佛祖統紀 53

English (machine translation) 53

Language: English

53.1

Compiled by the Śramaṇa Zhipan of Fuquan in Siming, Song dynasty, Xianchun reign period.

53.2

Chronological Treatise on Essential Compendia, the Nineteenth, Part Three.

53.3

The Buddha Tooth of Northern India; The Relic of Mount Mao; The Buddha Bone of Fengxiang.

53.4

The Buddha Finger of Chenliu; Auspicious Images Responding to the World; Sages and Worthies Manifesting Transformations.

53.5

Erecting Altars and Conferring Precepts; Setting up Images and Depositing Scriptures; Constructing Monasteries and Building Pagodas.

53.6

Seeking the Dharma in the Western Heavens; Translating Scriptures in the Eastern Land; Scriptural Catalogues and the Number of Monks.

53.7

Tiantai Transmitting the Teachings; The Chan Grove Transmitting the Lamp; The Vinaya School Bequeathing Models.

53.8

Remarkable Conduct of Miraculous Nuns; Celebrated Mountains and Famous Sites; Resonant Responses of the Holy Teachings.

53.9

Deep Merit of Upholding and Reciting; Travelling West to the Land of Bliss.

Under Emperor Gaozong of the Tang, when Vinaya Master Xuan was practicing the Way at Ximing Monastery, the crown prince of the King of Northern India presented a Buddha tooth to the master. Under Emperor Daizong, an imperial order was sent to Vinaya Master Wengang: "The tooth of Śākyamuni Buddha directly transmitted to you by your late master, Vinaya Master Xuan, should be presented at the Right Gate to fulfill our desire to gaze upon and pay homage to it."

53.12

Emperor Taizong of the Song built Qisheng Chan Monastery, enshrining the auspicious holy image of Udayana and the Śākyamuni Buddha tooth. Emperor Taizu had personally sealed it in a silver pagoda. Earlier, Taizu suspected that the Buddha tooth was not genuine; bringing it from Luoyang, he forged it with fire, but its color did not change, whereupon he composed a vow text. Taizong again tested it with fire and personally composed verses of praise. Emperor Zhenzong welcomed it for offerings, gazed upon it, and paid homage; a divine light shone through brightly, whereupon he composed a eulogy. Emperor Renzong, because it had been revered through three reigns, welcomed it to be installed in the imperial palace; within a cavity he obtained a relic, for which he composed a eulogy. In the third year of the Qingli era, during a prolonged drought, the Buddha tooth was welcomed into the inner palace to pray for rain, and shortly thereafter rain poured down in torrents; he again composed a vow text. Emperor Yingzong decreed that Da Xiangguo Monastery erect a stele with the Buddha tooth eulogies composed by the three reigns, with Academician Wang Gui drafting the text. Emperor Huizong decreed that the Buddha tooth praised by the three reigns be brought into the palace for offerings; through the crystal box, relics fell like rain, for which he composed a eulogy.

53.13

The Relic of Mount Mao

53.14

Under King Li of the Zhou, one hundred years after the Buddha's parinirvāṇa, King Aśoka of Central India took Śākyamuni's relics and made eighty-four thousand precious pagodas, commanding spirits and deities to erect one pagoda for every hundred million households in the cities and towns of Jambudvīpa.

53.15

Emperor Ming of the Han asked Mātanga: "East of Baima Monastery there is a strange light, which the people call the Sage's Mound." Mātanga said: "In the past, King Aśoka enshrined relics in eighty-four thousand pagodas; within the realm of Cīnasthāna there are nineteen places, and this is one of them." The Emperor went together with him to pay homage, and decreed that a pagoda be built over it, nine storeys and two hundred feet high.

53.16

Under Emperor Wu of the Jin, Liu Sahe entered hell and saw the Great Being Avalokiteśvara, who said to him: "You may go to Luoyang (the relic at the Sage's Mound), Linzi, Jianye (the Changgan Pagoda in Jiankang), the shadow of Mao (the present relic on Mount King Aśoka), and Chengdu; in these five places there are King Aśoka pagodas. Prostrate and repent your sins." After he revived, he left home, taking the name Huida. Arriving at Wushi Mountain in Mao County, he heard the sound of a bell. Digging into the earth in search of it, he obtained a precious pagoda with relics. It flew to a mountain, and he thereupon built a monastery on that ground to enshrine the pagoda (this is the present Relic Hall on Mount King Aśoka). Emperor An decreed the construction of a pagoda pavilion and meditation rooms on Mount Mao, ordaining fourteen monks to reside there and guard it.

53.17

Emperor Wen of the Song sent the monk Daoyou to extensively initiate construction. Chipping into the bedrock, they obtained a large stone casket, a crystal cup, and a gold case within a silver jar, which enshrined three Dharmakāya relics.

53.18

Emperor Wu of the Liang decreed the construction of a wooden stupa, halls, and cloister corridors, bestowing the temple plaque "Monastery of King Aśoka." Xiao Cha, Prince of Yueyang, repaired the wooden stupa to five storeys and cast five hundred gilt-bronze images.

53.19

Emperor Xuan of the Chen paid homage to the precious pagoda from afar and ordained fourteen monks.

53.20

Emperor Zhongzong of the Tang revered the precious pagoda, decreeing that offerings and gifts be sent, and entrusting the śramaṇa Qikuang to maintain incense and lamps according to the ritual regulations. Zhixi of Guoqing Monastery came to the monastery and made eighty-four thousand prostrations; suddenly purple markings spontaneously appeared on his right arm, which never faded throughout his life. When the mother of the Palace Chaplain Zilin died during Emperor Suzong's reign, the sacred peak deity instructed him to go to Mount Mao to pay homage to the pagoda so as to relieve his mother's sins. When Lin reached the monastery and completed forty thousand prostrations, his mother manifested her form before the pagoda and said: "Relying on your power, I have already been reborn in Trāyastriṃśa." Under Emperor Xuanzong, eight thousand monastics and laypersons of Siming offered worship before the relic pagoda at King Aśoka Monastery; heavenly flowers fell in abundance, and five-colored light radiated. Under Emperor Yizong, Surveillance Commissioner Yang Yan memorialized the miraculous manifestations of the precious relic pagoda; thirty-seven monks were ordained by decree to reverently maintain the incense and lamps.

53.21

Under the Last Emperor of the Later Liang, Qian Liu, King of Wuyue, sent his younger brother Hua to welcome the relic pagoda from Mount King Aśoka; at night it radiated light, making the Zhejiang River bright as day.

53.22

Emperor Shizong of the Later Zhou decreed that Hanlin Academician Tao Gu enter the monastery to pay homage; he saw that the relic was red in color.

53.23

Under Emperor Taizong of the Song, the King of Wuyue came to court; Monastic Regulator Zanning presented the Śākyamuni relic pagoda, bringing it in for an audience at the Zifu Hall. Emperor Gaozong personally wielded his imperial brush to bestow the title "Pagoda of the Radiance of the Buddha's Uṣṇīṣa." Emperor Xiaozong sent the palace attendant Li Yuwen to Mount King Aśoka to welcome the Buddha relic pagoda, escorting it to the provisional capital to be enshrined in the Contemplation Hall, where he burned incense, gazed upon it, and paid homage; he saw the sign of a moon-disc and crystal beads upon the pagoda. The Crown Prince requested that it be brought to the Eastern Palace to gaze upon and pay homage; he saw that the spire-rings were clustered like crystal beads. The Emperor inscribed "Hall of Wondrous Triumph" to enshrine the pagoda. The imperial son, the Prince of Wei, came to garrison Siming; he went to the monastery to gaze upon and pay homage to the precious pagoda, seeing radiant beams of blue and red dazzlingly intermingled. He therefore fashioned a gold pagoda to house the relic pagoda, composing four stanzas of eulogy inscribed on its four sides. One li east of the monastery there is a sacred eel in a holy well; whenever it is about to come out, two red crabs act as outriders. When King Wusu Qian welcomed the pagoda to Qiantang, he dreamt of a bodhisattva wearing a crowned headdress of entwined flower garlands, clutching a crab under each arm, who said: "I am the sacred eel of the holy well of King Aśoka, come to protect the pagoda." (The above accounts all appear in the Biography of the Relic Pagoda and the Biography of the Sacred Eel written by Monastic Regulator Ning).

53.24

The Buddha Bone of Fengxiang

53.25

Emperor Gaozong of the Tang issued an edict to welcome the Śākyamuni Buddha finger bone from the State-Protecting True Body Pagoda of Famen Monastery in Qi Prefecture to the imperial palace at Luoyang for offerings. The Empress used a ninefold gold casket and ordered Vinaya Master Xuan to escort it back to Mount Qi. Emperor Suzong issued an edict to welcome the Buddha bone of Famen Monastery into the palace to pay homage, and it was circulated among various monasteries for veneration. Emperor Dezong issued an edict to welcome the Buddha bone of Famen Monastery into the palace to pay homage, passing it in succession to ten monasteries in the capital. The tradition held that opening it once every thirty years brought bumper harvests and peace to the people. Han Yu submitted a memorial remonstrating against it and was demoted to Chaozhou. Under Emperor Wenzong, auspicious clouds appeared over the Buddha bone pagoda of Famen Monastery on Mount Qi.

53.26

Emperor Yizong issued an edict to welcome the Buddha bone. For three hundred li, carriages and horses formed an unbroken line; the public and private music and the grandeur of the guard of honour surpassed even the Southern Suburban Sacrifice. The Emperor descended from his pavilion to welcome and bow before it.

53.27

The Buddha Finger of Chenliu

53.28

Emperor Renzong of the Song decreed that the Buddha finger of Chenliu be brought into the palace; they tested it with fierce fire and struck it with a gold hammer, but it suffered no damage whatsoever. Shortly thereafter, relics flowed forth, whereupon he composed a vow text and sent it back to its original monastery. Earlier, an Indian monk had come to the Chanjiao Monastery in Chenliu and presented the Indian Buddha finger, which repeatedly radiated auspicious light. Under Emperor Huizong, occult practitioners insisted that the Buddha finger of Chenliu was merely a seal bone. An imperial edict ordered it to be tested by fire and beaten with iron hammers for more than ten days, but its color remained unchanged; it was then returned with enhanced honors.

53.29

Auspicious Images Responding to the World

53.30

Under Emperor Min of the Jin, Zhu Ying of Wu found two stone images in the Song River inscribed with the names Vipaśyin Buddha and Kāśyapa Buddha; they were welcomed to Tongxuan Monastery. Later, fishermen found two stone bowls and saw the forms of Buddhas inside the bowls, which were then brought to the monastery. Under Emperor Ming, a gold image of Mañjuśrī was caught in a net at sea; Tao Kan tried to escort it to Jiangzhou, but it sank into the water. Later, when Master Yuan built the Divine Transport Pavilion at Donglin Monastery, he went to the river and prayed, and obtained the image.

53.31

Under Emperor Cheng, Gao Kui saw a five-colored light in the river cove and retrieved a gold image, which he placed in Changgan Monastery. Later, a bronze lotus pedestal was netted, with Indic writing saying: "Made by the fourth daughter of King Aśoka." Under Emperor Xiaowu, the śramaṇa Tanyi saw a five-colored light north of Jiangling city and obtained a bronze image inscribed with the words: "Made by King Aśoka."

53.32

Under Emperor Gaozu of the Song, Minister over the Masses Wang Mi saw light on the ground of the Dongye Gate and obtained a gold Buddha, seven feet two inches tall. Under Emperor Wen, Wang Huicheng, the concubine of Sun Yanzeng, a resident of the capital, saw light in a river cove and obtained a gold Buddha image. Under Emperor Xiaowu, Zhou Zhan, the Grand Administrator of Luling, presented a gold image nine feet three inches tall, reporting that the monk Fajun had gone to the Sanqu River, seen light floating on the water's surface, and thereby obtained this image.

53.33

Emperor Wu of the Liang dreamed that a sandalwood image of Śākya entered his realm. Thereupon he dispatched Hao Qian and others west to seek the image, reaching the country of Śrāvastī. In the tenth year of the Tianjian era, they bore the image on their backs and returned east. The Emperor led the hundred officials to welcome it into the Taiji Palace. ○ An Indian monk painted his own portrait at Lingyan Temple in the Wu region. The image arose at night and circumambulated [the hall]. A monk from Tianzhu said, "This is Bodhisattva Zhiji (Jñānākara)."

53.34

Emperor Xuanzong of the Tang. During the Huichang suppression of monasteries, two monks carried the Mañjuśrī image of Donglin [Temple] on their backs and hid it at Peak Top Temple in Brocade Valley. When they later went to look for the image, they could not find it. Suddenly a circular halo welled up into the sky. From then on, at the Celestial Pond on the peak summit, sacred lamps were frequently seen, and hundreds of thousands of Mañjuśrīs appeared and disappeared.

53.35

Emperor Taizong of the Song. Wang Xu, a man of Luze, saw a white rabbit, pursued it into a cave, and found fifty stone Buddha images; an imperial decree ordered that they be enshrined in the county monastery. ○ In the Tongli Army commandery, while digging the ground to build the city walls, ten large stone Buddha images were unearthed; an imperial decree ordered the construction of Chunhua Temple to enshrine these images. ○ Emperor Zhenzong issued a decree to send a gold-brocade kāṣāya to the Zhongge Temple on Mount Luofu to enshrine the auspicious image of Śākya; this image had come from Tianzhu. ○ Emperor Shenzong issued a decree to welcome the jade pagoda of Hengzhou into the capital; it was the ninth pagoda built by King Aśoka. ○ Emperor Zhezong. On Mount Yang in Yuanzhou, a stone reliquary pagoda appeared spontaneously. ○ On Mount Muping in Yuanzhou, a stone reliquary pagoda appeared. During a summer drought, the prefect Wang Gu prayed at the Muping pagoda, and the White-Robed Great Being appeared. He went again to the Yangshan pagoda, and the Great Being of Sizhou and the Upāsaka Vimalakīrti appeared. ○ An arhat image appeared on Mount Dong in Yuanzhou. ○ Emperor Huizong. Jinzhou memorialized that a stone arhat had been obtained that emitted great radiance.

53.36

Manifestations and Transformations of Sages and Worthies

53.37

Śrībandhu (Shilifang): In the time of the First Emperor of Qin, he brought Buddhist scriptures from the Western Regions to convert [the realm]; the emperor imprisoned him because of his foreign customs (and so forth). ○ Mātanga and Dharmaratna (Zhu Falan): In the time of Emperor Ming of the Han, they came from Tianzhu on white horses laden with scriptures (later generations have the verse, "The scriptures arrived at White Horse Temple"). ○ Emperor Zhenzong of the Song gazed upon Mātanga's true body and composed a eulogy. ○ Kang Senghui: In the time of King Qi of the Wei, he came from the Western Regions to Wu (later generations have the verse, "The monk arrived in the Chiwu era"); in the time of Emperor Gaozong of the Tang (and so forth). ○ Jīvaka (Qiyu): Emperor Wu of the Jin; he came from the Western Regions to Luoyang. ○ Fotudeng: In the time of Emperor Huai of the Jin, he came from Western Tianzhu to Luoyang; Shi Le venerated him. ○ Shan Daokai: In the time of Emperor Mu of the Jin. ○ Beidu: In the time of Emperor Wen of the Song. ○ Master Zhi, a transformation body of Avalokiteśvara: Beginning in the eleventh year of Emperor Ming of the Song, ending in the thirteenth year of the Tianjian era of Emperor Wu of the Liang. ○ Bodhidharma, a transformation body of Avalokiteśvara: In the first year of the Datong era of Emperor Wu of the Liang, he came from South Tianzhu; in the first year of the Datong era of Emperor Wen of the Northern Wei, he entered Wei from Liang. ○ Fu Dashi, a transformation body of Maitreya: Emerged from Wushang County in Wuzhou; in the sixth year of the Zhongdatong era of Emperor Wu of the Liang (and so forth); in the first year of the Datong era (and so forth); Emperor Wen of the Chen, second year of the Tianjia era (and so forth); Emperor Xuan, during the Dajian era (and so forth). ○ Lu Fahe: The Taiqing era of Emperor Wu of the Liang (and so forth); the Tianbao era of the Northern Qi (and so forth). ○ Dhyāna Master Chou: The Tianbao era of the Northern Qi (and so forth). ○ Faxi: Emperor Yang of the Sui (and so forth). ○ Fenggan, a manifestation of Amitābha; Hanshan, a manifestation of Mañjuśrī; Shide, a manifestation of Samantabhadra: Seventh year of the Zhenguan era of Emperor Taizong of the Tang (and so forth). ○ Dushun, a manifestation of Mañjuśrī: Zhenguan era of the Tang (and so forth). ○ Baozhang: The Xianqing era of Emperor Gaozong. ○ Wanhui, a transformation body of Avalokiteśvara: The Xianheng era of Emperor Gaozong; the Shenlong era of Emperor Zhongzong; the Jingyun era of Emperor Ruizong. ○ [The Great Being of] Sizhou, a transformation body of Avalokiteśvara: The Shenlong era of Emperor Zhongzong; the Dali era of Emperor Daizong; the fourth year [of the Qianfu era] of Emperor Xizong. ○ Emperor Taizong of the Song: The pagoda of Sangha emitted light; Emperor Zhenzong posthumously titled him "Great Master Puzhao Mingjue." ○ Emperor Huizong: During a great flood in the capital, Sangha stood in mid-air, flanked by Huian and Mokṣa, with a white-robed person kneeling before him; soon afterward, the waters receded. ○ Yixing: Third year and ninth year of the Kaiyuan era of Emperor Xuanzong. ○ Elder Li of Mount Wan: Seventh year of the Kaiyuan era of Emperor Xuanzong. ○ Emperor Zhezong of the Song: Zhang Shangying arrived at the Zhaohua Cloister on Mount Wan and obtained the Huayan jueyi lun. ○ Śubhakarasiṃha (Wuwei): Fourth year of the Kaiyuan era of Emperor Xuanzong; Emperor Zhenzong of the Song gazed upon Śubhakarasiṃha's pagoda and composed a eulogy. ○ Vajrabodhi (Jingangzhi): Seventh year of the Kaiyuan era of Emperor Xuanzong. ○ Amoghavajra (Bukong): Eighth year of the Kaiyuan era of Emperor Xuanzong. ○ Venerable Master Wei: Eighth year of the Kaiyuan era of Emperor Xuanzong. ○ The Wife of Mr. Ma: The Yuanhe era of Emperor Xianzong; a transformation body of Samantabhadra. ○ The Great Sage of Suihong: The Taihe era of Emperor Wenzong; Emperor Renzong of the Song prayed for rain and bestowed additional titles. ○ Caoyi: The Jianzhong era of Emperor Dezong. ○ Lancan: The Zhenyuan era of Emperor Dezong. ○ Fu Dashi: Emperor Xuanzong once had the intention to open the pagoda; Emperor Shaodi of the Later Jin; the King of Wuyue inquired about the pagoda. ○ The Immeasurable Life of Mount Xiang: Eighth year of Emperor Yizong; Dhyāna Master Quanzhen of Mount Xiang, a transformation body of the Buddha Amitābha. ○ The two true bodies of Guiyang: Third year of Emperor Xizong; the two pagodas of Dhyāna Master Wuliao of Quanzhou and his disciple Huizhong. ○ Xiazi: The Tianfu era of Emperor Zhaozong. ○ The Cloth-Bag [Monk] of Yuelin, a manifestation of Maitreya: Liang of the Five Dynasties. ○ Daoxian: Tang of the Five Dynasties. ○ Koubing Gufou: Tang of the Five Dynasties. ○ Mayi: The Guangshun era of Emperor Taizu of the Later Zhou; the Jianlong era of Emperor Taizu of the Song. ○ Daoist Lou: Emperor Taizong of the Song; a transformation body of the Buddha Daobaohua in the Chunhua era; Emperor Zhenzong granted him an audience. ○ The Four Worlds: Daoist Lou said he was a transformation body of Bodhisattva Sūryaprabha (Riguang). ○ Yan Fahua: Emperor Taizong of the Song; Emperor Renzong silently prayed and invited him to a vegetarian feast. ○ Maozhen of Mount Emei: Emperor Zhenzong granted him an audience. ○ The Master of the Grotto of Nan'an: Time of Emperor Zhenzong; a transformation body of the Buddha Dīpaṃkara. ○ Zhiwu of Mount Gui: In the time of Emperor Zhenzong, he severed his arm while praying for rain; it was said he was one of the five hundred arhats. ○ The Mute Girl of Jiewiang: In the time of Emperor Renzong; the ancient Buddha Vipaśyin of Jiewiang in Siming. ○ Li Shining: In the time of Emperor Renzong, he said to Wei Kai in Luoyang, "The mute girl of Jiewiang is the Buddha Vipaśyin." ○ Cai Junmo: Having an eye disease, he dreamed of Nāgārjuna. ○ Pan Ang: In the time of Emperor Shenzong; Yan Fahua said he was the Buddha Sūryaprabha. ○ Zhao Tang: In the time of Emperor Shenzong; he traveled with Pan Ang. ○ Buddhapāla (Fotouboli): In the time of Emperor Zhezong; Su Shi, the prefect of Yingzhou, requested the bestowal of the plaque "Guangfan" for his pagoda cloister.

53.38

Erecting Altars and Receiving the Precepts

53.39

Emperor Ming of the Han: Minister of Works Liu Jun and others all requested to leave the household (at this time, they only received the Three Refuges). King Qi of the Wei: Dharmakāla of Western Tianzhu arrived in Luoyang, translated the Mahāsāṃghika-vinaya, and established the karman of the fully ordained monks to receive the precepts. ○ Duke of Gaoguixiang: Dharmakāla requested to perform the transmission of the Dharma-precepts; the monk Zhu Shixing was the beginning of receiving the precepts (this was the beginning of receiving the full ordination).

53.40

Emperor Kang of the Jin: The nun Jingjian obtained the precepts according to her own order's method (this was receiving the precepts from the assembly of bhikṣuṇīs alone).

53.41

Emperor Wen of the Song: Saṅghavarman arrived in Jiankang and administered the full precepts again to the monk Huizhao and others aboard a boat (this opened the way for re-receiving the precepts). ○ Guṇavarman established an ordination altar at Nanlin Temple and administered the precepts to monks and nuns; the nun Huiguo and others re-received the full precepts at the ordination altar relying on the two assemblies (ten monks and ten nuns constitute the two assemblies).

53.42

The Sengshi lüe by Saṅgha Controller Ning states: In the Han, the ordination of Apan was the receiving of the Three Refuges; in the Jin, the ordination of Jingjian relied on a single assembly; obtaining the precepts through the two assemblies began with Huiguo.

53.43

Emperor Wu of the Liang received the full precepts from Dharma Master Yue; the crown prince, nobles, officials, monastics, and laypeople who received the precepts from the master numbered forty-eight thousand people (this must refer to receiving the bodhisattva precepts); elderly and venerable monks also re-received the preceptual Dharma (this was receiving the full precepts).

53.44

Emperor Gaozong of the Tang: Vinaya Master Xuan erected a stone ordination altar at Jingye Temple and administered the full precepts again for the monks of the Marchmounts and Rivers; he compiled the Tan jing (Altar Scripture). ○ Emperor Daizong: Commanded the construction of an equitable (vaipulya) ordination altar at Daxingshan Temple. ○ Emperor Muzong: Wang Zhixing, Director of the Chancellery, erected an equitable ordination altar at Sizhou and requested to ordain monks upon the imperial birthdays. ○ Emperor Jingzong: Commanded the erection of equitable ordination altars on the Two Streets: Anguo Temple on the Left Street and Xingfu Temple on the Right Street. ○ Emperor Xuanzong: On account of the Huichang purge, he commanded the Upper Capital, Jing, Yang, Bian, and Yi [prefectures] to erect equitable ordination altars to re-administer the preceptual Dharma to monks and nuns who were being re-ordained. ○ Emperor Yizong: Commanded four temples of the Two Streets each to erect ordination altars to ordain monks.

53.45

Emperor Taizu of the Song: Because there was no segregation between monks and nuns, he commanded that nunneries establish altars to administer precepts, presided over by venerable nuns. ○ Emperor Zhenzong: Bestowed the name "Sweet Dew (Amṛta) Ordination Altar" upon Chongshang Temple in Shengzhou. ○ He issued a decree to establish the Fengxian Sweet Dew Ordination Altar in the capital; ordination altars were established throughout all circuits of the empire, numbering seventy-two in all. In the capital, a Mahāyāna ordination altar was separately erected.

53.46

Setting Up Images and Installing Scriptures

53.47

The son of King Mu of the Zhou created an image of the Buddha Kāśyapa in the rock grottos of the Qin River.

53.48

Duke Mu of Qin created a bronze image of the Buddha.

53.49

Emperor Huan of the Han cast golden images of the Buddha and Laozi.

53.50

Emperor Wu of the Jin: Attendant Palace Gentleman Xun Xu created twelve golden images in Luoyang. ○ Emperor Xiaowu: Dharma Master An created a bronze image at Tanxi Temple; it was able to rise and walk by itself, radiating light that illuminated the sky. ○ The retired scholar Dai Kui created an image of the Buddha of Immeasurable Life (Amitāyus) by himself and placed it in Lingbao Temple; Xi Chao gathered incense and bowed in veneration, and smoke billowed upward. ○ Emperor An: Jiang Yi commissioned Dai Yong to make an Avalokiteśvara; at night he dreamed of someone instructing him to change it into Maitreya; at his touch, it became magnificent. ○ Emperor Gong: Commanded Waguan Temple to cast a sixteen-foot golden image, whose radiance filled the monastery. ○ Emperor Wen of the Song: A sixteen-foot golden Buddha was made in Xuzhou; whenever there were raids and troubles, perspiration would flow from the image's body. ○ Emperor Xiaowu: Empress Dowager Lu created an image of Samantabhadra at Zhongxing Temple.

53.51

Emperor Wu of the Liang visited Tongtai Temple and cast gilt-bronze images of the Buddhas of the ten directions.

53.52

Emperor Xianwen of the Northern Wei commanded that five sixteen-foot images of Śākya Buddha be cast for the five emperors from Taizu down. ○ Emperor Xiaoming built the Yongning Temple for Empress Dowager Hu, with a sixteen-foot golden image and a nine-story pagoda ninety zhang high; he issued a decree commanding all commanderies to erect five-tiered pagodas. ○ Emperor Xiaozhuang: Meng Zhonghui made a dry-lacquer Buddha, which every night circumambulated its seat and walked the path. ○ Emperor Xiaowu: Erected a pagoda at Pingdeng Temple and held a feast for ten thousand monks; a stone Buddha bowed its head all day long.

53.53

Emperor Gaozu of the Tang made three life-sized Buddha images for [the emperors] from Taizu down. ○ Emperor Taizong dreamed of Yu Shinan and ordered the creation of a Buddha image to aid his post-mortem welfare. ○ Emperor Gaozong commanded that a stone niche with a Vairocana Buddha eighty-five feet high be carved at Mount Longmen in Luoyang; the monk Zhiyun chiseled fifteen thousand stone Buddhas at Mount Longmen. ○ Empress Wu collected one coin daily from all monks and nuns across the empire to construct a colossal image at the Baisimabang slope. ○ Emperor Xuanzong commanded the Kaiyuan temples of all commanderies to cast life-sized gilt-bronze Buddha images of the emperor. ○ The monk Haitong carved a Maitreya Buddha three hundred and sixty feet high out of stone along the great river in Jiazhou, covering it with a nine-story pavilion.

53.54

In the Tianfu era of the Later Jin, the Indian monk Daoyi obtained wondrous wood to carve an image of Avalokiteśvara, placing a relic of an ancient Buddha between its eyebrows, which radiated brilliant white light. ○ Zhu Chong, Commissioner of the Palace Attendants, dug the earth and unearthed a large stone Buddha; he gave up his house to make it a monastery. ○ At the beginning of the Kaiyun era, an imperial decree ordered the copying of the Tripiṭaka for Gaozu, enshrining it at Mingsheng Temple.

53.55

Emperor Gaozu of the Later Han: Grand Pillar of State Guo Lingwei erected a stone stele of the Diamond Sūtra at Shouchun.

53.56

Emperor Taizu of the Song commanded the carving of the printing blocks for the Tripiṭaka in Yizhou. ○ He ordered artisans to go to Mount Emei to adorn and decorate Buddha images. ○ Emperor Zhenzong performed the Feng sacrifice at Mount Tai; he ordered the restoration of thirty-two images and personally composed an account of the image restoration. ○ He commanded the monk Xiyan to restore seventeen thousand stone niche Buddhas at Mount Longmen. ○ Emperor Zhezong ordered artisans to go to Donglin to decorate the Buddha images of the Five Divinely Moved Halls. ○ Su Shi painted Water-and-Land ritual images and composed sixteen eulogies. ○ Su Shi acquired Mr. Zhang's paintings of the Eighteen Arhats, composed eulogies for them, and gave them to his younger brother Zhe. ○ Emperor Gaozong: Supervising Secretary Feng Ji produced forty-eight sets of the Tripiṭaka.

53.57

Building Monasteries and Erecting Pagodas

53.58

The son of King Mu of the Zhou built Bamboo Grove Temple (Zhulin Si) on Mount Gu.

53.59

Emperor Ming of the Han began the construction of White Horse Temple; inside and outside the capital city of Luoyang, there were ten temples; to the east of White Horse Temple, he built a Buddha-relic pagoda.

53.60

Under Sun Quan, King of Wu during the Wei [period], Changle Monastery was built in Wuchang. Lady Pan built Huibao Monastery. Kan Ze, Prefect of the Masters of Writing, donated his residence to make Derun Monastery (now Puji Monastery).

53.61

Under Emperor Hui of Jin, the Zhuge clan of Kuaiji built Lingbao Monastery. Under Emperor Cheng, Li Miao, Prefect of the Masters of Writing, turned his Jurong residence into Lingyao Monastery; Wang Xizhi's Lushan Monastery became Guizong Monastery. Xu Xun built a four-tiered pagoda that lacked a spire disk; one morning, after wind and rain, the rings and spire were naturally provided. Under Emperor Kang, He Chong, Director of the Secretariat, donated his residence to make Jianfu Monastery. Under Emperor Ai, an edict ordered the construction of Waguan Monastery. Under the Deposed Emperor, an edict ordered the construction of Wozhou Monastery for Dharma Master Zhi Dun. Under Emperor Jianwen, an edict ordered the construction of Xinlin Monastery for the nun Daorong, and an imperial order was issued to Changgan Monastery to build a three-tiered pagoda. Under Emperor Xiaowu, Tao Fan, Regional Inspector of Xunyang, donated his residence to build Xilin Monastery for Dharma Master Yong; Huan Yi, Regional Inspector of Jiujiang, built Donglin Monastery for Dharma Master Yuan. Huan Chong, Governor of Jingzhou, instructed Dharma Master Tanyi to build two monasteries, East and West, which often accommodated up to ten thousand monks.

53.62

Under Emperor Gaozu of Song, Fan Tai built Jetavana (Qihuan) Monastery, and Xie Lingyun built Zhaoti Monastery. Under Emperor Wen, Bao'en Monastery was built for Emperor Gaozu. An imperial order was issued to the śramaṇa Daohu to go to Mao County and build a three-tiered stupa. The śramaṇa Dharmamitra built an Aśoka stupa in Mao County.

53.63

Under Emperor Gao of Qi, the śramaṇa Xuanchang built Qilong Monastery, and was moved by the appearance of a blue-robed spirit who circled the mountain to guard it. Under Emperor Wu, the lay devotee Ming Sengshao used his residence on Mount She to establish Qixia Monastery.

53.64

Under Emperor Wu of Liang, his former residence radiated light for seven nights, so an imperial order was issued to build Guangzhai Monastery. An edict ordered the renovation of the Changgan pagoda, where a lapis lazuli vial was retrieved containing relics, fingernails, and hair. The stupa at Tongtai Monastery suffered a fire, and a twelve-tiered stupa was built in its place. The Perfected Master of Huayang, Tao Hongjing, built a white stupa on Mount Sanmao. Xiao Cha, Prince of Yueyang, when garrisoning Yuezhou, rebuilt two pagodas of brick and wood, realizing that in his past life he had been Xu Xun.

53.65

Under Emperor Wencheng of Northern Wei, there was a great revival of the Buddha-Dharma; an edict ordered that each commandery and county build one stupa. An imperial order was issued to build Luye Monastery, where he practiced and studied meditation along with several hundred meditation monks. Under Emperor Xiaowen, Baode Monastery was built for the Empress Dowager, and a three-tiered stupa was built at Caotang, the former residence of Dharma Master [Kumāra]jīva. Under Emperor Xuanwu, Duan Hui of Luoyang heard the sound of bells underground and unearthed one golden Buddha and two bodhisattvas, whereupon he donated his residence to make a monastery. Under the Northern Zhou, Changnian Monastery enshrined relics, and brilliant light emerged from the vial; a stupa was built to enshrine them. Under Emperor Wen of Sui, an edict ordered that on the battlefields of Xiangzhou, monasteries be built to offer merits for soldiers who had died in service. Xin Yanzhi erected a fifteen-tiered stupa; Zhang Yuan's spirit roamed the heavens and saw a hall, where a heavenly being said: 'Regional Inspector Xin shall dwell here.' An edict ordered that wondrous stupas be built in famed protectorates across the empire to enshrine relics, totaling one hundred and eleven stupas; the records of their numinous portents are fully contained in the *Biographies of Monks*. Li Yuan, Duke of Tang, donated his residence to make Qingchan Monastery. An edict ordered the construction of Chanding Monastery, summoning Dharma Master Tancian and gathering one hundred and twenty eminent and virtuous [monks] to reside there. When Dhyāna Master Zhizhe arrived at Yuquan, he moved Lord Guan to employ spirit soldiers to build the monastery. Dhyāna Master Zhenguan built Tianzhu Monastery on Mount Hulin. Under Emperor Yang, in accordance with the testamentary instructions of Zhizhe, Guoqing Monastery was built on Mount Tiantai.

53.66

Under Emperor Gaozu of Tang, Shengye Monastery was established for the śramaṇa Jinghui, Cibei Monastery was established for the śramaṇa Tanxian, and Yixing Monastery was established for the righteous uprising in Bingzhou. Under Emperor Taizong, an edict ordered that the former imperial residence be made into Xingsheng Monastery. An edict ordered that monasteries be built at each of the places where battles had been fought since the righteous uprising; for defeating Liu Wuzhou, Hongji Monastery was established in Fenzhou, and Li Baiyao composed the stele inscription (mentioning twenty-seven monasteries, and so forth). An edict ordered that the Qingshan Palace be turned into Cide Monastery for Empress Dowager Mu, and Puguang Monastery was built for Crown Prince Chengqian. An edict ordered that his former residence in Luoyang be made into Tiangong Monastery. An edict ordered the construction of Hongfu Monastery for Empress Dowager Mu. The Crown Prince built Ci'en Monastery for Empress Wende. Under Emperor Gaozong, an imperial order was issued to build thirteen great halls at Ximing Monastery. Under Emperor Ruizong, an edict transformed Jianguo Monastery in Bianzhou, which had been built by the śramaṇa Huiyun, into Great Xiangguo Monastery (named thus because the Emperor had ascended the dragon throne from being the Prince of Xiang). Under Emperor Xuanzong, an imperial order was issued to use timber from the imperial bedchamber to build the Maitreya Hall at Anguo Monastery. An imperial order was issued to every commandery throughout the empire to build Kaiyuan and Longxing Monasteries. Under Emperor Suzong, when the Retired Emperor visited Chengdu, the śramaṇa Yinggan distributed porridge to relieve the poor and starving, praying that the dynastic fortunes would become clear once again; an imperial order was issued to build Great Shengci Monastery, with ninety-six cloisters and eight thousand five hundred bays. Wang Wei, Right Vice Director of the Masters of Writing, together with his younger brother Jin, revered the Buddha; upon the death of their mother, they turned their Wangchuan estate into a monastery. Emperor Daizong dreamt of roaming a mountain monastery; the next day, a temple was built at Mount Langya and a plan was presented to the throne, which was bestowed the name Bao'ying Monastery. The Emperor dreamt of a pratyekabuddha from Mount Niushou coming to see him, and issued an imperial order to build a seven-tiered stupa on the mountain. Li Zhongqian, Commissioner for Troops and Horses in Huaixi, donated his residence to be a Buddhist scripture atelier, bestowed the name Bao'ying. Under Emperor Xuanzong, an imperial order was issued to monasteries throughout the empire to repair and restore the stupas of the ancestral masters. Under Emperor Zhaozong, an imperial order was issued to rebuild Caotang Monastery at the place where Kumārajīva had translated scriptures.

53.67

On Mount Cao of Jin, a flock of Indian monks gathered at the mountain peak and flew away; an imperial order was issued to build Heyu Dhyāna Monastery. Under Emperor Taizu of Song, King Chu of Wuyue cast eighty-four thousand gilt-bronze stupas and distributed them throughout the country. Under Emperor Taizong, Longxing Monastery, which had been abolished under the Zhou and converted into an official granary, was sought to be restored by its monks beating drums; an imperial order restored it as a monastery. Unnamed monasteries throughout the empire were bestowed plaques reading 'Taiping Xingguo' or 'Qianming'. An imperial order was sent to Mount Wutai to cast gilt-bronze images of Mañjuśrī and ten thousand bodhisattvas. An edict ordered the construction of Kaisheng Dhyāna Monastery to enshrine the wondrous sandalwood image from India, the Buddha Śākyamuni's tooth relic, and the true body of Master Baozhi. An imperial order was sent to Mount Tiantai to rebuild Shouchang Monastery and make five hundred and sixteen statues of arhats. A pagoda was built at Kaibao Monastery, eleven tiers and thirty-six chang high; its upper part enshrined a relic stupa that emitted light illuminating heaven and earth. Under Emperor Zhenzong, an edict bestowed gold to repair the Samantabhadra Monastery on Mount Emei. The śramaṇa Jiquan returned from Western India, obtained Buddha relics, and built a stupa in Yangzhou. An imperial order was issued to the pagoda of Changgan Monastery in Jiangning Prefecture, bestowing the name Shenggan. An edict ordered the construction of Zisheng Cloister in Bingzhou to dedicate blessings for officers and soldiers killed in battle. Under Emperor Renzong, an imperial order was issued to build Cihua Monastery in the capital to dedicate blessings for the deceased emperor. An imperial order was issued to rebuild the Linggan Pagoda. The palace attendant Li Yunning memorialized to establish the Jingyin Monastery of the Ten Directions from his residence, and an edict summoned Dhyāna Master Lian to reside there.

53.68

Under Emperor Yingzong, an imperial order was issued to privately constructed monasteries and cloisters throughout the empire, all bestowing plaques reading 'Shousheng'. Under Emperor Shenzong, an imperial order was issued regarding the Linggan Pagoda of Kaibao Monastery, with the imperial brush writing the seal script: 'Pagoda of Great Fortune and Complete Perfection'. Under Emperor Zhezong, the śramaṇa Jieran of Yanqing in Siming established the Sixteen Contemplations Hall, for which Chen Guan composed a record. Under Emperor Huizong, Dhyāna Master You of Yunju built three stupas, and Dhyāna Master Duan of Baiyun built a Patriarchs' Hall. Hong Juefan commented on them, saying: 'The understanding and capacity of Yunju and Baiyun were lofty and far-reaching; they can indeed serve as models for the empire.' Under Emperor Gaozong, an imperial order was issued to the prefectures and commanderies throughout the empire to establish Bao'en Monasteries to pay posthumous respects to Emperor Huizong. An imperial order was issued to build Tianshen Wanshou Yuanjue Monastery on the North Hill of West Lake. Under Emperor Xiaozong, funds from the privy purse were bestowed to build a canon repository at Upper Tianzhu [Monastery]. An imperial order bestowed money to build a Sixteen Contemplations Hall at Upper Tianzhu, recorded by Lou Yue of the Hanlin Academy. An imperial order was issued to build an Inner Contemplation Hall within the imperial palace, conforming completely to the regulations of Upper Tianzhu.

53.69

Seeking the Dharma in the Western Regions

53.70

Under the Duke of Gaoguixiang of Wei, the śramaṇa Zhu Shixing traveled west to Khotan and obtained the *Emitting Light Prajñā* (*Pañcaviṃśatisāhasrikā-prajñāpāramitā*).

53.71

Under Emperor An of Jin, the śramaṇa Faxian traveled from the Western Regions to the Five Indias, obtained scriptures and statues, and returned by sailing across the Southern Sea.

53.72

Under Emperor Gaozu of Song, Dharmodgata went to Western India and returned after twenty years, translating scriptures in the capital of Yang[zhou]. Under the Later Deposed Emperor, the śramaṇa Faxian traveled west to Khotan and obtained the 'Deva Chapter'. Under the Liang, the śramaṇa Zhixuan went to Western India, obtained Sanskrit scriptures, and returned.

53.73

Under Emperor Xuan of Chen, the śramaṇa Zhiyuan went to Western India, and during the time of Emperor Wen of Sui returned with Sanskrit scriptures.

53.74

Under Emperor Xiaoming of Northern Wei, the envoys Song Yun and the śramaṇa Fali were dispatched to Western India, returning with one hundred and seventy Sanskrit scriptures.

53.75

Under the Later Ruler of Northern Qi, the śramaṇa Baoxian and others went to Western India and returned with Sanskrit manuscripts.

53.76

Under Emperor Wen of Sui, the śramaṇa Zhiwen and others from the Chen dynasty returned from seeking scriptures in Western India.

53.77

Under Emperor Taizong of Tang, an imperial order sent Li Yibiao and Wang Xuance as envoys to Western India; they ascended Mount Gṛdhrakūṭa and carved a stele commemorating the Tang's awesome virtue. Tripiṭaka Master Xuanzang returned from seeking scriptures in Western India, was granted an audience, and was ordered by edict to compose the *Record of the Western Regions*. Under Empress Wu, initially Tripiṭaka Master Yijing had boarded a ship via the Southern Sea to seek the Dharma in Western India; by this time he sent the Sanskrit texts to the kingdom of Śrīvijaya and composed the *Account of Buddhism Sent from the South Seas* and *Biographies of Eminent Monks Who Sought the Dharma*. Under Emperor Xuanzong, the śramaṇa Huiri returned from Western India, was granted an audience to preach the Dharma, and was bestowed the title 'Tripiṭaka Master of Compassionate Sympathy' (Cimin). Under Emperor Taizu of Liang, the śramaṇa Zhixuan returned from seeking scriptures in Western India and presented Buddha relics and Sanskrit scriptures. Under Emperor Taizu of Song, the śramaṇa Daoyuan returned from traveling across the Five Indias and presented relics and Sanskrit scriptures. The śramaṇa Xingqin and others went to Western India in response to an edict to seek the Dharma, and all countries they traversed were bestowed imperial edicts instructing them to send guides ahead. The śramaṇa Jiansheng returned from Western India and presented Sanskrit scriptures on palm leaves. Under Emperor Zhenzong, Chen Shu of Kaifeng Prefecture stated that śramaṇas going to Western India to obtain scriptures should be examined for their talent. Under Emperor Renzong, the śramaṇa Huaiwen requested to go to Western India to build a stupa beside the Buddha's Diamond Seat (vajrāsana) on behalf of the present Emperor. The śramaṇa Huaiwen, Deji, Yongding, and others returned from Central India and presented Buddha bone relics, Sanskrit scriptures on palm leaves, and nineteen rubbings of Western steles.

53.78

Translating Scriptures in the Eastern Land

53.79

Under Emperor Ming of Han, Mātanga and Dharmaratna arrived and first translated the *Sūtra of Forty-two Chapters*. Dharmaratna also translated five works including the *Buddhacarita*. Under Emperor Huan, Lokakṣema translated twenty-one works including the *Pratyutpanna Samādhi Sūtra*. Under Emperor Ling, Zhu Foshuo translated the *Aṣṭasāhasrikā Prajñāpāramitā Sūtra*. By the end of the Han dynasty, more than three hundred works of scripture had been translated. The faithful layman Yan Fodiao translated an old *Vimalakīrti Sūtra*.

53.80

Under the Prince of Qi of Wei, Dharmakāla translated the *Mahāsāṃghika Vinaya*, and Dharmasatya translated the *Cāturvargīya Prātimokṣa*.

53.81

Saṅghavarman translated the *Sukhāvatīvyūha Sūtra*. Under the Duke of Gaoguixiang, the śramaṇa Bo Yan arrived in Luoyang and translated the *Sūtra of Immeasurable Purity, Equality, and Perfect Enlightenment*.

53.82

The śramaṇa Zhu Shixing reached Khotan and obtained the *Emitting Light Prajñā Sūtra*.

53.83

Under Emperor Wu of Jin, Dharmarakṣa translated the *Saddharmapuṇḍarīka Sūtra*, the *Nirvāṇa Sūtra*, and other texts. Under Emperor Xiaowu, Kumārajīva arrived in Qin and translated the *Larger Prajñāpāramitā Sūtra*. Under Emperor An, Kumārajīva was in Qin and translated the *Lotus Sūtra*, the *Teaching Bequeathed [by the Buddha] Sūtra*, the *Vimalakīrti Sūtra*, and the *Mahāprajñāpāramitopadeśa*. Dharmakṣema arrived in Liang and translated the *Karuṇāpuṇḍarīka Sūtra* and the *Mahāparinirvāṇa Sūtra* (in forty fascicles). Buddhayaśas was in Qin and translated the *Dharmaguptaka Vinaya* (*Four-Part Vinaya*). Buddhabhadra translated the *Avataṃsaka Sūtra* (in sixty fascicles) in Jiankang, with Huiyan and Huiguan recording the text.

53.84

Under the Young Emperor of Song, Buddhabhadra translated the *Pañcavargika Vinaya* (*Five-Part Vinaya*). Under Emperor Wen, Dharmamitra translated the *Sūtra on the Method of Practicing the Contemplation of the Bodhisattva Samantabhadra*, and Kālayaśas translated the *Amitāyurdhyāna Sūtra*.

53.85

Under Emperor Gao of Qi, Dharmayaśas translated the *Anantanirdeśa Sūtra*.

53.86

Under Emperor Wu of Liang, the śramaṇa Saṅghapāla translated the *Mañjuśrī-prajñāpāramitā Sūtra*, the Emperor himself recording the text with his own brush. Paramārtha translated the *Suvarṇaprabhāsa Sūtra*. Under Emperor Jianwen, Paramārtha translated the *Awakening of Faith* and the *Abhidharmakośa*.

53.87

Under Emperor Xuanwu of Northern Wei, Bodhiruci translated scriptures in the Ziji Palace, the Emperor himself recording the text with his own brush.

53.88

Under Emperor Wen of Chen, Jñānagupta translated thirty-two works including the *Abhiniṣkramaṇa Sūtra*, with the scholar Fei Changfang recording the text with his brush.

53.89

Under Emperor Wen of Sui, Jñānagupta re-translated the *Lotus Sūtra* (the eight-fascicle edition entitled *Appended Chapters*).

53.90

Under Emperor Taizong of the Tang, Tripiṭaka Master Xuanzang presented newly translated texts, including the *Bodhisattvapiṭaka Sūtra* and the *Prakaraṇāryavācā Śāstra*. Master Xuanzang translated the *Yogācārabhūmi Śāstra*; an imperial decree ordered that it be distributed to the Area Commanders-in-chief of the Nine Circuits, and the Emperor composed the "Preface to the Holy Teaching." Under Gaozong, Buddhatrātā translated the *Complete Enlightenment Sūtra*; an imperial decree ordered Yu Zhining, Left Vice Director of the Department of State Affairs, and Lai Ji, Minister of Personnel, to serve concurrently as translation polishers. An imperial decree ordered Tripiṭaka Master Xuanzang to translate the *Mahāprajñāpāramitā Sūtra* in six hundred rolls. Śramaṇa Huining sailed across the sea to the country of Heling, where he met Zhixian and collated translations of the *Nirvāṇa Sūtra, Latter Portion* in two rolls. An imperial decree instructed Tripiṭaka Master Divākara and Du Xingyi to jointly translate the *Uṣṇīṣa Vijaya Dhāraṇī*, with imperial permission not to avoid national taboos. Empress Wu dispatched an envoy to the country of Khotan to welcome Śikṣānanda, who arrived at the Eastern Capital and retranslated the *Avataṃsaka Sūtra* in eighty rolls (this was the second translation). Under Zhongzong, Chancellor Fang Rong arrived in the South Sea, where he met Pāramiti translating the *Śūraṅgama Sūtra*, and Rong recorded it in his own hand. An imperial decree ordered Tripiṭaka Master Yijing to translate the *Bhaiṣajyaguru Seven Buddhas Sūtra*; the Emperor recorded it in his own hand. An imperial decree ordered Bodhiruci to translate sūtras in the Foguang Hall; the Emperor recorded them in his own hand, while the hundred officials sat in attendance. Bodhiruci translated the *Ratnakūṭa Sūtra*; Wu Pingyi, an academician of the Xiouwen Hall, was appointed Commissioner for Translating Sūtras, and Lu Zangyong and others polished the text. Bodhiruci presented the newly translated sūtras; a vegetarian banquet was bestowed in the Linguang Hall, and court painters were ordered to paint portraits of the translation masters on the palace walls. Under Ruizong, Bodhiruci translated the *Ratnakūṭa Sūtra*; Chancellor Zhang Yue, Vice Minister Lu Xiangxian, Erudite He Zhizhang, and others polished the text. Under Dezong, Bodhiruci presented the *Ratnakūṭa Sūtra* in one hundred and twenty rolls, and the Emperor composed the "Preface to the Holy Teaching." Tripiṭaka Master Prajñā translated the *Avataṃsaka Sūtra*'s chapter on "Pure Conduct," which had been presented by the country of Uḍra; the Emperor personally attended the translation site, examining the text and making corrections. Tripiṭaka Master Prajñā and Master Chengguan presented the newly translated *Avataṃsaka Sūtra* in forty rolls (this was the third translation). Under Xianzong, an imperial decree appointed Remonstrator Meng Jian and others to supervise the translation and polish the text in the Liquan Palace.

53.91

Under Emperor Taizu of the Song, the Indian śramaṇa Dharmadeva translated the *Aryāparimitāyur Jñāna Sūtra*, and Wang Guicong polished the text. Taizong summoned Dharmadeva to the capital, and translation work began to flourish. Tripiṭaka Masters Tianxizai and Dānapāla arrived, and an imperial decree summoned them to the palace for an audience. An imperial decree ordered the construction of the Institute for Translation of Sūtras to house Tianxizai and the others, and formulated translation protocols, which had nine official ranks from Chief Translator down to Text Polisher; the Imperial Carriage personally visited, bestowing seats and comforting words. Under Zhenzong, the Emperor visited the Institute for Translation of Sūtras to observe the translation work. Drafter of Edicts Zhu Zi'ang served concurrently as an official for translation and polishing. Vice Minister Chen Shu stated that the Institute for Translation of Sūtras had long consumed immense provisions and requested that it be abolished; the Emperor refused, deeming it an august institution of the previous reign. Chancellor Wang Qinruo concurrently served as Commissioner for Translating and Polishing Sūtras. Chancellor Ding Wei concurrently served as Commissioner for Translating and Polishing Sūtras, and Academicians of the Hanlin Academy Chao Jiong and Li Wei concurrently served as Polishers. Under Renzong, Tripiṭaka Master Weijing requested that the translation of sūtras be halted; the Emperor said, "How could We dare abolish the old institutions of the three sage emperors? Moreover, without the Court of State Ceremonial, records of tribute and precious gems cannot even be deciphered." Chancellor Zhang Dexiang concurrently served as Commissioner for Translating and Polishing Sūtras. Chancellor Wen Yanbo concurrently served as Commissioner for Translating and Polishing Sūtras. Hanlin Scholar Xia Song and others presented seventy rolls of *Sounds and Meanings of the Newly Translated Sūtras*. Right Vice Director of the Department of State Affairs and Commissioner for Translating and Polishing Sūtras Lü Yijian, and Participant in Determining Governmental Affairs and Polisher Song Shou, complied with an imperial decree to compile the *Catalogue of Dharma Treasures*. Chancellor Fu Bi concurrently served as Commissioner for Translating and Polishing Sūtras. Under Huizong, the Translation Tripiṭaka Master Jin Zongzhi traveled south to Jiangzhe.

First 91 of 156 passages. Read on

Linked texts (1)

佛祖統紀 — 志磐, Classical Chinese