勅修百丈清規 6.46

6.46

ten sacred names of the Buddhas] for the sake of the venerable prac-

titioner So-and-so and assist his enlightened spirit to be reborn in the

Pure Land. Veneration to the Luminous Pure Dharma Body Vairocana

Buddha, and so on.

After the prayer of the ten sacred names, the director of practitioners’

affairs once again rings the bell and says:

The rules of the auction are based on the normative regulations. Every-

one is obliged to examine the items with regard to their being old or

new, long or short, and so on, for after the sound of the bell ceases, no

dispute is allowed. Respectfully stated.

The director of practitioners’ affairs once again rings the bell, then holds up the deceased’s ordination certificate and cuts it horizontally across the name characters with the scissors, saying:

It is demonstrated to the practitioners that the ordination certificate of

the deceased is now torn asunder.

Ringing the bell once again, he hands the certificate to the attendant, who in turn presents it to the dual order officials. The director of practitioners’ affairs takes off his kaṣāya robe and places it inside the bell, and dons the simplified robe.

The attendants of the practice hall office pick up the items one by one, in numerical order, and hand them to the director of practitioners’ affairs who, in turn, presents each item to the participants and calls out its number, description, and price. If an item is estimated to be worth one thousand in cash (i.e., one guan), the beginning price to be announced should start at one hundred. The attendants of the practice hall inform all the participants of the price by relaying the announcement. As participants respond [by calling out prices], the amount gradually increases and when it reaches the originally set amount of one thousand, the director of practitioners’ affairs rings the bell and announces: “This item is sold for one guan.” The remaining items are all treated in the same manner. When two people simultaneously respond with a call, the attendant announces: “Both calls are nullified, sir.” In this case, the items must be auctioned once again from the beginning until the bell is rung; this is the normative method. The attendant of the practice hall office determines the name of the person who has made the winning bid. The guest reception official copies the name down and places it on the bulletin board, and the abbot’s assistant, referring to the name, issues a card and has the attendant in charge of meal proceedings give it to the person. The attendant then puts the item back into the basket. Completing the bidding on each item with the sound of the bell, the director of practitioners’ affairs concludes the rite of the auction with the following invocation of merit transference:

The merit hereby accrued from this auction and prayer is dedicated

for the sake of the venerable practitioner So-and-so, who has just

entered ultimate quiescence, toward the enshrinement of the tran-

scendental abode of his realization. May I once again request the prac-

titioners to intone the prayer: Veneration to the Buddhas in the ten

directions and the three times, and so on.

In recent times, in order to stop disputes and disorder, the lottery method has often been used. (For details on this, see Chapter V, part VI, section 15). Items that are not picked up by the bidders within a three-day period are priced appropriately for subsequent sale, and a record book, the “Funeral Revenue and Expenditure Account Book” (banzhangshi), must be prepared. It is said in the Record of the Rising Splendor of the Tradition:

According to the Buddha’s own regulations, the meaning of distribut-

ing the robes is to create in the mind of the living the following thought:

“It has become like this with him, and it will be like this with me as

well.”

Such a thought is expected to reduce one’s desire and attachment. Today, however, it seems to work to the contrary, for many compete and dispute over the prices bid [for the items of the deceased] and do not reflect upon the [transitory] nature of their own existence. This is the height of stupidity.

8. Depositing the Remains

After cremation, the practitioner in charge of the funeral proceedings, those who come from the same province, and those who are related in Dharma lineage together collect the remains, wrap them in cotton, and cover the bundle with a square cloth. They place the remains in a wooden box, seal it, and carry it back to the infirmary hall.

(The word “new” (xin) must be deleted from the name tablet.)

Sutra chanting should be performed three times a day. On the afternoon of the third day, the account book is to be displayed in front of the practice hall, making everything accountable to the practitioners.

(If the formula used differs from the standard format, or if there is some point in question, it should be pardoned with due propriety and notice given

above as well as below, and [the issue] rectified on the strict basis of fact. If, on the other hand, there is no factual basis for dispute, one must not involve oneself in causing trouble. Anyone who committed a transgression should be subject to the punishment of expulsion. The abbot as well as the official in charge of the funeral proceedings must remain impartial, fair, and equalminded. It would be best if he could persuade others through the example of his own behavior.)

Thereupon, the display of the account record ends.

The practice hall office notifies the practitioners beforehand and posts a signboard indicating the rite of sending the ashes to the tower. At the appointed time, the practitioners assembled at the sound of the practice hall bell, and the rite of “lifting the ashes” (qigu) is requested at the infirmary hall. Escorting the ashes from the infirmary hall to the memorial tower, they conduct the rite of “depositing the ashes” in the tower. After depositing the ashes, the administrative official seals the tower. The director of practitioners’ affairs calls for chanting the Mahākaruṇā-dhāraṇī and concludes with the following invocation of merit transference:

The merit hereby accrued is intended for the sake of Venerable So-

and-so, who entered ultimate quiescence, and, on depositing his ashes

in the tower, to enshrine the transcendental abode of his realization.

Veneration to the Buddhas in the ten directions and the three times,

and so on.

The guest reception official calls for chanting the Śūraṃgama-dhāraṇīs and practitioners from the same province also conduct a service of chanting. The invocation of merit transference in each case is the same.

End of Fascicle Six