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official of the coming event, have his novice attendants inform the abbot

and the dual order officials, and post the signboard for the sutra chanting. Finally, [he should] set up the imperial seat on the rostrum in the Dharma hall and place the imperial tablet, with the sacred name (i.e., that of the deceased emperor) solemnly inscribed on a sheet of yellow paper, enshrining it with incense, a flower vase, candle stand, table, and floor sheet. On the appointed day, the practitioners assemble at the Dharma hall at the signal of the practice hall bell. When the abbot enters and finishes offering incense, tea, and sweet hot water, the director of the practice hall calls for the chanting of the Śūraṃgama-dhāraṇīs. After [the chanting] is over, he concludes the service with the following invocation of merit transference:

So-and-so, abbot of Such-and-such Temple, entrusted with the Buddha-

Dharma, in such-and-such district and province, acknowledges the

memorial day of the late Emperor So-and-so, and has respectfully assem-

bled all the practitioners of this temple, chanted in unison the

Śūraṃgama-dhāraṇīs, praising the Buddha’s omnipotent power, and

invoked the sacred name [of the Great Medicine Buddha]. We (respect-

fully) dedicate the merit thereby accrued to the enshrinement of the

imperial carriage with further assistance. It is humbly wished that the

imperial spirit may enjoy all the corners of the universe, assume a visit

on the chariot formed of clouds and winds, receive the delight of his

abode in the center of the sky and of his palace inlaid with precious

gems and his pavilion adorned with colorful gems. Veneration to all

the Buddhas of the ten directions (the four cardinal directions, the four

intermediate directions, zenith, and nadir, i.e., everywhere) and the three

periods of time (past, present, and future, i.e., in all times), [to all the

arhats, bodhisattvas, and mahāsattvas, and to Mahāprajñāpāramitā].

III. Various Prayer Services

Whenever an occasion for prayer arises, the place of its performance must be prepared in strict accordance with the rules, and must be furnished with food and other offerings. The abbot is obliged to maintain a state of mental concentration (samādhi) and to become more attentive. The practitioners must carry out their duties in a tidy and austere manner, while the administrative

officials are obliged to supervise the outer and inner temple operations and make their rounds through various quarters and buildings in order to keep them clean. If any government official happens to visit the temple to offer incense, he must be extended both a respectful welcome and farewell. Prior to the appointed day of prayer, the head administrative official is obliged to notify the abbot of the need for the particular prayer invocation, and the director of the practice hall is also invited for consultation. His novice attendants are then instructed to inform the practitioners of the coming event and to post the signboard announcing the prayer service.

Twice a day, at morning and noon mealtimes, the practitioners assemble at the signal of the bell to chant sutras. Either the reading of the three Tripiṭaka scriptures or the four major groups of scriptures (i.e., the Perfection of Wisdom Sutra [Prajñāpāramitā-sūtra; Banruojing]; the Sutra of the Heap of Jewels [Mahāratnakūṭa-sūtra; Dabaojijing]; the Flower Ornament Sutra; and the Nirvana Sutra [Niepanjing]) is to be carried out for three, five, or seven consecutive days, according to the particular situation. In the cases of prayers for sunshine or rain, practitioners are grouped in teams of ten, twenty, thirty, or fifty members, led by the first member of each team, so that the sutra chanting can be carried out without interruption from one team to another. Each team of practitioners chants the Mahākāruṇikacitta-dhāraṇīs, the Dhāraṇī for Changing Disaster to Fortune (Xiaozaijixiangtuoluoni), and the Dhāraṇī for Inviting Great Rain (Dayunzhou) thirty-seven times each. This is called the “uninterrupted wheel of chanting.” After a whole day of chanting, there should be a rite of fulfillment and a word of invocation, with earnest wishes for a favorable response. The format of each invocation is given below.

1. The Prayer Invocation for Sunshine

It is anxiously observed that vicious rain has caused much damage by

preventing things from realizing their function. Hundreds of rivers

have swept away all things, leaving no place of refuge. This is a result

of the karma shared in common by all people. Since heaven and earth

are equally impartial, we have respectfully prepared the ceremonial

place of prayer to invite fair weather and teams of practitioners have

with utmost sincerity conducted uninterrupted prayer through chant-

ing sacred scriptures (sutras) and esoteric verses (dhāraṇīs) each day

in order to appeal to the Buddhas. The objective of this prayer is fair

weather. May a prompt response be granted, so that the persistent

clouds may be swept away from all fields in the four directions, the

gloomy disharmony be dispersed, the bright sun may appear in the

center of the sky and its glorious rays illuminate, enabling all human

activities to occur in proper order and enabling myriads of things to

realize the fulfillment of their lives.

2. The Prayer Invocation for Rain

It is anxiously observed that the sun’s overbearing rays precipitate dis-

asters for all kinds of crops. This is not a punishment heaven sends

from above but a result of the mounting transgressions of people below.

Thus, it is hoped that the various Buddhas, by extending their com-

passion, will respond to the chanting of the sacred esoteric verses and

the words of invocation. We have respectfully prepared the ceremo-

nial place of prayer for inviting rain and teams of practitioners have

with utmost sincerity conducted uninterrupted prayer through chant-

ing sacred scriptures and esoteric verses in order to appeal to the