佛祖統紀 54

English (machine translation) 54

Language: English

54.1

Compiled by the Śramaṇa Zhipan of Fuquan in Siming during the Xianchun era of the Song

54.2

Chronological Treatise on Essential Compendia, Section Nineteen, Part Four

54.3

The Arising of the Three Teachings / Difficulties of the Three Teachings / Spuriousness and Fabrication in the Three Teachings

54.4

Discourses of the Three Teachings / Contests of Magic Between Monks and Daoists / Monks First and Daoists Second

54.5

Division of Property According to the Internal Vinaya / Penalties under Monastic Regulations / Exemption of Monastic Registers from Corvée

54.6

Bestowal of Posthumous Titles and Enfeoffment of Stūpas / Commendation and Condolence at Death / Auspicious Signs at the End of Life

54.7

Sovereigns and Ministers Showing Disrespect to the Dharma / Han and Ou Rejecting Buddhism / The Spurious Sūtra on Converting the Barbarians

54.8

Heterodox Factions Serving Demons / Evil Retribution for Destroying the Dharma

54.9

The Arising of the Three Teachings: Buddhism, Daoism, Confucianism

In the twenty-sixth year of King Zhao of Zhou (jiayin), on the eighth day of the fourth month, the Buddha emerged from the right flank of the Queen Mother, walked seven paces on his own, raised his right hand, and said, "Above the heavens and below the heavens, I alone am supreme." ○ On the eighth day of the fourth month, five-colored light and vapor pierced and connected to the Ziwei constellation; the Grand Astrologer Su You said, "A great sage has been born in the west." (The Buddha was born 345 years before Laozi.) ○ In the fifty-third year of King Mu (renshen), on the fifteenth day of the second month, the Buddha entered parinirvāṇa between the twin sāla trees in the city of Kuśinagara. ○ On the fifteenth day of the second month, twelve white rainbows in the west ran through from south to north, and mountains and rivers trembled; the Grand Astrologer Hu Duo said, "This is the sign of the death of the western sage." ○ During the time of King Mu, Mañjuśrī and Maudgalyāyana came from the west to convert the King; they built a bodhimaṇḍa of three assemblies at Mount Zhongnan, and the prince made an image of Kāśyapa Buddha. ○ In the third year of King Xiang, Duke Mu of Qin obtained a stone image; You Yu said, "It is the Buddha spirit."

54.11

In the fourth year of the First Emperor of Qin, eighteen śramaṇas from the Western Regions, including Śrībandhu, arrived bearing sūtras. The Emperor imprisoned them; a sixteen-foot golden spirit smashed the door and brought them out.

54.12

In the fourth year of the Yuanshou era of Emperor Wu of the Han, Huo Qubing campaigned against the Xiongnu and obtained a golden statue used for sacrificing to Heaven, over a zhang in height. The Emperor installed it in the Ganquan Palace, burning incense and paying homage to it. In the second year of the Hongjia era of Emperor Cheng, Liu Xiang, while collating books in the Tianlu Pavilion, frequently came across Buddhist sūtras. In the first year of the Yuanshou era of Emperor Ai, Jing Xian was sent as an envoy to the Da Yuezhi and returned having obtained Buddhist sūtras. In the seventh year of the Yongping era of Emperor Ming of the Han, the Emperor dreamed of a golden figure sixteen feet tall flying through the palace courtyard. Fu Yi said: "In the West there is a sage; his name is Buddha." The Emperor thereupon dispatched Cai Yin and others on a mission to the Western Regions. In the territory of the Da Yuezhi, they met Mātanga and Dharmaratna, obtained Buddha images and Sanskrit sūtras, carried them back on white horses, and arrived at Luoyang. (At this time the Three Jewels were fully present.)

54.13

The book written by Liezi states that Confucius answered the Grand Administrator of Shang, saying: "Among the people of the West there is a sage: without governing there is no disorder, without speaking he is naturally trusted, without transforming people they naturally act [virtuously]."

54.14

In Wenzhongzi, someone asked about the Buddha. He said: "He was a sage." "What is his teaching like?" He said: "It is the teaching of the West." (The above covers the emergence and rise of Buddhism.)

54.15

On the fourteenth day of the ninth month in the third year of King Ding of the Zhou, Laozi was born in Chen Commandery in the state of Chu (fifty-four years before Confucius). In the fourth year of King Jian, Laozi became the Keeper of the Archives for the Zhou. In the thirteenth year, he became the Scribe beneath the Pillar. In the first year of King Jing, he entered the Hangu Pass and composed the Daodejing for the Pass Magistrate Yin, then went west to the 流沙 Liusha (Moving Sands). In the second year of the Guanghe era of Emperor Ling of the Han, Lord Lao descended to Mount Tiantai and transmitted the Dadong lingbao jing (Great Cavern Numinous Treasure Sūtra) and the Sanlu ganying pian (Three Registers on Resonance and Response) to the immortal Ge Xuan. In the second year of the Yanhe era of Emperor Taiwu of the Northern Wei, the Daoist Kou Qianzhi of Mount Song met the Most High Lord Lao, who ordained him as Celestial Master; he also met Laozi's great-great-grandson Li Puwen, who transmitted to him talismans, registers, and true scriptures.

54.16

In the first year of the Qianfeng era of Emperor Gaozong of the Tang, the Emperor visited Bozhou to pay respects to Lord Lao and conferred upon him the honorable title of Xuanyuan Huangdi (Emperor of Profound Origin), and named the Holy Mother the Xiantian Taihou (Empress Dowager of Prior Heaven). In the twenty-ninth year of the Kaiyuan era of Emperor Xuanzong, His Majesty dreamed of Emperor of Profound Origin, sent an envoy to obtain his image, and installed it in the Xingqing Palace; he ordered that his true likeness be painted and installed in the Kaiyuan Daoist temples across all commanderies, and decreed that shrines to Emperor of Profound Origin be erected in all commanderies. In the first year of the Tianbao era, Lord Lao descended at the Danfeng Gate and instructed Tian Tongxiu to memorialize the throne requesting that an excavation be made at the old residence of Magistrate Yin to unearth a golden coffer with numinous talismans to protect the state; the reign era was thereupon changed to Tianbao. In the second year, the title of Great Sagely Ancestor Emperor of Profound Origin was conferred on Lord Lao. In the seventh year, the title of Sagely Ancestor Great Dao Emperor of Profound Origin was conferred on Lord Lao. In the thirteenth year, the title of Great Sagely Ancestor High Sovereign Great Dao Golden Gate Emperor of Profound Origin Heavenly Emperor was conferred on Lord Lao. Emperor Xizong decreed that the Xuanzhong Monastery of Lord Lao in Chengdu be renamed the Qingyang Palace; as the fields near the palace were mostly planted with scallions and garlic, whose rank stench steamed and wafted, he granted funds to purchase the land back as a quiet retreat. (The above covers the emergence and rise of Daoism.)

54.17

On the gengzi day in the eleventh month of the twenty-first year of King Ling of the Zhou, Confucius was born in Zouyi in Lu. In the tenth year of King Jing, Confucius paid court to the Zhou and inquired about rites from Laozi. In the nineteenth year of King Jing, he became the magistrate of Zhongdu in Lu; in the twenty-first year, he became Minister of Works (Sikong); in the twenty-second year, he became Minister of Justice (Da Sikou), executed Shaocheng Mao, and dismantled the fortified walls of the three capitals. Duke Ding of Lu received female musicians from Qi and did not attend to governance for three days; Confucius thereupon went to Wei. In the thirty-sixth year, he returned to Lu from Wei, redacted the Odes, settled the Documents, appended commentary to the Changes of the Zhou, and composed the Spring and Autumn Annals; taking Zeng Shen's filial piety as the subject, he composed the Classic of Filial Piety. In the thirty-ninth year, Duke Ai hunted in the west and captured a qilin; Confucius lamented that the qilin had appeared out of its proper time, and thereupon laid down his brush on the Spring and Autumn Annals. On the yichou day in the fourth month of the forty-first year, Confucius passed away and was buried along the Si River. He had three thousand disciples, of whom seventy-two were thoroughly versed in the Six Arts. In the first year of the Yuanshi era of Emperor Ping of the Han, Confucius was posthumously granted the title Baocheng Xuanni Gong (Duke Xuanni of Exemplary Virtue).

54.18

In the first year of the Xiaojian era of Emperor Xiaowu of the [Liu] Song, an imperial edict ordered the construction of a temple to Confucius.

54.19

In the fourth year of the Tianjian era of Emperor Wu of the Liang, an imperial decree ordered that temples to Confucius be erected throughout the realm.

54.20

In the third year of the Taihe era of Emperor Xiaowen of the Northern Wei, Confucius was posthumously titled Duke Wenxuan.

54.21

In the eleventh year of the Zhenguan era of Emperor Taizong of the Tang, according to the former institution for the Shidian sacrifices, the Duke of Zhou was the Former Sage and Confucius was the Former Teacher. At this time, Fang Xuanling submitted a proposal requesting that Confucius be made the Former Sage and that Master Yan [Hui] be the Former Teacher accompanying him in receiving offerings; an imperial edict approved this. Emperor Gaozong visited Lu, sacrificed to Confucius, and posthumously enfeoffed him as Grand Preceptor (Taishi). Empress Wu posthumously enfeoffed Confucius as Duke Longdao. In the twenty-seventh year of the Kaiyuan era of Emperor Xuanzong, Confucius was posthumously enfeoffed as King Wenxuan, seated facing south, and his disciples were enfeoffed as dukes, marquises, and earls.

54.22

In the first year of the Dazhong Xiangfu era of Emperor Zhenzong of the Song, the Emperor visited Qufu, paid respects at the Temple of Confucius, made special obeisance, and added the posthumous title King Xuan Sheng Wenxuan. In the fifth year, in observance of the taboo name of the Sagely Ancestor, it was changed to King Zhisheng Wenxuan. Emperor Renzong bestowed an imperial calligraphy plaque in "flying white" script and a sacrificial liturgy for the temple of the Former Sage in Yanzhou. Emperor Shenzong enfeoffed Mencius as Duke of the State of Zou to accompany [Confucius] in receiving offerings in the Temple of King Wenxuan. Emperor Zhezong bestowed one hundred qing of land on the Temple of the Former Sage, visited the Imperial Academy (Guozijian), proceeded to the Hall of King Wenxuan, and conducted the Shidian rite, offering once and bowing twice. In the third year of the Chongning era of Emperor Huizong, Wang Anshi was designated to accompany [Confucius] in receiving offerings in the Temple of King Wenxuan. In the fifth year, it was decreed that King Wenxuan be granted a crown with twelve tassels and robes with nine emblems. In the first year of the Zhenghe era, an imperial decree granted the use of twenty-four halberds in the Temple of the Former Sage, and bestowed ritual vessels and the new music of Great Accomplishment (Dacheng). Emperor Qinzong decreed the removal of Wang Anshi from accompanying the offerings. (The above covers the emergence and rise of Confucianism.)

54.23

In the eighteenth year of the Kaiyuan era of Emperor Xuanzong of the Tang, an imperial decree ordered that temples to the Grand Duke of Qi be erected in both capitals and across all commanderies. In the first year of the Shangyuan era of Emperor Suzong, the Grand Duke was posthumously enfeoffed as King Wucheng, with sacrificial ceremonies identical to those for King Wenxuan.

54.24

In the first year of the Xiangfu era of Emperor Zhenzong of the Song, the Grand Duke was enfeoffed as King Zhaolie Wucheng. Emperor Zhezong visited the Temple of King Wucheng and made a solemn bow. (Appended to Confucianism.)

54.25

Adversities of the Three Teachings: Confucianism, Daoism, and Buddhism.

54.26

In the thirty-fourth year of the First Emperor of Qin, Chancellor Li Si requested that the Odes, the Documents, and the discourses of the Hundred Schools be indiscriminately burned, and that anyone speaking privately about the Odes and Documents be executed in the marketplace. In the thirty-fifth year, because the scholars spoke in slander, the Emperor personally purged four hundred and sixty men who violated the prohibitions and buried them alive in Xianyang.

54.27

In the eighth year of the Yanxi era of Emperor Huan of the Han, the eunuchs accused Li Ying, the Director of Retainers, of associating with students; an imperial edict was issued to arrest the partisans, and the accusations implicated over two hundred men, all of them eminent and worthy figures of the realm. After a long period, the partisans were pardoned but subjected to lifetime disqualification from office.

54.28

In the first year of the Jianning era of Emperor Ling, the eunuchs murdered Grand Tutor Chen Fan and General-in-Chief Dou Wu, and arrested and executed all their kinsmen and retainers. Li Ying went to prison, where the partisans were interrogated and tortured to death, with over one hundred dead. Throughout the realm, six to seven hundred men of Confucian learning and conduct were either executed, exiled, demoted, or barred from office.

54.29

In the second year of the Tianyou era of Emperor Zhaoxuan of the Tang, Zhu Quanzhong entered Chang'an, assembled Chancellor Pei Shu and more than thirty court officials, murdered them, and threw their corpses into the Yellow River.

54.30

In the third year of the Shaosheng era of Emperor Zhezong of the Song, an imperial decree designated Wen Yanbo and thirty-seven others as the partisans of the Yuanyou era. In the third year of the Chongning era of Emperor Huizong, the Register of Yuanyou Partisans was established, listing three hundred and nine people including Sima Guang, and engraved on stone at the gate of the Wende Hall. In the fifth year, a comet appeared in the west, and an edict ordered the destruction of the register at the Wende Hall. (The above covers Confucianism.)

54.31

In the fourteenth year of the Yongping era of Emperor Ming of the Han, the Daoist Chu Shanxin and others requested a contest of powers with Mātanga from Western India and were defeated; Fei Shucai died of self-induced distress. Lü Huitong and six hundred and twenty others were all ordered to leave household life.

54.32

In the second year of the Tianjian era of Emperor Wu of the Liang, he led the officials, gentry, and commoners in generating the bodhicitta and forever renouncing Daoism. In the sixteenth year, he decreed the abolition of Daoist temples throughout the realm, and all Daoist priests were returned to secular life. In the sixth year of the Tianbao era of Emperor Wenxuan of the Northern Qi, Daoists requested a contest of powers with Buddhists and were defeated; an edict ordered all Daoists to submit to tonsure, and from then on there were no Daoists within the territory of Qi.

54.33

In the third year of the Jiande era of Emperor Wu of the Northern Zhou, both Buddhism and Daoism were abolished together. (The above covers Daoism.)

54.34

In the second year of the Long'an era of Emperor An of the Jin, while Huan Xuan was assisting in governance, an edict was issued to purge monks and nuns. Dharma Master [Hui]yuan of Mount Lu submitted a memorial arguing forcefully against it, whereupon the matter was dropped.

54.35

In the third year of the Zhide era of the Later Sovereign of the Chen, the court deliberated ordering all monks and nuns without productive work to abandon the path; Chan Master Zhi [yi] [interceded], and the screening and inspections immediately ceased.

54.36

In the seventh year of the Taiping Zhenjun era of Emperor Taiwu of the Northern Wei, the Emperor trusted the words of Minister over the Masses Cui Hao and investigated and executed monks throughout the realm, burning scriptures and statues. Later, Cui Hao was executed by waist-cutting and his clan was exterminated for his crimes; the Emperor was assassinated by the Regular Attendant Zong Ai. When Emperor Wencheng ascended the throne, he greatly restored the Buddhadharma.

54.37

In the third year of the Jiande era of Emperor Wu of the Northern Zhou, the Emperor trusted the words of Wei Yuansong, abolished both Buddhism and Daoism together, and ordered everyone to return to lay life. When Emperor Xuan ascended the throne, he decreed the restoration of the Buddhadharma. In the first year of the Dading era of Emperor Jing, an edict restored both Buddhism and Daoism. Du Qi entered the netherworld and saw Emperor Wu of the Zhou suffering torment in the Iron Prison.

54.38

Emperor Wen of the Sui decreed that all monasteries abolished during the Zhou dynasty be repaired and restored, and that households contribute funds to establish scriptures and statues. In the fifth year of the Daye era of Emperor Yang, an edict ordered that all monks without virtue or learning abandon the path; Dazhi, a disciple of the Wise One [Zhiyi], submitted a memorial and burned his arm, begging for the revitalization of the Three Jewels, and the edict was ultimately not enforced.

54.39

In the ninth year of the Wude era of Emperor Gaozu of the Tang, Fu Yi, Director of the Astrological Bureau, petitioned to abolish the Buddhadharma, submitting memorials seven times in total. An edict ordered that all monks and Daoists whose observance of the precepts was deficient be dismissed from the path; after just over a month, the prior purging was halted. Fu Yi died of a foul illness, and someone who entered the netherworld heard that he had already been consigned to the Niraya of Yuezhou. In the second year of the Kaiyuan era of Emperor Xuanzong, Chancellor Yao Chong submitted a memorial, purging twelve thousand spurious and lax monks and nuns and ordering them all to return to lay life, while forbidding the ordination of monks, the building of temples, the casting of Buddha statues, and the copying of scriptures. In the fifteenth year of the Kaiyuan era, an imperial decree ordered that small Buddhist chapels in villages throughout the realm be dismantled, and their meritorious furnishings moved to nearby temples; officials and private citizens, taking cues from this, also mutilated and ruined large halls and large statues. In the ninth year of the Taihe era of Emperor Wenzong, Hanlin Academician Li Xun requested a purge of monks and nuns and the destruction of numinous statues in the imperial palace; that night, a great wind damaged the palace roofs and city gates, and the frightened Emperor decreed the cessation of the purge. In the fifth year of the Huichang era of Emperor Wuzong, adopting the schemes of the Daoist Zhao Guizhen and Chancellor Li Deyu, monasteries throughout the realm were destroyed, and two hundred and sixty thousand monks and nuns were returned to lay status. A Chang'an resident saw an official of King Mu's tomb by night, who said that Li Yan's lifespan was cut short and he would lose his throne. When Emperor Xuanzong ascended the throne, he arrested Zhao Guizhen and thirteen others and executed them; Li Deyu was exiled and died in Yaizhou.

54.40

In the seventh year of the Xiande era of Emperor Shizong of the Later Zhou, an edict ordered that privately held bronze statues among the common people be turned over to the government to cast coins, abolished three thousand three hundred monasteries, and forbade the private ordination of monks and nuns. There was a military commander named Zhou Baisheng who entered the netherworld and saw Shizong lying on an iron bed enduring torment. Taizu of our dynasty greatly restored the Buddhadharma.

54.41

Emperor Huizong of the Song decreed that in the Buddhist Water-and-Land ritual enclosure, seats for the Three Purities and others should not be set up, and the Celestial Emperor should not be placed on the same level as ghosts and spirits. Dharma Master Dao said: "The misfortune of the destruction of Buddhism portends from this." In the first year of the Xuanhe era, following the counsel of the Daoist Lin Lingsu, an edict ordered that the Buddha's garments be changed to those of a Celestial Worthy, and that monks and nuns wear kerchiefs and caps, hold tablets, and be called "Men of Virtue" (Deshi). Eminent monks such as Ri Huayan and others did not obey the edict; Sheng Zhang, Prefect of Kaifeng, arrested seven men and beat them to death with staves. Dharma Master Yongdao of the Left Street submitted a memorial to admonish the throne, but the Emperor was enraged and exiled him to Daozhou. The censorate officials reported that Lingsu had recklessly proposed moving the capital and abolishing Buddhism; the Emperor awoke to this and exiled him, and he died in Wenzhou. In the second year, an edict ordered the full restoration of monks and nuns. In the twelfth year of the Shaoxing era of Emperor Gaozong, Zhan Shuyi submitted a memorial begging to halt the sale of ordination certificates. In the fifteenth year, an imperial decree ordered monks and Daoists to pay the exemption tax (miandingqian); Vice Minister Wu Bingxin requested the sale of ordination certificates and was impeached and dismissed. Chan Master Daochang of Lingyin petitioned to issue ordination certificates without receiving a response. Vice Minister Wu Zicai petitioned to issue ordination certificates and was dismissed to return to his village. In the twentieth year, the government carried out a massive collection of bronze vessels among the populace and Buddha statues, bells, and chimes from Buddhist and Daoist temples, ordering them to be registered, and levying a tax of twenty cash per catty.

54.42

Master Wenzhong said: "That the Odes and Documents flourished yet the Qin dynasty perished was not the fault of Zhongni [Confucius]. That abstruse metaphysics waxed yet the Jin imperial house fell into disorder was not the fault of Laozi and Zhuangzi. That vegetarian purifications and precepts were cultivated yet the state of Liang fell was not the fault of Śākyamuni." (The above concludes the Buddhist teaching).

54.43

Sorcery and Deception in the Three Teachings: Confucianism, Daoism, and Buddhism

54.44

Li Si of the Qin initially studied under Xunqing. When he became Prime Minister of Qin, he requested that the Odes, Documents, and sayings of the hundred schools of thought be brought to commandery governors and military commanders to be indiscriminately burned.

54.45

At the beginning of the Zhongping era under Emperor Ling of the Han, Zhang Jiao of Julu served Huang-Lao, treating illnesses with talismanic water, and called [his group] the Way of Great Peace. Within a little over ten years, his followers numbered several hundred thousand, and were called the Yellow Turban Bandits at the time. Huangfu Song campaigned against and subdued them. During the reign of Emperor Xiaozhuang of the Northern Wei, the monk Faqing of Jizhou and Li Guibo of Bohai led their townsmen in rebellion, calling themselves the Mahāyāna Buddha. They butchered monks and nuns and burned scriptures; Yuan Yao campaigned against and defeated them.

54.46

Under Empress Wu of the Tang, there was a woman who called herself a holy bodhisattva. She was summoned to an audience. At that time Chan Master Da'an arrived and asked her: "I hear that you are skilled at contemplating the mind. Where is my mind?" Three times he asked, and each was verified. The master asked her again; the woman's words failed her, and turning into a vixen, she ran down the steps.

54.47

Discussions of the Three Teachings

54.48

Emperor Ming of the [Liu] Song visited Zhuangyan Monastery to observe the discussion of the Three Teachings.

54.49

Emperor Gaozu of the Tang visited the Directorate of Education and ordered the erudite Xu Kuang, the monk Huicheng, and the Daoist Liu Jinshan to deliver lectures. Emperor Taizong decreed that the Chancellor of the Directorate Kong Yingda, the monk Huijing, and the Daoist Cai Huang enter the Hongwen Academy to discuss the Three Teachings. On his birthday, Emperor Dezong decreed that Supervising Secretary Xu Yue, the monk Tanyan, and the Daoist Ge Sancheng lecture on and discuss the Three Teachings. He also decreed that the monk Duanfu enter the inner palace to debate with Confucians and Daoists.

54.50

Emperor Jingzong ordered four hundred monks and Daoists to discuss [the teachings] and hold a vegetarian feast in the Daming Palace. On Emperor Wenzong's birthday, he decreed that the Director of the Palace Library Bai Juyi, the monk Yilin, and the Daoist Yang Hongyuan discuss the Three Teachings. Emperor Xuanzong decreed that Policy Reviewer Li Yisun, State Preceptor Zhixuan, together with Daoists, discuss the Three Teachings.

54.51

Contests of Powers Between Monks and Daoists

54.52

Emperor Ming of the Han: Daoists of the Five Peaks and Eight Mountains requested to burn scriptures and contest powers with Mātanga and Dharmaratna from western India, but were defeated. Lü Huitong and others were all ordered to leave the household.

54.53

Emperor Ming of the [Liu] Song: The recluse Gu Huan composed the *Treatise on the Barbarian and the Chinese*, intending to favor Daoism. His fellow companion Yuan Can wrote a treatise to refute it, stating that Confucius and Laozi taught secular matters while the Śākyan clan is world-transcending. Regular Attendant He Zhenzhi also addressed a letter to Huan, stating that the scriptures and records of the Daoist school are shallow and crude.

54.54

Emperor Xuan of the Chen: Chan Master Si of Nanyue subdued Ouyang Zhengze and fourteen other Daoists. An imperial decree pardoned their crimes and assigned them to serve the saṅgha (and so on).

54.55

Emperor Wenxuan of the Northern Qi: The Daoist Lu Xiujing and others requested to contest powers with the Buddhists, but were defeated. They were all ordered to be tonsured, and four who refused to comply were executed.

54.56

Emperor Wu of the Northern Zhou decreed that the assembled officials, monks, and Daoists extensively debate the Three Teachings in the inner palace; Dharma Master Fameng's thesis prevailed in principle. Grandee of the Metropolitan Commandant Zhen Luan submitted thirty-six chapters of the *Laughing at the Dao Treatise*. Under the Sui, when a guest asked about the merits of the Three Teachings, Li Shiqian said: "The Buddha is the sun, the Dao is the moon, and Confucianism is the five planets."

54.57

Emperor Gaozong of the Tang decreed that the monk Yibao and others enter the palace to hold discussions; the Daoist Li Rong was at a loss for reason and struck dumb, so the palace attendants were ordered to escort Rong away from the seat. Under Emperor Xuanzong, the Daoist Wu Yun composed a treatise defaming Buddhism; Surveillance Commissioner of Zhexi Chen Shaoyou invited Dharma Master Shenyong to resolve the true and the false in person, and Yun ultimately suffered defeat. Under Emperor Daizong, the monk Chonghui contested powers with Daoists and emerged victorious, receiving a purple robe.

54.58

Monks Preceding Daoists

54.59

Emperor Ming of the [Liu] Song: Gu Huan composed a treatise holding that the two teachings of Buddhism and Daoism are equal in reaching transformation.

54.60

Wei Shou of the Northern Qi compiled the *Book of Wei* and created the "Treatise on Buddhism and Laozi."

54.61

Emperor Taizong of the Tang decreed: "Laozi's surname was Li; he is our ancestor. His title and rank should precede the Buddha's." The monk Zhishi went to the palace gates to appeal the matter, but it was not granted. The Emperor said to Daoyi, abbot of Hongfu Monastery: "Noble and humble among the Buddha and Laozi are evident to men of thorough understanding. Because of our ancestral origin in the 'one beneath the pillar' [Laozi], we placed Laozi first. Whenever merit is cultivated, it is all directed toward the Buddhist gate. Our old residence in Taiyuan was also dedicated to honoring the Buddha; we have never founded a Daoist abbey." (and so on). Emperor Gaozong decreed that Daoists be subordinate to the Court of the Imperial Clan and rank after the princes. Empress Wu decreed that monks and nuns should, as before, rank above Daoists.

54.62

Emperor Taizu of the Song decreed that whenever monks and Daoists gather at court, monks should come first and Daoists after; when standing together in the palace courtyard, monks should be on the east and Daoists on the west; during suburban sacrifices to Heaven, Daoists should be on the left and monks on the right (*A Brief History of the Saṅgha* by Saṅgha Controller Ning). Emperor Huizong decreed that Daoists rank above monks. Under Emperor Gaozong, Dharma Master Daofa of Lushan submitted a memorandum to the Department of State Affairs, [stating that] after the Chongning and Daguan eras, Daoists improperly assumed titular ranks, and those like Lin Lingsu who were treated on par with the Two Grand Councils were very numerous, so that Daoists were brazenly placed above monks. During the Jingkang and Jianyan eras, the official ranks assumed by Daoists were already revoked, yet at national memorial incense burnings and public monastery gatherings they still dared to arrogantly take precedence; now it was desired to restore the ancestral system (and so on). Later, according to the Court of Imperial Sacrifices, citing customary precedents of changes in rites and the granting of amnesties, Daoists were on the left and monks on the right; the *Jiayou Codified Decrees* and the *Shaoxing New Book* both worded it as "monks and Daoists, monasteries and abbeys"; within the Zhenghe regulations, Daoists being above monks had already been deleted. Soon an imperial decree was received: for all incense burning, standing in ranks, and other gatherings, the established law of the dynastic ancestors should be followed, with monks on the left. In the thirteenth year of the Shaoxing era, Daoist Rectifier Liu Ruoqian of Lin'an Prefecture submitted a request to the Department [of State Affairs] that Daoists be ranked above monks. Metropolitan Saṅgha Rectifier Shankui requested an examination in accordance with the third year of the Shaoxing era, when the Department forwarded Dharma Master Fadao's memorial; subsequently an imperial decree was received ordering that, in accordance with the dynastic ancestors' old system, monks should take precedence, and Liu Ruoqian was notified to acknowledge this.

54.63

Distribution of Property According to the Internal Vinaya

54.64

Emperor Dezong of the Tang decreed: "According to old precedent, the remaining property of a deceased monk after funeral expenses was distributed among the whole assembly; recently it has been confiscated by officials on various pretexts, resulting in harassment and harm. It is ordered that, as before, the method of distributing property strictly adhere to the Vinaya texts; officials who continue to detain and confiscate property as before shall be prosecuted for violating imperial regulations."

54.65

Monastic Regulations and Punishments

54.66

Emperor Wu of the Liang instituted regulations that monks and nuns who commit offenses should be punished according to the Buddhist Vinaya.

54.67

Under the Northern Wei, if a monk committed murder, he was sentenced according to secular law; other offenses were turned over to the Metropolitan Controller of the Zhaoxuan Office to be judged according to the internal Vinaya.

54.68

Emperor Taizong of the Tang decreed that offenses committed by monks should be clearly codified according to the internal Vinaya; he ordered the *Sūtra of the Buddha's Bequeathed Teaching* to be promulgated to officials in the capital and prefects, so that where the conduct of monks and nuns did not accord with the sūtra, they should be admonished both publicly and privately. Under Emperor Gaozong, Dharma Master Xuanzang memorialized two matters: first, that during the Zhenguan era Laozi was placed above the Buddha; second, that monks and Daoists committing offenses were interrogated alongside commoners, degrading the Dharma. The Emperor said: "Subjecting monks to secular law shall be halted immediately." Emperor Xuanzong decreed that offenses by monks and nuns must be handled strictly in accordance with the Buddhist Vinaya, and prefectures and counties must not arbitrarily execute punishments. Emperor Daizong decreed that officials throughout the realm must not beat or insult monks and nuns.

54.69

Emperor Zhenzong of the Song decreed that monks and Daoists committing public offenses be permitted to redeem them through fines. He decreed that ranked officials who insult monks and nuns without cause and call them "baldheads" be dismissed from their current posts, while commoners be banished one thousand li.

54.70

In the eighth year of the Xuanhe era, the Princess of Wu State venerated the Buddhist path; an imperial decree was issued that if ranked officials or commoners insulted monks and nuns or cursed them as "baldheads," action should be taken in accordance with the directives of the third year of the Xiangfu era. In the first year of the Qiandao era under Emperor Xiaozong, the Princess of Zheng State left the household; it was decreed that ranked officials and commoners who insulted monks and nuns or cursed them as "baldheads" should, following the decrees of the Xiangfu and Xuanhe eras, have ranked officials dismissed and commoners banished one thousand li. The prefectures and commanderies throughout the realm were ordered to post notices everywhere to make this known; offenses by monks and nuns were not to be judged arbitrarily by officials, but had to be reported to obtain directives for implementation.

54.71

Monastic Registers and Exemption from Labor Service

54.72

In the first year of the Yanzai era under Empress Wu of the Tang, it was decreed that monks and nuns, formerly subordinate to the Bureau of Receptions (the Court of State Ceremonial), be reassigned to the Bureau of Sacrifices. In the seventeenth year of the Kaiyuan era under Emperor Xuanzong, it was decreed that monastic registers be compiled throughout the realm once every three years. In the twenty-fourth year, it was decreed that monks and nuns be subordinate to the Court of State Ceremonial; the following year they were returned to the Bureau of Sacrifices as before, while Daoists were made subordinate to the Court of the Imperial Clan because of the Li surname. In the sixth year of the Tianbao era, it was decreed that monks and nuns belong to the Commissioners of Merit and Virtue of the Two Streets; for the first time the Bureau of Sacrifices was ordered to issue ordination certificates on white plain silk. In the third year of the Jianzhong era under Emperor Dezong, it was decreed that upon the death or secularization of monks and nuns, the three monastic principals should report to the prefecture to turn in their tallies and certificates for cancellation, while in the capital certificates were surrendered to the Bureau of Sacrifices. In the second year of the Yuanhe era under Emperor Xianzong, an imperial decree subordinated monks and Daoists to the Commissioners of Merit and Virtue of the Left and Right Streets. In the fifth year of the Taihe era under Emperor Wenzong, prefectures and commanderies were ordered to compile monastic registers.

54.73

In the first year of the Kaiping era under Emperor Taizu of the Later Liang, an imperial decree transferred monks and nuns back to the Bureau of Sacrifices.

54.74

In the second year of the Tianfu era of the Later Jin, Yang Guangyuan was appointed Commissioner of Merit and Virtue of the Realm, and all monasteries and abbeys were subordinated to him.

54.75

Emperor Taizu of the Song decreed that monks and Daoists be subordinate to the Commissioners of Merit and Virtue; those seeking ordination were tested on scriptures and the Bureau of Sacrifices issued certificates. In the fifteenth year of the Shaoxing era under Emperor Gaozong, an imperial decree ordered monks and Daoists throughout the realm to begin paying poll taxes, divided into nine grades from ten strings down to one thousand three hundred cash, called "leisure money"; those aged sixty or above and the disabled were exempt.

54.76

Bestowal of Posthumous Titles and Enfeoffment of Stūpas

54.77

Under Emperor Xiaowu of the Jin, Dharma Master Qian passed away; an imperial decree granted money to construct a stūpa.

54.78

Under Emperor Taizong of the Tang, Sengyong of Huadu Monastery passed away; the Emperor respectfully mourned him and bestowed silk, decreeing that Li Baiyao compose the stele and Ouyang Xun write it out. Under Emperor Zhongzong, State Preceptor Shenxiu passed away and was bestowed the posthumous title Datong. Under Emperor Xuanzong, Tripiṭaka Master Vajrabodhi passed away and was bestowed the posthumous title Guanding. Chan Master Si of Qingyuan was posthumously titled Chan Master Hongji, and his stūpa named Guizhen. When Chan Master Rang of Nanyue passed away, he was posthumously titled Chan Master Dahui, and his stūpa Zuishenglun. Under Emperor Xianzong, the Sixth Patriarch of Caoxi was decreed the posthumous title Chan Master Dajian, his stūpa named Lingzhao, and Liu Zongyuan composed the stele. Under Emperor Muzong, Chan Master Ye of Fenyang was bestowed the posthumous title State Preceptor Dada. Under Emperor Xuanzong, an imperial decree rebuilt Donglin Monastery, and Master Yuan was posthumously titled Bianjue. When Chan Master You of Guishan passed away, he was bestowed the posthumous title Dayuan. When Chan Master Yun of Huangbo passed away, he was bestowed the posthumous title Duanji. Under Emperor Yizong, when Chan Master Jian of Deshan passed away, he was bestowed the posthumous title Jianxing. When Chan Master Xuan of Linji passed away, he was bestowed the posthumous title Huizhao. When Chan Master Jie of Dongshan passed away, he was bestowed the posthumous title Wuben. Vinaya Master Xuan of Nanshan was posthumously titled Chengzhao. When Chan Master Shen of Zhaozhou passed away, he was posthumously titled Zhenji. When Chan Master Ying of Yunju passed away, he was posthumously titled Hongjue. When Chan Master Ji of Caoshan passed away, he was posthumously titled Yuanzheng.

54.79

Emperor Zhuangzong of the Later Tang inquired about the Way from Sansheng Huiran, and upon his death he was bestowed the posthumous title Grand Preceptor Guangji and his stūpa named Tongji.

54.80

Under Emperor Taizu of the Song, when Chan Master Shou of Yongming passed away, he was bestowed the posthumous title Zhijue. Emperor Taizong posthumously titled Master Yuan of Donglin as Yuanwu, and Master Yong of Xilin as Jueji. When Great Master Mingjiao Tianxizai passed away, he was posthumously titled Huibian. When Great Master Chuanjiao Faxian passed away, he was posthumously titled Xuanjue. In the first year of the Chongning era under Emperor Huizong, an amnesty decree included the clause: "Any renowned and virtuous figures throughout the realm who have not yet received posthumous titles shall be reported by the relevant authorities." Vinaya Master Xuan of the Tang was bestowed the posthumous title Fahai, Master Shi of Ciyun was titled Fabao, Master Zhen of Nanping was titled Shixiang, and Master Yuan of Gushan was titled Fahui. Tripiṭaka Master Mātanga was titled Dharma Master Qidao Yuantong; Dharmaratna was titled Dharma Master Kaijiao Zongchi; Mahāsattva Fu was titled Mahāsattva Dengkong Shaojue; Elder Li was titled Elder Xianjiao Miaoyan. Under Emperor Gaozong, Chan Master Jue of Tiantong passed away and was posthumously titled Hongzhi, his stūpa named Miaoguang. Chan Master Gao of Jingshan passed away and was posthumously titled Pujue, his stūpa named Baoguang, and his recorded sayings were entered into the Canon. Under Emperor Guangzong, Dharma Master Ne of Huiguang passed away and was posthumously titled Zongguangci, his stūpa named Puzhao.

54.81

Praise and Solace upon Death

54.82

Under Emperor Wen of the [Liu] Song, Dharma Master Huiyan passed away; an imperial decree bestowed fifty thousand cash and fifty bolts of cloth.

54.83

Under Emperor Wu of the Southern Qi, Dharma Master Sengyuan passed away; the Emperor sent a letter to console his disciple Faxian.

54.84

Under Emperor Wen of the Sui, Dharma Master Tanyan passed away; the Emperor suspended court audiences and ordered princes and dukes to attend the mourning.

54.85

Under Emperor Taizong of the Tang, when Dharma Master Sengyong died, [the emperor] bestowed silk and ordered Li Baiyao to compose an epitaph and Ouyang Xun to inscribe it. When Dharma Master Xuanwan died, his testament memorialized requesting that monks who commit faults be disciplined according to the internal Vinaya; His Majesty graciously accepted this, dispatched the Crown Prince to offer condolences, and ordered funeral supplies to be provided.

54.86

Under Emperor Gaozong, when Dharma Master [Xuan]zang died, the emperor wept bitterly for him and suspended court audiences for five days, ordering the use of a gold coffin and silver outer casket, and issuing five edicts of praise and condolence. Under Emperor Wenzong, when National Preceptor Qingliang Chengguan died, His Majesty suspended court audiences for three days, high officials wore plain white mourning clothes, [and the emperor] decreed that he be buried in a stone chamber on Mount Zhongnan and ordered Chancellor Pei Xiu to compose the epitaph.

54.87

Under Emperor Zhenzong of the Song, when Tripiṭaka Master Tianxizai died, [the emperor] ordered the authorities to prepare the rites for the funeral. When Tripiṭaka Master Faxian died, [the emperor] ordered the funeral to be conducted in accordance with the rites for Tianxizai.

54.88

Auspicious Signs at Death

54.89

Under Emperor Renzong of the Song, Chan Master Tianboyuan bid farewell to Wen Yanbo, saying, "I am entering extinction; when the shrine is cremated, the smoke will be white." Yanbo held a lapis lazuli vase in his hand; the smoke entered the vase, and it was filled with śarīra. Under Emperor Shenzong, Chan Master Mingjiao Qisong died; when cremated, five things were not consumed: his nose, tongue, eyes, ear hair, and recitation beads. When Ouyang Xiu resided in Yingshang, he eschewed wine and meat dishes; when near death, he borrowed the Avataṃsaka Sūtra, and upon reading to the eighth fascicle, he passed away. Wen Yuke said to Cui Gongdu, "The sūtra says: 'For one who does not speak falsely, the tongue covers the face.'" He then stuck out his tongue reaching to his eyebrows, folded it three times, bathed, put on his cap and belt, sat upright, and passed away. Zhao Bian asked Chan Master Zhongyuan about the essential of the mind; upon hearing the sound of thunder, he had an open and great awakening; that year a great star fell in his courtyard, and he passed away sitting cross-legged. Under Emperor Huizong, when Su Shi was dying in Piling, Qian Jiming asked him, "Sir, you studied Buddhism throughout your life; how is it now?" Shi said, "I do not even accept such words," and then passed away. Under Emperor Gaozong, Empress Dowager Wei established Yanxiang Abbey and relocated Dharma Master Yuan to Manaopo; the pottery vessels [contained] uncountably many śarīra. Under Emperor Xiaozong, Assistant Administrator Qian Duanli inquired about the Way with Chan Master Yuan; falling slightly ill, he said to Chan Master Ji, "Earth, water, fire, and wind have temporarily converged," whereupon he closed his eyes and passed away.

54.90

Rulers and Ministers Slighting the Dharma

54.91

Under King Xiang of the Zhou, Duke Mu of Qin obtained a stone image and discarded it in the horse stables. He dreamed that the Heavenly Emperor reproved and admonished him. He asked You Yu about it; [You Yu] went, looked at the image, and said, "It is the Buddha deity."

54.92

Under the Wei, Sun Hao, ruler of Wu, obtained a golden image and poured filth over it. Soon he contracted a swelling disease; he requested Kang Senghui to administer the precepts to him, and his disease was cured.

54.93

The Marquis of Donghun of the Qi took the jade image of Waguan [Monastery] to make hairpins and bracelets for Noble Consort Pan.

54.94

Under Emperor Gaozong of the Tang, Dharma Master [Xuan]zang translated the Hetuvidyā-śāstra; the Chief Imperial Physician Lü Cai composed an interpretation defaming it. An edict ordered high officials to lead Cai to go to the Dharma Master to perform repentant prostrations. Under Emperor Xuanzong, the metropolitan scholar Sun Qiao submitted a memorial saying, "Emperor Wuzong made 270,000 monks grow their hair; how can Your Majesty revive them after they have already been abolished?" The emperor was angered and did not accept it.

54.95

Under Emperor Taizu of the Song, the Henan scholar Li Ai composed the Mie Xie Ji (Collection on Destroying the Heterodox) to defame Buddhism, and stole texts of the canon to make bed coverings. When the matter became known, an edict banished him to Shamen Island. Under Emperor Huizong, an edict granted Daojie of the Left Street a purple robe and a master's title; Jie submitted a memorial declining them; His Majesty was angered and banished him to Zizhou. Huihong of Junzhou was banished to Yazhou on account of associating with Zhang Shangying. An edict ordered the alteration of the Buddha Dharma; Yongdao submitted a memorial remonstrating against it; His Majesty was angered and banished him to Daozhou. Under Emperor Gaozong, Chancellor Qin Gui banished Zonggao of Jingshan to Hengzhou as a partisan of Zhang Jiucheng.

54.96

Han [Yu] and Ou[yang Xiu] Rejecting Buddhism

54.97

Under Emperor Xianzong of the Tang, when the Buddha bone of Fengxiang was welcomed into the imperial palace, Han Yu, Vice Minister of Justice, submitted a memorial remonstrating, saying: "The Buddha was originally a man of the barbarians. His body has long been dead; withered and decayed bones are the remnants of ill fortune and defilement. How can they be fit to enter the palace precincts? I beg that these bones be committed to water and fire, forever severing the root." The emperor was greatly enraged and demoted him to Prefect of Chaozhou. When Yu arrived in Chaozhou, he heard of the fame of Chan Master Dadian, invited him into the commandery to inquire about the Way, and detained him for ten days. Minister Meng Jian heard that Yu was associating with Dadian and commended him by letter. Yu replied in a letter stating: "Dadian is quite intelligent and understands principle. In this remote land there is no one to converse with, so I summoned him from the mountain to the prefectural city and detained him for several tens of days. He is truly able to detach from his physical form and not be invaded or disordered by external things; it is not that I revere and believe in his Dharma to seek field-of-merit benefits." Jian replied to him again, saying: "The teaching of the Śākya clearly illuminates the diverging paths of good and evil and investigates the manifestations of divine retribution in the world to broaden its Way. Why does Lord Han treat it with the sentiments of foolish men and base rustic elders?" (and so forth). In his preface sending off the monk Haochu, Liu Zongyuan said: "Tuizhi loves Confucianism, but has not been able to surpass the books of Master Yang; yet from Zhuangzi, Mozi, Shen Buhai, and Han Feizi, he drew upon them all. Can it be that the monks are instead inferior to the strangeness, deviousness, peril, and harm of Zhuang, Mo, Shen, and Han? He says it is because they are barbarians. If he truly does not believe in their Way and rejects them, then if [judged merely] by their being barbarians, should one befriend E Lai and Robber Zhi while scorning Jizha and You Yu? This is not what is called casting aside names to seek reality." (and so forth). Han Tuizhi composed the Yuan Dao (Inquiry into the Way), which says: "To take the methods of the barbarians and place them above the teachings of the former kings—how long before we all turn into barbarians together? If so, what should be done? I say: make humans of their people, burn their books, and turn their dwellings into homes; illuminate the Way of the former kings to guide them, and perhaps it may be accomplished." In the Epitaph for Daughter Na, it says: "Yu said as a junior official of the Ministry of Justice: 'The Buddha was a barbarian ghost; his law brings disorder to good governance, and can be swept away in a single stroke.'" (and so forth).

54.98

Wang Jinggong refuted Han, saying: "There are people who delight in Mencius's rejection of Yang and Mo, and take the refutation of Buddhism and Daoism as their own achievement. As for what Zhuangzi called the summer insect—does it not refer to such people?" (and so forth).

54.99

Su Zizhan refuted Han, saying: "Regarding the Way of the sages, Tuizhi knew to love its name but had not delighted in its reality. His discussions, when it came to principle, were not refined; often he contradicted his own theories without realizing it." (and so forth).

54.100

Master Long of Western Shu composed one hundred essays refuting Han (and so forth).

54.101

Chan Master Mingjiao Qisong composed thirty essays refuting Han (and so forth).

54.102

Chan Master Zuyin Ne discussed Tuizhi's rejection of Buddhism and Daoism with Master Ouyang (see fascicle 12 of the Treatise on Prosperity and Decline).

54.103

Under Emperor Renzong of the Song, Policy Remonstrator Ouyang Xiu composed the Ben Lun (Treatise on Fundamentals), stating that the Buddha Dharma was a disaster for the Central Realm; he also said: "The present method of the Buddha may be called treacherous and heterodox"; and also said: "For a thousand years, Buddhism and Daoism have plundered the Central Realm." (and so forth). Xiu was demoted to Chuzhou; when he was about to return to Luling, he traveled to Mount Lu and paid respects to Chan Master Zuyin Ne. Conversing with him on the Way, he was solemnly convinced in his heart, and his habitual rejection of Buddhism dissolved from within. Zuyin said to him: "Tuizhi took the lead in rejecting Buddhism and Daoism; you now chime in with him. This will cause fame-seeking scholars of later generations to cite the Han and Ouyang clans as their standard; how could this not be an encumbrance to abundant virtue? The Ben Lun you composed diligently takes the defamation of Buddhism as its business, and takes the rites of hunts, funerals, sacrifices, and local drinking ceremonies as the root for overcoming Buddhism. This is just like Tuizhi's Yuan Dao—he truly did not know the Way." Xiu was greatly startled and abashed. The master further explained to him the essential principle of awakening the mind; from then on, he gained considerable awakening. When he entered the administration as a participant in major affairs of state, he frequently praised [the master] before the high officials, and seasonal letters of inquiry never ceased. When he went out to govern Yangzhou, Goryeo sent an envoy to inquire about missing commentaries on three crucial points in Cao Cao's commentary on Sunzi. An edict questioned Xiu, who did not know how to reply; he instructed the envoy to go inquire of Zuyin. The master said, "Military affairs are confidential matters; they cannot be displayed to others." The envoy reported back, and answered the imperial inquiry with his words.

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佛祖統紀 — 志磐, Classical Chinese