佛祖歷代通載 1

English (machine translation) 1

Language: English

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Preface to the Comprehensive Record of the Buddhas and the Patriarchs through the Ages

When the Buddhists discuss the world, they invariably speak in terms of mahākalpas and antarakalpas. Before the Chinese script could convey this, it was completely unknowable. After Kāśyapa Mātaṅga and Dharmaratna arrived during the Han dynasty, the birth and extinction of the Buddha Śākyamuni could be calculated retroactively by year. From that point on, people of China were able to record it in Chinese. Among those coming eastward from Tianzhu and adjacent kingdoms, none were more flourishing than during the Western Jin down to such kingdoms as Yao Qin and the Shi Zhao. As for these persons, there were masters such as Kumārajīva, Fotudeng, Narendrayaśas, and Dharmakṣema; while outstanding and wondrous scholars of the eastern land, such as Dao-sheng, Seng-zhao, Dao-rong, and Seng-rui, served as their wings. They translated scripture meanings entirely into Chinese, thoroughly probing the subtleties of Buddhist doctrine without omission. There were even foresighted scholars who knew retroactively that the ultimate principle had not yet been fully reached. The practice of Buddhist studies was never more extensive than during this time. There were Dao'an, who matched Heaven, and Master Huiyuan, who opened up territories in the southeast, with Buddhayaśas following him from afar in escaping the world. Worthy gentlemen relied on one another during chaotic ages. Then masters such as Baozhi and Shuanglin Fu arose to expound the Dharma, and Buddhist studies flourished greatly in the southeast. Then the Wise One [Zhiyi] promoted the Saddharmapuṇḍarīka at Tiantai; the Tripiṭaka Master [Xuanzang] opened up prajñā at the beginning of the Tang; Qingliang Chengguan expanded the Avataṃsaka at Wutai Shan; Master Guifeng Zongmi expounded the Complete Enlightenment at Caotang; Master Daoxuan made rigorous the vinaya teachings at Nanshan; and Master Vajrabodhi inaugurated the Esoteric teachings during the Tianbao era. Treatises on the greater and lesser triyāna, vijñapti-mātra, and the like were analyzed with minute precision by specialized masters; their volumes caused oxen to sweat and filled buildings to the rafters. Among hundreds and thousands of scholars, there were those who grew white-haired without reaching the very depths. When Bodhidharma arrived, his robe was transmitted five times, and the Five Houses were thereupon established. Deriving from the same source into different branches, from the Liang through the Song, this was called the correct lineage of transmission of the Dharma. Under our

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dynasty, the rise of the Esoteric and the breadth of doctrinal studies have also been unprecedented in past ages. Such is the broad outline. In the past there were historical records such as the Baolin zhuan, which were lost to the world over time; while the records of the Transmission of the Lamp and the chronicles of the Sangha Jewels touched only upon the Chan school. As for masters of the sūtras and treatises, each transmitted their own teachings, and when ministers acting as external protectors were recorded incidentally in relation to events, how could there not be omissions? In recent times there was one who compiled the Fozu tongji, modeling it after the Shiji, yet its recording of events lacked proper method, which men of discernment found regrettable. At that time, there was the abbot of Xiangfu Chan Monastery in Jiaxing, Nianchang of Huating, who attained the Linji principle in the room of Huiji. Outside the bliss of meditation, he read extensively across all books. He thereupon took the fundamental origins and subsequent developments of the Buddhas and Patriarchs dwelling in the world, the causes and conditions of their preaching the Dharma, the masters who translated scriptures and propagated the teaching, the direct descendants of the transmission of the robe and Dharma, the orthodox streams, side branches, scattered sages, and unusual monks, those honored by rulers of the times and worldly sovereigns, and those protected by princes, ministers, generals, and chancellors. He debated differences and agreements, examined errors, and made corrections. Only after more than twenty years was he able to complete the compilation, entitling it the Comprehensive Record of the Buddhas and the Patriarchs through the Ages, in twenty-two fascicles in all. Its first fascicle speaks of the Zhang suozhi lun, the bhājana-loka, the sattva-loka, the mārgaphala, and asaṃskṛta—the five treatises. These were what was expounded by

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Imperial Preceptor 'Phags-pa

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before the Emperor

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during the reign of our Emperor Shizu. For this reason they are placed at the very head of the work. Below this, the sexagenary cycle beginning with Tianyuan Jiazi is used to record the years of worldly rulers, and relying on the years of rulers of the times, the events of the religious teachings are recorded. He eliminated the convoluted and erroneous, preserving what could be authenticated without falsehood. Thus the rise and decline, prosperity and decay of the Buddha's way and the worldly way can be viewed together herein. Alas! The ten time-periods of past and present are never apart from the present thought; what need is there to record the arising and perishing of worldly dust-phantoms? I once saw Guishan question Yangshan, where Yangshan frequently replied with matters of profound antiquity; was this not out of sympathy for the fact that foresighted masters had gone unheard of? Furthermore, the single Saddharmapuṇḍarīka Sūtra says that across earlier and later kalpas the Ten Titles are not different, and it also says: 'Regarding that distant antiquity, it is just like the ancient days and today.' Is this book not something that truly deserves to be adopted? On the eleventh day of the sixth month of the first year of the Zhizheng era [1341], preface by Yu Ji, Daoist of the Weixiao An.

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Preface to the Comprehensive Record and Biography of Chan Master Nianchang of Meiwu in Huating

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Speech and writing are vessels that carry the Dao and instruments for transmitting it afar. Across thousands of ages, without bamboo slips and wooden tablets, how could events be recorded and facts authenticated?

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When the Greatly Perfected Supreme Sage composed the Spring and Autumn Annals, rebellious ministers and violent traitors were struck with fear;

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when the Greatly Awakened Bhagavān gathered the sūtras and vinaya, virtuous and wise individuals arose. The Five Classics, the Six Arts, and the various philosophers of the hundred schools established their words and bequeathed their instructions, so that future scholars could understand the present, evaluate antiquity, and let their minds wander through benevolence and righteousness—is this not the benefit of bound volumes? The Comprehensive Record of the Buddhas and Patriarchs through the Ages was composed by Chan Master Meiwu. Its text is broad and its principles are clear; its narration is factual; and traversing the classics, it examines and corrects the lineage transmissions, providing remarkable aid to the Teaching of Names. In the xinsi year of the Zhizheng era [1341], Lord Yu of Daoyuan from the Hanlin Academy wrote a preface to crown its head, honoring and praising it even more. The Chan master's family had lived in Huating for generations; his surname was Huang, his father was Wenyou, and his mother was Lady Yang. Initially they prayed for an heir to Avalokiteśvara, and suddenly one night dreamed of a monk with long eyebrows and snowy hair who called himself a Great Elder and asked for lodging. Thereupon she became pregnant. On the twelfth day of the third month in the renwu year of the Zhiyuan era [1282], he was born at night; a divine light illuminated the room and a wondrous fragrance struck the people, not dissipating for over a day. Growing up, he delighted in burning incense and sitting alone; his bone structure was remarkably elegant and his demeanor courageous and clear. At the age of twelve, he earnestly pleaded with his parents to leave home; his mother doted on him and tempted him with worldly affairs, but could never shake his resolve. They finally permitted him. He relied on Tizhi of the Yuanming Cloister in Pingjiang, studying scriptures and books, valuing nobility of spirit, disregarding wealth, admiring righteousness, and setting his mind upon the vinaya canons. In the yihai year of the Yuanzhen era [1295], the Jiang-Huai General Administrative Office granted him a certificate, whereupon he shaved his hair and received full ordination. In his early twenties he traveled to the great monasteries of Jiangsu and Zhejiang, extensively examining the scriptures. Senior masters and virtuous elders invited him with full courtesy to take up positions, but he declined with humility and did not accept. In the wushen year of the Zhida era [1308], the Venerable Fozhi Huiji moved from Baizhang in Jiangxi to Jingci in Hangzhou. The Chan master went to pay his respects and happened upon his ascent to the hall. Fozhi cited the story of Elder Fu of Taiyuan hearing the sound of a bugle, and spoke a verse saying: 'Qin Sheng entered the vast sea; the Grand Historian roamed the famous mountains. From this road outside Yangzhou city, orders are strict and do not permit the gates to open early.' He had an awakening at these words, entered the abbot's room, and presented what he had understood. Fozhi nodded in approval. He then appointed him to manage the correspondence office and exhorted him, saying: 'You are truly a great vessel of our teaching, an extraordinary talent to serve as an external protector of the literary garden.' He served diligently for seven years. In the yimao year of the Yanyou era [1315], when Fozhi moved to Jingshan, the Chan master served as the monitor of the rear hall, setting an example for the assembly. The next year,

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the imperial court dispatched officials to regulate the religious teachings, and receiving selection, he brought auspiciousness to the world at Xiangfu in Jiaxing. In the fifth month of summer in the guihai year of the Zhizhi era [1323], he traveled by post relay to

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the capital to copy the gold-lettered

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Buddhist sūtras. In his leisure time he was able to sightsee in the three capitals and tour scenic wonders, paying homage to Mañjuśrī at Wutai Shan and perusing the traces of the ancient ruins of the Jin in Yan. Thereupon he was moved to follow Sima Qian's aspiration of compiling a history. He frequented the gates of Hanlin academicians and prime ministers to discuss ancient classics, and entered the inner halls of celebrated masters to expound scripture passages. Figures such as Minister of Education Lord Hong of Yunlu and Lord Yin of Biefeng all honored and cherished him.

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The Imperial Preceptor commanded him to sit, bestowed food, and heard the essentials of the Vajrayāna with great joy. Returning from the capital to Gusu, the abbot of Wanshou offered him half of the high seat to invite him to preach the Dharma, and the assembly submitted to his virtue. If he had not possessed divine endowments from past lives and received wisdom over many births, how could he have attained such clarity and acumen, compiling accounts of the ancestors and illuminating the correct teaching, bringing high officials and great men to revere him so earnestly? During the Zhida era, I served Fozhi and had the privilege of receiving instruction from the Chan master; knowing the general outline, I write this preface. The Chan master's taboo name is Nianchang, and Meiwu is his sobriquet. In the third month of the fourth year of the Zhizheng era [1344], respectfully prefaced by the bhikṣu Jue'an, abbot of Zhaoqing in Mount She, Songjiang.

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Editorial Principles of the Comprehensive Record of the Buddhas and Patriarchs through the Ages

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1. One hundred sections of Imperial Pronouncements of Emperor Shizu are taken from the Hongjiao ji. These are the imperial decrees respectfully received and responded to by the Imperial Preceptor and ministers; they are reverently placed in this compilation.

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1. The Zhang suozhi lun spoken by the Imperial Preceptor crowns the head of this work to honor it.

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1. The eras before our Buddha Bhagavān was born were originally not to be included; to facilitate beginners, the volumes begin with remote antiquity.

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1. For past emperors and kings—their ascensions, era changes, deaths, as well as rulers of illegitimate states—and ministers who protected the teaching and honored the Dharma, their beginnings and ends are briefly noted; other matters are not recorded.

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1. Imperial panegyrics and prefaces concerning the holy teaching, as well as writings composed by ministers and eminent scholars that pertain to the Great Teaching, are recorded in full.

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1. Debates and confrontations between Buddhist monks and Daoists are recorded in full from beginning to end for future reference.

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1. After the Bhagavān's parinirvāṇa, every passage of a hundred years is invariably recorded; the auspicious sandalwood image and the years when the teaching reached the eastern land follow this pattern.

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1. For the transmission-of-the-Dharma verses of the Buddhas and Patriarchs, see the sixth year of Datong under the Liang for details of their translations.

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1. The rise and fall of the religious teaching are compiled in accordance with historical records, so that future scholars may know their origins.

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1. Facts concerning the various patriarchs are recorded in full under the year of their passing away, following the precedent of the scriptures explaining meaning at their conclusion.

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1. The Mingdao jishuo by Layman Pingshan comprises two hundred and seventeen essays; nineteen essays are recorded here to highlight his discernment.

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1. Key matters of the religious teachings have their differences, agreements, errors, and corrections briefly examined and verified. Gathered based on various biographies and records, they are not debated arbitrarily out of private conjecture. For fear that over-elaboration leads to redundancy or brevity leads to shallowness, we await broadly learned gentlemen to amend and correct them.

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1. The Shiji of the Grand Historian states that in the thirty-eighth year of the Yellow Emperor, he commanded Feng Hou to establish the sexagenary cycle. We begin following this to compile [the chronology], arranging horizontal chronological tables above according to each year.

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Editorial Principles of the Comprehensive Record of the Buddhas and Patriarchs through the Ages.

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Table of Contents of the Comprehensive Record of the Buddhas and Patriarchs through the Ages

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Fascicle 1

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(1) Verses of the Seven Buddhas; (2) Chapter on the Bhājana-loka from the Zhang suozhi lun; (3) The Sun Disc; (4) The Moon Disc; (5) The Constellations; (6) Mount Sumeru and the Thirty-Three Heavens; (7) The Sattva-loka Consists of Six Kinds; (8) Great Brahmā, Ancestor of Humanity; (9) King Sammata and the Royal Lineages; (10) Destruction of the Bhājana-loka (with panegyric).

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Fascicle 2

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(1) King Pangu; (2) Heavenly Sovereign; (3) Earthly Sovereign; (4) Human Sovereign; (5) Five Eras; (6) Youchao; (7) Suiren; (8) Fuxi; (9) God of the Soil; (10) Shennong; (11) Yellow Emperor; (12) Shaohao; (13) Zhuanxu; (14) Emperor Ku; (15) Tang Yao; (16) Yu Shun; (17) Xia Dynasty; (18) Tang of Yin; (19) King Wen of Zhou; (20) King Wu; (21) King Cheng (Institution of the Seven Ancestral Temples); (22) God of the Grain; (23) Feudal Lords of the Four Regions; (24) King Kang.

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Fascicle 3

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(1) King Zhao of Zhou; (2) The Bhagavān Manifests Descent and Birth; (3) The Bhagavān Manifests Pravrajyā;

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(4) King Mu; (5) The Bhagavān Manifests Attainment of the Dao; (6) Origins of the Auspicious Image; (7) The Bhagavān Manifests Preaching the Dharma; (8) The Bhagavān Manifests Nirvāṇa;

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(9) King Xiao; (10) First Patriarch Mahākāśyapa; (11) Feizi of Qin;

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(12) King Li; (13) Second Patriarch Ānanda; (14) The Two Schools: Sthavira and Mahāsāṃghika;

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(15) King Xuan; (16) Third Patriarch Śāṇakavāsa; (17) King's Slaying of Du Bo and its Karmic Retribution;

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(18) King Ping; (19) Fourth Patriarch Upagupta;

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(20) King Zhuang; (21) Fifth Patriarch Dhṛtaka;

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(22) King Xiang; (23) Sixth Patriarch Miccaka;

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(24) King Ding; (25) Lao Dan is Born in Chu; (26) Seventh Patriarch Vasumitra;

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(27) King Ling; (28) Confucius is Born in Lu;

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(29) King Jing; (30) Eighth Patriarch Buddhanandi.

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(31) King Jing (32) The Ninth Patriarch, Buddhamitra

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(33) King Zhending (34) The Tenth Patriarch, the Venerable Pārśva

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Fascicle Four

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(1) King An of Zhou (2) The Eleventh Patriarch, Puṇyayaśas

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(3) King Xian (4) The Twelfth Patriarch, the Mahāsattva Aśvaghoṣa

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(5) King Shenjing (6) The Thirteenth Patriarch, Kapimala

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(7) The First Emperor of Qin (8) Śrībandhu and the other Eighteen Transformers (9) The Fourteenth Patriarch, the Venerable Nāgārjuna

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(10) Emperor Wen of the Western Han (11) The Fifteenth Patriarch, Kāṇadeva

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(12) Emperor Wu (13) The Sixteenth Patriarch, Rāhulata

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(14) Emperor Zhao (15) The Seventeenth Patriarch, Saṅghanandi

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(16) Emperor Xuan (17) The Treatise Masters Asaṅga and Vasubandhu

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(18) Emperor Cheng (19) The Eighteenth Patriarch, Gayāśata

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(20) Wang Mang of the Xin Dynasty (21) The Nineteenth Patriarch, Kumāralata

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(22) Emperor Ming of the Eastern Han (23) The Emperor Dreams of a Golden Man (24) The Teaching Spreads to the Eastern Land (25) Kāśyapa Mātaṅga and Dharmaratna (26) Buddhists and Daoists Compete and Scriptures are Burned (27) The Twentieth Patriarch, Jayata

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Fascicle Five

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(1) Emperor An (2) The Twenty-First Patriarch, Vasubandhu

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(3) Emperor Huan (4) An Shigao Arrives in Luoyang (5) The Twenty-Second Patriarch, Manorhita

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(6) Emperor Ling (7) Lokakṣema Arrives in Luoyang (8) The Yellow Turban Rebellion

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(9) Emperor Xian (10) Mouzi's Treatise on Dispelling Doubts (11) Fan Ye's Evaluation of Buddhism in the History of the Han (12) Yuan Hong's Discourse on the Buddha (13) Kang Meng and Zhu Dali Arrive at the Capital (14) The Twenty-Third Patriarch, Haklenayaśas (15) The Daoists Begin Composing the Lingbao Liturgies

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(16) Emperor Wen of Wei of the Three Kingdoms

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(17) The First Sovereign of Shu

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(18) The Great Emperor of Wu (19) Vighna and Zhi Qian

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(20) Emperor Ming (21) Biography of Cao Zhi

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(22) King Fang of Qi (23) Kang Senghui Arrives in Wu (24) Kan Ze of Wu Discusses the Buddha (25) The Twenty-Fourth Patriarch, the Venerable Siṃha (26) Dharmakāla and Others Transmit the Vinaya

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(27) The Duke of Gaoguixiang (28) Rebellion in Kaśmīra Implicates the Buddhists

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(29) The King of Chenliu (30) The Śramaṇa Zhu Shixing Begins Expounding the Sutras

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Fascicle Six

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(1) Emperor Wu of the Western Jin (2) Sun Hao of Wu Destroys Spirit Shrines and Buddhist Monasteries (3) Dharmarakṣa Arrives at the Capital (with Discourse) (4) The Origins of King Aśoka's Stūpa

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(5) Emperor Hui (with an Appendix on the Sixteen Kingdoms) (6) Bao Jing Compiles the Scripture of the Three Sovereigns (7) Jīvaka Arrives in Luoyang

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(8) Emperor Min (9) The Stone Images of Vipaśyin and Kāśyapa Arrive in Wu

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(10) Emperor Yuan (with a Preface) (11) The Śramaṇa Śrīmitra Arrives in Jiankang

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(12) Emperor Ming (13) The Twenty-Fifth Patriarch, Vaśasita

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(14) Emperor Cheng (15) The Tripiṭaka Master Huili Arrives in Hangzhou (16) Yu Bing Debates Ordering Monks to Pay Homage to the Secular Ruler (17) He Chong Debates That Monks Should Not Pay Homage to the Secular Ruler

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(18) Emperor Mu (19) Fotudeng Demonstrates Entering Nirvāṇa (with Discourse) (20) The Śramaṇa Shegong Enters Nirvāṇa (21) The Medical Arts of the Śramaṇa Yu Fakai

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(22) Emperor Ai (23) Imperial Edict for Zhu Qian to Expound the Sutras (24) Imperial Edict for Zhi Dun to Continue the Lectures (25) Xi Chao Revering the Buddha

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(26) The Deposed Emperor (27) Dharma Master Shi Dao'an (with Discourse) (28) Sun Chuo (29) Xu Xun (30) Huan Wen Revering the Dharma in His Later Years

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(31) Emperor Jianwen (32) Imperial Edict Ordering Fakuang to Perform Star-Propitiation

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Fascicle Seven

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(1) Emperor Wu of the Eastern Jin (2) Dharma Master Donglin Huiyuan (3) The Death of Liu Yimin (4) An Auspicious Star Appears in Former Qin and They Obtain Dao'an and Kumārajīva (5) The Qin Sovereign Yao Chang Receives Karmic Retribution (6) Emperor Daowu of the Northern Wei (7) The Twenty-Sixth Patriarch, Puṇyamitra

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(8) Emperor An (9) Zhu Senglang of Mount Tai (10) Edict Promoting Buddhism in the Northern Wei (11) Dharma Master Kumārajīva (with Discourse) (12) Sengzheng Daoqi (13) Daorong Debates with a Brahmin (14) Daoheng and Daobiao Submit Memorials Requesting to Practice the Path (15) Sengrui, Renowned Monk of the Four Seas (16) Sengzhao Carefully Establishes the Sutras and Treatises (17) The Venerable Puṇyatāra of Tianzhu (18) The Venerable Buddhayaśas (19) Huan Xuan Issues an Order for Monks to Pay Homage to the Secular Ruler (20) Treatise on Śramaṇas Not Paying Homage to Kings (five sections) (21) Buddhabhadra Is Expelled (22) Inviting Yuanming to Join the Society (23) Faguo First Receives an Official Nobility Title

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(24) Faxian Begins His Journey to the Western Regions to Obtain Sutras (25) The Tripiṭaka Master Dharmakṣema Arrives in Guzang (26) Dharma Master Daosheng Sets Up Stones as His Disciples

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(27) Emperor Gong (28) Cui Hao of Northern Wei Recommends Kou Qianzhi (with Discourse) (29) Chan Master Xuan Gao Is Slandered (30) The Treatise on Buddhism and Daoism by the Editorial Director Wei Shou of Qi

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Fascicle Eight

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(1) Emperor Wen of Song (2) The Wonder-Working Monk Beidu (3) Guṇabhadra Arrives at Court (4) The Emperor Visits Dazhuangyan Monastery (5) Xie Lingyun Is Executed (6) Tripiṭaka Master Guṇavarman (7) The Metropolitan Governor Xiao Requests Regulations for Building Monasteries and Images (8) The Emperor Visits Qushui (9) Huilin's Apostasy and His Karmic Retribution (with Discourse) (10) Edict Ordering Fayuan to Oversee Tianbao Monastery (11) Hao Slanders the Crown Prince and Monk Xuan Gao (12) Kou Qianzhi of Wei Practices the Arts of Zhang Lu (13) Emperor Wu of Wei Orders the Execution of Śramaṇas Throughout the Realm (14) Emperor Wu of Wei Receives Registers and Builds the Jinglun Palace (15) Cui Hao of Wei Is Executed (with Discourse) (16) The Śramaṇa Tanshi Goes to Wei to Save the Dharma (17) Wei Again Issues an Edict Restoring Buddhism

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(18) Emperor Wu (19) The Twenty-Seventh Patriarch, Prajñātāra (20) Edict Summoning Guṇabhadra (21) Edict Appointing Daoyou as Dharma Leader of Xin'an (22) Dharma Master Baoliang of Zhongxing Monastery (23) The Qiang Person Gao Du Rebels and Implicates Buddhists (24) The Right Assistant Minister Memorializes on Monks Paying Homage to the Secular Ruler (25) Zhu Lingqi Encounters a Holy Monk (26) Yao Xing Esteems and Honors Sengdao

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(27) The Deposed Emperor (28) The King of Kaśgar Sends a Buddha Robe

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(29) Emperor Ming (30) The Mahāsattva Baozhi (31) Master Shao Shuo of Samarkand (32) Edict Appointing Sengjin as Sengzheng (33) The Treatise on Buddhism and Daoism in the History of Wei

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(34) Emperor Taizu of Qi (35) The Emperor Visits the Abode of Sengyuan

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(36) Emperor Wu (37) Edict Ordering Faxian to Be Sengzhu (38) Xuanchang First Composes a Commentary on the Avataṃsaka Sūtra (with Discourse) (39) Baozhi Manifests Miracles in Prison (40) Tanchao Preaches the Dharma to Dragons (41) Gu Huan's Treatise on the Barbarians and the Chinese (42) Minister of Education Yuan Can Refutes the Treatise on the Barbarians and the Chinese (43) Meng Jingyi's Treatise on Correct Unity (44) Zhang Rong Composes Regulations for the School to Refute It (with Discourse) (45) Wei Edict to Ordain Monks and Nuns

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(46) The Marquis of Donghun (47) Chen Xianming Fabricates the Scripture of Pacing the Void

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(48) Emperor He (49) Saṅghabhadra's Vinayapiṭaka

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Fascicle Nine

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(1) Emperor Wu of Liang (2) Tao Hongjing Fabricates the Scripture of Great Purity (3) Edict Allowing Master Zhi to Freely Propagate the Teachings (4) Lady Xi Requests Repentance (5) The Emperor's Vow to Renounce Heterodoxy and Return to Orthodoxy (6) He Dian and He Yin Refuse to Serve as Officials (7) The Emperor Comments on the Large Prajñāpāramitā Sūtra and Orders Fayun to Expound It (8) The Wei Ruler Favors Buddhism (9) Edict Ordering Sengmin to Expound the Śrīmālādevī Sūtra (10) The Emperor Composes a Preface to the Commentary on the Nirvāṇa Sūtra (11) Ancestral Temple Sacrifices Prohibit Killing (12) Shen Xiuwen's Discourse on the Midday Meal (13) Empress Dowager Hu of Wei Builds a Monastery (14) Huijiao Authors the Biographies of Eminent Monks (15) The Miracles of Senglang and Daoying (16) The Emperor Receives the Refuges and Precepts (17) Sengda Enters the Water Contemplation (18) Sengzang Admonishes the Emperor Regarding Disciplining Monks (19) Sengzang Ascends the Imperial Throne (20) Wei Evaluates Buddhism and Daoism (21) The Treatise on Buddhism and Daoism in the Book of Wei (22) The First Patriarch, the Great Master Bodhidharma (with Discourse) (23) Crown Prince Zhaoming (24) Liu Xie Takes Pravrajyā (25) Mahāsattva Fu of Shuanglin (26) Dharma Master Huiyue (27) The Origin of the Gaowang Sutra (28) The Account of Translating the Gāthās of the Buddhas and Patriarchs (29) The Recluse Ruan Xiaoxu (30) The Number of Ancient and Modern Books (31) The Rebel Hou Jing Revolts (32) Wei Zheng's Evaluation in the History of Liang

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(33) Emperor Jianwen (34) Chan Master Huiwen of the Tiantai School in Northern Qi

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(35) Emperor Yuan (36) Tripiṭaka Master Paramārtha (37) Upāsaka Lu Fahe of Mount Jing (38) Northern Qi Summons Chan Master Chou

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(39) Emperor Jing (40) Northern Qi Orders Lu Xiujing and Tanxian to Compete (41) Du Bi of Northern Qi (42) The Editorial Director Wang Shao of Qi Discusses the Buddha (43) Zhou Detests the Black-Robed Ones and Abolishes Buddhism

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Fascicle Ten

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(1) Emperor Gaozu of Chen (2) Chan Master Chou of Baiyan (3) Dharma Master Hongyan (4) Dharma Master Baoqiong (5) Wei Yuansong Memorializes to Reduce the Sangha

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(6) The Deposed Emperor (7) Chan Master Huisi of Tiantai

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(8) Emperor Xuan (9) Emperor Wu of Zhou Orders the Three Teachings to Expound Advantages and Defects (10) Emperor Wu of Zhou Suppresses Buddhism (11) Zhen Luan Submits the Treatise of Laughing at the Dao (12) Dao'an Authors the Treatise on the Two Teachings (13) Emperor Wu of Zhou Ascends the Throne and Explains the Meaning of Abolition and Establishment (14) Jing'ai Abandons His Body Due to the Destruction of the Dharma (15) Ren Daolin Petitions for the Restoration of the Teaching

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(16) Emperor Wen of the Sui; (17) An edict is issued to restore the teaching; (18) Dharma Master Tanyan confers the eight precepts upon the emperor; (19) Biography of the nun Zhixian; (20) Vinaya Master Lingzang attends the imperial entourage; (21) Li Shiqian's discourse on the illustration of karmic retribution; (22) The Second Patriarch, Great Master Huike; (23) Chan Master Tiantai Zhizhe; (24) An edict orders thirty prefectures to erect stupas; (25) Wenzhongzi lectures on the Way (appended with the "Fuling pian" and a commentary); (26) Jñānagupta translates the Saddharmapuṇḍarīka Sūtra; (27) An edict inquires of Chan Master Zhishun of Mount Hong

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(28) Emperor Yang; (29) An edict commands monks and Daoists to pay homage to worldly authorities, but Mingzhan attends the audience and it is abandoned; (30) The Third Patriarch, Great Master Sengcan; (31) Yang Hong leads monks and Daoists in debate

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(32) Emperor Gong; (33) Biography of the divine monk Faxi (with commentary). Fascicle 11

1.110

(1) Emperor Gaozu of the Tang; (2) An edict summons monks and Daoists to debate and determine precedence; (3) Fu Yi's memorial requesting the eradication of Buddhism; (4) Li Shizheng's Neide lun (appended with the "Bianhuo pian"); (5) An edict purges the two teachings of Buddhism and Daoism

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(6) Emperor Taizong; (7) The emperor questions his ministers on the difficulty and ease of governance; (8) An imperial decree orders the construction of monasteries to deliver the deceased of the Chen; (9) Xuanzang journeys to the western lands of India to seek the Dharma; (10) An imperial decree orders the funeral of Dharma Master Xuanwan; (11) An edict orders the ordination of monks and nuns and the construction of monasteries; (12) The Crown Prince inquires of Zhang Shiheng regarding devotion to the Buddha; (13) An edict places Daoism before Buddhism; (14) An imperial decree commands Li Tai, Prince of Wei, to offer sacrifice to Yu Shinan; (15) An edict summons the eminent elites of the three learnings to debate; (16) Huilin is slandered; (17) Dharma Master Dushun of the Avataṃsaka; (18) Fu Yi meets retribution; (19) Biography of Prime Minister Xiao Yu; (20) The emperor visits Hongfu Monastery; (21) The king of the kingdom of Qila reveres the Tang's prestige and moral influence; (22) The auspicious stone of Yuanzhou records good omens for the state; (23) Xuanzang brings sūtras back to court; (24) The Tripiṭaka Master presents newly translated scriptures and requests a preface; (25) A secret prophecy that a female ruler will take the realm; (26) The emperor urges Master Xuanzang to leave the monastic life and take up government service; (27) Xuanzang declines, wishing to practice the Way for the rest of his life; (28) The emperor composes the Preface to the Holy Teaching of the Tripiṭaka Master (appended with a memorial of thanks); (29) The Crown Prince continues with a preface to the holy teaching; (30) Xuanzang is bestowed a hundred pieces of gold and a mona robe; (31) An edict establishes the Court for the Propagation of the Dharma to retain Master Xuanzang; (32) An edict orders the construction of Great Ci'en Monastery; (33) An edict summons Xuanzang to attend the imperial entourage; (34) Historical praise and commentary

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Fascicle 12

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(1) Emperor Gaozong of the Tang; (2) The Fourth Patriarch, Great Master Daoxin; (3) An imperial decree orders the construction of the Great Ci'en Stupa; (4) Chan Master Huikuan and his elder sister Xinxiang; (5) A letter is sent from India to Master Xuanzang (appended with his reply); (6) Dharma Master Li refutes Lü Cai's treatise; (7) An imperial regulation appoints officials to supervise the translation of sūtras; (8) An imperially composed stele inscription for Great Ci'en Monastery (appended with a memorial of thanks); (9) Dharma Master Xuanzang shows signs of illness; (10) An edict orders a determination of precedence between the two teachings; (11) Chan Master Farong of Niutou; (12) Monks and Daoists are summoned again for debate; (13) Dharma Master Xuanzang submits a memorial resigning to return to the mountains; (14) Monks and Daoists are summoned once more for debate; (15) Daoxuan submits a memorial against forcing monks to pay homage to worldly authorities; (16) Dharma Master Xuanzang manifests extinction; (17) Dharma Master Daoshi disputes the authenticity of Daoist scriptures; (18) Vinaya Master Daoxuan of Nanshan; (19) An edict orders monks and Daoists to settle the matter of the Huahu jing; (20) The Fifth Patriarch, Great Master Hongren (historical praise); (21) Venerable Buddhapāla; (22) Dharma Master Kuiji of Ci'en; (23) Daoshi composes the Fayuan zhulin

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(24) Empress Wu Zetian; (25) Mourning dress for mothers is first instituted and the Mingtang is constructed; (26) Mount Qing first appears; (27) Translation of the Great Avataṃsaka Sūtra; (28) An edict ordains Kang Fazang as a monk; (29) An edict summons Chan Master Hui'an of Mount Song; (30) Tripiṭaka Master Yijing returns from the Western lands; (31) Monks' funds are collected to cast Buddha statues (with commentary); (32) An edict commands Xianshou Fazang to lecture on the new sūtra; (33) The casting of the statue is completed, and the hundred officials offer homage and worship

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(34) Emperor Zhongzong; (35) Fang Rong polishes the literary style for the translation of the Śūraṅgama Sūtra; (36) An edict summons the Sixth Patriarch, who does not rise; (37) Chan Master Datong Shenxiu (record composed by Zhang Yue); (38) The divine monk Lord Fanyun of Wanhui (with commentary); (39) An edict orders monks and Daoists to proceed together and assemble side by side; (40) National Preceptor An passes away; (41) An edict summons Tripiṭaka Master Śikṣānanda; (42) The Great Sage of Sizhou; (43) Vinaya Master Dao'an is summoned to confer precepts; (44) Bodhiruci translates the Ratnakūṭa Sūtra; (45) An edict summons Yixing to court, who does not rise

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Fascicle 13

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(1) Emperor Ruizong of the Tang; (2) The Sixth Patriarch, Great Master Huineng

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(3) Emperor Xuanzong; (4) Chan Master Xuanjue of Yongjia; (5) An edict summons Chan Master Yixing to court; (6) Chan Master Yuangui of Mount Song (with commentary); (7) The Indian Tripiṭaka Master Śubhakarasiṃha arrives in the capital; (8) Song Jing pays homage to the pagoda of the Sixth Patriarch; (9) An edict commands Yixing to revise and compile the Dayan calendar; (10) Zhisheng presents a catalogue of the Buddhist canon; (11) Yixing finishes constructing the ecliptic armillary sphere; (12) Guo Xing's daughter samples fasting food and receives retribution; (13) Niu Yun seeks intelligence and obtains a response; (14) Japan begins to possess the vinaya; (15) Tripiṭaka Master Bodhiruci passes away; (16) Pozaoduo of Mount Song; (17) Yixing manifests extinction (with commentary); (18) Preface to the Prajñāpāramitā Hṛdaya Sūtra (composed by Zhang Yue); (19) The system of the five grades of mourning dress is revised; (20) Tripiṭaka Master Vajrabodhi passes away; (21) Chan Master Yifu passes away; (22) Master Zhang Guo of Hengzhou; (23) Tripiṭaka Master Śubhakarasiṃha passes away; (24) Tripiṭaka Master Amoghavajra subdues a mad elephant (with commentary); (25) Faxiu presents a jade flute from Huixiang Monastery; (26) Elder Li composes the Huayan helun; (27) Chan Master Xingsi of Qingyuan; (28) Puji of Xingtang Monastery passes away; (29) Yan Tingzhi, Supervisor of the Household of the Crown Prince; (30) An edict summons Chan Master Benjing to court; (31) Chan Master Huairang of Nanyue; (32) An edict summons the Daoist Wu Yun to inquire into the Way; (33) Issuance of certificates for monks and nuns by the Bureau of Sacrifices begins; (34) An edict commands Amoghavajra to test Luo Siyuan; (35) Chan Master Xuansu of Helin; (36) An edict orders the establishment of a shrine to Heavenly King Vaiśravaṇa; (37) Chan Master Zuoxi Xuanlang of the Tiantai school; (38) Discussion of the Tiantai Dharma-gate (composed by Liang Su); (39) Yuan Dexiu of Lushan passes away (with commentary)

1.119

(40) Emperor Suzong; (41) A painted image is slashed in Langzhou; (42) Paying money for the ordination of monks and Daoists begins; (43) Mulu of Silla ascends into the void and passes away standing; (44) An edict summons Chan Master Huizhong of Nanyang; (45) An edict orders the erection of a stele for the pond for releasing living beings (composed by Yan Zhenqing); (46) Wang Mojie passes away; (47) Zhenru ascends to heaven and confers the thirteen treasures

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Fascicle 14

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(1) Emperor Daizong of the Tang; (2) Liangben composes a commentary on the new Renwang jing; (3) Daoyi first institutes the Ullambana assembly; (4) Du Hongjian inquires about the Dharma from Chan Master Wuzhu (with commentary); (5) National Preceptor Qingliang Chengguan; (6) National Preceptor Huizhong is summoned to test the recluse of Mount Taibai; (7) An edict summons National Master Guoyi of Jingshan; (8) Chan Master Huizhong of Niutou; (9) National Preceptor Huizhong tests Tripiṭaka Master Big-Ears (with commentary); (10) Stele for Tripiṭaka Master Amoghavajra (composed by Yan Ying); (11) Stele for Vinaya Master Tanyi (composed by Liang Su); (12) Stele for the Third Patriarch, Chan Master Jingzhi (composed by Dugu Ji); (13) Record of the Baoying Ordination Platform in Fuzhou (composed by Yan Zhenqing); (14) Shi Hua contends in spiritual powers with the monk Chonghui; (15) Li Yuan visits Yuanze; (16) An edict inquires of Danyuan concerning the topic of the seamless stupa; (17) Chan Master Chonghui of Mount Tianzhu

1.122

(18) Emperor Dezong; (19) Preface to the Scripture of Mañjuśrī with a Thousand Arms and a Thousand Bowls; (20) Chan Master Mingzan of Nanyue; (21) Chan Master Jingxi Zhanran; (22) General Rules of Cessation and Contemplation (composed by Liang Su); (23) Imperially composed preface to the Mahāyāna Sūtra of the Six Pāramitās; (24) Chan Master Mazu Daoyi; (25) Chan Master Dazhu Huihai; (26) Chan Master Shitou Xiqian; (27) An edict orders Qingliang to lecture on the title of the Avataṃsaka Sūtra; (28) An edict orders Qingliang to lecture on the cardinal tenets of the Avataṃsaka; (29) Stele for Vinaya Master Xiyi of Donglin (composed by Xu Yaozuo); (30) Record of Huangshiyan (composed by Liu Ke); (31) Vinaya Master Fazheng of Yunfeng; (32) Biography of Lu Yu; (33) Lord Ning of Shengguan Monastery in the Eastern Capital; (34) Chan Master Baoji of Mount Pan in Youzhou; (35) Preface on Superior Master Jun's Return to Huainan (composed by Zihou); (36) Stele for Upādhyāya Panzhou of Nanyue (composed by Zihou)

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(37) Emperor Shunzong; (38) Record of the Parrot's Śarīra (composed by Wei Gao); (39) The emperor inquires about the Dharma from Chan Master Foguang Man

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Fascicle 15

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(1) Emperor Xianzong of the Tang; (2) Chan Master Dayi of Ehu; (3) Hanshan, Shide, and Fenggan; (4) Chan Master Daowu of Tianhuang in Jingzhou; (5) Chan Master Daowu of Tianwang in Jingzhou (with commentary); (6) Chan Master Rang of Beilan in Jiangxi; (7) His Majesty asks whether leniency or severity should take precedence in governance; (8) Record of the Straw-clad [Recluse] of Xinzhou (composed by [Quan] Deyu); (9) His Majesty questions Chengguan about the Avataṃsaka Dharma-realm; (10) Chan Practicer Wuzhe enters Wutai; (11) Imperial edict commanding Chan Master Huaiyun to reside at the upper monastery; (12) Layman Pang; (13) Stele for Master Mituo (composed by Zihou [Liu Zongyuan]); (14) Record of the Pure Land Cloister in Yongzhou (composed by Zihou); (15) Master of the Law Zhihui's karmic response from feeding hungry ghosts; (16) Master of the Law Daoshu subdues phantom illusions; (17) Chan Master Huaihai of Baizhang; (18) Stele for Vinaya Master Daming (composed by Zihou); (19) Ma Zong memorials requesting a posthumous title and stele for the Sixth Patriarch (composed by Zihou); (20) Deng Yinfeng of Mount Wutai; (21) Chan Master Zhichang of Guizong; (22) Cloth-Fur Attendant Huitong; (23) Preface on Chongxun accepting the invitation of the Vice Censor-in-chief (composed by Zihou); (24) The Wife of Master Ma in Shaanxi; (25) Stele for Vinaya Master Shanghong (composed by Bai Letian [Bai Juyi]); (26) Chan Master Yuanhao of the Tiantai School; (27) Imperial edict to welcome the Buddha's relic and Han Yu's memorial opposing Buddhism; (28) Han of Chaozhou encounters Dadian for debate; (29) Chan Master Dadian of Chaoyang; (30) Prefect Zihou of Liuzhou; (31) Master of the Law Shenqing of Beishan.

1.126

(32) Emperor Muzong; (33) Chan Master Niaoke; (34) Chan Master Wuye summoned by imperial edict but declines to go; (35) Chan Master Chongxin of Longtan; (36) Record of the Stone Wall Sūtra at Yongfu in Hangzhou (composed by Yuan Weizhi [Yuan Zhen]); (37) Wang Zhixing defies the prohibition and establishes an ordination platform; (38) Chan Master Guling of Fuzhou.

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Fascicle 16

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(1) Emperor Jingzong of the Tang; (2) Liu Congzheng summoned by imperial edict to inquire into matters of immortality.

1.129

(3) Emperor Wenzong; (4) Stele for Chan Master Weiyan of Yaoshan; (5) Li Ao composes the Essay on Returning to One's Nature (two parts); (6) Stele for the Chongxuan Stone Sūtra in Suzhou (composed by Bai Juyi); (7) Chan Master Tianran of Danxia; (8) Old Woman Practitioner Ling; (9) An image of a bodhisattva appears inside a clam; (10) Li Xun submits a memorial to weed out monks and nuns; (11) Chan Master Puyuan of Nanquan; (12) Stele for Master of the Law Dada (composed by Pei Xiu); (13) Stele inscription for State Preceptor Qingliang (with imperial eulogy appended); (14) Chan Master Zongmi of Guifeng.

1.130

(15) Emperor Wuzong; (16) Chan Master Sheng of Yunyan in Tanzhou; (17) The Emperor sets his heart on eternal immortality by decree (with debates between Buddhists and Daoists); (18) Constructing the Terrace for Gazing at Immortals in the Imperial Palace; (19) Imperial decree to merge and reduce Buddhist monasteries throughout the empire; (20) Edict promulgated to abolish Buddhism (with historical evaluation appended).

1.131

(21) Emperor Xuanzong; (22) Imperial edict to restore Buddhism; (23) Layman of Xiangshan Bai Juyi; (24) Edict demoting Li Deyu; (25) Chan Master Shanjue of Hualin; (26) Chan Master Xiyun of Huangbo; (27) Hongbian summoned by imperial edict to inquire about the Southern and Northern lineages; (28) Stele on the restoration of Donglin on Mount Lu (composed by Cui An); (29) Chan Master Lingyou of Guishan; (30) Li Jie's preface presenting words of advice; (31) Edict summoning Xuanyuan of Luofu to inquire about prolonging life; (32) Miraculous manifestations at Potalaka.

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Fascicle 17

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(1) Emperor Yizong of the Tang; (2) Chan Master Huanzhong of Daci; (3) Chan Master Xuanjian of Deshan; (4) Chan Master Yixuan of Linji; (5) Chan Master Jingcen of Changsha; (6) Chan Master Liangjie of Dongshan; (7) Biography of State Preceptor Wuda Zhixuan; (8) Prime Minister Pei's Preface to the Fountainhead of Chan Collection; (9) Imperial edict to welcome the Buddha's relic (with historical evaluation appended).

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(10) Emperor Xizong; (11) Chan Master Shanhui of Jiashan; (12) Chan Master Quanhuo of Yantou.

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(13) Emperor Zhaozong (hegemonies at thirteen places follow below); (14) Chan Master Huiji of Yangshan; (15) Chan Master Congshen of Zhaozhou; (16) Chan Master Daoying of Yunju.

1.136

(17) The Five Dynasties; (18) Emperor Taizu of Liang, Zhu Wen; (19) Chan Master Yicun of Xuefeng; (20) Chan Master Shibei of Xuansha; (21) Weijin compiles the Baolin zhuan.

1.137

(22) The Last Emperor; (23) Monk Budai of Mingzhou.

1.138

(24) Emperor Zhuangzong of Later Tang, Li Cunxu; (25) Chan Master Cunjiang of Xinghua.

1.139

(26) Emperor Mingzong; (27) Chan Master Huileng of Changqing; (28) Establishing an examination category for monks on the Imperial Birthday.

1.140

(29) Shi Jingtang of Jin; (30) The origin of striking the bell to alleviate suffering.

1.141

(31) The Liao ruler Deguang occupies the palace at Bian.

1.142

(32) Liu Zhiyuan of Han; (33) Chan Master Wenyan of Yunmen.

1.143

(34) Guo Wei of Zhou; (35) Chan Master Huiyong of Nanyuan.

1.144

(36) Emperor Shizong; (37) Edict to suppress Buddhism and create registers of monks; (38) Chan Master Wenyi of Qingliang.

1.145

Fascicle 18

1.146

(1) Emperor Taizu of the Song; (2) Imperial decree to carve a complete canon of Buddhist scriptures; (3) State Preceptor Deshao enters quiescence; (4) Chan Master Yanzhao of Fengxue; (5) Chan Master Zhijue of Yongming; (6) The King of Wuyue composes the preface to the Zongjing [lu]; (7) Afterword to the Zongjing [lu] (composed by Yang Wuwei).

1.147

(23) Emperor Guangzong; (24) Memorial by Wang Xiaoli on the portrait; (25) Chan Master Yanchong of Jingci.

1.148

(16) Emperor Zhenzong; (17) Imperial composition continuing the preface to the holy teaching; (18) Daoyuan compiles the Record of the Transmission of the Lamp; (19) Imperial edict commanding all circuits to construct Tianqing Abbeys; (20) Master of the Law Zhiyuan of Gushan; (21) Chan Master Shanzhao of Fenyang; (22) Bestowal of the Tiantai teachings into the canon; (23) Chan Master Jingxuan of Dayang; (24) Lecturer Fazhi of Siming; (25) Master of the Law Zixuan of Changshui; (26) Repentance Master Zunshi of Ciyun; (27) Imperially composed preface to the Guangdeng lu; (28) Chan Master Chuyuan of Ciming; (29) Chan Master Fanghui of Yangqi; (30) Yan Fahua; (31) Li Gou pays attention to Buddhist scriptures; (32) Chan Master Fayuan of Fushan; (33) Imperial decree for Chan Master Huailian to reside at Jingyin; (34) Chan Master Chongxian of Xuedou; (35) Chan Master Daolong of Huayan; (36) Chan Master Tanying of Daguan; (37) Chan Master Yihuai of Tianyi; (38) Ouyang Xiu inquires about matters regarding the end of life; (39) Chan Master Chongyuan of Tianbo.

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(40) Emperor Yingzong; (41) Chan Master Wenyue of Yunfeng; (42) Imperial decree granting name plaques to private monasteries.

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Fascicle 19

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(1) Emperor Shenzong of the Song; (2) Chan Master June of Yuantong; (3) Chan Master Qisong of Mingjiao; (4) Chan Master Shouduan of Baiyun; (5) Chief Instructor Huibian of Huating; (6) Chan Master Qingjian of Jizhou; (7) Chan Master Yiqing of Shuzhou; (8) Record of the Zhenru Dharma Hall in Jiaxing (composed by Sima Guang); (9) Discourse by Li Pingshan of the Jin State; (10) Mingdao's disdain for the civil service examinations and his treatise; (11) Pingshan of the Jin State has a critique.

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(12) Emperor Zhezong; (13) Seeing off Jian Gongchen to study under Zhaojue (composed by Zhang Wujin); (14) Supreme Sangha Leader Ŭich'ŏn of Koryŏ; (15) Chan Master Jingyuan of Jinshui; (16) Chan Master Zanyuan of Jiangshan; (17) Su Laoquan's Record of the Complete Enlightenment Cloister; (18) Dongpo's Eulogy on the Mended Robe; (19) Chan Master Faxiu of Yuantong; (20) Chan Master Changzong of Donglin; (21) Chan Master Chenghao of Yuquan; (22) Master of the Law Yuanjing of Biancai; (23) Chan Master Daozhen of Jingyin; (24) Chan Master Muzhe of Zhihai; (25) Chan Master Yuanyou of Yunju; (26) Chan Master Liaoyuan of Foyin; (27) Chan Master Zongben of Ruiguang; (28) Chan Master Zuxin of Huanglong.

1.153

(29) Emperor Huizong; (30) Imperially composed preface to the Xudeng lu; (31) Chan Master Fayan of Wuzu in Qizhou; (32) Chan Master Shanben of Fayun; (33) Cai Jing eats quails and is moved by a dream; (34) Dashu Huichi enters samādhi; (35) The Emperor visits the Yuqing Zhaoyang Palace; (36) The Jurchens rebel against the Liao; (37) Chan Master Wuxin of Sixin; (38) Vinaya Master Yuanzhao of Lingzhi; (39) Lin Lingsu forces his will upon the sovereign through magical arts; (40) Chan Master Weiqing of Huanglong; (41) Chan Master Huiqin of Fojian; (42) His Majesty listens to Lin Lingsu lecture on scriptures; (43) Foundation of the Great Jin State; (44) Altering Buddhist titles and eliminating Buddhist monasteries; (45) Biography of Zhang Wujin; (46) Chan Master Dehong of Juefan; (47) Edict restoring clerical robes to Buddhist monks (with inscription by Beijian appended).

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Fascicle 20

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(1) Emperor Gaozong of the Southern Song; (2) Sudhaśrī of Western Tianzhu; (3) Chan Master Keqin of Yuanwu; (4) Chan Master Shaolong of Huqiu; (5) Chan Master Duanyu of Fozhi; (6) Chan Master Fazhong of Mu'an; (7) Chan Master Qingliao of Zhenxie; (8) Chan Master Xiaoying of Ganshan; (9) Chan Master Zhengjue of Hongzhi.

1.156

(10) Emperor Xiaozong; (11) Chan Master Tanhua of Ying'an; (12) Chan Master Zonggao of Jingshan; (13) Chan Master Liaoming of Dachan; (14) Chan Master Zuxiu of Shishi; (15) Chan Master Yinsu of Pu'an; (16) Chan Master Jiaoheng of Qingshou; (17) Chan Master Huiyuan of Xiatang; (18) Imperially composed Treatise on the Origin of the Way (with eulogy to Avalokiteśvara appended); (19) Imperial edict to carve the Tiantai canon; (20) Master of the Law Keguan of Dezang; (21) The Emperor annotates the Scripture of Complete Enlightenment and bestows it on Jingshan; (22) Song dispatches Yuwen Xuzhong as envoy to Jin.

1.157

(23) Emperor Guangzong; (24) Wang Xiaoli's Memorial on the Sacred Portrait; (25) Chan Master Yanchong of Jingci.

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(26) Ningzong; (27) Chan Master Lingyin Chongyue; (28) Chan Master Fozhao Deguang; (29) "Record of Ziwei Monastery" (composed by Yuan Yishan); (30) Hermit Pingshan's Mingdao jishuo; (31) "Record of the Hūṃ-hā-ra-śrī Pillar"; (32) Chan Master Puzhao Daowu of Zhengzhou; (33) Nun and Chan Master Wuzhuo of Zishou.

1.159

Fascicle Twenty-One

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(1) Emperor Taizu of the Great Yuan; (2) Lecturer Cifeng Zongyin of Tianzhu [Temple].

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(3) Xianzong; (4) Great Master Qingshou Haiyun Yinjian.

1.162

(5) Shizu (Part One); (6) Edict appointing Liu Bingzhong as Grand Protector and Concurrent Participant in the Affairs of the Central Secretariat; (7) Preface to the Ritual Manual of Karman expounded by the Imperial Preceptor; (8) Spirit-way Stele for Grand Protector Liu; (9) Edict conferring the posthumous title Wenzheng on Grand Protector Liu; (10) Account of Conduct of Imperial Preceptor 'Phags-pa; (11) Imperial Decree on the Debate between Buddhists and Daoists; (12) Stele on the Burning of the Daoist Canon across the Circuits; (13) Preface Accompanying the Case of the Bianwei lu; (14) The Fourteen Chapters of the Bianwei lu (Chapters One to Eight).

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Fascicle Twenty-Two

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(1) Shizu (Part Two); (2) Bianwei lu (Chapters Nine to Fourteen); (3) Edict Banning the Catalogue of the Daoist Canon; (4) Text for Consigning the Daoist Canon to the Flames; (5) Roster of Buddhist and Daoist Debaters; (6) Record of the Audiences of the Chan and Doctrinal Schools of Jiangnan; (7) Chan Master Yunfeng Miaogao of Jingshan; (8) One Hundred Passages of Shizu's Jade Pronouncements Promoting the Teaching.

1.165

(9) Chengzong; (10) State Preceptor Zhenjue Wencai of Mount Wutai; (11) Vajra Master Dampa.

1.166

(12) Wuzong; (13) Imperially Commissioned Record of the Correct Lineage of the Linji School; (14) Stele for Qitaisali; (15) Chan Master Huayan Zhiwen of the Upper Capital; (16) Treatise on Abolishing the Buddhist Affairs Yamens.

1.167

(17) Renzong; (18) Tripiṭaka Translator Śar-pa; (19) Master of Treatises Pujue Yingbian of Qinzhou; (20) Imperially Commissioned Record of the Hall of the Auspicious Image; (21) Imperial Mandate Conferring Additional Titles on Pu'an; (22) Lecturer Chong'en Qian of the Capital; (23) Vinaya Master Puqing Fawen of the Capital; (24) Tripiṭaka State Preceptor Dayiba; (25) Lecturer Baoji Miaowen of the Capital.

1.168

(26) Yingzong; (27) Edict on the Steles for Erecting Halls for the Imperial Preceptor in Various Circuits; (28) Lecturer Puning Liaoxing of Mount Wutai; (29) Lecturer Pu'an Baoyan of Yushan; (30) State Preceptor Tianmu Zhongfeng Mingben; (31) Nun She-lan-lan of Miaoshan in the Great Capital; (32) Great Virtue of the Ordination Platform, Vinaya Master Huiwen.

Linked texts (1)

佛祖歷代通載 — Classical Chinese