As a few big bosses were contemplating, the monk Banshan smiled faintly. "This humble monk is preparing to open a Dharma assembly in the Hall of Dharma. If any benefactors are interested, you might as well come and listen."

Upon hearing this, how could these prominent figures refuse? They all nodded their agreement.

Then, casting reluctant glances back at the golden silks and jade treasures, they followed the monk Banshan out of the Abbot's Chamber.

"There will be plenty of time for this later; we can return another day..." With this thought in mind, the crowd slowly made their way to the Hall of Dharma.

The Hall of Dharma was situated behind the Hall of Great Heroes, the very place where esteemed monks expounded Buddhist teachings.

Legend held that when the Buddha was alive, he specially established the Hall of Dharma to preach the Dharma for the sake of all sentient beings, dedicating it entirely to the propagation of Buddhism.

In most monasteries today, the Hall of Dharma is rarely established; scriptures are usually recited or Buddhist rites performed within the Hall of Great Heroes.

But who could blame the original wealthy patrons who built this monastery? They had so much money that they didn't just build the Hall of Dharma, but also a Hall of Illumination, a Sutra Hall, and a Lecture Hall.

In truth, the functions of these four halls overlapped entirely, making the construction of so many unnecessary. Yet, the patron at the time must have felt burdened by an excess of cash to complete all four structures.

Of course, it must be said that the four halls stood in neat alignment, and the architecture itself was exquisitely beautiful, truly exuding the grandeur of a major monastery.

Moreover, the monastery buildings were constructed using ancient bricks and tiles. If one didn't know this temple had only recently been founded, they would surely mistake it for a secluded, ancient temple passed down through centuries, possessing an extraordinary historical depth.

There were several hundred guests visiting the monastery. Upon hearing that the Abbot, the monk Banshan, was going to hold a Dharma assembly, many interested parties flocked over.

At that moment, the spacious Hall of Dharma was quite full, appearing somewhat sparse but certainly holding more than a hundred people.

There were also several monks present, clad in robes of various colors and styles—these were colleagues from monasteries in the capital city.

Although they were competitors and belonged to different sects, the host had extended an invitation. Out of respect for their shared Buddhist heritage, it would have been impolite not to attend.

Thus, unless they were genuinely unable to leave, every invited monastery had sent someone as a courtesy.

The monks who arrived varied in rank, but upon arrival, they discovered this was not the small temple they had imagined, but a vast and expansive complex. Furthermore, due to the legacy of the Sixth Patriarch, the monastery held a not insignificant local foundation.

Having foundation and strength—especially after seeing the Xuande Bronze Censer—caused many of the attending monks to exchange glances, inwardly crying out, The wolf is here.

Regardless of what these others were thinking, the monk Banshan ascended the Dharma Seat at the center of the Hall of Dharma. Feeling that everyone had arrived, he began the discourse with clean efficiency, lecturing on the Vinaya Pitaka, a classic text of the Vinaya school.

It should be noted that this was likely Monk Banshan’s first time opening a Dharma assembly, or perhaps his first time sitting on the Dharma Seat facing so many faithful devotees.

For an ordinary person, facing such a situation might induce some nervousness.

However, Monk Banshan was remarkably composed. His voice rose and fell rhythmically, and his explanation of the scriptural meaning was both profound and accessible, causing many people to nod, as if they understood.

The reason for saying as if was mainly because everyone felt somewhat unfamiliar with the doctrines of the Vinaya school.

Of course, it could not be denied that even with the most familiar scriptures, different monks would offer different interpretations during their lectures.

It was similar to the classic works of Confucianism: throughout history, great scholars had annotated them, each inserting their own private interpretations.

Aside from officially designated teaching materials, annotations of classic texts were bound to show similarities and differences.

Buddhist scriptures from various schools were much the same; thus, those who had heard lectures from other eminent monks did not find this unusual.

In short, they smiled when they understood a passage, and if they missed something, it didn't matter—they simply ignored it.

If they were truly interested, they could inquire later with the temple's Dharma masters to clarify everything.

The discourse continued. Regardless of true comprehension, many people seemed engrossed.

Furthermore, since this was not a formal debate assembly, the visiting colleagues showed no inclination to challenge him.

Besides, even if they wanted to question him, they would first need to understand the doctrines of the Vinaya school, a feat that likely none of those monks possessed.

To put it bluntly, perhaps they hadn't even fully grasped the scriptures of their own sect, let alone delving into the teachings of another.

Consequently, Monk Banshan's lecture flowed smoothly, ending one chapter after about half an hour.

He then patiently answered questions from some enthusiastic devotees before inviting everyone to attend the upcoming Dharma Rite.

To be precise, today’s main event was this very Dharma Rite.

Dharma Rites were categorized as either grand assemblies (Da Fa Hui) or smaller assemblies (Xiao Fa Hui).

A temple’s skill level and depth of foundation are truly reflected in its performance of a Dharma Rite.

For a grand Water and Land Dharma Rite (Shuilu Fahui), most temples, even if they knew the procedures, could not execute it properly without a sufficient number of monks cooperating.

Simply put, whether a Dharma Rite is good or whether it manages to convey that sense of spectacle hinges entirely on coordination.

Having many people is useless; otherwise, one could simply throw money around and hire hundreds of extras.

However, this tactic only works for minor assemblies; it is completely unusable for a grand rite.

Indeed, for a grand rite, the more participants there are, the more crucial the coordination becomes. It requires experienced Dharma masters to guide the proceedings so that everything flows as smoothly as running water.

When the rite proceeds smoothly, everything is orderly, and the scene naturally becomes magnificent.

Just like now: under the guidance of more than a dozen elderly monks, hundreds of people were methodically carrying out the various rituals, hoping to receive the Buddha's protection.

Truthfully, those participating in the Dharma Rite were not necessarily all believers.

But Buddhism stresses the salvation of all sentient beings and certainly does not object if one is not a follower.

As for those who were not believers, they participated with gusto, operating on the principle of "better safe than sorry."

At this moment, within the Hall of Great Heroes, about twenty monks were divided into several rows, chanting scriptures in a certain rhythm. Additional monks assisted with bronze cymbals (tongpan), kettle drums (dougu), cymbals (naobo), handbells, and other ritual instruments. Combined with the draped curtains hanging all around, the Hall achieved a profound sense of solemnity.

Under the monks' guidance, individuals entered one by one in single file, paying homage sequentially to the Vairocana Buddha, Shakyamuni Buddha, and Amitabha Buddha, finally arriving before Monk Banshan to receive his blessing.

The sounds of chanting and the music of the ritual instruments intertwined, echoing throughout the spacious Hall.

Such a dignified setting, coupled with this soothing music, naturally created an indescribable effect.

In fact, those who had merely come to join the excitement began to take the proceedings seriously upon experiencing the atmosphere, participating with reverence.

"Clang!" As the monks in the hall finished chanting a passage of scripture, a Dharma master casually struck a bronze cymbal, signaling the end of that section and implying a new beginning.

Yet, in that very instant, the lingering resonance of the sound seemed to excite something else, causing it to undergo a distinct change.

"Hmph!" At this point, not only the devotees kneeling before the Buddhas in the hall, but even the monks preparing to chant the next scripture suddenly noticed something was amiss.

Faintly, they seemed to smell an inexplicable fragrance.

This aroma's texture defied verbal description; it was just incredibly light, seemingly present yet absent, yet somehow felt utterly distinct.

While this seemed contradictory, it was undeniably the reality, making it even more astonishing.

Initially, some people assumed it was merely the incense burning in the temple. However, those with keener senses were certain that in addition to the Buddhist incense, there was another fragrance, though searching carefully yielded no source for it.

Amidst their surprise, the Dharma Rite paused momentarily.

Fortunately, an experienced elderly monk reacted quickly, striking a wooden fish to resume the guidance.

The chanting resumed, and everything returned to normal.

However, that peculiar fragrance persisted. The devotees naturally assumed it was the temple monks' incense, paying it little mind after a brief acknowledgment.

At most, they thought the Buddhist incense was of superior quality and resolved to order some from the temple later.

But the chanting monks knew clearly that this scent had not been arranged by them.

Nevertheless, as the Dharma Rite was underway, however curious some monks were, it was improper to investigate the cause. They could only collect their minds and focus diligently on chanting and leading the ceremony.

Simultaneously, perhaps without even the monks in the hall realizing it, as their chanting continued, the fragrance began to spread.

It was initially confined to the hall, but now it had diffused outside.

"This scent... it's so unusual!" "What kind of fragrance is this? It feels somewhat comforting."

Suddenly, those participating in the rite who noticed the aroma experienced involuntary stirrings.

However, realizing they were still in the middle of the Dharma Rite, these disturbances quickly subsided.

Despite this, many people unconsciously revealed expressions of ease when the fragrance reached them.

After all, participating in a Dharma Rite under the summer heat, even with the high walls of the temple offering some protection, still meant enduring warmth.

Especially since the ceremony was somewhat intricate; even the most devout believer could feel a twinge of impatience during the proceedings.

But at this moment, a wisp of delicate fragrance floated in, seeming to possess a calming effect.

Under the influence of this scent, some people became more tranquil, even feeling as if the weather was not as hot as before.

A quiet mind naturally brings coolness—this ancient saying was demonstrated vividly at this moment.

Meanwhile, several big bosses who had just received blessings and exited the Hall of Great Heroes regrouped and were quietly discussing the fragrance.

"Did you all notice?" one big boss rubbed his chin. "The scent seemed to emerge suddenly, without any warning, and with no discernible origin."

"Exactly. When the fragrance appeared, I was inside praying to the Buddha."

Another big boss nodded. "It just happened all at once, appearing out of nowhere. I saw it clearly; even the master chanting next to me seemed unsure what was happening, a look of bewilderment flashing across his face."

"No, someone seemed to know what was going on."

One boss whispered, "After a brief start, Master Banshan's gaze seemed to flick toward the Golden Pagoda..." "The Golden Pagoda?" For an instant, the bosses exchanged startled looks.

After a pause, someone speculated with awe, "Could it be the manifestation of the Sixth Patriarch's sarira?"