佛祖統紀 52
English (machine translation) 52
- Language
- English
52.1
Composed by Śramaṇa Zhipan of Fuquan in Siming during the Xianchun era of the Song.
52.2
Treatise on Essential Compendia through the Dynasties, Part Nineteen, Section Two.
52.3
Past Karmic Lives and Previous Rebirths; Releasing Living Beings and Prohibiting Killing; Prayers and Anomaly Disasters;
52.4
Institutions and Precedents of Our Dynasty; Tributes from Various Nations.
52.5
Past Karmic Lives and Previous Rebirths
52.6
Emperor Wu of the Jin. In his previous life, Yang Hu built a monastery on Mount Wudang; at present, provisions and supplies [there] are exceptionally abundant (and so forth).
52.7
Emperor Wu of the Liang. When Xiao Cha, Prince of Yueyang, garrisoned Yue, he knew that his previous life was Xu Xun, who had built a pagoda with Tanyan (and so forth).
52.8
Emperor Wenxuan of the Northern Qi. He dispatched a man riding a camel out of the city. Suddenly, as if in a dream, he reached a monastery on a mountainside to fetch cases of scriptures. A group of novice monks said, "Gao Yang's camel has arrived!" and led him to see an elderly monk, who asked, "How is Gao Yang doing as the Son of Heaven?" (and so forth).
52.9
Emperor Taizong of the Tang. The previous life of Chan Master Wei was Xu Ling of the Chen, who listened to Zhiyi expound the scriptures and made five vows; later, he was born into the Zhu family of Jinyun and went to Zhāng'ān to become his master. The pine-planting practitioner was reborn through a daughter of the Zhou family; he met the Fourth Patriarch, left home, and became Ren, the Fifth Patriarch. Under Xuanzong, Fang Guan spent the summer retreat with the Daoist Xing Hepu; entering an abandoned monastery, he had someone dig up the ground and found a letter hidden in an urn sent from Lou Shide to Chan Master Yong. Delighted, he realized his previous life was Yong. Śramaṇa Faxiu was guided by an extraordinary monk into the Zhongnan Mountains; he saw a crimson gate inscribed "Dedication of Merit." An elder pointed to a palace room and said, "This was the former chamber of the Tang Son of Heaven." He ordered an attendant to fetch a jade flute, saying, "Formerly when he resided here, he loved music, so he was demoted to become the ruler of the human realm."
52.10
Under Dezong, when Wei Gao, Military Commissioner of Xichuan, was newly born, an Indian monk said, "This is the later rebirth of Marquis Zhuge Wu."
52.11
Under Xianzong, an Indian monk gave Qi Junzuo a jujube to eat; he immediately awakened to the fact that his previous life was a scripture-lecturing monk, whereupon he went to Lingyin to leave home, taking the name Jiankong.
52.12
Under Xizong, National Preceptor Zhixuan saw a pearl enter his left thigh with severe pain, bearing the two characters "Chao Cuo." Xuan knew it was past karma and thereupon passed away lying on his right side. The world said that Xuan was the later rebirth of Yuan Ang (and so forth).
52.13
Emperor Renzong of the Song. When Participant in Determining Governmental Affairs Zhang Fangping went out to govern Chuzhou, he went to a monks' quarters and saw a Laṅkāvatāra-sūtra; the handwriting was clearly his own, and he knew that his previous life was a scripture-copying monk. The previous life of Grand Councillor Zeng Gongliang was Qingcaotang of the Chan lineage. An official courtesan in Yingzhou had a breath with the fragrance of a lotus flower; a Sichuan monk said, "This woman was previously a nun who recited the Lotus Sūtra for thirty years." Under Zhezong, Su Shi's previous life was Chan Master Jie of Mount Wuzu.
52.14
Releasing Living Beings and Prohibiting Killing
52.15
Emperor Wen of the Sui. He decreed that throughout the realm, in the first, fifth, and ninth months, as well as on the six fast days, living beings must not be killed. Chan Master Zhizhe went to Yuezhou to expound the Suvarṇaprabhāsa-sūtra, transforming one commandery and five counties; over a thousand places all renounced fishing and hunting.
52.16
Emperor Wu of the Liang. He ordered that the imperial physicians must not use living creatures as medicine. For sacrificial beasts at the suburban altars and ancestral shrines, all were replaced with flour, and the ancestral shrines used vegetables and fruits.
52.17
Emperor Xianwen of the Northern Wei. He ordered that sacrifices to Heaven, Earth, and the dynastic altars should not use living beasts, sparing seventy-five thousand animal lives a year.
52.18
Emperor Wenxuan of the Northern Qi. He received the precepts and did not eat meat, and prohibited slaughtering within his borders.
52.19
Emperor Gaozu of the Tang. He decreed that during the first, fifth, and ninth months, and on the ten fast days of each month, executions, slaughtering, and fishing were not permitted. Empress Wu ordered a ban on slaughtering and fishing throughout the realm. Emperor Suzong decreed the establishment of ponds for releasing living beings throughout the realm, eighty-one places in all; Yan Zhenqing composed the stele inscription.
52.20
Emperor Taizu of the Song. He decreed that among the common people, from the second to the ninth month, trapping, catching, and shooting with pellets were not allowed, and had this recorded in the statutes. Emperor Zhenzong decreed that ponds for releasing living beings in prefectures and commanderies throughout the realm should all be restored; where there was no pond, in prefectures and commanderies along the Yangtze and Huai rivers within five li of the city, fishing was strictly prohibited. Pan Hua, Magistrate of Zhuji, relying on the Samantabhadra Repentance ritual, forbade the catching of fish in the rivers and lakes; when he received an imperial decree to return to the palace, he dreamed of tens of thousands of fish in human form weeping loudly to the heavens, all saying, "The Elder is leaving! We will not escape being cooked!" and so forth. Dharma Master Ciyun of Tianzhu memorialized requesting that West Lake be made a pond for releasing living beings; each year on the eighth day of the fourth month, the people of the prefecture gathered at the lake to liberate fish and birds to pray for the Emperor's longevity. Emperor Renzong. Dharma Master Fazhi of Yanqing in Siming, every year on the Buddha's birthday, released fish and birds to pray for the imperial longevity; the prefecture reported this to the throne, and an imperial order had Director of the Bureau of Military Affairs Liu Yun compose a stele inscription to be erected at the temple gate.
52.21
Prayers and Anomaly Disasters
52.22
Emperor Jianwen of the Jin. When crows nested in the Taiji Hall, he summoned the nun Daorong to administer the eightfold fasting precepts, and the crows carried their nests away. When an ominous star caused an anomaly, he summoned Śramaṇa Fakuang to perform a repentance ritual, and the star disappeared because of it. Under Emperor Xiaowu, Shegong of Western India came to Chang'an; he often recited incantations over dragons to bring rain, and the ruler of the Qin honoured and served him.
52.23
When Emperor Wu of the Southern Qi was indisposed, he summoned various śramaṇas to pray to the Buddha; this induced a heavenly fragrance that filled the hall, and sacred monks shook their khakkharas. Under Emperor Jiemin of the Northern Wei, Lu Jingyou, Erudite of the National University, was versed in the Buddha-Dharma; when his cousin rebelled and implicated Jingyou, he recited the scriptures with single-minded devotion, and his cangue and fetters fell off on their own.
52.24
Emperor Wen of the Sui. During a severe drought, Dharma Master Tanyan ascended the imperial seat; the Emperor and his ministers received the eightfold fasting precepts, and shortly thereafter, torrential rain poured down.
52.25
Emperor Taizong of the Tang. He decreed that monks and Daoists of the capital and various commanderies turn the scriptures and practice the Way for seven days and nights to pray for and protect the autumn harvest, making this the standard each year in the first and seventh months. He decreed that śramaṇas of the capital practice the Way on the twenty-seventh day of each month, turning the Renwang jing (Benevolent Kings Sūtra) to pray for blessings for the state. He decreed that Chan Master Jing come to the capital to pray for rain; this induced a white rainbow to appear by day, and heavy rain brought complete relief. Under Emperor Zhongzong, Bodhiruci was ordered to erect an altar and pray for rain; after three days, it rained heavily.
52.26
Under Xuanzong, when Kangju invaded Anxi, an imperial order had Amoghavajra recite the dhāraṇī of the Benevolent Kings Sūtra; this induced the appearance of the divine troops of the Prince of Northern India, and the five nations fled in disarray. Under Daizong, when the Tibetans pressed near the capital, the Benevolent Kings Sūtra was brought out from the palace; an imperial order instructed Amoghavajra to set up one hundred high seats and expound the scripture, and the bandits were subdued. An imperial order established an abhiṣeka bodhimaṇḍa, selecting fourteen śramaṇas to constantly recite the Uṣṇīṣa-dhāraṇī for the state. When a comet appeared in the east, an imperial order instructed Amoghavajra to perform rituals, and the comet fell. When it did not rain in spring and summer, an altar was set up to pray, and ample rain soaked the earth. Zhang Zhao, Military Commissioner of Dangyang, invited Śramaṇa Zijue, saying, "I hear that dragon spirits rely on the Master to listen to the scriptures and forget to make rain; may you arouse great compassion." The Master burned incense and prayed from afar, whereupon clouds arose and heavy rain fell.
52.27
Emperor Taizu of the Song visited Xiangguo Monastery to pray for rain and offered a vegetarian feast for a thousand monks. His Majesty visited Xiangguo Monastery to pray for rain, took vegetarian food, and rain brought great relief. When about to sacrifice at the suburban altar, rain did not stop; envoys were sent to pray at the true-body pagoda of Śubhakarasiṃha, and it cleared at the appointed time. Under Zhenzong, during a severe drought, an Indian monk erected an altar at Jinming Lake and recited incantations to the dragons; momentarily rain arrived. Under Shenzong, there was a summer drought; His Majesty fasted and prayed in the imperial palace, and dreamt of a divine monk spitting mist in the air; upon awakening, heavy rain fell. An imperial order sought his image, and found it as the thirteenth arhat in the pavilion of Xiangguo Monastery. Under Zhezong, Dharma Master Sheng resided at Xingfu; Lord Zhao Qingxian governed Yue during a severe drought and great pestilence, welcomed the Great Being (Avalokiteśvara) and fervently prayed; in one evening, torrential rain poured and the pestilence ceased; therefore, he memorialized to name the residence Yuantong. Under Gaozong, when Empress Meng left the capital and went south, she revered an image of Mārīcī for personal protection. Li Jue, fleeing the Jurchen barbarians, met a person in a chariot who taught him to uphold the honourable name of Mārīcī, thereby escaping the perils of warfare. When the Jin barbarians entered Hangzhou, His Majesty went in person to the Hall of the Great Being at Upper Tianzhu to pray reverently, and conducted a Water and Land Offering for those who died in battle; some dreamt that the war dead congratulated one another on being reborn in wholesome destinies. During a great drought, Dharma Master Dao was ordered to pray for rain; the Master recited incantations over four live crucian carps and threw them into the river, and rain fell abundantly. When excessive rain did not stop, palace attendants were sent to pray to the Great Being at Upper Tianzhu, offering jade vessels and a seven-jewel crown.
52.28
Institutions and Precedents of Our Dynasty (Sacred Birthdays; Palace Chapels; Merit Chapels; Imperial Taboos)
52.29
Emperor Taiwu of the Northern Wei. On his festival of birth, he first decreed that Buddhist monasteries throughout the realm establish bodhimaṇḍas to pray for long life.
52.30
Emperor Xuanzong of the Tang decreed that monasteries and abbeys throughout the realm establish bodhimaṇḍas for praying for long life on the Tianzhang Festival.
52.31
He ordered that when monks and Daoists observed the Qianqiu Festival, they should practice the Way and conclude the fast at Kaiyuan Monastery. On Dezong's birthday, an imperial order summoned Dharma Master Chengguan to enter the inner palace to expound scriptures. Emperor Wenzong decreed that on the Sacred Birthday, grand councillors and all officials should go to monasteries to set up a vegetarian feast for a thousand monks. On Zhaozong's Sacred Birthday, an imperial order had monks and Daoists of the Two Streets enter the inner palace to debate. On Jingzong's Sacred Birthday, an imperial order had monasteries and abbeys set up vegetarian feasts and prohibited slaughtering and fishing.
52.32
On the Daming Festival of Emperor Taizu of the Later Liang, an imperial order had all officials go to monasteries to offer incense and pray for long life.
52.33
On the Sacred Birthday of Emperor Zhuangzong of the Later Tang, an imperial order had the Monastic Controller Yunbian enter the inner palace with Daoist priests to debate.
52.34
On the Sacred Birthday of Emperor Taizu of the Later Zhou, grand councillors and all officials went to monasteries and abbeys to establish bodhimaṇḍas to pray for long life.
52.35
On the Changchun Festival of Emperor Taizu of the Song, Grand Councillor Fan Zhi composed a vegetarian prayer text wishing for long life, and so forth.
52.36
On the Changchun Festival, an imperial order tested śramaṇas in the palace on ten points of the meaning of sūtras, vinayas, and treatises. Emperor Qinzong decreed that the Daojun Sacred Birthday should still be held at Daoist abbeys, while the Qianlong Festival should still be held at Buddhist monasteries, all following the ancient regulations of the ancestral emperors.
52.37
Emperor Xiaowu of the Jin venerated the Buddha in the inner halls and summoned śramaṇas to reside inside to practice the Way.
52.38
Emperor Daizong of the Tang ordered one hundred śramaṇas to chant in the imperial palace, which was termed the "Palace Chapel." He ordered a bodhimaṇḍa to be established in Daming Palace, which induced the appearance of the Buddha's radiance.
52.39
Emperor Taizong of the Song. Monastic Controller Zanning entered for an audience at Zifu Hall, where Buddha statues and a scriptural canon were installed, and a monastery pillar was erected and bells sounded; this was the Palace Chapel. He decreed that the Court-Attendant Monks of the Two Streets establish a bodhimaṇḍa in the inner palace to pray for blessings for the people. Emperor Xiaozong established the Inner Contemplation Hall, ordering Dharma Master Ne of Upper Tianzhu to lead fifty monks inside to cultivate the Suvarṇaprabhāsa Repentance ritual, making it an annual custom.
52.40
Emperor Ruizong of the Tang ordered precious consorts and princesses to begin establishing Merit Chapels. Emperor Daizong decreed that grand councillors and senior ministers begin establishing Merit Chapels.
52.41
Emperor Huizong of the Song decreed that according to the old laws of the ancestral emperors, whenever meritorious ministers and imperial relatives built buildings and acquired land for funerary Merit Chapels, they should merely be granted a plaque and exemption from requisitions, allowing their families to invite the abbot, but they were not permitted to seize already plaqued monasteries. Under Emperor Gaozong, Remonstrator Chen Gongfu submitted a memorial requesting that, for all officials who had previously requested already plaqued monasteries to serve as funerary Merit Chapels, the established laws of the ancestral emperors be applied to rectify them all. Under Emperor Lizong, officials spoke, requesting that the seizure of already plaqued monasteries by grand councillors and executive officials all be reversed and corrected.
52.42
Under Emperor Xiaowu of the Song, an imperial decree ordered that on the death anniversary of Emperor Wen, the Eight Precepts Fast be observed at Zhongxing Temple. The attendant minister Yuan Minsun nevertheless presented fish and meat; the emperor was enraged and stripped him of his office.
52.43
Under Emperor Taizong of the Tang, an imperial decree ordered that on the death anniversaries of previous reigns, incense be offered and a vegetarian feast be held at Zhangjing Temple. Emperor Zhongzong decreed that on the death anniversaries of the seven imperial reigns, vegetarian feasts and incense offerings be held in the inner palace. Emperor Xuanzong decreed that whenever monks and Daoists encounter a national mourning day, they should proceed to Longxing Temple to practice the Way and conclude the fast. Emperor Xuanzong (r. 846–859) decreed that on the death anniversaries of the successive sage emperors, all should proceed to Buddhist temples to offer incense in accordance with the ancient statutes (this was just after Emperor Wuzong's suppression of Buddhism). An imperial decree also directed the prefectures and commanderies that when offering incense on national mourning days, no one was permitted to bring wine or meat into the temples.
52.44
Under the Tianfu era of the [Later] Jin, an imperial decree ordered that on national mourning days, the prime ministers and all officials proceed to temples to offer incense and feed the monks.
52.45
Under Emperor Taizong of the Song, an imperial edict ordered that on national mourning days, those from the prime minister on down should proceed to Buddhist and Daoist temples to offer incense, and meat and wine were forbidden.
52.46
Tribute Missions from Various Countries
52.47
Under Emperor Wu of the Jin, the kingdom of Funan sent envoys to present a golden Buddha image and an ivory pagoda. Under Emperor An, the Lion Kingdom (Siṃhala) presented a jade Buddha statue four feet two inches high.
52.48
Under Emperor Wen of the Song, the kingdom of Kapila, the Lion Kingdom, the kingdom of Heluoduo, the kingdom of Heluodan, and the kingdom of Shepo (Java)—all five kingdoms sent envoys to present tribute.
52.49
Under the Marquis of Donghun of the Qi, the monk Huishen from the kingdom of Fusang came to the capital.
52.50
Under Emperor Wu of the Liang, the kingdom of Yutuoli presented tribute, stating: 'In the eastern lands a sage king has arisen.' A śramaṇa from the kingdom of Funan presented a coral Buddha statue. The kingdom of Panpan sent envoys to present a Buddha tooth relic. The kingdom of Dandan sent envoys to present a Buddha statue. The kingdom of Funan sent envoys with court tribute to request Buddha statues and scriptures and treatises. The kingdom of Baekje sent envoys with court tribute to request scriptures and treatises. The kingdom of Khotan sent envoys to present a jade Buddha statue.
52.51
Under Emperor Taizong of the Tang, the śramaṇa Sengyuan from the Three Kingdoms of Korea entered the Central Realm to study the Buddhadharma.
52.52
Under Emperor Dezong, Tibet sent envoys requesting the grant of a śramaṇa skilled in expounding Buddhist principles; the Emperor ordered Liangxiu to go.
52.53
Under Emperor Taizu of the Song, the Goryeo śramaṇa Chegwan brought Tiantai treatises and commentaries to the Central Realm to pay homage to Dharma Master Luoxi. The ruler of Goryeo sent thirty-six monks to the Central Realm to study under Chan Master Yongming Yanshou; down to the present, the Fayan lineage flourishes overseas. The western Indian śramaṇa Kezhi and others came to pay court. The western Indian śramaṇa Sugata came to offer Buddha relics and Mañjuśrī flowers. The western Indian śramaṇa Mila came to offer Indic scriptures. Seven monks including Shanming from the kingdom of Khotan came. The kingdom of Gaochang sent the monk Fayuan to offer a pratyekabuddha's tooth. Under Emperor Taizong, the western Indian śramaṇa Jixiang came to present Indic scriptures. The śramaṇa Jizong returned from western India and presented Indic scriptures and a relic pagoda. The central Indian śramaṇa Banamo came and presented a relic pagoda. The Indian śramaṇa Hula came and presented Indic scriptures. The śramaṇa Guangyuan returned from his travels in western India, presenting a memorial from a western Indian prince and offering Śākyamuni relics. The śramaṇa Fayu returned from western India, offering uṣṇīṣa relics and Indic scriptures. The śramaṇa Chongda returned from western India and presented Buddha relics and Indic scriptures. The central Indian śramaṇa Putuo came and presented relics and Indic scriptures. The śramaṇa Jingjie of Champa came to the court and presented a bronze bell and vajra. The King of Goryeo sent envoys requesting the imperial gift of the Great Canon and the imperial compositions on the Vehicle of the Buddha, which was decreed to be granted. The Japanese śramaṇa Chōnen came to court and stated that his country had been transmitted through sixty-four generations; during the Kaihuang era of the Sui, they had sent envoys to the Central Realm to seek the Lotus Sūtra, and in the fourth year of the Yonghui era of the Tang, they sent the monk Dōshō to the Central Realm to receive the Dharma from Dharma Master Xuanzang (the details are all recorded in the Treatise on the Prosperity and Decline of the Dharma). When Chōnen returned home, he requested a copy of the Buddhist Canon, and an edict granted it. Master Faji Chōnen of Japan sent his disciples Kain and Kikan to pay court. In the ninth year of the Xiangfu era of Emperor Zhenzong, the northern Indian śramaṇa Tianjue, the southern Indian śramaṇa Miaode, the western Indian śramaṇa […], each presented relics and Indic scriptures; the central Indian śramaṇa Tongshou came to present Indic scriptures, and the eastern Indian śramaṇa Puji came to present Indic scriptures—within a single year, all Five Indias offered tribute. The Japanese śramaṇa Jakushō came and presented an Amitāyus Buddha statue and a gold-lettered Lotus Sūtra. The central Indian śramaṇa Niweini came and presented relics and Indic scriptures. The western Indian śramaṇa Fohu came to present Indic scriptures. The western Indian Tripiṭaka Master Fahu (Dharmapāla) came and presented relics and Indic scriptures. The northern Indian śramaṇa Jiexian came to present Indic scriptures. The śramaṇa Muluoshiji of Kaśmīra came to present Indic scriptures. The western Indian śramaṇa Damopo came to present Indic scriptures. The western Indian śramaṇa Zhongde came to court and presented relics and Indic scriptures. The central Indian śramaṇa Juecheng Fajie came and presented relics, Indic scriptures, and a true portrait of the Diamond Throne. The śramaṇa Jixian of the kingdom of Panni came to present Indic scriptures. The western Indian śramaṇa Zhixian came and presented relics and Indic scriptures. The Eastern Jurchen came to present tribute and requested the gift of the Buddhist Canon. The western Indian śramaṇa Aixian presented relics and Indic scriptures. The western Indian śramaṇa Zhijixiang came to present Indic scriptures. The Western Xia submitted a memorial stating that a new monastery had been built in their country and requesting the gift of the Buddhist Canon. Under Emperor Shenzong, the Japanese śramaṇa Jōjin came to court. Under Emperor Zhezong, the Goryeo royal prince and Monastic Scribe Uicheon came to court; Su Shi was his host, and Yang Jie was commanded to escort him to Qiantang, where he received the Dharma from Dharma Master Yuan, received the Tiantai teachings from Dharma Master Jian of Tianzhu, and received the Vinaya from Vinaya Master Zhao of Lingzhi. Under Emperor Xiaozong, Japan sent an envoy carrying a letter; Qixin, the karmadāna of the Siming commandery hall, read it aloud facing the envoy, pointing out seven places where the meaning and phrasing were negligent and erroneous.
52.54
Comprehensive Record of the Buddhas and Patriarchs, Scroll 52 (End)
52.55
The Holy Ancestor Initiates the Dynasty
52.56
Under Emperor Taizong of the Song, a celestial deity descended at the house of Zhang Shouzhen, saying: 'The mandate of the state shall be prolonged far beyond that of the Tang.' An edict enfeoffed him as the True Lord Assisting the Sage and Protecting Virtue. Under Emperor Zhenzong, the occult master Wang Zhongli met a Daoist surnamed Zhao who called himself the True Lord Arbiter of Destinies; whenever there were portents among the nine regions, he invariably informed Zhongli beforehand. A celestial deity descended into the bedchamber and said to the Emperor: 'A celestial writ is about to descend; you should fast and purify yourself to receive it.' The Palace Guard Bureau reported that at the Right Chengtian Gate there was a silk text draped over the owl-tail roof ridge. A palace eunuch retrieved it and examined its text, which read: 'Zhao receives the mandate, rising in the Song for seven hundred and ninety-nine [years].' Breaking the seal and proclaiming the text, its title was *Great Center of Auspicious Talismans* (Dazhong Xiangfu), in three chapters. When the Feng and Shan sacrifices at Mount Tai were concluded, an edict elevated the True Lord Arbiter of Destinies to Heavenly Worthy Arbiter of Destinies and Protector of Life of the Nine Heavens. Ding Wei, the Commissioner of the Three Directorates, was ordered to construct the Yuqing Zhaoying Palace; the front hall was named Taichu to venerate the Jade Emperor, a pavilion was built to house the celestial writ, and the rear hall was named Mingqing to venerate the Holy Ancestor (that is, the Heavenly Worthy Arbiter of Destinies of the Nine Heavens). An edict ordered the realm to construct Tianqing Abbeys to venerate the Three Purities and the Jade Emperor, and to add shrines for the Holy Ancestor. A celestial deity descended into the imperial palace and said to the Emperor: 'I am one of the nine Sovereign of Men. I am the first ancestor of the Zhao surname, descending once again; indeed, I was the Yellow Emperor Xuanyuan. During the Later Tang I descended again to govern below and engendered the clan of the Zhao; it has now been one hundred years. The Emperor has nurtured all living beings well.' He then departed riding a yellow cloud. In that month a great amnesty was proclaimed, and he was reverently titled the Holy Ancestor, Superior Spirit of Sublime Dao, Heavenly Worthy Arbiter of Destinies and Protector of Life of the Nine Heavens. The Holy Ancestor's consort was titled Great Sagely Empress of the Primal Heaven. The Holy Ancestor's taboo name was Xuanlang; an edict ordered that throughout the realm it must not be infringed upon. Prefectures were ordered to add Holy Ancestor Halls to their Tianqing Abbeys. Li Pu was dispatched to Jian'an Commandery to supervise the casting of two statues of the Jade Emperor and the Holy Ancestor. Ding Wei was ordered to escort them to the capital and enshrine them in the Yuqing Zhaoying Palace. Relics appeared in the Holy Ancestor's Mingqing Hall at the Yuqing Zhaoying Palace. An edict ordered that the Jingling Palace be built in the south-east sector of the Imperial Palace to venerate the Holy Ancestor.
52.57
Prophecies and Auspicious Omens of Successive Dynasties
52.58
The Northern Qi lay practitioner Lu Fahe once wrote on a wall: 'A Son of Heaven of ten years is still tolerable (Emperor Wenxuan's ten years); a Son of Heaven of a hundred days is urgent as fire (the Deposed Emperor's hundred days); Sons of Heaven of one full year sit in rapid succession (Emperor Xiaozhao and [Wucheng] were two men).'
52.59
They feared it and smeared it out, yet could not obliterate it.
52.60
Under Emperor Wen of the Sui, Jñānaśena came from western India and presented a report saying: 'In India a stone stele was obtained which stated: "In the eastern land of Cīnasthāna there is a kingdom named the Great Sui, its city is named Daxing, and its king is named Firm Resolve (Jianyi), who will establish the Three Jewels."'
52.61
Under Emperor Taizong of the Tang, Yuanzhou reported that in the Hongchigu Valley there were five stones, of blue quality with white markings, that read: 'Li Shimin, the Son of Heaven of Great Peace; Li Zhi, the Crown Prince; seven Buddhas and eight bodhisattvas.' An imperial decree sent an envoy to offer sacrifices of gratitude. The Emperor obtained a secret prophecy stating: 'After three generations of the Tang, a female ruler, King Wu, will replace it and possess all under heaven.' The Grand Astrologer Li Chunfeng said: 'The omen is already complete; she is now in the palace.' The Emperor said: 'Let us kill anyone suspected.' He replied: 'Heaven's decree cannot be altered.' The Emperor therefore desisted. Emperor Suzong ordered the śramaṇa Yuanjiao to construct a Bhaiṣajyaguru ritual arena; suddenly forty-nine plum tree stems grew. The nun Zhenru ascended to heaven and saw the Lord of Heaven, who bestowed thirteen heavenly treasures to pacify the earthly realm below; thereupon the reign title was changed to Baoying ('Treasured Response'—from Suzong to Zhaozong was thirteen generations). When Emperor Ruizong was the Prince of Xiang, whenever he went out Wanrui told people: 'The Son of Heaven is coming!' When Xuanzong was still in his princely estate he visited him, and Wanhui patted his back, saying: 'Son of Heaven of fifty years of great peace!'
52.62
When Emperor Taizu of the Song was born in Luoyang, divine light filled the room and a golden color suffused his body. He once passed by Changshou Temple and slept with his head on the stone foundation of the hall; the monk Shouyan saw a red snake coming in and out of the Emperor's nose. In Songcheng an extraordinary monk pointed to the prefecture's land and said: 'In less than twenty years an emperor will arise, and from here establish his dynastic title.' In the fourth year of the Taiping [Xingguo] era of Emperor Taizong, commoners of Jiajiang County in Jiazhou found two dark stones, both bearing red markings; one said, 'May the ruler live ten thousand years,' and the other said, 'Twenty-one Zhao emperors.' They sealed the stones and offered them up (*Comprehensive Mirror of Our Dynasty*). In the seventh year of the Taiping era, Shuzhou submitted as tribute an inkstone stone engraved with a record by Master Zhi of the Liang, saying: 'I observe that after four or five dynasties, in the next bingzi year, the Zhao will adopt the title Taiping with twenty-one emperors.' Suddenly one day Master Zhi descended into the palace; the Emperor personally heard his admonitions and thereupon dispatched an envoy to Mount Zhong to offer a vegetarian feast, conferring on him the title Bodhisattva Daolin Zhenjue. Emperor Zhenzong took the auspicious stone and Master Zhi's record to show his close ministers; Prime Minister Wang Dan said: 'The rise of our dynasty's fortune follows the Liang, Chen, Sui, Tang, and Five Dynasties; when Emperor Taizong ascended the throne the year was bingzi. Now the Heavenly Worthy has descended, and all events tally; thus we know that Heaven's mandate for our Song has long been prepared.' The Emperor was delighted. Japan presented tribute, stating: 'To the east of our realm an auspicious light appeared, portending that the Son of Heaven in the Central Realm is sagacious and enlightened, thus responding to this omen.' An edict ordered the construction of Shenguang Temple in Japan. The Kingdom of Chola came with tribute, saying: 'For forty years the sea has had no wind or waves; we suspected that in the Central Realm a sage must have emerged.'
52.63
The Ancient Sage and His Lineage
52.64
Emperor Gaozu of the Han passed through Lu and sacrificed to Confucius, enfeoffing his ninth-generation descendant Teng as Lord Offering Sacrifices. Emperor Yuan enfeoffed Confucius's descendant Ba as Lord Baocheng. Emperor Ping enfeoffed Confucius's descendant Kong Jun as Marquis of Baocheng. Emperor Guangwu visited Lu and sacrificed to Confucius, enfeoffing his descendant Zhi as Marquis of Baocheng. Emperor Ming visited Queli and sacrificed to Confucius, enfeoffing his nineteenth-generation descendant Xi as Marquis of Baocheng. Visiting Lu to sacrifice to Confucius, he appointed Kong Xi as Gentleman of the Palace.
52.65
Emperor Wen of the Wei enfeoffed Confucius's twenty-first-generation descendant Xian as Marquis of Chongshèng. Emperor Taizong of the Tang decreed that Confucius be honored as the Ancient Sage, and enfeoffed his descendant as Marquis of Baosheng.
52.66
Under Emperor Taizong of the Song, an imperial decree ordered that Confucius's forty-fourth-generation descendant Xuan inherit the enfeoffment as Duke Wenxuan. Emperor Zhenzong decreed that Kong Shengyou inherit the title Duke Wenxuan. Emperor Renzong decreed that Kong Zongyuan inherit the title Duke Wenxuan. An imperial decree then enfeoffed the forty-sixth-generation descendant Zongyuan as Duke Yansheng. Emperor Shenzong decreed that the forty-seventh-generation descendant Ruomeng be enfeoffed as Duke Yansheng. Emperor Huizong decreed that the forty-eighth-generation descendant Duanyou be enfeoffed as Duke Yansheng. Emperor Gaozong decreed that when the forty-ninth-generation descendant Duke Yansheng You, who resided in Quzhou, passed away, his son Jin inherited the title Duke Yansheng, making him the fiftieth generation.
52.67
Great Scholars Renowned Throughout the World
52.68
In the Zhou, Zengzi, named Shen, studied under Confucius and authored the Classic of Filial Piety. Zisi was the grandson of Confucius; named Ji, he studied under Zengzi and authored the Doctrine of the Mean. Mencius, named Ke, studied under Zisi and authored a work of seven chapters; he set forth the Way of Yao and Shun, refuted Yang Zhu and Mozi, and argued that human nature is inherently good. Xunqing, named Kuang, authored a work entitled Xunzi; he exalted the true king and demoted the hegemon, and argued that human nature is inherently evil.
52.69
Under Emperor Ai of the Han, Yang Xiong imitated the Book of Changes to compose the Taixuan (Supreme Mystery) and imitated the Analects to compose the Fayan (Exemplary Sayings); he argued that human nature is a mixture of good and evil.
52.70
Under Emperor Wen of the Sui, Wang Tong continued the Six Classics. His disciples posthumously titled him Master Wenzhong. His disciples collected the words of his questions and answers, entitling it Zhongshuo (Sayings of the Mean).
52.71
In the twenty-first year of the Zhenguan reign of Emperor Taizong of the Tang, an imperial decree ordered that Meng Ke (in the seventh year of the Yuanfeng reign, as the Duke of Zou, he accompanied the sacrifices in the Temple of the Former Sage, but at that time he was not included in the ranks of secondary sacrifices), Zuo Qiuming (the Grand Scribe of Lu, contemporary with Confucius, who based the Chunqiu on the chronicles of Lu and authored its commentary as well as the Guoyu), Guliang Chi (a man of Lu in the Zhou who transmitted the Chunqiu), Gongyang Gao (a man of Qi in the Zhou who transmitted the Chunqiu; both Chi and Gao were disciples of Zixia), Fu Sheng (an Erudite under the Second Emperor of Qin; at the age of ninety under Emperor Wen of the Han, he orally transmitted the Book of Documents to Chao Cuo; originally, when Fu Sheng encountered the Qin prohibition of books, he hid the Book of Documents in a wall, and after the Han pacified the realm, twenty-nine chapters were recovered, with which he instructed Zhang Sheng of Jinan and Ouyang Sheng), Mao Chang (an Erudite under King Xian of Hejian of the Han, who took Zixia as master and authored the Mao Commentary on the Book of Songs), Gaotang Sheng (an Erudite in early Han, a man of Lu who transmitted seventeen chapters of the Rites of Officers), Kong Anguo (Grand Protector of Linhuai under Emperor Wu of the Han and eleventh-generation descendant of Confucius, who authored the Commentary on the Book of Documents, the Commentary on the Ancient-Script Classic of Filial Piety, and the Exegesis of the Analects), Dai Sheng (Grand Protector of Jiujiang of the Han, who studied the Rites under Hou Cang), Liu Xiang (Colonel of the Central Ramparts under Emperor Cheng of the Han, who authored the Bielu, Xinxu, and Shuoyuan), He Xiu (who under Emperor Xian of the Later Han specialized in the Gongyang Commentary and authored the Gongyang moshou, Zuoshi gaohuang, and Guliang feiji), Zheng Zhong (Chamberlain for the National Treasury of the Later Han, who carried on the enterprise of his father Xing; when Zheng Kangcheng annotated the Rites of Zhou, the 'Chamberlain for the National Treasury' he cited was Zheng Zhong), Ma Rong (Grand Protector of Nanjun of the Later Han, who annotated the Classic of Filial Piety, Analects, Book of Songs, Book of Changes, Book of Documents, and Three Rites), Lu Zhi (Palace Cadet and Imperial Secretary of the Later Han, who took Ma Rong as master and authored the Zhangju on the Book of Documents and Exegesis of the Three Rites), Zheng Kangcheng (Chamberlain for the National Treasury of the Later Han, who took Ma Rong as master, annotated the Book of Changes, Book of Documents, Three Rites, Analects, Great Commentary on the Book of Documents, the Apocrypha of the Five Classics, and commented on the Mao Songs; he refuted Xu Shen's Divergent Meanings of the Five Classics, doctored He Xiu's Zuoshi gaohuang, uncovered the Gongyang moshou, and cured the Guliang feiji), Fu Qian (Grand Protector of Jiujiang of the Later Han, who authored a Commentary on the Chunqiu), Jia Kui (Palace Attendant of the Later Han, who was luminous in the Zuoshi Commentary and authored its Explanations; Emperor Suzong summoned him to lecture, and he submitted a memorial stating: 'The Zuoshi conveys righteousness toward rulers and fathers, whereas the Gongyang mostly resorts to expedience; furthermore, none among the scholars of the Five Classics have anything to substantiate their claims'), Du Zichun (when Zheng Kangcheng of the Later Han annotated the Rites of Zhou, the 'Grandee Zheng' he cited was Du Zichun), Fan Ning (Grand Protector of Yuzhang of the Jin, who annotated the Guliang Commentary), Du Yu (Senior General Who Pacifies the South and Marquis of Fuyang of the Jin, who annotated the Zuoshi Commentary), Wang Su (General of the Guards and Marquis of Lanting of the Wei, who annotated the Book of Documents, Rites, Mourning Garments, Analects, and the School Sayings of Confucius, expounded on the annotations to the Book of Songs, composed the Shengzheng lun, and challenged Zheng Kangcheng), and Wang Bi (Secretariat Drafter of the Wei, who annotated the Zhou Changes)—these twenty-two individuals were all to receive secondary offerings in the Temple of the Former Sage.
52.72
In the sixth year of the Yuanfeng reign of Emperor Shenzong of the Song, an imperial decree enfeoffed Mencius as the Duke of Zou. In the seventh year, an imperial decree ordered that, as the Duke of Zou, he accompany the sacrifices to the Ultimate Sage, King of Literary Manifestation, ranking next to the Duke of Yan. Xun Kuang, Yang Xiong, and Han Yu all elucidated the Way of the Former Sage; according to generational precedence, they were included in the secondary sacrifices among the twenty-two worthies.
52.73
Promotion and Establishment of Confucian Learning
52.74
Emperor Wu of the Han discussed the establishment of the Bright Hall. He dispatched envoys with comfortable carriages and rush-wrapped wheels to summon Master Shen of Lu, and established Erudites for the Five Classics. Prince Gong of Lu demolished the old residence of Confucius and recovered from within the wall the hidden ancient-script writings of Yu, Xia, Shang, and Zhou, the Analects, and the Classic of Filial Piety, all written in tadpole characters. Emperor Xuan issued an imperial decree for the Confucian scholars to discuss the agreements and divergences among the Five Classics. Emperor Cheng dispatched the Internuncio Chen Nong to seek out lost books throughout the realm. An imperial decree ordered Liu Xin to oversee the Five Classics and classify the various masters into the nine lineages. Emperor Ming visited the Biyong Academy in person, venerating and supporting the Three Elders and the Five Experienced Men. The Emperor himself delivered lectures; the Confucian scholars held their classics and raised difficult questions, while onlookers and listeners were counted in the hundreds of millions. From the Crown Prince, feudal princes, sons and younger brothers of meritorious ministers, to imperial in-laws, none failed to receive the classics. The officers of the Qimen and Yulin Imperial Guards all became proficient in the Classic of Filial Piety. The Xiongnu likewise dispatched their sons to enter the academy. Emperor Zhang ordered the collation of the Five Classics, the various masters, traditions, and records in the Eastern Library. Emperor Ling ordered the Confucian scholars to rectify the characters of the Five Classics and carve them in stone at the Imperial Academy.
52.75
Emperor Taizong of the Tang visited the Directorate of Education and commanded Kong Yingda to lecture on the Classic of Filial Piety. He extensively summoned famous scholars and expanded the school buildings, so that the students reached 3,260. Even for the garrison encampments and the Flying Cavalry, Erudites were assigned to instruct them in the classics. Goryeo and Tibet both dispatched their scions to enter the academy. Those who mounted the lecture hall numbered 8,000. He commanded Yingda to compile and establish the Subcommentaries to the Five Classics. Emperor Renzong of the Song decreed that prefectural schools be established throughout the realm.
52.76
Generational Succession of the Celestial Masters
52.77
In the second year of the Yongshou reign of the Later Han, Celestial Master Zhang Daoling was at Yuntai Mountain in Langzhou. Lord Lao dispatched an envoy to confer upon him the title of True Man of Orthodox Unity. Together with his wife, Lady Yong, and his disciples Wang Chang and Zhao Sheng, he ascended to heaven together. Ling originally resided at Tianmu Mountain in Yuhang; at seven years of age, he could recite the Daodejing. Later he entered Song Mountain and obtained the Nine Cauldrons Elixir Scripture. He then entered Shu and lived in reclusion at Heming Mountain. He refined the elixir for three years, and once the elixir was accomplished, he subdued the demonic spirits, seized the twenty-four administrative seats, and transformed them into blessed sanctuaries. Lord Lao conferred upon him the seal and ribbon of the Celestial Master, male and female twin swords, the Secret Register of the Covenant of Orthodox Unity with the Powers, and scriptures, talismans, and diagrams. Whoever received his Dao contributed five pecks of rice. Ling transmitted this to his son Heng; Heng transmitted it to his son Lu. Lu was appointed General of the Household Who Quells the Barbarians and Grand Protector of Hanning, and was enfeoffed as Marquis of Langzhong. Upon his death, his son Fu succeeded him. Under Emperor Xian, the Fourth-Generation Successor Celestial Master, Zhang Sheng, arrived at Poyang, refined an elixir, and underwent liberation by transformation. People named his dwelling Longhu Mountain.
52.78
Emperor Zhenzong of the Song summoned the Twenty-Fifth Generation Successor Celestial Master, Zhang Qianyao, to the capital to transmit registers and ordain people. Emperor Renzong summoned Successor Celestial Master Zhang Qianyao to the palace and bestowed upon him the title Master Chensu. An imperial decree bestowed upon the Twenty-Sixth Generation Successor Celestial Master, Zhang Sizong, the title Master Chongjing. Emperor Huizong summoned the Thirtieth Generation Successor Celestial Master, Zhang Jixian, to the palace and bestowed upon him the title Master Xujing. An imperial edict enfeoffed the Han Celestial Master as True Sovereign Jingying of Orthodox Unity. Emperor Gaozong decreed that the Thirty-Second Generation Successor Celestial Master, Zhang Shouzhen, be granted the title Master Zhengying.
52.79
Manifest Traces of the Immortals and Realized Beings
52.80
King Mu of the Zhou drove his eight steeds to ascend Mount Kunlun; the Queen Mother of the West feasted him above the Jade Pool. Prince Qiao, the Crown Prince of King Ling, played the mouth-organ producing the cry of a phoenix; the Daoist Master Fuqiu Gong received him and took him up to Song Mountain. The grandee of Song, Mo Di, ingested the Vermilion Blossom Elixir and became an earthly immortal, authoring a work of ten chapters. King Xiansheng, Zhuang Zhou, authored a work of over one hundred thousand words; he ingested the Fire Elixir of the Northern Nurture and ascended to heaven in broad daylight.
52.81
Under the First Emperor of the Qin, Mao Ying attained the Dao and governed Gouqu Mountain south of the Yangtze. His two younger brothers, Gu and Zhong, followed their elder brother and also attained realization. Lord Lao dispatched an envoy to appoint Ying as the True Sovereign Director of Destinies, Gu as the Sovereign of Settled Registers, and Zhong as the Sovereign Protector of Destinies; the world styled them the Three Sovereigns Mao. The First Emperor heard Master Guigu say that the herb of immortality grew on Zuzhou in the Eastern Sea. He then dispatched Xu Fu leading three thousand virgin boys and girls to enter the sea in search of Zuzhou, never to return.
52.82
Under Emperor Gaozu of the Han, the Four White-Headed Recluses of Mount Shang roamed in the company of the Crown Prince. Emperor Wen received the Chapter and Verse Commentary on the Daodejing of Laozi from the Old Man on the River. Under Emperor Wu, Liu An, King of Huainan, authored a work styled Huainanzi; together with the Eight Worthies, he ascended the mountain and rose to heaven in broad daylight. The Emperor ascended Mount Songgao and erected a Daoist hall; the Queen Mother of the West arrived and bestowed the True Form Charts of the Five Sacred Peaks and the Flying Numina Talismans of the Six Jia, which were reverently installed on the Bailiang Terrace, where he regularly paid homage to them. Dongfang Shuo arrived at the Lucky Cloud Marsh, obtained five-colored sweet dew, and presented it to Emperor Wu, who distributed it widely to all his ministers.
52.83
Under Emperor Zhao, Su Dan of Chen attained the way of immortality; taking leave of his mother, he said: 'Next year there will be an epidemic in the prefecture. You may draw well water from before the courtyard and use orange leaves to save the people.' Having spoken, he ascended to heaven; the world called him the Immortal Lord Su. Under Emperor An, Yin Changsheng took Ma Mingsheng as master to study the Dao; he boiled yellow earth into gold, creating several hundred thousand catties of yellow gold to give to the destitute and impoverished, and ascended to heaven in broad daylight. Under Emperor Shun, Wei Boyang of Shangyu composed the Zhouyi Cantongqi and the Wujiang leilun; after preparing the elixir, he ingested it and underwent transformation. Under Emperor Huan, Wang Yuan passed through Wu and summoned Magu; they brought forward celestial provisions on gold platters and jade cups with dried qilin meat; Magu remarked: 'I have seen the Eastern Sea turn three times into mulberry fields.' Under Emperor Xian, Zuo Ci entered Mount Tianzhu to study the Dao, and together with his disciple Ge Xuan entered Mount Huo, compounded an elixir, and departed as immortals.
52.84
Under Emperor Ming of the Wei, Ge Xuan left his garments on the bed, departed through corpse-liberation, and Lord Lao bestowed upon him a golden tally, appointing him the Left Immortal Duke of the Supreme Ultimate.
52.85
Under Emperor Cheng of the Jin, Ge Hong resided on Mount Luofu to refine elixirs; he authored a work styled Baopuzi and attained immortality through corpse-liberation. Under Emperor Mu, Xu Mai entered the Western Mountains of Yuhang; together with his younger brother Mi and son Yufu, they all attained the Dao and ascended to heaven. Under Emperor Ai, Lady Wei of the Southern Sacred Peak transmitted to Yang Xi more than ten chapters of the True Scriptures of Supreme Clarity, the Grand Cavern, and the Yellow Court. Under Emperor Xiaowu, True Lord Xu of the Western Mountains received an imperial decree from heaven for forty-two members of his household, and his entire residence was uprooted as they ascended to heaven.
52.86
Under Emperor Wu of the Liang, Tao Hongjing announced his transformation, and fragrant odors did not disperse; he authored a work entitled Declarations of the Perfected (Zhengao). Huan Kai cultivated the method of silent audience before the High Emperor, and the Supreme One summoned him to ascend to heaven.
52.87
Under Emperor Taiwu of the Northern Wei, the Daoist Kou Qianzhi encountered the Supreme Lord Lao, who commanded him to succeed Zhang Ling as Celestial Master; he also encountered Li Puwen, who conferred diagrams and registers upon him.
52.88
Under Emperor Xuanzong of the Tang, Ye Fashan saw Lord Lao, entered the Western Mountains to cultivate the Dao, and departed as an immortal through corpse-liberation. Li Quan encountered the Old Mother of Mount Li, who explained the meaning of the Yinfujing to him; later he entered famous mountains to seek the Dao. The Emperor summoned the arts master Zhang Guo to an imperial audience and gave him three goblets of aconite broth (namely, aconite wine); tipsy as if intoxicated, Zhang said: 'This is not fine wine.' Later he entered Mount Heng. Sima Chengzhen was summoned and escorted to the capital by envoys sent by the Emperor, and received registers of the methods. An immortal maiden said to Jiao Jing: 'You may pay homage to the Azure Lad Lord of Eastern Flora to receive the method of the Three Sovereigns.' When he returned and paid homage, the master delighted and conferred it upon him. Under Emperor Jingzong, Cui Yuanliang cultivated the Daoist site of the Yellow Register; 365 cranes soared and gathered at the altar site, and one with a vermilion crown and brilliant white body ultimately gathered upon the throne of the Sovereign of Emptiness; later Yuanliang entered the chamber, recited the Yellow Court Scripture, and was transformed. Under Emperor Xuanzong, Xianyuan Ji of Luofu was summoned to an imperial audience; asked about the number of years the Emperor would rule the realm, Ji wrote forty horizontally, which signified fourteen years. Under Emperor Yizong, Zhongli Quan claimed that in the Han dynasty he encountered Wang Xuan and attained the way of longevity; Lü Yan encountered Quan, who conferred upon him the Complete Method of Dew and Treasure and said to him: 'My audience with the Primordial has an appointed time'; thereupon immortals came to welcome him and he ascended to heaven. Dongbin wandered as a traveler through the Yangtze and Huai regions, converting Immortal Maiden He, Guo Shangzao, and Shi Jianwu. Under Emperor Jingzong, Lü Dongbin passed by Huanglong Mountain in Ezhou, saw Chan Master Ji, and composed verses (and so forth).
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Linked texts (1)
- 佛祖統紀 — 志磐, Classical Chinese