大宋僧史略 2.32

2.32

僧之少欲本合辭榮。佛之軌儀止令分衛。其如若無尊大禦下誠難。或契宿因冥招檀信。此又別時之意也。故那爛陀寺有學通諸部者。出入象乘齋食官供。此方道寵日受黃金等。自姚秦命僧[(丰*力)/石]為僧正。秩同侍中。此則公給食俸之始也。洎魏孝文下。歲施道人應統帛。詔云。應統仰紹前哲。繼軌道門。徵佇玄範。冲猷是託。今既讓俗名。理宜別供。可取八解之義。歲施帛八百匹。準四輩之貺。隨四時而給。又修善之本實依力命。施食之因內典所美。可依朝官上秩當月而施。至於身後猶齋僧。資薦僧官得時。在孝文之世也。唐代宗令度支具廩給內道場僧。又唐祠部格道士通二篇。給田三十畝。僧通經業。準上給田也。

Since monks have few desires, they ought inherently to decline worldly honors; the Buddha’s ordinances only allow for begging alms. However, if there are no elevated and prominent figures, it is truly difficult to govern subordinates; or perhaps they accord with past causes and invisibly attract the faith of donors—this is another consideration for specific times. Therefore, at Nālandā Monastery, there were those whose learning penetrated the various schools, who went about riding elephants and received vegetarian meals provided by officials. In this land, Daochong daily received gold and other offerings. When the Later Qin appointed Senglüe as Rectifier of the Saṃgha, with a rank equal to an attendant gentleman, this was the beginning of the public provision of food and stipends. Coming down to Emperor Xiaowen of the Northern Wei, an annual grant of silk was made to Controller Dao Renying. The edict stated: "Controller Ying reverently continues the work of former sages and follows the tracks of the gate of the Dharma; the dark standards await him, and profound plans are entrusted to him. Now that he has yielded worldly reputation, it is proper in principle to provide special offerings. Adopting the meaning of the eight liberations, let eight hundred bolts of silk be granted annually, calibrated according to the gifts for the four classes and distributed across the four seasons. Furthermore, the root of cultivating good deeds truly relies upon life-sustaining strength, and the causes of giving food are praised by the inner scriptures. Let it be granted monthly in accordance with the upper ranks of court officials." As for continuing to hold vegetarian feasts for monks even after his death to aid his rebirth, monastic officials were treated favorably in the era of Emperor Xiaowen. Emperor Daizong of the Tang ordered the Bureau of Public Revenue to furnish grain provisions for the monks of the Inner Chapel. Furthermore, the Tang Bureau of Sacrifices regulations stipulated that Daoist priests who mastered two texts were granted thirty mu of land, and monks who mastered scriptural subjects were granted land according to the same standard.