內容簡介
The transmission of Buddhism to China gave rise to a uniquely rich and systematic monastic tradition. One Hundred Lessons on Monastery Languages & Affairs offers an in-depth exploration of this tradition through six themes: Monastery Systems, Monastic Precepts, Temple Undertakings, Cultivation and Gatherings, Organizational Management, and Spread of Buddhism. Drawing from decades of lived experience, it guides readers through the past, present, and evolving future of Chinese Buddhist monasticism.
目錄
VOLUME 6
SPREAD OF BUDDHISM
Table of Contents

About Venerable Master Hsing Yun
Translator’s Introduction
Preface

Lesson One: Initial Transmission of Buddhism
Lesson Two: Five Schools and Seven Sects of Chan
Lesson Three: Protecting the Country and Safeguarding Buddhism
Lesson Four: Teachers of Emperors and Kings
Lesson Five: Propagation of Buddhism
Lesson Six: Releasing Life and Liberating People
Lesson Seven: Buddhist Weddings
Lesson Eight: Bedside Care
Lesson Nine: Hospice Care
Lesson Ten: Giving and Forming Affinities
Lesson Eleven: The Aesthetics of Monasteries
Lesson Twelve: Building a Reading Community
Lesson Thirteen: Public Welfare Services
Lesson Fourteen: Vegetarianism and Vegetarian Cuisine
Lesson Fifteen: Ten Bento Dishes
Lesson Sixteen: Ten Noodle Dishes
Lesson Seventeen: Ten Fried Rice Dishes
Lesson Eighteen: Ten Special Dishes

Index

作者簡介
About Venerable Master Hsing Yun
Venerable Master Hsing Yun (1927–2023) was born in Jiangsu Province, China. He studied at various renowned Buddhist institutions such as Qixia Vinaya College and Jiaoshan Buddhist College.
Soon after his arrival in Taiwan in 1949, he became the chief editor of Human Life, a Buddhist magazine. In 1952, his efforts in establishing Buddhist Chanting Association strengthened the foundation for his subsequent endeavors in the promotion of the Dharma. Venerable Master founded Fo Guang Shan Monastery in 1967, with the primary goal of promoting Humanistic Buddhism through Buddhist education, culture, charity, and propagation of the Dharma. Since then, over two hundred branch temples have been established in major cities around the world. He has also set up art galleries, libraries, publishing houses, bookstores, mobile clinics, Buddhist colleges, and universities including: University of the West, Fo Guang University, Nanhua University, Nan Tien Institute, and Guang Ming College. In 1977, the Fo Guang Tripitaka Editorial Board was formed to compile the Fo Guang Buddhist Canon and the Fo Guang Dictionary of Buddhism. Many other works on Buddhism have also been published.
Venerable Master Hsing Yun has dedicated his life to propagating Humanistic Buddhism. As a global citizen, he fostered “joy and harmony,” “oneness and coexistence,” “respect and tolerance,” and “equality and peace” throughout the world. When he founded the Buddha’s Light International Association in 1991 and was elected president of its world headquarters, he was closer to realizing the ideal of having “the Buddha’s light shining throughout the three thousand realms, and the Dharma water flowing across the five continents.”
編者/譯者/繪者簡介
About the Fo Guang Shan Institute of Humanistic Buddhism
Founded in 2013 by Venerable Master Hsing Yun, the Fo Guang Shan Institute of Humanistic Buddhism pursues the objectives of propagating the Buddha’s teachings and the Venerable Master’s thoughts on Humanistic Buddhism. The Institute endeavors to recruit experts and nurture scholars of Buddhism, gather ancient and contemporary editions of the Buddhist Canons, as well as compile the complete works of Venerable Master Hsing Yun. Through the Center of International Affairs, the Institute translates the works of the Venerable Master and holds the annual Symposium on Humanistic Buddhism, in addition to other international academic forums welcoming outstanding scholars and youths from around the world to study Buddhism.
推薦序/前言
PREFACE
Buddhist Knowledge and Wisdom

Looking back on more than sixty years of monastic life, I remember traveling across China in my youth to study at various renowned monasteries. I studied the Vinaya at Qixia Vinaya College and the Precept Hall at Mount Baohua, pursued doctrinal studies at Jiaoshan Buddhist College, and resided in Chan monasteries such as Jinshan and Tianning. Whether in Vinaya, doctrinal, or Chan traditions, I diligently followed the assembly in attending Dharma services, performing communal labor, participating in Chan meditation retreats during spring and summer, and Buddha-name recitation retreats during autumn and winter. I undertook every task—serving meals, cooking, tending shrines, managing water, cutting firewood in the mountains, and drawing water from the river. During this time, I laid a solid foundation in the comportment, mindset, practice, and character required of a monastic.
As time went on, the traditions, systems, and regulations of the various schools gradually took root and blended within my heart. I believe that these invaluable experiences of traveling and learning should be passed on to my disciples, so they may understand the essential qualities that a monastic must embody, and what mindset and capabilities are needed to stand firmly in today’s society. Moreover, I hope to offer this knowledge to the wider public, so that all may gain a proper understanding of the knowledge and wisdom of the Buddhist tradition.
With this aspiration in mind, over the years I have taught One Hundred Lessons on Monastery Languages and Affairs not only at Buddhist colleges, but also as part of the “Light Transmission College” curriculum for Fo Guang Shan disciples. I also delivered these teachings during the Triple Platform Full Ordination Ceremonies held at Fo Guang Shan and Hsi Lai Temple in the United States. However, the content was never formally compiled and published. It was not until 2009, when conditions had ripened, that I spent three months recording a 104-episode video series of One Hundred Lessons on Monastery Languages and Affairs, produced by the Fo Guang Shan Television Center. Each episode focuses on a specific topic and is presented in a Q&A format, with Venerable Tzu Hui posing the questions and myself providing the explanations.
The content of these lessons can be broadly categorized into six areas: administrative systems, etiquette and general knowledge, cultivation of monastic character, various forms of practice, Dharma propagation and benefiting sentient beings, and Buddhist cuisine. Included are my observations and experiences from studying in various monasteries, my first-hand encounters within the Buddhist community, and my aspirations for the future development of Buddhism. I hope this work may serve as a reference for teaching and guiding disciples, leading temples, establishing monastic communities, propagating the Dharma, and deepening understanding of the Buddhist tradition.
In summary, One Hundred Lessons on Monastery Languages and Affairs possesses four main features:

1. Explanations of monastic implements and their usage
2. Introductions to Buddhist rituals and ceremonial practices
3. Fundamental knowledge for approaching and understanding the Buddhist community
4. Insights into the culture and dissemination of Buddhism

In addition, each lesson is appropriately supplemented with images and video to enhance its vividness and accessibility. For example, in the segments on Buddhist chanting, Venerable Tzu Jung leads the Fo Guang Shan monastics in actual recitation. In Buddhist cuisine, Shigu Hsiao Pi-Hsia demonstrates the preparation of noodles and rice. Furthermore, topics covering eminent masters of various schools, renowned monasteries, and commonly used Dharma instruments are accompanied by illustrative visuals. These materials are intended to help the audience gain a clear understanding of Buddhist terminology and deepen their comprehension of the Dharma.
Since the release of the One Hundred Lessons on Monastery Languages and Affairs video series, it has received warm support and valuable feedback from viewers. To better meet the needs of a wider readership, we organized, supplemented, and refined the recorded content, adding explanatory notes on key Buddhist terms. This compilation has now been published into a book series, allowing readers to gain a comprehensive understanding of both the daily life within the monastery and the lifelong journey of a monastic.
Now, as the One Hundred Lessons on Monastery Languages & Affairs book series is about to be published by the Fo Guang Shan Board of Directors, I offer this brief account of its origins and development. This serves as my preface.


Hsing Yun
March 2012
內文試閱
Lesson One: Types of Buddhist Monasteries

SUMMARY
Since ancient times, Buddhist monasteries have been places where monastics from the ten directions come to practice and cultivate the path because they serve as environments for nurturing monastic character. In the past, the Four Famous Mountains in Mainland China, as well as major monasteries, and major schools and sects had their own root monastic sites which often housed hundreds or even thousands of residents on a daily basis. With the spread of Buddhism, temples and monastic sites have adapted to the needs of Dharma propagation across various times and regions, reflecting different characteristics and enriching the cultural essence of Buddhism.

Lesson One will introduce the key terms and types of Buddhist monasteries, then discuss their significance and future development.


QUESTION 1
What does “forest monastery” mean in Buddhism? Why is it known as a “forest?”

A Buddhist monastery is similar to a home or society, where everyone has a family of origin and a place to work. Those who have renounced lay life are affiliated with a monastery or temple. The temple is not only a place to live but also a site for learning and cultivation.
There are many types of monasteries. Although I have been a monastic for over seventy years, my knowledge is still limited. Buddhist monasteries are spread across different regions, representing various schools and sects, each with its own unique characteristics. Monasteries are not exclusive to China’s large temples; there are also many in Japan and Korea. Even in the early days of Buddhism in India, numerous monasteries were found.
The term “forest monastery” 叢林 refers to a temple where monastics gather to cultivate the path. It provides a place for monastics to engage in spiritual cultivation and serves as a training ground for developing monastic character, studying, and practicing the Dharma. As such, monasteries were also referred to as “Buddha Selection Courts” 選佛場. Just as birds need to fly and reside in dense forests, wild animals and various other creatures also reside in the mountains and forests; just as green bamboo converges into bamboo groves and flowers gather into clusters, numerous trees come together to form a forest.
If a temple is too small in scale, it cannot be called a forest monastery. Among terms such as “temple” 寺; “Daoist temple” 廟; “nunnery ” 庵; and “hall” 堂, “temple” is a term more closely associated with forest monastery. Daoist temple is a place of worship for Daoism. Nunnery is the place of cultivation for female Buddhist practitioners, while hall is a location for laymen and laywomen to practice.
From the perspective of Buddhism’s development, many different names have emerged for places of practice, starting with the term “temple” in various regions both within and outside of China. In summary, a monastery has its own distinct scale and characteristics, and not all temples can be called a monastery.


QUESTION 2
Did the term “forest monastery” originate during the Buddha’s time in India? Is it related to forests and groves?

The term “forest monastery” is not solely related to forests. Large temples in both the mountains and urban areas are referred to as monasteries.
According to the sutras, during the Buddha’s time, one day as the Buddha and Ananda were traveling, they passed by a hill with lush trees. The Buddha pointed to a certain location and said, “Look, Ananda! That place is dense with trees. In the future when Upagupta becomes a leading patriarch, he will establish the Dharma and build a temple there, which will become a forest monastery.”
Initially, the base for Dharma propagation in the south was the Venuvana Vihara in the kingdom of Magadha. Even though it housed over a thousand residents, it was referred to as a vihara and not as a monastery.
Later, the Buddha established a thousand-person monastery to the north of Sravasti named Jetavana Vihara, referred to as “Jeta Grove, Anathapindada’s Park” in the Diamond Sutra and the Amitabha Sutra. Furthermore, the ancient Nalanda University in India was also referred to as a monastery as it could accommodate tens of thousands of students. As can be seen, large monasteries in early Indian Buddhism were comparable to large modern-day schools.
When Kasyapa Matanga and Dharmaratna brought Buddhism from India to China with “sutras loaded on a white horse,” Emperor Ming of Han deeply revered the profound virtues of the two monastics. As such, he ordered the construction of four temples within the city as places for women to renounce the lay life, and three temples outside the city for men to engage in monastic practice. However, these monasteries were not large in scale.
By the Tang dynasty, Mazu Daoyi established the monastery system and Baizhang Huaihai instituted the Pure Rules. From then on, the establishment of Buddhist monasteries in China gradually became widespread.
Monasteries are centers of faith, schools for propagating Buddhist teachings and cultivating monastic talent. Buddhist monasteries are akin to elementary schools, high schools, universities, and research institutes in society. The Triple Gem of Buddhism—Buddha, Dharma, and Sangha—parallel this structure: the Buddha is the principal, the Dharma serves as the textbooks and scriptures, and the Sangha community is the students. The first principal of the Buddhist university was Sakyamuni Buddha. The dissemination of monasteries has long fulfilled the role of a university for humanity around the world.


QUESTION 3
A monastery is also known as a temple. Are there any other terms?

During the Buddha’s time, temples were referred to as “viharas” 精舍. For example, Venuvana Vihara in Rajagaha and Jetavana Vihara in Sravasti were among the earliest Buddhist temples. These viharas were mostly built in quiet, forested areas outside of cities. They were also called “aranyas” 蘭若, which means a place of quiescence, or “sangharama” 伽藍, a forest residence for the monastic community.
During the Eastern Han dynasty, the earliest residences for monastics were called temples. When Kasyapa Matanga and Dharmaratna arrived from India to China, Emperor Ming of Han treated them as honored guests and hosted them at Honglu Temple, the state guest house. As monastics tended not to relocate after only a few days but instead resided in one place for extended periods, the emperor later designated Baima Temple as their permanent dwelling. Since then, places where monastics resided were commonly referred to as temples.
If a temple served the purpose of propagating the Dharma, it was called a “lecture hall” 講堂. Places where the Buddha taught, such as the Migaramata Lecture Hall and the Jetavana Lecture Hall, functioned much like classrooms do today. The Jetavana Lecture Hall had 72 lecture halls, illustrating that the Buddha had already emphasized propagating the Dharma through culture and education from early on.
In addition, temples are also called a “practice center” 道場. Temples that accommodate monastics traveling from various regions are known as “caturdisa” 招提. Another term for Buddhist architecture is “ksetra” 剎, which is still used in Korea today, as seen in temples such as Tongdo-sa 通度剎, Haein-sa 海印剎, and Songgwang-sa 松廣剎. Nowadays it is common for monastics to respectfully refer to temples as “jeweled ksetra” 寶剎. In Japan, small temples that are affiliated with larger monasteries are called “bo” 坊.
Taking temples in Taiwan as an example, Venerable Yin-shun established the Fuyan Vihara 福嚴精舍 in Hsinchu and the Light of Wisdom Dharma (Lecture) Hall 慧日講堂 in Taipei, showing that “vihara” can also be called “lecture hall.” Similarly, Venerable Tzu Hang built the Mile Neiyuan 彌勒內院 (lit. Maitreya Inner Court) in Xizhi; Venerable Nanting established the Huayen Lotus Society 華嚴蓮社 in Taipei; Venerable Zhu Yun promoted chanting the Buddha’s name and built the Fengshan Buddhist Lotus Society 鳳山蓮社 in Fengshan; and Venerable Dongchu founded the Chung-Hwa Institute of Buddhist Culture 佛教文化會館 in Beitou. Thus, the terms “lecture hall,” “vihara,” and “cultural center” are also in use.
Terms such as “court,” “nunnery,” “bodhi court,” “Fahua nunnery,” and “Guanyin nunnery” predominantly refer to female monastic centers. The Chinese term for nunnery, “ān” 庵, originally described a simple thatched hermitage where monks or recluses lived, away from villages. Over time, it came to denote the residences of bhiksunis.
Additionally, there are many “halls” built by laymen and laywomen disciples, such as “Xiantian Hall” 先天堂 and “Longhua Hall” 龍華堂. These halls practice folk beliefs that are affiliated with Buddhism.
In Mainland China, there are many “head monasteries” 本山 and “branch temples” 分院. In Japan, apart from sohonzan 總本山 (head monastery), there are also matsu-ji 末寺 (affiliated branch temple). In Fo Guang Shan, for instance, besides the head monastery, there are also branch temples, temples, lecture halls, practice centers, ksetras, and viharas, among other designations.
I believe that as long as it aligns with the Dharma and has a basis in the sutras and treatises, any name is merely a provisional designation. However, the significance of small temples or shrines differs from that of a monastery. To qualify as a monastery, it must represent a large monastic center capable of accommodating monks from the ten directions to practice and study together.


QUESTION 4
Why are Dharma centers also called “viharas” and “lotus societies?”

“Vihara” 精舍, originally referred to a dwelling for those of great wisdom and virtue, is one of the alternate names for a monastery. A vihara signifies a compact and refined place, where a small number of devoted practitioners gather.
A “lotus society” 蓮社 is an association for chanting the Buddha’s name. The term “lotus” symbolizes the Pure Land school, as expressed in the phrase “regard nine-grade lotus flowers as one’s parents,” hence the name “Lotus school.” Practice centers established by those who chant the Buddha’s name are called lotus societies. However, the term “lotus society” is not exclusive to the Pure Land school. For instance, the Huayan Lotus Society focuses primarily on promoting the Avatamsaka Sutra. The term “Huayan” 華嚴 symbolizes a realm of practice that is as pure and magnificent as a lotus flower. Since Buddhism emphasizes purity, many establishments incorporate “lotus” into their names.


QUESTION 5
Are monasteries classified based on the Dharma teachings or vinaya precepts they promote?

There are many classifications of monasteries. Those that promote Chan teachings are called “Chan monasteries” 禪宗叢林. Monasteries that promote the Vinaya school are known as “Vinaya monasteries” 律宗叢林, such as Longtan Baohua Monastery in Nanjing and the Jietai Temple in Beijing. There are also monasteries dedicated to specific schools, such the Da Ci’en Temple in Xi’an, where Master Xuanzang was located. This is a monastery that belongs to the Consciousness-only school. Mount Qixia Temple in Nanjing was historically a Sanlun school monastery that promoted teachings of the Sanlun school before gradually becoming a Chan monastery after changes in resident practitioners throughout successive dynasties. Additionally, Tianning Temple in Changzhou, Dinghui Temple in Jiaoshan, and Jiaoshan Buddhist College primarily focus on lectures and can be considered “lecture monasteries” 講學叢林.
“Agricultural Chan” 農禪 refers to monastic communities focused on agricultural work, primarily cultivating fields, producing crops, and being self-sufficient. They do not chant sutras for others or go out to beg for alms. Some monasteries practice “labor Chan” 工禪, where monastics engage in work such as making porcelain, clay pots, wooden furniture, and other crafts.
There are also “bodhisattva monasteries” 菩薩叢林, which are distinct from temples focused on the paths of sravakas or pratyekabuddhas that seek only personal liberation. Broadly speaking, bodhisattva monasteries encompass the viharas or lecture halls built by the Buddha, the Chan monasteries which followed after “Mazu’s establishment, and Baizhang’s Pure Rules,” and the temples, courts, nunneries, and halls for Chan inquiry, Dharma propagation, or settling monastics. Even amidst the chaos of war during the Eastern Jin dynasty, Master Dao’an established practice centers and gathered disciples for teaching. In the late Qing dynasty, Yang Renshan founded Jetavana Hermitage 祇洹精舍, focusing on printing scriptures and teaching. In modern times, Li Bingnan established a lotus society in Taichung. These masters tirelessly promoted the Dharma and welcomed students widely. Such practice centers can all be called bodhisattva monasteries.


QUESTION 6
Are there monasteries that focus on Dharma services and repentance ceremonies?

Monasteries that emphasize Dharma services and repentance ceremonies are known as “Chanting and Ritual Monasteries” 經懺叢林. These monasteries can be classified into different levels, just as educational institutions are differentiated into national universities, regular universities, and smaller, less-established schools.
When discussing monasteries, qualifications are important. For example, the Five Sessions of Daily Practice cannot be lacking, and the signals of the bell and board must be complete. The Five Sessions of Daily Practice are: morning service, formal breakfast, formal lunch, afternoon service, and evening service. Complete bell and board signals refer to the daily striking of the bell and board, beginning from a one-strike board signal up to a five-strike board signal, and including morning bell and evening drum signals.
The coordination between the bell and board holds specific significance. Sometimes it is “one-strike of the bell, one-strike of the board, and one-strike of the wooden fish,” other times it is “two-strike of the board, one-strike of the bell, and one-strike of the wooden fish,” or “three-strike of the board, one-strike of the bell, and one-strike of the wooden fish.”
The system, rules, appointments, and promotions within a monastery are well-structured. Thus, studying and practicing at a well-established monastery is an aspiration for many students from all directions.


QUESTION 7
As practitioners from the ten directions travel to well-established monasteries to study and practice, are such monasteries referred to as “Ten Directions Monasteries?”

The property of a “Ten Directions Monastery” 十方叢林 is communal, and it follows specific rules to accommodate monks that arrive from all places. Based on the system for appointing Abbots, these monasteries are further categorized into “Merit-Based Selection Monasteries” 選賢叢林 and “Dharma Transmission Monasteries” 傳法叢林.
In a Dharma Transmission Monastery, a former Abbot cannot arbitrarily hand over the abbacy to their own disciple because the monastery is a communal property shared by all. Just as in a democratic government, a father serving as county magistrate cannot pass the position directly to his son. The selection of the Abbot of a monastery involves the transmission of Dharma and requires choosing the most capable person from the community. This process includes formally notifying the individual: “At a certain time, you may come here to assume this leadership role.” This is the meaning of Dharma transmission, where the Dharma of the Abbot is entrusted to a worthy person from the broader community.
“Merit-Based Selection Monasteries” refer to monasteries where the Abbot is selected through an election process. When there is a vacancy for the position of Abbot, the community can nominate and elect an Abbot, which embodies the democratic approach to leadership. Fo Guang Shan’s electoral system for its Board of Directors aligns with these democratic principles. If a decision cannot be reached through election, senior monastics and elders in the region may nominate or select a candidate. If no suitable candidate is identified, a list of eligible individuals is compiled and a lottery conducted before the Buddha. The individual chosen by lot assumes the role.
The Ten Direction Monasteries in China uphold the principle of “The virtuous ones take the position.” Therefore, disputes and controversies are rare, as virtuous individuals remain far removed from conflict.


QUESTION 8
Are these monasteries essentially “shared by all under heaven?”

A Ten Directions Monastery is indeed akin to being shared by all under heaven, much like Emperor Yao and Emperor Shun, who passed their positions on to the worthy rather than to their own children. In contrast, “Descendant Monasteries” 子孫叢林 are established by a single individual who, after taking on disciples, passes the monastery down to one of them rather than to outsiders. Such monasteries have their own Dharma lineage and branches that are transmitted from generation to generation—akin to being passed down from father to son, and from son to grandson. This is a monastery with a family lineage. Many temples fall somewhere in between Ten Directions Monastery and Descendant Monastery.
In Buddhism, personal relationships are not the priority. As long as a suitable talent is recognized, there is great joy, and there is always eagerness to invite that person to serve as the Abbot of the monastery. The Abbot is someone who upholds the Triple Gem and propagates the Dharma. They do not view the monastery as private property, for monasteries belong to Buddhism and to everyone, and serve as places dedicated to spreading the Dharma and promoting Buddhist teachings.


QUESTION 9
Which monasteries are considered Ten Directions Monasteries?

In the Jiangsu-Zhejiang region, examples of Ten Directions Monasteries include Tiantong Temple, King Asoka Temple, Xuedou Temple, and Lingyin Temple in Zhejiang. In Jiangsu, there are Jiangtian Temple in Mount Jin, Dinghui Temple in Mount Jiao, Gaomin Temple in Yangzhou, and Tianning Temple in Changzhou. In the past, Nanjing’s Pilu Temple, Qixia Temple, Gulin Temple, and Pude Temple were also recognized as Ten Directions Monasteries.


QUESTION 10
There is a poem about Ten Directions Monasteries by Emperor Shunzhi that says: “Food for all the monasteries in the world is piled as high as a mountain, wherever you go with your alms bowl there is food to eat.” This implies that anyone can come for a meal. Is this a tradition of Ten Directions Monasteries?

Food for all the monasteries in the world is piled as high as a mountain: “Alms bowl” signifies the Dharma and proper qualifications. To visit a monastery for study, one must first have a precept certificate, which represents a person’s renunciation history and their master’s lineage. One must also have the three robes, alms bowl, and sitting mat to verify one’s background. Monasteries maintain dedicated personnel to oversee these records. Hence, to study at a monastery one needs an alms bowl, which allows one to “eat wherever one goes.” This pertains not just to having a meal or a place to stay, but also to meeting the requirements for monastic study. Anyone lacking these qualifications is not permitted to register for stay or remain in the monastery.


QUESTION 11
Who can travel to and learn at a monastery?

Most monasteries only allow bhiksus to request for stay, while monasteries for female monastics only allow bhiksunis to do so. Lay practitioners and those interested in Buddhism may visit a monastery as honored guests or visitors but are not permitted to request for stay. Since lay people come from various backgrounds, the monastery provides them with suitable accommodations. They are given guest rooms and quality dining facilities, overseen by Visitor Administrators, Guest Administrators, and Visitor Receptionists.


QUESTION 12
When lay people come to a monastery for study, can they also gain insight into the Dharma, just like monastics? Are there any examples of this?

Some lay practitioners visit monasteries specifically to read Buddhist texts in the Sutra Repository. In the past, many renowned figures such as Fan Zhongyan, Lü Mengzheng, Ouyang Xiu, Wang Anshi, and Su Dongpo (Su Shi) from the Song dynasty had profound realizations after reading the Tripitaka at temples. In recent times, distinguished professors and scholars like Liang Shuming and Zhao Puchu have likewise formed connections with temples through reading the Tripitaka. From the past to the present, Buddhism has nurtured countless talented individuals for both the nation and society.
However, when lay people come to monasteries to study or read, they are merely guests and may not assume official roles within the monastery. Even if they hold some form of position, it is typically limited to administrative or secretarial duties for the Abbot.


QUESTION 13
With so many monasteries in China, are there also monasteries in other countries across Asia and Southeast Asia?

Yes, there are many monasteries throughout Asia and Southeast Asia. In Japan, for example, the temples around Kyoto and Nara can be considered “head monasteries.” Myoshin-ji, the head temple of the Myoshin-ji sect under Rinzai school, is one such example. It is surrounded by over forty affiliated temples, forming a large monastery complex. Shitenno-ji in Osaka also represents a vast monastic environment.
There are other significant monasteries as well, such as Shingon Buddhism’s Koyasan, Tendai school’s Hieizan, Soto Zen’s Eihei-ji in Fukui, and Jodo school’s Chion-in. Toshodai-ji, established by Master Jianzhen in Nara, is also considered a monastery.
During the Yuan and Ming dynasties, Chan Master Yinyuan went to Japan and established the Obaku school. The temple he founded, Manpuku-ji, was constructed according to the architectural regulations of Chinese monasteries. He strictly implemented the rules that anyone not wearing Chinese clothing or reciting Chinese sutras was forbidden to stay in the temple. I visited this temple thirty years ago, and the original signs were still there. Furthermore, the bedding and rooms were modeled after Chinese style, and meals followed Chinese customs. However, I have heard that things have changed over time. Japanese Buddhism is significantly influenced by Chinese Buddhism, and their Buddhist culture closely resembles Chinese culture, with similarities in temple architecture, monastic roles, and monastic systems.

South Korea also has monasteries. Currently there are at least twenty large monasteries. The more renowned are the Triple Gem Temples: Tongdo-sa represents the Buddha Gem, Haein-sa the Dharma Gem, and Songgwang-sa the Sangha Gem. All of these monasteries are extensive in scale.
Let me share a few anecdotes.
One day, monastics from these three great temples gathered together, each boasting that their own monastery was the largest. The monastics from Tongdo-sa said, “Among all the temples in Korea, Tongdo-sa is the largest. Leaving aside our thousands of hectares of land, whenever we want to scoop up food, we need to take a boat to get into the cooking pot—just think how huge that pot must be! And if we want to eat kimchi, the jar used for pickling is so large and deep that we have to climb a ladder up several floors to reach the kimchi. That shows you how big Tongdo-sa is!”
Hearing this, the monastics from Haein-sa refused to concede and said, “Haein-sa is truly the biggest. We hold the woodblock edition of the Tripitaka, our world-famous collection of wooden printing blocks. Not only do we have vast lands and a rich treasury of scriptures, but there is also the matter of using the restroom in a tall building: it takes a full two minutes to hear the ‘plop!’ after you go. Now, doesn’t that show how high our toilet is? That proves how large Haein-sa really is.”
Upon hearing this, the monastics from Songgwang-sa responded, “Over the generations, Songgwang-sa has produced sixteen national masters. Each national master, having attained enlightenment, holds the entire Dharma realm and the whole cosmos in their mind. With sixteen national masters, there are thus sixteen Dharma realms and sixte