大宋僧史略 2.22

2.22

自唐有天下。初則佛法萎遲。蓋李教勃興。物無兩大故也。傳奕上疏條釋氏之愆。神堯不無其惑。次巡幸東洛。太宗詔令僧尼班于道後。高宗御極議欲令拜君親。則天歸心釋門。還令僧班道上。中叡之世微更發揮。玄宗之朝一往崇道。僧寺止立三綱而已。昭玄統正革而不沿。僧務官方沈而弗舉。道宣律師被勅為西明寺上座。即其例也。至文宗開成中。始立左右街僧錄。尋其人即端甫法師也。俗姓趙。德宗召入禁中。與儒道論議。賜紫方袍。令侍太子於東朝。順宗重之。若兄弟相與臥起。恩禮特深。憲宗數辛其院。待之若賓友。掌內殿法儀。錄左街僧事。標表淨眾一十年。即元和中也。由此觀之。僧錄之起自端甫也。甫公文宗開成中卒。開成後則雲端為僧錄也。端公奉勅旨。欲芟夷釋氏。先下詔曰。有佛教來。自古迄今。興廢有何徵。應仰兩街僧錄與諸三學僧。錄其事目進上成推法寶大師玄暢。序述編次。暢遂撰三寶五運圖。明佛法傳行年代。若費長房開皇三寶錄同也。次則宣宗朝。靈晏辯章為僧錄。同奏請千鉢大教王經入藏（章晏二公受僧錄見五運圖）大中八年。詔修廢總持寺。勅三教首座辯章。專勾當修寺。護軍中尉驃騎王元宥。宣章公由首座充左街僧錄。次淨光大師僧徹充右街僧錄。懿宗咸通十二年十一月十四日。延慶節兩街僧道赴麟德殿講論。右街僧錄彥楚賜明徹大師。左街僧錄清蘭賜慧照大師。僖宗朝則有覺暉為僧錄焉。中和巢𡨥犯闕時。僧錄雲皓與道門威儀杜光庭執香罏案等。隨駕蒼黃穿襪行。至武功脚皆創疼。及收復京師。隨迴方署錄職。莫知于時。僧道引駕儀式持香案何耶。所言錄者。有晉宋錄。錄其經法傍教傳翻譯人物等事。故魏詔曰。近得錄公等表。錄公乃是僧曹總錄。猶言錄事也。偽秦始立僧正。則以法欽慧斌二人掌僧錄也。有唐變態正乃錯諸錄則用矣。蓋禮樂自天子出也。時既所高物無我競。任使魏統如草。秦正若林。皆歸唐錄區宇中矣。譬若尚賢尚齒。屬尚賢之代。齒何用乎。尚白尚青。當尚白之君。青勿先也。

From the time the Tang possessed the realm, the Buddha's Dharma was initially languishing and sluggish, for the teachings of Li [Daoism] flourished vigorously, and things cannot both be supreme. Fu Yi presented a memorial listing the faults of the Śākya clan, and Emperor Shenyao was not without doubts. Next, during an imperial progress to Eastern Luoyang, Emperor Taizong decreed that monks and nuns rank behind Daoists. When Emperor Gaozong ascended the throne, discussions arose wishing to make them bow to ruler and parents. When Zetian turned her heart to the Śākya gate, she restored the monks to ranking above Daoists. During the reigns of Zhongzong and Ruizong, this was slightly expanded. In the reign of Xuanzong, there was a single-minded veneration of Daoism, and Buddhist monasteries only established the three directors. The Zhaoxuan Controller and Rectifier were altered and not maintained; the official monastic offices fell into decline and were not revived. The Vinaya Master Daoxuan being decreed sthavira of Ximing Temple is an example of this. When it came to the Kaicheng era of Wenzong (836–840 CE), the Registrars of the Left and Right Streets were first established. Tracing the person, it was Dharma Master Duanfu. His secular surname was Zhao. Emperor Dezong summoned him into the forbidden palace to debate with Confucians and Daoists, bestowed a purple square robe, and ordered him to attend upon the Crown Prince in the Eastern Palace. Emperor Shunzong valued him, sharing bed and board as if they were brothers, showing extraordinarily deep favour and courtesy. Emperor Xianzong repeatedly visited his cloister, treating him like a guest and friend. He took charge of Dharma rituals in the inner palace, registered the monastic affairs of the Left Street, and served as a model for the pure assemblies for ten years, which was during the Yuanhe era. Viewed from this, the rise of the Buddhist Registrar began with Duanfu. Master Fu died during the Kaicheng era of Wenzong. After the Kaicheng era, Yunduan became Buddhist Registrar. Master Duan received an imperial decree that intended to eliminate the Śākya clan, first issuing an edict stating: 'Since the Buddhist teachings arrived, from antiquity to the present, what evidence has there been for their rise and decline? The Registrars of the Two Streets together with all the monks of the three trainings should be ordered to record the items and present them.' The Dharma Treasure Master Xuanchang was selected to write the preface and compile it in order. Chang thereupon composed the *Sanbao wuyun tu* (Chart of the Five Movements of the Three Jewels) to clarify the chronological eras of the transmission of the Buddha's Dharma, similar to Fei Changfang's *Kaihuang sanbao lu* (Kaihuang Record of the Three Jewels). Next, in the reign of Xuanzong, Lingyan and Bianzhang served as Buddhist Registrars; together they submitted a memorial requesting that the *Qianbo dajiao wang jing* (Great King of Teachings Sūtra of the Thousand Bowls) be entered into the canon. (The appointments of Masters Zhang and Yan as Buddhist Registrars are seen in the *Wuyun tu*.) In the eighth year of Dazhong (854 CE), an edict ordered the repair of the abandoned Zongchi Temple, decreeing Bianzhang, Leader of the Three Teachings, to take exclusive charge of repairing the temple. Wang Yuanyou, Palace Attendant of the Palace Vigilance Corps and General of Agile Cavalry, announced that Master Zhang was promoted from Leader to Buddhist Registrar of the Left Street; next, Great Master Jingguang, Sengche, filled the post of Buddhist Registrar of the Right Street. On the fourteenth day of the eleventh month of the twelfth year of the Xiantong era of Yizong (871 CE), on the Yanqing Festival, the monks and Daoists of the Two Streets went to the Linde Hall to deliver lectures and debate; Yanchu, Buddhist Registrar of the Right Street, was bestowed the title Great Master Mingche, and Qinglan, Buddhist Registrar of the Left Street, was bestowed the title Great Master Huizhao. In the reign of Xizong, there was Juehui serving as Buddhist Registrar. When the rebel Huang Chao attacked the palace during the Zhonghe era, Buddhist Registrar Yunhao and Du Guangting, Daoist Master of Ceremonies, carried the incense burner tables and the like, following the imperial carriage in haste wearing only stockings; by the time they reached Wugong, their feet were wounded and aching. When the capital was recovered, following the return, he was then appointed to the post of Registrar. One does not know at that time why the ritual procession of monks and Daoists escorting the imperial carriage carried incense tables. As for what is called 'Registrar' (lu): there were the Jin and Song registers, which recorded the scriptural teachings, collateral teachings, traditions, translations, figures, and other matters. Thus the Wei edict said: 'Recently we received a memorial from the Lord Registrar and others.' 'Lord Registrar' was the chief registrar of the monastic bureau, like saying a recorder (lushi). When the illegitimate Qin first established the Rectifier of the Saṃgha, it appointed the two masters Faqin and Huibin to take charge of the monastic register. The Tang changed the form: the Rectifier was abandoned, and the Registrar was used. For rites and music issue from the Son of Heaven. Once a period esteems something, nothing competes with it. Even if the Controllers of the Wei were like grass and the Rectifiers of the Qin like a forest, all returned to the realm of the Tang Registrars. It is like valuing worthiness versus valuing seniority: in an age that values worthiness, what use is seniority? In valuing white versus valuing green: under a ruler who values white, green must not take precedence.