大宋僧史略 2.45

2.45

內道場起於後魏。而得名在乎隋朝何邪。煬帝以我為古。變革事多。改僧寺為道場。改道觀為方壇。若內中僧事。則謂之內道場也。今朝茲福等殿安佛像經藏。立剎聲鐘。呼為內寺是也。魏大武皇帝始光二年。立至神道場。神䴥四年。勅州鎮悉立道場。蓋帝王生此日也（尋文。是生日權建法會耳）後天元大成元年春正月。詔曰。隆建玄風。三寶尊重。宜修闡法化。廣理可歸崇。其舊沙門中德行清高者七人。在政武殿西。安置行道。此內道場之始也。南朝或以尼在內中持課。又壽光殿中群僧法集。或充學士。或號講員。或注解經文。或敷揚禪要。凡存禁中並內道場也。唐則天令大德僧法處一慧儼行感宣政等在內道場念誦。以薛懷義參雜其間。則天又於洛京大內置內道場。中宗睿宗此制無改。代宗初喜祠祀。未重釋氏。而宰臣元載杜鴻漸王縉皆歸向佛僧（王縉造寶應寺）代宗甞問福業報應事。元載因而啟奏。由是信之過甚。常令僧百餘人於宮中陳佛像經教念誦。謂之內道場。供養甚貴。出入乘厩馬。度支具廩給。每西蕃入𡨥。必令群僧講誦仁王經。以攘𡨥虜。幸其退則加其錫賚。不空三藏官至卿監封國公。通籍禁中。又詔天下官吏。不得箠拽僧尼。又七月望日。於內道場造于蘭盆。飾以金翠。設高祖七廟神座。各書神號識之迎。出內陳於寺觀。引道繁盛。歲以為常。至建中中。德宗勅廣德永泰以來。聚僧於禁中。嚴設道場。並令徹去。遣出僧眾云。順宗朝以端甫掌內殿法儀。亦是此任。憲宗穆宗文宗並端甫掌內殿法事也。文宗大和九年四月二十六日。勅停內長生殿道場。武宗初年。以生日德陽節。却置內長生殿道場。及設內齋。僧道獻壽。後與道士趙歸真惑亂。切齒求僧之過。至會昌四年。詔停內齋及內道場。惡意萌于此矣。

Palace chapels originated in the Later Wei, but how did they acquire the name in the Sui dynasty? Emperor Yang considered himself ancient in ways, changing many things: he changed Buddhist monasteries into 'places of the Dao' (bodhimaṇḍa / daochang) and changed Daoist abbeys into 'square altars'. If it was monastic affairs within the palace, it was called a palace chapel (neidaochang). In the present dynasty, placing Buddhist images and scripture canons in halls such as the Zifu Hall, erecting pillars, and sounding bells, calling it the Palace Monastery, is an instance of this. In the second year of the Shiguang era of Emperor Taiwu of the Wei, the Ultimate Spirit Chapel was established. In the fourth year of Shenjia, an edict ordered that all prefectures and garrisons establish chapels, for this was the day the emperor was born (investigating the text, this was merely establishing temporary Dharma assemblies on his birthday). Later, in the spring, the first month of the first year of the Dachen era of Tianyuan, an edict stated: 'We uphold the profound tradition, and the Three Jewels are respected. One should cultivate and propagate the transformation of the Dharma, and the vast principle should be revered. Let seven monks of pure and lofty virtuous conduct among the former śramaṇas be established in the west of the Zhengwu Hall to practice the path.' This was the beginning of the palace chapel. In the Southern Dynasties, nuns were sometimes kept within the palace to recite daily services, and in the Shouguang Hall groups of monks gathered for Dharma assemblies, either acting as scholars, being named lecturers, annotating scripture texts, or expounding the essentials of Chan. Whenever they were maintained within the imperial forbidden precinct, they were palace chapels. Zetian of the Tang ordered the monks of great virtue Fachu, Yiyan, Xinggan, Xuanzheng, and others to chant in the palace chapel, with Xue Huaiyi interspersed among them. Zetian also established a palace chapel in the Great Palace of the Eastern Capital (Luoyang). Under Zhongzong and Ruizong this system was not changed. At the beginning of Daizong's reign, he was fond of sacrifices and did not honor the Śākya clan, but his chief ministers Yuan Zai, Du Hongjian, and Wang Jin all converted to the Buddha and monks (Wang Jin built Baoying Monastery). Daizong once asked about the karmic retribution of meritorious deeds, and Yuan Zai took the occasion to present a memorial; because of this, the emperor believed in it excessively. He constantly ordered more than a hundred monks to arrange Buddhist images and scriptures in the palace and chant them, calling it the palace chapel. Offerings were extremely lavish; when going out and coming in, they rode horses from the imperial stables, and the State Revenue Department supplied provisions. Whenever the Western Tibetans invaded, he invariably ordered the monks to recite the Benevolent Kings Sutra to repel the invaders; if fortunately they retreated, he increased his gifts to them. The Tripiṭaka Master Amoghavajra reached the rank of Minister and Director and was enfeoffed as a Duke of State, with palace clearance into the forbidden precinct. An edict was also issued to all officials in the empire that they must not flog or drag monks and nuns. Furthermore, on the full moon of the seventh month, an Ullambana basin was made in the palace chapel, adorned with gold and kingfisher feathers, and the spirit thrones of the seven ancestral temples of Gaozu were arranged, each inscribed with its divine title; they were welcomed out from the palace and displayed in monasteries and abbeys, with elaborate processions, made an annual routine. In the Jianzhong era, Dezong issued an edict that since the Guangde and Yongtai eras, monks had been gathered in the forbidden precinct and chapels strictly arranged, and ordered them all dismantled and the monastic assembly expelled. During the reign of Shunzong, Duanfu took charge of the Buddhist rituals of the inner palace, which was also this office. Under Xianzong, Muzong, and Wenzong, Duanfu likewise took charge of the Buddhist rituals of the inner palace. On the twenty-sixth day of the fourth month of the ninth year of the Dahe era of Wenzong, an edict halted the chapel of the Inner Changsheng Hall. In the first year of Wuzong, on account of his birthday, the Deyang Festival, he reinstated the chapel of the Inner Changsheng Hall, set up the inner vegetarian feast, and monks and Daoists offered longevity wishes. Later he was led astray by the Daoist priest Zhao Guizhen, grinding his teeth to search out the faults of the monks; by the fourth year of Huichang, an edict halted the inner vegetarian feast and the palace chapel. Malice sprouted from this.