, he delivers a brief Dharma statement.

When the tablet has been duly installed, the special envoy immediately bows in gratitude to the abbot. If the deceased abbot was also the incumbent abbot of this monastery, the rite for enshrining his remains in the Patriarch Hall is as follows: first, the remains are brought into the inner hall, where sutras are chanted for three days; thereafter, one must wait until the new abbot assumes office before bringing the remains into the Patriarch Hall.

If the deceased had formerly served as abbot of this monastery but, upon his death, left neither a final letter nor any personal effects for the incumbent abbot, his disciples shall themselves conduct the rite of enshrining his remains in the Patriarch Hall. The procedure is as follows: immediately upon arriving at the monastery, they first meet with the attendant and ask to be introduced to the abbot; they offer incense, spread their sitting cloths upon the floor, and make three prostrations.

Upon meeting the abbot, they offer incense and, after being invited to drink tea, rise and clearly state the purpose of their visit. The monastery then escorts them to the guest quarters to rest. Next, they pay courtesy visits at four places: the quarters of the senior officers, the treasury office, the individual quarters, and the Meng Hall.

They select a date, prepare sacrificial offerings and articles for distribution as alms, and proceed to the Dharma Hall to make offerings before the spirit, chant, and recite sutras. Only afterward is the memorial tablet brought into the Patriarch Hall. The abbot delivers a brief Dharma statement.

The rite is the same as the ceremony described above for escorting a memorial tablet into the Patriarch Hall.

ENTERTAINING THE CHIEF MOURNER AND THE MEMBERS OF THE FUNERAL COMMITTEE

(After the funeral observances have concluded), the monastery must prepare gifts and material offerings for the chief mourner and the members of the funeral committee. Whether the offerings are precious or ordinary, abundant or modest, depends upon the rank of each person, but every detail must conform to proper ceremonial protocol. (While serving hot water and tea), the officers of the two divisions and the former officers must be invited to attend and keep them company.

As the head seat holds a position of vital responsibility within the monastery, he presides over the gathering and sits in the abbot’s seat, while the members of the Sangha take their places according to the posted seating chart. The chief administrator performs the ceremony (thanking the assembly for their many days of labor). The courtesies and procedures are the same as those observed in an ordinary ceremony.

After the tea gathering, the bell is rung to assemble the community, who form ranks at the monastery’s main gate to see the chief mourner off as he departs for home.

–

CONSULTATION AND NOMINATION OF A NEW ABBOT

The officers of the two divisions and the former officers gather at the treasury office, drink tea, and deliberate together on the important matter of nominating and inviting a new abbot to succeed the deceased abbot. They also invite the eminent monks living in seclusion at the monastery, distinguished and virtuous elders, and the entire assembly (to express their views), so that all may jointly nominate the new abbot.

The person nominated for the office of abbot must possess a clear understanding of the principles of this tradition, be lofty in virtue and highly esteemed, have many years of seniority in the Sangha, and be upright and incorruptible in conduct and bearing; his authority and reputation must be sufficient to meet the expectations of the assembly. He must also enjoy the respectful support of eminent monks from affiliated monasteries. (After a person possessing all the foregoing qualifications has been selected and nominated), a formal document is drawn up, listing and reviewing his name and background, and is then submitted to the authority overseeing the monastery, requesting that he be invited and formally recommended for appointment.

If a good abbot is selected, and the Buddha-Dharma and virtuous conduct are honored by all, the monastery’s reputation will thereby become even more illustrious. The former officers and administrators (must be entirely impartial). They must not, out of favoritism toward relatives, fellow countrymen, or Dharma brothers of the same lineage, join together in making a careless selection. They must not pass over persons of talent and virtue while pursuing bribes, thereby forming factions and cliques, nor should they contend with one another for private gain, causing the monastery’s reputation and standing to decline accordingly. Therefore, everyone must exercise the utmost care in making this nomination—ten thousand times, they must be careful!

Master Mingjiao said: “The Teaching is the abiding and preservation. Why is this so? Because abiding and preservation depend upon a person to uphold the Dharma, enabling the Buddha-Dharma to remain forever steadfast without collapsing or disintegrating.

Precepts, samadhi, and wisdom are the instruments by which the Dharma is upheld; the Sangha, fields and gardens, and various implements are the resources by which the Dharma is upheld. This Dharma is the Way of the Great Sage, the Buddha. Resources and instruments await a worthy person to employ them.

It will not do to fail to use the resources well! Yet merely using the resources well while failing to use the instruments well will likewise not do. If both are used well, the Dharma can be upheld and made to abide for a long time.

In ancient times, the responsibility for abiding and preserving the Dharma at Vulture Peak was entrusted entirely to the great Kasyapa, while at the Bamboo Grove the one who presided personally took charge of all affairs; thus the Teaching of the Sage, the Buddha, flourished, and the Teaching of the Sage endured. The Sage has long been absent from the world, and in our presumption we therefore use the term ‘abbot’—one who abides and preserves—as the title of the office.

People everywhere compete and trample over one another in seeking power and profit through the office of abbot, until this seems to have become established custom and common practice. The Sage, the Buddha, no longer appears; who, then, will rectify this matter? If the lay protectors neither examine nor select carefully, yet wish the transforming influence of our Sage not to decline and, on the contrary, the Sage’s Teaching to flourish more with each passing day, that is impossible.

Alas, how grievous! In whom can I place my hope?”

End of the Chapter on the Abbot.

End of Scroll Three of the Imperially Authorized Baizhang Pure Rules