百丈清規證義記

1.1 The First Preface

The First Preface to the Baizhang

Pure Rules, Composed by Imperial Hanlin Academician and Founding Marquis Yang Yi

Chan Master Baizhang Dazhi applied the Chan tradition transmitted from Shaoshi (Bodhidharma) to Caoxi (the Sixth Patriarch). At that time, Chan practitioners mostly resided in Vinaya monasteries. Although they lived in separate compounds, such matters as teaching the Dharma and presiding over monasteries were not yet conducted according to proper rules. The Master therefore constantly cherished the aspiration to rectify them. He considered that, if the Way of the Buddhas and Patriarchs was to be preserved intact and kept from degeneration, how could it be practiced in precisely the same manner as the Agama school? Some said that the Yoga and Jeweled Necklace Sutras contained the Mahayana precepts; why, then, should one rely upon anything else?

The Master said: “Our school is not confined to either the Mahayana or the Hinayana. Without distinguishing between the Lesser and Greater Vehicles, it draws a balanced synthesis from what is profound and comprehensive and establishes rules, provided that they are suitable.” Thus, his innovation in establishing a distinct Chan institution meant that, while dwelling among ordinary beings, one nevertheless possessed the complete eye of the Way.

One whose virtue was worthy of veneration was called an elder. In India, an elder lofty in the Way and advanced in Dharma age was called an acharya, a duly qualified preceptor. The teacher resided in the abbot’s quarters, like the small chamber of Vimalakirti.

It was not merely a private sleeping room but also a Dharma hall. In front stood the Dharma Reception Hall, symbolizing the familiar tradition of the Buddhas and Patriarchs and expressing the reverence of that age.

Those who gathered as disciples were not distinguished as many or few, high or low. Once a person entered the Sangha residence, all were arranged according to their Dharma age. Beds were set in long rows, with compartments for storage and racks on which to hang belongings.

When sleeping, one naturally required a blanket and pillow and had to lie on the right side in the auspicious posture. Since practitioners sat in meditation for long periods, they needed only a place upon which to recline and rest, yet even this had to accord fully with the forms of dignified conduct. Apart from entering the abbot’s chamber for instruction, communal work, and study, no distinction was made between superior and inferior, nor were separate standards followed.

Once a person had joined the assembly in the Sangha residence, in the morning they had to practice Chan, perform their cultivation, and work; in the evening they followed the assembly in chanting sutras, studying, and attending meetings.

The elder ascended the Dharma seat to preach; the officers directed the work of the assembly; precedence and order were maintained; and hosts and guests exchanged formal inquiries. The essential principles of the school were proclaimed as a manifestation of practice in accordance with the Dharma.

The two daily meals of gruel and rice were provided as circumstances allowed. Frugality was observed, provided that the lifeblood of the Dharma continued to flow. In communal labor, superiors and juniors alike contributed their strength.

Ten offices were established, each with one person appointed to lead and supervise the assembly in its work, ensuring that every matter was properly accomplished. If anyone in disguise or under false pretenses infiltrated the pure assembly and caused disturbance, the rector was immediately to investigate and bring that person before the assembly for punishment or expulsion from the monastery, so that the assembly might remain pure.

If anyone committed an offense, the assembly was to convene and deliberate upon a fitting punishment, after which the offender was expelled from the monastery as a form of banishment, causing that person to feel shame and remorse. This punishment has four benefits:

1- It preserves the purity of the assembly and inspires faith and reverence in others;

2- It does not cause a monk to lose the dignity proper to his status and accords with the Buddha’s teaching;

3- It prevents disturbances at the monastery gate and avoids recourse to the civil authorities;

4- It prevents the matter from being disclosed outside, thereby preserving the tradition of the school.

When the assembly dwells together, sages and ordinary beings must be clearly distinguished. Even while the Buddha was still in the world, the group of six bhiksus caused disturbances; how much more so today, in the age of the decline of the Dharma—how could there be no faults whatsoever? When a monk is seen committing an offense, it is better to bring the matter forth and admonish him by pointing out his fault than to remain unaware and allow the assembly to become contemptuous, thereby harming the teaching and inflicting no small injury upon the Way.

Today, Chan monasteries seem to take too few precautions against harmful conduct. Therefore, Baizhang’s Pure Rules for Chan Monasteries classify every matter into distinct headings and sections. Moreover, laws and regulations are intended to guard against wrongdoing, not to constrain worthy persons.

It is better to possess the character that does not commit faults than to commit faults and remain uncorrected. How immensely beneficial was Chan Master Dazhi’s establishment of the Pure Rules for the preservation of the Buddha-Dharma! These are regarded as the oldest unified regulations of the Chan school.

The general principles of the Pure Rules are set forth in the orderly and lucid headings of the Pure Rules. Their essentials were assessed and revised so that they might serve as a bright lamp for later generations.

For this reason, I have written this preface.

1.2 Original Preface to the Evidential Commentary on the Pure Rules

A nation or government governs its people by laws and ordinances; the Buddhas and Patriarchs instruct the Sangha through the precepts and the Pure Rules. Buddhism, like Confucianism, has laws; the difference is simply that the Buddha expounded the Vinaya without discussing worldly vehicles.

The Pure Rules are like secular laws, related by the Patriarchs so that the proper forms and decorum might be preserved. The Pure Rules, however, originated with Master Fayun of Guangzhai Monastery during the Liang dynasty in the fifth century. By imperial decree, he compiled the Pure Rules to prevent and eliminate the offenses of the Sangha of his time, and they were transmitted down to the Tang dynasty (618–907). During the Liang dynasty, Chan in particular and Buddhism in general had not yet flourished. By the Tang dynasty, the Chan teaching may be said to have reached its greatest prosperity. Master Baizhang gathered and compiled these rules into a book, and therefore his name was specially used as its title.

The complete work consists of nine chapters: praying for the strength of the nation and the prosperity of its people; repaying profound beneficence, such as that of parents, teachers, the sovereign, and the Three Jewels; remembering the source when drinking water; observing the commemorative days of Buddhas and bodhisattvas; and observing the memorial days of the ancestral masters and predecessors who labored arduously to establish the foundation of the Way.

The chapter on the abbot contains essential duties that must be conducted appropriately, such as matters concerning the two rows of communal quarters to the east and west, the various offices, and the practice of the six harmonies while living in the assembly. The rains retreat, Dharma age or seniority in the retreat, and the final chapter concerning ritual instruments used in the monastery—such as bells, drums, cloud-shaped boards, chimes, handbells, and so forth—were all incorporated into the Pure Rules as signals for humans and devas and for their widespread transmission.

Excellent indeed! The exemplary Master Baizhang Dazhi stands forth as an exceptional model. The “Record of the Pavilions of the Root Monastery” states: “The Way of the Buddha was illumined through Bodhidharma; the affairs of the Buddha were brought to completion through Baizhang.” Although the world contains countless differences, disputes over superiority and inferiority, distinctions between self and other, and inconsistencies in which one side is released while the other is grasped, the style of this work may displease some people; nevertheless, it cannot refrain from incisive analysis if it is truly to benefit the many.

Even the major outlines and principal sections have never been lacking from these Pure Rules. Regrettably, because they have been transmitted for so long, the authentic and the spurious have become intermingled and difficult to distinguish. Moreover, the Buddha-Dharma is now in decline, and the precepts appear to have been neglected and abandoned.

Alas, these Pure Rules occupy such a lofty and advantageous position—capable of rescuing this age from peril—that this book must urgently be disseminated.

Here I, Bhiksu Yirun, have consulted many books, but this one alone is truly outstanding. I find that its chapters and headings resemble those in the Tripitaka and closely correspond to the table of contents of the “Outline of the Successive Patriarchs.” Its prose is concise yet lucid, and its meaning is clear yet profound. Its principles are complete, and thus it may be said to be a remarkably comprehensive work.

Whoever studies and reads it, whether of sharp or dull faculties, will benefit; therefore, neither space nor time remains an obstacle. Yet, fearing that beginners might not fully understand it, I have cited the words of ancient virtuous masters and composed a brief commentary to substantiate them, intending to bring forth the essential meaning and make it still clearer. I have called it the Evidential Commentary on Baizhang’s Pure Rules for Chan Monasteries, thereby establishing the circumstances that gave rise to this book.

Those who wish to understand its meaning fully are respectfully urged to read the contents of the book. I also hope that all of you will lend your support to its widespread circulation. With these few brief words, I respectfully address the worthy ones of every quarter, that they may clearly understand.

In the third year of Daoguang, the year Guiwei, on the occasion of the Pravarana ceremony marking the end of the summer retreat, written in the humble study at Chan Tich–Co Hang Monastery.

Respectfully submitted.

Bhikshu Nghi Nhuan

1.3 Preface to the Reprinting of the Explanatory Record of the Pure Rules

The one-volume Pure Rules is traditionally attributed to Chan Master Baizhang Huaihai, who consulted, revised, and reprinted the original version compiled by Master Fayun of the Liang dynasty under imperial decree.

The Master was a native of Minzhong (Fujian), from Fuzhou commune in Changle County, and was born into the Wang family. From childhood, he aspired to leave the household life and shaved his own head, continuing until he attained the Dharma—that is, until he met a master who certified his realization. He cultivated in seclusion among the mountains, but when his reputation spread, he devoted himself to traveling throughout the four quarters in quest of learning, paying particular attention to the regulations of Chan.

In his later years, he took up residence at Shousheng Chan Monastery on Mount Baizhang in Hongzhou. Because the earlier rules compiled by Master Fayun were incomplete, he diligently reread the Vinaya Pitaka, extracting and gathering its essentials, and revised the work so that later generations might clearly understand the essential meaning of the standards of Buddhism and the Way. Practitioners of the Way, being attached to fixed views, placed their trust in a single book.

Regrettably, although that book had been in Zhejiang, it was lost. Throughout his life, the Min (Fujian) monk never saw it, but heard only a few chapters, which were incomplete and contained far too many errors. He therefore wished to obtain another valuable copy for comparison and reengraving; however, during the earlier military upheaval at West Lake, all the old scripture printing blocks had been completely destroyed by fire.

Alas! How could the standards of the predecessors have fallen into such obscurity? Troubled by this, he spared no effort and sought information in many ways. Fortunately, at Manao Monastery, he found the very book he had been seeking. Overjoyed beyond measure, he took it to consult with his Dharma companions Tiancheng, Cishou, Ciding, and Zhaoren. All four were immensely encouraged and rejoiced beyond measure at this undertaking. They therefore joined together in soliciting contributions from the Chan students and resident communities of the various monasteries, carefully reread the text, and had it engraved and printed for wide circulation.

Our sincere aspiration is that these rules be respectfully observed and properly practiced, so that we may not betray our resolve to cultivate the world-transcending Way. I have briefly recounted the circumstances of its origin here as a concise record.

On an auspicious day of the osmanthus month in the Wuyin year, the fourth year of Guangxu,

written at the Longtan Chan Hermitage.

Bhikshu and Monastery Superintendent Qiantuo

1.4 Postscript

Chan Master Baizhang wrote the Pure Rules in nine chapters, whose expositions all describe pure and unadulterated regulations. Later, Bhikshu Nghi Nhuan further cited ancient accounts and explained them through the essential meanings of the text, providing clear evidence, so that later generations of students, upon reading it, may see everything as plainly as the palm of their hand. Such is the instructive function of this book.

We should reflect upon the Buddha’s teaching: To expound the Dharma is to speak of EMPTINESS; yet if one does not first apply genuine effort in practice, how could one awaken to the gate of emptiness in the future? Therefore, wherever the Way exists, there must necessarily be practices, and these are addressed in the Pure Rules. Where there is diligent practice, an actual fruit will certainly follow.

Even transcending the ordinary and entering sagehood will not betray the resolve of those cultivating the world-transcending conduct.

The ancients said: “Only one who realizes suffering within suffering is worthy of being called a superior person; a bhikshu’s single bowl of rice does not come naturally without any labor.” May we investigate this together and encourage the entire assembly in cultivation.

Respectfully inscribed as a postscript at Hualin Monastery in Lingnan.

The later student Kuangxian

1.5 The Pure Rules of the Chan Gate

The Pure Rules of the Chan Gate, compiled by Patriarch Baizhang, comprises nine chapters in its entirety:

1. Praying for the prosperity of the nation and the strength of its people

2. Repaying kindness: requiting profound and weighty benefactions

3. Repaying the source: remembering the source when drinking water, on observance days commemorating Buddhas and bodhisattvas

4. The beneficence of the Patriarchs who established the foundation of the Way

5. The role of the abbot

6. The two Eastern and Western rows of the community quarters

7. Maintaining the rule of the six harmonies within the community

8. Establishing the summer retreat

9. Dharma instruments and signals within the monastery.

General Principles

The verification of the Pure Rules requires the following thirteen points:

1- From the Tang dynasty (eighth century) to the present, the Pure Rules has passed through a long period of more than 1,200 years. This humble monk has set forth the distinctive features of ancient and modern times. Customs differ between North and South and therefore cannot always suit present circumstances; regulations have undergone additions and omissions, though their common foundation originates from the same source.

Yet among the books currently in circulation, those that do not suffer from excessive complexity instead fall into excessive brevity. Excessive complexity is unsuitable for pure cultivation, while excessive brevity fails to meet the needs of actual practice. This book alone is neither overly elaborate nor excessively abbreviated, but follows the middle course.

The texts of its rites are complete, while their principles are clear and easy to practice. It is also highly suited to present circumstances and deserves to serve as a guide.

2- Many ages have passed since Master Baizhang’s time, and the original Pure Rules has long been unavailable for verification; most of the version now in circulation consists of accounts from later generations. It should be understood that the original manuscript edited by Baizhang was lost long ago. Yet one cannot, merely because this book was not personally edited by Baizhang, say that its guidance is improper or inaccurate.

Those who examine matters of recent times will surely discern their connection with knowledge handed down from antiquity; as time and place vary, the relevant practices become readily recognizable. This is because ritual changes according to circumstances and is adapted so as to bring universal benefit. The ancients said: “Words are neither old nor new; whatever accords with reason is superior.” Fearing only that readers, upon seeing matters from more recent times, might suspect that this is not Baizhang’s original text and thus give rise to contempt, I have specially raised this point.

3- The original Pure Rules comprised nine chapters, and the present volumes are arranged accordingly. Only the section on the Water and Land Rite, originally included in the chapter on the Abbotship, has now been printed as a separate volume because its text is too lengthy.

4- The terminology of the Pure Rules contains a mixture of ancient and modern usages. For example, what was anciently called the head officer is now called the chief seat or the seat principal. What was anciently called the monastery supervisor is now called the monastery superintendent.

Even the ancient designation “official correspondence” has now been changed to “secretary,” and the Sangha hall has been renamed the Chan hall. Although the names have changed, their meanings have not. Moreover, some matters prescribed formerly no longer exist today, such as serving tea, offering musk incense, and so forth.

Other matters did not exist formerly but do today, such as adding Baizhang to the memorial observances for the Patriarchs and adding the cloud-sprinkling rite to the Water and Land Rite. There are also matters such as requesting fire that no longer exist at all.

5- Since the Pure Rules has been transmitted for a long time, it could hardly avoid falsehood being transmitted as falsehood. For example, a broad examination of Buddhist dictionaries reveals no designation for the office called “zhi” in the expression “zhishi,” or executive officer. The word zhi means to uphold or take charge; it refers to one who takes charge of affairs and has others carry them out. Although it designates the various posts held by those officers, treating zhi itself as the name of an office ultimately becomes forced. In addition, errors concerning the three robes, the offering of food to spirits, and so forth must be corrected and amended here.

6- The collected meanings are complete, but the text sometimes gives matters in full and sometimes in abbreviated form. For example, the rite of praying for the emperor’s longevity is presented fully in the first chapter but abbreviated in the fourth section concerning New Year’s longevity prayers; the observances on the new- and full-moon days are omitted. Furthermore, it is impossible to set forth every matter of daily life. Thus it is said that books cannot exhaust words, and words cannot exhaust meaning; realization depends solely upon one who is skilled in comprehension.

7- Although the Buddhist activities of a Chan monastery are numerous, they do not go beyond four matters:

a- Restraint

b- Observance (restraint means stopping evil; observance means upholding the precepts and maintaining moral discipline)

c- Active observance (maintaining all forms of dignified conduct and refined practice)

d. Chanting and recitation (causing the sound of the Dharma to spread far and wide);

Preaching the Dharma (turning the Dharma wheel, or propagating the teachings everywhere and elucidating the ultimate meaning) may consist of only one activity, two activities, or all three together; or one activity may encompass all four. It is solely for the Abbot to arrange these as circumstances require, harmonizing both aspects so that benefit and well-being may be attained. The ancient regulations are no longer seen in the present age.

8. From the Abbot down to the officers, there is no one who should not read this book. It is truly essential for beginners, so that they may become thoroughly practiced in proper conduct and not encounter matters without knowing what to do. Through it, practitioners can discipline their deportment and cultivate their minds and consciousness; in the present, they will not act heedlessly and compound their errors, while in the future they may become worthy exemplary teachers, bringing no small benefit. For greater completeness, one should also consult the book Thành Nghi Nhơn Phụng.

9. This book benefits practitioners of all three capacities; those of sharp and dull faculties alike may be permeated by it. On first reading, the text may seem easy to understand, but when read carefully for a third or fourth time, its profound principles prove unfathomable. Those whose minds are coarse and superficial can hardly hope to digest this book. Wherever this collection contains profound meanings that are difficult to understand, clear and readily comprehensible evidence and explanations are provided to help beginners grasp them.

10. The sections establishing the meaning may explain the text directly or use events to clarify principles, as in “The Monthly Memorial,” “The Latrine Attendant,” and so forth. They may also supplement the meaning or expand and deepen its implications. Readers must pay close attention to all of these.

11. Although the explanations establishing the meaning were written by the compiler, Nghi Nhuận, most of the cited words come from ancient worthies, using the past to illuminate the present so that readers may readily give rise to faith. Citations supported by evidence, whether from a particular person or book, are always clearly identified by name. If passages are quoted merely according to their meaning without clearly identifying their sources, that is an ill-advised practice; how could one dare regard it as excellent?

12. When all the commentarial writings are assembled, one might suppose that they were not composed by Baizhang. Thus, whether or not his writings are quoted, disciples of the Śākya should not make empty words into a daily assignment that distracts them from cultivation. Yet concerning practical matters and injunctions, they cannot fail to trust what is appropriate. Therefore, the original text is still reproduced here so that those who use it may see the facts. How could I dare to speak extravagantly and claim to possess knowledge? Nevertheless, a few deficiencies must also be supplied.

13. Apart from the canonical edition of the Pure Regulations, recently engraved editions—and even handwritten copies—have become corrupted, either through inadvertent errors or through arbitrary additions and omissions, passing spurious material down as authentic. Gradually, the original text has been lost, so that the connection between the Old Patriarch’s final teachings and the regulations of the monasteries is no longer exact.

I, the bhikshu Nghi Nhuận, obtained this text and compared it with the canonical edition; it appears to follow the larger work closely, without substantial difference. From this I concluded that it is a precious book and must urgently be disseminated widely, lest it be lost and pass into oblivion. For each regulation, an explanation is given below to substantiate the foregoing statement.

I hope readers will open the book and study it carefully; then everything will surely become clear, and no doubts will remain. I reverently hope that eminent and venerable elders will correct its errors and deficiencies. If they do so, I shall dare to engrave their kindness upon my bones and inscribe it upon my heart.

Such is my hope! I also hope that wise spiritual friends who deeply understand the Patriarch’s intent will skillfully adapt to circumstances and correct any errors. That would indeed be most fortunate!

1.6 Verses of Praise

In the Western Region, written words were originally wholly absent;

Chan Master Huaihai was an exemplary model.

A single volume of the Pure Regulations is like the staff and shout,

Surpassing the stupas erected by later generations.

Throughout the six periods, worship and chanting tend the lamp;

Diligent cultivation forms the model of the Sangha.

If the Pure Regulations are not used as compass and square,

Southern Chan overturns the Dharma of Huineng.

Atop Baizhang Mountain, blossoms open from the buds;

Here is the ancient chamber of Vimalakirti.

Those who leave home delight in the Way, serene and pure;

Know, then, that within the Chan gate there are many affairs.

At this pure ford, trace the path and seek;

The seeker suddenly realizes the Chan mind.

Southern branches and the northward wind gently stir;

Beside the ear, the sacred sound of Dharma echoes as one.

Nam Huân—layman Tử Hư of Nam Hải

1.7 The Original Meaning of Patriarch Baizhang’s Pure Regulations for Monasteries

The bhikshu Nghi Nhuận of Chân Tịch Monastery

at Cổ Hàng, established the meaning.

Abbot Diệu Vĩnh of Giới Châu Monastery

at Việt Thành, collated and corrected the text.

These are the explanations establishing the meaning of the Pure Regulations. First, the five levels of their original meaning are elucidated:

1. Person, analogy, and Dharma are taken as the title.

2. Provisionality, reality, and characteristics are taken as the essence.

3. Upholding the regulations for internal protection is taken as the guiding principle.

4. Clarifying matters in accordance with the Dharma is taken as the function.

5. Curd, butter, and function are taken as the doctrinal classification.

1.7.1 Person, Analogy, and Dharma Are Taken as the Title

First is the explanation of person, analogy, and Dharma as the title. The person is indicated by the two characters “Baizhang.” The person is the Venerable Baizhang. Baizhang was the name of his mountain, commonly known to many as Mount Daxiong, situated in Hongzhou, three hundred li by road from the administrative seat of Longxing; today it belongs to Fengxin County in Nanchang Prefecture.

He was Great Master Huaihai, surnamed Wang, from Changle Village in Fuzhou. At the age of twenty, he shaved his head and entered monastic life under Venerable Huizhao at Xishan. He received the bhikshu precepts from Vinaya Master Fachao at Hengshan and attained the Dharma under Chan Master Mazu Dajiang in Jiangxi.

He belonged to the second generation of the orthodox lineage of the Nanyue Chan school. He resided on that mountain at Dazhi Shousheng Chan Monastery and vigorously promoted the Chan school. He devoted himself to strict observance of the precepts and discipline.

He regularly used Guangzhai Monastery, built during the Liang dynasty, as a place of practice where the Sangha assembled. Exerting himself fully, he established regulations for the Sangha, had the Vinaya-pitaka proclaimed anew, consulted it extensively, analyzed it in minute detail, and established a regulatory system; his work was well suited to the needs of the time. Moreover, he personally served as an example, exerting himself in daily labor as a guide for the assembly.

When the assembly urged him to cease working, he said:

– “I possess no virtue by which I should make use of others’ labor.”

The assembly then ceased urging him. He immediately abstained from eating and made his principle clear: “A day without work is a day without food.” This saying remains widely transmitted in the world today. He entered nirvana on the seventeenth day of the first month in the ninth year of the Yuanhe era, at the age of ninety-five. In the thirteenth year of Yuanhe, his remains were reinterred on this mountain.

In the first year of the Changqing era, the emperor conferred upon him the title Chan Master Dazhi and bestowed upon his stupa the name Dabao Shenglun; his Pure Regulations then circulated widely. During the Song dynasty, in the first year of the Daguang era, the emperor additionally bestowed upon him the title Juezhao and named his stupa Huiju. When the Pure Regulations were re-engraved during the Yuan dynasty, in the third year of the Yuantong era, the emperor conferred upon him the title Chan Master Hongzong Miaoxing and the designation Zeng Dehui, and ordered the Pure Regulations to be revised and circulated throughout the monasteries.

In former times, the dhutanga Sima often came to survey and record Mount Baizhang. He stated that a Dharma king dwelt there who would become an exemplary teacher for all under heaven; this indeed proved fitting. According to the maps, Baizhang was the name of a mountain, and the Baizhang spoken of here belonged to Hongzhou. Moreover, from the Tang dynasty onward, Baizhang became a personal name, though it was also applied prominently to several authors. Here he is called the Old Patriarch Huaihai of Baizhang. This concludes the brief explanation of the person.

Next, the Analogy is explained: the two words “monastic grove” constitute the Analogy. A monastic grove is a place where grasses and trees intertwine, serving as an analogy for the Sangha dwelling—a place where the monastic community resides, where practitioners of pure conduct cultivate the Way, and where the seeds of the Way are sown toward the attainment of the noble fruit, thereby bringing benefit and well-being to sentient beings. This meaning is also fully set forth in the sutras and vinaya texts. For example, the “Transcending the World” chapter of the Avatamsaka Sutra contains this verse:

The bodhisattva’s tree of wondrous Dharma

Springs from the earth of an upright mind;

Its roots are faith, its practice compassion,

And wisdom is its trunk.

Skillful means are its branches and boughs;

The other five paramitas make it flourish;

Samadhi its leaves, spiritual powers its flowers,

And omniscience its wholesome fruit.

Furthermore, the “Parable of the Medicinal Herbs” chapter of the Lotus Sutra also uses grasses, trees, and groves as an analogy for people who receive instruction according to their capacities. Likewise, the vinaya clearly states that whenever four or more members of the Sangha—even hundreds or thousands—live together in one place, conducting matters in accordance with the Dharma and harmoniously blending like water and milk, this is called a monastic grove. By extension, the term bhiksu is also rendered “Bisu.” In the Western Regions (India), this is the name of a grass possessing five virtues:

1. Its nature is soft and pliant, symbolizing the monastic’s virtue of samadhi, by which body and mind are subdued and prevented from becoming coarse and unruly.

2. It interweaves like woven cloth, symbolizing the monastic’s virtue of wisdom in transmitting the Dharma and liberating others, enduring like brocade without breaking.

3. Its fragrance wafts afar, symbolizing the virtue of moral discipline; the fragrance of the precepts spreads its perfume, causing everyone to honor and esteem it.

4. It can cure painful illnesses, symbolizing the virtue of liberation, which can sever afflictions and prevent harmful, poisonous sprouts from arising.

5. It does not turn away from the sunlight, symbolizing the virtue of liberated knowledge and vision; it continually faces the radiance of wisdom shed by the Buddha-sun, becoming free from all wrong views and wrong actions. For this reason, a bhiksu is called Bisu.

These two analogies of grasses and trees show that being a monastic depends entirely upon cultivation as its foundation. Therefore, it is said that when the abbot possesses virtue in the Way, the monastic grove flourishes increasingly; when virtue in the Way is lacking, the monastic grove falls into ever greater peril. When the Sangha possesses the five virtues and observes proper regulations, it is truly worthy; without rules, everything is utterly ruined. Yet how could the regulations of a monastic grove be easy to maintain, and how could the title bhiksu be easy to merit! This concludes the explanation of the Analogy.

Next, the Dharma is explained: the two words “Pure Regulations” constitute the Dharma. According to the initial explanation, they mean refining until all is clear and pure, establishing immaculate standards, and applying them daily to promulgate the Buddha’s teaching. Moreover, the Pure Regulations establish various categories of provisions in accordance with the Dharma.

Volume Ten of the Sarvastivada Vinaya discusses 101 karman procedures. The Buddha taught: “Suppose that, when an offense occurs, one personally comes before the assembly and confesses it, neither deceiving nor concealing. If following a certain course is impure while acting contrary to it is pure, then that impure deed should not be done.

If following a certain course is pure while acting contrary to it is impure, then that pure deed should accordingly be performed.”

The Dharmaguptaka Vinaya states: “What the Buddha has prescribed must not be rejected; what the Buddha did not prescribe must not be prescribed.” The Pure Regulations of Patriarch Baizhang reiterate the meaning of these words.

Furthermore, the Brahma Net Sutra states: “When inviting the merit-field Sangha to offer prayers, one should enter the Sangha dwelling and ask the officer in charge: ‘Today I wish to invite members of the Sangha to offer prayers.’”

The officer in charge replies: “Invite them according to their proper order. In this way, one invites the worthy and noble members of the Sangha throughout the ten directions.”

Furthermore, under the section on nihsargika-payattika in Volume Ten of the Dharmaguptaka Vinaya, it is written: “Venerable Sir, someone has sent this sum for the purchase of a robe for you. Please accept it.”

That bhiksu should reply: “Though that person has spoken in this way, I should not accept this sum for a robe. If I need a robe, I shall accept one that is timely and pure.”

The bhiksu, speaking on behalf of that person, then asks: “Venerable Sir, is there an attendant who can assist you?”

The bhiksu who needs the robe should reply: “There is—either someone within the sangharama, the monastery, or an upasaka. This steward bhiksu regularly performs such tasks for the bhiksus.”

Likewise, the Medicine Buddha Sutra states: “There are those who, though they do not break the precepts, nevertheless violate the established rules.”

It should therefore be understood that the Pure Regulations of the monastic grove already existed while the Buddha was in the world. When Buddhism entered China, beginning with the reign of Emperor Ming of the Han dynasty in the first century CE, places where large numbers of monastics resided were called monastic groves. To practice in exact accordance with the vinaya was to observe the Pure Regulations.

By the Tang dynasty in the seventh century, during Baizhang’s era, the Pure Regulations had already circulated in China for more than six hundred years. Over the course of time, abuses arose among people, and so the Patriarch established this system in the hope of earnestly rectifying matters and bequeathing its virtue to later generations. The “Dedication of Merit” chapter of the Avatamsaka Sutra states: “The bodhisattva takes the gift of Dharma as foremost, thereby giving rise to all pure wholesome dharmas and preserving them until omniscience is attained.” Such was the intent of the venerable Patriarch.

Next, according to the explanation based on principle, Master Miao Yong of Jiezhu explained the words “Pure Regulations” as follows: our minds are originally endowed with the wondrous, perfectly complete Way. In discussing the mind, it is originally perfect and luminous; differences arise only because of delusion and awakening. As it moves throughout the ten realms, there are distinctions in the circumstantial and direct retributions, yet the Dharma-nature is originally identical and complete.

The standard inherent in our minds encompasses everything, containing without omission the circumstantial and direct retributions of the ten realms—this is identity. Through the responsiveness of capacities, delusion and awakening, cause and effect never err—this is regulation. It accomplishes all dharmas of principle and phenomena without deviation; non-deviation is the Middle.

Having nothing superfluous is the Provisional. Being without differentiation is Emptiness. Emptiness is the Provisional, and the Provisional is the Middle: these are the three contemplations of our minds.

These three contemplations can serve as the function of the regulations: Emptiness illuminates the ultimate and ends defilement; the Provisional illuminates the conventional and enters the myriad existents; the Middle illuminates both, yet abides in neither. The ultimate is the one ultimate and all is ultimate; without the conventional or the Middle, nothing is other than the ultimate. The conventional is the one conventional and all is conventional; without the ultimate or the Middle, nothing is other than the conventional.

The Middle is the one Middle and all is Middle; without the conventional or the ultimate, nothing is other than the Middle. This ultimate, this conventional, and this Middle are precisely the three truths within our minds. These three truths rely upon the essence of the regulations.

Because the original essence is difficult to lose, the Dharma is therefore taken as the standard. In Buddhism, this is the vinaya code; in Confucianism, it is the body of laws; and Patriarch Baizhang called it the Pure Regulations. Although entering the world and transcending the world are not the same, and although ending evil and giving rise to goodness bear different names, their meaning is identical.

This concludes the foregoing explanation of the Pure Regulations as the Dharma.

Entering into the details, the meaning may be seen more extensively as follows: the regulations rectify what is bent and make it straight, rendering it square and orderly. Here this is presented in terms of the wisdom of the assembly, which resembles grass in being sustained and protected through observance of the vinaya. Taking the explanation in the Golden Light Sutra as an analogy: “Regulation” means Dharma.

1.7.2 The Expedient, the Real, and Their Characteristics as the Essence

The Compilation on Upholding the Dharma states that the Way is originally the true reality, while rites, music, laws, and institutions are the expedient means of governing and transforming. Without expedient means, the teaching cannot be established, nor can the Way be practiced. Confucius composed the Spring and Autumn Annals and compiled the Book of Rites and other works, thus bringing the expedient methods of regulation—established laws—to completion. If one wishes to dispense with words, the sole remaining method is comprehensive contemplation, by which the reality of the awakened nature is revealed: the vast grace of the Buddhas that thoroughly comprehends the three realms.

When the Dharma of transformation shines forth, self-awakening gives rise to direct perception and noble wisdom. Employing the opening, restriction, observance, and violation of the expedient and the real, and their characteristics, to reveal faith and understanding—this is the essence and function through which practice and realization become one suchness.

Just as the assembly on Vulture Peak numbered as many as a million people, yet remained harmonious and free of conflict, never impairing its good name, like water blending with milk, so it was said: “Without being governed, there was no disorder; without words, they naturally had faith. Beholding the Buddha’s golden form, they were transformed, without needing proclamations, exhortations, admonitions, or warnings, yet they naturally exercised self-restraint.” Those who practice good, avoid evil, and make the standards of the Vinaya their sheltering roof and supporting beams will surely leave nothing unresolved with regard to nirvana.

The Buddha therefore earnestly charged them, saying:

– “Bhikshus, after I enter parinirvana, you must revere the Pratimoksha—the precepts—as your Teacher. This royal Dharma teaches the entire great trichiliocosm and safeguards future generations.” The wise do not transgress it! The nonduality of principle and phenomena is thus a very clear teaching of nonduality.

During the period of the True Dharma, when the teaching had only begun to flourish, the Buddhadharma prospered, and all rites and regulations remained harmonious and accommodating.

Only after the time of Master Bodhidharma was the essential teaching of the mind transmitted separately. Many attained genuine realization, yet among them there were not none who were superficial and insubstantial, eventually falling into emptiness! To measure people merely by their outward bearing and appearance is insufficient as a standard of moral character and does not accord with the proper degree of attainment.

If one does not understand provisional and true methods, where can truth be found? Not needing provisional means is appropriate only for those of great wisdom who are worthy exemplars. Their function is to extol the rules and regulations; they are the guiding framework in the secluded aranya, courageous dragons and elephants—how could one not believe this?

Principle does not exist apart from phenomena, and the Buddha-work within the Gate of Emptiness—the Chan gate—does not discard a single dharma. Therefore, the characteristics of the provisional and the true are taken as its Essence.

1.7.3 Upholding the Vinaya and Maintaining Inner Protection as the Tenet

Whether in the Lesser Vehicle or the Great Vehicle, all must observe and practice the precepts. When an evil word has been uttered, ceasing such conduct is restraint; this itself is also the Pure Rules. The Chan monastery has rules prohibiting transgressions and preventing wrongdoing, and so forth, in order to uphold the Vinaya and put an end to evil. Each rite and practice, such as meditation and mindfulness of the Buddha, is the observance and practice of the Vinaya. These two aspects—refraining and doing—accord with the precepts.

Moreover, one uses virtue to transform others and inspire them to have faith in the Buddhadharma. Internally, one works to preserve the True Dharma, always spreading it far and wide so that the wheel of Dharma may continue turning without cease, thereby benefiting oneself and others. This is called taking inner observance of the Vinaya as the Tenet. Those who do not observe the precepts and do not comply with the Pure Rules are evil maras who themselves destroy the Buddhadharma.

The Brahma Net Sutra states: “The Buddhadharma cannot be destroyed by non-Buddhists or heavenly maras. Just as only the parasites within a lion can devour its flesh, so too can the Buddha’s teaching be destroyed only by the Buddha’s own disciples.”

The Surangama Sutra states: “Who are the thieves? They are those who borrow my robes, betray the Tathagata, commit every kind of evil karma, yet call it Buddhadharma. They slander monastics who have received the bhikshu precepts and act as teachers of the Way, thereby causing countless sentient beings to go astray and fall into the Avici hell.” Because of such pernicious conduct, when the Buddha was about to enter nirvana, he repeatedly reminded the bhikshus to uphold the precepts and also rebuked those who violated them. One who correctly follows the Vinaya is one who truly observes the precepts, which here are called the Pure Rules. Their true meaning is strict and earnest observance; therefore, inner observance of the precepts is taken as the Tenet.

1.7.4 Discussing Matters According to the Dharma as the Function

Discussing matters according to the Dharma as the Function comprises two kinds of affairs:

1- Regular affairs, such as New Year’s Day, the Qingming observance, the Buddha’s Birthday, patriarchal memorial days, and so forth, for which fixed times are designated.

2- Irregular affairs, such as celebratory ceremonies, prayers for longevity, assuming the office of abbot, retiring to the Abbot’s Quarters, and so forth. Whether the preceding or subsequent ceremonies are held is not fixed.

Thus, although affairs are numerous, it is sufficient to present only these two kinds here. Phenomena are invoked to clarify principle, for only when principle is understood can instruction and transformation be carried out with ease. Yet ordinary affairs often encounter obstacles, so one must know how to adapt skillfully to circumstances in order for instruction and transformation to be complete.

From ancient times to the present, members of the Sangha have needed to understand this meaning clearly. They should neither neglect their duties nor violate the prescribed forms and regulations. Those who withdraw because of delusion, or who cling stubbornly without understanding until regulations become obstructive and difficult to practice, regard any mention of the Pure Rules as an ailment—is this not mistaken?

The standards of the Way gradually decline and consequently lead to such abuses.

First, the meaning of the Vinaya must be advocated and allowed to permeate deeply, without disdain for humble or rustic places; this should be used as encouragement. Indeed, only by discussing matters according to the Dharma can one clearly see how to transform maras into Buddhas, turn the deviant into the right, eliminate treachery and bring peace and happiness to everyone, rectify rites and decorum, nurture virtue in the Way, and cause the monastic community to flourish. Only by teaching and transforming sentient beings without leaving out a single one can this be called the lifeblood of the Sangha Jewel. Without the precepts and the Pure Rules, it could not possibly endure for long. This must be believed.

1.7.5 Taking the Function of Curds as the Classification of the Teaching

The wise Master Tiantai cited the Nirvana Sutra, saying: “From the cow comes milk, and onward through to ghee”—the five flavors—to discuss the Tathagata’s lifetime of teaching, divided into five periods:

1- “The period of teaching the Avatamsaka Sutra is likened to milk,

2- The period of teaching the Agama Sutras is likened to curds,

3- The period of teaching the Vaipulya Sutras is likened to raw cream,

4- The period of teaching the Prajnaparamita Sutras is likened to ripened cream,

5- The period of teaching the Lotus Sutra and the Nirvana Sutra is likened to ghee.”

These Pure Rules likewise employ the analogy from the sutra above. The stages from milk to ghee are all functions of the five periods of the Buddha’s teaching. The Brahma Net Sutra and the Avatamsaka Sutra were taught during the same period; the coarse and the wondrous interpenetrate, and even the most minute and subtle thing is none other than the one true Dharma-realm.

This means that admonitory words for the world, personal conduct, occupations, and so forth all accord with the True Dharma. As for these Pure Rules, their meaning accords with the Brahma Net Sutra so that those of superior faculties may practice them. Principle and phenomena are unobstructed, and everywhere their distinctive qualities are perfectly complete, like the flavor of milk.

As for the Agama Sutras, although they focus specifically on the Four Noble Truths and the dharma of arising and cessation, the regulations of the Lesser Vehicle lead to awakening to the unarisen and unconditioned. Moreover, the principle of the Great Vehicle begins with ghee, which comes from cream; cream, in turn, comes from curds. Compared with the Agama Sutras, these Pure Rules fall within the scope of the Lesser Vehicle, causing it also to serve as a carpenter’s ink-line and to possess a sound foundation so that it will not deteriorate.

It is like a person who lacks neither two hands nor two feet and becomes still more beautiful when dressed in fine clothing; or like a painting whose skillfully blended colors are in no way deficient, making its hues stand out vividly. Only then can it be compared to curds. Therefore, the function of curds is taken as the classification of the teaching.

Previously, Master Zongxi said that although the regulations of the Chan monasteries are not divided into the two forms of Vinaya precepts and the standards of exemplary conduct, there must nevertheless be a prescribed model. Thus, in the proper use and enjoyment of requisites, practitioners naturally possess an exceptionally lofty and pure bearing; whereas those who, when faced with affairs, merely turn toward the wall lose the proper stature of a human being. Therefore, those who have left the household life must pass through various monastic communities and travel afar to study and inquire.

Those endowed with learning, experience, and understanding will surely become the eyes and ears—the leaders—and thus serve as standards. Through them, monasteries are adorned, Dharma assemblies for propagation are established, and Buddha-work is performed within the Chan gate. Not one of these may be lacking, just as bodhisattvas possess the three collections of pure precepts and sravakas possess the seven divisions of the Vinaya. What joy in the Dharma of the Way could surpass this? This is truly establishing the teaching according to beings’ faculties. Later students and beginners must skillfully seek instruction from compassionate elders who will guide them.

2. Chapter One: Prayers for the Sovereign’s Longevity

The narrative states: Human beings esteem the radiant Way; therefore, from ancient times, the holy emperors honored the teachings of the sages of the West. They did not treat us merely according to ordinary rites, but revered the Way of those sages. Having received such favor from the imperial court, and moreover being specially exempted from taxes, levies, and compulsory labor, the people were enabled to dwell in peace and devote themselves wholeheartedly to the Way.

The sovereign’s vast benevolence cannot be fully described in words. Those who become monastics must awaken to Buddha-nature and strictly uphold the precepts. Far from presuming upon the flourishing support of the imperial court, they should offer prayers for the sovereign morning and evening, imploring the Buddha’s compassionate protection and the illuminating favor of Heaven, so that the ruler may shepherd the people and transform them through wholesome virtue, and establish benevolence as the foundation and boundary of the realm.

In the hope of repaying even one ten-thousandth of this kindness, the daily observances have therefore been reverently recorded to preserve these regulations.

2.1 Establishing the Rite for Blessing the Sovereign

In obedience to the command, arrange the rites for the holy observance.

The Vajra Infinite Life Sutra records that monastics should act according to their respective strengths and weaknesses, without falsehood or deceit, thereby demonstrating reverence. The initial establishment of the Dharma altar involves three matters: the guest office prepares paper, ink, and other necessities; the secretary’s office is notified; and the guest prefect goes to the secretary, makes one prostration, and formally says:

– Venerable Sir, on the … day of the … month of the … year, the holy observance will be held. May I trouble the Venerable … to compose a few brief words? (If the secretary is absent, the assistant shall take his place. If both are absent, the brief response given below should be used.) After the secretary has made the formal announcement according to the regulations, the concise text is presented to the abbot for review. The secretary then personally goes to the guest office to convey the request, makes one prostration, and gives the requested response.… The guest prefect uses yellow paper to write the text and all relevant details upon the memorial. To establish the altar, the guest office first invites the rector, who is in charge of the bell, together with the Sangha, to chant sutras and offer prayers. Next, after making suitable arrangements and presenting them to the abbot for consideration, they invite the abbot to ascend to the Buddha Hall and lead the assembly in chanting sutras to bless the sovereign. The main hall should be prepared and thoroughly swept clean, and the Vajra Infinite Life practice site should be established there. It must be adorned with utmost solemnity, with hanging couplets and banners and so forth, clearly stating: On the … day of the … month of the … year, respectfully celebrating the sacred birthday and praying for ten thousand years of longevity, the entire assembly of this monastery shall gather in the Buddha Hall, recite dharanis, invoke the name of Medicine Buddha, and reverently pray… May the sun of the Buddha shine brightly; may the sacred life be without limit, and so forth.

Twenty monastics should be invited to chant the sutras, or at the very least ten each day. The program may include Dharma preaching, seated meditation or Buddha-recitation, the noon offering, repentance rites, sutra chanting, and so forth, arranged appropriately according to circumstances.

The text of the memorial may be read as follows:

The memorial states: The vast course of destiny unfolds, and through the establishment of the sage, the myriad beings come into existence. Vast benevolence enriches and benefits a single person, yet millions of people depend upon it. His life is without limit; Heaven and Earth can scarcely measure its loftiness and profundity or the brilliance of its illumination.

The sun and moon can scarcely exemplify its radiant splendor. It is well known that praise can never exhaust it and that the wish to repay it is likewise boundless. Manifestly nurturing persons of talent and virtue, we understand the importance of the four kindnesses and devote ourselves entirely to loyalty and faithfulness, sincerely and reverently offering our blessings.

Now, in Jambudvipa among the four continents, in the country of …, the province of …, the district of …, the urban ward of …, on … Street, at … Monastery (name of monastery), today, the … day of the … month of the … year, on the occasion of the celebratory holy observance, this monastery has fully prepared the rites for extending longevity.

We devoutly invite the venerable members of the Sangha to assemble in the Jeweled Hall and establish the Vajra Infinite Life practice site. For several days, monastics should be invited to take turns chanting the Avatamsaka Sutra (the Sutra of the Great Buddha’s Crown, the Myriad Practices of the Shurangama; the Lotus Sutra; the Mahavaipulya Sutra of Perfect Awakening, the Sutra of the Definitive Meaning; the Vajra Prajnaparamita Sutra; the Humane Kings’ Prajnaparamita Sutra for the Protection of the Nation; the Compassionate Practice Site Repentance Dharma; the Emperor Liang Repentance Dharma…), adding to each sutra the recitation of dharanis and esoteric words and the invocation of the Buddha’s name.

We pray for vast benevolence and respectfully offer these felicitations: May His Majesty the Emperor enjoy a sacred life of ten thousand years, ten thousand times ten thousand years.

We further pray: May the Xu Star shine brilliantly from on high; may dragons and elephants dwell in harmony; may the net of Heaven extend vast and wide. May the mountains and rivers encompass the sacred capacity that contains the three thousand worlds of the Flower Treasury, and may its benefits permeate without end. We reverently pray that divine dragons grant protection, that the stars shine upon the realm, that peace prevail beneath Heaven, that the four seasons be secure, that the nation and its people dwell in harmony and happiness, and that the country be strong and prosperous.

May the sun of the Buddha shine brightly.

May the dragons and devas manifest an auspicious response.

With utmost sincerity, we present this memorial and make our declaration.

The … day of the … month of the … year.

Abbot: The sramana (name), having reverently completed the reading.

(If government officials attend, the presiding person should record each one’s full name. This memorial must be written clearly, and at its head the following four large characters should be added: “Boundless Longevity.” The memorial must be read on the principal day of the observance. Offerings are made at the practice site before noon, and the entire assembly chants the sutras together.)

Recite: Namo Buddha of Infinite Life (then burn the memorial).

Life Without Measure

– May the golden carriage and the Dharma carriage turn their wheels together; may merit transcend the three incalculable eons.

– May the sun of Shun and the sun of the Buddha shine brilliantly together; may life extend for hundreds of millions of kalpas.

Universal Celebration

– May the august person be at ease, like clouds passing across the sun; may the radiant stars shine together with the seas and lands.

– May his life be without measure, as a dragon embraces the map and a phoenix builds its pavilion; may the nation remain secure and enduring.

Reverently Gazing Toward the North Star

– Eight memorials are presented to the sovereign, all turning together toward his transforming influence.

– The myriad people offer tribute at court; may everyone alike enjoy peace, happiness, and tranquility.

(The foregoing verses are to be written and hung along the front portico before the main hall.)

– The Record of Verified Meaning states: The holy observance is also called the Festival of Ten Thousand Years of Longevity, or the Heavenly Longevity Festival, because it is the auspicious day of the sacred person’s birth. The Record of Zhongfeng states: “A tree merely grows between Heaven and Earth without being tended or watered; yet only we of the Shakya lineage receive such all-pervading beneficence! How could this not be taken as proof?” We are solitary, empty, gentle, and weak, unable to stand by ourselves. “Solitary” means dwelling alone, far from one’s relatives, and not engaging in worldly business. “Empty” means living through the support of donors, without deep plowing or diligent hoeing. “Gentle” means settling the mind into profound stillness and observing the rules and internal regulations. “Weak” means safeguarding the true nature and not contending over gain or loss. Since we are not yet sages, we must not forget the Buddha’s teaching: when we bow and maintain outward decorum, the Sangha’s garden flourishes. How could we dare call ourselves monastics while seizing what is in the hands of others? Thus, in our peace, ease, and leisure, at every hour and every moment we are embraced by the benevolence of the sacred ruler. Even the sheltering sky and supporting earth cannot fully serve as analogies for it. We must resolutely seek the Dharma and bind ourselves to the Way throughout our lives. Even the dissolution of our bodies and the loss of our lives would not suffice to repay one ten-thousandth of this kindness. How then could we remain indolent, lazy, and fallen, idly passing the days while drowning in sensual pleasures? Therefore, on the holy observance, offerings and acts of worship should be performed according to the Dharma, and sutras should be chanted to repay the kindness of the sovereign.

2.2 Blessings Early in the Morning on the Principal Day of the Observance

On the appointed day, during the morning service, incense is prepared; the attendant waits while holding the incense; all Dharma instruments—the tang, hand bell, and chime—are made ready; and the entire assembly gathers. The abbot offers incense and places it in the censer. The rector, who is in charge of the bell, chants the following hymn:

Incense burns fragrantly in the golden censer,

Its perfumed smoke pervades all ten directions.

With sincere hearts we make offerings to the Dharma King,

Praying for the sovereign’s longevity,

May the earth endure, the heavens remain firm, and peace and harmony prevail.

Namo Canopy of Fragrant Clouds Bodhisattva Mahasattva (3 times).

After completing the hymn, the entire assembly recites the Sacred Infinite Life and Radiant Light Mantra together (3 times).

The rector intones: “Medicine Buddha Tathagata”; the entire assembly responds in unison: “Medicine Buddha Tathagata.”

The Assembly Leader chants: “May the Dharma King live for ten thousand years”; the entire assembly loudly recites: “Medicine Master Tathagata.”

The Karmadana chants: “May the Dharma King live for ten thousand years”; the entire assembly loudly recites together: “Medicine Master Tathagata.”

The Abbot chants the memorial; the Karmadana kneels behind or beside him and reads it. The memorial says:

The World-Honored One, the Greatly Awakened One,

Manifested responsively in the Western Land;

His mind encompasses all like empty space,

His virtue covers worlds numerous as grains of sand.

Within one of the four continents,

In the realm of Jambudvipa in the South,

…country, …province, …prefecture, …district, …monastery,

The śramaṇa named…

Today, the … day of the … month of the … year, on this sacred observance at this auspicious hour, the Sangha is presently assembled in the Great Hero Jeweled Hall (the main shrine hall), reciting sutras and mantras and extolling the great names and sacred titles, praying for the blessing of the vast grace bestowed upon us. We now pray on behalf of the sacred sovereign: May he live ten thousand years, ten thousand years, ten thousand times ten thousand years…

The Karmadana continues reading:

We pray that the nation may prosper and the people dwell in peace, that all under heaven may be tranquil, and that all civil and military officials may be imbued with gracious virtue and enjoy illustrious rank and emolument. We further pray that rain and wind may come in due season, that the harvests may be abundant, that throughout the eight directions the sovereign’s Way may be praised, and that within the four seas all may rejoice in the transformative influence of the wondrous Way. We reverently ask the entire assembly to recite together: Vajra Infinite Life, Bodhisattva Mahasattva Benevolent King Who Protects the Nation.

Next, recite the Surangama Sutra.

Namo Buddhas and Bodhisattvas of the Surangama Assembly (three times). After reading the five sections, next recite the Great Compassion Dharani, ten other mantras, and the Prajnaparamita; then read: “The pure assembly presently before us, as above…”

Next, praise the Medicine Master Buddha:

The Medicine Master Buddha radiates streams of light,

Resplendent and majestic beyond measure;

All his vows and practices benefit sentient beings,

Ever wishing that they find peace and fulfillment.

Namo Medicine Master Vaidurya Light King Buddha of the Eastern World.

Rise and circumambulate the Buddha while reciting together: Namo Medicine Master Vaidurya Light Tathagata. (After three circuits, the officiant chants and the assembly bows):

Namo Medicine Master Vaidurya Light Tathagata (twelve bows)

Namo Universal Illumination Sunlight Bodhisattva

Namo Universal Illumination Moonlight Bodhisattva

Namo Buddhas and Bodhisattvas of the Medicine Master Ocean-Wide Assembly (one bow for each name).

The assembly returns to the Patriarch Hall, makes a formal statement of gratitude, bows, and so forth. On this day, the members of the assembly take turns chanting and reciting, make the midday offering, take the formal communal meal in the dining hall, practice walking meditation while reciting the Buddha’s name, and so forth.

The Record of the Verification of Meaning states: The Pure Rules are the crown worn upon the head; offering prayers for the sacred sovereign is to reverently obey the Buddha’s teaching and repay one’s debt of gratitude to the nation. According to the Mahayana Sutra on Contemplation of the Mind-Ground in the Buddha’s Former Lives, the Buddha taught that gratitude toward the nation comprises ten virtues. We members of the Sangha now live together in an era of peace and flourishing governance and are fortunate to encounter an enlightened sovereign.

The king’s grace shines like the sun and moon, and his virtue shelters and sustains like heaven and earth. In general, the sovereign possesses ten gracious virtues that must be upheld: 1) He reveres the Three Jewels and obeys the Buddha’s injunctions entrusted to rulers. 2) He establishes monasteries as places of practice to sustain the Buddhadharma. 3) He prints and circulates the Buddhist canon so that the Buddhadharma may endure. 4) He issues ordination certificates to members of the Sangha, enabling them to study without interruption. 5) He exempts monastics from civil registration obligations,

facilitating their renunciation of household life. 6) He appoints protectors to preserve and adorn the monasteries. 7) He bestows posthumous honors upon the virtuous masters of old and respects genuine practitioners. 8) Each year, he grants money, flowers, fruit, incense, and lamps as offerings to the Buddha, thereby creating lasting merit. 9) He establishes separate official positions for the administration of monastics so that laypeople do not falsely assume the name of members of the Sangha. 10) He does not compel monastics to perform labor, allowing them to practice the Way in peace.

Such are the sovereign’s ten gracious virtues; they must be recognized so that they may be repaid appropriately and justly.

The Buddha taught: With my five eyes, I clearly see and know that sovereigns throughout the three periods attained kingship in this life because, in past lives, they drew near to and served five hundred Buddhas. Therefore, sages and arhats aspire to be born in the realms of such kings so that they may perform many beneficial deeds. I dispatch five mighty bodhisattvas, five great beings, and five thousand kings and great ministers to support the sovereigns of those nations. Therefore, I now entrust the Three Jewels to the sovereigns, and so forth. As clearly stated in the Mahaparinirvana Sutra and other sutras, the Buddha taught that rulers should provide external protection; therefore, this is set forth at the beginning.

2.3 Ceremony for Completing the Sacred Sovereign’s Observance

The assembly should recite sutras and bow before the great names in repentance to eradicate former karma, praying that every household may dwell in peace and happiness and that the sovereign may enjoy long life, so that the hundred families may benefit from blessings as inexhaustible as the ocean. It is like a lion giving birth to lion cubs in its den and then emerging from the mountain cave: goodness and auspicious omens spread throughout the nine directions, and grasses, trees, insects, and all creatures benefit from this grace. Bowing one’s head in homage is inconceivable. Just as the stars encircle the bright moon, we now proclaim the wondrous Dharma of the ultimate truth of the supreme meaning.

The wondrous merit and virtue of prayers for longevity,

And all the supreme blessings for which I pray,

I dedicate to all beings burdened by profound karma,

That they may swiftly be born in the Western Pure Land.

All Buddhas throughout the ten directions and three periods,

All bodhisattvas and mahasattvas,

Mahaprajnaparamita.

Next follows the ceremony for praying for the Empress’s longevity (this section is omitted because it is no longer appropriate today).

2.4 Ceremony for Receiving an Imperial Edict

A solemn reception should be held for the imperial edict. The Abbot leads the Sangha five miles from the monastery to receive the edict and escort it into the monastery upon the imperial carriage, while the Sangha stands properly arrayed on both sides. Within the monastery, a separate table is prepared upon which to place the edict when it arrives. The Prajnaparamita bells and drums are sounded as the procession reaches the monastery. Everyone kneels together as the palanquin passes, then rises and follows behind it. The palanquin is placed in the center of the hall, with the monks standing on both sides.

The Guest Prefect chants: “The imperial grace has honored the monastery gate with its presence.”

The assembly makes three bows and proclaims, “Ten thousand years…” After the bows, the secretary holds the edict, kneels facing east, and reads it aloud. When finished, he returns it to the tray upon the palanquin. The Abbot approaches the palanquin, offers incense, and makes three bows; then, together with the assembly, he makes nine bows in gratitude. The Prajnaparamita bells and drums are sounded in three rounds, and the monks recite: Namo Amitayus Buddha.

The imperial edict is respectfully conveyed to the sutra repository tower. The Karmadana chants:

The sacred lord, a heavenly dragon, aids the world with perfect completeness;

The sovereign’s profound grace is too weighty to describe.

We keep its repayment within our hearts;

The assembled Sangha, with sincere devotion,

Bear this gracious virtue upon their heads—how could they forget it!

Namo Auspicious King Bodhisattva Mahasattva (three times).

– The four monthly vegetarian observance days for protecting life—the first, eighth, fifteenth, and thirtieth—are the four vegetarian observance days dedicated to protecting life. At the monastery, the full-moon and new-moon days are Posadha days, when either the Four-Part Vinaya Pratimoksha or the Brahma Net Sutra’s Bodhisattva Precepts are recited. They are recited alternately: during one half-month, the bhiksu precepts of the Vinaya are recited; during the other half-month, the Bodhisattva Precepts of the Brahma Net Sutra are recited.

The Commentary on the Meaning records: The four fasting days are observed to protect life. This practice began in the third year of the Kaihuang era of the Sui dynasty, when an edict was issued to the people establishing three months each year—the first, fifth, and ninth lunar months—together with the four pure fasting days, and the six or ten fasting days. At monasteries, ritual assemblies were established to pray for longevity, and no living creature was to be killed.

The sutras recount that each year Vaisravana, the Heavenly King, makes an inspection of the four great continents. During the first, fifth, and ninth lunar months, he visits the southern continent, and therefore killing is prohibited. However, whenever the military governors of the Tang dynasty assumed office, they invariably ordered the people to slaughter animals for a grand and lavish banquet.

Therefore, the first, fifth, and ninth lunar months were designated as times when they were not to assume office, in order to prohibit killing. Nowadays, it is incorrect to mistake these for memorial days of abstinence. On the four fasting days, sutras and mantras should be recited and repentance rites performed in obedience to the Buddha’s teaching, so that everyone may clearly understand this meaning.

Examining oneself in the light of loving-kindness, those who have committed offenses should reform, while those without offenses are exempt; merely concerning oneself with sutra recitation is not sufficient to repay kindness!

Chanting and recitation are explained as means of repaying kindness. Even if one does not yet understand their meaning, the proper observance is still maintained. Nowadays, to abandon them entirely and not practice them is truly an error.

According to the Continued Biographies of Eminent Monks and the Yunlou Record of Esteemed Practices, the bhiksu Shi Sengyun of Baoming Monastery was enamored of his reputation as a lecturer. On the full-moon day of the fourth lunar month, when the monastic precepts were to be recited, he addressed the assembly, saying: “The precepts are intended for people. If a person recites them, he obtains the precepts.

Why trouble the entire assembly? One monk who understands their meaning can teach later generations and bring them to awakening.” The assembly did not dare oppose him, and so the recitation of the precepts was discontinued.

On the full-moon day of the seventh lunar month, when the assembly performed the pravarana ceremony, Yun was suddenly absent. Four masters went to search for him and found him in a desolate cemetery, his body covered in blood. When they asked the cause, he told them: “An immensely strong man, holding a long sword, loudly questioned Sengyun: ‘What sort of person is this?

He dares abandon the recitation of the precepts and falsely claims to understand their meaning!’ Then he pressed the blade against my body, causing pain so piercing that it was unbearable.” Thereupon, he returned to the monastery and earnestly sought repentance. For ten years, with utmost sincerity and devotion, he followed the prescribed rite for reciting the precepts. When he approached death, an extraordinary fragrance pervaded his room, and he then passed away peacefully.

This occurred during the Xianjia era, and the event has ever since been recalled by later generations.

Master Yunqi Lianchi said: “In the present age, although the sutras and treatises remain, the Vinaya is treated lightly. Two thousand years later, people will be even less willing to recite the precepts once every half-month. I cannot fathom it! The prosperity, decline, and degeneration found within monasteries arise because people lack faith. The karmic retribution manifested in the case of Master Sengyun has been presented as evidence; may you take it to heart and reflect upon it.”

End of Volume One.