佛祖統紀 51

English (machine translation) 51

Language: English

51.1

Composed by the monk Zhipan of Fuquan, Siming, under the Song dynasty during the Xianchun era.

51.2

Treatise on Essential Compendia across the Dynasties, the Nineteenth, Part One.

Ever since the Buddha's Dharma has existed, the reasons for knowing the simultaneous flourishing of the three teachings, the mutual establishment of the various schools, and the impermanence of worldly changes have already been attached to the chronological annals. Yet when one wishes to investigate the origin and outcome of a single affair, the months and years are scattered and diffused, making it impossible to trace. Therefore, I now open up various headings to bring together the essentials of the events, so that those who discuss past precedents may know a certain event under a certain court and a certain year. Here, I merely raise the outlines to point to what is comprehensive.

51.4

Sovereigns Venerating the Dharma / Successive Courts Worshipping the Buddha / Celestial Writings and Imperial Compositions

51.5

Sage Rulers Protecting the Dharma / Ordaining Monks through Scriptural Examinations / Ordaining Monks through Special Grace

51.6

Ordaining Monks through Financial Contributions / Literati Leaving the Household / Granting Nobility Titles to Monks

51.7

Monastic Offices and Master Titles / Not Bowing to Sovereign or Parents / Not Calling Oneself Subject Monk

51.8

Venerating Etiquette and Lofty Conduct / Monks Writing Books

51.9

Sovereigns Venerating the Dharma

51.10

Emperor Ming of the Han asked Dharma Master Mātanga: 'Why did the Buddha's appearance in the world not reach this place?' He replied: 'Although the Buddha did not go there, wherever his radiance reached, every one thousand or five hundred years there were sages who transmitted the Buddha's voiced teachings and went to transform them.'

51.11

Sun Hao, the ruler of Wu, asked Kan Ze about the Buddha's Dharma. Kan Ze replied: 'Confucius and Laozi modelled themselves on Heaven; the various devas venerate the Buddha.'

51.12

Emperor Yuan of the Jin summoned Dharma Master Qian to lecture on the sūtras, wearing wooden clogs as he ascended the hall. Emperor Ming visited Xinghuang Monastery and assembled monks of doctrinal studies to lecture on the path. Emperor Cheng summoned Dharma Master Yi into the imperial precincts to administer the five precepts. He summoned Dharma Master Qian to lecture on the Prajñā Sūtra. He summoned Dharma Master Zhi Dun into the imperial precincts to lecture on the sūtras. Emperor Jianwen visited Waguan [Monastery] to listen to Dharma Master Tai lecture on the Fangguang banruo jing.

51.13

Emperor Gaozu of the Song hosted a vegetarian feast in the inner palace; the monk Daozhao presented an address, and the emperor praised it. Emperor Wen led the ministers to assemble daily at Jetavana Monastery to listen to Guṇavarman lecture on the 'Ten Stages' chapter of the Avataṃsaka Sūtra. The emperor discussed Buddhist principles with Attendant-in-Ordinary He Shangzhi. The emperor, hearing of Dharma Master [Dao]sheng's doctrine of Buddha-nature, issued an edict seeking monks to expound Master Sheng's doctrine of sudden awakening. Emperor Xiaowu summoned Dharma Master You to the inner palace to preach the Dharma. On the eighth day of the fourth month, he bathed the Buddha and offered a vegetarian feast to monks in the inner palace.

51.14

Emperor Gao of the Qi visited Zhuangyan Monastery to listen to Dharma Master Da lecture on the Vimalakīrti Sūtra. Emperor Wu received the eightfold fasting precepts in the Hualin Garden. The emperor was indisposed and decreed that monks pray to the Buddha for seven days; heavenly fragrance filled the palace.

51.15

Emperor Wu of the Liang lectured on the sūtras at Chongyun Hall, with the monk Fabiao acting as head lecturer. He summoned Dharma Master Min into the palace to lecture on the Śrīmālādevī Sūtra, with all the ministers assembled. The emperor assembled the monks and composed an essay permanently renouncing wine and meat. The emperor donned patchwork robes, paid homage to Dharma Master Louyue, and received the full ordination; forty-eight thousand ministers, monastics, and laypeople received the precepts. He summoned Dharma Master Yunguang to the inner palace to lecture on the sūtras, and the heavens rained precious flowers. The emperor visited Tongtai Monastery to renounce his person. A great epidemic struck the capital; he established a feast for relieving suffering on behalf of the common people, visited Tongtai Monastery to practice the great pure renunciation, opened the title of the Nirvāṇa Sūtra, and provided a great feast for fifty thousand monastics and laypeople. The emperor visited Tongtai Monastery to lecture on the Nirvāṇa Sūtra. The emperor visited Tongtai Monastery to introduce the title of the Gold-lettered Prajñā Sūtra, with three hundred thousand people listening to the Dharma. He visited Tongtai Monastery to provide an Ullambana feast. Emperor Jianwen, on the eighth day of the fourth month, established a feast to ordain people, personally writing the vow. Emperor Wu of the Chen welcomed the Buddha's tooth relic to the residence of Lady Dumu and held an unobstructed great assembly for the fourfold community. He visited Dazhuangyan Monastery to renounce his person, and the assembled ministers submitted memorials begging him to return to the palace. He visited Dazhuangyan Monastery to introduce the title of the Suvarṇaprabhāsa Sūtra. An edict ordered the great inner palace to hold a feast for the Benevolent King [Sūtra]. He summoned Dharma Master Qiong to Chongyun Hall to lecture on the Mahāprajñāpāramitā Sūtra. In the Taiji Hall, he held an unobstructed great assembly and performed the rite of renouncing his person. He assembled monks to perform the Vaipulya Repentance, the Lotus Repentance, and the Suvarṇaprabhāsa Repentance. Emperor Xuan summoned Dharma Master Geng to lecture on the Mahāprajñāpāramitā Sūtra for the seven ancestral temples. The Last Ruler summoned Dharma Master Ju to the Taiji Hall to lecture on the Suvarṇaprabhāsa Sūtra. He decreed that Dhyāna Master Yi come to the Taiji Hall to lecture on the titles of the Da zhidu lun and the Prajñā Sūtra. He decreed that Dhyāna Master Yi reside at Guangzhai Monastery; the emperor visited the monastery to listen to him lecture on the Benevolent King Sūtra and personally made three prostrations. He decreed that Dhyāna Master Yi proceed to Chongzheng Hall to administer the bodhisattva precepts to the crown prince.

51.16

Emperor Xiaowen of the Northern Wei decreed that Dharma Master De enter the palace three times a month to preach the Dharma. The emperor frequently visited Wangyuan Monastery to discuss the Buddha's Dharma with monks. He visited Baita Monastery to listen to Dharma Master Deng lecture on the Tattvasiddhi-śāstra. An edict ordered that on the eighth day of the fourth month, Buddha statues from the monasteries of Luoyang be welcomed into the Changhe Palace to receive offerings of scattered flowers and reverence. Emperor Xuanwu presided in the Shiqian Hall to lecture on the Vimalakīrti Sūtra; three thousand monks from the Western Regions arrived.

51.17

Emperor Wenxuan of the Northern Qi visited Ganlu Monastery in Liaoyang, dwelling in meditation and deep contemplation, ordering that no matters other than major state and military affairs be reported to him. Emperor Wucheng decreed that Dharma Master Zang proceed to the Taiji Hall to lecture on the Avataṃsaka Sūtra.

51.18

Emperor Wen of the Sui decreed that Dharma Master Xing administer the bodhisattva precepts at the Taixing Hall. The Prince of Jin welcomed Dhyāna Master Yi to Yangzhou, provided a feast for a thousand monks, and received the bodhisattva precepts.

51.19

Emperor Taizong of the Tang decreed that Dharma Master Chang enter the inner palace to administer the bodhisattva precepts to the empress and crown prince. Master [Xuan]zang translated the Yogācārabhūmi-śāstra, and an edict ordered copies of the newly translated scriptures and treatises to be bestowed upon the area commanders of the nine circuits. Empress Wu decreed that Dharma Master Zang lecture on the newly translated Avataṃsaka Sūtra; the master pointed to a golden lion in the corner of the hall as an analogy and collected his words into the Essay on the Golden Lion. Emperor Zhongzong decreed that an unobstructed great assembly be held at Huadu Monastery. He summoned Dharma Master Zang into the palace to administer the bodhisattva precepts. He summoned Dhyāna Master Xiu of the Northern School to reside in the inner bodhimaṇḍa, honouring him as National Preceptor. Emperor Xuanzong summoned Dhyāna Master Jing to the palace to enquire about the path. Emperor Suzong summoned Tripiṭaka Master Amoghavajra for abhiṣeka and ordination. He decreed that Dhyāna Master Zhong of Nanyang be asked about the path. He summoned Dharma Master Lin into the imperial precincts to lecture on the sūtras. Emperor Daizong decreed the establishment of an Ullambana assembly, setting up spirit seats for the seven ancestral temples and parading them through the avenues. He summoned Dhyāna Master Qin of Jingshan for an audience, granting him the title National Preceptor Guoyi. Emperor Dezong visited Anguo Monastery to provide an Ullambana offering. Emperor Shunzong decreed that Dhyāna Master Śrī be consulted on Dhyāna principles. Emperor Xianzong questioned Dharma Master Guan on the Avataṃsaka dharma-realm, experienced sudden realization, and invested him as Grand Union National Preceptor Qingliang. He summoned Dhyāna Master Yi of Ehu to enquire about Buddha-nature. He summoned Dhyāna Master Dan of Zhangjing to consult on the Dhyāna method. He summoned Dhyāna Master Kuan to consult on the essentials of Dhyāna. Emperor Muzong dispatched envoys from the two capital precincts to welcome Dhyāna Master Ye of Fenyang; he preached the Dharma in the middle of the night and passed away seated upright. Emperor Jingzong visited Xingfu Monastery to observe Dharma Master Xu lecture on the sūtras.

51.20

Emperor Wenzong decreed that Dhyāna Master Mi of Guifeng be questioned on the Buddha's Dharma. Emperor Xuanzong dispatched an envoy with the etiquette of a disciple to summon Dhyāna Master An of Yanguan, who firmly declined; an imperial order designated his residence as Qifeng Monastery. He summoned Dharma Master Bian for an audience to ask about the path. Emperor Yizong invited famous monks into the imperial precincts, set up lecture seats, personally chanted sūtra titles, and transcribed Sanskrit texts by hand. He established a feast for ten thousand monks, ascended the seat himself to perform hymns of praise, and a long-browed monk arrived to receive the offering and departed soaring into the sky.

51.21

Emperor Zhuangzong of the Later Tang of the Five Dynasties summoned Dhyāna Master Sansheng Ran to ask about the Dharma.

51.22

Under the great Song, Taizu decreed that Shen Yilun transcribe the Diamond Sūtra in gold and silver script. He summoned Dharma Master Yun to lecture on it. He decreed that Dharma Master Chao and others enter the palace to recite the gold-lettered Tripiṭaka. The Emperor personally copied the Diamond Sūtra and often read and recited it himself. He told Zhao Pu: 'I do not wish armored warriors to know of this; merely say that I am reading military treatises.' Taizong summoned the Barefoot Daoist for an audience and asked how Chan and Vinaya in the south converted living beings, and so forth. He visited the Kaibao Pagoda and asked: 'What person is this monk?' The monk replied: 'The master of the pagoda.' The Emperor said: 'Since it is my pagoda, on what basis are you its master?' The Emperor asked: 'Where does the monk come from?' He replied: 'The Reclining Cloud Hermitage on Mount Lu.' The Emperor said: 'Deep in the reclining clouds, one does not pay court to Heaven.' He decreed that Shengcai, the Controller of Monks for the Two Capital Quarters, submit the Ullambana ritual manual. Zhenzong summoned Dharma Master Ju of Fushi to lecture on the Sūtra of Forty-Two Chapters. Renzong wore a jade crown adorned with an image of Avalokiteśvara when holding court with the hundred officials. He decreed that Shaozhou receive the robe and bowl of the Sixth Patriarch and bring them to the capital for veneration. He decreed that Chan Master Lian of the Left Capital Quarter enter for an audience at the Huacheng Hall. He summoned Chan Master Shun for an audience in an informal hall, bestowing on him a purple robe and a silver bowl. On the Qianyuan Festival, he decreed that the Fusheng Pagoda Cloister establish a grand vegetarian feast and donate kāṣāyas. Shenzong decreed that the inner palace host a feast for a thousand monks and donate copies of the Diamond Sūtra and kāṣāyas. He decreed that Chan Master Ben of Jingci reside at Huilin in the capital and enter for an audience at the Yanhe Hall. Under Huizong, Jiazhou memorialized that an ancient tree contained a monk in meditative absorption. The Emperor decreed that he be carried in a palanquin to the forbidden palace. The monk said: 'I am Huichi, younger brother of Master [Hui]yuan.' The Emperor ordered that his likeness be painted and composed a eulogy. Upon ascending the throne, Qinzong and Gaozong dispatched eight palanquins to summon Chan Master Qin of Jinshan to go to the temporary capital to preach the Dharma. Gaozong visited the Great Being's Hall at Upper Tianzhu, burned incense, and bestowed Wansui Xiangshan to serve as an offering to the Great Being. Xiaozong sent an Inner Palace Overseer to Mount Jing to inquire about the Way from Chan Master Gao. Dharma Master Lin of Lingshan entered for an audience to discuss the Way. The Emperor visited Upper Tianzhu to ask Dharma Master Ne about the purport of the New Year's Day Radiance Repentance, and bestowed funds to construct the Hall of Sixteen Contemplations, for which Hanlin Academician Lou Yue composed an inscription. He decreed that an Inner Contemplation Hall be constructed inside the forbidden palace, following in every way the regulations of Upper Tianzhu. On the Buddha's birthday, he summoned Dharma Master Ne of Upper Tianzhu to lead fifty monks into the Inner Contemplation Hall to practice the Golden Radiance Samādhi for the Protection of the State, and bestowed fifty bolts of silk, establishing this as an annual practice. He summoned Chan Master Yuan of Lingyin for an audience at the Xuande Hall. He summoned scholars and masters of Tianzhu, Lingyin, Mount Jing, and the three teachings to assemble in the Inner Contemplation Hall and bestowed a feast upon them. He summoned Dharma Master Ne of Upper Tianzhu for a private audience at the Xuande Hall, inquiring about the miraculous traces of the Great Being and the essential purport of the Lotus Sūtra. He summoned Chan Master Zhongren of Mount Yandang for an audience in the forbidden palace. He visited Upper Tianzhu to pay homage to the Great Being, bestowed the seal of the White Cloud Hall, and ordered that all traditions of the three learnings together go to the White Cloud Hall and use the seal upon public recommendation. He summoned Chan Master Guang of Lingyin for an audience and bestowed on him the title Fozhao. He summoned Chan Master Guang of Lingyin for an audience, who presented the Direct Pointing of the Ancestral School. He summoned Chan Master Yin of Xuedou for an audience; the memorialized exchange pleased him greatly, and on the very same day the master took up residence at Mount Jing. When the Emperor became the Retired Emperor, he summoned Dharma Master Ne into the inner palace to annotate the Diamond Sūtra.

51.23

Successive Dynasties Bowing to the Buddha

51.24

Emperor Wu of the Han visited the Ganquan Palace and paid homage to the Golden Man used in sacrifices to Heaven (at that time, the people of the Han did not yet know of the Buddha, and so called it the Golden Man).

51.25

Emperor Ming bowed to the Holy Mound Buddha Śarīra Stūpa in Luoyang. Sun Hao, King of Wu, bowed to the śramaṇa Kang Senghui and received the precepts. Emperor Wu of the Liang faced north and bowed to Dharma Master Yiyue to receive the precepts. Emperor Wu of the Chen led the court officials in bowing to the Buddha's tooth. The Last Ruler issued three summonses to Zhizhe, requesting him to lecture on the Benevolent Kings Sūtra. Wherever Emperor Taizu of the Northern Wei passed through commanderies and kingdoms, seeing śramaṇas he always paid them respect. Xiaowen received various statues from the capital Luoyang into the palace to pay homage to them. Wenxuan of the Northern Qi ordered a Tripiṭaka master to translate scriptures, and the emperor personally bowed to the Sanskrit texts. Emperor Wen of the Sui decreed that Dharma Master Yan ascend the throne and knelt in veneration to receive the precepts. Emperor Gaozong of the Tang welcomed the Buddha bone of Fengxiang into the palace to pay homage to it. Suzong established a bodhimaṇḍa inside the forbidden palace to pay homage, lecture, and chant praises. When Emperor Daizong had a golden statue cast, he led the hundred officials in paying homage to it. Dezong welcomed the Buddha bone of Fengxiang into the forbidden palace to pay homage to it. Xianzong welcomed the Buddha bone into the forbidden palace to pay homage to it. Yizong welcomed and bowed to the Buddha bone.

51.26

Under the great Song, during the Lantern Festival Zhenzong visited Buddhist monasteries and Daoist abbeys, making over a hundred bows. Huizong welcomed the Buddha's tooth into the palace, reverently paid homage to it, and composed a eulogy. Xiaozong visited the Great Being's Hall at Upper Tianzhu and asked Dharma Master Ne: 'Is it proper to bow, or not proper to bow?' The master said: 'If you do not bow, then each claims superiority; if you bow, then you show mutual respect.' The Emperor joyfully bowed.

51.27

Imperial Writings and Compositions

51.28

Emperor Wu of the Liang composed the ritual text for the Water and Land Retreat and performed the offering at Jinshan. When Dharma Master Liang compiled a commentary on the Mahāparinirvāṇa Sūtra, the emperor personally wrote the preface. The emperor personally composed commentaries on the meanings of scriptures such as the Mahāparinirvāṇa Sūtra, the Mahāprajñāpāramitā Sūtra, the Vimalakīrtinirdeśa Sūtra, and the Three Wisdoms. Under the Tang, when Dharma Master [Xuan]zang newly translated sūtras and treatises, Emperor Taizong composed the Preface to the Sacred Teachings. Gaozong composed the stele inscription for Ci'en Monastery. Empress Wu composed the preface to the Avataṃsaka Sūtra. When Tripiṭaka Master [Yi]jing translated scriptures, Zhongzong composed the Preface to the Sacred Teachings. When Bodhiruci translated the Ratnakūṭa Sūtra, Ruizong composed the Preface to the Sacred Teachings. Xuanzong personally commented on the Vajracchedikā Prajñāpāramitā Sūtra. When Tripiṭaka Master Amoghavajra retranslated the Benevolent Kings Sūtra, Daizong composed the imperial preface. When Tripiṭaka Master Prajñā translated the Jātaka-hṛdayabhūmi Sūtra, Xianzong composed the imperial preface. Muzong composed an imperial eulogy for the Vinaya Master of Nanshan (this eulogy is still used in monastic meals to this day).

51.29

Under the Song, when Tripiṭaka Master Tianxizai translated scriptures, Taizong composed the Preface to the Sacred Teachings. He decreed that his imperial compositions, the Explanation of the Secret Treasury, the Treatise on the Conditions of Consciousness, and the Free and Easy Chants, be annotated by the Two Capital Quarters, incorporated into the Canon, and promulgated. When Tripiṭaka Master Faxian translated scriptures, Zhenzong composed the Preface to the Sacred Teachings. He composed the Treatise on Venerating Śākya[muni]. Upon performing the Feng and Shan sacrifices on Mount Tai, he composed the Record of the Restoration of Buddhist Statues. He ordered Zhao Anren to compile the Record of Dharma Treasures of the Taiping Xiangfu Era and composed an imperial preface. He decreed that Taizong's imperial composition, the Collection of Wondrous Awakening, be incorporated into the Tripiṭaka. He personally commented on the Sūtra of Forty-Two Chapters and the Sūtra of the Buddha's Bequeathed Teaching. Miyin of the Right Capital Quarter requested that the imperial composition Collection of Dharma Sounds be annotated and incorporated into the Tripiṭaka. Renzong composed the Eulogy to the Three Jewels and bestowed it upon the chief councilors and the Translation Bureau. He composed the Preface to the Indian Origins of the Characters and bestowed it upon the Translation Bureau. He composed the Preface to the Record of Dharma Treasures of the Jingyou Era. Gaozong visited the National Academy and composed eulogies for King Wenxuan and the seventy-two disciples. Xiaozong wrote the imperial calligraphy 'Monastery of Efficacious Avalokiteśvara' and bestowed it upon Mount Upper Tianzhu. He wrote the imperial calligraphy 'Renowned Mountain of Taibai' and bestowed it upon Chan Master Pu of Tiantong. When Chan Master Fozhao Guang resided at Mount King Aśoka, the Emperor bestowed the imperial calligraphy 'Hall of Wondrous Triumph' to serve as the plaque for the Śarīra Hall. He composed the Treatise on Tracing the Way to Its Source. He wrote the imperial text of the Sūtra of Complete Enlightenment and bestowed it upon Chan Master Yin of Mount Jing.

51.30

Sage Rulers Protecting the Dharma

51.31

Emperor Wen of the Sui decreed that anyone who damaged statues of the Buddha or the Heavenly Worthy would be condemned for great rebellion and impiety. He decreed that wherever there were shattered bodies or remaining images of Buddha statues, officials should inspect and deliver them to monasteries for ornamentation (this was in the aftermath of Emperor Wu of the Northern Zhou's destruction of the Dharma).

51.32

Under Emperor Dezong of the Tang, Yuwen Xuan, Governor of the Capital, requested that abandoned monasteries be dismantled for schoolhouse lumber, but an edict refused permission. He decreed that Buddhist monasteries and Daoist abbeys be strictly clean and not allow outside guests to lodge there. Under Xuanzong, Pei Xiu reported that monasteries and abbeys were frequently trampled over by bureaucratic travelers; an edict banned them from residing in monasteries from then on.

51.33

Taizu of the Song decreed that monasteries not destroyed under the Zhou dynasty be permitted to remain, and that Buddha statues from destroyed monasteries be permitted to be moved and preserved. He decreed that bronze statues across various commanderies be preserved as before. He decreed that, having heard that night gatherings of men and women in bodhimaṇḍas brought no benefit to cultivation, they be strictly forbidden. Taizong said to his close ministers: 'Confucians mostly disparage the Buddha. Previously, I ordered Su Yijian to compose an inscription for the Buddha's Diamond Throne of Central India, but he referred to the Buddha as a barbarian, so I ordered someone else to write it instead.' He decreed: 'If monks in Lingnan keep wives and children, local senior officials should strictly admonish and restrain them.' Zhenzong's Reader-in-Waiting Sun Shi requested a reduction in the repair of temples and the ordination of monks; the Emperor said: 'The two teachings of Buddhism and Daoism aid worldly transformation; how could they be abolished?' He decreed that those in the capital selling wine and meat must remain beyond one hundred paces from monasteries and abbeys, and those selling to monks should be punished severely. Officials said: 'Ignorant people flatter the Buddha, harming state governance.' The Emperor said: 'Buddhism guides people toward goodness; how could it be forbidden?' He decreed that on the terrace steps of the halls of monasteries and abbeys, people were not permitted to sit or lie bare-chested. He decreed that because the newly translated Vināyaka Sūtra involved offerings of pungent roots and blood, it must not be admitted into the Tripiṭaka. An edict of the Xiangfu era stated that if ranked officials insulted monks or nuns or uttered the word 'bald', they would be dismissed from their current posts, and commoners would be exiled for a thousand li. An edict of the Xuanhe era under Huizong stated that Princess Wuguo revered the gate of emptiness, and if ranked officials or commoners insulted monks or nuns, it would be handled according to the directive of the third year of Xiangfu. When Princess Zhengguo under Xiaozong became a nun, he decreed that if ranked officials or commoners insulted monks or nuns, it would be handled according to the edicts of Xiangfu and Xuanhe; if monks or nuns committed offenses, local offices could not process the cases on their own authority, but had to memorialize the throne to request an imperial ruling.

51.34

Testing on the Scriptures to Ordain Monks

51.35

In the early Jinglong era of Emperor Zhongzong of the Tang, an edict was issued across the realm to test on scriptures and ordain monks; Dayi, an acolyte of Lingyin in Shanyin, ranked first in the examination by reciting the Lotus Sūtra. Suzong decreed that white-robed laymen who recited five hundred pages of scriptures be granted the status of an advanced scholar in scriptures and ordained as monks; at that time, Sengbiao ranked first in the test. Daizong decreed that postulants be examined on the three subjects of sūtras, vinaya, and śāstras, and granted certificates for ordination. Jingzong decreed that monks who recited one hundred and fifty pages from memory and nuns who recited one hundred pages be permitted to shave their heads and receive ordination. Xuanzong decreed that annual ordinations of monks follow the three learnings of morality, samādhi, and wisdom, selecting those with Daoist nature and understanding of the Dharma gates.

51.36

The Last Emperor of the Later Liang decreed that monks and nuns throughout the realm enter the capital to compete in testing their scriptural studies.

51.37

On the occasion of his birthday, the Last Emperor of the Later Tang ordained monks, establishing four subjects: lecturing on scriptures, meditation, chanting and recitation, and literary debate.

51.38

Emperor Shizong of the Later Zhou decreed that men aged fifteen recite one hundred pages of scriptures and women seventy pages; after examination in the commanderies, the results were reported to the Bureau of Sacrifices to issue ordination certificates.

51.39

Taizu of the Song decreed a palace examination for śramaṇas on ten points of doctrine across sūtras, vinaya, and śāstras; those who passed all ten were granted purple robes. In the Yongxi era, Taizong decreed that all registered postulants across the empire be tonsured; henceforth, only those who read up to three hundred pages of scriptures were permitted to be registered. In the Zhidao era, an edict for the Liangzhe and Fujian circuits ruled that for every three hundred monks in a monastery, one could be ordained annually, and for every one hundred nuns, one could be ordained; reciting one hundred pages and reading five hundred pages constituted passing. Zhenzong decreed that out of every ten people ordained annually in Buddhism and Daoism, one person would be granted special ordination without testing scriptural studies. He decreed that postulants across the empire be examined in scriptural studies for tonsure. Renzong decreed that postulants across the realm be tested on reciting the Lotus Sūtra, with those selected receiving ordination; Assistant Grand Councilors Song Shou and Xia Song supervised the exams.

51.40

Under Xiaozong, Monk Controller Ne of Upper Tianzhu requested the implementation of scriptural testing to ordain monks.

51.41

Ordaining Monks by Special Imperial Grace

51.42

Under Emperor Ming of the Han, when the Daoists of the Five Sacred Peaks were defeated in the contest of teachings, Minister of Works Liu Jun, commoner Zhang Zishang, Lady Yin of the rear palace, and the Daoist Lü Huitong all requested to go forth from the household life.

51.43

Emperor Wen of the Sui decreed that gentry and commoners could go forth from the household life, and in that year ordained five hundred thousand monks. Emperor Yang decreed seven days of ritual practice, ordaining a total of one thousand monks.

51.44

In the first year of Zhenguan under Emperor Taizong of the Tang, three thousand monks and nuns were ordained across the realm. In the ninth year, he decreed the ordination of three thousand monks and nuns, striving to select those of clear and accomplished moral practice. In the twenty-second year, Dharma Master [Xuan]zang said: 'The propagation of the Dharma requires people; ordaining monks is paramount.' Thereupon, the Emperor decreed the ordination of five monks per temple, totaling seventeen thousand people. Under Xuanzong, Tripiṭaka Master Amoghavajra established an abhiṣeka altar, ordaining tens of millions of people. The Emperor decreed that each commandery ordain three boys of genuine practice. Ruizong granted universal ordination to thirty thousand monks and Daoists. Wenzong decreed that monks and nuns without official ordination be allowed to register their names with the ministry to receive certificates; at that time, seven hundred thousand people submitted applications.

51.45

Under Mingzong of the Later Tang, the King of Min ordained twenty thousand monks.

51.46

Song Dynasty. Emperor Taizu, on the Changchun Festival, ordained eight thousand novices. / Emperor Taizong universally ordained one hundred and seventy thousand youths. / Emperor Zhenzong ascended Mount Tai to perform the Feng and Shan sacrifices. He decreed that every Buddhist monastery and Daoist abbey across the empire ordain one person, and that each attendant monk and Daoist ordain one disciple. / Because the Grand Princess of the State of Wu left the household life, he decreed that one out of every ten youths be ordained. / He decreed that all registered novices among monks and Daoists be universally tonsured and ordained. In that year, two hundred and forty-five thousand, seven hundred and seventy monks and nuns were ordained, and seven thousand, one hundred and seventy Daoist priests and female Daoists. / Emperor Renzong: Ma Liang, Administrator of the Central Secretariat, requested that those with actual criminal punishments and tattoos not be accepted for ordination. / Emperor Shenzong decreed that the Tianzhu Guanyin Cloister in Qiantang ordain one person annually to maintain the incense offerings.

51.47

Ordination of Monks through Payment

51.48

Tang Dynasty. Emperor Suzong: In the early Zhide era, Grand Councillor Pei Mian requested that ordination certificates be sold, calling it "incense water money." / Laypersons were permitted to recite sūtras to be granted entry into the clerical order, or they paid one hundred strings of cash to request a certificate for tonsure and ordination.

51.49

Song Dynasty. Emperor Shenzong: Qian Gongfu, Reminder in the Bureau of Policy Criticism, stated that upon encountering famine years and breaches of the Yellow River, permission should be granted to sell ordination certificates. / Emperor Gaozong decreed the sale of four-character master titles. / From the end of the Zhiping era, ordination certificates began to be sold. Formerly, they were made of yellow paper, and many were forged. At this time, Zhu Yi of the Ministry of Revenue memorialized, ordering that monks and Daoists use imperial brocade certificates. / Zhan Shuyi submitted a memorial requesting the cessation of the sale of ordination certificates. / Monks and Daoists were decreed for the first time to pay the exemption tax for corvée labor, called "peace and leisure money."

51.50

Scholars and Officials Leaving the Household Life

51.51

Han Dynasty. Emperor Ming: Minister of Works Liu Jun, Lady Yin, and others all left the household life.

51.52

Liang Dynasty. Emperor Wu: Liu Sixie, Chief of the Office of Transmission, submitted a memorial requesting to leave the household life; he was granted the name Huidi.

51.53

Emperor Jing: Zong Dai, Reminder of Faults, abandoned his office and left the household life, taking the moniker Wuming ("Nameless"). His *Inscription on Calming the Mind* circulated in the world. / Northern Wei. Emperor Xiaowen: Xing, heir apparent to the Prince of Jingzhao, submitted a memorial requesting to leave the household life; he was granted the name Sengyi. / Empress Dowager Feng renounced secular life to become a nun and resided at Yaoguang Monastery. / Emperor Xuanwu: Empress Dowager Gao renounced secular life to become a nun and resided at Yaoguang Monastery. / Lady Xiahou, mother of Pei Zhi, Minister of Finance, left the household life to become a nun at the age of seventy and entered Mount Songgao. / Emperor Xiaozhuang: Empress Dowager Hu renounced secular life to become a nun and resided at Yaoguang Monastery.

51.54

Tang Dynasty. Emperor Gaozu: Shi Zhiyan was originally a Palace Vice Commander; he abandoned his office to become a monk. An extraordinary monk said to him: "You shall leave the household life at eighty-one." / Emperor Gaozong: Empress Wu gave birth to an imperial prince and bestowed upon him the name Prince Bright Light of the Buddha. After more than a month, a decree ordered him to leave the household life and shave his hair at Dharma Master Xuanzang's monastery. / Empress Wu was originally a palace attendant; she left for Yegan Monastery to become a nun. Emperor Gaozong saw her and took her into the rear palace. / Emperor Daizong: When Grand Councillor Du Hongjian was near death, he ordered his court robes replaced with the saṅghāṭī and his beard and hair shaved. He bid farewell to the assembly and passed away, and his body was cremated according to the śramaṇa rules. / Emperor Muzong: Liu Zong, Military Commissioner of Youzhou, shaved his hair to become a monk; he was enfeoffed as Great Enlightenment Master and granted fifty monastic years. / Emperor Xuanzong: He was initially enfeoffed as the Prince of Guang. Emperor Wuzong was jealous of him, so he fled and became a novice; he arrived at Yanguan and served as a scribe. When Emperor Wuzong died, the civil and military officials welcomed the prince to ascend the throne.

51.55

Later Liang. Emperor Taizu: Qian Lingyin, the youngest son of the King of Wuyue, became a monk and was granted thirty monastic years. / Later Tang. Emperor Zhuangzong: Shi Yinqiang, a cavalry general, awakened to the Chan path, left the household life, and took the name Qicheng.

51.56

Song Dynasty. Emperor Zhenzong: The Senior Princess of the State of Wu left the household life; her Dharma name was Qingyu. / Grand Councillor Wang Dan passed away; in his testamentary instructions he requested that a virtuous elder administer the precepts, shave his hair, dress him in the three robes, and cremate him. Yang Yi consulted with his son and merely placed the three robes inside the coffin. / Emperor Gaozong: Feng Ji, Supervising Secretary and Administrator of Luzhou, bid farewell to his colleagues and subordinates, donned monastic robes, mounted the seat, spoke a verse, and passed away.

51.57

Bestowal of Peerages on Śramaṇas

51.58

Liang Dynasty. Emperor Wu decreed the śramaṇa Huichao to be an Academician of the Shouguang Hall.

51.59

Northern Wei. Emperor Mingyuan enfeoffed the śramaṇa Faguo as Viscount of Yicheng, with an added enfeoffment as Duke of Ancheng, posthumously titled Duke Ling.

51.60

Tang Dynasty. Emperor Taizong decreed the śramaṇa Zhiwei to be one of the Four Great Masters and enfeoffed him as Court Gentleman for Dispersed Appointments. / In the time of Emperor Gaozong, Huiwei was decreed to be one of the Four Great Masters and enfeoffed as Court Gentleman for Dispersed Appointments (namely the two Dharma Masters named Wei, of Fahua and Tiangong monasteries). / Empress Wu enfeoffed Falang and nine others as District Dukes and granted them kāṣāyas and silver tortoise pouches. / Emperor Zhongzong enfeoffed Wanhui as Duke of the Dharma Cloud. / He decreed that Huifan be enfeoffed as Grand Master for Proper Consultation and Commandery Duke of Shangyong; and Huizhen and nine others were all made Court Gentlemen for Dispersed Appointments and enfeoffed as District Dukes. / He decreed that Huifan be additionally appointed Grand Master for Splendid Happiness with Silver-Blue Ribbon, and Wansui as Court Gentleman for Dispersed Appointments and enfeoffed as District Duke, Director of the Palace Administration of the Guangqing Hall, and Commissioner for Buddhist Merit. / Emperor Ruizong: When Wanhui died, he was posthumously granted the title of Minister of Works and Duke of Guo. / When Dharma Master Fazang died, he was posthumously granted the title of Chamberlain for the Court of State Ceremonial. / Emperor Xuanzong: When Bodhiruci died, he was posthumously granted the title of Chamberlain for the Court of State Ceremonial. / Emperor Suzong: The śramaṇa Daoping served as Senior General of the Chin-wu Guard and crushed the rebel bandits of An Lushan. / Emperor Daizong: The śramaṇa Amoghavajra was enfeoffed as Specially Promoted Chamberlain for the Court of State Ceremonial, with the added honor of Opening the Office with the Three Excellencies, was advanced to enfeoffment as Duke of the State of Su with a fief of three thousand households, and upon death was posthumously granted the title of Minister of Works. / Emperor Dezong: The śramaṇa Yuanchao served as Chamberlain for the Court of State Ceremonial in Palace Attendance. / Emperor Xizong: The śramaṇa Miaoxing, while reciting sūtras, saw the Buddha and the Great Being; he was granted the title Constantly Energetic Bodhisattva and the nobility of Founding Duke of the State.

51.61

Song Dynasty. Emperor Taizong: The translation Tripiṭaka Master Tianxizai was made Probationary Chamberlain for the Palace Provisions; Fatian and Shihu were both made Probationary Chamberlains for the Court of State Ceremonial, and were provided monthly with money for clarified butter and dairy. / Emperor Renzong: The translation master Dharmapāla, Grand Master for Splendid Happiness with Silver-Blue Ribbon and Probationary Chamberlain for the Palace Provisions, died. / Emperor Qinzong: Zong Ze, Regional Defender of the Eastern Capital, acting under imperial authority, ordered the śramaṇa Fadao to be appointed Court Gentleman for Promulgating Instruction and Military Counselor.

51.62

Monastic Offices and Master Titles

51.63

Jin Dynasty. Emperor An: The Qin ruler made Sengqie the National Monk Leader, and Faqin the Monk Registrar. / Song Dynasty. Emperor Wen decreed the nun Baoxian to be the Nun Leader of the Capital. / Emperor Xiaowu decreed Daoyou to be the Dharma Master of Xin'an Monastery. / He decreed Daowen to be the Monk Leader of the Metropolitan Region. / Emperor Shun decreed Fachi to be the Monk Leader of All Under Heaven.

51.64

Qi Dynasty. Emperor Gao decreed Faying to be the Monk Controller of the Capital. / Emperor Wu decreed Xuanchang and Faxian to be Monk Controllers, dividing responsibilities for affairs north and south of the Yangzi River.

51.65

Liang Dynasty. Emperor Wu decreed Dharma Master Yunguang to be the Grand Monk Leader.

51.66

Chen Dynasty. Emperor Wen decreed Baoqiong to be the Grand Monk Director of the Capital. / Emperor Xuan decreed Tanyuan to be the National Monk Leader. / The Last Ruler decreed Huigeng to be the Grand Monk Leader of the Capital. / Northern Wei. Emperor Wencheng decreed Shixian to be the Controller of Śramaṇas. / He decreed Tanyao to be the Controller-General of Śramaṇas of the Zhaoxuan Bureau.

51.67

Northern Qi. Emperor Wenxuan decreed the eminent monk Fachang to be National Preceptor. / He decreed Dharma Master Tanyan to be the Senior Controller of the Zhaoxuan Bureau. / He established the Ten Controllers of the Zhaoxuan Bureau, appointing the śramaṇa Fashang as Grand Controller and honoring him as National Preceptor.

51.68

Sui Dynasty. Emperor Wen decreed Sengmeng to be the Grand Controller of the Sui State. / He decreed Tanqian to be the Grand Controller of Śramaṇas of the Zhaoxuan Bureau.

51.69

Tang Dynasty. Emperor Taizong summoned Venerable Dushun for an audience and bestowed on him the title "Heart of the Emperor." / Empress Wu decreed Chan Master Shenxiu to enter the capital to practice the path; across three reigns he was revered as National Preceptor. / Emperor Xuanzong: The śramaṇa Yixing was called Heavenly Preceptor. / He decreed Biancai to be the Instructor within the Shuofang jurisdiction. / Emperor Suzong summoned Chan Master Huizhong of Nanyang for an audience and called him National Preceptor. / Emperor Daizong decreed Fazhao of the Southern Peak to be National Preceptor. / Emperor Dezong granted Dharma Master Chengguan of Qingliang the title Instructor Preceptor. / Emperor Xianzong granted the śramaṇa Zhixuan the title National Preceptor Wuda. / He enfeoffed Chengguan as Grand Controller and National Preceptor Qingliang. / He decreed that the śramaṇa Duanfu record the monastic affairs of the Left Street, and Lingsui record the monastic affairs of the Right Street. / Emperor Muzong decreed that the śramaṇa Weiying serve as Monk Controller of Both Streets. / Emperor Wenzong: Duanfu, Great Master Who Conducts the Imperial Carriage in Discussions of the Three Teachings, in Palace Attendance, and Monk Registrar of the Left Street, passed away reclining on his right side. / He decreed the śramaṇa Yunduan to serve as Monk Registrar of the Left and Right Streets. / Emperor Xuanzong decreed Lingyan to serve as Monk Registrar of the Left and Right Streets. / He decreed Dharma Master Zhixuan to serve as Rectifier of the Three Teachings. / He decreed Bianzhang, Rectifier of the Three Teachings, to serve as Monk Registrar of the Left Street, and Sengche as Monk Registrar of the Right Street. / Emperor Yizong, on the Yanqing Festival, decreed that the Monk Registrar of the Left Street, Great Master Huizhao Qinglan, and the Monk Registrar of the Right Street, Great Master Mingche Yanchu, explain and discuss the Buddhadharma. / He decreed the śramaṇa Juehui to serve as Vice Monk Registrar of the Left and Right Streets.

51.70

Later Han. Qian Chu, King of Wuyue, honored the śramaṇa Deshao as National Preceptor.

51.71

Song Dynasty. Emperor Taizong: Zanning, Monk Controller of the State of Wuyue, entered for an imperial audience; he was granted the title Great Master Tonghui. / When Zhen, Hanlin Editorial Drafter, was in the Academy, Zanning was transferred to Monk Registrar of the Right Street. / Zhili of Yanqing in Siming was granted the title Great Master Fazhi. / Benru of Eastern Mountain on Tiantai was granted the title Great Master Shenzhao. / Emperor Renzong granted the Tripiṭaka Master Dharmapāla the title Great Master Puming Cijue Chuanfan. / Emperor Shenzong: Great Master Haiyue Huibian of Tianzhu was appointed Metro-Superintendent. / Emperor Gaozong granted Fadao the title Great Master Baojue Yuantong Faji. / He granted Zonggao of Mount Jing the title Chan Master Dahui. / Emperor Xiaozong granted Zilin of Lingshan the title Great Master Cishou. / He granted Ruone of Upper Tianzhu the title Monk Registrar of the Right Street. / He granted Ruone of Upper Tianzhu the title Monk Registrar of the Left Street and Dharma Master Huiguang. / He granted Huiyuan of Lingyin the title Chan Master Fohai. / He granted Deguang of Lingyin the title Chan Master Fozhao.

51.72

Not Bowing to Sovereign or Parents

51.73

Jin Dynasty. Emperor Cheng: Minister of State Yu Bing proposed that śramaṇas render full reverence to the ruler; He Chong argued against it, and it was not implemented. / Emperor An: Huan Xuan proposed that śramaṇas render full reverence to the ruler; Dharma Master Huiyuan of Mount Lu disputed it, and it was not implemented.

51.74

Liu Song Dynasty. Emperor Xiaowu instituted that śramaṇas render full reverence to the sovereign; Emperor Former Deposed Ruler instituted the cessation of rendering reverence.

51.75

Sui Dynasty. Emperor Yang decreed that śramaṇas and Daoist priests render reverence to the ruler. The śramaṇa Mingzhan resisted the decree, asserting that monks have no ritual canon for venerating worldly persons, and the matter was subsequently dropped.

51.76

Tang Dynasty. Emperor Taizong decreed that monks and Daoists render reverence to their parents; after a year, rendering reverence was suspended. / Emperor Gaozong decreed that monks and Daoists may not receive the prostrations of parents and elders. / Emperor Xuanzong decreed that monks and Daoists render reverence to their parents; after a month, rendering reverence was abolished.

51.77

Not Declaring Oneself a Subject Monk

51.78

Southern Qi Dynasty. Emperor Wu: The śramaṇa Sengzhong, upon an audience with the sovereign, referred to himself as "This Impoverished Daoist." The sovereign inquired of Wang Jian about this, who replied: "Since the Jin and Song dynasties, many have called themselves 'This Impoverished Daoist,' and were allowed to participate in court assemblies."

51.79

Tang Dynasty. Emperor Suzong decreed that in court assemblies and when submitting memorials, monks and nuns must not declare themselves subjects (*The Book of Rites* states: "Among Confucians, there are those who above do not serve the Son of Heaven as subjects, and below do not serve the feudal lords." When Wang Ruzhong of the Han met Emperor Guangwu, he referred to himself by name and did not call himself a subject).

51.80

Venerating Etiquette and Lofty Conduct

51.81

Liu Song Dynasty. Emperor Ming decreed that Dharma Master Sengmeng be provided monthly with thirty thousand coins, carriages, and clerical staff. Sengjin was granted a suite of ritual musicians.

51.82

Liang Dynasty. Emperor Wu: Whenever Dharma Master Huiyue entered court, a special couch was invariably prepared, with the emperor's seat placed beside it. / He decreed Dharma Master Fayun to be the Grand Monk Leader, with the government supplying clerical staff.

51.83

Chen Dynasty. Emperor Xuan decreed the allocation of the tax revenue of Shifeng County to support Chan Master Zhiyi.

51.84

Sui Dynasty. Emperor Wen: Vinaya Master Lingzang resided at Daxingshan Monastery; a decree ordered the Left and Right Vice Directors of the Department of State Affairs to pay respects and inquire after his daily life twice every morning. / Dharma Master Tanyan mounted the imperial seat facing south to transmit the Dharma.

51.85

Tang Dynasty. Emperor Taizong: The Fourth Patriarch, Chan Master Daoxin, was summoned four times and did not rise; [the emperor] sent precious silks to him to honor his path. / Emperor Daizong summoned Chan Master Qin of Mount Jing for an imperial audience, bestowed upon him the title "Foremost of the State," and decreed that the chief official of Hangzhou inquire after him monthly.

51.86

Song Dynasty. Emperor Taizu: Zanning, Monk Controller of Wuyue, entered for an audience; seven imperial summons were issued in a single day, and he was granted the title Tonghui.

51.87

Śramaṇas Authoring Books

51.88

Liang Dynasty. Emperor Wu: The śramaṇa Huijiao composed the *Biographies of Eminent Monks* in fourteen fascicles, beginning in the Yongping era of the Han and ending in the Tianjian era of the Liang, categorizing virtuous deeds into ten sections.

51.89

Sui Dynasty. Emperor Wen: Fei Changfang, Scholar of Translation, presented the *Record of the Three Jewels under the Kaihuang Reign*.

51.90

Tang Dynasty. Emperor Gaozong: The śramaṇa Daoxuan composed the *Continued Biographies of Eminent Monks* in thirty fascicles, beginning in the Tianjian era of the Liang and ending in the Zhenguan era of the Tang. / The śramaṇa Daoshi composed the *Pearl Forest of the Dharma Garden* in one hundred fascicles, summarizing the Great Canon and classifying matters into divisions. / Emperor Dezong: Yu Di, Prefect of Huzhou, presented the śramaṇa Jiaoran's *Zhushan Poetry Collection*, which was stored in the Imperial Library. / Later Liang. The Last Ruler: The śramaṇa Guixu presented the *Essential Compendium of Sūtras and Treatises*; by decree it was entered into the Great Canon, and he was granted the title Great Master Who Promulgates the Teachings.

51.91

Later Jin. During the Tianfu era, the śramaṇa Kehong presented the *Sounds and Meanings of the Great Canon* in four hundred and eighty fascicles.

51.92

Later Zhou. Emperor Shizong: The śramaṇa Yichu presented the *Six Documents of the Shakya Clan*; by decree it was committed to the Historiography Institute, and he was granted a purple robe and bolts of fine silk.

51.93

Emperor Taizu of the Song. Chan Master Shou of Wuyue composed the Zongjing lu (Record of the Source Mirror) in one hundred fascicles. Śramaṇa Wensheng, by imperial order, compiled the Dazang suihan suoyin (Searching the Depths According to the Cases of the Great Canon) in six hundred and sixty fascicles. Hanlin Academician Li Fang and others under Taizong presented the Taiping guangji (Extensive Records of the Taiping Era), within which thirty fascicles recorded the Buddha-Dharma. Master Tonghui, Zanning, presented the Xu gaoseng zhuan (Continued Biographies of Eminent Monks) in thirty fascicles, which began with the Zhenguan reign of the Tang; an imperial order entered it into the Great Canon. He also composed the Jiuling shengxian lu (Record of the Sages and Worthies of Vulture Peak) in fifty fascicles and the Sengshi lüe (Brief History of the Saṅgha) in three fascicles. Under Zhenzong, Śramaṇa Daoyuan presented the Jingde chuandeng lu (Jingde Record of the Transmission of the Lamp) in thirty fascicles. Zhao Anren, the official for translating scriptures and polishing texts, compiled the Zangjing lu (Catalogue of the Canon) in twenty-one fascicles, which was granted the title Dazhong xiangfu fabao lu (Precious Dharma Record of the Dazhong Xiangfu Era). Śramaṇa Daocheng composed the Shishi yaolan (Essentials for the Śākya Clan) in three fascicles. Yizhou presented the Shishi huiyao (Essential Compendium of the Śākya Clan) in forty fascicles by Śramaṇa Renzan. Under Renzong, Tripiṭaka Master Weijing presented the Xinyi jing yinyi (Sounds and Meanings of the Newly Translated Scriptures) in seventy fascicles. Tripiṭaka Master Weijing presented a catalogue of newly translated scriptures in the Great Canon in two cases; it was granted the title Tiansheng yijiao lu (Record of Translated Teachings of the Tiansheng Era), and Master Guangfan was granted a purple robe. Participant in Determining Governmental Affairs Wang Sui presented a revised edition of the Jingde chuandeng lu in fifteen fascicles. Li Zunxu, Commandant-Escort, expanded the transmission of the lamp to thirty fascicles, which was granted the title Tiansheng guangdeng lu (Tiansheng Era Record of the Extensive Lamp). Śramaṇa Qisong presented the Fujiao bian (Compilation in Support of the Teaching), Dingzu tu (Chart Establishing the Patriarchs), and the Zhengzong ji (Record of the True Lineage); an imperial order entered them into the Great Canon, and he was granted the title Master Mingjiao, a purple robe, and silk cloth. Under Huizong, Śramaṇa Weibai presented the Xu denglu (Continued Record of the Lamp); an imperial order entered it into the Great Canon, and he was granted the title Chan Master Foguo and a gold-embroidered kāṣāya. Minister of the Ministry of Revenue Wang Gu examined the Great Canon and composed the Fabao biaomu (Table of Contents of the Precious Dharma) in eight fascicles. Huihong of Shimen composed the Chanlin sengbao zhuan (Chronicle of the Saṅgha Jewel in the Chan Forests) in thirty fascicles.

First 93 of 95 passages. Read on

Linked texts (1)

佛祖統紀 — 志磐, Classical Chinese