百丈清規證義記

3. Chapter Two: Repaying Kindness

The commentary states: Ritual gives foremost importance to offerings; therefore, repaying kindness is one of the forms of gratitude.

The kindness of the motherland is weighty. We earnestly hope that the flourishing imperial court will esteem the Buddha and protect the Sangha, embodying the supreme compassion inherited by the sages. Whenever they have leisure, disciples of the Śākya clan respectfully admire and follow the venerable countenances of those sovereigns.

Thus were established the observances for national celebrations. Even the devas show the kindness of protecting the Dharma, and hence there is the Rite of Offering to the Devas. The sun and moon bestow the kindness of illumination, and hence there is the rite for safeguarding the sun and moon.

For the kindness of faithful donors and benefactors, there are rites for praying for sunshine or rain and for eliminating crop pests, and so forth. All the foregoing practices are intended to repay kindness. Furthermore, when people seek blessings, they follow the rite of supplication to Weituo, who skillfully manifests in the form of a heavenly venerable to support the Buddhadharma.

His vows are vast and profound; whenever there is an appeal, there is a response. Thus, the hymn says:

Weituo, heavenly general,

Protector of the Dharma, bestowing vast kindness;

Seeing demons assail and trouble bhikshus,

He compassionately hastens to their side

And promptly brings the disturbance to an end.

Homage to the Dharma-Protecting Venerable Deva, Bodhisattva Weituo.

Thus, it is said that he skillfully manifests the form of a heavenly venerable and devotes himself to protecting the Dharma.

Nowadays, in monasteries, whenever calamities or difficulties arise, people commonly supplicate Dharma Protector Weituo; this is not merely to seek a miraculous response. Those who know how to seek blessings should also know how to repay kindness. Therefore, a separate chapter is devoted to repaying kindness. The Kitchen God serves as the support for the meals of the assembly and was originally one of the five memorial observances; he will therefore be discussed at the end of the volume.

National Buddhist Observance Day

3.1 Memorial Observance for the Former Sage

The Sangha assembles in the Buddha Hall, offers incense and prostrations, praises the Buddha, recites the Śūraṅgama Mantra, the Great Compassion Dharani, the Ten Mantras, the Prajnaparamita Sutra, “All That Has Gone Before”… invokes the Buddha’s name, transfers the merit, and solemnly prays:

May the gates of Chan be pure and solemn,

May the fourfold assembly dwell in peace and harmony,

May the sun of the Buddha shine brilliantly,

And may the Dharma wheel ever turn.

Today, the…day of the…month in the year…, the sacred memorial day of Emperor (name), the assembly respectfully gathers in the Great Hall. Before the Buddha, we arrange incense, flowers, fruits, lamps, and candles in full array, praying that the people may be secure, the nation prosperous, the age well governed and peaceful, and that all sentient beings may attain the Buddha Way.

On the morning of the memorial observance, the Sangha assembles in the Main Hall. The Abbot offers incense, places it in the censer, prostrates before the Three Jewels, chants the Incense Burner Praise, and recites the Diamond Sutra. Afterward, tea is offered, the Prajnaparamita is recited, vows of repentance are made, merit is transferred, and this solemn prayer is offered…

Today…(as above)…we solemnly pray:

May the consciousness-spirit roam throughout the eight directions and, riding a cloud-chariot drawn by wind-steeds, come here to bear witness; dwelling in the celestial realm, may it enjoy the delights of jade halls and vermilion towers. May all Buddhas throughout the ten directions and three periods bear witness and bestow their protection upon Emperor…, and may all compatriots throughout the nation and all the people of the world enjoy peace and happiness in body and mind and have their lives prolonged. May the Buddhadharma endure forever, and may all sentient beings completely attain the Buddha Way…

3.2 Offering to the Devas

For the rite of making offerings to the devas, a date is first appointed. The Guest Prefect prepares and arranges the Dharma altar, directing the incense and lamp attendant to sweep it clean and adorn it fully and solemnly with banners, streamers, flags, canopies, and so forth. In the center of the Main Hall, a high platform is erected to enshrine the Three Jewels.

Next, incense tables are placed on both sides and laden with offerings. Lamps of radiant light are offered to the attendant devas. Memorial tablets for the divine beings of the three realms, forty-six tablets in all, are also placed upon the tables, together with incense, flowers, tea, fruit, lamps, torches, and so forth.

On the next, lower tier, memorial tablets for the celestial immortals are placed, with identical offerings arranged before them. Offerings such as rice, vegetables, noodles, and other foods must all be abundant and prepared according to the Dharma. Living creatures must never be used, nor may the food be cold or bland, for otherwise one incurs the fault of irreverence.

Everything must be prepared one day in advance. Before bedtime, the Guest Prefect sounds three series of drumbeats to notify the assembly of the ceremony on the following morning. Once all duties have been assigned and the officiants appointed, the assembly retires for the night.

Upon rising early the next morning, the signal is given and the monks assemble in the Main Hall. They prostrate before the Three Jewels, sound the bell and wooden board, offer incense, and begin the praise…(as in the preceding rite, with only the following concluding praise added):

High above, the Dharma-protecting spirits shine brightly;

Heaven, moon, and stars illuminate the human realm.

They preserve the nation in peace and well-being;

With sincere hearts, we present these offerings,

That blessings, longevity, stability, and peace may endure.

Namo Dēng Yún Lù Bodhisattva Mahasattva (three times)

(The rite is abbreviated here; for further reference, consult The Daily Liturgies of the Chan Monastery.) The forty-nine sacred titles of the Buddhas alone must be written as follows:

The Dharma altar and ritual sanctuary are arranged thus:

In the center: the Teacher of the Central Heaven, Fundamental Teacher Śākyamuni Buddha; Akṣobhya Buddha of the East; Precious-Form Buddha of the South; Amitāyus Buddha of the West; Sublime-Sound Buddha of the North; Precious Flower Ocean of Merit; and Vaidurya Golden Mountain.

The Buddhas of the past: Illuminating Buddha; Precious-Victory Buddha; Stainless-Blazing-Precious-Radiance-Kingly-Form Buddha; Golden-Flame-Radiance Buddha; Golden-Hundredfold-Radiance-Illuminating-Treasury Buddha; Golden-Mountain-Precious-Canopy Buddha; Golden-Flower-Blazing-Radiant-Form Buddha; Great-Torch Buddha; and Precious-Form Buddha. (The fourteen Buddhas are written together on one tablet.)

Inside the altar precinct, suspended above on the left:

Namo Supreme King of Sutras, the Sublime Dharma Torch of the Ocean of Golden Light.

Above on the right:

Namo to the great bodhisattvas of the Assembly of Light: Bodhisattva Sign of Faith, Bodhisattva Golden Light, Bodhisattva Golden Treasury, Bodhisattva Ever-Sorrowful, Bodhisattva Supreme Dharma…(These six bodhisattvas are written together on one tablet.) The uniquely honored Great Brahmā Heavenly King, supreme commander under the Teacher of the Sahā World, together with his retinue. (Placed below on the left in the first position.)

First position on the left: Lord of the terrestrial realm and king of the central Trāyastriṃśa Heaven—the Venerable Deva Śakra.

Second position on the left: Protector of the world in the East and Lord of the Gandharvas—Heavenly King Dhṛtarāṣṭra.

Third position on the left: Protector of the world in the South and Lord of the Kumbhāṇḍas—Heavenly King Virūḍhaka.

Fourth position on the left: Protector of the world in the West and King of the Great Dragon Kings—Heavenly King Virūpākṣa.

Fifth position on the left: Protector of the world in the North and Lord of the Great Yakṣas—Heavenly King Vaiśravaṇa.

Sixth position on the left: Mighty being who subdues hostile māras by the power of his vows—the Venerable Deva Vajrapāṇi Guhyaka.

Seventh position on the left: Supreme lord dwelling at the summit of the Form Realm—the Venerable Deva Maheśvara.

Eighth position on the left: Commander of the twenty-eight divisions and leader of ghosts and spirits—the Venerable Deva General Sañjaya.

Ninth position on the left: Bestower of dharani and the accumulation of great wisdom—the Venerable Deva Mahāsarasvatī.

Tenth position on the left: She who enables all aspirations to be fulfilled—the Venerable Deva of Great Merit.

Eleventh position on the left: Benefactor of the fourfold assembly and outer protector of the three continents—the Venerable Deva General Weituo.

Twelfth position on the left: He who fosters growth and production and bears witness to merit—the Venerable Deva, Firm and Steadfast Earth Spirit.

Thirteenth position on the left: He who lets fall his shade over the site of awakening and the law of cause and effect—the Venerable Deva, Majestically Adorned Spirit of the Bodhi Tree.

Fourteenth position on the left: Mother of the ghost kings who protects men and women—the Venerable Deva Hārītī, Mother of Ghost Children.

Fifteenth position on the left: She who travels before the sun and moon and dispatches aid to avert calamities—the Venerable Deva Mārīcī.

Sixteenth position on the left: Hundredfold brilliance benefiting beings, whose heavenly light dispels darkness—the Venerable Deva Sūrya of the Palace of the Sun.

Seventeenth position on the left: King of the stars and constellations, whose cool radiance illuminates the night—the Venerable Deva Candra of the Palace of the Moon.

Eighteenth position on the left: Master of the Dharma treasury of esoteric teachings and ruler of the hosts of dragons—the Venerable Deva King Sāgara.

Nineteenth position on the left: Holder of authority over the dark realms and lord of the hells—the Venerable Deva Yamarāja.

Twentieth position on the left: Of the Five Sacred Peaks, dwelling in the eastern prefecture of Mount Tai—the Venerable Spirit, Heavenly Equal and Benevolent Origin.

Twenty-first position on the left: Lords of the eighteen hells between the two Iron-Encircling Mountains—the Venerable Spirits, the Ten Kings of the Netherworld.

Twenty-second position on the left: deities of space, earth deities, dwelling deities, night deities, and the entire assembly of deities who protect the body.

Twenty-third position on the left: the Four Formless Realms—Neither Perception nor Non-Perception, Nothingness, Infinite Consciousness, and Infinite Space—and their great heavenly kings.

First position on the right: the Fourth Dhyana of the Form Realm; the Five Heavens of the Non-Returners—Akanishtha, Sudarshana, Sudrisha, Atapa, and Avriha—and their great heavenly kings.

Second position on the right: the Fourth Dhyana of the Form Realm, the dwelling place of non-Buddhist practitioners—the heavenly king of the Heaven of Non-Perception.

Third position on the right: the Fourth Dhyana of the Form Realm, the stations of ordinary beings—the Heavens of Abundant Fruit, Merit-Born, and Cloudless—and their great heavenly kings.

Fourth position on the right: the Third Dhyana of the Form Realm—the Heavens of Pervasive Purity, Boundless Purity, and Lesser Purity—and their great heavenly kings.

Fifth position on the right: the Second Dhyana of the Form Realm—the Heavens of Radiant Sound, Boundless Radiance, and Lesser Radiance—and their great heavenly kings.

Sixth position on the right: the heavenly kings of the First Dhyana of the Form Realm—the Great Brahma, followed by the Ministers of Brahma and the Multitudes of Brahma.

Seventh position on the right: within the Desire Realm—Papiyan, the five sovereign great maras, and the various heavenly maras.

Eighth position on the right: at the summit of the Desire Realm—the heavenly king Maheshvara of the Heaven of Freely Enjoying Others’ Emanations.

Ninth position on the right: in the next rank of the Desire Realm—the heavenly king who perpetually enjoys the bliss of self-produced emanations.

Tenth position on the right: in the middle of the Desire Realm—the heavenly king of Tushita, the Heaven of Contentment.

Eleventh position on the right: dwelling in the space of the Desire Realm—the heavenly king of Yama Heaven.

Twelfth position on the right: atop Mount Sumeru, with four in each of the four directions—the thirty-two great heavenly kings.

Thirteenth position on the right: at the four intermediate directions of Mount Sumeru—the devas and devaputras of the four divisions.

Fourteenth position on the right: originally dwelling in space among humankind—the heavenly constellations that manifest auspicious and inauspicious events in the world.

Fifteenth position on the right: beneath Mount Sumeru, on the three successive terraces—the Ever-Proud Devas, Garland-Bearing Devas, and Firm-Handed Devas, together with the devas and devaputras.

Sixteenth position on the right: at the Assembly of Radiance—the eight classes formerly manifested there, including the kinnara kings, garuda kings, mahoraga kings, and all the spirit kings.

Seventeenth position on the right: at the Assembly of Radiance—the deities formerly charged with implements, the deity of the Nairanjana River, the great deities of rain, the great deity of food and drink, the deities of wind and water, the deities of fire, and all other deities.

Eighteenth position on the right: in the lands of East and West—the eighteen guardian deities of monasteries, the guardian deities of this monastery, and the holy assembly that protects the Dharma.

Nineteenth position on the right: the sixty Taisui deities of the heavenly stems and earthly branches, the deities of the twelve zodiacal palaces, and the great astral lords.

Twentieth position on the right: the presiding Taisui of the current year, the officials of the palace governing one’s birth destiny, the netherworld officials of the paths of karma, and all astral lords.

Twenty-first position on the right: the honored City God deities presiding over the province, prefecture, district, and county.

Twenty-second position on the right: the proper earth deity of this mountain and the proper earth deity of the ward in which the patron of the feast resides.

There are twenty-two earth deities as listed above.

In general, the ritual for making offerings to the devas is given in the Daily Recitations of the Chan Monastery and follows the customary rite. Here only the text of the memorial is recorded, as follows:

We reverently pray:

At the Vulture Peak Assembly, you received the Buddha’s final injunction; you came to the bodhimanda in Magadha and bore witness. In the chapter “Sublime Adornments of the King’s Former Lives,” living beings took refuge in you. May those exalted throughout the three realms descend, compassionately observe us, and bear witness.

Now, within Jambudvipa, one of the four continents beneath heaven, in the country of…, province of…, prefecture of…, county of…, street of…, at the address of… Monastery, offerings are respectfully prepared before the Buddha and a vegetarian feast is established for the devas, in order to pray for… Today the faithful patron (name) bows down, offers incense, and expresses sincere devotion.

May you emit radiant light and clearly illuminate us. May Shakyamuni Buddha, all Buddhas and bodhisattvas of the Golden Radiance Assembly, the devas, nagas, and eight classes of beings, and all sages who employ provisional and ultimate means, seated upon golden lotus thrones, fully comprehend this declaration.

We further pray concerning… (state the aspiration clearly). Today, the… day of the… month of the… year, we have selected and prepared several pure and simple vegetarian dishes as offerings. May the august sovereigns of heaven bestow heavenly grace and accept this small expression of sincere devotion. We further reverently pray: May the Buddha look upon us with compassion, and may heavenly virtue extend broadly, granting blessings according to what is sought, thereby revealing a response as immediate as an echo and leaving an indelible impression upon human hearts. May Heaven hear this memorial, manifest spiritual powers, and transform beings through the Buddha-Dharma.

May the vast grace of the Three Jewels and the devas swiftly bestow compassionate favor, illuminating and protecting us so that we may be bathed in benefit and joy.

On the… day of the… month of the… year, (name) sincerely presents this memorial.

The Commentary on the Meaning states that there are three different translations of the Golden Light Sutra: 1. Dharmakshema translated a four-fascicle version during the Northern Liang dynasty; this is the version currently in circulation. 2. Baogui of the Sui dynasty and Jñanagupta of India jointly translated an eight-fascicle version. 3. Yijing of the Tang dynasty translated a ten-fascicle version in fluent language, entitled the Sutra of the Sovereign Kings of the Supreme Golden Light.

The present offering to the devas uses only the translation from the Northern Song period and makes offerings to twenty deities, omitting far too many. The present arrangement has forty-nine positions and is based on the three principal translations. Those wishing for complete details should consult the ancient Pure Rules, where everything is undoubtedly set forth more explicitly and thoroughly.

A passage of verse from the chapter “The Goddess of Great Eloquence” in fascicle eight of the Sutra of the Sovereign Kings of the Supreme Golden Light is now quoted to substantiate the ancient Pure Rules. The sutra records: “I now invoke and invite the Buddha’s assembly of shravakas. May they swiftly come here and grant protection, so that the aspiration of my mind may be fulfilled.

What I seek is true and genuine; may all of it be free from falsehood. From the Akanishtha Heaven above and the Pure Abodes, the Great Brahma and the Ministers of Brahma, all the assemblies of Brahma kings, down to all the devas throughout the three-thousandfold world system, the lord of the Saha world and all their retinues—I now invoke and invite you, longing to receive your compassionate regard and protection. The devas of the Heaven of Freely Enjoying Others’ Emanations and the devas of the Heaven of Delighting in Emanations, together with all their celestial assemblies; Maitreya, who is about to attain Buddhahood; the assemblies of Yama Heaven and the Heaven of the Thirty-three; the Four Heavenly Kings and all devas;

the deities of earth, water, wind, and fire who abide upon Mount Sumeru; the three classes of deities of the seven seas, together with their retinues; the deity of wealth and the deity of the five peaks; the sun, moon, and constellations, together with all celestial assemblies who bring peace and security to the world—all these heavenly deities are awaited here…

Those who take no delight in creating sinful karma; I reverently worship the rakshasi mothers and their beloved children, the devas, nagas, yakshas, gandharvas, asuras, kinnaras, mahoragas, and others. Through the spiritual power of the World-Honored One, I reverently invoke and invite you…” According to this scriptural passage, only by following the complete ancient Pure Rules can a spiritual response be obtained. Worthy practitioners of later generations should pay careful attention to this.

3.3 When the Sun or Moon Is Obscured

When a solar or lunar eclipse occurs, sound the signal to notify the Sangha to assemble in the main hall and perform the prayer rite.

Offer incense… Today, the… day of the… month of the… year… At the appointed hour, set up a table facing the sun (or moon), bow, and make offerings.

Prostrate before the Three Jewels, praise the Buddha, and recite “Namo to the eternally abiding Three Jewels of the ten directions” three times. Then continue by reciting:

Namo Sunlight Universal-Illumination Bodhisattva.

(For a lunar eclipse, recite “Moonlight,” so that its radiance may return to perfect fullness.)

Recite the Prajnaparamita Heart Sutra, followed by the Food-Transformation Mantra, the Amrita Mantra, and so forth. Then read the memorial for protecting the sun as follows:

The memorial states: Today is the day of a solar eclipse, a day of the Five Prohibitions or a day when calamity descends, when malign forces display their might in six ways. The people should therefore be summoned to render protection. We pray to rely upon the Buddha’s power and earnestly make supplication. Therefore, the Sangha has now assembled and sincerely resolves to recite together the sacred name of Sunlight Universal-Illumination Bodhisattva of the Lapis Lazuli World in the East, extending protection so that the clear sun may swiftly bestow its light once more.

Again, we pray: May the five colors unfold, may the imperial way shine brightly everywhere, may the hosts of darkness be dispelled, and may the virtue of yang flourish once more today. After reading the memorial, chant the Praise of Sunlight:

Perfectly luminous and radiant,

The sacred virtue is difficult to fathom.

The myriad phenomena imprint the heavens, displaying the celestial pattern;

The lands receive and enjoy its grace.

Its light shines throughout yin and yang;

We offer congratulations to the Great Wheel-Turning King.

Namo Sun Palace Solar Venerable Celestial Bodhisattva.

Lunar eclipse: Facing the moon, read the memorial as follows: The moon illuminates the realm of yin and presides over the night. Relying upon its radiance, the heavens are made clear; yet now, in the human realm, it is being swallowed. With reverent apprehension, we pray and earnestly beseech. Therefore, today the assembled Sangha gathers and sincerely invokes together the sacred name of the Bodhisattva Moonlight, Who Shines Everywhere, in the Lapis Lazuli World of the East, extending rescue and protection, in the hope that the bright moon will swiftly emit its cool and gentle light.

Again, we pray: May the baleful vapors vanish without a trace; may one radiant orb illuminate the great earth, mountains, and rivers; may the moon endure forever; and may the myriad phenomena enter the Palace of Vast Cold. Praise:

Incense drifts fragrantly;

The precious mirror is perfectly full.

Silver blossoms are cool and refreshing;

Stars are scattered all around.

Moonlight spreads far and wide;

Even hidden places become clearer.

We reverently pay homage during the lunar eclipse,

For the benefit and well-being of devas and humans.

Namo Moon Palace Lunar Venerable Celestial Bodhisattva

(3 times).

The Commentary on the Meaning states: This is to repay the kindness of the sun and moon for their radiant illumination. It is called an “eclipse” because the sun and moon overlap exactly. When the sun obscures the moon, it is a solar eclipse, though day and night are far apart; when the moon obscures the sun, it is a lunar eclipse.

It is also called a “thin eclipse,” because black vapor surrounds it in a thin layer. When the sun or moon becomes golden-red and gives no light, as though pressed upon by some object, and its form and color appear deficient, this is called an eclipse. The sun or moon appears diminished and encroached upon, like a leaf eaten by insects; yet here only a thin layer is eaten away.

This is also one of the seven calamities. Humans and all beings receive the grace of heaven and earth’s illumination and therefore must offer protection. Such protection is rendered when scholars and common people alike devote their utmost sincerity to contemplating the will of Heaven.

It may also be called protecting the heavens and celestial bodies of this realm.

Why is the name of the Bodhisattva of the Eastern Quarter invoked?

Answer: Because the meaning of that name accords with the occasion, the august name of that Bodhisattva is invoked to rescue the sun and moon. Moreover, the Buddhadharma is vast and profound, and the will of Heaven responds harmoniously; thus invoking that name is most fitting. In summary, although the titles Sun Palace and Moon Palace are used, the name is invoked according to its origin.

If explained according to principle, “sun” means reality: it is eternally true. Thus, true wisdom is used to illuminate the principle of suchness, enabling sentient beings to extinguish every delusion and enter the bliss of nirvana. Temporarily failing to know this is like being dead, and therefore protection and preservation are necessary.

The moon waxes and wanes, at times full and at times diminished. Expedient wisdom is used to illuminate conventional affairs, eliminating all the afflictions of sentient beings and enabling them to rest at ease in the ocean of coolness. A single thought of attachment causes one to fall into pits and chasms, and therefore shelter and protection are necessary.

If a lunar eclipse occurs in the afternoon, there is no need to offer the noon meal, because devas take food in the morning and do not accept offerings after noon. Fine tea, incense, and lamps, however, may be offered.

3.4 Appendix: Mid-Autumn Festival

On the full-moon day of the eighth lunar month, after the evening gruel has been taken, the assembly gathers in the main hall to conduct the Mid-Autumn full-moon offering. The simple offerings consist of incense, flowers, tea, fruit, lamps, and cakes.

(For the ritual procedure, see above…) Praise:

The clouds disperse, the sky clears, and the lovely dew descends;

Pure and flawless, its essence is naturally perfect and round.

One bright moon casts boundless radiance,

Shining throughout the great trichiliocosm!

Namo Moon Palace Lunar Venerable Celestial Bodhisattva

(3 times).

Recite the Prajnaparamita Sutra, invoke the Buddha’s name, perform repentance and vows, dedicate the merit, offer concluding prayers, and recite the refuges. When the ceremony is complete, withdraw to the rear quarters. Upon hearing the signal, everyone gathers in the dining hall to drink tea, eat Mid-Autumn cakes, enjoy cultural performances, and so forth.

The Commentary on the Meaning records: The Mid-Autumn Festival is traditionally said to be the moon’s birthday, and therefore worldly people all hold commemorative ceremonies. From the Buddhist standpoint, if an offering is made to commemorate the moon, it should be made before noon, because the moon is akin to a deva, and devas do not accept offerings after noon. Thus, according to the Pure Rules, the ceremony provides only flowers, incense, tea, fruit, lamps, and cakes.

Food is not presented as an offering. Thereafter, Chan monasteries came to make offerings to the moon in the same manner as worldly people, and this confusion has persisted for a long time. Some have even called it the ceremony of the Bodhisattva Moonlight, Who Shines Everywhere, or the ceremony of the Bodhisattva Liberation Moon.

If an offering is to be made, pure vegetarian fare should be used according to the rite for making offerings to the Buddha. Such errors deserve reproach; ignorant people should not recklessly accept and transmit falsehoods. Learned and discerning persons should correct them. One might ask: The movement of the sun and moon embodies a virtue that is not divided in two, yet from ancient times to the present people have offered only to the moon, while no one has offered to the sun. Why is this so?

Answer: This follows customary rites; worldly people have never made offerings to the sun. Moreover, the moon shines within darkness and gloom, and the myriad beings absorb benefit from its coolness. In discussing its merits, those of the sun rank second.

As for its virtue in broad outline, it closely resembles our Buddhist path and the natural spiritual illumination: being obscured does not harm its radiance, much less its power to shine. Its reflection appears in bodies of water, large and small, without distinction—how much more so its function. When light is received, illumination necessarily occurs; why must it be full?

Being pure, it naturally accords with things; why must it be still? Dwelling amid defilement without being stained—what need is there to speak of whiteness? Revolving ceaselessly is movement; what need is there to speak of permanence?

Waxing and waning without missing their appointed times—what need is there to speak of trustworthiness? Illuminating the myriad things without retaining them in mind—what need is there to speak of emptiness? Shining alone by night—what need is there to burn?

Enclosing everything before the eyes—what need is there to speak of omnipresence? If, through the moon, one awakens to the mind, then original enlightenment is self-luminous and obstructions cannot darken it—is this not the brightness of moonlight? Bestowing boundless benefit and regarding gratitude and resentment without duality—is this not the impartiality of moonlight?

Every person is the Way and every dharma shines brilliantly—is this not the moon’s fullness? Everywhere, one is always serene and naturally at ease—is this not the moon’s stillness? Remaining pure oneself amid the dust and toil—what is this if not the moon’s purity?

Exerting oneself ceaselessly—is this not the moon’s constancy? Do not the plum tree and the dolphin also place their trust in the bright moon? Things attain harmonious responsiveness—is this not the moon’s majestic vastness?

Its nature is so close to the Buddha’s path that, when the Buddha taught the Dharma on Vulture Peak, he often used the moon as a simile. Master Hanshan said, “My mind is like the autumn moon; nothing can compare with it.” Alas! The moon’s virtues may indeed be said to be exceedingly numerous.

On the night of Mid-Autumn, it is praised as the Moon’s Birthday. Although this is connected with popular tradition, the lofty heavens and numinous atmosphere appear even more luminous. The wisdom of the great perfect mirror seems to shine directly before us; is it not therefore most fitting to make this offering at such a time?

Some also say: The Buddha taught bhiksus not to bow to kings, celestial kings, and so forth. Since the deity of this Moon Palace has not yet attained realization of the fruit of the path, one should not bow to it; doing so may diminish its merit. According to the texts upon which the Pure Rules were established, however, celestial spirits are, for the most part, transformations manifested by sages and worthies.

Here, we bow to their virtue and out of respect for their resolve to protect the Dharma; therefore, it is permissible to bow. If they possess no virtue and do not uphold the Dharma, then they have no connection with Buddhism. In that case, it is correct to obey the Buddha’s instruction not to bow.

If, for the sake of fame and gain, one devises flattering and delusive worldly rites, both oneself and others are harmed; the error and confusion are indeed very grave.

3.5 Ceremony for Praying for the Rain to Cease

The complete explanation of the ritual for praying for clear weather is found in the Vajra Light-Flame Sutra for Stopping Wind and Rain, spoken by the Buddha himself. Because this sutra is found only in the Great Canon, it is difficult to put into practice in the world. Nowadays, however, the practice may be adapted to the circumstances of the age, especially when persistent rain continues for a long time without clearing, in which case the monastery performs this ritual.

The resident monk reports the matter to the Abbot, after which a notice is issued and posted at the monastery gate. The notice should state: Prayer for Clear Weather. Yellow paper should be used for the notice, with the following content: Homage to the Vajra Light-Flame for Stopping Wind and Rain, and to the Buddhas and bodhisattvas of the Light-Flame Assembly.

All of this should be written in the form of a memorial tablet and respectfully installed in a suitable place. An altar platform should be established and fully furnished with offerings. The Abbot must devote special attention to the rite, and the Sangha members of every division must make themselves ready.

If officials are present, they should be invited to offer incense. If none are present, members of the monastery should resolve to offer incense, address the Buddha, and make supplications. Every division must pray sincerely in the hope that their intention will reach Heaven; therefore, this is no fictitious matter.

Before the day of the ceremony, the secretary should consult with the Karmadana and the assembly supervisor, and post a notice in the reception hall clearly stating the date and time for the sutra-recitation ceremony to pray for the rain to cease.

This ceremony follows the ordinary ritual procedures, except that it may be conducted for three, five, or seven days, as circumstances determine. The monks take turns chanting, ten each day, with each person’s duty clearly assigned. They continue without interruption to chant sutras and offer prayers in this manner for one week, and a response will surely be obtained.

Only afterward is the practice concluded and a thanksgiving ceremony performed. Whenever a prayer ceremony is held, attention should be paid to several details: 1/ each day, during both sessions, sutras are recited in the main shrine hall; 2/ the signal is sounded to assemble the community at the appointed time; 3/ robes and ceremonial garments must be properly arranged; 4/ the Abbot offers incense, addresses the Buddha, bows to the Three Jewels, intones the hymn, and so forth.

The hymn reads:

Greatly Compassionate Holy Lord, whose path is a wondrous canon,

Perfectly interfused and unobstructed, beyond all comparison or measure,

May the assembly entering the altar proclaim and extol it,

Transforming oppressive distress into purity and refreshing coolness.

Homage to the Bodhisattva Mahasattva of the Land of Refreshing Coolness (3 times).

Recite the Great Compassion Dharani 21 times, then recite the name of Avalokitesvara Bodhisattva 1,000 times; or recite the Medicine Buddha Dharani 49 times and the name of the Medicine Buddha 1,000 times. Next, read the memorial as follows:

The gate of Heaven lies silent, tightly closed,

By day and night, mournful storms and winds arise.

To end calamity, as all the people wish,

Reveal in season a single disk of crimson light.

Here, within one of the four continents beneath Heaven,

The people of Jambudvipa wait in longing.

In Vietnam, province…, prefecture…, district…, ward…, urban district…, city…, at … Monastery, Abbot … If officials are present, their full names should be included in the memorial.

Today, with utmost sincerity, we offer incense and bow before the Fundamental Teacher Sakyamuni Buddha, Lord of the Saha World; the Buddhas of the Light-Flame Assembly; the sages and saints; the devas, nagas, and eight classes of beings; and all venerable deities now seated before us. We ask you to bear witness to this reverent supplication: We humbly pray that you extend your compassion and radiate your responsive light, granting us aid…

May the paralyzing torrential rain cease; all things are obstructed, the hundred rivers overflow, and the people have nowhere to take refuge. May the karma of sentient beings evoke a response, for Heaven cherishes life as its virtue. Therefore, we sincerely establish this altar platform to pray for clear weather and the cessation of rain.

Each day the Sangha recites sutras and dharanis and invokes the names of the Buddhas. We humbly beseech the Holy Ones to cause the sky to clear and the clouds to disperse, swiftly bestowing gracious blessings and pouring sunlight upon us and the world.

We further pray:

Sweep away the dark clouds on every side; dispel all gloomy obstructions,

Let the crimson sun shine forth in the midst of heaven,

Let its light penetrate all five regions of the world,

And everywhere may the myriad beings dwell peacefully and at ease.

With sincere hearts we present this memorial, inviting the Buddhas and devas;

May your awe-inspiring radiance bear witness, and may the divine spirits carry it out.

On the … day of the … month of the … year, Buddhist Era …

The Abbot … respectfully and reverently presents this memorial.

The Karmadana intones the hymn:

All Buddhas, Tathagatas, have compassion for sentient beings;

We pray for clear skies and the complete destruction of darkness.

When rain is abundant, may the weather surely clear;

May peaceful light spread everywhere,

And may the myriad things rejoice to greet the dawn.

Homage to the Buddhas and bodhisattvas of the Light-Flame Assembly (3 times).

Next, to the rhythm of the chime, the assembly recites together:

Homage to the Fundamental Teacher Sakyamuni Buddha

Homage to the Medicine Master, King of Lapis Lazuli Light Buddha

Homage to Universal Sunlight Bodhisattva

Homage to Universal Moonlight Bodhisattva

Homage to the Greatly Compassionate Avalokitesvara Bodhisattva (3 bows for each name)

Homage to the Buddhas and bodhisattvas of the Light-Flame Assembly of the Vajra Light-Flame Sutra for Stopping Wind and Rain.

Dedication of merit, renewed vows, taking refuge in oneself… During the second shift, the assembly likewise recites the sutras and dharanis as above. The recitation continues until the sky has completely cleared; only then is the entire community assembled to perform a thanksgiving ceremony, dedicate the merit, and conclude the sutra recitation.

The Commentary on the Meaning explains: All living things depend upon the sun, yet scorching heat can indeed cause plants and trees to perish. All things are moistened and nourished by water, yet excessive standing water causes them to rot. Therefore, unseasonable wind and rain, or prolonged drought without rain, both bring disaster; and excessive rain and flooding cause no small calamity either. The most reasonable hope is for favorable winds and timely rains, which is the wish of all people as well as all living beings.

3.6 Praying for Rain

When the weather has remained dry for a long time without rain, the monastery must post a notice announcing prayers for rain. The following is based on the Great Cloud-Wheel Sutra for Praying for Rain. Attention should be given to the following: A clean place should be chosen for establishing the altar platform, spacious enough for the number of participants.

The altar should be suitably arranged, elegant, and pleasing to the eye. Flowers, fruit, ritual offerings, incense, and lamps are placed upon a table facing east; the tables to the west, south, and north are arranged in the same way. In this manner, offerings are made to naga kings having one body with three, five, seven, or nine heads.

At each of the four corners of the altar platform, seven blue banners are planted; each table is furnished with a flower vase, a plate of fruit, and an oil lamp. Mats are erected as walls around the altar. There are four gates, one on each side, and each side has two passageways, which the naga guardians take as the boundary.

The sutra states that ashes or ink may also be used to mark the boundary, and nowadays these materials are commonly used instead. The dragon’s head faces outward toward the gate, while its tail curves around to meet its belly. Outside the gate, a covering is erected, and mats are likewise used to mark the boundary.

A senior monk of virtuous conduct who observes the precepts should be chosen as master of the altar. Among the monks as well, only those whose observance and conduct are pure should be selected to recite the sutra, so that the rite may produce good results.

In addition, two attendants must be assigned to tend the incense and lamps, replenish the offering water, and assist whenever necessary… as clearly stated in the sutra. Especially while the monastery is conducting the prayer ceremony, purity and solemnity must be maintained day and night, and the sutras and dharanis must be recited with utmost sincerity for one week, two weeks, or up to three weeks. A response from the devas will naturally be obtained, and sincere aspiration will be fulfilled according to one’s wishes.

The Commentary on the Meaning explains: Generally speaking, the altar uses yellow earth in place of ox substance, from the mountain ox. The mountain ox is a breed of white cattle from the Himalayas. They eat only fragrant grasses upon the snowy mountains, and their butter has a fragrance and may be used. The products of other breeds of cattle all have an unpleasant odor and should not be used. In our eastern region, this kind of fragrant substance cannot be obtained, so clean yellow earth is used in its place. According to the Adornment Sutra: the blue color and blue hue correspond to the northern direction, while black represents the water of merit and virtue. Furthermore, one cubit is said nowadays to be equivalent to one meter; thus, three cubits are three meters.

Next is the description of the images of the dragon kings on the four sides of the ritual platform. The images of the dragon kings are painted on screens, each screen being 2.6 meters high and 1.6 meters wide. The screens are hung 1.2 meters above the ground, with thin silk firmly mounted in the center.

For the other directions, follow the Sutra’s instructions concerning the images and the number of dragon heads depicted. In the east, paint a dragon with one body and three heads; in the south, one body and five heads; in the west, one body and seven heads; and in the north, one body and nine heads, together with their retinues surrounding them. Below are ocean waves, and above are drifting clouds.

The retinues of the dragon kings are so numerous that they cannot all be depicted. Therefore, in each direction paint only four attendants, standing in pairs to the left and right; the number of dragon heads should be painted in accordance with the Sutra.

Next, the Sutra speaks of the canopy. The canopy in the center of the ritual platform faces east and covers the high seat. It is two zhang across and has a circumference of 9 meters, with the center raised like the roof of a house. This canopy is sewn from blue cloth and supported by black-lacquered wooden pillars. They should moreover be made black, and the cloth should be tied at the four corners so that it hangs down to the ground. Along the borders on all four sides hang pure and magnificent strings of pearls and ornaments, gleaming like precious jewels.

Next is the table of the officiant of the ritual platform. The officiant is a monk, and his table faces east. The table has a wooden seat. At the high dais are placed four small tables, 2.6 meters high and forming a square 3 meters across. They are covered with blue cloth, upon which the Sutra is placed, and the Sutra is then covered with another piece of blue cloth, which is removed only when the recitation begins. The seat is 1.6 meters high and 2 meters square; a blue cushion is placed over the sitting mat.

Next is the arrangement of the two rows of tables and seats. The two rows are placed on either side of the officiant’s table, facing toward the two sides, with the northern and southern sides facing one another; alternatively, they may be arranged on all four sides, according to the number of participants. The tables are 9 centimeters high and 2 meters square. They are likewise made of wood to hold the Sutras and are covered with cloth in the same manner as the officiant’s table. On the ground at the seats are spread square blue cushions measuring 2 meters across.

Next are incense, lamps, flowers, and fruit. One incense burner is used for offering incense during the invocation, and a pair of lamps is used for burning candles. Before the table is placed an agarwood censer for powdered incense; fragrant incense may be burned for fumigation, or agarwood may be placed at the two tables to perfume them.

In general, an attendant must constantly watch over all kinds of fragrant incense by day and night, never allowing them to go out, as an expression of reverence and sincerity. Four flower vases are placed at the four corners of the ritual platform, before the lamps. The vases should be of appropriate size, neither too large nor too small, and should contain a moderate amount of water to preserve the flowers for a long time.

A medicinal solution may be sprayed to keep the flowers fresh, just as a fine mist of water may be sprinkled upon them. Each day, replenish the water; if they are to remain overnight, they may also be taken outside into the fresh air. In this way, the flowers remain fresh and flourishing without withering, causing the dragons, devas, ghosts, and spirits to rejoice.

Next is the fruit. For each offering, choose five different kinds of fruit corresponding to the five phases operating throughout heaven and earth. The size of the fruit plates should accord with their position and the altar; it is sufficient that the fruit be fresh and wholesome.

Next are the banners. Twenty-eight banner streamers are used, with poles erected around the four corners of the ritual platform: seven at each corner. They are sewn from new blue cloth, each 3 meters long. The poles are painted with black ink, and a ring is attached to the top of each pole for hanging the banner.

Next is the arrangement of the lamps. Ordinarily, twenty-eight lamps are placed along the four sides of the ritual platform, with the seven banners on each side serving as the standard for their placement. The size of each lamp should be proportionate to its location. On each lamp is engraved the character “Dragon”; oil is poured inside, and the lamps are kept burning brightly without interruption by day and night.

The ritual platform has been described above. One should next proceed properly in accordance with the Sutra. The Sutra states: “I am now present at this assembly, wishing all the dragon kings to rely upon this rite for the sake of praying for rain.” First, summon and invite the honored ones into the ritual platform. All members of the Sangha bathe and cleanse themselves, observe the precepts purely, adorn themselves fully, and enter the ritual platform. The chief repentance officiant and the two assistants on his left and right make themselves ready, while the abbot dons blue robes and a blue outer robe. At the hour of the Rabbit, from five to seven in the morning, they enter the main shrine hall, offer incense, and bow to the Buddha. The chief repentance officiant then intones the praise:

The heavenly jade shines forth; golden waves rise upon the ocean of awakening,

Throughout the three-thousandfold world, pundarika lotuses unfold,

The samadhi is utterly pure,

Waters, whether little or abundant, shine brightly,

A single drop illumines the mountains and rivers.

Namo Bodhisattva Mahasattva of the Cool and Refreshing Ground. (3 times)

Next, while holding the bowl of purified water, he forms the mudra of amrita and recites:

Namo Greatly Compassionate Avalokitesvara Bodhisattva. (3 times)

From the tip of the Bodhisattva’s willow branch, amrita is sprinkled;

A single drop disperses throughout the ten directions.

Foulness and defilement are washed away, leaving all limpid and pure;

May the ritual platform be blessed and become cool and refreshing.

We reverently pray that the esoteric mantra be upheld and recited…

The assembly recites the Great Compassion Dharani together. The chief repentance officiant walks around and performs the purification by sprinkling water. He walks slowly, first proceeding through the main shrine hall toward the right, then going out through the door and circumambulating once. He slowly enters the ritual platform, proceeds to the upper platform, circumambulates it three times, and then returns to his place. Depending on the size of the area and the available time, the assembly may recite the Great Compassion Dharani three times.

The chief repentance officiant begins: Namo Amrita King Bodhisattva Mahasattva. (3 times) The chief repentance officiant steps forward into the exact center, offers incense, and addresses the Buddha. Behind him, the abbot also finishes offering incense and withdraws to his place. All stand together and sing the praise:

Across the vast fields, the parched earth is stricken by drought;

With utmost sincerity, the people pray and never forget.

The rice seedlings have withered and languish; they pray day and night,

Hoping that coolness and peace may reach every place.

Bodhisattva Mahasattva Canopy of Fragrant Clouds. (3 times)

Afterward, proclaim the homage: Namo to the eternally abiding Three Jewels throughout the ten directions and the entire Dharma realm. (3 times)

The Dharma master gathers the mind and visualizes the Buddhas of the ten directions, the great bodhisattvas, and the sacred assemblies of dragons and devas, all seeing with the divine eye, hearing with the divine ear, and clearly knowing through the supernormal knowledge of others’ minds. They know that in this country of Vietnam, in the province, district, and commune of …, no rain has fallen for a long time. Therefore, a ritual platform has been established in accordance with the Dharma, and, following the Sutra, these honored ones have been summoned and invited to come here, bear witness, and bestow their protective blessing. Having completed the visualization, he immediately declares:

With reverence we hear that the Tathagata expounded the Dharma,

Ever teaching that Sutras be recited to summon and invite heavenly rain.

His lofty compassion reveals the great meaning of shelter and protection;

A high seat is prepared and adorned with the color of golden earth.

With utmost sincerity, the Dharma platform is arranged;

Lamps and incense are lit, and ritual banners are raised.

Following the Sutra, the summons and invitation are duly prepared;

Through this, suffering ends, and peace and happiness return.

May the numinous dragons respond and arrive,

Sweeping away the clouds and sending down water, so that everyone rejoices.

Now, here in Vietnam, in … province, … district, … commune, on the … day of the … month of the … year, the drought has long endured. The rice fields are half withered and are about to become desolate wastelands. Therefore, in accordance with the Sutra, we establish this ritual platform and pray that heaven will send down rain to save the myriad people.

Yet we fear that the ritual forms may be improper or deficient, that the Sangha’s virtue in the precepts may lack strict purity, and that, if the supplication is not conducted in accordance with the Dharma, it will be difficult to obtain a sympathetic response. We earnestly hear that the Great Wheel Vidyaraja Mantra can eradicate these faults. With utmost sincerity, the assembly recites the Great Wheel Vidyaraja Mantra seven times to consecrate the ritual platform and its ceremonial implements.

After seven recitations, the Dharma master and the assembly recite the verse for opening the Sutra, chant the Incense Burner Praise, and recite the Great Compassion Dharani twenty-one times. Afterward, they next proclaim the invitation:

With one mind, we summon and invite … Dragon King… We pray that, through the supernormal knowledge of others’ minds and the supernormal power of unhindered movement, you will obey the Buddha’s command above and compassionately regard sentient beings below, coming to … province, … district, … commune, and swiftly sending down rain. (Great Wheel Vidyaraja Mantra)

After the invitation, the chief repentance officiant kneels with palms joined and makes a declaration in accordance with the Great Compassion Dharma in the Sutra and the Mantra for Bestowing Peace and Bliss. The chief repentance officiant and the representative Dharma master then ring their handbells, while the assembly together recites three times the mantra of the Great Compassion Dharma and the Bestowal of All Bliss. Afterward, the chief repentance officiant reverently invites the Buddhas:

With one mind, we respectfully invite the Tathagatas Prabhutaratna, Ratnaketu, Surupakaya, Vipulakaya, Abhayamkara, Amritaraja, and Amitabha; or we invite Bhaisajyaguru Vaiduryaprabha Tathagata, and so forth. Having completed the invitation, next recite:

May all Buddhas, Tathagatas, through the power of unconditional compassion, look down upon the province, district… and swiftly send down rain. If the ritual assembly consists of 54 persons, they should be divided into six groups, each of nine persons, who take turns making the invocation. When the final group has completed the invocation, the repentance master kneels with palms joined, sounds the hand chime in one series of three strokes, then recites sutras, chants mantras, invokes the Buddha’s name, makes vows of repentance, dedicates the merit, and offers further prayers…

Dedication of merit:

Through the wondrous merit of this prayer for rain,

Whatever supreme blessings arise, I dedicate them all.

May every drought-stricken district and prefecture

Swiftly receive deep, abundant, soaking rain.

The urgency is like saving one whose head is aflame;

To dispel obstructions, we pray that rain descend swiftly.

We reverently beseech the Three Jewels, devas, nagas, and all the rest

To have compassion for sentient beings and send rain in due season.

The Tathagatas of the ten directions and the three times,

All Bodhisattvas, Mahasattvas,

Mahaprajnaparamita.

Recite the Three Refuges and make prostrations.

At this altar, the incense and lamp attendant must manage everything wholeheartedly and must not allow anyone to engage in miscellaneous talk that would disturb its purity. After midday, upon hearing the signal, the Dharma master, the two persons who make the formal declaration, and the Abbot—four persons in all—enter the ritual arena and perform the rite. With utmost sincerity, they loudly recite sutras and pray for rain.

Before midday they perform the invocation according to the preceding rite; after midday they continuously recite sutras until heavy rain falls. At the surrounding shrines outside this altar, groups of ten persons, or at least four, must likewise take turns reciting the Great Compassion Mantra twenty-one times, invoking Avalokitesvara’s name one thousand times, bowing to the Bodhisattva’s Twelve Vows, dedicating the merit, offering further prayers, taking refuge, and making prostrations.

Then the second group takes its turn, continuing the recitation throughout day and night without interruption, praying that rain may swiftly fall. All the foregoing offering rites must conform uniformly to the customary ritual, except that the spirit tablet should bear the inscription: Homage to the Naga King of the Boundless Adorned Ocean-Cloud, Wheel-Canopy of Majestic Virtue, together with all his retinue. After the prostrations, the assembly chants this hymn:

Holy assembly of naga kings,

Whose majestic virtue is beyond measure,

Obeying the Buddha’s teaching,

You scatter the precious nectar,

And graciously descend upon the place of practice,

Moistening and cleansing it with refreshing coolness;

A single drop nourishes the ten directions.

Homage to the Bodhisattvas of the Holy Assembly of Naga Kings at the Cloud-Wheel Assembly (three times).

Next, read the rain-prayer memorial in a deeply earnest voice. It should be written in four columns. In the first column, write the three transformation offices, or fashion them from paper and inscribe the titles of the Three Officials. Likewise, prepare three memorial cases, placing each memorial upon a sheet of paper bearing the title of the respective official, skillfully fashioned by hand. One memorial is submitted to the Three Jewels, one to the devas, and one to the naga kings. Retain one sealed envelope and read it once each day; only after the recitations and dedication of merit have been completed should it be burned.

The memorial reads: Humbly we reflect that the excessive blaze of the sun scorches with heat, and all things wither and dry. Above, this is due to Heaven’s chastisement; below, it is due to the many transgressions of the people. Only the Buddhas have opened wide the gate of compassion, while sacred mantras respond to those who pray.

Therefore, with sincere hearts, we establish this ritual arena to pray for rain and express the devotion of our hearts, reverently hoping that the holy ones, in their virtue, will graciously accept it. Now, in Vietnam (Australia)… Province…

Prefecture… District… Monastery… the Abbot (Dharma name)… (If officials have invited the community to offer prayers, enter their names in the memorial)…

On this day, we sincerely offer incense and make prostrations to the Lord of the Great Cloud Wheel, Shakyamuni Buddha; to all Buddhas, sages, and holy ones of the rain-prayer assembly; to the devas, nagas, and eight classes of beings; and to all spirits of the respective offices. Seated upon lotus thrones, may they sympathetically hear this petition: This region under your protection has suffered a prolonged drought; we beseech you to bestow rain upon it.

The streams and ravines have run dry, and all things are parched; the countless people suffer anguish and misery. The responsible authorities, filled with anxious concern, earnestly implore aid. Having heard the Buddha teach the Great Cloud method of reciting sutras and chanting mantras to pray for rain, we beg you to respond with sympathy.

Therefore, on this day… (name)… establishes this ritual arena, makes diligent supplication in accordance with the Dharma, and gathers the Sangha to recite sutras, chant mantras, and invoke the Buddha’s name. Yet we fear that principle and practice may not be fully accomplished, and that if the ritual does not accord with the Dharma, it will be difficult to move the nagas and devas. We therefore beg your magnanimous forgiveness.

As nourishing rain has not yet descended, we now sincerely present this memorial: first to the holy assembly of the Three Jewels, next to the devas of the three realms, and then to the holy assembly of naga kings. We reverently pray that you graciously extend compassion and bear witness, regard sentient beings with concern, and bathe their profound karmic transgressions with the impartial waters of compassion. Raise thunder and lightning over mountains and rivers, and pour down streaming rain everywhere, rescuing living beings from misery and the calamities they now endure.

We further pray that the Lords of Wind and Masters of Rain, protecting above and sheltering below, together with the earth deities and grain spirits, will wholeheartedly attend to and protect the crops, bringing a harvest as abundant as autumn, harmonious months, favorable years, and peace, security, and happiness to all the people. With utmost sincerity, we bow our heads and respectfully present this memorial.

This memorial is respectfully submitted to the Three Jewels for their testimony; may they be invited to take their seats upon lotus thrones. May the devas ascend their precious thrones, and may the nagas, spirits, and all divine beings ascend their precious thrones.

Day… month… year… Respectfully submitted by the Abbot…

– Supplementary Note: The Great Cloud altar: the principal altar is in the center. On both sides hang many parallel sentences, written in bold black ink on white paper, such as:

Đại Chiêm cam sâm điền trù đắc nhi tư dục,

Kỳ phu huệ trạch thảo mộc bị dĩ sanh thành.

(Abundant rain soaks the fields, bringing richer harvests and further growth;

The River Kỳ permeates the grasses and trees, sustaining their flourishing life.)

The Commentary on the Meaning states: The rite for praying for rain was composed on the basis of Buddhist sutras. However, setting up the altar, arranging the seats, banners, images, and so forth entails considerable expense. If officials undertake to manage the matter, it becomes very easy to resolve.

If the Sangha members themselves make the aspiration to arrange it, paper and wood may be used in place of gold leaf. The essential point of the prayer lies solely in sincerity and solemnity. Moreover, if prolonged heavy rain occurs, this rite may also bring it to an end; only when the rain has completely ceased can the efficacy of this sutra be seen.

It may therefore also be used to pray for clear weather. One need only change two words in the text, replacing “praying for rain” with “praying for sunshine,” and revise the memorial accordingly. This is a benefit beyond conception, capable of moving the divine beings.

In addition, at the ritual site, the Great Compassion Dharani may be recited, together with words beseeching grace, so that every petition may swiftly evoke a response. If the petitioner’s wish is not fulfilled, the fault does not lie with the Great Compassion Dharani. If one is in a high mountain region or a remote village where no officials participate, pure members of the Sangha from near and far should be invited to recite sutras according to their respective specializations.

If they pray with utmost sincerity, rain may likewise result. The Brief Record of Responses to the Avatamsaka Sutra states that Sangha member Daoying, whose lay surname was Chen and who came from the district of Pu, married at the age of eighteen. Although he and his wife lived together for five years, they vowed never to approach each other intimately.

Later, after hearing Dharma Master Ju lecture on the Avatamsaka Sutra in their district, he shaved his head, entered monastic life, and followed many others into the mountains to Baqi Monastery, where he cultivated the practice of meditation. During a drought, he lectured on the Avatamsaka Sutra to pray for rain. Two elderly men, each attended by two young acolytes, came to hear the lecture.

Finding this extraordinary, Daoying questioned them and learned that they were sea deities. He then said, “We are now praying on behalf of the donors; please grant us a rainfall.” One of the elders ordered the two young attendants to act. One of them flew out through an opening in the window, and in an instant a torrential rain poured down, moistening all the lands near and far.

Thus, the merit of lecturing on the Avatamsaka Sutra moved the heavens and caused a great rain to fall. Likewise, the Record of Efficacious Experiences in Upholding the Lotus Sutra states that during the second year of the Putong era of the Liang dynasty, Dharma Master Yunguang assembled the congregation in the great hall and lectured on the Lotus Sutra, whereupon flowers rained from the sky. The emperor asked Venerable Zhigong about a drought.

Zhigong said, “There are clouds that can bring rain.” The emperor therefore invited him to lecture on the Lotus Sutra. When its beneficent influence had spread everywhere, the heavens sent down a great rain, bringing benefit throughout the land. Thus, lecturing on the Lotus Sutra moved the heavens and caused rain to fall.

There is also this account: Sangha member Zhenguan of South India Monastery during the Sui dynasty, Lingyin, whose lay surname was Fan, came from Qiantang. As a child, he possessed extraordinary physical marks: his red tongue bore encircling patterns, and on his left and right hands were the characters “immortal being.” He regularly recited the Lotus Sutra, setting himself the practice of completing one full recitation each day.

In the fourteenth year of the Kaihuang era, during a drought, he was invited to lecture on the Sutra of the Ocean Dragon King, and the sky immediately gathered clouds and sent down rain. Thus, lecturing on the Sutra of the Ocean Dragon King caused rain to fall. Furthermore, Sangha member Zhongli of Mingzhou during the Song dynasty, whose lay surname was Chen and who came from Yin County, entered monastic life at the age of twenty.

During the Xining era, the emperor bestowed upon him the title Mingzhi. At South Lake, he succeeded Master Shenzhi and devoted himself each day to the cultivation of meditation. During the Yuanyou era, he again became abbot of Yanqing Monastery and devoted himself to bowing in reverence to the Lotus Sutra for seven years, bringing the practice to completion.

One day, while in meditative contemplation, he saw himself seated in a great boat sailing onward and knew that he had reached the gushing spring. He recited the Lotus Sutra more than ten thousand times and proved exceptionally efficacious in bringing droughts to an end. Thus, reciting the Lotus Sutra and performing the Lotus Sutra repentance caused rain to fall.

There is yet another account. During the Song dynasty, at Daowei Mountain in Kuaiji, Sangha member Zongli, after receiving the bhiksu precepts, went to Guzhou and relied upon Master Shenwu, performing the Lotus Sutra repentance for three years. One day he saw Bodhisattva Samantabhadra riding through empty space before him. He sought out the newly founded Bihu and devoted himself to cultivating the samadhi of mindfulness of the Buddha. In the first year of the Zhenghe era, there was a drought. When he prayed for rain, his sincerity moved the dragon king, who appeared in a golden-colored body and sent down sufficient rain. Thus, the utmost sincerity of his practice of mindfulness of the Buddha caused rain to fall.

The Record of Efficacious Experiences in Upholding the Diamond Sutra states that in the ninety-third year of Kaiyuan during the Tang dynasty, Lü Wenzhan served in Langzhong County. He was well versed in the Buddhist sutras and devoted himself especially to upholding and reciting the Diamond Sutra more than thirty thousand times, thereby obtaining extraordinary signs of spiritual response. At the end of one year, three of his teeth fell out all at once, but suddenly grew back as before.

While he was still serving in Langzhong, a drought occurred, and the emperor ordered the people to pray for rain. As soon as he completed one recitation, the sky poured down abundant rain. Later, when the people suffered from flooding, he was ordered to recite the sutra and pray for the rain to cease, and a timely response followed.

Thus, reciting the Diamond Sutra caused rain to fall and also caused it to cease.

Another account relates that when Great Master Lianchi of the late Ming dynasty returned to Hangzhou after traveling in search of instruction, he wished along the way to visit a monastery high in the mountains. Seeing clouds spread across the secluded mountain peak, he proceeded with the support of his staff. At that time there was a drought, and the villagers invited him to recite sutras and pray for rain.

The Master said, “This old monk knows only how to practice mindfulness of the Buddha and possesses no ritual art with which to pray for rain.”

The people said, “We ask only that the Great Master practice mindfulness of the Buddha.” They invited him down from the mountain to the edge of the fields to practice mindfulness of the Buddha, and rain immediately approached. The villagers were deeply grateful for his benevolence and virtue, and joyfully contributed labor and material support to build a monastery where he could cultivate the practice of mindfulness of the Buddha.

This, too, was solely because his practice of mindfulness of the Buddha evoked rain. Therefore, praying for rain depends entirely upon the merit of the Sangha members’ daily cultivation and practice before a response can be evoked. A presiding officiant of solemn bearing and precept virtue should also be invited for the rite to be effective.

If one invites a person lacking in precept virtue, while the Sangha members lack cultivation and merely perform the service perfunctorily in return for offerings, it will be difficult to move the heavens. If they even create noisy disorder by drinking alcohol, eating meat, making merry, and engaging in improper conduct, how could they possibly move the heavens? They would only create still more offenses!

3.7 Supplementary Note: Praying for Snow

No separate rite has been transmitted for common use, as there has been for praying for rain. The Fifth Patriarch, Hongren, often used this verse when opening the sutra:

Throughout the year, save only this month,

The lofty heavens have never sent down snow.

May the dragon spirits of the three realms examine and observe,

And each in turn make this known.

Throughout heaven and earth, let silvery white spread;

It must descend at the proper season and time.

May the great assembly, in its compassion,

Lend its strength by reciting the mantra and bestowing empowerment…

3.8 Calamity of Insects Damaging Rice Crops

Whenever insects devastate the rice crops, the emergency is as urgent as a blazing fire. The great canon contains no sutra specifically for recitation to eliminate the calamity of insects consuming the rice. The ancient worthies had only a rite of petitioning heaven: in the guest hall, the matter was first reported to the Abbot for his decision.

Next, a notice concerning the locust plague—the calamity of insects damaging the rice—was written. This notice was posted at the monastery gate and in the guest hall. It clearly stated that on the… day of the… month of the… year, a sutra-recitation service would be held to eliminate the calamity of insects afflicting the rice, and that the Sutra of Golden Light would be recited from the… day until the… day.

Five kinds of fruit, incense, and flowers were prepared as offerings to the celestial beings, and the Golden Light repentance was performed for several days, praying that the insects would be eliminated, that the year would be prosperous and abundant, and that the people would live and work in peace and contentment. The names of the participating Masters were announced as follows:

……….

For further details of the rite, consult the later section on recitation in the Chapter on the Abbot, where the matter is clearly explained. Here, only the text of the memorial is recorded:

Now, in the country of… province… prefecture… district… monastery… the abbot, the official presiding over the offering, the villagers, or the principal sponsors shall have their full names recorded accordingly. Today, we bow our heads, mindfully offer incense, and pay homage to the Benevolent Honored One, the Able One, Lord of the Golden Light Assembly; to those in the radiant assembly; to the devas, Brahma Kings, Shakra, the Four Heavenly Kings, the eight classes of devas and dragons, the divine hosts bearing weapons, and the noble assembly of the various offices.

We invite them to enter and be peacefully seated upon the jeweled thrones. With reverence, we earnestly declare: Insects have wrought harm and caused fearful calamities, leaving grievous consequences in the world and threatening to spread into a disaster. Without the divine power to eliminate them, human effort, though exhausted, would still fall short.

Therefore, on this… day of the… month, we sincerely establish this altar to eliminate the insects that destroy the rice and to protect the crops. Each day, we invite the Sangha to recite the Golden Light Sutra, offer five kinds of fruit to the devas, and perform the Golden Light Sutra repentance rite.

We further vow: May the merit of this rite extinguish the infestation. May wind and rain pour down and sweep all the insects away without leaving any behind; may they be carried into the rivers and streams and depart according to their karma, so that the people may dwell in peace and enjoy their livelihoods and all living things may flourish. We seek nothing more and, with utmost sincerity, earnestly await this blessing.

On the… day of the… month of the… year, the name of the Abbot and the name of the official… submitted nine times.

The memorial must be written beforehand. On the first day, burn one copy; place the other at the center of the ritual altar and proclaim it each day until all the insects have disappeared, at which point the rite may cease. After reciting the dedication of merit and the concluding aspiration, burn it. After the memorial has been read, immediately begin the following praise:

Protect the seedlings and preserve the rice,

All honored deities,

Completely eliminate the insects,

Bring contentment to the people,

Let rice fields fill the countryside,

And the new crop put forth its blossoms;

We pray to repay your profound kindness.

Namo Bodhisattva Who Dispels Calamities and Hindrances (3 times).

Apart from the offering rite described above, all procedures follow the general ritual until the insects have disappeared, when the merit is dedicated. Other books describe the rite for protecting green rice seedlings, which is also included in this section.

The Record of Verified Meaning states: Insects damaging rice and seedlings constitute a natural disaster. In ancient times, it was prescribed that the Golden Light Sutra be recited, the Golden Light Repentance performed, and offerings presented to the devas, thereby swiftly eliciting a response.

According to the chapter on the Four Heavenly Kings in fascicle two of the Golden Light Sutra, this sutra illuminates the palaces of the devas and brings peace and happiness to sentient beings; it can even eliminate deprivation, hunger, thirst, and so forth. Furthermore, the chapter on the Deva of Merit states that, through causes and conditions that enhance their status, the earth deities and devas all rejoice, causing the seeds of rice and grain—the sprouts, leaves, blossoms, and kernels—to flourish.

The chapter on the Firm and Steadfast Earth Deity in the Kshitigarbha Sutra states that, for this reason, throughout Jambudvipa, all trees, medicinal herbs, branches, leaves, roots, stems, flowers, and fruits flourish, becoming beautiful, fragrant, and fully abundant. The chapter on Ghosts and Spirits states that, through the power of this sutra, the devas rejoice and the fruits of the hundred kinds of grain all flourish.

From these passages it can be seen that this sutra can indeed eliminate insects that destroy rice and seedlings and cause the harvests to become abundant and excellent. Everyone should join together to circulate this sutra widely, so that it may be constantly upheld and recited everywhere without interruption. Then all under heaven will be peaceful, offenses will be extinguished, and merit will increase.

There is no fault in this sutra; therefore, translators of sutras during the Tang dynasty called it the Sutra of the Sovereign Kings, the Most Exalted. It is deeply regrettable that, apart from its use in the Water and Land Dharma Assembly, the text is seldom seen or heard, and in remote mountain wildernesses this sutra is entirely unavailable. One may consult the Rite for Offering to All Devas in the Daily Recitations of the Chan School, beginning with “Jade dew from the celestial towers” and ending after the praise of the Buddha’s vast, great compassion.

It is even better to recite the entire fascicle; one need only replace “single-mindedly bowing in homage and inviting” with “single-mindedly reverently inviting.”

The Record of Responses to the Golden Light Sutra states that during the Song dynasty there was a monk named Songli, a native of Xiangyang, who resided at Pingtian Vihara in Taizhou. He was circumspect and spoke little; neither joy nor sorrow appeared upon his face. He lived simply and sincerely and maintained the precepts in purity.

During a summer drought in the Genghua era of the Liang dynasty, the people invited him to recite the Golden Light Sutra and pray for rain. The recitation of the sutra elicited a response in the heavenly realm, and rain fell continuously for three days. At that time, King Qian Wusu heard of his renown, summoned him to the palace, and established a ritual site for performing the Golden Light Repentance, and so forth.

On this basis, since reciting the sutra caused rain to fall, it can surely also eliminate insects that harm the rice. Nevertheless, the officiant must be an eminent monk of virtuous attainment for a response to be readily obtained; this is not something that ordinary people can accomplish. If one sincerely recites the Great Compassion Mantra instead, that is also acceptable, for everything depends upon the intention behind the supplication.

If the result is not as desired, it is because the mind was not in accord with the Great Compassion Dharani. One need only maintain a true and earnest mind of supplication, and a response will be obtained in every undertaking.

3.9 Prayer to Dharma Protector Weituo

Whenever one encounters distress, finds oneself in a place where provisions have been exhausted, undertakes construction, carries out repairs, and so forth, the Cantor and the Monastic Steward shall inform the Abbot and determine the date and time for the rite. Externally, the alms solicitor shall notify the faithful; internally, a notice shall be written and posted in the reception room. The notice must clearly state the day… month… and year…

On the appointed day, upon hearing the bell, the monks shall don their robes and assemble in the main shrine hall or the Weituo shrine to recite the Mantra of the Auspicious Goddess and pray to Weituo. Two memorials must be written, clearly stating the purpose of the rite in appropriate language. After one memorial has been proclaimed, it is burned to report the matter to the sagely intelligence; the other is burned only after the offerings have concluded.

The memorial is read during each sutra-recitation session. Each day, for two sessions, either strike the wooden signal board or ring the bell in three sequences followed by four strokes to assemble the community for recitation. The assembly invites the Abbot to offer incense and place it in the censer.

The Cantor begins the Incense Burner Praise… At the end, recite: Namo Dharma Protector, Honored Deva Weituo Bodhisattva (3 times)—the large wooden fish should be used. After the praise, recite the Mantra of the Auspicious Goddess 108 times while circumambulating the shrine hall or the altar of Weituo.

At the very least, it should be recited 49 times. During the final recitation, sound the bell three times to signal the assembly to stop chanting. Everyone stands in proper order.

The Abbot offers incense, after which the Cantor begins the following praise:

Heavenly General Weituo, manifestation of a bodhisattva,

Protecting the Buddha-Dharma with vast and profound vows,

Holding a precious sword to subdue the armies of Mara,

Your boundless merit is truly inconceivable.

Namo Universal-Eye Bodhisattva Mahasattva (3 times).

After the praise, the assembly makes three bows and returns to its place. During the six periods of each day, begin and conclude as described above. If the matter is urgent, the participants should take turns reciting during two sessions by day and night, praying with utmost sincerity. Follow the general ritual until the day of completion, when the merit is dedicated, the memorial is burned, and thanks are offered to the Dharma Protector.

Appendix: When soliciting donations of items other than rice, revise the language of the memorial accordingly, as follows:

It has been heard that at the monastery named…, the master serving as chief celebrant, from the time of assuming succession until now, has passed through many years and months. Although the pillars now stand firm and the Sangha is very numerous, provisions are not abundant. Morning and noon, there is little to look forward to; we now encounter a time of scarcity and hardship, and the rice of the Fragrant Accumulation is difficult to obtain.

Sweet spring water and forest fruits are insufficient to cure our hunger. With the storehouse empty and the kitchen cold, how can our bellies be filled? Since there is no means of making provision, the only remaining recourse is to rely upon the support of the donors.

We further pray that benevolent elders will give alms and lend their aid, thereby indeed gaining immeasurable merit and virtue. Some may donate beans or grain with which to cook three bowls of porridge; others may offer roasted rice, bringing the flavor of the sixfold harmony. Whether one hu or a hundred hu, let each joyfully give according to their ability and conditions; whether a thousand sheng or ten thousand dou, let each contribute with a joyful heart.

Every word and every deed possesses merit; whether one contributes or encourages others to contribute…all are wholesome causes. Through a bowl of rice, form an affinity and joyfully savor the delight of meditation. By giving even a few sprouts and having one’s name entered in the register of goodness, one gains blessings beyond all measure.

Henceforth, the Sangha should diligently cultivate and recite sutras in prayer morning and evening. The Buddhas, sages, and deities will secretly bestow their protection, and peace and well-being will certainly be attained; therefore, this should promptly be carried out with reverence. To prolong the wisdom-life of a monastery is surely not a vain expenditure of one’s strength of mind.

For the benefit bestowed by the Three Jewels to permeate all beings, this humble petitioner respectfully makes this declaration.

When construction, restoration, or similar work is undertaken, on the day of its completion offerings should be made and a report respectfully presented to the Venerable Deva Weituo, in gratitude for his kindness in protecting the Dharma.

The Record of the Verification of Meaning states that this practice of prayer belongs to ancient custom. The ancients regarded virtuous cultivation of the Way as their principal work, and in the monasteries there was absolutely no practice of going out to recite sutras or perform repentance rites. The needs of the assembly, such as robes, food, and drink, depended entirely upon the protection of Deva Weituo.

He inspires the ten directions, and those who genuinely cultivate will certainly never starve to death. When seeking swift deliverance from hardship, one need only pray sincerely for the protection of the dark-visaged General Weituo; according to circumstances, nothing should be forced, but all should accord with conditions. Nowadays, ignorant people often impersonate monks and go about soliciting donations, concealing their delusion merely to sustain their physical bodies.

Some stand like trees amid a forest, with blades poised against their crowns; some allow insects to bore into them; some are nailed on all four sides, remaining tightly fastened for seven days or perhaps only briefly, bound and fixed together for others to behold. Others dig pits and are buried upside down, their heads beneath the earth and both feet pointing toward the sky. Some are buried face down until their backs swell and turn blue, and are then tightly clamped with pincers.

Their mouths are bound shut so that they drink only rice water and cannot eat the five grains. Some stand with their legs crossed and bow to the sutras, causing onlookers to be terrified; others drag iron blocks or pull small boats weighing one hundred and ten jin. Such ascetic practices are bizarre acts used to deceive and delude the public.

There are many varieties, not merely one. Whether motivated by freedom from greed or by ignorance, they are truly pitiable. In our monasteries, we must firmly resolve never to perform such acts of deception before the public.

We need only carefully uphold the Pure Rules and cultivate in accordance with the teachings; Deva Weituo will surely not fail you.

3.10 Appendix: The Sacred Birthday of the Venerable Deva Weituo

It has not been definitively established whether the third or the thirteenth day of the sixth lunar month is the birthday of Deva Weituo. After the morning meal of porridge, an announcement is posted in the dining hall and guest hall. The notice reads: Today, the…day of the…month of the…year, is the joyous sacred birthday of the Venerable Deva Weituo. Upon hearing the signal, the assembly gathers in the main hall or the shrine of Weituo to perform the noon offering according to the ritual in the Daily Recitations of the Zen Monastery; therefore, that portion is not recorded here. Only the distinct declaration is given as follows:

We have humbly heard:

Throughout the Three Continents, beings are moved by the Dharma-protecting deity;

The celestial Weituo is a manifestation of a bodhisattva.

Performing the Buddha’s work, he gathers and transforms beings;

His virtue embraces both devas and humans.

From the heights above, he hears and comprehends all;

Monastics and laity earnestly experience his response and grace.

Good and evil he clearly distinguishes;

Opening his compassionate heart, he sets wisdom in motion.

With a bodhisattva’s skillful means and compassionate mind,

He realizes the profound and wondrous unconditioned Dharma;

His merit and virtue transcend the mundane world.

Reflecting upon this age of the decline of the Dharma,

The roots of merit of the Sangha gradually grow shallow.

The power of the Way wanes, while beings follow defiled habits;

The Venerable Deva Weituo bestows his gracious favor,

So that external demons dare not disturb us.

Welcoming this joyous anniversary,

We specially present an offering of humble vegetables.

We further pray:

May ruler and ministers receive blessings, and all under heaven dwell in peace and harmony;

May the seas be calm and the heavens clear;

May the nation enjoy peace and prosperity;

May harmonious winds and timely rains bring beauty everywhere;

May the Buddha’s Way shine gloriously;

May the teachings turn and circulate in harmonious accord;

May the monasteries be peaceful and flourishing;

May temples prosper and abound in sagely and worthy monks;

May the virtuous assembly be broad-minded, harmonious, and loving;

May the dragons and elephants unfold the wondrous Dharma;

May benefactors and donors rejoice in fulfillment;

May all companions on the Way be imbued with grace;

Whatever aspirations they may cherish,

May their sincere wishes be fulfilled.

The Record of the Verification of Meaning states that on the observance day of Weituo, only the Golden Light Sutra is recited and the devas are invoked. The accounts concerning him preserve only his name, while no one clearly knows his story; thus, some maintain that he is the Vajra-Wielding Powerful Warrior, while others say he is the Buddha Louzhi…

3.11 Appendix: The Birthday of the Garapāla Deities

According to such sutras as the Great Consecration Sutra, in the Western Regions (India) there are eighteen garapāla deities. In the Eastern Land (China), there are many, including Huaguang, Lord Guan, the Dragon Kings, and others. The birthday of Huaguang may fall on the twenty-eighth day of the ninth lunar month, while no record of the Dragon Kings’ birthday has been found.

For the sacred birthday of Lord Guan, Chinese people commonly observe the thirteenth day of the fifth lunar month, based on an account from the Ming dynasty (1368–1661), according to which, in the ninth year of the Kangxi era, the various guild halls in Guangdong Province jointly erected a temple to the Sagely Lord Guan. However, according to the account of the physician Chen Miao, whom the Sagely Lord Guan appeared to instruct, he was born in the seventh month, not the fifth month as commonly believed.

The sacred accounts of the Sage Huaguang and the Dragon Kings do not clearly record their birthdays. Lord Guan alone manifested his sacred presence at Mount Yuquan, or appeared in person at Huangmei Monastery, and so forth…yet nowadays there is no place where he manifests his numinous power. Therefore, the Sangha in monasteries has honored him as a Dharma-protecting deity of the garapāla, with his birthday observed as stated above.

The offering ritual is the same as that for the observance of Deva Weituo. Only the declaration differs, as follows:

We reverently beseech the Great Emperor to support the sacred teaching,

So that the splendor of the Three Jewels may ever remain renewed.

Please accord with the sentiments of ordinary beings and guide living beings to a refuge;

We respectfully invoke the deity’s manifest spiritual majesty.

He suppresses untimely and violent deaths in every quarter;

His mind is upright, direct, luminous, and wise;

He sweeps away all evil and falsehood.

This is through the gracious protection of the Dharma King;

He constantly attends and guards the golden hall.

The Celestial Emperor has issued a decree to ensure peace.

On this joyous sacred birthday,

All is supremely pure, beautiful, cool, and clear.

We respectfully offer fragrant aloeswood

And look up in hope that you will bear witness.

Henceforth, may we share in reaching the shore of awakening;

May lingering enmities and karmic debts be extinguished.

Relying respectfully upon your majestic virtue, may beings gradually be delivered;

May you clearly illuminate monastics and laity, within and without.

This text was formerly used only for Lord Guan. If making a general declaration to the garapāla deities, the following words should be used:

We reverently hear that the sacred garapāla bodhisattvas,

With lamps of wisdom, illuminate the three realms and shine throughout the ten directions.

Taking the monasteries as their dwelling, they guard and uphold the Buddha-Dharma;

They form ramparts and lend their strength to the Dharma King.

Manifesting bodies throughout all places,

They shelter the Sangha

And oversee the work of the Buddha.

Here record the names of those making the offering…, and the name of the abbot…

Our bodies rely upon this garapāla sanctuary;

Following the source, we return to the origin.

On encountering this auspicious birthday,

We arrange offerings and recollect you with sincere hearts.

We further pray:

May you never forget the Buddha’s final injunction;

May you be present throughout every place of practice;

May you assist in proclaiming and spreading the true Dharma;

May the paths of demons be swept clean and opened wide;

May donors receive the grace of your protection;

May every member of their families be safe and well;

May the virtuous guardians of the Way possess majestic authority;

May the path of awakening be broad and unobstructed;

May places of practice be established everywhere;

May the tradition and discipline of the school be revitalized

Forever and ever;

May the Sangha dwell in harmony.

May the attainment of the fruits of the path continue forevermore…

The Commentary on the Meaning states that in India there were eighteen monastery guardian deities, originating from the Sutra of the Seven Buddhas, namely:

1) Beautiful Sound

2) Brahma Sound

3) Celestial Drum

4) Praise of the Wondrous

5) Praise of Beauty

6) Wondrous Mara

7) Thunderous Sound

8) Lion

9) Wondrous Praise

10) Brahma Resonance

11) Human Sound

12) Buddha’s Wonder

13) Praise of Virtue

14) Wide-Eyed

15) Wondrous Eye

16) Penetrating Hearing

17) Penetrating Sight

18) All-Seeing.

The monastery guardian deities of the Eastern Land vary according to conditions and are not fixed. There may be only one, such as Huaguang or Lord Guan; or there may be three or five whose names and identities were established when the monastery was first founded. Today, many people place particular faith in Saint Guan and Weituo, because of their miraculous responses. The verse of praise extols:

Great Emperor Saint Guan,

Whose awe-inspiring power pervades everywhere,

Whose vows are profound,

Who wholeheartedly safeguards the Dharma.

3.12 Offering to the Kitchen God

The offering ceremony is held on the twenty-fourth day of the sixth lunar month, the third day of the eighth lunar month, and the twenty-third or twenty-fourth day of the twelfth lunar month. A notice is written and posted in the refectory at breakfast time as follows: “Today, on the occasion of the Kitchen Lord’s observance, there will be a ceremonial offering at noon. Upon hearing the signal, the entire assembly shall gather before the shrine of the Refectory Supervisor to make the offering.” The kitchen staff light incense and lamps; an altar is set up before the image of the Refectory Supervisor, furnished with lamps, candles, flowers, fruit, and a complete meal offering.

Everyone composes themselves, lights incense, invokes the fragrance of incense, and bows to the Buddha. The Weina then begins the Incense Burner Praise and continues to its conclusion. The rite is the same as the offering rite for Weituo.

During the noon offering alone, the Monastery Supervisor offers incense, presents tea, and bows. After the Universal Offering Mantra has been recited, the Weina invokes the fragrance of incense, makes two bows, steps forward, kneels with palms joined, and reads these words:

Reverently we hear that the Great Being, Refectory Supervisor,

Is one of unsurpassed great wisdom,

Manifesting wondrously as circumstances require.

A full offering of glutinous rice is made in mindful devotion;

A single grain transforms into Mount Sumeru.

Unseen in form, concealed within the clouds,

His immense body appears throughout realms here and there.

He safeguards the Dharma, brings peace to the Sangha, and causes it to flourish;

The work of the Buddha is carried out through skillful means.

We look up in hope that his majestic virtue

Will bear witness to this Dharma meal offering.

Again, we vow:

Through the divine power of your vows,

Bear witness to the sincerity of this reverent offering.

Responding to conditions, your transformation body

Appears as a body yet is without material form.

Your manifestations are immeasurable;

You manifest a body that eats and drinks to assist the turning of the Dharma wheel.

Though appearing to attend to kitchen duties, you cultivate and attain realization,

Universally delivering all living beings.

May those who encounter the aroma know to turn back and take refuge.

May you safeguard the monastery and keep it peaceful and pure;

May the entire Sangha diligently cultivate,

Be steeped in the bliss of the Dharma,

And firmly uphold the tradition of the lineage everywhere.

After making one bow, the entire assembly withdraws to rest in their quarters.

The Commentary on the Meaning records: Although offerings to the kitchen deity are similar, the beliefs of monastics and laypeople differ somewhat. The Refectory Supervisor of the Buddhist tradition is a Great Saint whose account resembles that of the devas; therefore, offerings are made early in the morning, because devas receive food in the morning.

Nowadays, it is also permissible to establish the noon hour as the time for the offering. Recently, however, monastics have made offerings in the afternoon, following the worldly custom and corresponding to the feeding time of ghosts. This is improper.

It is an untimely offering that the deity cannot receive and enjoy; moreover, it is a useless waste. Furthermore, a report from Henan County states that, beginning in the Tang dynasty, there was at Shaolin Monastery a disheveled monk who carried a wine gourd on his back, went barefoot, and wore only a garment covering his chest. He worked very diligently in the kitchen for a long time, yet had no Dharma name.

When he reached the age of eleven, the Red Turban bandits rose in Jiezhou, and an order was issued mobilizing any Shaolin monks willing to fulfill their duty. This monk then took up a fire staff, departed, transformed his body to a height of one hundred feet, flew up, and stood upon a mountain peak. Seeing this, the bandits were terrified.

The monk cried aloud: “I am the Kinnara King.” Having spoken, he vanished. The people then realized that he was a manifestation of a bodhisattva. They carved an image and enshrined it at Shaolin Monastery, and he thereafter became a monastery guardian deity.

Monastics everywhere regarded him as the Refectory Supervisor and therefore fashioned images of him for veneration in their kitchens.

End of Volume Two.