百丈清規證義記

3. Chapter Two: Repaying Kindness

The account states: ritual finds its highest expression in offerings; therefore, repaying kindness and virtue is one of the forms of gratitude.

The kindness of the motherland is profound. It is earnestly hoped that the flourishing imperial court will know to honor the Buddha and protect the Sangha, following the supreme spirit of compassion inherited by the sages. Whenever they have leisure, may the disciples of the Shakya clan reverently admire and follow their noble example!

Therefore, regulations for national celebrations were established. As for the devas, who graciously protect the Dharma, there is the Rite of Offering to the Devas. The sun and moon bestow the kindness of their illumination, so there is a rite for safeguarding the sun and moon.

When benefactors and faithful donors pray for sunshine or rain, there are rites for eliminating harmful insects, and so forth. All the foregoing practices are intended to repay kindness. Moreover, for those who seek blessings, there is the rite of supplication to Weituo, who manifests in the form of a celestial deity to support and protect the Buddhadharma.

His vows are vast and profound; whenever there is a response, he immediately answers. Thus, the hymn says:

Celestial General Weituo,

Dharma protector, whose great kindness nourishes all;

When he sees demons disrupting bhikshus,

Moved by compassion, he hastens to their side

And promptly puts an end to them.

Dharma Protector, Venerable Deva Bodhisattva Weituo.

Thus, he is said to skillfully manifest the form of a celestial deity and devote himself to protecting the Dharma.

Today, in monasteries, whenever disasters or hardships arise, people commonly supplicate Dharma Protector Weituo; this is not merely to seek a miraculous response. Those who know to seek blessings should also know to repay kindness. Therefore, a separate chapter is devoted to repaying kindness. The Stove Deity serves as the support for the meals of the assembly and was originally included among the five commemorative rites; hence, this deity will be discussed at the end of the volume.

National Days for Venerating the Buddha

3.1 Memorial Rite for the Former Sages

The Sangha assembles in the Buddha Hall, offers incense, bows in homage, praises the Buddha, recites the Shurangama Mantra, the Great Compassion Dharani, the Ten Mantras, the Prajnaparamita Sutra, and the “All That Has Preceded” dedication; chants the Buddha’s name; transfers the merit; and makes this reverent prayer:

May the gate of Chan be pure and solemn,

May the fourfold assembly dwell in 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, on the sacred observance of Emperor ...: the assembly has respectfully gathered in the Great Hall before the Buddha, arranging incense, flowers, fruits, offerings, lamps, and candles in full array. We extend our prayers that the people may be secure, the nation prosperous, governance harmonious, and the world peaceful, and that all sentient beings may together realize the Buddha Way.

On the morning of the memorial observance, the Sangha assembles in the Main Hall. The Abbot offers incense and places it in the censer, bows in homage to the Three Jewels, chants the Incense Burner Praise, and recites the Diamond Sutra. Afterward, tea is poured as an offering, the Prajnaparamita is recited, vows of repentance are made, merit is transferred, and this reverent prayer is offered:

Today ... (as above) ... we reverently pray:

May the consciousness-spirit journey throughout the eight directions, riding a cloud chariot drawn by wind-horses, and come here to bear witness. Dwelling among the celestial ranks, may it enjoy to the full jade palaces and vermilion towers. May all Buddhas throughout the ten directions and the three periods bear witness and bestow their protection upon Emperor ..., upon all the nation’s citizens and compatriots, and upon the people of the world, so that they may enjoy peace and happiness in body and mind and possess long lives. May the Buddhadharma endure forever, and may all sentient beings completely realize the Buddha Way.

3.2 Offering to the Devas

For the rite of making offerings to the devas, a date must first be appointed. The Guest Prefect prepares and arranges the Dharma altar, instructing the incense and lamp attendant to sweep and clean it thoroughly and to adorn it fully and solemnly with banners, pennants, canopies, and so forth. In the center of the Main Hall, a high platform is erected upon which the Three Jewels are reverently enshrined.

Next, incense tables are placed on both sides and arranged with offerings and radiant lamps offered before the attendant devas. Memorial tablets for the deities and spirits of the three realms, forty-six in all, are also placed upon the tables, together with incense, flowers, tea, fruit, lamps, candles, and so forth. On a lower level beneath them, tablets for the celestial immortals are placed, with the same kinds of offerings arranged before them.

Offerings of rice, vegetables, noodles, other foods, and so forth must be abundant and prepared in accordance with the Dharma. Living creatures must never be used, nor may the food be cold or insipid, lest one instead incur the fault of irreverence. All necessary things are to be prepared one day in advance.

Before the time for retiring, the Guest Prefect sounds three rounds on the drum to notify the assembly of the ceremony to be held the following morning. After all duties have been assigned and the officiants appointed, the assembly enters the period of rest.

Early the next morning, the signal is given and the Sangha assembles in the Main Hall. They bow in homage to the Three Jewels, sound the bell and wooden board, offer incense, and begin the praise ... (as in the preceding rite, except that the following final praise is added):

High above, the Dharma-protecting spirits shine brightly;

The sun, moon, and stars illuminate the human world.

They preserve the nation in peace and well-being.

With sincere hearts, we present these offerings;

May merit and longevity remain secure and peaceful.

Namo Deng Yun Lu Bodhisattva Mahasattva. (three times)

(The rite is abridged here; for further reference, consult the Chan Monastery Daily Recitation Manual.) Only the forty-nine honored names of the Buddhas are to be written as follows:

The Dharma altar is established and arranged:

In the center: the Teacher of the central heavens, the Fundamental Teacher Shakyamuni Buddha; Akshobhya Buddha of the East; Precious Appearance Buddha of the South; Amitayus Buddha of the West; and Sublime Sound Buddha of the North; Precious Flower Ocean of Merit; Lapis Lazuli Golden Mountain.

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

Inside the altar, suspended above on the left:

Namo King of Sutras, Supreme and Sublime Dharma-Torch of the Ocean of Golden Radiance.

Above on the right:

Namo all the great bodhisattvas of the Assembly of Radiance: Bodhisattva Faithful Appearance, Bodhisattva Golden Radiance, Bodhisattva Golden Treasury, Bodhisattva Constant Sorrow, Bodhisattva Supreme Dharma ... (These six bodhisattvas are written together on one tablet.) Great Brahma Deva King, uniquely honored commander of the Sahā world, together with his retinue. (Placed below, in the first position on the left.)

First position on the left: Lord of the Earth-Dwelling World, King of the Trayastrimsha Heaven—Venerable Deva Shakra.

Second position on the left: Protector of the World in the East, Lord of the Gandharvas—Heavenly King Dhritarashtra.

Third position on the left: Protector of the World in the South, Lord of the Kumbhandas—Heavenly King Virudhaka.

Fourth position on the left: Protector of the World in the West, King of the Great Dragon Kings—Heavenly King Virupaksha.

Fifth position on the left: Protector of the World in the North, Lord of the Great Yakshas—Heavenly King Vaishravana.

Sixth position on the left: Powerful Guardian who subdues hostile demons by vow—Venerable Deva Vajrapani, Lord of the Esoteric Traces.

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

Eighth position on the left: Commander of the Twenty-Eight Divisions and leader of ghosts and spirits—Venerable Deva General San Zhi.

Ninth position on the left: Bestower of dharanis, great wisdom, and accumulated knowledge—Venerable Deva Mahasarasvati.

Tenth position on the left: One who enables all aspirations to be fulfilled—Venerable Deva Mahashri.

Eleventh position on the left: Benevolent guardian of the fourfold assembly and outer protector of the three continents—Venerable Celestial General Weituo.

Twelfth position on the left: One who nurtures growth and generation and bears witness to merit—Venerable Deva, the Firm and Solid Earth Spirit.

Thirteenth position on the left: One who shelters the site of awakening and governs cause and effect—Venerable Deva, the Majestically Adorned Bodhi Tree Spirit.

Fourteenth position on the left: Mother who gives birth to the ghost kings and protects men and women—Venerable Deva Hariti, Mother of Demon Children.

Fifteenth position on the left: One who travels before the sun and moon, sending aid to dispel calamities—Venerable Deva Marici.

Sixteenth position on the left: One whose hundredfold radiance benefits beings and whose celestial light dispels darkness—Venerable Deva Surya of the Solar Palace.

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

Eighteenth position on the left: Lord of the Dharma treasures of the esoteric treasury, who governs the hosts of dragons—Venerable Deva King Sagara.

Nineteenth position on the left: One who wields authority over the dark realm and serves as lord of the hells—Venerable Deva Yamaraja.

Twentieth position on the left: Lord of the Prefecture of Mount Tai in the East among the Five Sacred Peaks—Venerable Spirit Tianqi Renyuan.

Twenty-first position on the left: Lords of the eighteen hells between the two Cakravada Mountains—Venerable Spirits, the Ten Kings of the Nether Courts.

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

Twenty-third position on the left: the Four Formless Heavens—the Sphere of Neither Perception nor Non-Perception, the Sphere of Nothingness, the Sphere of Infinite Consciousness, and the Sphere of 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 Heaven of No-Perception inhabited by non-Buddhist practitioners, and its heavenly king.

Third position on the right: the stations of ordinary beings in the Fourth Dhyana of the Form Realm—the Brhatphala, Punyaprasava, and Anabhraka Heavens—and their great heavenly kings.

Fourth position on the right: the Third Dhyana of the Form Realm—the Shubhakritsna, Apramanashubha, and Parittashubha Heavens—and their great heavenly kings.

Fifth position on the right: the Second Dhyana of the Form Realm—the Abhasvara, Apramanabha, and Parittabha Heavens—and their great heavenly kings.

Sixth position on the right: the heavenly king Mahabrahma of the First Dhyana of the Form Realm, together with the Brahma Ministers, the Brahma Multitudes, and all their heavenly kings.

Seventh position on the right: within the Desire Realm are Mara Papiyan, the five great sovereign Maras, and all the gods of Mara.

Eighth position on the right: at the summit of the Desire Realm, the Paranirmita-vashavartin Heaven and its Great Self-Mastery Heavenly King.

Ninth position on the right: next in the Desire Realm, the Nirmanarati Heaven and its Self-Mastery Heavenly King, who continually delights in creations.

Tenth position on the right: in the middle of the Desire Realm, the Tushita Heaven and its Heavenly King of Contentment.

Eleventh position on the right: dwelling in the sky of the Desire Realm, the Heavenly King of the Yama Heaven.

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

Thirteenth position on the right: diagonally about Mount Sumeru, the four divisions of gods and divine princes in the four directions.

Fourteenth position on the right: the gods of the constellations who originally dwell in space among humankind and manifest auspicious or inauspicious events in the world.

Fifteenth position on the right: beneath Mount Sumeru, on the three successive terraces, the Ever-Proud Gods, Garland-Bearing Gods, Firmly-Holding Gods, and all the gods and divine princes.

Sixteenth position on the right: those formerly present in the Assembly of Radiant Light—the eight classes, including the Kinnara Kings, Garuda Kings, Mahoraga Kings, and all the spirit kings.

Seventeenth position on the right: those formerly present in the Assembly of Radiant Light—the deities who wield weapons, the goddess of the Nairanjana River, the great rain deities, great deities of food and drink, the gods of wind and water, the gods of fire, and all other gods.

Eighteenth position on the right: the eighteen guardians of monasteries in the lands of East and West, the guardians of this monastery, and the holy assembly of Dharma protectors.

Nineteenth position on the right: the sixty Tai Sui deities of the Heavenly Stems and Earthly Branches, the deities of the twelve zodiacal palaces, and all the great stellar lords.

Twentieth position on the right: the Tai Sui governing the current year, the officials of the palace governing one’s natal destiny, the underworld officials who oversee the paths of karma, and all the stellar lords.

Twenty-first position on the right: the revered City Gods presiding over the province, prefecture, and district—the provincial lord, prefectural lord, and district chief.

Twenty-second position on the right: the true local earth god of this mountain and the true earth god of the ward of… (where the patron of the offering resides).

There are twenty-two earth deities as listed above.

In general, the rite for making offerings to the gods is performed according to the customary ritual found in the Daily Recitations of the Chan Monastery. Only the text of the memorial is recorded here, as follows:

We reverently pray:

In the assembly on Vulture Peak, you received the Buddha’s solemn final injunction; at the bodhimanda in Magadha, you bore witness. O sovereigns appearing in the chapter “Sublime Adornments,” upon whom sentient beings rely; O exalted ones of the Three Realms, may you descend, compassionately regard us, and bear witness. Here, in Jambudvipa, one of the four continents beneath heaven, in the country of…, province of…, prefecture of…, district of…, street of…, at the address of…, this monastery respectfully serves the Buddha and has prepared a vegetarian feast as an offering to the gods, in order to pray for…

Today the faithful patron, (name), bows low, offers incense, and expresses sincere devotion. May you radiate light and illuminate us: Shakyamuni Buddha, the Buddhas and bodhisattvas in the Assembly of Golden Light, the eight classes of gods and dragons, and all the sages and saints who employ both provisional and ultimate means. Seated upon golden lotus thrones, may you fully comprehend this petition.

We further pray on behalf of… (state the aspiration clearly). Today, the… day of the… month of the… year, we have selected and prepared several pure, light vegetarian dishes as offerings. O heavenly lords of exalted authority, may you bestow celestial favor and graciously accept this humble sincerity and these offerings. We further reverently pray: may the Buddha look upon us with compassion, and may the virtue of Heaven extend everywhere, granting blessings in accordance with our prayers. Thus may the response be manifest like an answering echo and be engraved deeply in human hearts. May Heaven hear this petition, manifest spiritual powers, and employ the Buddha-Dharma to transform beings.

Through the abundant grace of the Three Jewels, may all the gods swiftly bestow compassionate favor, illuminate and protect us, and allow us to be fully imbued with benefit and well-being.

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

The Record of Verified Meaning states that the Golden Light Sutra has three different translations: 1. The four-fascicle translation made by Dharmakshema during the Northern Liang dynasty, which is the version currently in circulation. 2. The joint eight-fascicle translation made by Baogui of the Sui dynasty and Jnanagupta, a native of India. 3. The ten-fascicle translation made by Yijing during the Tang dynasty, whose language is fluent and which is entitled The Sutra of the Most Excellent King of Golden Light.

The present offering to the gods uses only the translation from the Northern Song period and makes offerings to twenty gods, omitting far too many. Here there are forty-nine positions, based upon the three principal translations. Those who wish for the complete details should consult the ancient Pure Rules, where they will surely find them set forth more clearly and thoroughly.

We now cite a passage of verse from the chapter “Goddess of Great Eloquence” in fascicle eight of The Sutra of the Most Excellent King of Golden Light, to attest to the ancient Pure Rules. The sutra records: “I now invoke and invite the Buddha’s assembly of shravakas. May they swiftly come here and protect me, so that my heart’s aspiration may be fulfilled.

What I seek is expressed in truthful words; may all my wishes be free from falsehood. Beginning above with the Akanishtha Heaven and the Pure Abode Heavens, Mahabrahma and the Brahma Ministers, all the assemblies of Brahma Kings, and extending to all the gods throughout the three-thousandfold world-system, the lord of the Saha world and all their retinues: I now invoke and invite you, hoping that with loving-kindness and compassion you will regard and protect me.

The Paranirmita-vashavartin Heaven and the Nirmanarati Heaven, together with all their divine assemblies; Maitreya, who is soon to become a Buddha; all the assemblies of the Yama Heaven and the Heaven of the Thirty-Three; the Four Heavenly Kings and all the gods; the gods of earth, water, wind, and fire who dwell upon Mount Sumeru; the three kinds of deities dwelling among the seven seas, together with their retinues; the god of wealth and the gods of the five peaks; the sun, moon, and stars, together with all the heavenly assemblies who bring peace and security to the world—here I await all these heavenly deities…

Those who do not delight in creating sinful karma; I reverently bow to the rakshasi mothers and their beloved children, and to the gods, dragons, 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 relying upon the complete ancient Pure Rules can a spiritual response be obtained.

Worthy practitioners of later generations should pay close attention to this.

3.3 When the Sun or Moon Is Obscured

When a solar or lunar eclipse occurs, sound the signal to inform the Sangha so that they may assemble in the main hall and perform the prayer service.

Offer incense… Today, on the… day of the… month of the… year… at the appointed hour, set up the altar facing the sun (or moon) and make reverential offerings.

Bow to the Three Jewels, praise the Buddha, and recite “Homage to the eternally abiding Three Jewels of the ten directions” three times. Then recite:

Homage to the Bodhisattva Universal-Illumination Light of the Sun.

(For a lunar eclipse, recite “Light of the Moon,” praying 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 Taboos, or a day upon which calamity descends, when baleful forces display their might and work strange phenomena in six ways. The people should therefore be summoned to render protection, relying upon the Buddha’s power and offering earnest prayers. Thus, the assembled Sangha now gives rise to sincere resolve and together recites the holy name of the Bodhisattva Universal-Illumination Light of the Sun of the Lapis Lazuli World in the East. Together we extend our protection, praying that the clear sun may swiftly bestow its light once more.

Again, we pray: May the five-colored clouds part, and may the radiant path of the sun shine universally, causing all yin forces to vanish and the virtue of yang to flourish anew today. After reading the memorial, chant the Praise of Sunlight:

Perfectly bright and ever radiant,

The sacred virtue is difficult to fathom.

The myriad phenomena imprint the heavens, forming celestial patterns;

The realm receives and enjoys its blessings.

Its light shines throughout yin and yang;

We offer felicitations to the Great Wheel-Turning King.

Namo Bodhisattva Venerable Deva of the Sun Palace, the Great Solar Lord.

Lunar eclipse: Facing the moon, read the memorial as follows: The moon illuminates the realm of yin and rules the night; relying upon its radiance, the sky is made manifest. Now, in the human realm, it is being swallowed. With steadfast reverence and awe, we offer our supplication and earnest plea. Therefore, today the assembled Sangha brings forth sincere resolve and together invokes the sacred name of the Universally Illuminating Moonlight Bodhisattva in the Lapis Lazuli World of the East, beseeching the Bodhisattva to extend rescue and protection, so that the bright moon may swiftly emit its cool and gentle radiance.

Again, we pray: May the baleful forces vanish without a trace; may a single radiant orb illumine 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 delicately;

The precious mirror is perfectly full.

Silvery blossoms are cool and cold;

Stars are scattered all around.

Moonlight spreads far and wide;

Even hidden places become serene.

We reverently honor the lunar eclipse,

Bringing benefit and auspiciousness to devas and humans.

Namo Bodhisattva Venerable Deva of the Moon Palace, the Great Lunar Lord

(3 times).

The Explanation of the Meaning states: This is to repay the kindness of the sun and moon for their luminous illumination. They are said to be “eclipsed” because the sun and moon overlap exactly. When the sun obscures the moon, it is a solar eclipse, and day and night are both estranged from their ordinary state; when the moon covers the sun, it is a lunar eclipse.

It is also called a thin eclipse, because black vapor surrounds it in a thin layer. The sun or moon becomes golden-red and gives no light, as though pressed by some object; when its form and color appear deficient, this is called an eclipse. The sun and moon are encroached upon and diminished as though insects were eating leaves, but here only a thin layer is eaten away.

This is also one of the seven calamities. Humans and the myriad beings all receive the kindness of heaven and earth’s illumination, and therefore must offer protection. The means of protection is that scholars and common people alike should each exercise utmost sincerity and attend to the will of Heaven.

It may also be called protecting the sun and moon of this realm.

Why invoke the name of the Bodhisattva of the Eastern Region?

Answer: Because the meaning of the name corresponds to 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 mind of Heaven accords harmoniously with it; thus invoking this name is most appropriate. In summary, although one invokes the Sun Palace and Moon Palace, one is invoking the names according to their origin.

Speaking according to principle, “sun” means reality; because it is constantly genuine, true wisdom should be used to illuminate the principle of suchness, enabling sentient beings to extinguish all delusion and enter the peace and bliss of nirvana. When this is temporarily unknown, one is like a dead person, and therefore it must be guarded and protected. The moon wanes, at times full and at times diminished; expedient wisdom is used to illuminate worldly affairs, eliminating all the afflictions of sentient beings and enabling them to dwell at ease in the ocean of coolness.

A single thought of attachment causes one to fall into pits and chasms, and thus one needs shelter and protection. If a lunar eclipse occurs in the afternoon, there is no need to make a noon offering, because devas take their meal in the morning and do not accept offerings after noon; however, it is permissible to offer fine tea, incense, and lamps.

3.4 Appendix: Mid-Autumn Festival

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

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

Clouds disperse, the sky clears, and the lovely dew descends;

Flawless and exquisite, its essence is naturally round.

One bright moon sheds boundless radiance,

Shining universally throughout the great trichiliocosm!

Namo Bodhisattva Venerable Deva of the Moon Palace, the Great Lunar Lord

(3 times).

Recite the Prajnaparamita Sutra, invoke the Buddha’s name, make the penitential vows, dedicate the merit, offer the concluding prayer, and recite the Three Refuges. After the ceremony, withdraw to the rear quarters. Upon hearing the signal, everyone gathers in the dining hall to drink tea, eat Mid-Autumn cakes, enjoy performances, and so forth.

The Explanation of the Meaning records: The Mid-Autumn Festival is traditionally said to be the moon’s birthday, and therefore people everywhere hold commemorative ceremonies. From the Buddhist perspective, if one makes an offering commemorating the moon, it should be made before noon, because the moon resembles a deva, and devas do not accept offerings after noon. Accordingly, the Pure Rules prescribe only flowers, incense, tea, fruit, lamps, and cakes as offerings. Food is not offered. Thereafter, 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 the ceremony the Observance of the Universally Illuminating Moonlight Bodhisattva or the Observance of the Liberation Moon Bodhisattva.

If an offering is made, it should consist of pure vegetarian fare in accordance with the rite of making offerings to the Buddha. Regrettably, errors have arisen; the ignorant should not recklessly accept and transmit falsehoods, and learned, discerning persons should correct them. It may be said that the movements of the sun and moon possess a virtue that is not two; yet from ancient times to the present, people have offered worship only to the moon and no one has worshiped the sun. Why is this?

Answer: This follows customary rites; worldly people have never worshiped the sun. Furthermore, within the dark obscurity, the moon emits light, and the myriad beings absorb its refreshing coolness. When their merits are compared, the sun stands second.

As for the moon’s virtue in its broad outlines, it closely resembles our Buddhist Way and the wondrous illumination of the self-nature: when covered, its radiance suffers no harm—how much more so its power to shine? Its reflection appears in bodies of water, large and small, without distinction—how much more so its efficacy? It receives light and necessarily shines clearly—what need has it of fullness?

Its purity naturally accords with all things—what need has it of stillness? It dwells amid defilement yet remains unstained—what need has it of whiteness? It revolves ceaselessly in its course—what need has it of permanence?

Its fullness and waning never deviate from their appointed times—what need has it of trustworthiness? It illuminates the myriad beings without keeping them in mind—what need has it of emptiness? Alone it shines by night—what need has it of burning?

It embraces everything before the eyes—what need has it of omnipresence? If, through contemplating the moon, one awakens to the mind, then original enlightenment is self-luminous and no obstruction can darken it—is this not the moon’s radiance? Bestowing limitless benefit upon friend and foe without distinction—is this not the impartiality of the moonlight?

Every person embodies the Way, and every dharma shines brilliantly—is this not the moon’s fullness? Everywhere, always tranquil and at ease—is this not the moon’s serenity? Remaining pure oneself amid the dust and toil—is this not the moon’s purity?

Advancing through one’s own efforts without cease—is this not the moon’s constancy? Do not the plum tree and the dolphin also place their trust in the bright moon? That beings respond in harmonious accord—is this not the moon’s lofty vastness?

Its nature is so close to the Buddhist Way 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 virtues of the moon may indeed be said to be exceedingly numerous.

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

It is also said: The Buddha taught bhiksus not to bow to kings, celestial kings, and so forth. Since the lord of the Moon Palace has not yet realized the fruit of the Way, one should not bow in worship; if one does so, one may diminish that being’s merit. Discussing the establishment of the Pure Rules according to the texts, celestial spirits are generally transformations manifested by sages and worthies.

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

If, for fame and gain, one devises beguiling practices based on worldly rites, both oneself and others will suffer harm; the error is indeed very great.

3.5 Ceremony to Pray for the Cessation of Rain

The complete rite for praying for clear weather is explained in the Diamond Radiant Flame Sutra for Stopping Wind and Rain, spoken by the Buddha himself. This sutra is found only in the Great Canon and is therefore difficult to put into practice in the present age. Nowadays, the rite may be adapted to contemporary circumstances.

In particular, when persistent rain continues for a long time without clearing, the monastery should perform this rite. The resident officer 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.

It should be written on yellow paper, with the following words: Homage to the Buddhas and Bodhisattvas of the Radiant Flame Assembly of the Diamond Radiant Flame for Stopping Wind and Rain. The entire notice should be fashioned like a memorial tablet and placed solemnly in a suitable location. A ritual altar should be established and fully supplied with offerings.

The Abbot must devote special attention to the rite, and the Sangha members of every division must make all necessary preparations. 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 pray.

Every division must pray with utmost sincerity in the hope that their intent may reach Heaven; this is therefore no fictitious affair. Before the day of the ceremony, the secretary should confer with the Karmadana and the assistant overseeing the assembly, and post in the guest hall a notice clearly stating the date and time of the sutra-recitation ceremony for the cessation of rain.

This ceremony follows the customary rites, except that its duration may be set at three, five, or seven days according to circumstances. The monks take turns chanting and reciting, ten each day, with each person’s duty clearly assigned. They continue without interruption to recite sutras and offer prayers in this manner.

Within a week, a response will surely be obtained, after which the rite may be concluded and a thanksgiving ceremony performed. Whenever such a prayer ceremony is held, attention should be paid to the following details: 1/ every day, a sutra-recitation service must be held in the main shrine hall in both the morning and evening; 2/ the signal must be given so that the assembly gathers at the appointed time; 3/ robes and ceremonial vestments must be properly arranged; 4/ the Abbot offers incense and addresses the Buddha, bows to the Three Jewels, intones the hymn, and so forth.

The hymn reads:

Greatly compassionate Holy Lord, whose Way is a wondrous proclamation,

Perfectly interfused and unobstructed, beyond all estimation,

May the assembly entering the altar proclaim this aspiration,

Transforming all oppression into purity and refreshing coolness.

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

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

The gate of Heaven is sealed and will not open;

By day and night, tempests rage in grievous desolation.

May calamities cease, fulfilling the people’s aspiration;

May a crimson orb appear at the proper occasion.

Within one of the four continents beneath Heaven,

The people of Jambudvipa await in expectation.

In Vietnam, … Province, … Prefecture, …

District, … Ward, … Urban District, …

City, at … Monastery, Abbot … If officials are present, their full names should be included in the petition.

Today, with utmost sincerity, we offer incense and bow before the Founder of the Teaching in the Saha world, our Original Teacher Shakyamuni Buddha; the Buddhas of the Radiant Flame Assembly; the holy sages; the devas, nagas, and eight classes of Dharma protectors; and all venerable deities seated before us. We beseech you to bear witness to this reverent petition: We humbly pray that you extend your compassion, radiate your light, respond to us, and grant that this heavy, paralyzing rain may cease.

All things are obstructed, a hundred rivers overflow, and the people have nowhere to seek refuge. May the karma of sentient beings stir a response from Heaven, whose virtue is the cherishing of life. Therefore, with sincere hearts, we establish this altar to pray for clear weather and the cessation of rain.

Each day, the Sangha recites sutras, upholds mantras, and invokes the names of the Buddhas. We humbly pray that the Holy Ones will cause the sky to clear and the clouds to disperse, swiftly bestowing beneficent grace and sunlight upon us and the world.

We further pray:

May dark clouds flatten and the gloomy obstructions on every side disappear;

May the crimson sun shine forth in the central heavens;

May its light penetrate the five regions of the world;

May all the myriad species everywhere abide peacefully and securely;

With sincere hearts, we present this petition and invoke the Buddhas and devas;

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

Day… month… year… Buddhist Era…

Abbot… respectfully and reverently submits this petition.

The Karmadana intones the hymn:

The Buddhas, Tathagatas, take pity on sentient beings;

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

After abundant rain, may the sky surely clear;

May auspicious light spread everywhere,

And may all things joyfully welcome the dawn.

Homage to the Buddhas and Bodhisattvas of the Radiant Flame Assembly (3 times).

Next, keeping time with the chime, the assembly recites together:

Homage to our Original Teacher Shakyamuni Buddha

Homage to the Medicine Master, Lapis Lazuli Radiance King Buddha

Homage to the Bodhisattva Universal Illumination of Sunlight

Homage to the Bodhisattva Universal Illumination of Moonlight

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

Homage to the Buddhas and Bodhisattvas of the Radiant Flame Assembly of the Diamond Radiant Flame Sutra for Stopping Wind and Rain.

Dedicate the merit, offer further prayers, and take refuge in oneself… When the second group’s turn arrives, the assembly likewise recites the sutras and mantras as above. The recitation continues until the sky has completely cleared, at which time the entire assembly gathers to perform the thanksgiving rite, dedicate the merit, and conclude the sutra recitation.

The Commentary on the Meaning explains: All living things depend upon the sun, yet scorching heat causes plants and trees to wither away. All things depend upon water for nourishment, yet excessive standing water causes them to decay. Thus, when wind and rain are unseasonable, or when drought persists for many days without rain, calamity results; but excessive rain and flooding cause no fewer disasters. The most fitting condition is harmonious winds and timely rains, which are desired by all people and by every species.

3.6 Prayer for Rain

When the weather has remained dry for many days without rain, the monastery should post a notice announcing a prayer for rain. The following rite is based upon the Great Cloud-Wheel Sutra for Praying for Rain. It should be noted that the altar should be established in a clean place spacious enough to accommodate the participants.

Its structure should be appropriate, elegant, and pleasing to the eye. Flowers, fruit, ritual offerings, incense, and lamps are arranged upon a table facing east; tables are similarly placed in the west, south, and north. In this way, offerings are made to dragon kings having one body and three, five, seven, or nine heads.

At each of the four corners of the altar, seven blue banners should be planted. Each table should have a flower vase, a plate of fruit, and an oil lamp. Mats are used to form walls around the altar.

There are four gates, one on each side, with two passageways on every side. These serve as the boundaries for the protecting dragons. The sutra states that ashes or ink may also be used to mark the boundaries, and nowadays these materials are often used instead.

The dragon’s head faces outward toward the gate, while its tail curves around toward its belly. Outside the gate, a screen is erected, with mats likewise used to mark the boundary. A senior monk of virtuous conduct who carefully observes the precepts should be chosen as master of the altar.

Among the Sangha, only those whose observance of the precepts and conduct are pure should be selected to recite the sutra; only then will the rite produce a favorable result.

In addition, two attendants should be appointed to tend the incense and lamps, replenish the offering water, and attend to other needs as they arise, as clearly recorded in the sutra. In particular, throughout the monastery’s prayer ceremony, solemn purity must be maintained day and night. Sutras and mantras should be recited with utmost sincerity for one, two, or as many as three weeks. A response from the devas will naturally be obtained, and the sincere aspiration will be fulfilled as desired.

The Commentary on the Meaning explains: Generally speaking, the altar uses yellow earth in place of the ox and the ‘ox-ear mountain.’ The mountain ox refers to the white cattle of the Himalayas. They eat only fragrant grasses upon the snowy mountains, and their fat has a fragrance and may therefore be used. The fat of other breeds of cattle is foul-smelling and should not be used. In our eastern region, this fragrant substance cannot be obtained, so clean yellow earth is used in its place. According to the Adornment Sutra: blue, the color blue, is assigned to the north, while black represents the water of merit and virtue. Furthermore, the measure called one cubit is today equivalent to one meter; thus, three cubits are three meters.

Next is an explanation 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 2.60 meters high and 1.60 meters wide. The screens are hung 1.20 meters above the ground, with the center securely mounted with thin silk.

For the other directions, the images and the number of dragon heads depicted are to be rendered according to the instructions in the Sutra. In the east is 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. They are surrounded by their retinues; below are the waves of the sea, and above are drifting clouds.

The retinues of the dragon kings are too numerous to depict in full. Therefore, in each direction, only four attendants should be painted, standing two on the left and two on the right; the number of dragon heads is to be painted according to 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 trượng across, with a circumference of nine meters, and rises in the middle like the roof of a house. This canopy is sewn from blue cloth and supported by pillars of wood painted black. It should also be dyed black, with cloth tied at the four corners and hanging down to the ground. The borders on all four sides are adorned with hanging strings of pure and solemn jeweled ornaments, radiant like precious gems.

Next is an explanation of the officiant’s table: the officiant is a monk, and the table faces east. The table has a wooden seat. At the high seat, four small tables are set up, 2.60 meters high and forming a square three meters across. They are covered with blue cloth, upon which the Sutra is placed; the Sutra is then covered with another piece of blue cloth, which is removed only when it is time to recite. The seat is 1.60 meters high and two meters square; over the sitting mat, a blue cushion is placed.

Next is the arrangement of the two rows of tables and seats: the two rows are arranged on either side of the officiant, facing toward the two sides, with the south and north sides facing each other; alternatively, they may be arranged on all four sides according to the number of participants. The tables are nine centimeters high and two meters square. They are likewise made of wood for holding the Sutras and are covered with cloth in the same manner as the officiant’s table. On the ground at each sitting place, a blue cushion two meters square is spread.

Next are incense, lamps, flowers, and fruit: one censer is used for the ceremonial offering of incense, and a pair of lamps is used for burning candles. In front of the table, place an agarwood censer for powdered incense and fragrant fumigation, or place agarwood at the two tables for burning incense. In general, attendants 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, in front of the lamps. The vases should be proportionate, neither too large nor too small, and should contain an appropriate amount of water so that the flowers remain fresh for a long time. Medicinal water may be sprayed upon the flowers to keep them fresh, or they may be lightly sprinkled with water like dew.

Each day, water should be added or replaced; if they are to remain overnight, they may 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 an explanation of the fruit: for each offering, choose five different kinds of fruit corresponding to the five phases circulating 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 is an explanation of the banners: twenty-eight banner streamers are to be mounted on poles around the four corners of the ritual platform, seven at each corner. They are to be sewn from new blue cloth, each three meters long. The poles are painted with black ink, and a ring is affixed to the top of each pole for hanging the banner.

Next is an explanation of how to arrange the lamps: ordinarily, twenty-eight lamps are placed around the four sides of the ritual platform, seven on each side, corresponding to the seven banner streamers. The lamps should be large or small in proportion to their locations. The character “Dragon” is engraved upon each lamp; oil is poured inside, and the lamps are kept burning brightly without interruption by day and night.

The ritual platform has now been explained above. Next, the rite should be performed properly in accordance with the Sutra. The Sutra states: I am now present at this assembly, hoping that all the dragon kings will rely upon this rite for the purpose of praying for rain. First, summon and invite the honored ones into the ritual platform. The Sangha should all bathe and cleanse themselves, observe the precepts in purity, and enter the fully adorned ritual platform. The repentance officiant and the two assistants on his left and right should be ready, while the Abbot wears blue robes and dons a blue outer robe. At the hour of the hare, from five to seven in the morning, they enter the main shrine hall, offer incense, and bow to the Buddha. The repentance officiant then intones the hymn:

The heavenly jade stands clearly revealed; upon the ocean of awakening rise golden waves,

Throughout the three-thousandfold world, puṇḍarīka blossoms unfold,

Samadhi is utterly pure,

How many shining waters,

One drop illumines the mountains and rivers.

Namo Bodhisattva Mahasattva of the Ground of Coolness (three times).

Next, holding the bowl of pure water, he recites while forming the mudra of amrita:

Namo Greatly Compassionate Avalokitesvara Bodhisattva (three times)

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

A single drop is cast and spreads throughout the ten directions;

Foulness and defilement are washed clean, leaving all limpid and clear,

Blessing the ritual platform so that it becomes cool and refreshing.

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

The assembly recites the Great Compassion Dharani together. The repentance officiant circles around while performing the rite of purification by sprinkling. He proceeds slowly, first passing through the main shrine hall and exiting on the right-hand side; he circumambulates once outside, then slowly enters the ritual platform, proceeds to the upper platform, circumambulates it three times, and returns to his place. The assembly may recite the Great Compassion Dharani three times, depending upon the size of the place and the available time.

The repentance officiant begins: Namo Amrita King Bodhisattva Mahasattva (three times). The repentance officiant steps forward to the very center, offers incense, and addresses the Buddha. Behind him, the Abbot likewise completes the incense offering, then withdraws to his place. All stand together and chant the hymn:

The vast fields and parched earth are stricken by drought;

The people pray with utmost sincerity, never forgetting.

The rice seedlings wither and dry as they make vows day and night,

Hoping that cool relief may reach every place.

Incense Cloud Canopy Bodhisattva Mahasattva (three times).

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

The Dharma master gathers his mind and visualizes the Buddhas of the ten directions, all 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 knowledge of others’ minds. They know that here, in the province, district, and commune of Vietnam…, rain has long been absent. Therefore, this ritual platform has been established in proper accordance with the Dharma, and the honored ones have been summoned here according to the Sutra to bear witness and bestow their blessings. After completing the visualization, he immediately declares:

We reverently hear that when the Tathagata expounded the Dharma,

He constantly taught the recitation of Sutras to summon and invite heavenly rain.

His sublime compassion reveals the great meaning that shelters all;

A high seat is erected, adorned with the color of golden earth.

With utmost sincerity, the Dharma platform is arranged;

Lamps and incense are lit, and banners are raised.

According to the Sutra, the summons and invitation are prepared;

Through this, suffering ends and peace and happiness return.

May the numinous dragons respond and come to this place,

Sweeping aside the clouds and raising the waters, so that everyone rejoices.

Now, here in the province, district, and commune of Vietnam…, on the… day of the… month of the… year…, the weather has long been dry, and half the rice fields have withered and are about to become barren wastelands. Therefore, in accordance with the Sutra, this ritual platform has been established to pray that heaven will send down rain and rescue the myriad people. Yet we fear that the ritual observances may be improperly performed or deficient, that the Sangha’s virtue in the precepts may lack strictness, and that prayers not made in accordance with the Dharma may fail to elicit a response.

We earnestly hear that the Great Wheel Vidyaraja Dharani can eliminate these faults. With utmost sincerity, let the great assembly recite the Great Wheel Vidyaraja Dharani seven times to establish the ritual platform and its observances. After completing seven recitations, the Dharma master and the great assembly recite the verse for opening the Sutra, chant the Incense-Censer Hymn, and recite the Great Compassion Dharani twenty-one times.

When this is complete, they next proclaim the invitation:

With one mind, we summon and invite… Dragon King… We earnestly pray that, through the knowledge of others’ minds and the power of supernatural travel, you will above obey the Buddha’s appointed command and below take pity upon sentient beings, coming to the province, district, and commune of… and swiftly sending down rain. (Great Radiant Wheel King Dharani).

After the invitation is completed, the repentance officiant kneels with palms joined and makes the declaration according to the Dharma of Great Loving-kindness in the Sutra and the Dharani for Bestowing Peace and Happiness. Then the repentance officiant and the representative Dharma master ring the handbells, while the great assembly together recites the Dharma of Great Loving-kindness Dharani and the Bestowal of All Happiness three times. Afterward, the repentance officiant bows and invites all the Buddhas:

With one mind, we respectfully invite either Prabhutaratna Tathagata, Ratnavijaya, Sublime Form Body, Vast and Expansive Body, Freedom from Fear, Amrita King, Amitabha Tathagata; or we invite Medicine Master Lapis Lazuli Light Tathagata, and so forth. After completing the invitation, next recite:

May all Buddhas, the Tathagatas, through the power of unconditional compassion, look down upon the province, district, and so forth… 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 make the invocation in succession. When the final group has completed the invocation, the repentance leader kneels with palms joined, strikes the hand chime for one sequence of three notes, recites sutras, upholds mantras, recollects the Buddha, makes vows of repentance, dedicates the merit, and offers further prayers…

Dedication verse:

May the wondrous merit of our prayer for rain,

And every supreme blessing, fulfill what we seek.

We pray that all drought-stricken districts and prefectures

May swiftly receive deep, abundant, soaking rain.

The matter is urgent, like extinguishing fire upon one’s head;

To dispel obstructions, we pray that rain soon descend.

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

Have compassion for beings and send rain in due season.

The Buddhas, Tathagatas, of the ten directions and three periods of time,

All Bodhisattvas, Mahasattvas,

Mahaprajnaparamita.

Take the threefold refuge and bow in homage.

The incense and lamp attendant for this altar must attend to everything wholeheartedly and must not allow anyone to engage in miscellaneous talk that would impair its purity. After midday, when the signal has sounded, 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 rites. With utmost sincerity, they loudly recite the sutra and pray for rain.

Before midday, they perform the invocation according to the preceding rite; after midday, they continuously recite the sutra until heavy rain falls. At the surrounding shrines outside this altar, groups of ten persons, or no fewer than four, must likewise take turns in order, reciting the Great Compassion Mantra twenty-one times, chanting Avalokitesvara’s name one thousand times, bowing while reciting the Bodhisattva’s Twelve Great Vows, dedicating the merit, offering further prayers, taking refuge, and bowing in homage.

The second group then takes its turn, and the groups continue alternating throughout day and night without interruption, praying that rain may swiftly descend. All the above offerings are to be performed entirely according to the customary rite, except that the spirit tablet shall be inscribed: “Namo to the Dragon King, Canopy of the Wheel of Majestic Virtue of the Boundless Adorned Ocean of Clouds, and all his retinue.” After bowing in homage, the assembly chants the following praise:

Holy assembly of dragon kings,

Whose majestic virtue is beyond measure,

Obeying the Buddha’s teaching,

You scatter a nectar like precious jade,

And graciously descend upon this place of practice,

Moistening and cleansing it with coolness;

A single drop refreshes the ten directions.

Namo to the Bodhisattvas of the Holy Assembly of Dragon Kings at the Cloud-Wheel Dharma Assembly (three times).

Next, read the petition for rain in a deeply moving voice. Four lines should be written. For the first line, prepare three documents for transformation by fire, or make them from paper bearing the titles of the three offices, together with three petition envelopes. Each document is placed upon a sheet of paper bearing the title of its respective office, fashioned with great ingenuity. One is submitted to the Three Jewels, one to the devas, and one to the dragon kings. Retain one envelope and read it once each day; only after the recitations and dedication have been completed should it be burned.

The petition reads: We humbly 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 open wide the gate of compassion, while sacred mantras respond when the appropriate prayer is made.

Therefore, with sincere hearts, we establish this ritual arena to pray for rain and disclose the devotion in our hearts, reverently beseeching the holy ones, in their virtue, to graciously receive our supplication. Now, at… Monastery, in…

District, … Prefecture, … Province, Vietnam (Australia), the Abbot, Dharma name… (If officials have requested the blessing rite, their full names are to be entered in the petition)… today sincerely offers incense and bows in homage to the Lord of the Great Cloud Wheel, Shakyamuni Buddha; to all Buddhas, sages, and holy ones of the Assembly for Praying for Rain; to the devas, nagas, and eight classes of beings; and to the deities of the various offices and jurisdictions, seated upon lotus thrones.

May they sympathetically heed this declaration: Because this locality, which we are charged to protect, has suffered a prolonged drought, we pray that rain be bestowed upon it. The streams and ravines have run dry, and all things are parched; the countless people endure grievous misery and devastation. The responsible authorities are deeply anxious and earnestly implore aid.

Having heard the Buddha teach that one should summon a great mass of clouds and recite sutras and uphold mantras to pray for rain, we ask that you compassionately respond. Therefore, on this day… (name)… now establishes this ritual arena, earnestly supplicates in accordance with the Dharma, and assembles the Sangha to recite sutras, uphold mantras, and recollect the Buddha. Yet we fear that principle and practice may not be fully realized, and that if the ritual forms are not in 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 petition: first to the holy assembly of the Three Jewels; next to the devas of the three realms; and then to the holy assembly of dragon kings. We reverently pray that you compassionately bear witness, look with concern upon sentient beings, and wash away their deep and weighty karmic offenses with the impartial rain of equality.

Arouse thunder and lightning over mountains and rivers; pour down torrents of rain everywhere; and rescue living beings from misery and the calamities they now endure. We further pray that the lords of wind and masters of rain above, and the earth deities who shelter and protect the grain below, will devote their full care to safeguarding the crops, so that the harvest may be as abundant as in autumn, the months harmonious and the year favorable, and all the people peaceful, joyful, secure, and tranquil.

With reverent and sincere recollection, we bow our heads and present this petition.

This petition is respectfully submitted to the Three Jewels for attestation; may they be invited to sit upon lotus thrones. May all devas ascend their jeweled seats, and may the dragon spirits and all divine beings ascend their jeweled seats.

On the… day of the… month of the… year, the Abbot… respectfully submits this declaration.

– Supplementary Note: The Great Cloud altar: the principal altar is in the center. On both sides hang numerous couplets, written in bold black characters 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.

(Heavy rain deeply moistens the fields, bringing abundant crops and further growth;

The waters of the Qi River soak the grasses and trees, sustaining their arising and flourishing.)

The Commentary on the Meaning states: The ritual for praying for rain was compiled on the basis of Buddhist sutras. However, establishing the altar, arranging the seats, banners, pennants, images, and so forth entails considerable expense. If officials undertake to manage the matter, it becomes very easy to accomplish.

If the Sangha members themselves resolve 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 cause it to cease; only when the rain has completely stopped can the efficacy of this sutra be seen.

It may thus also be used to pray for clear weather. One need only change the wording in two places: replace “praying for rain” with “praying for sunshine,” and alter the memorial prayer accordingly. This brings benefits beyond conception and moves the divine beings.

In addition, a ritual assembly may recite the Great Compassion Dharani, supplementing it with words beseeching blessings, so that every prayer may swiftly evoke a response. If the supplicant’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 are present, pure members of the Sangha from near and far should be invited to recite the sutras according to their respective specialties.

If they pray with utmost sincerity, rain may likewise result.

The Brief Record of Responses to the Avatamsaka Sutra states that the monk Daoying, whose secular surname was Chen, was a native of Pu County. At the age of eighteen he married, but although he lived with his wife for five years, they vowed never to approach one another intimately. Later, after hearing Dharma Master Ju lecture on the Avatamsaka Sutra in the county, he shaved his head and entered monastic life.

Together with many others, he entered the mountains and practiced meditation at Baqi Monastery. During a season of drought, he lectured on the Avatamsaka Sutra to pray for rain. Two elderly men, each attended by two young boys, came to hear the lecture.

Daoying found this unusual and questioned them, whereupon he learned that they were sea deities. He then said, “We are now seeking a rainfall for the donors.” One of the elders ordered the two boys to act. One flew out through the window opening, and in an instant a great rain poured down, soaking all places near and far.

Thus, the merit of lecturing on the Avatamsaka Sutra moved heaven and caused a great rain to fall.

Likewise, the Record of Experiences in Upholding the Lotus Sutra states that during the Liang dynasty, in the second year of the Putong era, Dharma Master Yunguang assembled the congregation in the great hall and lectured on the Lotus Sutra, whereupon celestial flowers rained down from the sky. The emperor asked Venerable Zhigong about the drought. Zhigong said, “There are clouds that can bring rain.” The emperor therefore invited him to lecture on the Lotus Sutra. When the teaching had brought transforming benefit everywhere, heaven sent down a great rain, bringing benefit to every place. Thus, lecturing on the Lotus Sutra moved heaven and caused rain to fall.

There is also the following account: During the Sui dynasty, the monk Zhenguan of Southern India Monastery at Lingyin, whose secular surname was Fan, was a native of Qiantang. From childhood he possessed extraordinary physical marks: his tongue was red and encircled with patterns, and on his left and right hands were the characters “immortal.” He regularly recited one complete fascicle of the Lotus Sutra 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 rain clouds immediately gathered. Thus, by lecturing on the Sutra of the Ocean Dragon King, he caused rain to fall.

Furthermore, during the Song dynasty, the monk Zhongli of Mingzhou, whose secular surname was Chen, was a native of Yin County. He entered monastic life at the age of twenty and was bestowed the title Mingzhi by the emperor during the Xining era. At South Lake he succeeded Shenzhi and devoted himself daily to meditation practice.

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 fulfillment. One day, while in meditative contemplation, he saw himself seated in a great boat sailing onward, and he knew that he had reached the Yongquan spring. He recited the Lotus Sutra more than ten thousand times and proved remarkably efficacious in ending a drought.

Thus, by reciting the Lotus Sutra and performing the Lotus Sutra repentance, he caused rain to fall.

There is yet another account. During the Song dynasty, on Daowei Mountain in Kuaiji, the monk Zongli, after receiving the bhiksu precepts, went to Suzhou and relied upon Shenzhi, performing the Lotus Sutra repentance for three years. One day, he saw Bodhisattva Samantabhadra riding through space before him. He then sought out Chengxin Bihu and devoted himself to the samadhi of mindfulness of the Buddha. In the first year of the Zhenghe era, there was a drought. He prayed for rain, moving the dragon king to manifest a golden-colored body and pour down sufficient rain. Thus, through the utmost sincerity of his practice of mindfulness of the Buddha, he caused rain to fall.

The Record of Experiences in Upholding the Diamond Sutra states that in the Tang dynasty, in the ninety-third year of the Kaiyuan era, Lü Wenzhan served in Langzhong County. He was thoroughly versed in the Buddhist sutras and had devoted himself to upholding and reciting the Diamond Sutra more than thirty thousand times, thereby receiving extraordinary auspicious responses. At the end of one year, three of his teeth fell out at once, but suddenly grew back as before.

While he was serving in Langzhong during a year of drought, the emperor ordered the people to pray for rain. As soon as he had recited the sutra once, heaven sent down a vast, drenching rain. Later, when the people suffered from flooding, he was ordered to recite the sutra and pray for the rain to cease, and the response came at the appropriate time.

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

Another account concerns Great Master Lianchi of the late Ming dynasty. Having completed his travels for study, he was returning to Hangzhou. Along the road he wished to visit a monastery high in the mountains. Seeing clouds spread over the secluded mountain peak, he proceeded onward with the aid 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 be mindful of the Buddha and possesses no magical method for praying for rain.”

The people said, “We ask only that the Great Master be mindful of the Buddha.” They invited him to come down from the mountain and walk beside the fields while reciting the Buddha’s name. Rain immediately began to approach. The villagers were deeply grateful for his virtuous kindness and joyfully offered their labor and resources to establish a monastery where he could cultivate mindfulness of the Buddha. This, too, was solely through the power of mindfulness of the Buddha that rain was evoked.

Therefore, praying for rain depends entirely upon the merit of the Sangha members’ daily cultivation before a response can be evoked. A presiding master solemn in deportment and endowed with the virtue of the precepts should also be invited for the rite to be effective. If one invites someone lacking sufficient virtue in the precepts, while the Sangha members lack cultivation and merely perform the ceremony perfunctorily, it will be difficult to move heaven. If, moreover, they create noise and disorder, drink alcohol, eat meat, indulge in amusement, and engage in improper conduct, how could they possibly move heaven? They would only create even more offenses!

3.7 Supplementary Note: Praying for Snow

No separate ritual has been transmitted for general use, as there is for the rite of praying for rain. The Fifth Patriarch Hongren often used the following opening verse before reciting the sutra:

Throughout the year, save only this month,

Snow has never fallen from the lofty heavens.

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

And may each in turn make this known.

May refined silver cover heaven and earth;

Yet it must fall at the proper time and season.

We pray that the great assembly, in compassion,

Will lend its strength by reciting mantras and bestowing empowerment…

3.8 The Calamity of Insects Damaging Rice Crops

Whenever a calamity of insects damaging the rice crops occurs, the matter is as urgent as a raging fire. Within the Great Canon there is no sutra specifically recited to eliminate the calamity of insects devouring rice. The ancient worthies had only a ritual for beseeching heaven: in the guest hall, the matter was reported to the Abbot to obtain his instructions.

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, clearly stating that on the … day of the … month of the … year, a sutra-recitation ceremony would be held to eliminate the calamity of insects afflicting the rice crops, and that the Sutra of Golden Light would be recited from the … day through the … day.

Five kinds of fruit, incense, and flowers were prepared as offerings to the devas. For several days, the repentance rite of the Sutra of Golden Light was performed, with prayers that the insects be eliminated, that the year be prosperous and abundant, and that the people dwell in peace and delight in their work. The names of the participating Masters were announced as follows:

……….

For further details of the ritual procedure, one should consult the later section on recitations in the Chapter on the Abbot, where it is explained clearly. Here, only the text of the memorial prayer is recorded:

Now, in the country of… province… prefecture… district… monastery… the abbot, the official presiding over the offering, the village representative, or the principal sponsor shall enter his full name accordingly. Today, bowing our heads, we offer incense and pay homage to the Benevolent and Capable Honored One, Lord of the Golden Light Assembly; to those in the Assembly of Radiance; to all devas; Brahma kings; Shakra; the Four Heavenly Kings; the eight classes of devas, nagas, and other beings; the divine guardians bearing weapons; and the holy assemblies of the various offices.

We invite them to enter the jeweled seats and be seated. Reverently we declare our earnest supplication: Insects have wrought harm, causing grievous calamity and leaving behind hardship in the world; we fear that their ravages will become a disaster. Unless they are eliminated through divine power, even if human effort is exhausted, shortcomings will remain.

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

Furthermore, we pray: May the merit of this rite extinguish the plague of insects. May winds and rains pour down and sweep away every kind without leaving any behind, carrying them into the rivers and streams, there to depart according to their karma, so that the people may dwell in peace and delight in their occupations, and all living things may grow and flourish. We seek nothing more, but 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 in the center of the ritual site and proclaim it each day until the insects have disappeared, whereupon the rite may cease. After reciting the dedication of merit and concluding the prayer, burn it. Upon finishing the reading of the memorial, immediately intone the praise:

Protect the rice seedlings and preserve the grain,

All you 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 offer thanks for your profound kindness.

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

Apart from the offering rite described above, everything follows the common ritual procedure. When the insects have disappeared, dedicate the merit. Other texts call this the rite for protecting the green rice seedlings; it is also included in this section.

The Commentary on the Meaning states: Insects destroying rice and seedlings constitute a natural disaster. In ancient times, it was prescribed that the Golden Light Sutra be recited, the Golden Light Repentance be performed, and offerings be presented to the devas; a response would swiftly be obtained.

According to the Chapter on the Four Heavenly Kings in fascicle two of the Golden Light Sutra, this sutra can illuminate the palaces of the devas and bring 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 increase the power of the earth, the earth deities and all devas rejoice, causing the seeds of rice and grain, their sprouts, leaves, flowers, and kernels all 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, twigs, leaves, roots, branches, flowers, and fruits flourish, becoming beautiful, fragrant, and fully endowed in every respect. The Chapter on Ghosts and Spirits states that, through the power of this sutra, all devas rejoice, and the fruits of the hundred kinds of grain all flourish.

From these passages it may be seen that this sutra can indeed eliminate the insects that destroy rice and seedlings and cause the harvest to become abundant and excellent. We must work together to ensure that the sutra is widely disseminated and circulated, so that it is constantly upheld and recited everywhere without interruption; then peace will prevail throughout the world, offenses will be extinguished, and merit will increase.

No fault can be found with this sutra; therefore, the translators of sutras during the Tang dynasty called it the Sutra of the Most Victorious King. It is greatly regrettable that, apart from the Water and Land Dharma Assembly, this text is seldom seen or heard, and in remote mountain hermitages and desolate places it is entirely absent. One may consult the rite for making offerings to all devas in the Daily Recitations of the Chan School, beginning with “from the jeweled dew of the celestial Jade Tower” and ending after the praise of the Buddha’s vast and great compassion.

It is even better to recite the entire fascicle; one need only replace “With one mind, we pay homage and invite” with “With one mind, we respectfully invite.”

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

During the Liang dynasty, in the summer of the Genghua era, there was a drought. The people invited him to recite the Golden Light Sutra and pray for rain. The recitation moved the celestial realm, and rain fell continuously for three days.

At that time, King Qian Wusu heard of his reputation, 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 brought rain, it must also be capable of eliminating insects that damage the rice crop. However, the officiant must surely be an eminent monk of great virtue for a response to be readily obtained; this is not something that ordinary persons are qualified to accomplish.

If the Great Compassion Mantra is sincerely recited instead, that too is acceptable, for everything depends upon the earnestness of the aspiration. If the result does not accord with one’s wish, it is because one has not acted with the mind of the Great Compassion Dharani. One need only maintain a true and earnest mind of supplication, and a response will be obtained in every matter.

3.9 Prayer to Weituo, Protector of the Dharma

Whenever confusion arises, provisions are completely exhausted, or construction, repairs, and similar undertakings are in progress, the precentor and the monastery superintendent shall inform the abbot and determine the date and time for the rite. Externally, they shall invite the alms solicitor to notify the faithful; internally, they shall write a notice and post it in the reception room. The notice shall 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 Virtuous Heavenly Maiden and pray to Weituo. Two copies of a memorial must be written, clearly stating the undertaking, with wording appropriate to the matter. After one copy has been proclaimed, it shall be burned to report the matter to the Holy Intelligence; the other shall be burned only after the offerings have been completed.

The memorial is to be read at every sutra-recitation session. Twice each day, the wooden board shall be struck or the bell sounded in three rounds followed by four strokes to assemble the community for the recitation service. The assembly shall invite the Abbot to offer incense and place it in the censer.

The precentor shall intone the “Incense in the Censer” praise…. At the end, recite: Namo Honored Deva Weituo, Protector of the Dharma Bodhisattva (3 times)—the large wooden fish should be used. After the praise, recite the Mantra of the Virtuous Heavenly Maiden 108 times while circumambulating the shrine hall or the altar of Weituo.

At minimum, it should be recited 49 times. At the final recitation, sound the bell three times so that the assembly ceases chanting. Standing in orderly formation, the Abbot offers incense; afterward, the precentor intones the praise:

Heavenly General Weituo, manifestation of a bodhisattva,

Protecting and supporting the Buddha-Dharma, your vow is vast and profound;

Holding a precious sword, you subdue the armies of Mara,

Your boundless merit is truly inconceivable.

Namo Universal-Eyed Bodhisattva Mahasattva (3 times).

After the praise, the assembly makes three prostrations and returns to its place. During each of the six daily periods, begin and conclude as above. If the matter is urgent, two periods, by day and by night, should be observed, with participants taking turns reciting; they must pray with utmost sincerity. Continue according to the customary rite until the day of completion, then dedicate the merit, burn the memorial, and give thanks to the Dharma Protector deity.

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

It has been heard that at the monastery named …, the name of the master presiding over the repentance rite, from the time he assumed succession until now, many months and years have passed. Although the pillars of the monastery now stand firm and the Sangha is very numerous, provisions are scarce. There is nothing upon which to rely morning and noon, especially in these difficult times of scarcity; even the rice of the Fragrant Accumulation is hard to obtain.

Sweet spring water and forest fruits are insufficient to cure hunger. With empty storehouses and cold kitchens, how can stomachs be filled? Since there is no other means of making provision, the only remaining course is to rely upon the support of benefactors.

We further pray that benevolent elders will give alms and lend their assistance; their merit and virtue will truly be immeasurable. Some may offer beans and grain with which to cook three bowls of porridge; others may give roasted rice, bringing the flavor of the sixfold harmony. Whether one hu or a hundred hu, joyfully give according to your means and affinities; whether a thousand sheng or ten thousand dou, contribute with a joyful heart.

Every word and every deed bears merit; whether one contributes oneself or encourages others to contribute … all are wholesome causes. Through a bowl of rice, form joyful affinities and partake of the bliss of meditation. By offering even a few sprouts and having one’s name entered in the register of goodness, one gains blessings beyond measure.

Henceforth, the Sangha should diligently cultivate and recite sutras and offer prayers morning and evening. May all Buddhas, sages, and deities secretly bestow their protection, assuredly bringing peace and well-being; this should therefore be carried out promptly. The effort made to prolong the wisdom-life of a monastery will not be in vain.

For the benefit bestowed by the Three Jewels to permeate all beings, I reverently make this declaration.

Whenever construction, restoration, or similar work is undertaken, upon the day of its completion offerings should be made and a declaration presented to the Honored Deva Skanda, in recompense for his kindness in protecting the Dharma.

The Record of Verified Meaning states that this prayer belongs to an ancient custom. The ancients took moral cultivation and practice as their household occupation, and in the monasteries there was no business whatsoever of going out to recite sutras or perform repentance rites. The needs of the assembly, such as clothing, food, and drink, depended entirely upon the protection of the Deva Skanda.

He inspires the ten directions, and those devoted solely to cultivation will surely never starve to death. If one wishes to escape urgent hardship, one need only pray sincerely for the protection of the dark-visaged General Skanda; circumstances cannot be forced but must be left to conditions. Nowadays, most foolish people masquerading as monks go out soliciting donations, obscuring the truth merely to sustain their physical bodies.

Some stand like trees amid a forest, with blades poised at their crowns; some allow insects to bore into them; some are nailed on all four sides, remaining tightly fastened for seven days or briefly for a moment, bound and lashed together for people to behold. Others dig pits and are buried upside down, their heads below 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 so that they drink only rice water and cannot eat the five grains. Some stand with their legs crossed while bowing to a sutra, terrifying all who see them. Others drag blocks of iron or pull small boats weighing one hundred and ten catties.

Such ascetic practices are bizarre acts that deceive people and delude the assembly. There are many kinds, not merely one. Though they may not be greedy, they are nevertheless ignorant and truly pitiable.

In our monasteries, we are firmly resolved never to perform such acts of deception before the assembly. We shall only carefully uphold the Pure Rules and cultivate in accordance with the teachings; the Deva Skanda will surely not fail you.

3.10 Appendix: The Sacred Birthday of the Honored Deva Skanda

Whether the third or the thirteenth day of the sixth lunar month is the birthday of the Deva Skanda has not been firmly established. After the morning meal of porridge, a notice is posted in the dining hall and guest hall. The notice reads: Today, the … day of the … month of the … year, is the joyous birthday of the Honored Deva Skanda. Upon hearing the signal, the assembly gathers in the main shrine or the Skanda shrine to make the midday offering according to the rite in the Daily Recitations of the Chan Monastery; therefore, that section is not recorded here. Only the distinct reverent declaration is given as follows:

We have humbly heard:

Throughout three continents beings feel the Dharma Protector’s power;

The Deva Skanda is a manifestation of a bodhisattva.

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

His virtue embraces devas and humans alike.

From on high he hears and comprehends;

Monastics and laypeople earnestly experience his response and grace.

He clearly distinguishes good from evil,

Opens the heart of compassion, and exercises wisdom;

With a bodhisattva’s compassionate and skillful means,

He realizes the profound and wondrous unconditioned Dharma;

His merit and virtue transcend the worldly dust.

Considering this age of the decline of the Dharma,

The roots of merit of the Sangha gradually grow shallow;

The power of the Way wanes as defiled habits are followed.

May the honored Deva Skanda bestow his grace

So that external demons cannot cause disturbance.

Welcoming this joyous anniversary,

We specially offer these modest vegetables.

We further pray:

May sovereign and ministers be blessed, and all beneath heaven dwell in peace and harmony;

May the seas be calm and the skies clear;

May the nation be peaceful and secure;

May favorable winds and timely rains grace every place;

May the Buddha’s Way shine resplendently;

May the teachings turn and circulate in harmony;

May the monasteries enjoy peace and well-being;

May temples flourish and sages and worthy monastics abound;

May the virtuous assembly be broadly tolerant, harmonious, and loving;

May great masters, dragons and elephants, unfold the wondrous Dharma;

May benefactors and donors be joyful and fulfilled;

May all companions on the Way be imbued with grace.

Whatever aspirations they may cherish,

May their sincere wishes be fulfilled according to their intent.

The Record of Verified Meaning states that on the observance day of Skanda, one recites only the Golden Light Sutra and invokes the devas. Concerning his story, only his name is known, while no one clearly understands the original account; hence some maintain that he is the Vajra-Wielding Powerful Guardian, while others say that he is the Buddha Ruci …

3.11 Appendix: The Birthday of the Garam Deities

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

For the sacred birthday of Lord Guan, the Chinese commonly observe the thirteenth day of the fifth lunar month, based upon a story from the Ming dynasty (1368–1661). In the ninth year of the Kangxi era, guild halls throughout Guangdong Province jointly established a temple dedicated to the Holy Lord Guan. However, according to the account of the physician Chen Miao, to whom the Holy Lord Guan appeared and personally disclosed the matter, he was born in the seventh month, not the fifth month as people commonly believe.

The sacred histories of the Holy Huaguang and the Dragon Kings do not clearly record their birthdays. Lord Guan alone manifested his holiness at Mount Yuquan, or appeared at Huangmei Monastery, and so forth, though nowadays he no longer manifests anywhere. Therefore, only within Sangha monasteries is he honored as a guardian deity of the garam, with his birthday observed on the date stated above.

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

We look up in hope that the Great Emperor will support the sacred teaching,

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

May he accord with ordinary sentiments and guide living beings to find refuge;

We report before his manifest divine majesty.

He guards every region against untimely calamity;

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

He sweeps away all evil and perversity.

This is due to the grace and protection of the Dharma King;

He constantly attends and guards the golden shrine.

The Celestial Emperor issues a decree securing peace.

On this sacred birthday, filled with joy,

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

We respectfully offer fragrant aloeswood

And look up in hope that he will bear witness.

Henceforth, may we share in the shore of awakening,

And put an end to lingering enmity and karmic grievances.

Relying upon his awesome virtue, may beings gradually be delivered;

May he clearly illuminate monastics and laypeople, within and without.

Formerly, this text was used only for Lord Guan. If making a common declaration to all garam deities, the following words should be used:

We reverently hear that the sacred bodhisattvas of the garam,

Whose lamps of wisdom illumine the three realms and shine throughout the ten directions,

Take the garam as their abode and protect the Buddhadharma,

Forming a rampart that assists the Dharma King.

Manifesting bodies everywhere,

They shelter the Sangha

And oversee the Buddha’s work.

Here record the names of the donors …, and the name of the abbot …

Our bodies rely upon the garam;

Following the source, we return to it.

On this auspicious birthday,

We arrange offerings and invoke you with sincere hearts.

We further pray:

May you not forget the Buddha’s final injunction;

May you be present throughout every place of practice;

May you assist in propagating the true Dharma;

May the paths of demons be swept clean and lie open and empty.

May benefactors receive the grace of your protection;

May every member of their families be peaceful and well;

May the virtuous assembly protecting the Way possess majestic authority;

May the path of awakening be broad and unobstructed;

May places of practice be established everywhere;

May the tradition be restored and upheld

Forever and enduringly;

May the Sangha live in harmony.

May the fruition of the path be accomplished forevermore…

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

1) Wondrous Voice

2) Brahma Voice

3) Celestial Drum

4) Praise of Wonder

5) Praise of Beauty

6) Māra’s Wonder

7) Thunderous Voice

8) Lion

9) Wondrous Praise

10) Brahma Resonance

11) Human Voice

12) Buddha’s Wonder

13) Praise of Virtue

14) Wide-Eyed

15) Wondrous-Eyed

16) All-Pervading Hearing

17) All-Pervading Vision

18) Universal Vision.

The monastery guardian deities of the Eastern Land vary according to causes and conditions. 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. Nowadays, many people place foremost faith in Holy Lord Guan and Weituo because of their numinous responses. The hymn of praise says:

Great Emperor Holy Lord Guan,

Whose awe-inspiring spiritual power pervades everywhere,

Whose vows are profound and deep,

Who wholeheartedly safeguards the Dharma.

3.12 Offering to the Kitchen Deity

The offerings are performed 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. At the morning meal, post a notice in the dining hall as follows: Today, on the occasion of the observance for the Kitchen Deity, a midday offering ceremony will be held. Upon hearing the signal, the assembly shall gather before the shrine of the Supervisor of the Refectory to make offerings.

The kitchen staff light incense and lamps; before the image of the Supervisor of the Refectory, they set up an altar furnished with lamps, candles, flowers, fruit, and a complete offering of rice. Everyone arranges themselves in proper order, lights incense, contemplates the incense offering, and pays homage to the Buddha. The Weinuo then begins the Incense Burner Hymn and continues through to the end.

The rite is the same as the offering rite for Weituo. Only during the midday offering does the monastery supervisor present incense, offer tea, and bow in homage. After the Universal Offering Mantra has been recited, the Weinuo contemplates the incense, bows twice, steps forward, kneels with palms joined, and reads these words:

Reverently we have heard that the great being, Supervisor of the Refectory,

Is one possessed of immeasurably great wisdom,

Manifesting wondrous spiritual transformations as circumstances require.

The offering is heaped high with glutinous rice through the power of mindful contemplation;

A single grain is transformed into Mount Sumeru.

Unseen in form, hidden within the clouds,

His vast body appears throughout many 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 humbly beseech his awesome virtue

To bear witness to this Dharma meal offering.

Again, we vow:

Through the divine power of your vows,

Bear witness to the sincerity and reverence of this offering.

Responding to causes and conditions, you manifest transformed bodies,

Appearing bodily yet without material form.

Your transformations are unfathomable.

You manifest a body that eats and drinks, thereby assisting the turning of the Dharma wheel.

You cause the work of the kitchen itself to become cultivation and realization,

Universally liberating the multitude of beings.

You cause those who encounter its fragrance to know to turn back and take refuge.

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

May the Sangha assembly diligently cultivate the path,

Be immersed in the bliss of the Dharma,

And firmly uphold the tradition of the school in every place.

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

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

Nowadays, it is also permissible to stipulate that the offering be made at midday. Recently, monastics have made offerings in the afternoon, following the worldly custom, at a time corresponding to when ghosts eat. This is improper.

It is an untimely offering, and the deity cannot receive or partake of it; 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 monk with disheveled hair, a wine gourd strapped to his back, and bare feet, wearing only a garment covering his chest. He worked very diligently in the kitchen for a long time but had no Dharma name.

When he reached the age of eleven, the Red Turban rebels arose in Xiezhou, and an order was issued mobilizing any of the Shaolin monks who wished to fulfill their duty. This monk then took up a fire staff and departed. Transforming his body to a height of ten zhang, he flew up and stood upon a mountain peak.

When the rebels saw this, they were terrified. The monk cried out loudly, saying: “I am the Kinnara King.” Having spoken, he vanished. The people then knew that he was a manifestation of a bodhisattva.

They carved an image of him and enshrined it at Shaolin Monastery, and he thus became a monastery guardian deity. Monastic communities everywhere regarded him as the Supervisor of the Refectory and therefore fashioned images of him for veneration in their kitchens.

End of Volume Two.