敕修百丈清規

CHAPTER 1 — PRAYERS OF BLESSING

What is fundamentally precious in human beings is to make the Way manifest. Therefore, from ancient times, sage rulers have revered the teaching of our Sage of the West, the Buddha, and have not treated the disciples of Buddhism according to worldly rites. This is because they honored the Way.

We reverently reflect that our Great Yuan dynasty has shown the utmost favor to monks, especially by exempting them from taxes and corvée labor, enabling all practitioners to dwell in peace and devote their hearts and strength entirely to the Way.

The vast imperial grace is beyond comparison even with heaven and earth. This is also to awaken clearly to Buddha-nature and return to the highest good, to bring forth its wondrous function surpassing the utmost spirituality, to guide the people toward the education of non-action, and to elevate the age in the realm of virtue. To repay the sovereign’s kindness in this way is something to which we practitioners must devote ourselves wholeheartedly. According to the regulations governing daily conduct, prayers of blessing must be offered morning and evening; even over a single bowl of rice, one must not forget this kindness, so as to preserve the established rule.

CEREMONY CELEBRATING THE SACRED LONGEVITY OF THE EMPEROR

We reverently reflect that, when the festival celebrating the Emperor’s sacred longevity arrives, the Vajra Infinite Life Dharma assembly must first be inaugurated. Throughout that month, monks may not take leave, thereby showing reverence for the festival celebrating His Majesty’s sacred longevity. On the day before the opening ceremony, the Hall Office—the rector’s quarters—fully prepares a notice, hangs it to the right of the main monastery gate, and hangs in the main hall a list of the sutras to be recited, in the form given below.

Both notices are written on yellow paper. The monastic register assigns the monks in rotation according to seniority in ordination, and every name is written with its two personal characters. Five days beforehand, the rector rolls up a sheet of lined paper and, accompanied by an attendant of the Hall Office, goes to the secretary’s quarters and gives notice.

The secretary comes out to receive him. The rector spreads his sitting cloth on the ground, bows once, and reports: “For the celebration of the Emperor’s longevity, may I trouble the secretary to compose the text of the memorial!” If the office of secretary is vacant, the attendant responsible for drafting correspondence composes it in the secretary’s place. If both the secretary’s office and that attendant’s office are vacant, the memorial text composed on the previous occasion must be used.

See the form of the memorial below.

After composing it, the secretary first takes the draft to the abbot for review, then personally carries it to the rector’s quarters, spreads his sitting cloth on the floor, and bows once in acknowledgment, just as the rector had bowed to him. The rector copies the memorial on yellow paper, then, accompanied by an attendant, has a wooden tray covered with a cloth and places upon it the memorial, an incense box, and candles.

He carries it to the abbot’s quarters and presents the memorial to the abbot for review. He burns incense, spreads his sitting cloth on the floor, makes one formal bow, and reports: “For the ceremony celebrating His Majesty’s longevity, we respectfully request the Venerable to review the memorial!” After the abbot has reviewed it, the attendant further reports that the next morning the community will ascend to the main hall to conduct the sutra recitation.

The various quarters are then notified to display notices of the recitation. The incense attendant reports to the abbot that he is to ascend the Dharma hall the following morning. At the fifth watch, when the abbot returns from his incense round, the attendant reports once more that, after the morning gruel, the abbot is to ascend the Dharma hall, and orders the guest-office chief to display the notice “Ascending the Hall.” In the Sangha hall, after striking the block to signal the community to take gruel, the rector strikes it once more and says: “Reverently I announce to the assembly: after the gruel, when the bell is heard, everyone shall arrange their deportment and proceed to the Great Hero Treasure Hall to conduct the ceremony for the Emperor’s thousandfold longevity.

This is respectfully announced!” He strikes the block once again, goes before the abbot, bows in greeting, and, beginning at the head seat’s first platform, makes one circuit of the Sangha hall. He leaves by the left, crosses to the right, then returns to the center of the hall, bows in greeting to the entire assembly, and departs.

After the gruel, the assembly waits briefly until incense, candles, tea, hot water, cymbals, and a hand censer have been arranged in the main hall. The Hall Office attendant informs the guest-office chief of the abbot’s quarters, who first reports to the abbot and then to the attendants. Three strokes are sounded on the cloud-shaped board at the abbot’s quarters, after which the drum is beaten.

The Hall Office attendant arranges for three strokes to be sounded on the cloud-shaped boards of the various quarters, and the community assembles and sits in the Dharma hall. As in ordinary meditation, they initially sit facing inward; when the drum is heard, they turn and sit facing outward. The officers first assemble outside the Dharma hall and enter when the drum sounds.

The head seat enters last and sits in his place. The elders of the eastern and western halls, the former officers, the Mong Hall monks, and the residents of the various quarters all sit outside the Dharma hall. As soon as the drum begins, the abbot leaves his private quarters and sits down.

The attendants bow in greeting and stand on the eastern side; the postulants bow in greeting and stand on the western side. When the drumming changes, the attendants go to stand to the left of the Dharma seat.

Once the assembly has gathered, the officers step down from their platforms, bow in greeting before the image of the Holy Monk, and lead the community out of the hall. They stand in a line before the image of the Holy Monk, bow in greeting, and then take their places in the western rank, with the assembly lined up behind them like flying geese. It is contrary to the regulations for anyone to establish his position before the officers arrive.

When the drum begins, the postulants’ quarters also sound three strokes on their cloud-shaped board. The chief postulant leads the postulants to line up facing one another before the storehouse. When the drumming changes and the administrators emerge, they bow in greeting and follow behind them.

After the western rank has taken its place, they likewise form a line before the Dharma seat and bow in greeting. The senior stands at the rear, while the general administrator leads the group back to establish the eastern rank. The postulants line up behind the administrators at a little distance and wait for the attendant to enter and invite the abbot to come forth.

The postulants bow in greeting; the abbot advances before the Dharma seat, and the postulants draw near and stand behind the administrators.

In winter, the assembly removes its cold-weather head coverings before bowing in greeting. The abbot joins his palms, returns the greeting, and ascends the seat. The attendant follows him to the Dharma seat, fills the incense box, and presents it.

After the abbot offers incense to pray for the Emperor’s longevity, the attendant receives it, placing the incense in the censer with his left hand and offering the next piece with his right. He bows briefly in greeting, descends from the seat, and returns to his rank. When the abbot has adjusted his robe and sits cross-legged, the attendants first leave their rank, lead their group beneath the Dharma seat, line up, and bow in greeting.

The incense attendant leads them back to their original places. Next the head seat leads his rank forward; they form a line before the Dharma seat and bow in greeting. The entire assembly bows together.

The administrators shift their rank, line up before the Dharma seat, and bow in greeting, with the postulants bowing behind them. The elders of the eastern and western halls come forward, stand beneath the Dharma seat, and bow in greeting. An attendant ascends the seat, offers incense with his left hand, turns, raises his sitting cloth, and bows in greeting—this is called requesting the Dharma on behalf of the assembly—then withdraws to stand beside the Dharma seat.

After the questions and answers, the abbot states the purpose of the assembly: “On such-and-such a day of such-and-such a month, reverently encountering the festival of the Emperor’s thousandfold longevity, such-and-such monastery proposes, on such-and-such a day of such-and-such a month, to inaugurate the Vajra Infinite Life Dharma assembly. On every day throughout the month, one monk in rotation will ascend the main hall to unfold and recite the golden scriptures.

This morning the assembly is opened. I, the abbot and monk-subject so-and-so, have ascended this Dharma seat to proclaim the Emperor’s foremost meaning. May the vast accumulation of wholesome causes chiefly bless the Emperor with sacred longevity and ten thousandfold peace.” After delivering the Dharma discourse, the abbot announces: “After I descend from the seat, all of you shall proceed in full dignified deportment to the Great Hero Treasure Hall to conduct the ceremony for the Emperor’s thousandfold longevity.

This is respectfully announced!” On this festival of the Emperor’s longevity, even if officials are present beneath the Dharma seat, no words of thanks are spoken, out of reverence for the sovereign.

The great bell and the bell before the Sangha hall are sounded. The community assembles in lines in the main hall, facing the Buddha. The abbot enters the hall and offers the tea and hot water presented by the senior and the administrators.

The incense attendant goes before the Buddha’s seat and pours the tea and hot water. After the offering, the abbot returns to his place. A postulant strikes the cymbals, and the rector turns, goes before the incense burner, bows, and invites the abbot to insert incense.

The incense attendant holds the incense box. Next, the elders of the eastern and western halls leave their ranks to offer incense. If the abbot of a great and renowned neighboring monastery happens to be present, the abbot directs an attendant to invite him to offer incense before the two ranks.

The two ranks then step forward, stand facing one another before the Buddha, and bow in greeting. After inserting incense, they bow respectfully to one another, turn, and return to their former positions.

The assembly simultaneously spreads its sitting cloths and makes three prostrations. The two ranks separate and stand facing one another. The abbot goes before the Buddha shrine and kneels.

The guest prefect kneels and presents the hand censer, while the attendant kneels and presents the incense box. The rector makes the declaration before the Buddha and reads the memorial. When it is finished, the guest prefect kneels and receives the hand censer.

The abbot rolls up his sitting cloth. The rector recites the Surangama Dharani and dedicates the merit: “Through the recitation of this esoteric chapter, may the vast accumulation of wholesome causes chiefly bless the present Emperor with sacred longevity and ten thousandfold peace: Vajra Infinite Life Buddha, and so forth.” When the ceremony is finished, the assembly disperses.

Each day the Hall Office attendant must prepare the rotating monastic register. One day in advance, he requests the names of the abbot, officers, and monks, each of whom writes his two-character personal name and signs it. Considering the number of members in the community, he prepares a roster according to seniority in ordination, assigns the scheduled days of duty in the main hall, and, after reaching the end, begins again with the first person.

He must also list the scriptures to be read and post this list opposite the duty roster on a pillar in the hall. On the appointed day, those assigned must be conscientious. When the great bell calls them to the main hall, the monks, in order, must come in full dignified deportment, carrying incense boxes, bow before the Buddha, take their places, and read the scriptures.

The storehouse office provides sufficient incense and candles and prepares refreshments. The rector burns incense and sets out hot water. In the evening, the great bell summons them from the hall.

The Hall Office attendant and the attendant on duty in the main hall must always watch carefully and allow no delay, laxity, or idleness.

If officials enter the monastery to offer incense, the bell is sounded to assemble the community. They recite the Infinite Life Dharani and proclaim the sacred title of Medicine Master Buddha. They then dedicate the merit: “Official so-and-so of such-and-such place has entered the monastery to worship and offer incense. Through the Sangha’s recitation of the esoteric chapter, may the vast wholesome conditions chiefly bless the present Emperor with sacred longevity and ten thousandfold peace: Vajra Infinite Life Buddha, and so forth.”

If the ceremony for the Emperor’s thousandfold longevity coincides with one of the three eighth-days—the eighth, eighteenth, or twenty-eighth—a recitation ceremony must be held in the Buddha hall. On that day, after the midday meal, the Hall Office attendant reports to the abbot, and the two ranks and all quarters hang up “Recitation” notices to inform the assembly. Before the evening instruction, the corridors are patrolled, the cloud-shaped board is struck, and the community assembles in rows facing the Buddha.

When the abbot arrives, the great board is struck three times, followed by the great bell. Incense is burned, and all return to their places. The rector leaves his rank and intones: “May the imperial wind ever blow; may the sovereign Way spread afar.

May the sun of the Buddha shine more brightly, and may the Dharma wheel ever turn. For these causes just set forth, let us invoke Vairocana Buddha of the pure Dharma body.” After the title of Vairocana has been recited ten times, he dedicates the merit: “Through the foregoing recitation, may the vast accumulation of wholesome causes bless the present Emperor with sacred longevity and ten thousandfold peace, with a lifespan like that of Vajra Infinite Life Buddha, and so forth.” The bell before the Sangha hall is struck three times; the assembly bows in greeting and disperses.

When the abbot returns from a Dharma assembly held in a prefecture, county, capital, circuit, or other place, the bell must be sounded to assemble the community. They go out to welcome him at the monastery gate, escort him to the abbot’s quarters, and bow in greeting.

The ancient monastic regulations record the inauguration ceremony for blessing His Majesty’s longevity in detail. The Sangha hall and Hall Office issued certificates. Newly arrived traveling monks were issued certificates by the guest office to carry for verification when questioned.

In ancient times, Buddhist and Daoist clergy had to submit annually a roster proposing who should be exempt from, or liable for, the poll tax; after investigation, officials issued certificates as evidence. Therefore, besides their religious implements and ordination certificates, traveling monks had to carry an annual certificate of exemption from the poll tax, a certificate stating where they had entered the summer retreat each year, and a certificate showing that they had attended the inauguration ceremony, so that these could be presented whenever they were examined.

These documents were extremely valuable and had to be guarded with fearful care. Although such certificates are no longer used, these matters are recorded to show the ancient regulations.

Form of the notice on yellow paper:

Such-and-such monastery, in such-and-such prefecture and such-and-such province: On such-and-such a day of such-and-such a month, reverently encountering the festival of the Emperor’s thousandfold longevity, this monastery proposes, on such-and-such a day of such-and-such a month, respectfully to assemble in the Great Hero Treasure Hall and inaugurate the month-long Vajra Infinite Life Dharma assembly. On each day throughout this month, monks will be assigned in rotation to serve in the main hall, recite the true scriptures, and proclaim the titles of the Buddhas. May the vast accumulation of wholesome conditions bless the present Emperor with sacred longevity for ten thousand years, ten thousand years, ten thousand times ten thousand years.

Respectfully,

May the sun of the Buddha shine radiantly;
May devas and nagas respond and descend.

On such-and-such a day of such-and-such a month in such-and-such a year,
The superintendent of the monastery, monk-subject so-and-so, respectfully makes this declaration.

The abbot, monk-subject so-and-so.

Form of the list of scriptures to be read:

The titles of the scriptures to be read are hereby set forth as follows:

– The Great and Vast Buddha Avatamsaka Sutra

– The Great Buddha’s Crown Sutra of the Surangama of the Ten Thousand Practices

– The Mahayana Sutra of the Lotus of the Wondrous Dharma

– The Mahayana Golden Light Sutra

– The Great and Vast Sutra of Perfect Enlightenment, the Sutra of Definitive Meaning

– The Mahayana Vajracchedika Prajnaparamita Sutra

– The Great Benevolent Kings Sutra for the Protection of the Nation

Fully set forth as above.

Such-and-such a day of such-and-such a month.

The rector, monk-subject so-and-so, submits this notice.

Form of the main-hall duty roster:

Here is prepared the complete rotation of monks assigned to duty in the main hall on every day of the month, their names being as follows: Written on white paper.

Such-and-such a day…

– The abbot, monk-subject.

– Head seat so-and-so.

– Secretary so-and-so.

– Canon prefect so-and-so.

– Guest prefect so-and-so.

– Elder of the western hall so-and-so.

Such-and-such a day…

Title and name so-and-so.

Senior monk so-and-so.

General administrator so-and-so.

Fully set forth as above.

On such-and-such a day of such-and-such a month, the Hall Office so-and-so submits the complete roster.

Text of the memorial:

Again it is said:

Blessings and longevity are bestowed without partiality;
Even heaven and earth cannot equal their height and depth.

The radiance shining down is resplendent;
Even the sun and moon cannot rival its luminous beauty.

Knowing that praise and admiration can only be inadequate,
We wish to repay this grace, yet can never exhaust it.

We can only entrust ourselves to the transforming influence. Mindful of the weighty meaning of the four kindnesses, we exhaust our loyal devotion and sincerely and reverently offer three prayers:

1. May the pivot of the Dipper revolve around the palace; may the Dharma banquet be opened and filled with eminent Chan masters, dragons and elephants.

2. May the Emperor’s realm extend through a hundred billion domains, and may all mountains and rivers return to his sacred governance.

3. May the Flower Treasury throughout the three-thousandfold world-system ever increase the grandeur of the imperial foundation.

With hearts no greater than motes of dust, we dare not be negligent morning or evening. Reverently we pray:

May worthy ministers like Kui and Long be appointed; may the auspicious star shine brightly and bring peace.
May the phoenix present an omen of felicity; when the Sage acts, all beings behold him.

This memorial is respectfully submitted.

Concluding Eulogy:

Thus was the noble nature nurtured and brought early to maturity,
Perfectly inheriting the vast sacred model.
Great indeed is Qian; ultimate indeed is Qian;
Embodying Qian, he dwells in rectitude.
Converging upon the supreme, returning to the supreme,
He establishes the supreme and sets up the center.
Our Way is Great Unity,
Benefiting the age of the sacred sovereign in true flourishing governance.
Mountains and forests rejoice in bells and drums;
Beneath the sun of transformation the days grow serene and long.
Grasses, trees, insects, and all creatures together
Are steeped in gracious beneficence.
Auspiciousness unfolds from the eastern quarter;
We chant blessings like the people of Huafeng.

Reverently we pray:
May he govern with folded robes through non-action;
Heaven and earth take their proper places, and the myriad beings are transformed and nurtured.
May the transforming influence possess harmonious signs;
Yin and yang accord with principle, and the four seasons remain peaceful.
May his life reach ten thousand years,
And root and branches flourish.

PRAYERS ON AUSPICIOUS IMPERIAL DAYS AND THE FOUR FAST DAYS

The auspicious imperial days and the four fast days are the first, fifteenth, eighth, and twenty-third days of the month. On the preceding night, the Hall Office attendant notifies the community and hangs up a “Sutra Recitation” placard. The following morning, when the great bell has ceased, the bell before the Sangha hall is sounded, and the community assembles in the main hall.

The rector recites the Surangama Dharani, proclaims the title of Medicine Master Buddha, praises the Buddha, and then dedicates the merit: “Today, such-and-such a day, is an auspicious day. At such-and-such monastery in such-and-such province, the abbot and Dharma-transmitting monk-subject so-and-so respectfully assembles the entire monastic community and reverently ascends the Treasure Hall to recite the Great Buddha’s Crown Surangama Dharani of the Ten Thousand Practices and praise the sacred titles.

May the vast accumulation of wholesome causes bless the present Emperor with sacred longevity and ten thousandfold peace: Vajra Infinite Life Buddha, Benevolent King Bodhisattva, and so forth.”

CELEBRATORY PRAISE IN THE CANON HALL ON THE FIRST AND FIFTEENTH

From ancient times, on the first and fifteenth days of the month, the community has circumambulated the Canon Hall and prayed for the sovereign’s longevity. At present, they enter the hall at first light and offer celebratory praise before the imperial seat, reverence being the essence of the rite. Usually, either after the morning gruel or after the abbot has ascended the Dharma hall, the bell is struck to assemble the community in the Canon Hall.

The rector intones: “Maha-prajnaparamita,” and the assembly silently follows. The abbot leads the community, with palms joined, three times around the Canon Hall. If the community is too numerous, they make only one circuit and then take their positions.

The rector recites the Great Compassion Dharani and dedicates the merit: “Within the great, perfectly illuminating mirror lies the ocean of the Flower Treasury. Its merit surpasses creation; its Way transcends speech. The three lights wheel about while true reality contains them; the six directions thunder while remaining utterly clear and quiescent.

The inconceivable ocean cannot be fully praised. The abbot and Dharma-transmitting monk-subject so-and-so of such-and-such monastery in such-and-such province, today, on the auspicious first or fifteenth day of the month, respectfully assembles the entire Sangha of the monastery. They reverently proceed to the Canon Hall, circumambulate in practice of the Way, proclaim the sacred title of the Great Mother of Buddhas, turn the Dharma-treasure wheel of the canon in the celestial palace, and completely recite the Great Compassion Dharani.

May the vast accumulation of wholesome causes bless the present Emperor with sacred longevity and ten thousandfold peace: Vajra Infinite Life Buddha, Benevolent King Bodhisattva Mahasattva, maha-prajnaparamita.”

DAILY PRAISE AND BLESSING

After the two daily meals of gruel and rice, upon leaving the Sangha hall, the monks must ascend the main hall. The rector recites the Infinite Life Dharani three times and dedicates the merit: “Through the recitation of this esoteric chapter, this dharani, may the vast accumulation of wholesome causes bless the present Emperor with sacred longevity and ten thousandfold peace: Vajra Infinite Life Buddha, and so forth.”

CEREMONY FOR THE THOUSANDFOLD LONGEVITY OF THE CROWN PRINCE

When the appointed festival arrives, on the preceding night the Hall Office attendant notifies the community and hangs up a “Recitation” placard. The following morning, the bell before the Sangha hall is sounded, and the assembly gathers in the main hall. After the rector recites the Surangama Dharani, he makes a declaration before the Buddha, as in the ceremony of the four fast days, and dedicates the merit: “At such-and-such monastery in such-and-such circuit and such-and-such route, on such-and-such a day of such-and-such a month, the entire Sangha of this mountain gate is respectfully assembled in the Treasure Hall to recite the Great Buddha’s Crown Surangama Dharani of the Ten Thousand Practices and proclaim the sacred titles.

May the vast accumulation of wholesome causes respectfully bless His Highness the Crown Prince with brilliant wisdom for a thousand ages. We further pray that the sun remain full and the moon remain bright, illuminating the whole world; that the mountains stand like grindstones and the rivers endure like girdles, firmly securing the imperial foundation: Vajra Infinite Life Buddha, and so forth.”

CEREMONIES OF THE AUSPICIOUS MONTHS

The first, fifth, and ninth months are regarded as auspicious months. One day beforehand, the rector directs the Hall Office attendant to report to the abbot and notify the storehouse office. An “Auspicious Month” placard is hung before the main hall; a list of scriptures to be read is prepared; and monks are assigned in rotation according to the main-hall duty roster. Every day the great bell summons the community to the main hall to read scriptures and offer celebratory praise, continuing until the end of the month.

This custom began in the third year of the Kaihuang era of the Sui dynasty, when an edict was issued throughout the realm that, during the auspicious first, fifth, and ninth months and the six fast days, monasteries were to establish Dharma assemblies for prayer and were forbidden to take life. This was drawn from a passage in the Buddhist canon stating that the Heavenly King Vaisravana tours and inspects the four great continents each year.

During the first, fifth, and ninth months he inspects Jambudvipa; therefore, the slaughter of animals is prohibited. Moreover, during the Tang dynasty, whenever military governors assumed office, they rewarded no fewer than ten thousand troops, requiring animals to be slaughtered and cooked on a vast scale. They were therefore forbidden to take office in the first, fifth, or ninth month so as to avoid slaughter.

It is mistaken for popular custom to regard this merely as a taboo.

End of the Chapter on Prayers of Blessing.

CHAPTER 2 — REPAYING KINDNESS

The state has seasonal rites of sacrifice to the imperial ancestors and combined sacrifices, whereby their meritorious virtue is made illustrious, the source is honored and exalted, and succession is held in reverence. Our sacred Yuan dynasty reveres the Buddha.

From Emperor Shizu onward, every generation built monasteries, holding that the sovereign was a manifestation body of the Buddha who governed the realm, and that, when the Emperor’s work of transformation was complete, he returned to the station of Buddhahood.

In the official monasteries of the imperial capital, images of the sacred emperors and Buddhist altars were established. Sacrifices were offered five times each month, and rites were conducted before the altar as though the emperors were still alive, the mind contemplating them with ardent reverence.

We reverently reflect that the Emperor’s complete sacred transformation and the Buddha’s teaching spread everywhere without limit. We practitioners bathe in waves of grace and are steeped in sacred beneficence. How could we fail to know the source of this kindness and to repay it?

STATE MEMORIAL DAYS FOR DECEASED EMPERORS

When the death anniversary of a former emperor arrives, on the preceding night the storehouse office informs the Hall Office. The attendant is directed to report to the abbot and the two ranks, notify the community, and hang up a “Sutra Recitation” placard. The assembly gathers in the Dharma hall, where an imperial seat has been installed.

The tablet bearing the deceased emperor’s sacred title is written on yellow paper and solemnly installed with incense, flowers, lamps, and a table of offerings. At the appointed time, the bell before the Sangha hall is sounded to assemble the community. When the abbot arrives, he offers incense, tea, and hot water.

The rector recites the Surangama Dharani. After the recitation, he dedicates the merit: “At such-and-such monastery in such-and-such province, the abbot and Dharma-transmitting monk-subject so-and-so, on such-and-such a day of such-and-such a month, reverently encounters the sacred memorial day of Emperor so-and-so. He respectfully assembles the entire Sangha of the monastery to recite the Great Buddha’s Crown Surangama Dharani of the Ten Thousand Practices and proclaim the sacred titles of the Buddhas.

May the vast benefit adorn the sacred spirit.

“We further pray that the spirit of the departed sacred Emperor may roam throughout the eight extremities and deign to come here in a cloud chariot drawn by wind-horses to receive offerings in the central heavens, enjoying bliss in palaces of jade and towers of precious stone: all Buddhas of the ten directions and three times, and so forth.”

PRAYERS FOR DIVINE ASSISTANCE

Whenever prayers for divine assistance are offered, the ritual area must be solemnly arranged according to the Dharma, with ceremonial articles and offerings set forth. The abbot must focus his mind and increase his reverence. All members of the Sangha who have duties must perform them conscientiously. The administrators, both inside and outside, must initiate, supervise, and provide everything required. Every lodging, large or small, must be inspected so that all is orderly and clean. If officials come to offer incense, they must be respectfully and diligently welcomed and escorted upon departure.

In advance of the appointed period, the storehouse office reports to the abbot, who first communicates his instructions. The rector and administrators meet to deliberate. The Hall Office attendant notifies the community and hangs up a “Prayer for Divine Assistance” placard.

After the two daily meals of gruel and rice, the bell must be sounded to assemble the community to recite sutras, or to read the Great Canon, or the scriptures of the four great divisions. The ceremony may be held for three, five, or seven days as circumstances require. When praying for rain to cease or to fall, monks are assigned in rotating shifts of ten, twenty, thirty, or fifty, divided into several groups that continue the recitation.

Each group recites the Great Compassion Dharani, the Disaster-Dispelling Dharani, and the Great Cloud Dharani twenty-one times each. This is called an uninterrupted continuous rotation. The recitation must continue throughout the day until a response is received; only then is it completed, whereupon the community may disperse after performing repentance and giving thanks.

The purport of each memorial is set forth in sequence below.

PRAYER FOR PROLONGED RAIN TO CEASE AND THE SKY TO CLEAR

When prolonged rain causes disaster, nothing can be brought to completion. The hundred rivers surge and overflow, and the people have nowhere to dwell in peace. This is merely the response evoked by the collective karma of sentient beings, for lofty heaven is impartial in its sheltering.

Therefore, we reverently bring forth sincere minds and establish a Dharma assembly to pray for the prolonged rain to cease and the sky to clear. Each day monks are directed to recite sutras and dharanis. We humbly beseech the holy ones swiftly to grant a response to the people’s prayer for clear skies. We humbly pray that stubborn clouds and mists be swept from the wilds of the four directions; that stagnant waters silently subside and drain away; that the radiant sun be suspended in midair and its light shine forth unfailingly; and that the five phases—metal, wood, water, fire, and earth—follow their natural order, so that the myriad beings may each find contentment in life.

PRAYER FOR RAIN

When severe drought causes disaster, all things wither. It is not that lofty heaven sends punishment, but that the people below have committed many wrongs. The Buddhas alone open the gate of compassion, and the recitation of dharanis in prayer may evoke a response and bring rain.

Therefore, we must reverently bring forth sincere minds and establish a Dharma assembly to pray for rain, directing the Sangha each day to recite sutras and dharanis. We humbly beseech the holy ones swiftly to respond with compassionate rain to these prayers. We further pray that living beings in misery be rescued and the suffering of drought brought to an end; that dragon-clouds arise over mountains and rivers and torrents of rain descend, so that the crops now planted may have hope of a harvest.

PRAYER FOR SNOW

When warmth persists through winter, there is fear that living creatures will suffer calamity and epidemic disease. Only when heaven sends down snow can the foul and harmful vapors beneath the earth be purified. Therefore, with sincere reverence, we pray for the auspicious sign of six-petaled flowers.

Thus we reverently awaken sincere minds and establish a ritual area to pray for snow. Each day the Sangha is directed to recite sutras and dharanis. We humbly beseech the holy ones swiftly to respond to these prayers for snow. We humbly pray that crimson clouds extending a thousand miles moisten the eight wildernesses; that the six repositories and the three affairs be properly ordered; that grasses and trees accord with the season; that the two energies and five phases follow their natural order; and that spirits and human beings dwell together in harmony.

PRAYER TO DRIVE AWAY LOCUSTS THAT HARM THE CROPS

When locusts darken the sky in flight, famine and crop failure are to be feared. If their lingering spawn enters the earth and eggs are laid there, it is feared that they will multiply and spread until they can no longer be eliminated. Unless aided by the spirits’ power to expel them, human effort, however exhaustive, can accomplish nothing.

Therefore, we reverently awaken sincere minds and establish a Dharma assembly to expel the locusts. Each day the Sangha is directed to recite sutras and dharanis. We humbly beseech the holy ones swiftly to respond to these prayers for the locusts’ complete eradication.

We further pray that wind and rain arise to eliminate and sweep away every insect that harms the crops, leaving not one behind; that they be carried away into rivers and channels and, according to their karmic response, perish of themselves. May the people dwell in peace, their occupations flourish, and the myriad beings rejoice in harmony.

SOLAR ECLIPSE

Whenever the sun is eclipsed, its harmful influence extends through a sixty-year cycle. Fearing the majesty of heaven and anxious that the six kinds of calamity may interact, we respond to the people’s concern by performing rites of protection and rely upon the Buddha’s power to pray for the adversity to be averted.

Therefore, we reverently awaken sincere minds, direct the Sangha to recite sutras and dharanis, and state our plea for protection. In accordance with our prayer that the sun become clear again, may its light swiftly be restored.

We pray that the five colors unfold and the ecliptic shine brightly, illuminating the earth below; that every darkness vanish, the virtue of yang flourish, and radiance be summoned back in the heavens above.

LUNAR ECLIPSE

The moon, the luminous essence of yin, presides over the night, and beings depend upon its light shining down. Heaven displays an ill omen to the people below by allowing the moon to be obscured. Therefore, we must guard our intentions, remain fearful, and pray that the calamity be averted.

Thus we reverently awaken sincere minds, rely upon the Sangha to recite sutras and dharanis, and set forth our plea for protection. In accordance with our wish to behold the radiant moon, may its light swiftly be restored.

We humbly pray that the monstrous toad vanish without a trace; that pure light appear throughout mountains, rivers, and the earth; that the jade hare live forever; and that the myriad phenomena be gathered into the Palace of Vast Cold.

End of the Chapter on Repaying Kindness.

End of Fascicle One of the Imperially Revised Baizhang Monastic Regulations.