勅修百丈清規 1

English (machine translation) 1

Language: English

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Imperially Revised Pure Rules of Baizhang

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Hu Ying, Minister of the Ministry of Rites, and others respectfully [memorialize]:

Memorial on the matter of the reprinting of the Pure Rules, extracted by the Office of Scrutiny for Rites. The monk Zhongzhi, abbot of the Dazhi Shousheng Chan Monastery on Mount Baizhang in Fengxin County, Nanchang Prefecture, Jiangxi, memorialized: 'This monastery has, since the Tang dynasty, inherited the teachings handed down by the Buddhist patriarch Chan Master Dazhi Huaihai, entitled the Baizhang Pure Rules. During the Zhiyuan era, the monk Dehui re-compiled and published it, and it was circulated throughout the monastic groves of the realm. The monastic followers followed and adhered to these rules. On the twenty-fifth day of the fourth month of the fifteenth year of the Hongwu era, an excerpt of the imperial edict and regulations of Emperor Taizu the Exalted was received: "Monks of all the mountains who do not abide by the pure rules shall be restrained by the law." This was respectfully received and adhered to. On the third day of the fifth month of the tenth year of the Yongle era, an excerpt of the imperial edict and regulations of Emperor Taizong the Cultured was received: "Monks must strictly comply with the old regulations, earnestly devote themselves to the ancestral style, strictly maintain the pure rules, and purify body and mind." On the twenty-seventh day of the eleventh month of the twenty-fourth year of the Yongle era, an official of the Central Buddhist Registry memorialized: "The assembly of monks is numerous, and among them are some who do not abide by the regulations; should they not be rectified according to the pure rules?" An excerpt of the imperial edict of Emperor Renzong the Illustrious was received: "Deal with them in accordance with the pure rules." This was respectfully received and, apart from being respectfully adhered to, recently, because the printing blocks for the pure rules of this monastery have been lost over the passing of years, we have respectfully received the vast grace of the Emperor in granting universal deliverance to monks and postulants of the realm, allowing them to remain residing in their originally designated monasteries to cultivate with incense and lamps and pray for the longevity of the Emperor. Your servant observes that among latter-day monks and postulants, many have never seen the system of the pure rules, are ignorant of the standards, and unacquainted with the vinaya rules, greatly disgracing the ancestral style, which is deeply inconvenient. Your servant has re-copied and completed the carving [of the blocks] in accordance with the original format. Although there are prefaces from successive dynasties, the years are already distant; I truly fear that the monastic followers might regard them as ordinary matters and fail to observe them. I now present a printed volume of the reprinted Pure Rules, unfolding my niṣīdana and respectfully presenting it in person with this memorial. We humbly hope that the Holy Grace will take pity on our religion and grant an imperial preface to the Pure Rules to be carved and appended to complete the book, and promulgated to monastic groves and monasteries throughout the realm, so that abbots and head monks may supervise the assembly in lecturing and practicing, and everyone will admire the ancestral style and strictly observe the vinaya rules, thereby ensuring that monastic followers do not harm public morals.' On the twelfth day of the second month of the seventh year of the Zhengtong era, the Right Transmission Commissioner Li Xi and other officials of the Office of Transmission memorialized at the Fengtian Gate and received the imperial edict: 'Let the Ministry of Rites take note. Respect this.' This was respectfully received and copied out to this Ministry for examination. The abbot monk Zhongzhi memorialized requesting the grant of a preface for the reprint of the Baizhang Pure Rules; whether this should be transferred to the Hanlin Academy for composition, or whether the monk should be allowed to invite someone to compose it himself—because this matter concerns the imperial instruction 'Let the Ministry of Rites take note,' we dare not act arbitrarily, and respectfully memorialize to request an edict. On the nineteenth day of the second month of the seventh year of the Zhengtong era, Minister of Rites Hu Ying and other officials memorialized at the Fengtian Gate and received the imperial edict: 'Let the preface be composed by the Hanlin Academy. Respect this.' Aside from this, it is to be complied with and carried out accordingly.

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Seventeenth day of the fourth month of the seventh year of the Zhengtong era.

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By the strength of Eternal Heaven; under the shelter and aid of the great good fortune:

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Imperial edict of the Emperor to the officials of the Branch Secretariats, Branch Censorates, and Branch Bureaus of Buddhist and Tibetan Affairs; to the officials of the Pacification Commissions and Surveillance Commissions; to the military officers; to the soldiers; to the daruγači officials in the cities; to the traveling envoys; to the common people; and to the assemblies of upādhyāyas:

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An imperial proclamation:

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Imperial Edict:

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In the imperial edicts of Činggis Emperor, Ögedei Emperor, Sečen Emperor, Öljeitü Emperor, Külüg Emperor, Buyantu Emperor, Gege'en Emperor, Qutuγtu Emperor, Jaya'atu Emperor,

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and Rinchinbal Emperor, it was said: 'Do not impose any corvée labor on the upādhyāyas, Erke'ün, or Daoist masters. Let them pray to Heaven and invoke longevity.' So it was spoken. Now, following the precedents of previous imperial edicts, do not impose any corvée labor, and let them pray to Heaven and invoke longevity for us. When Jaya'atu Emperor ordered the construction of Dalongxiang Jiqing Monastery, he ordered that it be administered according to the system of the Pure Rules, and an imperial edict was issued. Chan Master Dazhi Juezhao of Baizhang in Longxing Circuit, Jiangxi, previously established the system of the Pure Rules. In recent years, various monasteries have made additions and subtractions to this system of the Pure Rules, rendering it inconsistent. Now, Elder Dehui, abbot of Dazhi Shousheng Chan Monastery on Mount Baizhang, has been ordered to recompile it. Elder Xiaoyin of Dalongxiang Jiqing Monastery has been ordered to lead in selecting capable upādhyāyas to properly collate and unify it. Do not let those inconsistent pure rules with additions and subtractions made by various monasteries be practiced; let them be practiced as a fixed standard according to this collated and unified system of the Pure Rules. Thus an imperial edict for them to hold was granted. In these monasteries and lodgings, let no envoys be lodged; let no post horses or service provisions be seized; let no taxes or grain levies be paid. Whatever belongs to the monasteries—water, land, gardens, forests, population, livestock, mills, shops, pawnshops, bathhouses, bamboo groves, mountain tracts, rivers, lakes, boats, and the like—no matter who it is, do not seize or demand them, and do not rely on force. Having thus proclaimed, whoever violates this shall be punished as guilty. Furthermore, if these [monks] say 'We have an imperial edict' and engage in improper matters, they too shall not be spared from the imperial edict.

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On the eighteenth day of the seventh month in the third year of the Yuantong era, the year of the pig, written when residing at Shangdu. In the Emperor's imperial edict, the Dharma decree of the Imperial Preceptor Kunga Gyaltsen Palsangpo: To the officials of the Branch Secretariats, Branch Censorates, and Branch Bureaus of Buddhist and Tibetan Affairs; to the officials of the Pacification Commissions and Surveillance Commissions; to the military officers; to the soldiers; to the daruγači officials in the cities; to the traveling envoys; to the local officials; to the common people; and to the assemblies of upādhyāyas: A Dharma decree for notification. When Jaya'atu Emperor built the Dalongxiang Jiqing Monastery, an imperial edict was issued ordering that it be administered according to the system of the Baizhang Pure Rules. These Pure Rules were established five hundred years ago by Chan Master Dazhi Juezhao of Baizhang. Now, His Majesty has conferred upon him the master's title 'Promoter of the School and Marvellous Practice' (Hongzong Miaoxing). Furthermore, because various monasteries in recent years have made inconsistent additions and subtractions to those pure rules, Elder Dehui of Mount Baizhang was ordered to recompile it, and Elder Xiaoyin of Longxiang Monastery was ordered to collate and unify it, so as to practice it as a fixed standard, and an imperial edict to hold was granted. The Emperor, for the sake of the teaching, ordered that it be practiced as a fixed standard according to this collated and unified system of the Pure Rules, so that all upādhyāyas in the realm might receive benefit. You assemblies of upādhyāyas, embody the Emperor's sagely intention, cause the Three Jewels to prosper, properly observe the pure rules, cultivate the practice and manage the Path, dedicated to praying for good fortune and invoking longevity for His Majesty to repay the sagely kindness, and propagate the Buddhadharma. No matter who it is, do not violate this. Those who see this Dharma decree and violate it shall not be spared from what the Dharma decree entails.

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On the eleventh day of the fourth month in the year of the rat, written when residing at the Great Monastery of Dadu. In the Emperor's imperial edict to the Branch Bureau of Buddhist and Tibetan Affairs: Based on a communication from the Bureau of Buddhist and Tibetan Affairs: According to the petition of the monk Zizhong, an administrator monk of Dazhi Shousheng Chan Monastery on Mount Baizhang in Longxing Circuit, Jiangxi Province: On the eighteenth day of the seventh month in the third year of the Yuantong era, Elder Dehui, abbot of this monastery, respectfully received an imperial edict with the imperial seal, an excerpt of which states: 'Chan Master Dazhi Juezhao of Baizhang in Longxing Circuit, Jiangxi, previously established the system of the Pure Rules. In recent years, various monasteries have made additions and subtractions to this system of the Pure Rules, rendering it inconsistent. Now, Elder Dehui, abbot of Dazhi Shousheng Chan Monastery on Mount Baizhang, has been ordered to recompile it. Elder Xiaoyin of Dalongxiang Jiqing Monastery has been ordered to lead in selecting capable upādhyāyas to properly collate and unify it. Do not let those inconsistent pure rules with additions and subtractions made by various monasteries be practiced; let them be practiced as a fixed standard according to this collated and unified system of the Pure Rules.' Thus an imperial edict for them to hold was granted. This was respectfully received. Aside from respectfully adhering to it, because this concerns public proclamation across the various provinces, we respectfully record the full text of the imperial edict and, together with the earlier petition, request that it be put into effect. Having received this, we examine: On the seventh day of the fifth month of the third year of the Yuantong era, at the time of Sang'idala Palace on the second day of the Ačaqči kesig, in the presence of Tuobietai, Manager of Governmental Affairs; Gorgis, Manager of Governmental Affairs; Aruγtai, Academy Administrator; and Academician Jūlī and others; Sadi, Vice Censor-in-Chief, conveyed the imperial edict to Grand Minister of Education Boranxi: 'The system of the Pure Rules previously established by Chan Master Dazhi Juezhao of Baizhang in Longxing Circuit, Jiangxi, has in recent years undergone additions and subtractions in various monasteries. Now, let Elder Dehui, abbot of Baizhang Monastery, recompile it, and let Elder Xiaoyin of Dalongxiang Jiqing Monastery take the lead in selecting capable upādhyāyas to properly collate and unify it, and let an imperial edict be issued to be held and practiced as a fixed standard. Furthermore, upon Chan Master Dazhi Juezhao of Baizhang, confer the master's title 'Promoter of the School and Marvellous Practice' (Hongzong Miaoxing). Let the Bureau of Buddhist and Tibetan Affairs issue the documents and grant the edict draft and patent of appointment.' Thus the imperial edict was given. Respect this. Aside from submitting the edict draft and patent of appointment to the Central Secretariat for review, according to the imperial edict, it was transferred to the Mongolian Department to be handled, and the Hanlin Academy respectfully complied with promulgating it. Now, based on the current petition to this Bureau, aside from respectfully recording the full text of the imperial edict above, a communication should be sent for verification and disseminated to all subordinate bodies to be respectfully complied with and implemented accordingly. Aside from respectfully recording the full text above, this Bureau instructs all subordinate bodies to inspect, verify, respectfully comply with, and implement it. This patent of instruction is to be dispatched.

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The above patent of instruction is dispatched to Elder Dehui of Dazhi Shousheng Chan Monastery on Mount Baizhang accordingly.

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One line of Mongolian script.

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Year [...] month [...] day of the second year of the Zhiyuan era.

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Table of Contents of the Imperially Revised Pure Rules of Baizhang

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Recompiled by imperial order by the monk-subject Dehui, abbot of Dazhi Shousheng Chan Monastery.

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Collated by imperial order by the monk-subject Dasu, abbot of Dalongxiang Jiqing Monastery.

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Fascicle One
Chapter One: Prayers for Imperial Longevity
Imperial Birthday
Prayers and Eulogies on the Four Vegetarian Days of the Sovereign's Destiny
Prayers and Eulogies in the Canon Hall on the First and Fifteenth of the Month
Daily Prayers and Eulogies
Festival of One Thousand Autumns
Virtuous Months
Chapter Two: Requiting Kindness
National Memorial Days
Prayers
(Praying for Clear Weather)
(Praying for Rain)
(Praying for Snow)
(Warding off Locusts)
(Solar Eclipse)
(Lunar Eclipse)
Chapter Three: Requiting the Root
The Buddha's Descent and Birth
The Buddha's Enlightenment and Nirvāṇa
The Imperial Preceptor's Nirvāṇa
Chapter Four: Venerating the Patriarchs
Bodhidharma's Memorial Day
Baizhang's Memorial Day
The Memorial Days of the Founding Abbot and Successive Generations of Patriarchs
The Memorial Day of the Dharma-Transmitting Teacher
Chapter Five: The Abbot
The Abbot's Daily Routines
(Ascending the Hall)
(Evening Instruction)
(Informal Instruction)
(Announcing Incense)
(General Address)
(Entering the Room)
(Chanting)
(Inspecting the Dormitories)
(Admonishing the Assembly)
(Instructing Postulants and Novices)
(General Address for Postulants)
(Receiving the Dharma Robe)
(Receiving and Attending upon Venerable Elders)
(Donors Requesting [the Abbot] to Ascend the Seat and Offer a Meal to the Monks)
(Receiving the Decoction and Tea Offered by a Dharma Heir)
(Arrival of the Testamentary Letter of the Dharma-Transmitting Teacher)
Inviting a New Abbot
(Dispatching Special Envoys)
(The Incumbent Abbot Receiving the Invitation)
(Ascending the Seat upon Receiving the Invitation)
(The Special Envoy Specially Offering Decoction and Tea to the Newly Appointed Abbot)
(The Monastery Entertaining the Newly Appointed Abbot and the Special Envoy)
(The Newly Appointed Abbot Taking Leave of the Assembly, Ascending the Hall, and Decoction and Tea with the West Hall)
(A Prefect Receiving the Invitation)
(The Recipient of the Invitation Ascending the Seat)
(The Special Envoy Specially Offering Decoction and Tea to the Recipient of the Invitation, and the Monastery Entertaining the Recipient of the Invitation and the Special Envoy)
(The Recipient of the Invitation Taking Leave of the Assembly, Ascending the Seat, and Decoction and Tea)
Entering the Monastery
(The Monastery Inviting the Newly Appointed Abbot to a Meal)
(Opening the Hall and Praying for Longevity)
(The Monastery Specially Offering Decoction and Tea to the Newly Appointed Abbot)
(Informal Instruction on That Evening)
(Ascending the Seat for the Donors Who Founded the Monastery)
(Entertaining the Special Envoy)
(Retaining and Inviting the Two Ranks)
(Expressing Thanks upon Leaving and Entering)
(Handing over the Title Deeds and Monastic Property)
(Receiving the Decoction and Tea Offered by the Two Ranks and Retired Officers)
Retiring from the Monastery
Passing Away
(Placing in the Coffin)
(Inviting the Funeral Director)
(Inviting the Functionaries of the Funeral Office)
(Mourning Attire)
(Buddhist Services)
(Moving the Coffin)
(Hanging the Portrait, Raising Laments, and Making Libations of Tea and Decoction)
(Informal Instruction before the Spirit, Libations of Tea and Decoction, Chanting, and Sacrificial Offerings)
(The Order of Sacrificial Offerings)
(The Funeral Procession, Hanging the Portrait, and Making Libations of Tea and Decoction)
(Cremation)
(Entombing the Whole Body in a Stūpa)
(Auctioning the Robes)
(Entombing the Relics in a Stūpa)
(Delivering the Testamentary Letter)
(Entertaining the Funeral Director and Functionaries of the Funeral Office)
Deliberating and Recommending an Abbot

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Fascicle Two
Chapter Six: The Two Ranks
Prefects of the Western Rank
(Front Hall Head Seat)
(Rear Hall Head Seat)
(Scribe)
(Librarian)
(Guest Master)
(Bath Master)
(Hall Master)
(Attendant)
(Robe and Bowl Attendant)
(Decoction and Medicine Attendant)
(Sacred Monk Attendant)
Administrators of the Eastern Rank
(Chief Administrator)
(Karmadāna)
(Assistant Prior)
(Cook)
(Director of Farming)
Assorted Posts and Duties
(Dormitory Head)
(Dormitory Host and Assistant Host)
(Hall of Prolonging Life Host)
(Latrine Master)
(Fundraising Master)
(Garden Master)
(Mill Master)
(Water Master)
(Charcoal Master)
(Estate Host)
(Supervisors of Grain Collection for the Various Estates)
Inviting an Assembly-Erecting Head Seat
Inviting a Renowned and Virtuous Head Seat
Appointment and Retirement of the Two Ranks
Inviting Administrators at the Time of Hanging the Bowls
Appointment and Retirement of Attendants
Handing over the Monastic Property of the Dormitories
The Abbot's Quarters Specially Offering Decoction to the New and Former Two Ranks
The Karmadāna's Office Specially Offering Decoction and Tea to the New and Former Attendants
The Monastery Storehouse Specially Offering Decoction and Sweet Wine to the New and Former Two Ranks
The Karmadāna's Office Escorting the Former Head Seat and Chief Prior to Their Bowl Positions
The Abbot's Quarters Entertaining the New and Former Two Ranks
The Abbot's Quarters Specially Offering Tea to the New Head Seat
The New Head Seat Specially Offering Tea to the Assembly of the Rear Hall
The Abbot Paying a Visit to the Prefects and Offering Tea
Exchange of Tea between the Two Ranks
Tea upon Entering and Leaving the Dormitory
Prefects Offering Tea at the Sangha Hall
The Two Ranks Stepping out of Line to Offer Incense
Chapter Seven: The Great Assembly
Novices Receiving Ordination
The Newly Ordained Visiting the Hall
Ascending the Platform to Receive the Precepts
Guarding the Precepts
Preparing the Requisites
(Three Robes)
(Niṣīdana)
(Side Robe)
(Skirt)
(Gown)
(Bowl)
(Ring Staff)
(Walking Staff)
(Whisk)
(Prayer Beads)
(Water Bottle)
(Water-filtering Bag)
(Razor Knife)
Packing the Bundle
Traveling to Practice and Seek Instruction
Major Greeting Ceremony
Major Registration and Entering the Hall
(Minor Registration and Entering the Hall)
(Registration of the West Hall Head Seat)
(Registration of Renowned Worthies from Various Quarters)
(Registration of Dharma Kinsmen Managing Affairs)
Casting Incense and Greeting
Expressing Thanks for Registration
The Abbot's Quarters Specially Offering Tea to the Newly Registered (with the Monastery Storehouse and Prefects appended)
Sitting in Meditation
Procedure for Sitting in Meditation
Sitting for Instruction
Major Sitting for Instruction
Requesting Further Instruction
Attending Meals and Congee
Attending Decoction and Tea
Communal Labor
Norms for Daily Conduct
Text of the Turtle Mirror
Chanting for Sick Monks
Deceased Monks
(Inventorying the Robes and Bowls)
(Requesting Buddhist Services)
(Appraising the Robes)
(Great Night Chanting)
(Sending off the Deceased)
(Cremation)
(Auctioning the Robes)
(Entombment in a Stūpa)
Forms for Placards and Registers
Chapter Eight: Seasons and Precept Age
Posting the Draft Roster before Summer; Newly Registered Persons Offering Dormitory-Entering Tea
Issuing the Diagrams and Registers
The Communal Dormitory Specially Offering Decoction to the Assembly at the Commencement and Concluding of Retreat (appended: Beginning and Ending the Śūraṅgama Assembly)
Śūraṅgama Assembly
Placard of Precept Age
Informal-Seat Decoction in the Abbot's Quarters
Chanting in the Earth God Hall on the Four Seasonal Festivals
The Monastery Storehouse Specially Offering Decoction to the Head Seat and Assembly on the Four Seasonal Festivals
Ritual Protocols for Establishing the Retreat
Holding the Whisk on the Four Seasonal Festivals
The Abbot's Quarters Specially Offering Tea to the Head Seat and Assembly on the Four Seasonal Festivals
The Monastery Storehouse Specially Offering Tea to the Head Seat and Assembly on the Four Seasonal Festivals
The Front Hall Specially Offering Tea to the Assembly of the Rear Hall on the Four Seasonal Festivals
First and Fifteenth of the Month Hall-Inspecting Tea
The Abbot's Quarters Offering Tea to the Ranks in the Hall
The Monastery Storehouse and Prefects Offering Tea to the Ranks in the Hall
Monthly Directives
Chapter Nine: Dharma Instruments
Bells
(Great Bell)
(Sangha Hall Bell)
(Hall Bell)
Boards
Wooden Fish and Mallet
Chime and Cymbals
Drums
(Dharma Drum)
(Tea Drum)
(Meal Drum)
(Communal Labor Drum)
(Bath Drum)
(Night Watch Drum)
Appended
Baizhang's Stūpa Inscription
Record of the Pavilion of the Model for All Under Heaven on Mount Baizhang
Preface to the Ancient Pure Rules
Preface to the Chongning Pure Rules
Preface to the Xianchun Pure Rules
Preface to the Zhida Pure Rules
Daily Greetings Text
Table of Contents of the Imperially Revised Pure Rules of Baizhang (End)

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Recompiled under imperial decree by the subject monk Dehui, abbot of Dazhi Shousheng Chan Monastery.

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Collated and corrected under imperial decree by the subject monk Dasu, abbot of Dalongxiang Jiqing Monastery.

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Chapter One: Prayers for Imperial Longevity

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What is esteemed in a person is the illumination of the Way. Therefore, from ancient times, sage rulers have venerated the teaching of our Western Sage, and have not treated our followers with worldly etiquette, out of respect for their Way. We respectfully reflect that

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the present dynasty treats us with the utmost favor, specially exempting us from taxes and corvée labor so that we may dwell in peace, expecting us to devote our full effort to the Way.

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The imperial benevolence is vast and boundless, beyond even heaven and earth. We must awaken to and illuminate the Buddha-nature so as to return to ultimate goodness, and display its wondrous functioning so as to transcend the utmost divine; guiding the people with non-action transformation and elevating the world to the realm of benevolence and longevity. It is by this that we requite our sovereign, and this is what our followers ought to exhaust their minds in pursuing. Its manifestation in daily practice is that morning and evening we must pray, never forgetting it through a single meal, preserving its regulations and measures.

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Imperial Birthday

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Respectfully encountering

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For an Imperial Birthday, one must first inaugurate a Vajrāyus bodhimanda. For one whole month, monks and postulants are not granted leave, in order to demonstrate reverence. On the day prior to the inauguration, the hall office prepares the notice board and posts it to the right of the triple gate, together with the scripture roster for going up to the hall (the format appears below), both written on yellow paper. The monks' roster for rotational assignment follows the seniority of their precepts, each inscribed with their two-character ordination name. Five days in advance, the karmadāna, carrying paper in his sleeve and taking the hall office postulant along, goes to the scribe's dormitory (where the attendant announces him, the scribe comes out to receive him, and the karmadāna makes a prostration touching the mat), bows, and states: “For the inauguration of the Imperial Birthday, we trouble you to compose the words of the memorial. (If the scribe is absent, the correspondence attendant takes his place. If both are absent, use the ready-made memorial text; see below.)” When the scribe has finished composing it, he prepares a draft, first presents it to the abbot, and personally delivers it to the hall office, making one prostration touching the mat in return for the prior courtesy. The karmadāna writes out the memorial on yellow paper, and, taking an attendant servant carrying a tray, cloth wrapper, incense burner, candles, and incense box, goes up to the abbot's quarters to request that the abbot sign the memorial. He burns incense, makes one prostration touching the mat, and states: “For the inauguration of the Imperial Birthday, we request that the upādhyāya sign the memorial.” When the signing is completed, the postulant then reports to the abbot: “Tomorrow morning we will inaugurate the chanting of scriptures in the hall.” He also notifies the various dormitories to hang the scripture-chanting board. The incense-burning attendant reports to the abbot: “Tomorrow morning you will ascend the hall.” At the fifth watch, after the abbot has walked the incense and returned, he again reports: “After the gruel, you will ascend the hall,” and directs the guest prefect to hang the ascending-the-hall board. In the Sangha hall, after the striking of the mallet signaling the communal eating of morning gruel, the karmadāna strikes the mallet once more and says: “I announce to the great assembly: after the gruel, upon hearing the bell, each of you should fully adopt the dignified manners and proceed to the Great Buddha Treasure Hall to inaugurate the Heaven-Blessed Imperial Birthday. Respectfully announced.” He strikes the mallet once again, goes before the abbot, and offers a greeting with folded hands. Starting from the head seat's board, he circumambulates the hall once, going out from the lower section to the upper section of the outer hall, returning to the center of the inner hall, and departs after offering a greeting with folded hands. A short pause follows the gruel, waiting until the incense, candles, tea, hot water, cymbals, and hand-held censers are all arranged in the great hall. The hall office postulant notifies the abbot's guest prefect, first reporting to the abbot, and next reporting to the attendants. The abbot's quarters board is struck three times, and the drum is sounded. The hall office postulant strikes the board in front of the communal dormitory three times in advance to assemble the community to sit in the hall. They sit facing inward as in ordinary seated meditation; when the drum sounds, they turn their bodies to sit facing outward. The prefects first assemble outside the hall awaiting the sound of the drum; then they enter the hall. The head seat enters last and takes his seat. The west hall elders, retired officers, and residents of the infirmary hall and various dormitories all sit in the outer hall. At the first beat of the drum, the abbot comes out to sit in the sleeping hall. The attendant offers a greeting with folded hands and stands on the east; the postulant offers a greeting with folded hands and stands on the west. As the drum turns its tempo, the attendant proceeds to the left side of the dharma seat to stand and await the assembly's gathering. The prefects descend from their platforms, offer a greeting with folded hands before the Sacred Monk, and lead the assembly out of the hall. Arriving before the dharma seat, they line up in a single row, offer a greeting with folded hands, and return to stand in the western rank. The great assembly lines up behind them in wild-goose formation. If they do not wait for the prefects to arrive and instead take their places prematurely on their own, it is against the Dharma. The service hall also strikes its board three times when the drum sounds. The head postulant leads the postulants to line up facing each other before the storehouse hall, awaiting the drum's transition. When the administrators come out, they offer a greeting with folded hands and follow behind them. Waiting until the western rank has fully returned to its places, they likewise form a single row and offer a greeting with folded hands before the seat, with the senior administrator at the rear. The chief prior leads them to return and stand firmly in the eastern rank. The postulants line up behind the administrators, standing somewhat apart from them. The attending attendant enters to invite the abbot out, and the postulants offer a greeting with folded hands. When the abbot reaches the front of the dharma seat, the postulants step forward to stand close behind the administrators. In winter months, the assembly removes their caps and offers a greeting with folded hands. The abbot bows with joined palms and ascends the seat. The attendant follows him up to the dharma seat, holding up the incense in the lid of the incense box to present it. When the abbot has finished presenting the incense to pray for imperial longevity, the attendant receives the incense, inserts it into the censer with his left hand, and with his right hand takes a stick of attendant incense; after a brief greeting with folded hands, he descends from the seat and returns to his rank. Waiting until the abbot gathers his robes and sits cross-legged, the attendant first leads the rear rank past below the seat, where they line up in a single row and offer a greeting with folded hands; the incense-burning attendant leads the rank back to its position. Next, the head seat leads his rank forward, lines up before the seat, and offers a greeting with folded hands; the great assembly offers a greeting with folded hands along with him. The administrators turn their rank to line up before the seat and offer a greeting with folded hands; the postulants follow with a greeting with folded hands. The west hall and east hall elders come out below the seat and offer a greeting with folded hands. The attendant ascends the seat, offers incense with his left hand, turns around, raises his niṣīdana, and offers a greeting with folded hands (this is called “requesting the Dharma on behalf of the assembly”). He steps back to stand at the side of the seat. When the exchange of questions and answers concludes, the abbot proclaims the purpose of the occasion, saying: “On the such-and-such day of such-and-such month, reverently meeting the Heaven-Blessed Imperial Birthday, this monastery in advance on the such-and-such day of such-and-such month inaugurated a Vajrāyus bodhimanda. For one whole month, monks take turns daily going up to the hall to peruse the golden texts. This morning, upon commencing, the abbot, your servant-monk so-and-so, ascends this seat to expound the supreme truth of the noble reality. May the vast cause thereby accumulated be dedicated expressly to praying for the tens of thousands of blessings of the Imperial Longevity.” When the preaching of the Dharma is finished, the announcement is made: “Descend from the seats. Each fully adopt the dignified manners and proceed to the Great Buddha Hall to inaugurate the Heaven-Blessed Imperial Birthday. Respectfully announced.” On this day, even if officials are present below the seat, no formal words of thanks may be exchanged, out of respect for the sovereign. The great bell and the bell in front of the Sangha hall are rung to assemble the community, who line up in the hall facing the Buddha. The abbot presents tea and hot water, which the senior administrator hands up to him; the incense-burning attendant serves them before the Buddha's throne. When the presentation of tea and hot water is finished, the abbot returns to his position and stands firmly. The postulants sound the cymbals, and the karmadāna turns his body before the censer, bowing to the abbot to offer incense. The incense-burning attendant holds the incense box. Next, the east hall and west hall elders step out of rank to offer incense (if abbots of renowned mountains from various regions happen to arrive, the attendant is instructed to invite them to offer incense in front of the two ranks). Next, the two ranks step out facing each other and offer a greeting with folded hands toward the Buddha; when the incense offering is finished, they face each other in pairs, turn their bodies, and return to their positions. The great assembly joins in making three prostrations. The two ranks divide into rows facing each other. The abbot kneels, the guest master kneels and presents the hand-held censer, and the attendant kneels and presents the incense box. After the karmadāna addresses the Buddha and proclaims the memorial, the guest master kneels to receive the censer, and the abbot folds his niṣīdana. The karmadāna chants the Śūraṅgama Dhāraṇī and recites the dedication: “(We chant the secret chapters; may the vast cause thereby gathered be dedicated expressly to praying for the tens of thousands of blessings of the Imperial Longevity of His Majesty the Present Emperor, the Diamond Buddha of Immeasurable Life, and so forth.)” The assembly disperses. Daily, the hall office postulants must take the roster of rotational duty for the monks and, one day in advance, invite the abbot, prefects, and the monks of the assembly each to sign and seal it with their two-character ordination names. Estimating the size of the community, they write out the duty roster in full according to precept seniority, arranging the days to cycle continuously. They also list the titles of the scriptures, posting them facing each other on the pillars inside the hall. On the appointed days, all must observe strict solemnity. The great bell is struck to go up to the hall. The monks on rotational duty must be fully clad in dignified demeanor, and, with incense boxes, pay homage to the Buddha, return to their positions, and read the scriptures. The storehouse office solemnly prepares incense and candles and provides refreshments. The karmadāna burns incense, serves hot water, and looks after them. In the evening, the great bell is struck to descend from the hall. The hall office postulant and the hall-tending postulant must constantly attend to duties and not allow any negligence. If an official enters the mountain to present incense, the bell is struck to assemble the community; they chant the Dhāraṇī of Immeasurable Life and recite the epithets of the Medicine Master, after which the dedication is said: “(Official so-and-so of such-and-such place has entered the mountain to bow and offer incense; the assembly of monks has chanted the secret chapters. May the vast cause thereby gathered be dedicated expressly to praying for the tens of thousands of blessings of the Imperial Longevity of His Majesty the Present Emperor, the Diamond Buddha of Immeasurable Life, and so forth.)” When the third and eighth days of the lunar month occur during the festival period, chanting is performed in the Buddha Hall. On that day, after the midday meal, the hall office postulant reports to the abbot, the two ranks, and the various dormitories, and hangs the chanting board to notify the community. Before the evening assembly, he circumambulates the corridors striking the board to assemble the community to line up facing the Buddha. When the abbot arrives, the large board is struck three times, followed by the striking of the great bell. The abbot burns incense and returns to his position. The karmadāna steps out of rank and proclaims the chanting: “(May the imperial breeze blow forever and the sovereign's way flourish extensively. May the Buddha's sun shine with increased brilliance and the wheel of Dharma ever turn. For the above conditions, we recite: Pure Dharmakāya Vairocana Buddha—) After the ten epithets are concluded, the dedication is recited: ‘May the vast cause gathered by the foregoing chanting be dedicated expressly to praying for the tens of thousands of blessings of the Imperial Longevity of His Majesty the Present Emperor, the Diamond Buddha of Immeasurable Life, and so forth.’” The bell in front of the Sangha hall is struck three times, and the great assembly offers a greeting with folded hands and disperses. Alternatively, when the abbot returns from attending a bodhimanda in the commandery or county capital, the bell is rung to assemble the community to welcome him at the gate and proceed to the abbot's quarters to offer a greeting with folded hands.

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Regarding the opening and conclusion of the Imperial Birthday recorded in the old rules: hall monks and the hall office were issued permits, and newly arrived guests were issued permits by the guest office to carry with them as verification. In former times, monks and Daoists submitted census records once a year and paid the corvée-exemption fee, with the officials issuing permits as proof. Therefore, in addition to their traveling gear and ordination certificates, they had yearly corvée-exemption permits, summer-retreat permits for wherever they stayed, and permits for the opening and concluding of the Imperial Birthday to be ready for official inspection; everyone was also fearful and cautious. Although these are no longer used today, the matter is preserved to show antiquity.

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Format of the Yellow Notice

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Such-and-such temple of such-and-such prefecture, such-and-such superior prefecture

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Reverently meeting on such-and-such month, such-and-such day

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the Heaven-Blessed Imperial Birthday, this temple in advance on such-and-such day of this month respectfully approaches

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the Great Buddha Treasure Hall to inaugurate

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the Vajrāyus bodhimanda for one month, with monks daily rotating to go up to the hall, peruse the true teachings,

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and proclaim and uphold the esoteric epithets, so that the accumulated

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vast cause may be dedicated expressly to praying for

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the Imperial Longevity of His Majesty the Present Emperor: may he live ten thousand years, ten thousand years, ten thousand times ten thousand years!

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The above is respectfully presented: May

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the Buddha's sun shine thoroughly,

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and the dragons and devas manifest their response.

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Such-and-such year, such-and-such month, such-and-such day. Respectfully stated by your servant-monk so-and-so, chief prior.

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Abbot: Your servant-monk so-and-so

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Format of the Scripture Roster

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The catalogue of scripture texts is set forth below:

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Great Vaipulya Buddha Avataṃsaka Sūtra

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Great Buddha's Summit Sūtra of the Ten Thousand Practices and Foremost Śūraṅgama

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Mahāyāna Saddharmapuṇḍarīka Sūtra

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Mahāyāna Suvarṇaprabhāsa Sūtra

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Great Vaipulya Complete Enlightenment Sūtra of Ultimate Meaning

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Mahāyāna Vajracchedikā-prajñāpāramitā Sūtra

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Great Benevolent Kings' Sūtra for Protecting the Nation

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The above is detailed as before.

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This month, such-and-such day. Prepared by your servant-monk so-and-so, karmadāna.

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Format of the Rotational Assignment Roster

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The names of the monks rotating daily to go up to the hall are set forth below (written on white paper):

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Such-and-such day: Abbot, servant-monk so-and-so; Head seat so-and-so; Scribe so-and-so;

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Canon keeper so-and-so; Guest master so-and-so; West hall elder so-and-so.

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Such-and-such day: So-and-so (designation); Senior monk so-and-so; Chief prior so-and-so.

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The above is detailed as before.

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This month, such-and-such day. Prepared by so-and-so of the hall office.

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Words of the Memorial (for Inauguration): We respectfully submit that heaven and earth shelter and support without partiality—who can measure their height and depth? The sun and moon shine forth with majestic brilliance—what can illustrate their radiant splendor? We know that praise and veneration are in vain, and our desire to repay is limitless. Yet dwelling within the sovereign's moulding and transformation, the duty toward the four kindnesses weighs heavy; hence, exhausting our heart of loyalty and love, we devoutly offer the three wishes for longevity. The constellation of the Northern Dipper circles with lightning as the seats of dragons and elephants open; the hundreds of millions of mountains and rivers in Indra's net all submit to the imperial discernment; the three thousand worlds of the Lotus Treasury ever expand the imperial realm. Humbly offering our minute speck of dust, untiring day and night, we reverently pray: May the worthy ministers Kui and Long be employed; may the auspicious star shine and the steps of the imperial platform be level; may the qilin and phoenix display their omens; may the sage arise and all beings behold him. Respectfully memorialized. (For Conclusion:) The utpala flower graces the world with auspiciousness, coinciding with the Buddha's descent into birth; the jambu tree spreads its continuous shade, rivaling heaven in longevity. Thus was endowed the sage quality perfected from early years, able to inherit the illustrious imperial designs. Great indeed is Qian! Supreme indeed is Qian! Embodying Qian and abiding in rectitude, converging all extremes and returning to the utmost, establishing the standard and founding the center. Thereupon, through the great unity of our Way, we contribute to the supreme governance of this sage era. The bells and drums of the mountain forests rejoice in the genial expanse of the transforming sun; the grasses, trees, insects, and creatures receive the soaking nourishment of rich dew. Good omens dawn from the east; congratulations and prayers are offered at Huafeng. We reverently pray: May the Emperor rule through non-action with robe hanging loose and hands folded, so that heaven and earth hold their places and all things flourish; may the Great Potter's craft have form, so that yin and yang are ordered and the four seasons balanced; may his longevity endure for ten thousand years, and his imperial lineage flourish for a hundred generations.

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Blessings and Praises on the Four Fast Days for the Imperial Mandate

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On the auspicious days of the bright mandate—the first of the month, the full moon, the eighth, and the twenty-third, being the four fasting days—on the preceding evening the hall office postulant notifies the assembly and hangs the sūtra-chanting plaque. The next morning, when the great bell ceases, the bell before the Sangha hall is struck afterwards, gathering the assembly to ascend the hall. The karmadāna leads the Śūraṅgama Mantra, chants the name of Bhaiṣajyaguru, and concludes the praise of the Buddha. The transference of merit says: ("On this auspicious day of such-and-such date, I, the monk so-and-so, abbot and Dharma transmitter of such-and-such monastery in such-and-such prefecture, reverently gather the saṅgha of the entire mountain, respectfully hasten to the precious hall, chant the Divine Mantra of the Great Buddha's Summit of Ten Thousand Practices of the Śūraṅgama, and proclaim the sacred names. May the vast causes thereby gathered be dedicated to extending the sacred life of the present Emperor in myriad serenities. Vajra Amitāyus Buddha, Benevolent King Bodhisattva, and so forth.")

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Supplication and Praise in the Canon Hall on the First and Fifteenth Days

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From ancient times, on the first and fifteenth, the canon has been turned to offer prayers for longevity. Nowadays, one must first ascend the hall at the break of dawn.

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Supplication and praise before the imperial throne is reverent according to ritual. Alternatively, after the morning gruel is finished and ascending the seat is completed, the bell is struck to gather the assembly to proceed to the canon hall. The karmadāna recites: ("Mahāprajñāpāramitā"), and the assembly should recite it silently. The abbot leads the assembly with palms joined to circumambulate the canon repository, circumambulating three times; if the assembly is large, they circumambulate once and stand in place. The karmadāna leads the Great Compassion Mantra. The transference of merit says: ("Within the great perfect illumination lies the ocean of the flower treasury. Its efficacy surpasses creation; its Dao transcends clear words. Though the three luminaries flash like lightning, the true mark is contained; though the six directions crash like thunder, it is limpidly still. The inconceivable ocean can hardly be fully praised. I, the subject monk so-and-so, abbot and Dharma transmitter of such-and-such monastery in such-and-such prefecture, on this auspicious occasion of the first and fifteenth of the month, reverently gather the saṅgha of the entire mountain, respectfully hasten to the canon hall to circumambulate and practice the way, recite the sacred name of the Great Buddha Mother, turn the revolving repository of the Dharma treasure of the heavenly palace, and chant the Great Compassion Perfect Divine Mantra. May the vast causes thereby gathered be specifically dedicated to extending the sacred life of the present Emperor in myriad serenities. Vajra Amitāyus Buddha, Benevolent King, Bodhisattva Mahāsattvas, Mahāprajñāpāramitā.")

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Daily Supplication and Praise

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When leaving the hall after the two meals of noon meal and gruel, the Sangha must ascend the hall. The karmadāna leads the Amitāyus Mantra three times. The transference of merit says: ("Chanting the secret verses, may the vast causes thereby gathered be specifically dedicated to extending the sacred life of the present Emperor in myriad serenities. Vajra Amitāyus Buddha, and so forth.")

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The Thousand Autumns Festival

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When the day arrives, the hall office postulant notifies the assembly on the preceding evening and hangs the sūtra-chanting plaque. The next morning, the bell of the Sangha hall is struck, gathering the assembly to ascend the hall. When the karmadāna has finished leading the Śūraṅgama Mantra, he addresses the Buddha (the same as on the four fasting days). The transference of merit says: ("On such-and-such month and day, at such-and-such monastery in such-and-such circuit and route, respectfully encountering the auspicious Thousand Autumns Festival of the Crown Prince, we reverently gather the saṅgha of the entire mountain, respectfully hasten to the precious hall, chant the Divine Mantra of the Great Buddha's Summit of Ten Thousand Practices of the Śūraṅgama, and proclaim the sacred names. May the wholesome causes thereby gathered be respectfully offered to pray for the wise life of His Highness the Crown Prince for a thousand autumns. We humbly pray that the sun's disc may double its radiance and the moon's light may shine again, illuminating the maritime realm; that the mountains endure like whetstones and the rivers flow like ribbons, solidifying the foundation of the state. Vajra Amitāyus Buddha, and so forth.")

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Wholesome Months

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The first, fifth, and ninth months are the wholesome months. One day beforehand, the karmadāna directs the hall office postulant to report to the abbot and inform the monastery storehouse. The wholesome month plaque is hung in front of the hall door, and the list of sūtras and the roster of rotating assigned monks are prepared. Every day the great bell is struck to ascend the hall, reading sūtras and offering supplications and praises until the end of the month, whereupon it concludes.

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It began when in the third year of the Kaihuang reign of the Sui dynasty, an edict was issued to the empire ordering that in the first, fifth, and ninth months, as well as on the six fasting days, monasteries were to establish ritual arenas of prayer, and the killing of living beings was forbidden. This was taken from the canon, which states that Heavenly King Vaiśravaṇa patrols the four great continents every year, and in the first, fifth, and ninth months he governs the southern continent of Jambudvīpa; therefore slaughter was prohibited. Moreover, whenever the regional commanders of the Tang assumed office, they always rewarded their soldiers, numbering no less than several tens of thousands, which required large-scale slaughtering and cooking. Thus, not assuming office in the first, fifth, and ninth months was to prohibit slaughter. For commoners to take these as inauspicious months is mistaken.

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End of Chapter on Praying for Imperial Blessings

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Chapter 2: Repaying Kindness

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The state has the ancestral sacrifices of the di and xia across the four seasons, by which it illuminates meritorious deeds, honors the origin and beginning, and values succession. The holy dynasty reveres Buddhism.

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From Shizu downward, all have established monasteries, considering that the Buddha manifested response bodies to govern all under heaven, and once the forms of transformation ended, they returned to the station of Buddhahood. In official monasteries in the capital, sacred portraits were accordingly installed and Buddha altars provided, offering five sacrifices each month, setting out libations and conducting rituals as if they were living, thus expressing longing like that of seeing the ancestor in the soup and on the wall. We magnanimously contemplate that what the holy transformation has covered flows boundlessly together with the Buddha's teachings; and as we disciples bathe in the waves of imperial kindness and are moistened by holy grace, how could we not know its source and think of repaying it?

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National Memorial Days

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When the day of an imperial demise arrives, on the preceding evening the monastery storehouse notifies the hall office, directing the postulant to report to the abbot and the two ranks, notify the assembly, and hang the sūtra-chanting plaque. Upon the Dharma seat, the imperial throne is installed, and yellow paper is used to write the spirit tablet of the sacred title. Incense, flowers, lamps, candles, tables, and mats are strictly arranged as offerings. When the time comes, the bell of the Sangha hall is struck to gather the assembly to await the arrival of the abbot, who offers incense, tea, and decoction. The karmadāna leads the Śūraṅgama Mantra. After the chanting is concluded, the transference of merit says: ("I, the subject monk so-and-so, abbot and Dharma transmitter of such-and-such monastery in such-and-such prefecture, on such-and-such month and day, reverently encountering the sacred memorial day of such-and-such sovereign, respectfully gather the saṅgha of the entire mountain to chant the Divine Mantra of the Great Buddha's Summit of Ten Thousand Practices of the Śūraṅgama and proclaim the sacred names. May the exceptional benefits thereby gathered assist and adorn the sacred carriage. We humbly pray that the spirit roams through the eight extremities, and as we imagine the cloud chariots and wind horses arriving, it occupies the station in the midst of heaven, enjoying the delights of jade halls and jasper pavilions. Ten directions, three times, and so forth.")

First 81 of 98 passages. Read on

Translations (1)

The Baizhang Zen Monastic Regulations — Shohei Ichimura 2006, English

Linked texts (1)

勅修百丈清規 — Classical Chinese