大宋僧史略 2.20

2.20

魏主移都。仍從元姓虜家所服悉變華章。又於竺梵之門多事改遷之作。孝文帝一日下詔曰。門下近得錄公等表。知早定沙門都統。比考德選賢。寤寐勤心。繼佛之任。莫知誰寄。或有道高年尊。理無縈紆。或有器識冲邈高揖塵務。今以思遠寺主法師僧顯。可勅為沙門都統。詳究魏文帝勅曇曜為沙門都統。乃自曜公始也。曜即帝禮為師。號昭玄沙門都統。欣佛法重興。彫石造像。譯淨土三昧經并付法藏傳等。是此師也。齊則以法上為昭玄統。法順為沙門都。然都者雖總轄之名（九官曹多以都字為其總攝也）而降統一等也。又烏萇國僧那提黎耶舍隋言尊稱。先於齊國亦為昭玄統也。高齊之世何統與都多耶。答曰。時置十員。一統一都為正為副故多也。大隋受命亦用統名。始以曇延為沙門大昭玄統（別加大字）次則靈藏法師為大興善寺主。尋署昭玄都。唐穆宗元和元年閏正月。以龍興寺僧惟英充翰林待詔兼兩街僧統。英通結中外。假卜筮惑人故有是命。尋以非宜罷之。自爾朱梁後唐晉漢周洎今大宋。皆用錄而無統矣。偏霸諸道或有私署。如吳越以令因為僧統。後則繼有避僭差也。尋降稱僧正。其僭偽諸國皆自號僧錄焉。

When the Wei ruler moved the capital, he took the surname Yuan; the clothing worn by the barbarian clans was entirely transformed into Chinese elegance, and regarding the gateway of Indian Sanskrit texts, many projects of reform and alteration were carried out. One day, Emperor Xiaowen issued an edict stating: 'The Chancellery has recently received a memorial from the Lord Registrar and others, learning that the Chief Controller of Śramaṇas should be settled early. Of late, examining virtue and selecting the worthy, I have laboured with diligent mind day and night; yet as for succeeding to the charge of the Buddha, I knew not upon whom to rely. Some are lofty in the Way and venerable in years, free in principle from entanglements; some have vast capacity and understanding, holding themselves far above worldly affairs. Now the Dharma Master Sengxian, abbot of Siyuan Temple, may by edict be made Chief Controller of Śramaṇas.' Upon detailed investigation, Emperor Wen of the Wei decreed Tanyao to be Chief Controller of Śramaṇas, which in fact began with Master Yao. Yao was honoured by the emperor as his master and titled Zhaoxuan Chief Controller of Śramaṇas. Rejoicing in the revival of the Buddha's Dharma, he carved stones to create images and translated the *Jingtu sanmei jing* (Pure Land Samādhi Sūtra), the *Fu fazang zhuan* (Account of the Transmission of the Dharmapiṭaka), and so forth; it was this master. Under the Qi, Fashang was made Zhaoxuan Controller, and Fashun was made Chief of Śramaṇas. However, although 'Chief' is a title of general superintendence (the offices of the nine ministers mostly used the word 'Chief' to indicate general superintendence), it was one grade below the Controller. Furthermore, the monk Narendrayaśas of the Udyāna country (translated into Sui [Chinese] as Zuncheng, 'Venerable Fame') had previously also served in the Qi state as Zhaoxuan Controller. Why were there so many Controllers and Chiefs in the era of the Northern Qi? The answer is: at that time ten posts were established, with one Controller and one Chief serving as principal and deputy, hence they were numerous. The Great Sui, receiving the mandate, also used the title of Controller, beginning with Tanyan as Grand Zhaoxuan Controller of Śramaṇas (separately adding the word 'Grand'); next, Dharma Master Lingzang served as abbot of Daxingshan Temple and was soon appointed Zhaoxuan Chief. In the leap first month of the first year of the Yuanhe era of Tang Muzong (806 CE), the monk Weiying of Longxing Temple was appointed Erudite Awaiting Orders in the Hanlin Academy concurrently with Controller of the Saṃgha of the Two Streets. Ying had formed ties inside and outside the palace, and used divination to delude people, hence this order was issued; soon after, considering it unsuitable, it was abolished. From the Liang of Zhu [Wen], the Later Tang, Jin, Han, and Zhou down to the present Great Song, all have used the Registrar and none the Controller. Regional hegemonic circuits occasionally had private appointments; for instance, Wuyue made Lingyin Controller of the Saṃgha, but subsequently, in avoidance of arrogant usurpation, it was soon demoted to the title of Rectifier of the Saṃgha. Those usurping and illegitimate states all titled [their officials] Buddhist Registrar.