T2025 The Baizhang Zen Monastic Regulations

Fascicle III

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again performs three prostrations before placing food and monetary gifts on the altar. At the drum signal, following the propriety of the special serving, he performs three prostrations and offers tea. At the signal of three drumbeats, he leaves his seat and folds his sitting cloth. The director of practitioners' affairs calls for chanting the Śūraṃgama-dhāraṇīs and concludes with an invocation [of merit transference]. (This is similar to the memorial rite for the master of the Dharma transmission, Chapter IV, part V.) The retirees, those who come from the same native province [as the deceased master], [those who are in the deceased master's] lineage of Dharma transmission, the junior disciples, and the serving practitioners all conduct their rites, while the abbot stands to the left of the table on which the memorial tablet is set.

(When the abbots of other temples or the ranking west hall official or his Dharma relations of equal rank conduct the rite, the abbot is obliged, along with the official delegate, to perform a prostration in return. In other situations, he is not obliged to do so.)

After all the rites are completed, the director of practitioners' affairs calls for the chanting of the Mahā kāruṇikacitta-dhāraṇīs and concludes with the following invocation of merit transference:

We dedicate the merit accrued by this chanting to Great Master So-andso, abbot of Such-and-such Temple, in order to enhance the enshrinement of his dignity and reverence. Veneration to the buddhas of the ten directions, and so on. The primary seat official, representing all the practitioners, consoles the abbot, saying:

It is unfortunate for the tradition that the master of your Dharma transmission has passed away. We junior practitioners feel extreme sadness because we have lost a support. Nevertheless, may you endure it for our sake and endeavor ever more assiduously on the path. End of Fascicle Two

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Fascicle Three

Chapter V (continued)

III. Inviting a New Abbot

for Appointment

1. Sending a Special Official Delegate

In general, when the position of abbot is vacated it is necessary to notify the district government official. Upon receiving official permission, the head administrative official, the dual order officials, and the retired officials meet at tea to decide the matter of sending a delegate [to invite the new abbot]. For this purpose, they draw up the official letters representing: the officials of the training faculty, the administrative officials, the retired officials and retired subfunctionaries, the retired administrative subfunctionaries, and the practitioners. They compose drafts of the letters addressed to the temple community itself, as well as to nearby monastic temples and the entire Zen world throughout the land.

They request the head secretarial official to prepare the signboard announcing the serving of tea and sweet hot water, with the signature of the special delegate. If the head secretarial official is absent or is not available, these tasks may be accomplished by assigning a skilled calligrapher to prepare the two signboards. For this purpose, silk cloth is to be used. As for the official delegate referred to before, either the head administrative official, one of the retired officials, the primary seat official of the west hall, or a training official of lesser rank may be appointed. Unless a head administrative official is appointed, someone of lower administrative rank must accompany the delegate in order to handle financial matters and act as a consultant. A record book should be prepared in which pertinent facts about the temple are concisely presented, such as the quantity of rice fields and their productivity, other assets and their operations, and the conditions of the new abbot's 89

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appointment and the travel arrangements to the temple of his appointment. The party that is to accompany the official delegate representing the temple should be seen to, and on the day of departure the party as a whole visits the various quarters of the temple to bid farewell before departure. The practice hall bell is rung to assemble the practitioners at the gate to see off the official delegate and his party. A curtain should be hung below the temple gate and seats prepared behind it for the serving of tea and sweet hot water. The dual order officials and the retired officials are invited to participate in the occasion. If the head administrative official is serving as the temple delegate, the administrative member next in rank should conduct the ceremonial serving; if the primary seat official or a retired official is chosen as the delegate, the head administrative official is obliged to conduct it. The ceremonial host respectfully requests the official delegate to take his seat, and burns incense to invite him to drink tea. [The ceremonial official] then returns to his seat, and, along with the official delegate, drinks tea. Once again, the host rises from his seat, burns incense, and returns to his seat to drink sweet hot water together with the delegate. When the tea bowl is retrieved, the official delegate rises, thanks the host, and climbs into the sedan chair.

2. Acceptance of the New Appointment

by an Incumbent Abbot

When the official delegate arrives at the designated temple, he meets first with the guest reception official and together they meet with the head administrative official. After this, the official delegate is escorted to the guest house. Then he visits the primary seat official as well as the various quarters, and finally arrives at the office of the abbot's assistants where he explains the purpose of his visit. The official assistant reports the matter to the abbot and waits for his reply as to whether the invitation is accepted. If [the abbot] accepts, a crepewrapped table for the official documents must be prepared. The dual order officials are called to the abbot's office, and when they arrive they escort the abbot to meet with the official delegate. The latter bows and says: May the Venerable Abbot be seated in the cross-legged meditation posture.

The abbot sits in the center. The official delegate burns incense and 90

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performs three full prostrations with opened sitting cloth. He then steps forward and says:

As I have been entrusted to be the delegate of Such-and-such Temple, it is my supreme joy to see your countenance filled with compassion. Thereupon [the delegate] performs another set of three prostrations, saying:

I respectfully wish at this moment on this day that all is well and felicitous with the newly appointed abbot, great teacher. He then once again performs three prostrations and folds his sitting cloth. Having responded to each set of prostrations with a single greeting, the abbot then says:

Though I am hesitant, I have accepted this invitation. I fear that I may not be faultless in the Zen tradition. I am, however, concerned with your traveling a long distance and am most grateful for it. Thereupon, the official delegate presents the official documents for the prospective appointee. The newly appointed abbot receives them, places them on the table, and opens the letters to read through them, while his assistant respectfully requests the guest to take his seat. (The official delegate is obliged to take his seat opposite the prospective abbot. The west hall ranking official of the host temple sits at a lower position below the guest on this occasion, in order to show his respect for the official delegate who has traveled a long distance.)

When they finish drinking tea, the two officials escort the delegate to the guest house.

The practice hall attendant rings the hall bell to summon the practitioners to the abbot's office to express their congratulations. The head administrative official prepares incense, and the primary seat official and administrative officials burn incense. Upon the first opening of the sitting cloth, they say: Our religion is fortunate, and, as we have observed, this community has been made joyous by your transfer and promotion. We are most delighted with this event.

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On the second opening of the sitting cloth they say:

At this time and on this day, we all wish that everything is well and felicitous with the newly appointed master and great teacher. They complete their formal greeting with three prostrations with unopened sitting cloth. The abbot performs a single prostration and replies: I have been chosen for the new position due to good fortune. Yet, I fear I may not warrant this level of praise and congratulation. I am humble about this opportunity.

When the practitioners depart, the guest reception official escorts the official delegate on a round through the practitioners' quarters. The [guest reception official] then receives the record of the temple's assets and the gift items brought from the temple for which the new appointment has been made. That evening a special serving of sweet hot water and evening meal should be made, and later there should be another serving of sweet hot water and fruit. The dual order officials as well as the retired officials participate in these events. The head administrative official bears the responsibility for fulfilling these activities.

3. The Ascent to the Dharma Hall

to Announce the New Appointment

The day after the invitation has been accepted, the abbot ascends to the Dharma hall to make the announcement [of his new appointment]. His assistant has made arrangements beforehand, assigning the novice attendants to place the official documents brought by the guest delegate on the right side below the rostrum seat and to set up a seat for an official who will read the documents on behalf of the delegate. This role is likely performed by the host temple's director of practitioners' affairs, whom the delegate has previously requested. The proceeding of the event is identical with an ordinary ascent to the Dharma hall, beginning with the assistant's notifying the abbot and the drum signaling his entrance into the hall. When the abbot reaches the rostrum seat he remains standing there. An incense table is placed before him. The official delegate burns incense and presents the documents one by one. He burns incense and then passes the documents to the abbot, and each time the abbot says a prayer 92

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before burning incense and uttering the word of insight. When all the documents have been read in this manner, the delegate burns incense and performs the propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. If this formality is excused by the abbot at his discretion, [the delegate] performs only a single prostration with unopened sitting cloth. When the table is removed, the master ascends the high seat, preaches the Dharma, and thanks the participants before concluding his discourse. 4. The Delegate's Special Serving of Tea

and a Meal for the New Appointee

The delegate meets with the new appointee beforehand to determine the cost of the noon meal for the practitioners and they agree on the appropriate ratios of their [respective temple's] financial responsibility. They add to the funds for gifts for the incumbent and retired dual order officials and to those practitioners from the same native province as the abbot-appointee or those who are related in his Dharma lineage, and to those who have long been engaged in assisting and serving the abbot. The funds for the noon meal and so on must be transferred beforehand by the official delegate to the treasury official. When the appointed day comes, the guest delegate visits the abbot's office, burns incense, and makes a formal request by performing the propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. At the first opening of the sitting cloth, he says: I have made preparations for a special serving in the practice hall at noon today. May you in your compassion grant me the honor of your presence at this occasion, though I am gravely ashamed of the humble offering.

On opening the sitting cloth the second time, he says:

At this time and on this day, I wish that all is well and felicitous with the newly appointed abbot and great master.

[The delegate] concludes his formal request by performing three prostrations with unopened sitting cloth. The abbot replies with a single prostration. Thereupon, the abbot's guest master notifies the dual order officials and the retired officials (of the individual quarters), while the official delegate's attendant 1124b

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visits the various quarters to notify the members of the temple community about the schedule of the special serving to be conducted by the guest delegate. A signboard announcing the special serving should also be posted in the practice hall. The abbot's main seat should be placed in the practice hall; the guest delegate's seat is prepared at the first place on the raised sitting platform on the west hall official's side [of the practice hall]. Signboards announcing the serving of tea and sweet hot water must be posted on each side of the practice hall entrance.

At the time of the noon meal, the guest delegate waits for the abbot outside the hall. They enter the hall and the abbot reaches his place. The delegate requests him to take his seat, returns to mid-hall to bow, and after requesting the practitioners to take their seats he offers incense to the altar of the guardian bodhisattva. Next he burns incense facing the higher [right] and lower [left] positions on the raised platform of the inner hall, and then does the same in the outer hall. When he returns to the inner hall to bow, the serving of food begins, and when this is completed, he again offers incense and places monetary gifts on the altar, one for the abbot and another for the practitioners. He then returns to his seat for the meal.

At the time when the water left over from washing the bowls is collected from each practitioner, a drum signals the guest delegate to rise from his seat and proceed to burn incense for the serving of tea. The procedure is identical to that of the meal serving. When the serving of tea is completed and the attendants have left the hall, he bows as before [when requesting the abbot and the practitioners to drink tea]. When the abbot puts his cup down, [the guest delegate] performs the formal propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. At the first opening of his sitting cloth, he says:

I, So-and-so, have humbly offered this meal and have received your compassionate presence. This is my greatest joy.

As he opens his sitting cloth for the second time, he makes polite enquiries [into the abbot's health, the weather, and the like], and finishes with three prostrations with unopened sitting cloth. He accompanies the abbot as far as the hall entrance, returns to the inner hall to burn incense, performs three prostrations with fully opened sitting cloth toward the altar of the guardian bodhisattva, 94

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and makes a round through the aisles of the practice hall, ending with bows in the outer hall as well as in the inner hall. When he retrieves the tea bowl from the altar, three drum rolls signal his departure from the practice hall. The guest delegate at once proceeds to the abbot's office to express his gratitude. Next, he goes to the head administrative official to thank him for his management of the almsgiving. Once again he returns to the abbot to invite him to the evening meal. Later that evening, after the dinner, there should be a serving of sweet hot water and cake, for which the dual order officials and the retired officials are invited as participants.

5. The Host Temple's Special Dinner Reception

for the New Appointee and Guest Delegate

The head administrative official convenes a meeting to prepare for a special dinner reception and discuss matters of offering monetary gifts, as is regularly done on such occasions. The day before the event, the head administrative official goes to the newly appointed abbot to formally invite him by burning incense and performing prostrations. Then he goes to the guest house to invite the official delegate to the reception. Monetary gifts must be made in appropriate amounts, and are not to be contemptuously meager. The wording [of invitations] and decorum to be used are identical to those of ordinary special servings.

The abbot's high seat should be placed in the reception hall, with the seat of the guest delegate to its right. The seats of the dual order officials are at their usual places, facing each other from each side of the hall; the seats of the retired officials are across the hall, facing the high seat; and those of the [abbot's] assistants are behind the administrative officials. The retinue of servants who accompanied the guest official should be provided with a monetary bonus along with the special reception.

It has happened practically everywhere that when an abbot is appointed to serve at another temple, there are always some practitioners and attendants [of his old temple] who tend to take vengeance upon him for past grudges, spreading rumors to government officials and patrons and among ordinary people. Simply because of a single ignorant person, a temple can fall into infamy. Well-established senior practitioners or lay protectors [of the temple], 95

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or those of neighboring temples, must take heed of the possibility of such occurrences. Whenever someone progresses to become the abbot of another temple, it would be better to leave behind a feeling of love and respect. 6. Farewell Ascent to the Dharma Hall

and Reception of Tea and Sweet Hot Water

On the day of departure, the guest delegate visits all the quarters to bid farewell. The newly appointed abbot ascends the rostrum seat of the Dharma hall and expresses his thanks to the dual order officials, retired officials, and practitioners. When [the abbot] descends from the high seat, he turns toward the high seat at the signal of three drumrolls and performs three prostrations with unopened sitting cloth in unison with the practitioners. He then departs from the western corridor of the Dharma hall. The practitioners see him off at the temple gate, tolling the large bell and making various sounds with the ritual instruments, while the attendants and workmen line up outside the gate. The area surrounded by hanging curtains for the farewell serving should be set up beforehand at the gate, and a high seat should be placed within the space, facing the temple buildings. The primary seat official takes the main seat facing outside, while the west hall ranking official and the retired officials take their seats symmetrical to the main seat. The east and west order officials are seated on both lines facing the high seat. The head administrative official conducts the ceremonial serving. He requests the new appointee to take his seat, respectfully burns incense, and returns to his own seat for serving tea. When the tea bowls are collected, he once again stands up to burn incense and returns to his seat for the serving of sweet hot water. When the serving is over, the newly appointed abbot climbs into the sedan chair. Should the dual order officials and the retired officials start to walk alongside the sedan chair, the new appointee should thank them but stop them from doing so. The large bell is tolled until the party is assumed to have [traveled out of earshot]. 7. Inviting the West Hall Official

to Become Abbot

The guest delegate meets with the guest reception official upon his arrival, and together they visit the office of abbot's assistants. Through proper introduction 96

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by the assistants, he meets with the abbot, burns incense, and performs prostrations with opened sitting cloth. When the meeting and serving of tea are concluded, the guest official is escorted to the guest house. Next, he visits the various official quarters to complete the formal greetings. Thereupon, through the abbot's assistant, he states the purpose [of his visit to the abbot], saying: Such-and-such Temple has commissioned me to invite Venerable Soand-so to become its abbot. The host abbot notifies the dual order officials and the retired officials of the matter, and together they visit the quarters of the invited west hall official. The documents and letters brought by the guest delegate are presented. The ceremonial procedure followed in the latter situation for burning incense and so forth is exactly identical to that of inviting an incumbent [abbot]. Should the [west hall official politely] decline the invitation, his close associates should encourage him to accept it. Upon his acceptance, the abbot invites the new appointee, the dual order officials, and the retired officials to a serving of tea. Thereupon, the new appointee is escorted to the guest house to receive congratulations from various officials and the practitioners in due order. After making rounds of the various quarters and exchanging formal greetings, the new appointee and the guest delegate are invited to a special serving of sweet hot water, an evening meal, and a later serving of sweet hot water and fruit at the abbot's reception hall. The dual order officials are obliged to participate in these special servings.

8. Ascent to the Dharma Hall

by the New Appointee

(If the new appointee is a renowned ranking west hall official or the primary seat official, he is rightly recommended to conduct such an occasion.) The evening before the day [of the ascent to the Dharma hall], the guest official should visit the host abbot with incense in his sleeve, perform three prostrations with unopened sitting cloth, and say:

I request you to invite the new appointee to have the opportunity of ascending to the Dharma hall tomorrow.

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The next day, after the morning meal, a table for the official documents and a chair should be placed to the right of the rostrum seat in the Dharma hall. The abbot's seat is placed to the left of the high seat. The practitioners are called to assemble by the drum signal. The abbot, entering into the hall, ascends the rostrum seat in similar manner as that of the every-fifth-day ascent to the Dharma hall.

The abbot signals his guest reception assistant to direct the new appointee to sit cross-legged. [The abbot] then eulogizes the opportunity for the new appointee who has accepted the appointment from the point of view of the Dharma, expresses his full support for the appointee's acceptance, and offers the practitioners some words of explanation and consolation. Regardless of whether he relates any instructive Zen insight episode, the abbot descends from the high seat and then stands before the left-side chair, facing the practitioners. (Songyuan invited Yanshi to take the opportunity to ascend the rostrum seat; Xiaoan likewise invited Songyuan to take such opportunity, but in neither case was a Zen insight episode given. On the other hand, Shiqiao invited Jianchang to [ascend the Dharma seat] and Xian also invited Fuan [to do so], but in both these cases Zen insight episodes were given.) The official delegate together with the guest reception assistant go before the appointee and bow toward him. The appointee goes before the abbot and bows to him. Next, the dual order officials and the practitioners bow toward him in unison.

If the new appointee is the host abbot's disciple in the Dharma lineage, the abbot grants him a robe and utters a word of insight. The appointed disciple, having donned [the robe], requests [the abbot] to sit cross-legged and performs three prostrations with opened sitting cloth. Without folding his sitting cloth, he greets [the abbot] with the following words: So quickly trained as I have been, I am hesitant before my predecessors. Yet, having been encouraged to accept the invitation, I feel it is difficult to decline this public imperative. I cannot help feeling extremely uneasy about it.

He once again performs three prostrations and says:

I wish on this day and at this time that all is well and felicitous with your reverence, my original master and great teacher.

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After another three prostrations, he folds his sitting cloth and steps forward to bow. The abbot replies: That to which this path is entrusted is but a single thread which may lead to a great flourishing. Whether one is suitable or not is only of relative importance. I wish you the best in maintaining it.

The new appointee then returns to stand to the right of the high chair. The guest delegate hands over the documents to the new appointee, and the latter in turn expresses a word of insight for each [document] that he receives. If the appointee is not the abbot's disciple, he comes before the high seat and bows toward the host abbot. Next he bows toward the west order official and the practitioners, and immediately moves to the right of the high seat, where he offers incense over the robe of Dharma transmission and the documents of his appointed temple, each time giving a word of insight. The guest delegate first requests the director of practitioners' affairs to invite the official to read the documents. When the documents have been read, the new appointee utters a word of insight, pointing at the rostrum seat, and then, ascending the high seat, gives instructive words, conducts a question-and-answer session, instructs on doctrinal teachings, and expresses words of appreciation before completing the occasion. When the new appointee completes the session, he descends the seat, comes before the abbot and formally greets him with the propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. At the first opening of the sitting cloth, he says: Although I have just been appointed abbot, I may not be faultless with the Zen tradition. I am greatly indebted to you and grateful for your effort in polishing my training.

The abbot replies:

I rejoice and congratulate you in your appointment as the guide in the human and heavenly worlds. It increases the illumination of the Buddha like that of the sun. This is my greatest delight.

At the second opening [of the sitting cloth], the appointee says: 99

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On this day and at this time, I together with others wish that all is well and felicitous with your reverence, temple master and great teacher. He completes the greeting with three prostrations with unopened sitting cloth. This formality may be excused at the abbot's discretion. Next, [the appointee] bows toward the dual order officials and the practitioners. The guest reception assistant escorts the new appointee on a round through the practitioners' quarters to express appreciation. If the appointee is the abbot's disciple, immediately after his descent from the high seat he performs three prostrations with fully opened sitting cloth before the abbot, and, stepping back, bows toward the officials and practitioners. The rest of the proceedings, such as making a round through the practitioners' quarters, are just as before. If the appointee holds the status of a secondary rank in the west hall, there might be some variation in matters of formality at the discretion of the abbot.

9. The Guest Delegate's Special Serving

of Tea for the New Appointee

The official delegate discusses with the new appointee the matter of the various monetary gifts to be made and determines the amounts for the abbot's invitation for the new appointee to the Dharma hall, the practitioners, the official who reads the documents, as well as for the dual order officials, the retired officials, and those who come from the same native province and nearby native locality of the new appointee. After breakfast on the appointed day, the guest delegate visits the abbot with incense in his sleeve, performs a prostration with unopened sitting cloth, and requests: This morning at noon, I shall offer a humble provision at the practice hall for the new appointee. May you in your compassion grant us the honor of your presence on this occasion.

He then visits the new appointee and makes the same request. The guest reception attendant at the abbot's office and the official delegate's attendant together visit each quarter to convey the invitation and post the signboard. The new appointee's seat should be placed in the practice hall opposite the abbot's, and the official delegate's seat should be placed at the first position 100

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of the raised sitting platform of the guest reception official in the outer hall. Signboards announcing the serving of tea and sweet hot water must be posted on each side of the hall entrance.

At the time of the noon meal, the new appointee is directed to wait for the abbot in front of the practice hall and together they enter the hall and bow toward the shrine. The guest delegate follows and respectfully requests first the host abbot and then the new appointee to take their respective seats. Thereupon, [the guest delegate] burns incense and conducts his ceremonial role as described previously. At the conclusion of the meal, the monetary gifts are made, tea is served, and the tea bowl is first collected from the new appointee. Then the official delegate goes before [the appointee], performs the formal propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth, and then escorts him out through the rear entrance. The official delegate once again returns to the inner hall, performs the same formal greeting toward the abbot, and escorts him out through the front entrance. Once again he returns to the inner hall, burns incense, performs the propriety of three prostrations with fully opened sitting cloth, makes a round through the hall, and bows in the midouter hall. When the tea bowl is collected from the altar of the guardian bodhisattva, signaled by three drumbeats, [the delegate offical] leaves the hall. That evening, the new appointee is obliged to invite the guest delegate and others, as described previously, for a serving of sweet hot water, tea, and an evening meal. 10. The Host Temple's Special Dinner Reception

for the New Appointee and the Delegate

The abbot's seat should be placed in the main position in the reception hall and the new appointee's seat is placed opposite it in the center, with the official delegate's seat to the left of the abbot and those of the dual order officials and the retired officials on each side. The presentation of monetary gifts and ceremonial serving are as described previously.

11. The New Appointee's Farewell Ascent

to the Dharma Hall and the Serving of

Tea and Sweet Hot Water

The new appointee and the official delegate visit the office of the abbot's 101

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assistants to secure the abbot's permission for using the rostrum seat for conducting [the appointee's] farewell ascent. The abbot's seat should be placed to the left of the high seat. At the drum signal the practitioners assemble in the hall. When the abbot enters the hall and reaches his seat, the new appointee immediately goes before him and bows, then turns and bows toward the practitioners. He ascends the high seat, preaches, and descends. Thereupon, he greets the abbot with three prostrations with unopened sitting cloth. Next he faces the rostrum seat, makes a farewell greeting to the practitioners, and in unison with them performs three prostrations with unopened sitting cloth. At the temple gate, a special seat is placed facing the temple buildings for the new appointee to receive a special serving of tea and sweet hot water. The dual order officials and the retired officials participate in the serving; the head administrative official is in charge of ceremonial conduct. It is the norm to see off the new appointee by tolling the large bell. If the appointee is second in rank after the west hall official, there should be no farewell ascent to the high seat. Before his departure, he visits the abbot together with the official delegate to burn incense and, after three prostrations with unopened sitting cloth, offers a farewell greeting. Next, he makes a round of the practitioners' quarters to express farewell greetings to them. The farewell serving of tea and sweet hot water at the temple gate is as described previously. IV. Inauguration of the New Abbot

1. Establishment of the Newly Appointed Abbot's

Residency at the Temple

In ancient times, the new appointee, upon reaching the gate [of his new temple] in his traveling attire and hat, would remove his hat, pass through the gate, burn incense, and utter a word of insight. In front of the practice hall, he took off his traveling pack, washed his feet, donned a robe taken from his pack, and entered the hall. He then offered incense to the guardian bodhisattva and performed the formal worship through three prostrations with fully opened sitting cloth, followed by his accompanying practitioners. He completed the formality of establishing residency by placing the sack containing his robe 102

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and almsbowl at the abbot's designated position in the practice hall, and then proceeded to the Buddha hall to burn incense, express a word of insight, and complete his worship with the formality of three prostrations with fully opened sitting cloth. Next, he offered incense at the shrine of the local deities and the patriarchal shrine hall, giving a word of insight at each place, and finally entered the abbot's office, where once again he gave a word of insight. In appropriate order, he would then perform the initial ascent to the Dharma hall and intone the prayer for imperial longevity.

Nowadays, it is customary for a new appointee to arrive first at the guest house. If it is near the temple, the primary seat official is obliged to lead the practitioners to welcome the new abbot there. But if it is too far, only the dual order officials and the retired officials come to meet him. The official delegate must consult with him beforehand so as to dispatch a note excusing the practitioners from traveling a long distance to present themselves. If the guest house is near, the visiting practitioners must be served tea and sweet hot water, participated in by the dual order officials and the retired officials. The day the new appointee is to enter the temple must be decided upon, and the head administrative official is in charge of all arrangements for that day. The evening before, a signboard informing the practitioners about the schedule for the "reception of the abbot" is posted.

At the appointed time, the practitioners assemble at the temple gate, lining up [on both sides of the path]. The large bell is tolled and other ceremonial instruments are played to celebrate the arrival of the new appointee. The attendants and workmen stand behind the lines of practitioners. When the new appointee reaches the gate, he burns incense and gives a word of insight. At the Buddha hall, he again offers incense and gives a word of insight, and completes his worship with three prostrations with fully opened sitting cloth. When the practice hall bell is rung, the practitioners return there to take their places for the meal. The new appointee enters the hall and offers incense, while the accompanying practitioners perform in unison three prostrations with opened sitting cloth. The director of practitioners' affairs faces the new abbot, bows to him, and escorts him on a round through the hall. The accompanying practitioners then leave the hall. The dual order officials escort the new appointee to the abbot's designated seat and perform three prostrations with unopened sitting cloth.

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Next, the new appointee visits the shrine of the local divinities and the patriarchal shrine hall to offer incense and give a word of insight at each place. When he enters the abbot's office and takes his seat, the abbot's assistant steps forward, burns incense, and stands by his side. As he completes the word of insight, the attendant places by him a table equipped with a brush and inkslab, while the head administrative official presents an official document (format given below). The temple's official seal is also placed on the crepe-wrapped board. The new appointee examines the seal and asks the head administrative official to open it. After examining the seal characters, he stamps the seal over the letters on the envelope. Next he writes the date and stamps over it as well. The head administrative official takes the document, and the abbot's personal assistant (who manages the abbot's personal possessions, such as his robe and almsbowl) puts the seal and table away. When the abbot stands, all the officials line up as their leader burns incense on their behalf, and perform in unison the propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. At the first opening of the sitting cloth, the head official says:

It is most gratifying to us that you have accepted the position here. At the second opening of the sitting cloth, he says:

We wish that all is well and felicitous with the newly appointed abbot and great teacher.

They complete the greeting with three prostrations with unopened sitting cloth.

The neighboring temple representatives, the officials, and the retired officials step forward to burn incense. When this informal congratulation is over, the guest reception attendant announces:

There will be a serving of sweet hot water for the neighboring temple representatives, the dual order officials, and the retired officials at their designated seats.

There follows the serving of some food provisions for the government officials and the representatives of neighboring temples. If the former abbot, 104

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though already having accepted a new position elsewhere, has not yet departed, or if he is staying on in the east hall as a retiree, the new appointee is obliged to conduct the propriety of the transfer ceremony before occupying the main rostrum seat as abbot. Only after this ceremony does he receive informal congratulations. Ringing the practice hall bell and leading the practitioners, he personally escorts his predecessor to his quarters and peforms a prostration with unopened sitting cloth to [the former abbot]. Thereafter the new abbot receives congratulatory greetings from the primary seat official and the resident practitioners. Attendants and serving men are all obliged to pay their respects to the new abbot.

The Document for Presenting the Temple Seal

Bhikṣu So-and-so, head administrative official of this temple, respectfully presents the single piece of the temple seal to the newly appointed temple master and great teacher. Awaiting his compassionate acceptance. Solemnly written and presented,

Date and year

2. The Temple's Invitation to the New Appointee

for the Noon Meal

After the new appointee has settled in his official seat at the abbot's office, the head administrative official waits for the moment when the congratulatory proprieties are finished, then comes to the abbot to invite him to the noon meal reception. Beforehand he has prepared a letter of invitation along with an incense burner and a candle, which are carried by an attendant on a crepewrapped board. The head administrative official, carrying incense in his sleeve, performs the formality of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. At the first opening of the sitting cloth, he says:

At noon, a humble meal reception will be offered at the practice hall to respectfully welcome your reverence. We earnestly wish that in your compassion you will grant us the honor of your presence on this occasion, though we feel hesitant because of its meagerness. 105

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At the second opening [of the sitting cloth], he enquires about the abbot's well-being, and then completes the formal greeting with three prostrations with unopened sitting cloth. The abbot replies with a prostration. The invitation presented by the administrative official is received by the abbot's guest master or the guest reception assistant, while the preparations must be made at the abbot's place in the practice hall by the guest master of the administrative office. The proceeding is identical with that of the special dinner reception. The Letter of Invitation to the Noon Meal

Bhikṣu So-and-so, head administrative official of this temple, respectfully invites the newly appointed temple master to a humble meal reception at the practice hall at noon. We earnestly wish that in your compassion you will grant us the honor of your presence on this occasion. Written by So-and-so on

Date, month, year

Format of the Envelope

Solemnly sealed for the Honorable Seat

New Appointee, Venerable So-and-so

3. Inaugural Ascent to the Dharma Hall

and Invocation for Imperial Longevity

In ancient times, the inaugural ascent to the Dharma hall was conducted under imperial decree or under the request of a deputy official of the imperial court, and hence such an event was called for with magnanimity. Either the provincial judges or the district and prefectural officials requested the new appointee with gifts of silk and so on, which were presented at the welcoming meal reception, to conduct the inaugural ascent to the Dharma hall at a certain temple or at its mother temple by providing funds from the government treasury for the meal reception and inaugural events. It is mentioned in various records written by renowned public officials that each official himself prepared a signboard announcing such an event, or a signboard indicating the serving of tea and sweet hot water. 106

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Nowadays, the inaugural ascent to the Dharma hall is generally conducted at each temple's expense. The new appointee can conduct the ceremony of inauguration at any determined time in order to preside in the temple. The abbot's assistant assigns the attendants to set up the rostrum seat at the Dharma hall, notify the practitioners, and post the signboard indicating the ascent to the Dharma hall. He copies out the names of government officials and the representatives of neighboring temples beforehand, and presents this list to the abbot. A crepe-wrapped table with an incense burner and a candle stand are placed to the left of the rostrum seat, and the official documents are displayed on it. [The abbot's assistant] is also obliged beforehand to request the director of practitioners' affairs and the primary seat official to prepare the public announcement and to compose the word of tribute on behalf of the temple community. The training official next in rank or renowned practitioners who have gathered from neighboring temples or from the Zen world in general compose the rest of the tributes. Moreover, one of the neighboring temple representatives must be chosen and requested beforehand to conduct the commencement of the event by striking the octagonal woooden block with its mallet. The seats of the government officials should be placed opposite the rostrum seat. The abbot's assistant notifies the master of the beginning of the event and instructs an attendant to begin drumming to assemble the practitioners. When all have assembled, [the assistant] and the official delegate together escort the abbot into the Dharma hall. Crimson lanterns have been placed in the hall, cymbals are sounded, and flowers are scattered. The abbot reaches his designated place and stands. If he is not wearing the robe of Dharma transmission, he must raise up the word of insight on the Dharma [that he has written] before donning the robe. After this, the official delegate steps forward, burns incense, and performs the formal propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. At the first opening of the sitting cloth, he says:

Today, you have accepted the responsibility of this Zen institution for the sake of our benefit. This is most gratifying to us. At the second opening, [the official delegate] enquires politely about the master's well-being, and then completes his greeting with three prostrations with unopened sitting cloth. The abbot responds with a single prostration. 107

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First, the abbot presents the public announcement. After he raises the word of insight, he gives the written proclamation to the director of practitioners' affairs to read. Next, he gives a word of insight for each congratulatory message one by one as presented by the temple community, the neighboring temples, and the Zen world in general, and returns each respectively to its originator who then reads it. If a government official who originally sponsored the new appointee's conduct of the inaugural ascent to the Dharma hall is present, and if he has prepared a word of congratulation, he presents it to the abbot himself. The abbot is obliged to give a word of insight also before [the congratulatory message] is read by the official. After all the messages have been read, the abbot points toward the rostrum seat and raises the word of insight regarding the high seat that he is about to ascend. Immediately afterward he ascends the high seat and offers incense for the invocation of imperial longevity. Next, he offers incense for the sake of the imperial religious councilor, the offices of the imperial chamberlain and the censorate, the district and prefectural government offices, and also for civil and military bureaucrats. For each offering, the assistant hands incense to the abbot. Finally, and only when offering incense for his own teacher in the Dharma transmission, the abbot takes out his own incense from his sleeve and burns it.

The abbot now sits cross-legged and arranges his robe. His assistant burns incense, descends the high rostrum, and bows. The dual order officials then step forward to bow toward the abbot. The abbot's assistant once again ascends the rostrum, burns incense, and bows. The proceeding is the same as that of the ascent to the Dharma hall on the first day and mid-month day. The abbots of neighboring temples who escorted the new appointee to the temple are also obliged to come forward and bow. Through his assistant, the abbot requests the government officials to take their seats. Thereupon the lead official, selected from among the representatives from the neighboring temples, strikes the octagonal wooden post with its mallet and announces: May the honorable colleagues, endowed with superior insight and understanding, concentrate upon the absolute transcendent truth (paramārtha).

The abbot gives some words of instruction, participates in question-andanswer exchanges, preaches the essence of doctrine, and finally expresses 108

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thanks to the representatives of neighboring temples and the government officials with the following words:

I have conducted the inaugural session solely for the sake of celebrating imperial longevity; hence, I refrain from uttering many words and statements.

The official delegate, the dual order officials, and the retired officials abbreviate their words of appreciation. Details are given below, in section 5. The inaugural session is then completed. The senior practitioner once again strikes the octagonal wooden post with the mallet and announces: May the honorable colleagues see directly the Dharma of the King of the Dharma (i.e., the Buddha), that this is the Buddha-Dharma. Thereupon, the abbot descends from the high seat.

The government officials congratulate the abbot first, and are then escorted by the guest reception official to the guest house. The guest master attendant brings forward the incense burners and candle stands and places them in a horizontal line before the abbot's seat. After the official delegate offers incense and performs the formal propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth, the attendant of the practice hall office announces:

The greetings of the representatives of the neighboring temples are in order.

Next, he announces:

The greeting by the west hall official is in order.

After the official performs a prostration with opened sitting cloth, the [practice hall attendant] once again announces:

The greetings of the administrative officials are in order. The officials also perform the formal propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. Next, with these announcements, the primary seat official and the practitioners, including the retired officials, the retired subfunctionary officials, the retired 109

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subfunctionary assistants, and the retired officials of various quarters, are ushered in. All burn incense and together with the practitioners perform the same formal propriety as before. When this is completed, further congratulatory greetings are made by the managerial officers of the temple estate and storage, hermitages, and tower buildings; those who are related [to the abbot] in Dharma lineage; those who come from [his] native province; and recent arrivals. The abbot now takes his seat, and his assistant and his own disciples burn incense and perform the formality of three prostrations with fully opened sitting cloth. Next, the attendants of the official functionaries burn incense and perform prostrations, followed by the other attendants led by the ceremonial leader; they likewise burn incense and perform prostrations. Finally, the business affairs workers, the transportation workers, the estate foremen, the carpenters, the skilled workers, and the laborers all come to pay their respects and perform prostrations.

After receiving all these congratulatory greetings, the abbot pays a visit to the guest positions to thank the government officials and the representatives of the neighboring temples. He then proceeds on rounds through various quarters in due order. The resident practitioners of each quarter must prepare a table with incense, an incense burner, and candle stands, as well as a special seat. They are also obliged to wait for the abbot's visit in proper dignity and decorum outside the entrance of each quarter. The master of the quarters waits at the lower end of the entrance, escorts the abbot into the quarters, and requests him to take a seat. The master of the quarters burns incense, reciprocated by the abbot's offering of incense. [The abbot] makes a polite enquiry into the well-being of the practitioners and expresses his appreciation, and is then escorted out. The practitioners of the retirees' quarters, such as officials and assistants, and the members of the practitioners' quarters are all required to line up at the entrance gates of their buildings to both greet and see off the abbot.

4. The Temple Community's Special Serving of

Tea and Sweet Hot Water for the New Abbot

Signboards announcing the special serving of tea and sweet hot water must be posted on each side of the outer practice hall. The head administrative official 110

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prepares the written invitation (format given below). He then visits the abbot's office, accompanied by an attendant carrying a crepe-wrapped board with incense, a burner, and a candle stand, and burns incense to request the master's presence on the occasion of the special serving. If full formality is excused, [the head administrative official] may simply greet the abbot with a prostration with unopened sitting cloth and say:

After the noon meal, a special serving of tea is scheduled at the practice hall in honor of your reverence. May you in your compassion grant us the honor of your presence at that time.

He then presents the written invitation and asks the guest master to notify the dual order officials, the retired officials, and the practitioners to participate in the special serving of tea. The signboard announcing the serving of tea and sweet hot water should be posted to inform the practitioners. The abbot's seat must be specially set up in the practice hall for this occasion. (In recent times, it has become customary that when the metal gong located in the kitchen hall is struck at the time of the noon meal, the head administrative official enters the practice hall, burns incense, performs three prostrations with opened sitting cloth, and makes a round through the hall in order to invite the practitioners to such special proprieties. However, this occasion is exclusively for the sake of expressing congratulatory greetings to the abbot on the part of the temple community as a whole. In the Ancient Regulations,there was no rule about making a round in order to invite the practitioners to the occasion, and it is more appropriate to dismiss this custom, which was only recently created.)

Sometime after the noon meal, the drumming commences to assemble the practitioners at the practice hall. The administrative official escorts the abbot into the hall, requests him to take a seat, burns incense at the altar of the guardian bodhisattva, and then burns incense before the master. Going around behind the altar, he returns to the center of the hall and stands. When the serving of tea is completed throughout the hall, and as soon as the tea jars have been carried out, the administrative official once again goes to the abbot and invites him to drink tea. Returning to his former position, again going around behind the altar, he burns incense before the altar and performs three prostrations with opened sitting cloth. Thereupon, he and all the dual order officials go before the abbot 111

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to perform the formal propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. They then escort the abbot from the hall. The administrative official once again returns to the hall, burns incense, bows toward both sections of the hall, and retrieves the tea bowl from the altar of the guardian bodhisattva before leaving. The serving of sweet hot water is to be conducted in the same manner. However, there is no rule that the host official should leave the hall to escort the abbot, as it is customary to serve the evening meal after the sweet hot water has been served. Format of the Written Invitation

Bhikṣu So-and-so, head administrative official of this temple, respectfully extends an invitation to the abbot for a special serving of tea (and sweet hot water) today, after the noon meal and toward the evening. It is to be held at the practice hall in order to express our greetings and congratulations. We earnestly wish that in your compassion you will grant us the honor of your presence for this occasion. Respectfully written on

Date, month, year

Format of the Envelope

The format for the envelope is identical to that of the previous invitation. 5. The Supplementary Session on the

First Evening of the Inauguration

After the noon meal, the abbot's assistant reports to him, saying, "The supplementary session is scheduled for this evening, sir. "

The guest master must inform the practitioners and post the signboard indicating the session. He is obliged to note down the following names: the official delegate, the dual order officials, and the retired subfunctionary assistants, as well as the retired officials of various quarters; the managerial officers of the temple estates, storages, hermitages, and tower buildings; newly arrived practitioners; the new abbot's assistants who accompanied him; and guests such as Zen experts and their associates. In addition, [the guest master] must record 112

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in detail the names of those government officials and representatives of neighboring temples who remain at the host temple, including their whereabouts, on the basis of which he makes a list to present to the abbot. When the evening bell sounds, the abbot's assistant notifies the master and has the attendants strike the wooden sounding board and drum for one session. The practitioners assemble and the dual order officials take their respective places. The abbot then enters the hall, ascends the high seat, gives instruction, answers questions, preaches the essential doctrine, and finally thanks all participants in the session. The attendant carries a candle and the assistant presents the name list. It is desirable that all the names should be intoned without omission. Thereupon, the abbot descends, and the guest reception official's attendant announces:

The temple master invites the officials representing the neighboring temples, the dual order officials, the west hall ranking official, the retired officials, the retired subfunctionaries, official assistants, and Zen experts to a serving of sweet hot water at the reception hall immediately after this session. The head administrative official escorts the government officials to the guest house where sweet hot water and fruit are served. 6. The Ascent to the Dharma Hall for

Patron Donors of the Temple Buildings

The evening before the day [of this event], the head administrative official should notify the abbot. The next morning, the abbot's assistant requests the guest reception attendant to post the signboard informing the practitioners of the abbot's forthcoming ascent to the hall. The head administrative official orders the patriarchal shrine hall to be enshrined and various offerings to be prepared. After the morning rice gruel, the abbot conducts a special ascent to the Dharma hall. There he explains the meaning of his ascent and preaches the Dharma. After descending from the high seat, he leads the assembly to the patriarchal shrine hall, burns incense, serves tea and sweet hot water to the altar, and offers food. The director of practitioners' affairs calls for sutra chanting and concludes the event with the proper invocation of merit transference. 113

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7. The Special Meal Reception

for the Official Delegate

The head administrative official reports to the abbot [prior to the event] to consult with him on the amount to be remunerated to the official delegate and the reader of the official documents. The abbot prepares monetary gifts, properly following the norms. On the appointed day, curtains are placed in the reception hall and seats are designated according to rank. The dual order officials and the retired officials should be invited to participate. After setting up the special seats, the guest reception assistant himself escorts the main guest, while the guest reception attendant invites the remaining participants. The propriety of this serving is the same as that of an ordinary special serving. 8. Extending the Terms of the

Dual Order Officials

After conducting the special reception for the official delegate, the dual order officials visit the abbot and express their intention to resign from their offices. The abbot, however, must not immediately accept their resignations. He instructs his assistant and the guest reception attendant to prepare sweet hot water and a crepe-wrapped board equipped with an incense burner and candle stand. Accompanied by his assistant, the abbot visits the head administrative official's quarters, and so on, and tries to persuade him and the other officials to stay on in their offices. The guest reception attendant notifies each quarter and escorts the abbot to each of them. The abbot takes his seat and the guest reception attendant and assistant respectively sit on either side of him. The practitioner assistant must burn incense and serve sweet hot water with utmost cordiality so as to persuade [the officials who have tendered their resignations] to stay on. Even if some officials have already stayed beyond their regular terms, this should be tolerated. The officials, however, may once again express their intent to resign to the abbot at another appropriate time. 9. Remunerations for Those Who Assisted

the Abbot's Departure and Arrival

In general, the government officials, lay patrons, and the abbots of neighboring temples who assisted the new abbot at his inauguration into office at the 114

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temple must be rewarded with due remuneration. The abbot should visit the district and prefectural government offices. If he has to travel a great distance from his mountain temple, he should dispatch his attendant to inform the head administrative official, the primary seat official, and the director of practitioners' affairs of his whereabouts. In the event that he must be away from the temple for some length of time, the head administrative official enquires about the time of his return and requests the director of the practice hall to post the signboard informing the practitioners about "meeting the abbot.

" The abbot's return is announced by tolling the large bell. The abbot may send a message beforehand to excuse this formality and upon his arrival proceed directly to offer incense at the Buddha hall and at the shrine of local divinities. The primary seat official, leading the practitioners, then visits the abbot's office to welcome him back. After a bow, the practitioners withdraw but the abbot requests the dual order officials to remain and serves them sweet hot water before they leave. The abbot's assistant and attendant on duty in the office burn incense and perform prostrations. Next, the ceremonial leader together with the novice attendants perform prostrations. Thereupon the abbot is obliged to make rounds through the various quarters in order to thank the temple community.

If the temple is within a town or city, and if there is no specific morning or evening time [for the abbot's] departure and arrival, there is no need for such procedures. The abbot may return to the hall incognito, in which case the dual order officials and the retired officials are obliged to visit him and enquire about his well-being.

Master Wuzhun, at the time of his residence in Jingshan (Xing sheng wanshousi), had a busy schedule of religious activities and arrived and departed frequently. Each time he returned to the practice hall in time to partake of the morning gruel and the noon meal along with the practitioners. He then requested his guest reception attendant get permission from the assistant of the guardian bodhisattva to strike the octagonal wooden post located at the back of the hall at the moment the practitioners were about to step down [from the raised sitting platform]. The assistant then announced:

May the practitioners remain a moment where they stand. The abbot is going to make a round of the hall.

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[Wuzhun] then burned incense and walked the aisles of the hall. This announcement was then made:

The master asks that the practitioners should not take the trouble to visit his office.

However, the dual order officials and the retired officials are nonetheless obliged to visit the abbot [upon his return] to welcome him. 10. Keeping the Accounts of the Original

Temple Plan and Material Resources

After the new abbot has been installed, he should meet with the dual order officials and the retired officials over tea to enquire in detail about the temple's business affairs, the original temple plan, various contract documents, and the temple's material resources in order to itemize them and differentiate between public and private items. The abbot must prevent fraud or corruption by keeping clear accounts of the temple's possessions, such as grain and other material goods. This requires detailed inspection. 11. Receiving the Invitation from the

Dual Order Officials and Retired Officials

for a Special Serving of Tea

On the appointed day, the primary seat official, the head administrative official, and the head retired official, representing their colleagues, visit the abbot's office and burn incense to invite the abbot to the reception. Next, they invite the abbot's assistants and disciples. The abbot's seat should be placed at the main position of the reception hall, while the dual order officials and the retired officials are assigned their usual positions [facing each other]. The abbot's assistants and his accompanying disciples bow toward the abbot and then take their respective seats at the end of the row of the officials' seats. When the time comes, the primary seat official escorts the abbot into the reception hall, respectfully requests him to take his seat, and performs the formal propriety. If excused [from the formal propriety], he simply burns incense, steps forward to bow, and presents a monetary gift. Representing 116

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all the officials, the primary seat official, the head administrative official, and the senior retired officials together greet the abbot with a bow and return to their seats. After the meal is over, the primary seat official stands to burn incense. If this formality is excused, he remains seated, drinking tea. The proceedings are identical to that of inviting the respresentatives of neighboring temples, old colleagues, minor functionaries, those related in the Dharma lineage, one's own disciples, and so on to such similar receptions. In serving, the host officials must consider sometimes changing the order of the seating arrangments depending upon the participants' higher or lower rank. V. Retirement from the

Office of Abbot

If the abbot is aged and suffers from illness, or if his mental agility declines, or if things do not go well with him, he himself should know when it is time to retire. He is obliged to clearly account for all public and private monetary expenditures and property in his records. As to those material goods that belong to the office of the abbot, it is necessary to clearly distinguish them as public belongings and itemize them; duplicate copies of this account should be signed by the abbot, the dual order officials, and the retired officials and imprinted with the official seal of the temple. The abbot and the head administrative officials keep duplicates for future reference, and the abbot's office must be guarded by an official of public standing. On the day of his retirement, the abbot ascends to the Dharma hall, expresses his thanks, says farewell, descends from the high seat, and, at the signal of three drumbeats, departs. If the retired abbot chooses to stay on in the east hall of the temple, his successor is obliged to look after his well-being with the utmost care and decorum. There is an example of this present matter. When Emperor Lizong of the Song decided to build a temple for his deceased empress on the farmyard that belonged to Lingyinsi, the temple's honorable abbot, Chijueh Chonggong, retired that very day and went to Lushan, carrying his own travel pack and wearing a hat. The emperor sent messengers to try to persuade the former abbot to return, but his effort was in vain. Chijueh's noble mindedness shines throughout the millennium. Who could ever surpass his deed? 117

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VI. Death of the Abbot and

the Written Will

1. Death [of the Abbot]

In the event that the abbot should begin to fall seriously ill, he beforehand invites the dual order officials and the retired officials to examine all his possessions, which will then be collected in a package and sealed; the articles are to be kept at the office under a reliable official's guard up to the time of their auction. If the abbot has goods to distribute to specific residents and in general, he is required to do so impartially. Since a feeling of indebtedness and a grudge are not identical, one should not create cause for later dispute. If one's possessions are meager everything must be arranged as simply and frugally as possible. The abbot should also instruct his disciples who wear hemp cloth [in mourning] to refrain from loudly weeping.

The abbot must request the primary seat official to conduct the funeral rite. Excusing all ritual performances, he orders the rite to be conducted only with the chanting of the verse of "impermanence,

" just as with any other

practitioner's passing away. No temple funds should be expended, nor should too much of the practitioners' time be required. If the abbot has contributed to the temple, the members of the temple community may remember him with a sense of love. If he has more than a usual amount in his possession, the funeral service may be conducted in accordance with this amount. Written wills addressed to government officials, patrons, or neighboring temples and [the abbot's] relations in Dharma lineage must be delivered. 2. The Written Will

The Letter of Request Concerning One's Funeral

So-and-so, abbot of the Such-and-such Temple, thanks the assisting causes of the world. Yet wind and the flame of a candle do not stand still. Whatever I possess are gifts from donors and are not part of the temple's public property. I, therefore, ask the dual order officials to take all my possessions and request Venerable So-and-so to be in charge 118

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of my funeral rite. The remaining materials must be distributed to the practitioners for their service in chanting sutras. Do not extend the performance of the rite to the point at which an expenditure from the temple's public fund becomes necessary. May this be kindly understood, and everything be done in the way here described.

Date and year

Abbot, Venerable So-and-so

Format of the Written Will

I. Addressed to the ranking officials:

I have enjoyed your association for some time. I cannot help but recall occasions of meeting and parting [in life]. Succeeding to my present position, pushing and pulling, I have carried it out by a toad's effort from an insignificant basis. Lightning and dew abruptly disappear. A cloudy mountaintop becomes more and more remote. I dare pray, take care of yourself. Please accept this letter. Omitting the formality. II. Addressed to the abbots of neighboring temples: There is no abbot in action. Hence, this temple relies on the light of the neighboring wall for everything. The external world seen in a dream is originally nonexistent. However, I am thankful for the illusion of this world which has been an assisting cause. There is no particular word at the time of departure, except that my mind runs fast. May the sun of the Buddha increase in its brightness and thereby make the tradition ever more vibrant. Please take good care of yourself. III. Addressed to [the abbot's] relations in the Dharma lineage: Because of my insatiable desire I have occupied my present position and have sometimes happened to ignore many friends who share the same instruction in Dharma training, and I regret this matter. Now my lifespan is coming to an end. With respect, I send this letter to convey my wish at my departure: May you brighten the honorable virtue of our common teacher. As to the religious goal, one must exert one's own 119

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strength and not let his efforts decline. Please take good care of yourself. IV. Envelope:

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Addressed to

Venerable So-and-so

Title, with Veneration

Respectfully sealed by

Venerable Bhikṣu So-and-so

Such-and-such Temple

3. Laying the Deceased in the Portable Shrine

When the abbot has passed away, his practitioner assistant immediately asks the guest reception attendant to go to the practice hall and inform the practitioners. Striking the octagonal wooden post once, the attendant announces: The Venerable Master, abbot of this temple, left this message to the practitioners: "Wind and fire are separated and can no longer reach one another.

"

He once again strikes the octagonal wooden post. Next, he informs the members of the various quarters about the event. The attendant of the practice hall official rings the practice hall bell to assemble the practitioners. They visit the abbot's office and, after expressing their condolences, the primary seat official, the dual order officials, and the retired officials consult together about writing the obituary notice (format given below) and delivering it to the neighboring temples. As for the master of the funeral rite, a request must be made to a renowned senior official of a neighboring temple, to the abbot of the nearest temple, or to the primary seat official of the home temple. If a particular person is designated in the will, that person must be invited in accordance with the will.

The disciples of the deceased and his close followers cleanse the body, drape it in new cloth, shave the head, and lay the body in the portable shrine. The verse left by the deceased is posted on the left side of the shrine. The 120

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director of practitioners' affairs, leading the disciples of the deceased, burns incense, invites the primary seat official to conduct the rite of laying the body in the shrine, and places the shrine in the reception hall along with a table holding an incense burner and candles, and a carpet. He then conducts offerings. At the appointed time, the practice hall bell is tolled to assemble the practitioners for the funeral rite. Toward the end of this rite, the director of practitioners' affairs steps forward and intones the following prayer: The relationship of the transcendent and its phenomenal embodiment is mysterious in having shown its phenomenal trace in the world of humans and heavenly beings. The master's sincere nature is perfect and clear, and his intuitive capacity well accorded with that of the buddhas and patriarchs. It is respectfully reflected that the Venerable Master, abbot of this temple, his dazzling insight like a moon, shed his light over thousands and thousands of miles of waves. Our grief is sincere indeed, and accords with the feeling of the buddhas of the ten directions. Though we look up reverently we find no ground, and our determination does not go afar but returns. We have assembled here with sincerity to intone our prayer by praising the [ten sacred] names of the buddhas: the Luminous Pure Dharma Body Vairocana Buddha, and so on.

Next, he calls for the chanting of the Mahā kāruṇikacitta-dhāraṇīs, and concludes with the following invocation of merit transference: The merit accrued by chanting the foregoing esoteric verses is intended to enshrine the indescribable rewarding state of non-arising, which the Venerable Master, abbot of this temple, has realized. Veneration to the buddhas of the ten directions and the three times, and so on. Once again, he calls for the chanting of the Śūraṃgama-dhāraṇīs and concludes with the following invocation of merit transference: The merit accrued by chanting the Śūraṃgama-dhāraṇīs is intended to promote and honor the head of the temple, the Venerable Master's rank and state of realization. Veneration to the buddhas of three times and the ten directions, and so on.

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That evening, when the practitioners have assembled and after the prayer chanting is over, the director of practitioners' affairs says: I speak to the practitioners. The Venerable Master, abbot of this temple, has already returned to the true state of quiescence. We have all lost our support. Remind yourselves earnestly of the sole truth of impermanence and guard against falling into a state of unrestrainedness. For the sake of this intention, let us intone the [ten sacred] names of the buddhas: the Luminous Pure Dharma Body Vairocana Buddha, and so on.

The invocation of merit transference is identical to the above. Twice a day, at morning and noon respectively, rice gruel and rice must be served, and three times a day (morning, noon, and evening), tea and sweet hot water must be served. At each serving, the practitioners should perform the service of chanting sutras, which is concluded by the director of practitioners' affairs with the same invocation of merit transference as before. Nowadays, popular manners and customs have become corrupted. Some practitioners want to be assigned to the management posts of estates, storage, and manpower but do not obtain them, while some steal temple property. When the abbot [duly] punishes such acts according to the monastic regulations, these evil ones not only do not repent their wrongdoing but also harbor grudges against the abbot. Informed of his passing, they make all sorts of derogatory remarks about him as if such behavior gives them great pleasure. In extreme cases, they may even vandalize the enshrined coffin, openly taking the clothing and goods by force to demonstrate their brutality. The senior official in charge of the funeral rite, the representatives of the neighboring temples, patron donors, government officials, general participants, and the associates in Zen practice must protect the postmortem affairs. For who [among us] ever escapes death? How much more should those wicked people who have come for training under the deceased master and yet commit such transgressions be expelled, punished, and reformed! If the master of the funeral rite can ahead of time set up guidelines of discipline and reform the regulations so as to prevent such crimes before their occurrence, this would contribute greatly to the outward beauty of all the proceedings of the funeral rite. 122

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Format of the Obituary Note

Bhikṣu So-and-so in charge of the funeral rite of Such-and-such Temple, respectfully notifies you that a bereavement has befallen the above temple, whose abbot, Venerable So-and-so, suddenly returned to the transcendent on such-and-such day of this month.

Date and year

Written by Bhikṣu So-and-so, in charge of

Such-and-such Temple's funeral rite

Format of the Envelope

Obituary Notice Addressed to

Zen Master, Venerable So-and-so

Such-and-such Temple

Respectfully sealed

4. Inviting the Director of the Funeral Rite

(Chief Mourner)

When the invited director of the funeral rite arrives, it is customary to toll the large bell to assemble the practitioners at the temple gate to receive him. When he reaches the front of the shrine, he burns incense. The primary seat official and the practitioners bow toward him and withdraw. The dual order officials and the retired officials escort him to the guest house, and, after burning incense, perform prostrations with opened sitting cloth. The director of the funeral rite sits on the main seat, while the primary seat official sits beside him. The latter stands up to burn incense and, after returning to his seat, serves tea to the guest.

The disciples of the deceased master then line up in front, burn incense, and perform the formal propriety of three prostrations with fully opened sitting cloth. The practitioner assistants and novice attendants of the abbot's office and the ceremonial leader, leading all the attendants, burn incense and perform prostrations in succession. After them, the workers of the abbot's 123

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office pay their respects. When all this is over, sweet hot water should be served, and the guest then sees off the dual order officials as they withdraw. The treasury official prepares food for the guest and the dual order officials who are participating in the rite. Next, the guest is escorted on rounds of the various quarters in due order.

In general, the position of director of the funeral rite must be assigned to a very distinguished, virtuous practitioner. For instance, Yuanwu Keqin conducted funeral rites for Zen Master Kaifu Dao ning and helped Venerable Dawei Shangao inherit the Dharma transmission from Kaifu Daoning. Such is the paradigm.

5. Appointment of the Directors

of the Funeral Rite

After the senior practitioner who has been designated director of the funeral rite completes his rounds through the various quarters, he is accompanied to the guest house by the dual order officials, the retired officials, and the disciples of the deceased master. There he is shown the record of the abbot's personal possessions, the written wills, and so on left by the deceased. Over tea, he discusses the practical matters of the funeral rite with the officials and requests them to take charge of the roles of the secretarial duty, the directors of various affairs, guest reception duty, patriarchal office duty, and the various assistant functions. He is in turn deemed to oversee the entire matter of the funeral proceedings (details given below), except for two ceremonies that he himself should conduct, namely, leading the three utterances of grief " ai"and conducting

the supplementary session to be held before the deceased master. The funeral garments (types listed below) must be distributed. If there is no silk or other kind of cloth available, respective amounts of money equivalent to the cost of each garment may be distributed under the circumstances. By consulting the primary seat official, the director of the funeral rite divides all the possessions of the deceased into three portions. The first portion is to be used for the purchase of the funeral garment for the director of the funeral rite, on sutra chanting, candles, and lighting; the second portion is for the temple's expenditure for preparing additional provisions above the regular food offerings; and the third portion is for practitioners' ritual services in chanting sutras, ceremonial acts, and the costs of various signboards. The director of 124

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the funeral rite must be impartial and fair-minded and must not seek personal gain. The accompanying practitioners and attendants cannot interfere in the proceedings once the director takes up his role as required. Every day, sutra chanting, offerings of monetary gifts, and servings of tea and sweet hot water must take place. One representative of each group of the dual order officials and the retired officials is requested to be in charge of the treasury. In general, frivolous talk should be avoided. The practitioner assistant of the guardian bodhisattva keeps accounts. The director of the funeral rite publicly appoints either the guest master or the tea master to be in charge of his secretariat. For this matter he should consult with the director of practitioners' affairs. The guest reception official receives the incoming guests for the funeral services, while the director of the funeral rite assigns workers to various tasks by announcing their names and assignments on signboards. 6. Ceremonial Garments for the Funeral Rite

[1] Assistants and disciples of the deceased: hemp-cloth patched garment. [2] Dual order officials: hemp-cloth patched garment. [3] Director of the funeral rite and the eldest practitioner of those related in the Dharma lineage: raw silk-cloth patched garment. [4] Retired officials, subfunctionary secretaries, practitioners from the same native province, relations in Dharma lineage, and representatives of various temples: raw silk waist sash.

[5] Lay patrons: raw silk waist sash.

[6] Abbot's office attendants: hemp-cloth hood and patched garment. [7] All other attendants: hemp-cloth hood.

[8] Foremen of workers attached to the abbot's office: hemp-cloth hood and trousers.

[9] Foremen of the temple estate, undertakers, and workers: hemp-cloth hood.

7. Kinds of Buddhist Funeral Rites

[1] Laying the deceased's body in the portable shrine at the reception hall. [2] Moving the place of the shrine at the Dharma hall. (Items 2-9 take place at the Dharma hall.)

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The Baizhang Zen Monastic Regulations [3] Closing the door of the shrine.

[4] Placing the portrait of the deceased in the Dharma hall. [5] Uttering the word of grief "

ai.

"

[6] Serving tea and sweet hot water to the deceased. [7] Conducting a supplementary Dharma session before the deceased spirit. [8] Serving tea and sweet hot water to the deceased. [9] Lifting the shrine.

[10] Placing the portrait of the deceased in the portable pavilion at the temple gate.

[11] Serving tea and sweet hot water to the deceased. [12] Making fire for cremation.

[13] Collecting and enshrining the remains. [14] Auctioning the possessions of the deceased. [15] Lifting the remains.

[16] Depositing the remains.

[17] Enshrining the portrait and tablet in the patriarchal shrine hall. [18] Depositing the remains or interring the entire body in the tower. [19] Casting earth.

(If the deceased left many possessions, tea and sweet hot water should be served every day and the rites of "turning the shrine around backward toward the rear,

" "turning the remains around backward toward the rear, "

and so on should be performed.)

8. Moving the Shrine to the Dharma Hall After the body has lain in the shrine for three days, it must be covered with a curtain. An area surrounded by curtains in the upper rear section of the Dharma hall should be set up, in which a meditation couch, a clothes rack, and a variety of objects that the deceased master used everyday are arranged so as to resemble his room as if he were still alive. The portrait and tablet with his name should be placed on the rostrum seat in the central part of the hall, and a platform surrounded by a raw silk screen is made into an altar for ritual offerings.

In the lower rear section of the hall, the shrine surrounded by hempcloth curtains should be set up, in front of which a table equipped with an 126

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incense burner and candle stands is placed. Incense should be kept burning constantly and the candles are kept lit at all times. There should also be flower vases holding artificial paper flowers [representing śālatree flowers]. Rice gruel and rice are offered every day at breakfast and noon respectively, and mealtimes are accompanied by sutra chanting. Crimson lanterns, cymbals, and funeral flags are prepared, and the practice hall bell is rung to assemble the practitioners for the ritual conduct of "moving the shrine" from the reception hall to the Dharma hall. Once the portable shrine is carried to the Dharma hall and placed in the designated lefthand side of the hall, the rite of closing the door of the shrine should be performed. 9. Placing the Portrait, Uttering the Expression of Grief, and Serving Tea and Sweet Hot Water

After the funeral shrine has been moved to the Dharma hall and the door closed, the rite of placing the portrait is performed. When this is over, and if there is any written will, the practitioner assistant, the director of the funeral rite, and the primary seat official together present it to the practitioners, saying: This is the word of the Venerable Master, abbot of the temple, at the time of his departure, which the primary seat official is ready to present to you.

The director of the funeral rite himself gives the will to the primary seat official, who passes it through incense smoke over the burner and in turn hands it to the director of practitioners' affairs to read. The attendant of the director of the funeral rite is obliged to attach the written will to the rightside curtain that hangs in the central rear section of the hall. The director of the funeral rite says:

The Venerable Master, abbot of this temple, has returned to the state of total quiescence. It is appropriate [for us] to utter the expression of grief together.

After completing the ritual act, he repeats "

ai"three times together with

the practitioners. The disciples of the deceased abbot, who have lined up under the curtain, weep. When the serving of tea and sweet hot water is completed, they line up in front of the portrait and perform prostrations before 127

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returning to their former places under the curtain. The director of the funeral rite burns incense and performs prostrations toward the portrait. The dual order officials, the retired officials, and the practitioners then burn incense in turn and perform prostrations one after another, while the disciples of the deceased master also perform prostrations at the left side of the portrait. The director of the funeral rite comes to the curtain and consoles the disciples of the deceased, and they express their thanks by performing three prostrations. Next, the director of the funeral rite offers condolences to the dual order officials and the practitioners, saying: Although unfortunately we have lost our abbot who suddenly passed away, we earnestly wish that everyone keep up their efforts with diligence.

The primary seat official replies:

We still rely on the late master for our strength.

The dual order officials and the practitioners console the disciples of the deceased master, saying:

Unfortunately the temple has lost the Venerable Master, abbot of the temple, who has returned to the transcendent. We wish, however, that you fulfill your task through restraining your grief.

The disciples must guard the shrine during the night.

The director of the funeral rite makes a list and order of assignments for the rite of offerings (format given below) and attaches it to the curtain in the left-hand side of the hall. In general, the funeral addresses are composed by the head secretarial official appointed by the director of the funeral rite. Two or three times each day rites of offering are conducted, and no one should hesitate to participate in them. It is most likely, however, that lay patrons and the representatives of various temples may arrive at various times, and so the order of the proceedings must be expedient. In cases when the deceased abbot's relations in Dharma lineage or his former students approach the gate, the guest reception official meets them, reports their arrival to the director of the proceedings, and only after funeral garments are delivered to them do they conduct the rite of offering.

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Whatever monetary donations are left after purchasing all the offerings must be returned to the temple public fund so as to finance the hosting of all the accompanying members of the various temples' representatives. The director of the funeral rite, the dual order officials, and the retired officials meet to discuss the matter of the deceased master's possessions, and except for those that must be handled in accordance with the written will, the monetary value of each remaining item must be estimated according to its qualities of new or old, short or long, and so on. This is intended to avoid disputes at the time of auctioning.

10. Conducting the Supplementary Session,

the Serving of Tea and Sweet Hot Water,

Prayer Chanting, and the Funeral Offering

On the evening before cremation, the director of the proceedings, carrying incense in his sleeve, along with the director of practitioners' affairs and the disciples of the deceased abbot, visits the guest house to request the person designated as the director of the funeral rite to conduct the supplementary session in honor of the deceased. The high seat in the Dharma hall should be set up beforehand and immediately after the first toll of the evening bell, drumming commences to signal the beginning of the session, calling the practitioners to assemble and the dual order officials to bow before the high seat. (This is identical to the procedure of an ordinary session.) The director of the funeral rite, accompanied by his practitioner assistant, ascends the seat and burns incense. If no practitioner assistant accompanies him, the practitioner assistant of the guardian bodhisattva of the practice hall performs the role of assisting in the rite.

After the session, the director of the funeral rite descends from the high seat and receives thanks from the disciples of the deceased master, who line up before him to perform prostrations.

The primary seat official, leading the practitioners, burns incense in front of the funeral shrine, and, remaining there, conducts the ritual offering of tea and sweet hot water. When this is over, the director of practitioners' affairs of the temple calls for prayer chanting, stating as follows: I address the practitioners. The Venerable Master, abbot of this temple, 1128c

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has entered nirvana. This day has already passed by, and so has our lifespan been diminished, just as a fish living in a shrinking pond. What kind of happiness is there in this state of affairs? All of us must exert ourselves as if to extinguish a fire burning on our heads. May you be reminded of the truth of impermanence and refrain from falling into unrestrainedness. By assembling the practitioners, we have solemnly paid our respects to the shrine at the side of its curtain and are about to intone the names of the Tathāgatas endowed with myriad virtues for the sake of the deceased master to promote his rank of honor and reverence. Now I respectfully call the practitioners to intone the ten sacred names of the buddhas. Veneration to the Luminous Pure Dharma Body Vairocana Buddha, and so on.

Next, the director of practitioners' affairs calls for chanting the Mahā kāruṇikacitta-dhāraṇīs, and gives the invocation of merit transference: The merit accrued by this chanting is intended solely for the sake of the late Venerable Master, abbot of this temple, who has just passed away. We earnestly wish that due to his retention of the power of vow, he will manifest an apearance as rare as the uḍumbaraflower once again, guide the wheel [of the ship] of compassion to sail through the waves of life and death, and help the strayed multitudes reach the far shore of enlightenment. I once again request the practitioners to offer prayer. Veneration to the buddhas of the ten directions and the three times, and so on. When this is over, the guest reception official of the temple calls for the chanting of the Śūraṃgama-dhāraṇīs, and concludes with the following invocation of merit transference: The merit hereby accrued is intended on this evening before the day of cremation to promote the status of honor and reverence for the sake of the Venerable Master, abbot of this temple, who has just passed away. Veneration to the buddhas of the ten directions and the three times, and so on.

Thereupon, offerings are made one after another, in due order. At the end the Mahā kāruṇikacitta-dhāraṇīs are chanted and the rite concludes with the same invocation of merit transference as before. 130

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Attendants and workers pay respects to the shrine, and when the chanting is over, the attendant of the director of the proceedings announces: The primary seat official invites the practitioners to a serving of sweet hot water and fruit at their designated seats. Thereupon, the practitioners leave the Dharma hall, while the disciples of the deceased master as well as the attendants and workers of the abbot's office are obliged to attend the spirit of the deceased [abbot] through the night. 11. Order of the Funeral Rites of Offerings [1] Administrative officials. [2] Training faculty officials. [3] Director of the funeral rite (zhusang,literally, "chief mourner").

[4] West hall official.

[5] Retired officials.

[6] Retired subfunctionary officials. [7] Representatives of various Zen temples. [8] Retired administrative subfunctionaries. [9] Renowned senior practitioners. [10] Head of practitioners' quarters. [11] Secretarial functionaries. [12] Former practitioner assistants of the deceased master. [13] Practitioners from the same native province. [14] Practitioners related in the Dharma lineage. [15] Practitioners in charge of various hermitages and towers. [16] Disciples of the deceased master. [17] Grand-disciples.

[18] Attendants of the abbot's office. [19] Attendants of the six major offices. [20] Head of the attendants' hall. [21] Workers of the abbot's office. [22] Bearers of the master's sedan chair. [23] Foremen of the workers. [24] Foremen of the estate workers. 131

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[25] Workers in charge of lights and fire.

[26] Building maintenance workers.

[27] Construction workers, [carpenters, and so on.]

12. Funeral Procession for the Cremation and

Placing the Portrait at the Temple Gate

Serving Tea and Sweet Hot Water

The head administrative official and the director of the funeral rite together manage the performance of funeral rites, and see to the preparation of a portable portrait pavilion decorated with flowers, funeral flags and banners, musical instruments, umbrellas, chairs to be set before the shrine, sweet hot water, incense burners, crimson lanterns, bamboo spatulas, canes, Zen dusting brushes, incense cases, robes and garments, and so on. The disciples of the deceased master follow behind the shrine to escort the procession, which is announced by tolling the large bell and all other instrumental sounds. The prayer for lifting the shrine is:

The golden casket of the Buddha rose by itself and went through the town of Kuśinagara. While flags and banners waved in the sky, it proceeded to the glorious rite of cremation. I request the practitioners to intone the [ten sacred] names of the buddhas so as to clarify the distance to be climbed and to assist in the path of enlightenment. Veneration to the Luminous Pure Dharma Body Vairocana Buddha, and so on. (In case the body is to be interred in the tower instead of being cremated, the statement must be changed from "proceeded to the glorious rite of cremation" to "proceeded to the glorious rite of interment. ")

The special director of the funeral rite in charge of practitioners' affairs, who undertakes the proceeding, steps forward to burn incense, and, escorting the disciples of the deceased master, conducts the rite of lifting the funeral shrine. When the shrine reaches the temple gate, the rite of placing the portrait in a portable pavilion and serving tea and sweet hot water should be conducted. Both require the chanting of sutras. The dual order officials and the practitioners line up at the gate to await the shrine. The director of practitioners' affairs of the temple stands under the gate, facing toward the temple buildings with 132

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palms together, and intones the sacred verses devoted to Amitābha Buddha or the four sacred names of the buddhas and bodhisattvas; the practitioners also intone them in unison.

The director of the funeral rite, leading the practitioners in two columns, proceeds on foot, scattering pieces of artificial paper flowers (called "snowwillow leaves") to the right and left along the way. No one is allowed to touch another's shoulders or exchange words; all should feel a sense of sadness. The head administrative official and the director of practitioners' affairs specially appointed for the funeral proceeding walk at the end of the line, and the guest reception official and the assistant of the guardian bodhisattva pass out monetary gifts along the way.

13. Cremation

When the procession reaches the cremation pyre, the director of practitioners' affairs specially appointed for the funeral rite waits for the moment when the head administrative official finishes offering incense and tea, then steps forward to burn incense and, leading the disciples of the deceased master, conducts the rite of touching flame to the pyre. The director of practitioners' affairs of the temple calls for prayer:

On this day, the Venerable Master, abbot of this temple, terminating all conditions for conversion, swiftly returned to true eternity. [The casket of the Buddha went through the town of Kuśinagara, and] it is said that fire flamed up spontaneously to cremate his body. I request the practitioners to intone prayer for the sake of assisting the path of enlightenment. Homage to the Pure Land of the Western World, Amitābha Buddha of great compassion and commiseration, and so on up to the ten names of prayer.

When all participants have chanted the prayer in unison, the director of practitioners' affairs continues:

We have respectfully intoned the sacred names to help the rite of conversion. The essential nature (of the deceased) is equal to that of his predecessors; his excellent capacity does not falter even before the buddhas 133

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and patriarchs; he helped the junior practitioners, and his compassionate mind permeates the world of humans and heavenly beings. With his body comprising hundreds of illusory and phenomenal elements, he is now entering the state of fiery concentration (tejodhātu samādhi). Having offered three servings of tea and having burned incense over a single burner, we shall receive this deed and carry out the task earnestly. Salutation to the holy community of disciples (sangha). Next, the director of practitioners' affairs calls for the chanting of the Mahā kāruṇikacitta-dhāraṇīs, and states the following invocation of merit transference:

The merit accrued from intoning prayer and chanting is intended to promote the status of honor and reverence for the sake of the late Venerable Master, abbot of this temple, on the occasion of cremation. Veneration to the buddhas of the ten directions and the three times, and so on. The guest reception official then calls for the chanting of the Śūraṃgamadhāraṇīs, and concludes with the same invocation of merit transference as before. Next, the practitioners from the same native province [as the deceased abbot] chant sutras in unison with all the practitioners. When this is over, the primary seat official leads the practitioners back to the temple and the noon meal is served. In the meantime, the deceased master's disciples, practitioners from the same native province, and relations in the Dharma lineage remain behind to wait for the fire to be extinguished and to collect the remains. When the noon meal is over, the practice hall bell is rung to assemble the practitioners. They proceed to receive the remains, with a few workmen carrying the funeral banners at the front of the procession, and return to the reception hall to conduct the rite of enshrining the remains and placing the portrait. Sutras should be chanted and funeral offerings presented before the portrait. Twice a day, morning and noon, rice gruel and rice, respectively, should be served, and three times a day tea and sweet hot water should be served. This may be continued for ten days or half a month, with the practitioners in attendance chanting sutras. These practices cease once the remains are deposited in the tower.

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14. Interment of the Body in the Tower

When the funeral shrine reaches the tower, the head administrative official offers incense and flowers, and then the director of practitioners' affairs specially appointed for the funeral rite steps forward to burn incense and, leading the disciples of the deceased master, conducts the rite of burial of the body. When this is over, the director of practitioners' affairs calls for prayer, saying: I urgently remind you of the occasion [when Śākyamuni Buddha miraculously revealed to Mahākāśyapa (second in the Dharma succession) the sacred mark of the Dharma wheel on the soles of both his feet,] and also of the Zen tradition of the single sandal left behind by the First Patriarch [in China] (Bodhidharma), which revealed the essence of Zen. Whether it is hidden or manifest, the intuitive faculty in its entirety supports the beginning and the ending of each dharma.I request the practitioners to intone the ten sacred names of prayer for the sake of assisting the path of enlightenment. Veneration to the Pure Land of the Western World, Amitābha Buddha of great compassion and commiseration, and so on. (After this is completed, he continues.)

By intoning the ten sacred names, we have intended to assist [the deceased] in entering the Pure Land of Amitābha Buddha. We wish that the limitless insight and compassion of the wide-spreading cloud reveal the truth that in the world of the four modes of birth, there is neither birth nor death (i.e., from the transcendental point of view), and also preach the doctrine that within the six migratory passages of rebirth there is no recipient such as "self" nor is there any agent such as "person" who undergoes rebirth. Having made three servings of tea and burned incense over a single burner, we shall receive this deed and carry out the task earnestly. Salutation to the holy community of disciples. The procedures of calling for sutra chanting and recitation of the sacred names are identical with that of the rite of cremation, but in the invocation 135

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of merit transference, the phrase "at the occasion of cremation" must be changed to "at the occasion of interment.

" When the grave is covered, and

all are waiting for everything to be readied, the rite of "casting earth" should be performed.

After placing the portrait in the reception hall and making offerings before it, the director of the funeral rite burns incense and performs prostrations before the portrait. Next, the representatives of the neighboring temples, the dual order officials, the practitioners, and the disciples of the deceased master all perform prostrations before the portrait. Thereupon, the disciples burn incense and express their thanks to the director of the funeral rite by performing three prostrations with fully opened sitting cloth. Next, the dual order officials and the practitioners also thank the director of the funeral rite, saying: The temple has had an unfortunate loss with the abbot's passing away. We are indebted to you for overseeing the funeral rite.

The director of the funeral rite replies:

Thanks to your cooperation, I was able to avoid negligence and failure [in my duties].

Along with the director of funeral proceedings and others, the director of practitioners' affairs specially appointed for the funeral rite makes rounds of the various quarters to express his thanks. Next, the disciples of the deceased master also make rounds through the quarters to express their gratitude, while the director of practitioners' affairs escorts the practitioner assistants of the late master and of the practice hall shrine back to the practitioners' quarters. Tea and sweet hot water should be served three times a day, accompanied by sutra chanting by the practitioners on each occasion. This is continued until the portrait and the name tablet are enshrined in the patriarchal shrine hall. Enshrining the deceased master in that hall may be accomplished when the new abbot is inaugurated, with due ritual conduct, of course.

15. Auctioning the Possessions of the Deceased

On an appointed day, a long table equipped with brushes, inkslabs, and a bell should be set up either in the outer practice hall or in the upper and lower 136

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front sections of the Dharma hall. The practice hall bell is tolled to assemble the practitioners. The primary seat official and the director of the funeral rite take their seats symmetrically to the rear left and right sides, while the dual order officials and the practitioners sit according to the form for regular occasions. The director of practitioners' affairs specially appointed for the funeral rite, the guest reception official, and the assistant in charge of the altar of the guardian bodhisattva sit directly opposite the director of the funeral rite. The director of practitioners' affairs [of the temple] calls for prayer, saying: Leaving the robe behind to express one's faith in Dharma transmission is the normative rule of every patriarch. Breaking human greed through the insight of the Dharma is the traditional practice handed down by our predecessors. Placing human possessions into auction now is intended to express the truth of impermanence. I request the practitioners to intone the [ten sacred] names of the Tathāgatas. Veneration to the Luminous Pure Dharma Body Vairocana Buddha, and so on.

After [the assembly] has intoned the names of the buddhas, [the director of practitioners' affairs] opens the package containing the deceased master's possessions and sets them out according to the order of numbering on the table to conduct the rite of presenting items for auction. After all items are displayed, he rings the bell once and states:

The method of auction is based on the existing practice, and everyone is required to examine the qualities of each item for himself as to whether it is new or old, short or long, so that he should not regret when no contesting voice comes forth. Respectfully stated. If there are many possessions to be handled, all items except those designated in the written will are auctioned in the order of their display by the director of practitioners' affairs. The director of funeral proceedings and his helpers who manage the rite of auction must carry out their task impartially. The director of practitioners' affairs calls out the price of an item and rings the bell, while the attendants look around to confirm the name of the person who has responded to the call. The guest reception official copies the name on the bulletin board and the assistant in charge of the guardian bodhisattva 1129b

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prepares a card with that person's name on it. After the auction is completed, the number of items and amounts of money recorded on paper must be accounted for jointly and recorded on the bulletin board by the director of the funeral rite. Mixing up the papers that record prices and arbitrarily reducing the set price of each item is not allowed. It is the responsibility of the director of the funeral rite to supervise the entire process and maintain the principle [of impartiality] underlying the rite.

Nowadays, however, the lottery is the method used in most cases, as it can greatly reduce the possibility of dispute. This method consists of using small pieces of paper on which one thousand characters are inscribed serially, representing a serial order of numbers. Each numbered paper is copied in triplicate or has three divisions marked by an official stamp. According to the number of practitioners who may possibly participate in the event, the director of the proceedings and his assistant jointly seal these lottery tickets in an envelope. At the appointed time, the dircector of the funeral rite delivers the envelope to the dual order officials to check the seal, and then it is opened by the primary seat official. The guest reception official distributes the tickets, each consisting of one-third portion, to the participating practitioners. The attendant of the practice hall official follows after the practitioner assistant, carrying a tray. The practitioner assistant cuts the remaining tickets into halves and places one half on the tray. The tray is placed next to the primary seat official along with another tray filled with water.

The director of practitioners' affairs presents an item and reads out its price. At that moment the primary seat official asks a young novice to pick up one half-piece of a lottery ticket from the tray and give it to him. The latter opens it, examines the number, and passes it to the attendant of the practice hall to announce. The practitioners now open their half-pieces for identification. The person who holds the matching number responds at once. If he does not want the item, he should not respond, and if there is no response after three calls, the primary seat official places that particular ticket into the tray of water. Next, the young novice is asked to pick another half-ticket from the tray, and the number of the item is called in the same manner. If someone responds, the attendant of the practice hall collects the corresponding ticket from that person. The primary seat official examines the two pieces to confirm that they match, then reports this to the director of practitioners' affairs and gives him the two 138

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half-tickets. Thereupon, the director of practioners' affairs declares that the item in question will go to the practitioner who held the matching ticket. The bell is rung once, and the guest reception official records the name of the person and the item on the bulletin board. The practitioner assistant then issues a card to the alms-serving master who delivers it to the practitioner. As soon as their sale has been determined, items such as robes and so forth should be put back into the basket one by one, until the last item has been auctioned. Thereupon the director of practitioners' affairs rings the bell once and recites the following invocation of merit transference: The foregoing activity of auction and prayer is intended to promote the rank of honor and reverence for the late Venerable Master, abbot of the temple, who passed away. Veneration to the buddhas of the ten directions and the three periods, and so on.

When the practitioners leave the hall, those who have acquired an item in the auction turn in the card they have received, pay the amount of money specified on the bulletin board, and receive the item. If any items are not picked up after three days, they are again put on auction with adjusted prices. The accounts of all transactions must be recorded in a document. The ancient method of auction is also detailed in [Chapter VII,] "The Practitioners of the Zen Community,

" [part X, section 7].

Format of the Account Book

Since the abbot passed away, his possessions were respectfully put up for auction, and they have yielded the amount of money recorded below. The balance of revenue and expenditure is given at the end. Revenue amount Revenue amount Expenditure amount Expenditure amount Auction held of such-and-such items Payment collected for such-and-such

items

Already paid for such-and-such items

To be paid for such-and-such items

(itemized in detail)

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Total revenue amount

Total expenditure amount

Balance Such-and-such amount used for the initial seventhday memorial service and for the cost of sutras purchased for practitioners and attendants Date and year

Recorded by So-and-so,

Attendant of the Director of the Funeral Rite

Presented to

The person in charge of the account books,

the dual order officials, and the officials

of the funeral rite (to be audited and signed)

16. Depositing the Remains in the Tower

The evening before the appointed day, funeral banners should be prepared for the men who will carry them at the forefront of the procession. On the appointed day, the bell is rung to assemble the practitioners. The head administrative official offers incense and then conducts the rite of raising the remains. On reaching the memorial tower, the rite of depositing the remains into the tower should be carried out. The call for sutra chanting, the recitation of the sacred names of the buddhas, and the concluding invocation are all identical to the rite of interring the body. After returning to the reception hall, offerings should be made before the portrait and the proceedings for thanking the director of the funeral rite and so on are as before. 17. Sending Written Wills

When all the funeral affairs are completed, the director of the funeral rite requests the practitioner assistants [of the secretariat] to deliver the written wills as special official delegates to the various temples, the deceased abbot's relations in Dharma lineage, lay patrons, and government officials. It is desirable to choose only very capable persons for this purpose since the official 140

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delegates are obliged to engage in conversation when they meet with the high-ranking officials of various temples.

When the official delegate reaches the designated temple, he first meets with the guest reception official, who then escorts him to the office of the abbot's assistant. A crepe-wrapped table has been set up beforehand, and the written will is placed there. The assistant announces to the abbot the arrival of the official delegate, and the abbot then meets the delegate and requests the dual order officials to join him for opening the delivered letter. The official delegate steps forward, bows, and says: "May your reverence sit crosslegged. "

If the abbot gives some word, the official delegate must immediately reply and, after burning incense, perform a prostration with opened sitting cloth. If this formality is excused, the official delegate may perform prostrations with unopened sitting cloth in the usual manner. After burning incense, drinking tea, and waiting for the arrival of the dual order officials, the official delegate stands and expresses his thanks for the tea, offers a piece of large-grain incense before the burner, and performs a prostration with opened sitting cloth, saying:

Venerable So-and-so of such-and-such locality passed away on suchand such day and month. I have been entrusted with delivering his written will as well as his gift to your reverence.

Thereupon, the official delegate presents the letter and the item. The abbot replies:

Our tradition has lost an important person, and I cannot help but feel sorrow.

As the dual order officials step forward to bow, the primary seat official moves to the side of the abbot, some distance apart. The official delegate sits across from the abbot and one rank space away from the dual order officials. When tea is over, the official delegate straightens his posture, and the abbot addresses him:

It is unfortunate for the tradition that Venerable So-and-so passed away. I cannot help but feel sorrow.

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The attendant prepares a paper-cutting knife, the letter, and the item, which the assistant hands to the master, who passes them [through the smoke from] the incense burner and returns them to the assistant. He, in turn, passes them to the director of practitioners' affairs. Receiving the paper-cutting knife from the attendant, the director of practitioners' affairs opens the envelope and reads the letter, whereupon the assistant invites the official delegate to sit directly in front of the abbot.

(The west hall ranking official withdraws a little behind the seat in order to show his respect to the official delegate.)

The abbot's assistant, after burning incense, serves sweet hot water and then escorts the official delegate to the guest house. The abbot visits the latter to bow, followed by his assistant and the dual order officials. Then the guest reception official escorts the official delegate on rounds through the various quarters, beginning with the four quarters such as the administrative office quarters, the training faculty quarters, the retired officials' individual quarters, and the retired administrative officials' hall. Thereupon, the abbot's assistant notifies the official delegate that he is invited to a special serving of sweet hot water. The evening meal follows the serving of sweet hot water, and later that night a serving of sweet hot water and cake is given. If the written letter is delivered from any of the large monastic establishments, the dual order officials participate in the reception; if it is delivered from any lesser temple, only an official representative, the director of practitioners' affairs, and the abbot's assistant participate. The head secretarial official is requested to compose a notice of the funeral rite on behalf of the temple but the notice of the funeral rite from the abbot's office may be composed by the abbot himself. The monks of the Zen world, [the deceased abbot's] relations in Dharma lineage, and the serving practitioners are all obliged to carry incense in their sleeves and conduct the rites of offering. The abbot's assistant must attend to their conduct at each occasion. Next morning, the abbot serves tea in honor of the deceased. A table holding the deceased's name tablet, with various offerings displayed before it, should be set up in the left rear part of the Dharma hall. The practitioner assistant announces the event of an ascent to the Dharma hall, while the attendants inform the practitioners and post the signboard at the practice hall to announce the event. A crepe-wrapped table, on which the letter and material 142

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items are placed, should be set before the high seat and the abbot's seat to the left of the high seat. The drum signals the practitioners to assemble in the hall. The abbot enters the hall, proceeds to the high seat, and stands before it. When the drumming ends, he steps forward to the incense table, while the official delegate escorted by the guest reception official go before him, across the table. [The official delegate] performs the formal propriety of two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth. Burning incense and opening his sitting cloth for the first time, he says: I have rushed to deliver the will to your reverence, and cannot help feeling apprehensive of my manner in meeting with your reverence. Opening his sitting cloth the second time, he says:

On this day and at this time, I respectfully wish that all is well and felicitous with the master abbot of this temple.

He then completes his greeting with three prostrations with unopened sitting cloth and hands the letter to the abbot. Thereupon the abbot censes the letter and gives it to his assistant who, in turn, hands it to the director of practitioners' affairs to read. The official delegate bows toward him and withdraws behind the guest reception official of the east order. The abbot then ascends to the rostrum seat and preaches.

After descending from the high seat, the abbot goes before the funeral name-tablet set on the desk, burns incense, serves sweet hot water, makes offerings, serves tea, and performs prostrations with opened sitting cloth. The official delegate returns to the right side of the high seat and bows toward him. The director of practitioners' affairs steps forward from the east order, bows to the abbot, and burns incense while his assistant presents to him an incense case. When the dual order officials complete the incense offering, the abbot and all the officials in unison perform prostrations with opened sitting cloth. Thereupon the director of practitioners' affairs reads the notice of the funeral rite. The abbot again performs prostrations with opened sitting cloth, and the official delegate returns his prostrations. The director of practitioners' affairs calls for the chanting of the Śūraṃgama-dhāraṇīs and concludes with the following invocation of merit transference: 143

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With the merit hereby accrued we intended to promote the rank of honor and reverence for the sake of Venerable So-and-so of Such-andsuch temple. Veneration to the buddhas of the ten directions and the three times, and so on.

The dual order officials, the residents of the four quarters, the practitioners from all regions, those of various temple functionaries, and those who come from the same native province all make funeral offerings, to which the official delegate returns prostrations respectively. He should not, however, return prostrations to lower-ranking practitioners related in the Dharma lineage, the deceased's disciples, or serving subfunctionaries.

When the funeral rite has been completed, the service of chanting the Mahā kāruṇikacitta-dhāraṇīs and its concluding invocation of merit transference is conducted. Thereupon, the official delegate steps forward and performs two prostrations with opened sitting cloth and three prostrations with unopened sitting cloth to thank the abbot. If this formality is excused, he performs only the three prostrations with unopened sitting cloth. Next, the official delegate makes rounds through the various quarters to thank the practitioners. Afterward the temple prepares a special dinner reception for the official delegate, in which the dual order officials are invited to participate. If the deceased master had previously held the position of abbot at this temple, he may be enshrined in the patriarchal shrine hall on the same day. If so, after the chanting is completed, the name tablet is carried to the shrine hall and the current abbot offers incense and places it in the shrine with a due word of tribute. The official delegate then expresses a word of thanks to the master. If the deceased was the incumbent abbot of the temple, his enshrinement in the patriarchal hall occurs after three days of services conducted before the remains at the reception hall, during which time the new abbot has arrived. The latter then conducts services for transfering the deceased abbot's name tablet to the patriarchal shrine hall. If there is no written will or material items left for the new abbot, the deceased abbot's disciples and relations in the Dharma lineage, who are obliged to make the request, first visit the temple to meet the abbot's assistant and then meet the abbot with the due formality of offering incense and performing prostrations with opened sitting cloth. After burning incense and drinking tea, the representing official sits properly upright and states the purpose of his visit. After that, he or the group is escorted 144

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to the guest house. Next he visits the primary seat official, the administrative official, the retirees' individual quarters, and the retired officials to consult and determine the date of enshrinement. He is obliged to arrange offerings and prepare monetary gifts. After the rite of offerings and the service of sutra chanting at the Dharma hall, where the abbot conducts the proceedings with the proper word of tribute, the remainder of the proceeding is identical to that described above.

18. Special Dinner Reception for the Director of the

Funeral Rite, the Director of the Proceedings,

and the Manager of Funeral Affairs

The temple is obliged to prepare meals and monetary gifts in accordance with differences in rank. Both the dual order officials and the retired officials are invited to participate in these occasions. The primary seat official takes the main seat at the abbot's office, the seat markers are set up to indicate the seating arrangement, and the head administrative official oversees the proceedings just as on any occasion of special reception. After tea, the practice hall bell is rung to assemble the practitioners, and the large bell is tolled to send off the master of the funeral rite at the temple gate. VII. Appointing the New Abbot

The incumbent and retired dual order officials meet for tea at the office of the head administrative official to discuss the matter of selecting a prospective candidate for the position of abbot. They name every renowned virtuous person from all parts of the Zen world for the position; they must include the practitioners in the process of selecting finalists. It is customary to select a person who is well qualified by his authentic insight, virtue, seniority, integrity, and, most importantly, by his ability to fulfill the practitioners' trust and expectations. It is also the norm to consider the consensus opinion of the abbots of the various temples. After reviewing all these qualifications, the officials list their names for petition, place their signatures on the letter of petition, and, after notifying the government agency, send an invitation to the candidate.

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The Baizhang Zen Monastic Regulations

If an excellent master assumes the rank of abbot of the temple, it is most beneficial for the temple community, not only because more attention is given to the Dharma and Way but also because the temple's prominence as a religious institution increases. Therefore, care must be taken to avoid corrupting influences from officials who sometimes organize as a cabal in order to retain their status by appointing someone who is from the same native province or is related in the Dharma lineage, rather that selecting a person of authentic insight and virtue. These people seek to monopolize the position of abbot through insidious methods of influence, bribery, and scheming. Such cases set a temple on the path of decline by further corrupting its system. It cannot be emphasized strongly enough that one must refrain from this kind of activity. To repeat, one must refrain from this kind of activity. Zen Master Mingjiao said:

What does the term "

zhuchi"(literally,

"resident bearer of the Dharma,

"

or abbot) in the Buddhist teaching mean? Zhuchimeans "the person through whom the Dharma is maintained and will not perish for a long time.

" The three divisions of practice, moral discipline (śīla), concentration (samādhi), and transcendental insight (prajñā), are the instruments for the maintenance of the Dharma. The monastic order and its institutional structures are the material basis for maintaining the Dharma. The Dharma means the path of the Great Sage (the Buddha). The material basis and the instrument become meaningful only when practitioners begin to put them to good use. It is inevitable that by improving the instrument one improves the material basis; and that by improving the material basis, one may improve the instrument. When both factors are improved and become good, one is obliged to maintain their excellence and abide in them.

In ancient times, the resident bearer of the Dharma at Vulture Peak was Mahākāśyapa, while that of the Bamboo Forest was Śāriputra. Due to the greatness of these masters, the Dharma of the Sage continued to exist for a long time. Since the Sage entered nirvana so many generations have passed that we have long since become unable to trace them. By fortunate coincidence, we in the Zen tradition have the name of zhuchi and its authority and benefit. Throughout the land, however, everything 146

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has become conventional, crowded, and confused. The institution of zhuchiappears little different from worldly convention. Unless the Sage were to reappear, who could rectify this state of affairs? Unless those of us in the position of guarding the institution are watchful and selective, it will be impossible to prevent the original spirit of the Sage and his Dharma from declining, no matter how earnestly we wish to maintain and uphold it. This would be most lamentable. What else can I wish for?

1130c

End of Chapter V: The Abbot,

Resident Bearer of the Dharma

End of Fascicle Three

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