敕修百丈清規

SITTING IN QUIETUDE BEFORE THE CONSULTATION

After the meal has been completed, the practitioner attached to the Hall Office, acting on the Head Seat’s instructions, hangs a notice announcing the Seated Consultation in front of each communal quarters by the Sangha Hall. As late afternoon approaches, incense, flowers, and lamps are prepared in the Sangha Hall. The signal board is struck before the communal quarters: at the first signal, the assembly enters; at the second, the section leaders enter;

and at the third, the Head Seat enters. (The board is not struck before the Head Seat’s quarters, except on the occasion of a Great Seated Consultation, when it is struck three times.) Then, at the abbot’s instruction, the board at the Abbot’s Quarters is struck, just as during seated meditation. (In some places, the monastics do not wear their kasayas during the Seated Consultation, but this is contrary to the regulations.)

When the evening gruel is ready, the practitioner attached to the Hall Office reports to the Head Seat, “Please release the assembly from meditation.” He then exits by the rear passage behind the Patriarch Hall, circles around to the right, takes down the notice, and strikes the bell three times in front of the Sangha Hall. The assembly gathers, takes its assigned places, and bows in greeting to one another. The abbot and the section leaders leave first in succession. The assembly descends from the platforms and stands to one side to see the elders off. The abbot and section leaders return with the assembly to their respective quarters for the evening meal.

In ancient times, every evening the monastics had to consult the abbot to seek instruction. Therefore, the entire assembly was told to sit together and, upon hearing the drum, proceed to the consultation. This was called the Seated Consultation. Because the region of Fenzhou was bitterly cold, Master Shanzhao discontinued this practice; hence arose the expression “Releasing from Consultation.”

SITTING IN CHAN MEDITATION

Nowadays, the monastic communities contain large assemblies of monks. Therefore, an evening consultation is specially conducted to preserve the intent of the ancients, and it is called the Great Seated Consultation. The Great Seated Consultation is conducted like the Seated Consultation, except that when the Head Seat enters the Sangha Hall, he does not offer incense but proceeds directly to his seat and waits until the abbot has entered and settled into his place.

The practitioner attached to the Hall Office strikes the board three times before the Head Seat’s quarters. The entire assembly then sits facing outward. The Head Seat steps down, exits through the rear door, circles around, enters through the front door, and offers incense before the Patriarch’s altar as usual.

After inspecting the Sangha Hall, he returns to his former place and sits in quietude.

If the abbot is to conduct an evening consultation, the bell in front of the Sangha Hall is not struck. Instead, the attendant from the Abbot’s Quarters strikes the drum three times in the Dharma Hall. Upon hearing the drum, the abbot emerges, and the Head Seat leads the assembly to the Dharma Hall or to the abbot’s private hall. The abbot takes his seat. The attendants of the Eastern and Western Ranks step out of their lines to greet the abbot and inquire after his well-being. When the abbot has finished giving instruction, the assembly bows, disperses, and returns to the quarters for the evening meal.

If there is no evening consultation, the practitioner attached to the Hall Office approaches the Head Seat, bows, and reports, “Today, the Venerable Abbot releases the assembly from consultation.” He then exits through the rear door of the Patriarch Hall, circles around to the right, and instructs the practitioner who announces the meals to come before the assembly, bow, and proclaim loudly, “Released from consultation!” The bell in front of the Sangha Hall is struck three times, and the entire assembly rises together and recollects the Buddha. The Head Seat leaves first, followed by the abbot and the section leaders. The Sangha is released from meditation, and everyone returns to their own quarters for the evening meal.

If there is a Dharma lecture on a given day, one session should be devoted to the lecture and one to the Seated Consultation, so that later students may clearly understand the practice. If on any day the Head Seat has some engagement and cannot sit in meditation, the chief attendant takes the Head Seat’s place and sits in meditation with the assembly together with several others.

In the evening, the board is struck three times before the communal quarters, and the assembly leaves the quarters and enters the Sangha Hall. When the evening bell is heard, the section leaders enter the Sangha Hall. (In a city monastery, they wait until they hear the drum.) Upon hearing the bell, the Head Seat enters, offers incense, and inspects the Sangha Hall; the abbot then does likewise. At the appointed time, the bell sounds again.

The abbot leaves the Sangha Hall, followed by the section leaders. If the assembly is to continue sitting in meditation, the abbot is invited to enter through the rear door and return to his seat without again inspecting the Sangha Hall. The section leaders follow him inside together with the assembly.

When the signal to rest is given, everyone returns to the place where their robes are kept.

The sitting continues until very late, when the abbot releases the assembly from meditation. Only upon hearing the Head Seat arranging his pillow and blanket may the assembly retire to rest. If all are Dharma brothers, however, there is no need to be constrained by this minor formality.

Early the next morning, upon hearing the board, the entire assembly immediately awakens. At that time, the attendant responsible for incense and lamps in the Patriarch Hall pulls the bell rope in the Sangha Hall, awakening those who are sleeping deeply so that they may rise and wash their faces. After the assembly has entered the Sangha Hall, the Head Seat enters, offers incense, and makes his inspection; the abbot then does likewise. When four beats of the drum are heard, the abbot leaves. The bell is struck, and the Head Seat leaves, followed by the section leaders and the assembly, who temporarily exit through the rear door to change their robes and head coverings and rest briefly. They then return and continue sitting, for the Head Seat may return at that time to inspect the seats.

When the bell ceases and the wake-up board sounds, the assembly puts away their sitting mats. The chief attendant puts away the Head Seat’s sitting mat. The members of the assembly may then leave the meditation hall as they wish and proceed to the main hall to bow, chant sutras, and cultivate the practice.

REQUESTING FURTHER INSTRUCTION FROM THE ABBOT

Anyone wishing to request further instruction must first inform the attendant, who then reports to the abbot, “Such-and-such senior monk wishes to come to the Abbot’s Quarters this evening to request further instruction.” If the abbot consents, then after the appointed bell the monk goes to the attendant’s place and waits within the Abbot’s Quarters. Once the lamps and incense have been prepared, the attendant leads him before the abbot. He bows in greeting, places incense in the burner, respectfully spreads out his sitting mat, and makes nine prostrations.

He then gathers up his sitting mat, steps forward, and says, “For the sake of the great matter of birth and death, and because impermanence swiftly approaches, I humbly beseech the Venerable Master, out of compassion, to grant me instruction.” Having spoken, he respectfully stands to one side and listens to the Venerable Master’s teaching. When the Venerable Master has finished instructing him, he steps forward, places incense in the burner, and respectfully makes nine prostrations to express his gratitude. Even if the Venerable Master excuses him from doing so, he should still perform the ceremony. Afterward, he goes to thank the attendant.

GOING TO THE REFECTORY FOR THE MORNING GRUEL

At daybreak, when the assembly hears the sounding of the wooden board, everyone rises. After going to the refectory, they wait until they hear the kitchen board, then return and stand before the place where their bowls are kept. When the assembly enters the refectory, they bow to the Patriarch, join their palms, and proceed to their seats.

Before sitting down to eat, they bow in greeting to those beside them. Once in position, they use the right hand to draw up the left sleeve and secure it under the armpit; similarly, they use the left hand to draw up the right sleeve. They then place both hands on the bench.

Using both feet, they move their shoes beneath the bench. First drawing in the left leg and then the right, they sit down with dignity. If the seats are spaced one foot apart, they may sit cross-legged, spreading the kasaya over their knees so that the inner robe is not exposed.

The robe must not be allowed to hang over the edge of the bench. (This is clearly set forth in the Daily Rules of Conduct.) The monastery superintendent, rector, work steward, attendants, and others sit on the upper outer side of the refectory. The guest prefect, bathhouse prefect, shrine-hall prefect, latrine master, hall master, and others sit on the lower outer side of the refectory. According to the ancient monastic regulations, the abbot was required to attend the refectory every day.

At the morning gruel meal, the abbot waited outside and entered only when the bell before the refectory was struck. The entire assembly would descend from their seats, bow in greeting, and then take their places. Nowadays, abbots in various places enter the refectory and sit down as soon as they hear the great bell.

Only when the bell before the refectory is rung does the assembly descend from their seats and bow in greeting. They meet five times each month, yet instruction is given only twice, at the beginning of the month and on the full-moon day, causing newcomers not to understand what matters the senior monks ordinarily discuss. Descending from the seats and bowing in greeting means that the members of the various quarters bow to one another.

From this it may be understood that wherever an assembly resides, everyone must descend from their sleeping platforms and greet one another early every morning; this is the proper rule.

ATTENDING TEA AND SWEET-BROTH RECEPTIONS

Whenever the abbot or the officers of the Eastern and Western Ranks extend a special invitation to a tea reception, it must be received respectfully and with due gravity, and must not be treated lightly. Anyone who has been invited must attend at the appointed time. Before entering, one must carefully examine the seating place indicated in the invitation so as not to be confused upon arrival. If illness or an urgent matter prevents one from attending in time, one should ask another invitee to inform the abbot. An invitation from the abbot to a tea reception, however, must never be declined. Anyone who treats it lightly and fails to attend is expelled from the assembly.

ASSEMBLING THE COMMUNITY FOR COMMUNAL LABOR

The rule of universal summons requires everyone, from the highest to the lowest, to exert themselves whenever work is undertaken. Ordinarily, wherever an assembly resides, all must unite their strength in labor. When work is to be done, the bursary office should first report it to the abbot,

then instruct the attendant to notify the head seat and the rector. The head seat directs the hall-office postulant to hang up a notice informing the assembly, together with a small slip of paper clearly stating: “Today, work will be carried out at such-and-such a place.” Upon hearing the wooden board or drum, each person gathers up the robe neatly over the left shoulder, proceeds to the place where the work is being done, and exerts their strength. Except for the quarters chief, the monk on hall duty, and those who are elderly or ill, everyone must go to the workplace. One should remember the teaching of the ancients: “A day without work is a day without food.”

RULES FOR DAILY CONDUCT

In his preface, Chan Master Wuliang Shou said: “Those who have left the household life, escaped the dust of the world, and departed from secular ways—with rounded heads and square robes—have generally dwelt in a monastery and therefore must understand its rules. If their actions are not yet familiar with proper standards and their walking and standing do not accord with dignified conduct, even when good companions offer counsel, they may still be unwilling to submit themselves to discipline.

Once bad habits have become ingrained, they are extremely difficult to change, to the point that monasteries become desolate and people’s minds grow lax. Seeing such wrongs occurring everywhere before my eyes, I have gathered the teachings of Master Baizhang and formed them into rules to serve as a model. From beginning to end, from morning until evening, every one of these rules must be observed so that all faults and transgressions may be avoided.

Only thereafter may one dare speak of clearly seeing one’s own mind and attaining liberation from birth and death, for worldly Dharma is itself supramundane Dharma. Those who go before transmit these teachings to those who follow, so that we may not betray our aspiration in leaving the household life and may at the same time repay the benevolence of the Buddhas and Patriarchs. I therefore respectfully present them as follows:

According to the rule for entering and dwelling with the assembly, one must not go to sleep before the assembly or rise after it. Before the bell of the fifth watch has sounded, anyone who rises early must move gently. Place the pillow beneath the feet and do nothing roughly, lest those nearby be disturbed. Sit upright in the full cross-legged posture to invigorate the spirit. Do not fold the blanket in a way that stirs up a draft and disturbs the thoughts of others. After rising, fold the blanket and place it beneath the feet. Take up the hand towel, step down from the platform, drape the towel over the left shoulder, and recite the verse:

“From the first light of dawn until the night,

May all living beings protect themselves.

If any should lose their lives beneath my feet,

I pray that they be born at once in the Pure Land.”

When raising the curtain, gently draw it behind the frame. Do not drag your slippers or cough loudly. The ancients said:

“When raising the curtain, support it with your hand;

When entering the Chan hall, avoid dragging your slippers.”

Take up the washbasin gently and do not use too much hot water. With the right hand, take tooth powder and rub it on the teeth on the left side; with the left hand, rub it on the teeth on the right side. Once the powder has been taken, do not take it a second time, lest the odor of your mouth be passed on to others. When rinsing the mouth, bow your head. When spitting out the water, guide it downward with your hand. If you sit upright and spit, the dirty water may splash into a neighboring basin. Do not pour water over your head, for this entails four disadvantages to oneself and others:

1. It soils the basin,

2. It dirties the towel,

3. It dries out the hair,

4. It harms the eyes.

Do not blow your nose noisily. Do not splash water onto your face. Do not retch loudly. Do not spit phlegm and soil the washbasin. The ancients said:

“Washing the face at the fifth watch is the practice of the Dharma;

Spitting and dragging slippers disturb the assembly.”

When wiping the face, do not tug at the towel. Do not use the face towel to wipe your head. After using it, wring it dry or air it by the fire.

When entering the Chan hall, step in first with the left foot; when leaving the Chan hall, step out first with the right foot. When taking your seat or getting onto the sleeping platform, first sit steadily in the half-lotus posture.

If changing your long robe, cover yourself on the outside with the new robe and then draw off the old one. Do not expose the body or stir up a draft.

If you wish to offer incense and make prostrations, wait until the bell has ceased. Drape the kasaya over your arm, go outside, and only then put it on. As a general rule, one may put on the kasaya only after leaving one’s private quarters. Before putting it on, hold it with both hands at forehead level and contemplate the verse:

“Excellent indeed is the robe of liberation,

The formless robe of the field of merit.

I now receive it reverently;

Life after life, may I never cast it aside.

Om, siddhaya svaha.”

When folding the kasaya, first fold the corner draped over the arm, then open out the loop toward the back. Do not hold the robe in your mouth or clamp it beneath your chin. After folding it, one should likewise raise it to forehead level before departing.

When entering the main shrine hall to make prostrations, do not occupy the central place, lest you obstruct the abbot when he arrives. Do not chant the Buddha’s name so loudly that you drown out the voices of the assembly. Do not pass directly in front of someone who is making prostrations; instead, go around through the open space behind them. Upon hearing the bell of the fifth watch, contemplate the verse:

“May the sound of this bell transcend the Dharma-realm;

May all within the dark Iron Ring Mountains hear it.

May beings in the three lower realms leave suffering and escape the hells;

May all living beings attain Perfect Awakening.”

When the abbot and the head seat are seated in the Chan hall, the assembly must not enter or leave through the front door. Only upon hearing the signal board should they fold their blankets and pillows. The method of folding a blanket is as follows: first locate the two corners, use the hands to straighten the body of the blanket toward the front, and fold it in half. Then fold it once more. Do not fold it crosswise so that it encroaches upon the neighboring seat; do not beat or shake it noisily, nor flap it so that it stirs up the air.

When the assembly goes to the quarters to take broth, drink tea, or practice walking meditation in the tea room, and afterward returns in order to their seats for the meal, they must circle around to the left. If coming from the front door, enter through the southern side door; do not use the northern side door or pass through the center. This is to show respect for the abbot.

Upon hearing the board struck, do not immediately enter the refectory. Instead, send an attendant to fetch the bowls, sit outside the refectory, or return to the assembly quarters and wait before entering the refectory and returning to your seat. Upon entering the refectory, bow your head in greeting to the upper, middle, and lower seats.

If you are already seated, join your palms when those of the upper, middle, and lower seats arrive. The ancients said:

“Those who do not respect the upper, middle, and lower seats

Are no different from Brahmins gathered in a disorderly crowd.”

After hearing the returning signal of the board, set down the bowl and rise upright, standing steadily. Then turn, join your palms at shoulder level, and only then take up the bowl. With one hand lift the bowl cover; with the left hand raise the bowl, turn and sit upright, and then set the bowl down so as to avoid bumping the back of another person.

When the bell before the refectory is struck, the entire assembly descends from their seats and stands to welcome the abbot. As he enters the refectory, the assembly bows together in greeting, without moving their hands about. When descending from the bench, bow to those beside you.

Take care not to let your kasaya catch on the edge of the bench. When ascending the bench, do not hastily place your bowl before your seat. Upon hearing the wooden striker, contemplate this verse:

“The Buddha was born in Kapilavastu,

Attained the Way in Magadha,

Taught the Dharma in Varanasi,

And entered nirvana at Kusinagara.”

For the procedure of arranging the bowls, first join your palms and contemplate this verse:

“The Buddha’s vessel of proper measure,

I now open.

May I, together with all beings,

Realize that the three wheels are equally empty and quiescent.”

Then open the cloth wrapping, spread the clean napkin across your knees, and fold it into three corners without letting it extend beyond the bench. First open the bowl cover. Turn the left palm upward, take the bowl, and place it on the table.

Using both thumbs, remove the smaller bowls, proceeding in order from the smallest to the largest. Do not let them strike one another noisily, and keep the ring fingers and little fingers from being used. Neatly fold the bowl-wiping cloth, place the spoon and chopsticks in their case, and set it close beside you; put the spoon in first and take the chopsticks out first.

Place the clean ends of the chopsticks toward the left, and put the bowl-wiping cloth into the small pouch at the side of the bowl case. The rice offered for the distribution to beings must not exceed half an inch in size. Do not use the spoon or chopsticks to set it aside.

The offering must not contain more than seven grains of rice, yet offering too little is stinginess. Ordinarily, whenever eating rice, one must make this offering. If one does not attend the meal, one must not scrape rice from the pot to make the offering.

When the rector joins his palms and invokes the Buddha’s name, the assembly joins their palms likewise. The fingers must not be uneven; the palms must be joined at chest level and must not be held near the mouth. The ancients said:

“Palms joined unevenly are neither upright nor centered;

Both hands are thrust inward toward the nose.

Dragging sandals and pulling curtains, one disturbs the assembly;

Coughing loudly, one displays one’s heroism.”

Holding the bowl with both hands to receive the food, contemplate this verse:

“When receiving food,

May all beings

Feed upon the joy of meditation

And be filled with peace and happiness.”

Whenever you desire more or less food, signal with your right hand. Upon hearing the wooden striker for transforming the food, look before and behind you and bow to the person opposite before eating. Do not use your hands to push things from the center toward both sides. Having bowed, contemplate the following five matters:

1. Consider the amount of work involved and whether your merit is worthy of what has been brought.

2. Examine whether your virtue and conduct are sufficient to receive this offering.

3. Guard against the fault of greed arising in the mind while eating.

4. Regard this food as good medicine for curing the emaciation of the body.

5. Receive this food in order to accomplish the work of the Way.

Next, when making the offering to beings, contemplate this verse:

“All you spirits and ghosts,

I now give you this offering.

May this offering be spread everywhere,

For spirits and ghosts alike to share.”

As for the rules of eating and drinking, do not lower your mouth to eat, and do not bring your mouth close to the food. When lifting or setting down the bowls, spoon, and chopsticks, do not make any noise. Do not cough or sneeze.

If you must sneeze, cover your mouth with your sleeve. Do not scratch your head, lest dandruff fall into the bowl of the person beside you. Do not pick your teeth with your fingers.

Do not make noise while chewing rice or sipping soup. Do not scoop rice from the center of the bowl, do not take excessively large mouthfuls, do not open your mouth and wait for food, do not let rice fall, and do not pick up and eat fallen rice. If there are scraps or remnants of food, conceal them behind the bowl.

Do not stir up the air and disturb those beside you. If you yourself are sensitive to drafts, inform the rector and sit outside the refectory. Do not brace your hands upon your knees.

Take food according to your capacity and do not return any. Do not fill the bowl to the brim with soup, nor mix soup and rice in the bowl and gulp them down. Do not pick the vegetables aside in the bowl in order to eat the rice.

While eating, remain attentive to both sides and do not eat too slowly. Before the chime is sounded, do not wipe the bowls and dishes. Do not wash the bowls noisily.

Before the mealtime arrives, do not sit there in vexation. The ancients said:

“Staring foolishly about, one gives rise to anger and hatred;

Craving food, one drools and coughs resoundingly.

With porridge held and soup gulped, the mouth is filled;

Opening cloths and clattering bowls, one disturbs others.”

When washing the bowls, fill the bowl in which you ate with water and wash them in sequence from the smallest to the largest. Do not wash the chopsticks, spoon, or small bowls inside the large bowl. While washing, still do not use the ring fingers or little fingers. Do not wash your face or rinse your mouth noisily. Do not spit water into the bowl. Do not use clean water to wash the bowls before pouring out the sullied water already in them. Do not fold the cloth spread across your knees beforehand. Do not use that cloth to wipe away perspiration. Do not spill leftover water onto the ground. When pouring away the bowl-washing water, contemplate this verse:

“With this water used to wash the bowls,

Like heavenly amrita,

I make an offering to all spirits and ghosts;

May each and every one be fully satisfied.

Om, ma-hu-la-te, svaha.”

Gather the bowls using both thumbs and place them in their case in proper order. When finished, join your palms and contemplate this verse:

“The meal now finished, the countenance grows radiant;

Majestic deportment resounds throughout the three times.

Causes and effects unfold beyond deliberation;

May all sentient beings attain ease and freedom.”

Upon hearing the board before the quarters, the assembly returns there together. To bow in greeting but not return to the quarters is to slight the great assembly. Entering through the door and returning to one’s place should follow the same procedure as in the Sangha hall. Stand quietly and wait until the quarters prefect has finished offering incense, then bow in greeting to those above and below. When seated to drink tea, do not let your robe hang down. Do not put your heads together to talk and laugh, do not greet others with one hand, and do not secretly keep tea fragments for yourself. The ancients said:

“When seated at the gathering, do not let your robe hang down;

To greet another with one hand—where is the principle of the Way?

Secretly keeping tea fragments for oneself draws the world’s ridicule.”

When fellow practitioners are seated together, whispering into one another’s ears is especially forbidden. After drinking tea, you may read sutras. When opening a sutra, do not spread it out at length—that is, across three seating places. Do not carry a sutra while walking about the quarters, do not hold it upside down, do not read it aloud, and do not lean against a chair while reading it. The ancients said:

“Reciting sutras loudly disturbs many people,”

“Leaning one’s back against the chair is disrespectful to the assembly.”

One must prepare to leave the quarters beforehand; do not wait until the meditation clapper sounds before going out. If one wishes to go to the latrine, according to the customary practice of the ancients, before taking off the five-panel robe, drape a clean towel over the left arm, untie the cord and hang it on the pole, and then remove the five-panel robe and outer robe, arranging them neatly and tying a hand towel around them as a marker.

Do not laugh or talk, and do not sit outside urging others to hurry. Carry water into the latrine with the right hand and change slippers, taking care not to leave them misaligned. Place the clean water bucket in front of the latrine and snap the fingernails three times so that the dung-eating ghosts will depart.

Sit upright; do not strain audibly, spit, or converse with the person in the adjoining stall. The ancients said:

“When the door is closed, knock only gently;

If someone is within, make no resounding noise.

Upon entering, use a stick to remove the filth;

When leaving, change slippers and align them straight.”

Do not splash water to either side. Cleanse with the left hand, but do not use the thumb, index finger, or middle finger. Do not use too many wiping sticks.

The ancients said, “Use little warm water and retain the wiping stick.” After using it, wash the stick clean with water and place it in the open space beside the latrine. When many people are waiting, lingering causes obstruction, so do not remain seated for long. After relieving oneself, return the clean bucket to its former place, use the dry hand to tuck the undergarment into the trousers, and open the door.

Carry the bucket out with the left hand; do not soil the door or doorframe with the wet hand. With the right hand, take up ash and earth; do not mix the ash and earth with the wet hand, and do not spit into the muddy earth. After washing the hands, wash again with soap-pod cleanser up to the elbows, reciting the appropriate mantra throughout each stage of washing.

According to the Yingluo Sutra in the Great Canon:

“Whenever one goes to the latrine without reciting these mantras, even if one washes with the water of ten Ganges Rivers, one still cannot become clean. Even if that person enters the main hall and bows to the Buddha, it will be of no benefit. Therefore, one should diligently uphold them, reciting each mantra seven times. In this way, ghosts and spirits will constantly follow and protect one.

Mantra for entering the latrine: Án, ngận-lỗ-đà-da-sa-ha.

Mantra for cleansing: Án, hạ-nẵng-mật-lật-để-bà-ha.

Mantra for washing the hands: Án, chủ-dà-ra-da-sa-ha.

Mantra for washing the body: Án, thất-lị-duệ-đa-phô-sa-ha.

Mantra for removing impurity: Án, bạt-chiết-ra-nẵng-dà-tra-sa-ha.”

Only at the end should one wash the face with water. The Vinaya teaches that one must also cleanse oneself after urinating. With a willow twig held in the mouth, return to the Meditation Hall and sit in meditation.

Before the clapper announcing that the rice is being cooked has sounded, one may not return early to the dining room. Before the meal, one may not wash one’s robes. After meditation has ended, before the morning gruel and midday meal, one may not open the food cupboard.

If there is an urgent matter, one must report it to the person in charge. If one is in the quarters, report it to the quarters supervisor; if in the Sangha Hall, report it to the Patriarch Hall attendant. After the meal, do not gather in the Sangha Hall with heads together in conversation.

Do not read sutras or books in the Sangha Hall. Do not take a shortcut across the central path in front of the Patriarch Hall. Do not sit on the bed stringing coins, and do not sit on the bed with the legs dangling to the floor.

The space one foot from the head of the bed constitutes the Three Pure Places: 1. The place for the bowl; 2. The place for the kasaya; 3.

The place for the head while sleeping. Do not walk on the bed. Do not kneel to open the storage cabinet.

Do not place a foot on the edge of the bed when stepping down to the floor. When going into the mountains, one must take straw sandals and the five-panel robe. While carrying these things, do not practice walking meditation in the Buddha Hall or Dharma Hall.

The ancients said:

“Short garments for relieving oneself,

Straw sandals for roaming the mountains.”

Do not wear such things into the Dharma Hall or when visiting venerable elders. Do not put on shoes with bare feet. Do not walk hand in hand or discuss the rights and wrongs of worldly affairs. The ancients said:

“Having bid farewell to both parents and left master and patriarch,

For what purpose do you seek a wise teacher?

Never once having discussed the matters of the Chan school,

If your hair turns white without attainment, whose fault is it?”

Do not stand leaning against the railings of the halls, and do not walk or stand in a hurried, impetuous manner. The ancients said, “Walk slowly and calmly, training in the dignified deportment of Asvajit. Speak softly and gently, learning the exemplary conduct of Pali.”

Do not wander idly in the Buddha Hall. The ancients said:

“Without business, one should not enter the Buddha Hall;

When idle, do not stroll toward the stupa.

Unless you sweep the ground or replenish the water,

Though your merit be boundless, it will still decline.”

After the meal, mix washing paste and wash your garments. Do not wear short garments, and do not use hot water from the kettle to soak robes. After using the drying pole and ironing board, return them to their original places. When the foot-washing clapper sounds, do not contend for a foot-washing bucket. Those afflicted with scabies or sores must wash afterward or in a secluded place. In every daily activity, avoid disturbing the assembly. Do not wait until the clapper sounds before gradually returning to the Meditation Hall for the evening sitting.

Upon hearing the signal that meditation has ended, the assembly steps down from the platforms and stands to one side. When the clapper sounds in front of the head monk’s quarters, immediately turn to face outward and sit, and arrive at the Refectory in good time. Once the clapper has been sounding for a long while, do not enter the Refectory, nor stand outside. When the abbot and head monk come out, the assembly rises, bows in greeting, follows them out, and returns to the quarters.

At the evening meal, everyone enters and takes their seat. Do not serve yourself rice beforehand, and do not loudly call for such things as gruel, rice, salt, or vinegar. After eating, leave the room, but do not go beyond the monastery’s triple gate, enter private quarters, wear short garments into the Sangha Hall, or walk beneath the corridors. Do not wait until the clapper sounds before leaving the quarters. When the evening bell sounds, immediately join your palms and contemplate this verse:

“Hearing the bell, may afflictions grow light;

May great wisdom arise and bodhi be born.

May we leave the hells and escape the fiery pits;

May we become Buddhas and liberate sentient beings.”

Quickly return to your place and sit in meditation. Do not scratch your head while on the platform. Do not audibly count prayer beads while on the platform. Do not converse with the person on the neighboring seat. If the person on the neighboring seat commits some small oversight, gently admonish them; do not give rise to aversion. After the bell signaling rest, do not enter or leave through the front door. Wait until the head monk has prepared his blankets and pillow, and enter your bed to rest only when you yourself have grown very weary.

When sleeping, lie on the right side. Do not lie on your back, for lying supine is the sleeping posture of a corpse. Sleeping face down brings many nightmares. When sleeping, take the kasaya wrapped in its cloth and place it before the pillow. Nowadays, most people place it by their feet, which is improper.

When it is time to bathe, hold the bathing articles in the right hand, enter the lower chamber, bow in greeting to the people on both sides, and then step into an empty room. First hang the five-panel robe and hand towel on the pole. Open the bathing bundle, take out the bathing articles, and place them to one side. While still wearing the outer robe, remove the inner garment and then the trousers, and wrap a bathing cloth around yourself. Only after everything is in order should you fasten the cord of the bathing trousers. Fold and roll the underpants just removed and place them in the bundle. Next remove the outer robe, gather it together with the five-panel robe in one place, and tie them with the hand towel. The ancients said:

“On hearing three rolls of the drum, enter the bathhouse;

When bathing, clearly distinguish the upper and lower robes.”

After putting away the bundle of clothes just changed out of, immediately change into slippers; do not enter the bathhouse barefoot. Sit in an open place in the lower section and wait to bathe. Do not occupy the upper seats reserved for the venerable elders—that is, the upper chamber.

Do not splash hot water onto others, and do not soak your feet in a bucket. Do not urinate in the bathhouse, and do not rest your feet on a bucket. While bathing, do not laugh, jest, or converse.

Do not rest your feet on the water trough while drying yourself. Do not slap the water, and do not lift a bucket of water and pour it over your body. Since people are bathing in the rooms both in front and behind, you must keep yourself screened and guarded; the covering cloth must not leave your body.

Do not stand inside a bucket, and do not use excessive hot water. Those who have sores, are undergoing acupuncture, or have applied medicine to sores should bathe afterward and must not enter first. Do not take the hand towels hanging on either side of the communal poles to wipe your head or face.

The Sangha's common towel is used to wipe the hands clean after putting on one's clothes and donning the five-strip robe. When leaving the bathhouse, bow in greeting to everyone on both sides and then return to your room. Sit upon your bed facing the wall and remain quietly seated for a while.

After bathing, first put on the upper garment and the long robe reaching to the heels, and then put on the trousers. Remove the bathing trousers, fold them, and place them inside the covering cloth so that they do not wet the bundle of bathing articles. Hold the hand towel in your left hand, bow in greeting to everyone, and then depart.

After leaving, look at the name of the donor who brought forth the aspiration to build the bathhouse, so that when chanting sutras you may, as appropriate, offer an invocation and dedicate the merit to that person.

During the cold months, upon approaching the brazier, first warm yourself by the fire, then sit upright and bow in greeting to everyone on both sides. Do not stir the ashes or move the firewood. Do not poke the fire and cause dust to fly. Do not put your heads together in conversation. Do not roast snack foods. Do not warm shoes, dry slippers, or air clothing by the fire. Do not lift your long robe and expose the back of your trousers. Do not spit into the fire or scratch dirt into it.

Above, the activities of a single day and the deportment to be observed within the assembly have been clearly explained. I would not dare merely to repeat what I have heard the venerable elders say and use it to instruct those newly entered upon the path. The detailed regulations concerning ascending the Dharma hall, entering the abbot's chamber, informal instruction, sutra chanting, recitation services, visits among the monks' quarters, opening and closing the summer retreat, paying respects, packing one's bundle, wearing the rain hat, seeing off the deceased, auctioning robes, and other related matters are all recorded fully and clearly in the Pure Rules. Every venerable elder possesses this text, so they are not set forth again here, lest the account become redundant.

AN ESSAY SETTING FORTH THE MODEL OF THE CHAN MONASTERY

Master Cijue, also known as Master Ze, said: Behold, the paired cassia trees cast down their shade, and a single flowering branch reveals an auspicious sign. From that time onward, the fundamental root of the monastic community has been the Sangha. Therefore, to instruct and guide the Sangha, there is the Elder.

To serve as a model for the Sangha, there is the Head Seat. To shoulder the affairs of the Sangha, there is the Monastery Supervisor. To harmonize the Sangha, there is the Karmadana.

To provide offerings for the Sangha, there is the Chief Cook. To serve the Sangha, there is the Temple Superintendent. To manage the Sangha's receipts and expenditures, there is the Treasurer.

To attend to paper and writing for the Sangha, there is the Secretary. To preserve the sacred teachings for the Sangha, there is the Canon Librarian. To receive donors on behalf of the Sangha, there is the Guest Prefect.

To summon the Sangha, there is the Attendant. To safeguard the robes and bowls of the Sangha, there is the Quarters Chief. To provide medicines for the Sangha, there is the Infirmary Chief.

To attend to the Sangha's bathing and washing, there are the Bathhouse Chief and the Water Steward. To protect the Sangha from the cold, there are the Charcoal Steward and the Brazier Steward. To seek alms for the Sangha, there are the Street Alms Steward and the Alms Solicitor.

To oversee the Sangha's labor, there are the Garden Steward, Mill Steward, and Estate Steward. To attend to sanitation for the Sangha, there is the Purity Steward. To provide and serve the Sangha, there are the lay attendants.

Through these offices, the conditions for cultivating the Way are fully provided in all ten directions, and the skillful means for sustaining the body are splendidly perfected; with no anxiety over the myriad affairs, one may devote one's whole mind to the Way. What the world esteems is the practice of transcendence and departure from the dust of worldly life. Among those who abide in purity and nonaction, the Sangha is supreme.

When one carefully considers the labor of so many people, how could one fail to know gratitude and repay their kindness? Practicing Chan in the morning and requesting instruction in the evening, without wasting even an inch of passing shadow, is how one repays the Elder's labor. Maintaining proper order between senior and junior and walking with calm composure is how one repays the Head Seat's labor.

Outwardly observing the Dharma and Vinaya and inwardly upholding the Pure Rules is how one repays the Monastery Supervisor's labor. Living according to the spirit of the six harmonies, like water blending with milk, is how one repays the Karmadana's labor. Receiving this food for the sake of accomplishing the work of the Way is how one repays the Chief Cook's labor.

When dwelling in the Sangha's quarters, knowing how to preserve and cherish their furnishings is how one repays the Temple Superintendent's labor. Not wasting even the slightest article belonging to the permanent monastic community is how one repays the Treasurer's labor. Keeping one's hand from the writing brush and applying oneself to cultivation as urgently as though extinguishing a fire upon one's head is how one repays the Secretary's labor.

Sitting by a bright window at a clean desk and using the sacred teachings to illuminate one's own mind is how one repays the Canon Librarian's labor. Concealing one's name and hiding one's traces, without craving companionship, is how one repays the Guest Prefect's labor. Living according to the regulations and arriving promptly when summoned is how one repays the Attendant's labor.

Possessing one flask and one bowl and living at ease within the assembly is how one repays the Quarters Chief's labor. Patiently enduring the suffering of illness and using medicinal gruel as appropriate is how one repays the Infirmary Chief's labor. Speaking little and behaving respectfully, humbling oneself and yielding to others, is how one repays the Charcoal Steward and the Alms Steward for their labor.

Considering whether one's virtue is deficient or sufficient and accepting only suitable offerings is how one repays the Street Alms Steward and the Alms Solicitor for their labor. Considering how much or how little work one has done when accepting articles offered by donors is how one repays the Garden Steward, Mill Steward, and Estate Steward for their labor. When using firewood and water, one must know a sense of shame; this is how one repays the Purity Steward's labor.

Being tolerant and easy to direct, simple and easy to serve, is how one repays the lay attendants for their labor. In this way, the work of the Way within the monastic community is continually renewed. Those of superior capacity attain accomplishment within a single lifetime.

Those of middling capacity nurture the sacred embryo. Even those who have not yet awakened to the source of mind must not allow their time to be wasted. Such is the true Treasure of the Sangha and the field of merit for the world.

In the near term, it serves as a bridge for beings in the final age of the Dharma; ultimately, they will realize the consummate fruit of the Way, perfect in merit and wisdom.

Conversely, if the monastic community is unstable and the Dharma wheel does not turn, then the Elder is not caring for the Sangha. If the three karmas are not harmonized and the four deportments are not dignified, then the Head Seat is not guiding the assembly. If the capacity to accommodate the assembly is not broad and the affection for the assembly is not deep, then the Administrator is not safeguarding the Sangha.

If true practitioners are not at peace and troublemakers are not removed, then the Disciplinarian is not bringing peace and joy to the Sangha. If the six flavors are not pure and the three virtues are not provided, then the Chief Cook is not serving the Sangha. If the buildings are not repaired and the implements are not complete, then the Maintenance Officer is not bringing ease and comfort to the Sangha.

If the monastery’s permanent property is hoarded and the Sangha is treated stingily, then the Storekeeper is not providing for the Sangha. If correspondence is not polished and the writing is scrawled, then the Secretary is not bringing distinction to the Sangha. If tables and chairs are not set straight and noise is not brought to an end, then the Canon Librarian is not properly attending to the Sangha.

If the poor are despised and the rich favored, and laypeople esteemed while monastics are slighted, then the Guest Prefect is not honoring the Sangha. If ceremonies are conducted without reverence and seniors and juniors are not kept in proper order, then the Attendant is not arranging matters for the Sangha. If diligent order is not maintained and careful vigilance is lacking, then the Dormitory Head is not keeping the assembly settled.

If care is not thorough and patients are distressed, then the Infirmary Master is not showing compassion for the great assembly. If hot water is insufficient and its temperature is unsuitable, then the Bath Master and Water Steward are not attending to the Sangha’s bathing. If preparations are not made beforehand, causing everyone to become troubled in mind, then the Furnace Keeper and Charcoal Keeper are not caring for the Sangha.

If provisions are distributed unfairly and duties are not performed wholeheartedly, then the Alms Steward and Fundraiser are not making offerings to the Sangha. If the land is fertile but its cultivation is neglected, then the Garden Keeper, Mill Keeper, and Estate Steward are not laboring on behalf of the Sangha. If laziness is not relinquished and the necessary means are lacking, then the Sanitation Steward is not serving the Sangha.

If prohibitions fail to restrain and instructions are not carried out, then the temple assistants are not acting in harmony with the Sangha.

If a monk disregards the Teacher, disparages the Dharma, and behaves stubbornly and willfully, this is not the way to repay the Elder. If sitting and lying down are not upright, and walking and standing violate the regulations, this is not the way to repay the Head Seat. If one’s mind scorns the laws of the state and shows no regard for the monastic community, this is not the way to repay the Administrator.

If superiors and subordinates are not harmonious and disputes do not cease, this is not the way to repay the Disciplinarian. If one greedily craves delicious food and disparages poor fare, this is not the way to repay the Chief Cook. If one gives no thought to those who come afterward when using food, lodging, and other provisions, this is not the way to repay the Maintenance Officer.

If one greedily seeks abundant offerings and has no care for the monastery’s permanent property, this is not the way to repay the Storekeeper. If one toils over brush and ink in imitation of literary composition, this is not the way to repay the Secretary. If one disdains the sacred teachings and seeks non-Buddhist texts, this is not the way to repay the Canon Librarian.

If one befriends laypeople and cultivates relationships with the powerful and noble, this is not the way to repay the Guest Prefect. If one completely forgets an invitation and leaves the Sangha sitting and waiting, this is not the way to repay the Attendant. If one harms others for personal gain and secretly steals communal property, this is not the way to repay the Dormitory Head.

If one is often angry and seldom cheerful, and does not respond appropriately to the patient’s condition, this is not the way to repay the Infirmary Master. If one makes a clatter with buckets and dippers and uses water wastefully, this is not the way to repay the Bath Master and Water Steward. If one keeps oneself warm while causing hardship to others, this is not the way to repay the Furnace Keeper and Charcoal Keeper.

If one gives no thought to cultivation yet complacently accepts offerings, this is not the way to repay the Alms Steward and Fundraiser. If one merely eats one’s fill all day and pays attention to nothing, this is not the way to repay the Garden Keeper, Mill Keeper, and Estate Steward. If one spits upon the walls and leaves the latrine in disorder, this is not the way to repay the Sanitation Steward.

If one delights in one’s own dignified deportment but does not instruct others, this is not the way to repay the temple assistants.

If one continues revolving through samsara for a thousand cycles, one will still never reach the destination. One need only abandon one’s shortcomings and follow one’s strengths, joining together to accomplish the work of renunciation. Then one may hope that all the lions in the cave will become lions, and that the sandalwood in the forest will be sandalwood through and through.

From now until five hundred years hence, we shall meet again at the Dharma assembly on Vulture Peak. Yet whether the Dharma gate flourishes or declines depends upon the Sangha, for the Sangha is the field of merit and must be honored. To honor the Sangha is to honor the Dharma; to slight the Sangha is no different from slighting the Dharma.

When discipline within is strict and clear, external protectors will certainly show reverence.

Suppose those who now attend to rice and gruel should one day become kings, or the monastery officers should happen to assume political authority: they must still respectfully receive and treat their brethren and must not presumptuously give rise to self-importance and arrogance. If they become conceited and proud, appropriating public service for private benefit, how could the myriad affairs, inherently impermanent, be preserved for long?

If one day they return to the Sangha, with what face could they look upon one another? Cause and effect never err; it would be difficult, I fear, to escape them. The Sangha are originally children of the Buddha and should be given offerings as though they were the Buddha; throughout the heavens and the human realm, all should show them reverence.

The rice and gruel served at the two daily meals should be properly prepared; the four requisites of daily life should not be allowed to fall short. For two thousand years, the sheltering shade of the World-Honored One has cooled and protected his descendants; even one portion of the merit bestowed by his radiant light could never be exhausted through use. Simply devote yourself to serving the assembly and do not fear poverty.

The Sangha is not divided into ordinary beings and sages, but embraces those from all ten directions. Whatever belongs to the four-directional Sangha is shared by all. How could one presumptuously discriminate against and slight visiting monks?

Even those staying temporarily for only two or three days must be provided for in accordance with proper courtesy. Those who come requesting a single meal must likewise receive equal offerings. Even lay guests must be shown consideration; how could one bear not to invite members of the Sangha?

If one’s own mind is without limitations, blessings will naturally be boundless. When the Sangha is harmonious and united, with superiors and subordinates of one mind, those of lesser and greater ability protect one another. Unwholesome affairs within the monastery must not be made known to outsiders.

If all matters proceed smoothly, ultimately few will cast covetous eyes upon it. It is like worms within the lion’s own body consuming the lion’s flesh; no heavenly demons or non-Buddhist paths could ever destroy it. If you wish the spirit of the Way not to decline, the sun of the Buddha to shine forever, the ancestral school to be glorified, and the court’s beneficence and guidance to be repaid, please take this text as your standard.

CHANTING WHEN SOMEONE FALLS ILL

When a bhiksu falls ill, fellow practitioners from his native region should set up an image of the Buddha, incense, and lamps before the sick person’s bed, then chant and offer praise as follows:

“The autumn moon appears in clear water;

Through prayer, blessings arise in the field of merit.

Only the wisdom of the Buddha

Is a true refuge.”

Today, before the bhiksu who has fallen ill, namely so-and-so, may grievances and bonds accumulated through many lifetimes be released, and may faults committed throughout ten thousand kalpas be repented. We reverently implore the pure Sangha to bring forth the utmost sincerity and proclaim the sacred name, cleansing away profound and weighty offenses. We respectfully ask the great assembly to recite ten times the name of the pure Dharma body of Vairocana Buddha.

Then dedicate the merit, praying:

May his single mind be pure and the four great elements light and at ease; may his lifespan be as enduring as the life of wisdom, and his physical body as steadfast as the Dharma body. May the assembly continue by reciting, “The Buddhas of the ten directions and the three periods of time…” If the illness is grave, recite the name of Amitabha Buddha ten times. Before the recitation, chant this praise:

“Amitabha Buddha’s body shines with golden light,

His excellent marks, upright and majestic, are beyond compare.

The white curl between his brows coils like Mount Sumeru,

His blue eyes are clear and pure as the vast ocean.

Within his radiance are countless hundreds of millions of transformation Buddhas,

And the manifested bodhisattvas likewise are boundless.

With forty-eight vows he delivers sentient beings,

Upon the nine grades of golden lotuses they reach the shore of awakening.

We now stand before Bhikshu so-and-so, who is stricken with illness. May the grievances and entanglements of his many lifetimes be released, and may the faults of ten thousand kalpas be repented. We reverently beseech the assembly to bring forth utmost sincerity in extolling the sacred name, thereby cleansing away his profound and accumulated transgressions. We respectfully ask the assembly to recite the name of Amitabha Buddha one hundred times, and the names of Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, and the Bodhisattvas of the Pure Great Ocean Assembly ten times each.

Dedication: We pray that Bhikshu so-and-so, who is now stricken with illness, if his causal conditions are not yet exhausted, may swiftly become light and at ease; but if his life is difficult to preserve, may he be born in the Land of Peaceful Nurture. The Buddhas of the ten directions and the three periods of time…” While reciting the Buddha’s name, the Sangha must gather the mind in purity and not allow it to wander after distracting thoughts.

Oral testament:

The teacher so-and-so, who is now stricken with illness, bears the family name so-and-so, comes from such-and-such village in such-and-such prefecture, and at the age of so many years came to such-and-such monastery and left home to become a monk. In such-and-such year, he came to reside at such-and-such monastery. Today he has fallen ill, and fears that the four great elements are no longer in harmony. He asks the monastery to take custody of all his personal belongings. After his death, he asks that his funeral be conducted according to the customs of the Chan monastic community. This is the testament of the ailing monk so-and-so.

Day….. month….. year…..

WHEN A MONK PASSES INTO NIRVANA—RECORDING AND PRESERVING HIS ROBES AND BOWL

When a monk becomes gravely ill, the attendant caring for him must inform the person in charge of the infirmary, and then report to the Karmadana to request that his belongings be sealed. The Karmadana’s attendant invites the Head Seat, the section leaders, the administrators, and the abbot’s attendant to come together before the sick monk and record his testament. The attendant caring for the sick monk, together with the officiants, gathers the scripture chests and the chests containing robes and other possessions, records them on paper, counts each item individually, and then seals the outside of the chests.

However, certain garments and articles must be set aside for dressing and enshrouding the body: a long robe, a suspension cord, inner and outer garments, a string of prayer beads, an incense box, cords for tying the feet, shoes and sandals, a cloth for use during the shaving of the head, and cotton for enshrouding the remains. These articles are placed together and entrusted to the infirmary supervisor and the attendant caring for the sick monk for safekeeping.

If the sick monk is unable to make arrangements beforehand, the Karmadana and the Head Seat are responsible for handling the matter. Even when the deceased leaves no belongings, his funeral must still be conducted according to the rites. Those responsible sign the inventory and entrust the keys to the Head Seat for safekeeping.

Personnel from the four offices of the Head Seat, Karmadana, Guest Prefect, and Attendant then carry the trunks and chests to the Karmadana’s quarters. If the deceased monk was a retired officeholder living in a private quarters and possessed many belongings, after they have been sealed, the robes and other articles are left in that room, and the treasury office assigns someone to watch over them.

If, while alive, the deceased did not leave instructions to the abbot or to the former officers of the Western and Eastern Ranks, nor leave a written testament, no one may fabricate a testament concerning his robes and possessions. (Formerly, at Jingci Monastery, during the tenure of Venerable Dachuan, a Head Seat and a Karmadana fabricated a testament concerning a deceased monk’s robes and belongings; in the end, they were expelled.)

As soon as the sick monk closes his eyes and ceases breathing, the infirmary supervisor must notify the Karmadana. The Karmadana has his attendant tell the kitchen to heat water, while also informing the Head Seat, Guest Prefect, Attendant, and Storekeeper, who assign people to carry the deceased’s bed to the bathing area and wash the body. After the washing, they shave the head and launder the blankets and pillows; after due consideration, these items may be given to those who washed the body, while the hand towel is given to the person who shaved the head.

The Karmadana then directs the enshrouding and placement of the body in the coffin. Next, the coffin is placed in the center of the infirmary, and an altar bearing a spirit tablet is established. The tablet is inscribed: “Awakened spirit of the recently deceased Senior Monk so-and-so.” If he resided in the Western Hall, the residence reserved for retired monks, it is inscribed: “Awakened spirit of Chan Master so-and-so, a native of… and formerly residing at such-and-such monastery.” In other cases, the inscription is written according to the title corresponding to the office he held.

Incense and lamps must be fully prepared as offerings. The resident Sangha recites the Great Compassion Dharani and dedicates the merit for the installation of the spirit tablet. At night, lamps are kept burning throughout the night.

The practitioners of the Sangha Hall Office must prepare willow branches, banners, and floral wreaths. The practitioner keeping vigil before the spirit presents rice and gruel each day, while the administrators offer tea and water three times daily. After lighting the lamps and incense, presenting tea and water, reciting sutras, and taking a short rest, the practitioner of the Sangha Hall Office strikes the chime and leads the way.

The Head Seat leads the assembly before the coffin, the abbot offers incense, and the Karmadana begins the recitation of the Great Compassion Dharani. Finally, the merit is dedicated: “May the merit of this sutra recitation be dedicated to the recently deceased Senior Monk so-and-so, so that he may be born in the adorned realm. Homage to the Buddhas of the ten directions and the three periods of time…”

Next, monks from the deceased’s native region conduct a service, at which the leader of their group offers incense and officiates. Three services are held each day. Except during a joint service, when both names are pronounced in the dedication, at other services only one name is pronounced during the dedication. The dedication is performed as described above. If the first or fifteenth day of the lunar month, or a commemorative observance day, is encountered, the sutra recitation is suspended, because the cremation ceremony cannot be conducted.

RITES FOR THE DECEASED

The abbot must be invited to officiate at the cremation ceremony. For the other rites, such as closing the coffin, moving the coffin, and entombment in the stupa, the Karmadana consults with the Head Seat and, according to the prescribed order, invites the section leaders to perform them. At that time, the following is written on a small piece of white paper: “Senior Monk so-and-so, a native of such-and-such prefecture, has recently passed into nirvana. We respectfully invite the Venerable of the Dharma Hall to officiate at the cremation ceremony. Respectfully presented by Bhikshu so-and-so, Karmadana.” (For the other rites, invitation cards are written according to this model.)

If the deceased resided in the Western Hall or in private quarters and had a relatively large quantity of former robes and bowls, additional rites are required, such as offering tea and water, turning the casket, transferring the remains, and so forth. Monks residing in private quarters, residents of the Western Hall, the Head Seat, and venerable elders of the monastery who are traveling here and there are invited in rotation to take charge of these rites.

The Karmadana must prepare a ceremonial tray covered with a piece of cloth, with lamps and incense placed upon it, and have his attendant carry it behind him. He goes to the abbot’s quarters, lights incense, bows once, and says: “Senior Monk so-and-so has recently passed into nirvana. The cremation ceremony is scheduled for such-and-such day.

We respectfully invite the Venerable to officiate.” He presents the invitation card and then withdraws.

The section leaders are invited in the same manner. The Karmadana must draw up a complete list of those to be invited and then invite them in order.

AUCTIONING THE RELICS AND POSSESSIONS OF THE DECEASED

The rector instructs his attendant to invite the abbot, the officers and attendants of the eastern and western ranks to his quarters, or to the administrative office, and then presents to everyone the trunks and chests belonging to the recently deceased. The attendant breaks the seals, takes out the personal effects, and places them upon a mat spread on the ground, presenting each item in turn for everyone to inspect. The rector appraises them, and the head seat then determines their prices.

The guest prefect’s attendant clearly records every category of personal effects and the price of each item in the register. He also writes the name and price of each article on a small slip of paper, attaches it to that article, and then returns everything to the chest. In addition, a copy listing the articles and their values must be made for use at the auction.

The abbot’s quarters and the quarters belonging to the two ranks may not take these objects under the pretext that they are to be used for communal affairs; if, however, they belong to the permanent property of the monastery, they may be taken for communal use. According to the monastic regulations, one-third of the proceeds from the sale of the personal effects must be allotted to the monastery. If the deceased monk possessed a somewhat large number of robes and bowls, their prices should be set low so that the assembly may benefit, and the resulting merit should be dedicated to the deceased.

EVENING CHANTING

On the day before the funeral procession, after the midday meal, the rector’s attendant reports to the abbot and the two principal officers and informs the assembly. He also hangs up the notice for the chanting service and notifies the storehouse office to prepare the sacrificial offerings. An attendant is then assigned to set up the offering table.

Fellow countrymen and Dharma kin compose the sacrificial address, submit money to the storehouse office for preparing the offerings, and also prepare three sticks of incense for use during the rite. If the deceased was a renowned and virtuous elder, or one of the western hall elders or senior monks of the individual quarters who had rendered service to the monastery, the abbot and the two ranks must make offerings, and the rector reads the sacrificial address.

After the rest period, the bell in the Sangha hall is rung, the assembly gathers, and all proceed before the precious coffin to chant. First, the administrators step forward to offer incense and then stand at the head of the eastern row. The rector then steps forward to offer incense and invites the person appointed to perform the rite of covering the coffin.

The person invited steps out from the row, offers incense, and bows before the precious coffin. He next exchanges salutations with the abbot, then bows to the eastern row from its head to its last member, afterward bows to the western row, and finally bows to the entire assembly. He then passes behind the end of the western row.

If the chief officers are standing in their respective places, he slips through an opening and takes his place to the right of the precious coffin. Meanwhile, the rector’s attendant stands ready holding the coffin pall; as soon as the rite concludes, he spreads the pall over the coffin. At this point, the abbot takes his place as officiating witness.

The rector leaves his place, advances to the front on the left, bows to the abbot and the two ranks, offers incense, and then, standing before the precious coffin, begins the invocation:

“Consider this: birth and death revolve in succession, while heat and cold alternate. When one comes, it is like a flash of lightning across the vast sky; when one departs, it is like waves subsiding upon the great sea. Today, the Venerable So-and-so has newly entered perfect quiescence. The conditions of his appearance in the world have just come to an end, and in the blink of an eye they have become a great dream. Knowing clearly that all conditioned things are impermanent, one realizes that attaining quiescence is truly bliss. We reverently ask the assembly to come before the precious coffin and chant the honored names of the Buddhas, thereby escorting the departed spirit to the Pure Land. We respectfully request the Sangha to recite: Homage to Vairocana Buddha, the Pure Dharma Body.”

Next, they chant the Great Compassion Dharani and then dedicate the merit:

“May the merit of the chanting performed thus far be dedicated to the Venerable So-and-so, who has newly entered perfect quiescence.”

They further vow:

“May his spirit transcend into the pure realm and his karma in the defiled world come to an end. May the lotus of the highest grade blossom open for him, and may he receive the prediction of attaining Buddhahood in a single lifetime. We further ask the assembly to recite: All Buddhas throughout the ten directions and the three periods of time…”

The guest prefect then leads the chanting of the Surangama Dharani and afterward dedicates the merit:

“May the merit of the sutra chanting performed thus far be dedicated to the Venerable So-and-so, who has newly entered perfect quiescence, so that he may be born in the adorned realm. Homage to all Buddhas throughout the ten directions and the three periods of time.”

At this point, the abbot returns to his place at the head of the eastern row. The retired venerable elders, companions in the Way, and fellow countrymen come forward in turn to perform the rite. At the end, they chant the Great Compassion Dharani and dedicate the merit in the same manner as the guest prefect.

THE FUNERAL PROCESSION

For the funeral, the storehouse office must make preparations in advance. It instructs and supervises the postulants in preparing the firewood for cremating the body. It directs the laborers to prepare cymbals, drums and clappers, flower banners, incense and lamps, as well as the musicians and coffin bearers required for the funeral rites; everything must be complete. On the day before the funeral procession, the postulant of the hall office must report to the abbot and the two ranks and post the funeral notice. The following day, after the wooden board has been struck to signal breakfast, it is struck once more, and the following announcement is made:

“Reverently addressing the assembly: after the gruel meal, everyone is respectfully requested to join the funeral procession. With the exception of those remaining to guard the quarters and those on duty in the hall, all must attend. This announcement is respectfully made.”

The board is struck once more. The postulant goes before the patriarchs’ altar and bows, then bows to the abbot. Beginning with the head seat, he makes a circuit and goes outside, returns to the Sangha hall to bow, and then departs. (If the day is a commemorative day of one of the sages, the board must not be struck.)

On the day of the funeral, the postulant of the hall office reports directly to the abbot and the two ranks. After breakfast, he announces before the Sangha hall:

“The head seat and the assembly are respectfully requested, upon hearing the bell, to proceed to the Hall for the Prolongation of Life to chant sutras.”

When the time for the ceremony arrives, the rector’s attendant rings the bell, and the Sangha gathers. The rector conducts the ceremony, using only the following brief invocation:

“As we are about to escort the precious coffin to the solemn cremation ceremony, we reverently ask the assembly to recite the honored names of the Buddhas, so that through the power of the Buddha the awakened spirit may swiftly reach the shore of awakening. Homage to Vairocana Buddha, the Pure Dharma Body.”

When the recitation ends, the abbot returns to his place at the head of the eastern row. The rector steps forward to offer incense and conducts the rite of moving the coffin. A postulant strikes the cymbals and leads the coffin bearers out through the monastery gate.

If the rite of turning the coffin is to be performed—turning the head of the coffin inward so that the deceased may take leave of the monastery—an incense table is set up before the monastery gate facing inward, with tea and water arranged upon it. The head seat leads the assembly in forming two rows on either side. The rector offers incense and conducts the rite, after which the procession continues on its way with the precious coffin.

If the rite of turning the coffin is not performed and the procession proceeds directly onward, then upon reaching the monastery gate, the rector stands facing inward with palms joined and chants the Rebirth Dharani. The assembly chants along and proceeds in order in two parallel rows. Each person holds a “snow willow”—white paper cut in the shape of willow leaves—to scatter over the coffin.

Those attending the funeral stand in rows outside the monastery gate, bowing their heads with palms joined as the monks pass by. Once all the monks have passed, they follow behind. The rector walks close beside the precious coffin.

The officers of the eastern rank also accompany the procession.

THE CREMATION CEREMONY

When the coffin is conveyed to the cremation platform, the administrators burn incense and offer tea; next, the abbot burns incense and then returns to his place. At that time, the rector steps forward, burns incense, and invites the abbot to perform the cremation rite. The work leader bows and hands the torch to the abbot.

After the fire has been kindled, the rector goes before the coffin and conducts the rite, chanting: “Today, Elder so-and-so has newly entered nirvana. Having manifested his passing in accordance with conditions, he shall now be cremated according to the prescribed rite. His body, which propagated the Way for a hundred years, is consigned to the flames; by the direct path, he returns to the realm of quiescent extinction.

We reverently beseech all venerable members of the Sangha to be mindful of and protect the awakened spirit. Homage to Amitabha Buddha, Greatly Compassionate and Greatly Merciful One of the Western Land of Ultimate Bliss.” After this has been recited ten times, he says further: “May the merit of this chanting be dedicated to the departed spirit, that he may attain rebirth in the Pure Land.” He then makes this vow: “May the mirror of wisdom shine brightly and the spirit of the Way blaze gloriously; may the flower of awakened wisdom burst into bloom in the garden of bodhi, and may every defilement of the mind be cleansed away in the ocean of the Dharma-nature.

Tea is offered three times and one pellet of incense is burned; we respectfully bid farewell as the awakened spirit sets forth upon the cloud-path. We bow in farewell to the assembly of sages.”

When the passage concerning the offering of tea and the burning of incense is reached, the administrators solemnly step forward to offer tea and burn incense, thereby expressing the monastery’s observance of the rite. (If the rector were to perform this, it would not accord with ritual propriety.) They then lead the chanting of the Great Compassion Dharani. Finally, the dedication is made: “May the merit of all the chanting and sutra recitation performed up to this time be dedicated to Elder so-and-so, who has newly entered nirvana, that after the cremation rite he may be born in the adorned realm.

Homage to all Buddhas of the Ten Directions and the Three Times…” At that time, the guest prefect leads the chanting of the Shurangama Dharani and then makes the dedication as before, but without saying the two words “the chanting.” Next, those from the same native region and his Dharma relatives recite sutras and make the dedication in the same manner as before.

AUCTIONING THE POSSESSIONS OF THE DECEASED

After the cremation rite, the Sangha Hall office attendant informs the abbot, the officers of the two ranks, and the attendants that, after the meal, the Sangha assembly will gather in the Sangha Hall to conduct the auctioning of the robes and possessions. A notice is then posted to inform the assembly. After the meal, the Sangha Hall is arranged and tables and seats are set out.

Paper, ink, a chime, scissors, cords, and other implements are placed upon a table, while mats are spread upon the floor. The Sangha Hall office attendant informs the abbot, the officers of the two ranks, and the attendants, and then rings the bell to assemble the Sangha. The abbot and the head monk enter and sit at the heads of the two rows of seats facing one another.

Next, the rector, guest prefect, and attendants enter the Sangha Hall, take their respective places, and face inward. The Sangha Hall office attendant, the chief server, and those responsible for serving the meal enter and stand in a row facing the abbot and the officers of the two ranks. They bow to them, then turn and bow to the rector, guest prefect, and attendants.

They then carry the chest of possessions before the abbot and the officers of the two ranks and show them the seals and signatures. Afterward, they go to the head monk to request the key, display it to everyone, open the chest, and remove the robes and other possessions, placing them in order upon the mat. The empty containers are set aside at the rear.

The rector rises, strikes the chime once, and reads as follows: “Floating clouds leave no shadow in the sky; when the lamp is spent, its light naturally fades away. Today we conduct the auctioning of the robes and possessions in order to manifest the truth of impermanence. We reverently ask the assembly to be mindful of and protect the awakened spirit of Elder so-and-so, that he may attain rebirth in the Pure Land.

Homage to Vairocana Buddha, the Pure Dharma-body…” After the ten Buddha names have been recited, he strikes the chime once more and announces: “The procedure for auctioning the robes and possessions follows the customary regulations. Venerable ones, please pay careful attention to the condition, age, and dimensions of the deceased’s possessions. Once the chime has ceased sounding, no bid may be altered.

This is respectfully announced.” He then strikes the chime once more, takes up the ordination certificate, and, while cutting away the deceased’s name, announces: “Before the assembly, I now cut the name of the deceased monk from his ordination certificate.” He strikes the chime again and hands the certificate to an attendant, who carries it to the officers of the two ranks for their inspection. The rector removes the kasayas from the chest and unties their cords.

The Sangha Hall office attendant presents each of the deceased’s possessions to the assembly in order. The rector takes up each item in turn and announces: “This item is called such-and-such, and its assessed value is such-and-such.” For example, if an item is assessed at one string of cash, the bidding begins at one hundred cash and proceeds upward. The Sangha Hall office attendant repeats the announced bid so that the assembly may hear it.

The bidding continues in sequence until it reaches one string of cash, whereupon the rector strikes the chime once and announces: “This item is sold for one string of cash.” The other items are handled in the same manner. If two people make the same bid, the attendant calls a halt and says, “Neither bid is accepted,” after which the auction continues with the striking of the chime. When someone agrees to purchase an item, the Sangha Hall office attendant asks clearly for that person’s name.

The guest prefect records the name in the register, and the attendant prepares a receipt according to the recorded name and hands it to the chief server, who passes it to the purchaser. The chief server’s attendant then places the purchased possession back into its container. When the auctioning of all the possessions has been completed, the rector strikes the chime once and chants the dedication: “May the merit of the chanting performed on this occasion of auctioning the robes and possessions be dedicated to Elder so-and-so, who has newly entered nirvana, that he may be born in the adorned realm.

We further ask the venerable elders to recite the names of the Buddhas of the Ten Directions and the Three Times, and so forth…”

In recent times, in order to put an end to noisy contention, most monasteries have adopted the method of drawing lots (see the chapter on the abbot). If, after more than three days, a purchaser has not come to collect a possession, a notice is issued announcing that the item will be sold according to its assessed price.

Master Senghui related: “The Buddha established the distribution of robes so that the Sangha members then present, upon seeing the deceased’s belongings divided among the Sangha, would reflect: ‘As it has happened to him, so too will it happen to me,’ thereby counteracting the mind of craving and acquisitiveness. People today, however, refuse to reflect. Instead, during the auctioning of the robes and possessions, they noisily compete over prices. This is foolishness in the extreme.”

ENTOMBMENT IN THE STUPA

After the cremation, the officers, those from the same native region, and the Dharma relatives gather the remains together. They wrap the remains in cotton cloth, place them in a container, seal it, and escort it to the Hall of Prolonged Life. At this time, the word “newly” is removed from the memorial tablet, and sutras are recited three times each day.

(Resuming the matter of gathering the remains mentioned above.) Three days after the cremation ceremony, after midday on the third day, the inventory notice (the list of the deceased’s belongings) is posted for the assembly to see. (If any part of the inventory does not conform to the prescribed form, or if anyone has taken possession of any item, they are permitted to observe the proper courtesies in addressing seniors and juniors and then honestly rectify the matter.

However, if there is no evidence, no disturbance may be caused. Anyone who violates this rule shall be disciplined and expelled. The abbot and the officers must be impartial, upright, and incorruptible, serving as models; only then will the assembly respect and obey them.) After the inventory has been posted, the attendant of the Sangha Hall posts a notice concerning the conveying of the ashes (escorting the sacred remains into the stupa).

On the appointed day, the attendant rings the bell to
assemble the Sangha. They reverently escort the remains to the jeweled stupa and perform the ceremony of enshrining them within it. After the remains have been placed in the jeweled stupa, the Administrator seals the stupa. The Karmadana leads the recitation of the Great Compassion Dharani and the dedication of merit: “May the merits and virtues of all the sutra recitations performed thus far be dedicated to the Venerable So-and-so, who has recently entered nirvana. Following the ceremony of enshrinement in the stupa, may he be reborn in an adorned and majestic realm. Namo to the ten directions…”. At that time, the Guest Prefect leads the recitation of the Shurangama Mantra. Those from the same native region likewise recite sutras and dedicate the merit in this manner.

End of Fascicle Six of the Imperially Revised Baizhang Pure Rules