勅修百丈清規 3.83

3.83

初示寂。侍者即令客頭行者下僧堂報眾。鳴椎一下。白云（堂頭和尚傳語大眾。風火相逼不及面達）又鳴椎一下。次報諸寮。堂司行者鳴僧堂鍾集眾。上方丈吊慰罷。首座同兩序勤舊商議。發訃狀（式見後）報諸山發書請人主喪。須諸山名德隣封老成。或法眷尊長。或只本寺首座。如有遺命遵行舉請。小師侍者親隨人安排洗浴。著衣淨髮入龕。遺偈貼龕左。維那領小師炷香請首座入龕佛事。安排寢堂。置龕爐燭几筵供養。至時鳴僧堂鐘集眾。舉佛事已。維那出。念誦云（切以。冥權妙密。示化迹於人天。至性圓明。契玄機於佛祖。恭惟。堂頭和尚皦然智月。光收萬頃之波。允矣悲心。式副十方之感。瞻顏無地披志有歸。是集真徒讚揚聖號。為如上緣。念清淨法身毘盧遮那佛。云云）舉大悲呪。回向云（上來念誦諷經功德。奉為堂頭和尚無生報地妙極莊嚴。十方三世云云）再舉楞嚴呪。回向云（諷經功德。奉為堂頭和尚增崇品位。十方三世云云）當夜集眾。念誦云（白大眾。堂頭和尚已歸真寂。眾失所依。但念無常慎勿放逸。為如上緣。念清淨法身毘盧遮那。云云）回向同前。二時上粥飯。三時上茶湯。大眾諷經見職維那回向同前。近時風俗薄惡。僧輩求充莊庫執事不得。或盜竊常住。住持依公擯罰。惡徒不責己過。惟懷憤恨。一聞遷化。若快其志。惡言罵詈甚至。椎擊棺龕槍奪衣物逞其凶橫。主喪耆宿諸山檀越官貴士庶參學交遊。當為外護。人誰無死。況是座下參徒犯者必擯逐懲治。主喪執事若能預甲戒飾。早令悛格化惡於未萌。尤全外觀之美。

When [the abbot] first passes into silence, the attendant immediately orders the guest prefect postulant to go down to the Sangha hall to inform the assembly. Striking the gavel once, he announces: "The hall head upādhyāya conveys word to the assembly: the elements of wind and fire press hard upon him, so he cannot address you face to face." He strikes the gavel once again. Next, he informs the various dormitories. The hall office postulant tolls the Sangha hall bell to assemble the community. After they go up to the abbot's quarters to express condolences, the head seat consults with the two ranks and retired officers to issue an obituary (form seen below) to notify the monasteries and send letters requesting someone to preside over the funeral. This must be a renowned and virtuous monk of the various monasteries, a mature senior from a neighboring monastery, or an elder Dharma relative, or simply the head seat of this monastery. If there was a deathbed instruction, it should be followed in issuing the request. Personal disciples, attendants, and close attendants arrange the washing, dressing, shaving of the head, and placing [the body] into the coffin. The final gāthā is pasted to the left side of the coffin. The karmadāna leads the personal disciples in burning incense to invite the head seat to conduct the encoffining Buddhist service. They arrange the sleeping hall, setting out the coffin, incense burner, candles, tables, and mats for offerings. When the time comes, the Sangha hall bell is tolled to assemble the community. After the Buddhist service is performed, the karmadāna steps forward and intones: "Now we reflect: With profound skill and wondrous secrecy, he displayed traces of transformation in the human and heavenly realms; with an ultimate nature perfectly luminous, he accorded with the profound function among the Buddhas and patriarchs. Respectfully we consider: The hall head upādhyāya, a gleaming moon of wisdom, withdrew his light from the waves of ten thousand acres; truly possessing a compassionate mind, he fulfilled the prayers of the ten directions. Having no place to behold his visage, our devotion has a refuge. Therefore we gather his true disciples to extol the sacred names. For the above condition, we recite: 'Vairocana Buddha of the pure Dharma-body...' and so forth." He leads the Great Compassion Dhāraṇī and dedicates the merit, saying: "The merit of the above intonation and sūtra recitation is dedicated to the hall head upādhyāya's unproduced reward ground of exquisite, supreme adornment. Ten directions, three times... and so forth." He again leads the Śūraṅgama Dhāraṇī and dedicates the merit, saying: "The merit of reciting sūtras is dedicated to advancing and elevating the rank and status of the hall head upādhyāya. Ten directions, three times... and so forth." That night, the community is assembled, and the intonation is made: "Announcement to the assembly: The hall head upādhyāya has already returned to true stillness; the community has lost its refuge. Be mindful only of impermanence, and be careful not to be indolent. For the above condition, we recite: 'Vairocana of the pure Dharma-body...' and so forth." Merit is dedicated as before. At the two meal times, congee and rice are offered; at the three tea times, tea and hot tonic are offered. The assembly chants sūtras, and the incumbent karmadāna dedicates the merit as before. In recent times customs have turned base and corrupt: when monks fail in their desire to secure duties at manors or storehouses, or steal from the permanent assets, the abbot penalizes and expels them according to the public rules. These villainous fellows do not blame their own faults, but harbor only resentment; once they hear of his passing, as if gratifying their wishes, their foul language and abuse go so far as pounding on the coffin, seizing robes and goods, and giving free rein to their violent behavior. The senior monk presiding over the funeral, donors from other monasteries, officials, nobles, commoners, and fellow practitioners must act as external protectors. Who among mortals does not die? All the more so since these are disciples under his seat: offenders must be expelled and punished. If the master of the funeral and the administrative officers can take precautions and enforce discipline in advance, causing them to reform and stopping evil before it sprouts, it will all the more preserve proper dignity in outward appearance.