大宋僧史略 2.24

2.24

姚秦立正也。雖無副正之名。而有貳車之意。故用慧遠為悅眾。欽斌二公掌錄。斯乃階級分曹同成僧務。而不顯言副正二字。及魏世更名僧統。以為正員。署沙門都。以分副翼。則都維那是也。故孝文帝詔云。副儀貳事緇素攸同。頃因曜統獨濟。遂廢斯任（知曇曜前曾立副職）今欲毘德贊善。固須其人。皇舅寺法師僧義。行恭神暢。溫聰謹正。業懋道優。用膺副翼。可充都維那以光賢徒。乃知魏以悅眾為副。例知姚秦世慧遠為副也。若爾者。後魏亦用秦制。而僧傳不指。蓋不明練辭義耳。又于時各寺別立三官。寺之都維那莫有相濫乎。答此有二不濫。一勅署令於昭玄僧統不為副。二自帶昭玄下都維那。豈同寺之悅眾耶。南朝宋孝武帝重慧璩。璩曾對帝唱導於齋會中嚫璩一萬勅為京邑都維那。此以京邑二字簡異也。江左立正。而有立副者。有不立者。及隋一統。還準北朝用統為正。以都為副。至唐元和長慶間。始立僧錄。錄左右街僧。亦無貳職。次有三教首座。昭宗乾寧中。改首座為副僧錄。得覺暉焉。副錄自暉公始也。朱梁後唐晉漢周或置或省。出沒不定。今大宋太平興國六年。勅立右街副僧錄。知右街教門事焉。

When the Yao Qin established the Rectifier, although there was no title of Deputy Rectifier, there was the intention of a secondary assistant. Therefore, Huiyuan was used as pleaser of the assembly (karmadāna), and the two masters Qin and Bin managed the registers. This was a division of grades and bureaux to jointly accomplish monastic affairs, without explicitly stating the two characters 'Deputy Rectifier'. When the Wei changed the name to Controller of the Saṃgha to make it the principal post, it appointed the Chief of Śramaṇas to serve as the secondary support, which is the karmadāna (duweina). Thus Emperor Xiaowen's edict stated: 'Secondary protocols and assistant affairs are shared by both black-robed and white-clad. Recently, because Controller Yao managed affairs single-handedly, this office was consequently abolished (thus we know that before Tanyao, a deputy post had been established). Now, wishing to assist virtue and encourage goodness, we certainly require such a person. Dharma Master Sengyi of the Imperial Uncle Temple is reverent in conduct and clear in spirit, gentle, intelligent, cautious, and upright; his practice is flourishing and his Way superior, suitable to take up the secondary support. He may fill the post of karmadāna to bring lustre to the worthy assembly.' Thus we know that the Wei used the pleaser of the assembly as deputy, and by analogy we know that in the Yao Qin era Huiyuan was the deputy. If so, the Later Wei also adopted the Qin system, yet the Biographies of Eminent Monks does not point this out, probably because they were not clearly versed in the meaning of the terms. Furthermore, at that time individual temples separately established the three officers; would the karmadāna of a temple not be confused with this? The answer is: there are two reasons they were not confused. First, the imperial appointment made him deputy to the Zhaoxuan Controller of the Saṃgha; second, he himself held the title of karmadāna under the Zhaoxuan Office. How could he be the same as a temple's pleaser of the assembly? Emperor Xiaowu of the Southern Song Dynasty respected Huiqu. Qu once led chants before the emperor, and during a vegetarian feast was donated ten thousand [coins] and decreed Metropolitan Karmadāna. Here, the two characters 'Metropolitan' distinguish it. In Jiangzuo (the south), Rectifiers were established, and some appointed deputies while others did not. When the Sui unified [the empire], it returned to following the Northern dynasties in using Controller as principal and Chief as deputy. When it came to the Yuanhe and Changqing eras of the Tang, they first established Buddhist Registrars to record the monks of the Left and Right Streets, also without secondary offices. Next there was the Leader of the Three Teachings. In the Qianning era of Zhaozong (894–898 CE), the Leader was changed to Deputy Buddhist Registrar, obtaining Juehui. The Deputy Registrar began with Master Hui. Under the Liang of Zhu [Wen], the Later Tang, Jin, Han, and Zhou, it was sometimes established and sometimes eliminated, appearing and disappearing irregularly. Now in the sixth year of Taiping Xingguo of the Great Song (981 CE), an imperial edict established the Deputy Buddhist Registrar of the Right Street to oversee the affairs of the teaching of the Right Street.