[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大宋僧史略](https://indike.org/pramana/in.bauddha.taisho.2126) › 3.10 # 大宋僧史略 3.10 大宋僧史略 3.10 - **Language:** Classical Chinese ### [3.10](https://indike.org/pramana/in.bauddha.taisho.2126.3.10) 師號謂賜某大師也。遠起梁武帝號婁約法師。次隋煬帝號智顗禪師。並為智者。而無大師二字。唐中宗號萬迴為法雲公（加公一字）玄宗開元中。有慧日法師。中宗朝得度師義淨。游西域迴進真容梵夾。帝悅賜號慈敏。亦未行大師之字。穆宗朝。天平軍節度使劉總奏乞出家賜紫衣。號大覺師（止師一字）至懿宗咸通十一年十一月十四日延慶節。因談論。左街雲顥賜三慧大師。右街僧徹賜淨光大師。可孚法智大師重謙青蓮大師。賜師號懿宗朝始也（分明言某大師。見五運圖）僖宗朝有僧錄雲皓大師。昭宗朝有圓明大師。梁革唐命。賜靈武道寅尤等。為證慧大師。賜吳越國徑山洪諲。為法濟大師。至龍德元年。不許僧妄求師號紫衣。後唐晉漢周咸同。今大宋止行師號紫衣。而大德號許僧錄司簡署。先是開寶至太平興國四年以前。許四海僧入殿庭。乞比試三學。下開封府功德使差僧。證經律論義。十條全通賜紫衣。號為手表僧。以其面手進表也。尋因功德使奏。天下一家不須手表。求選勅依。自此每遇皇帝誕節。親王宰輔節度使至刺史。得上表薦所知。僧道紫衣師號唯兩街僧錄道錄所薦得入內。是日授門下牒。謂之簾前師號。給紫衣四事。號簾前紫衣。此最為榮觀也。其外王侯薦者。間日方出節制簾問牧守轉降而賜也。 > A master's title refers to the bestowal of the title '\[So-and-so\] Great Master'. Remotely, this originated when Emperor Wu of the Liang titled Dharma Master Louyue, and next when Emperor Yang of the Sui titled Chan Master Zhiyi, both being called 'Wise One' (Zhizhe), yet without the two words 'Great Master'. Emperor Zhongzong of the Tang titled Wanhui as 'Duke of the Dharma Cloud' (adding the single character 'Duke'). During the Kaiyuan era of Emperor Xuanzong, there was Dharma Master Huiri, who had been ordained under Master Yijing during the reign of Emperor Zhongzong; he traveled to the Western Regions and returned to present a true icon and Sanskrit palm-leaf manuscripts. The Emperor was pleased and bestowed upon him the title 'Cimin' (Compassionate and Agile), yet the words 'Great Master' were still not used. In the reign of Emperor Muzong, Liu Zong, Military Commissioner of Tianping Army, submitted a memorial requesting permission to leave household life; he was granted a purple robe and given the title 'Master of Great Awakening' (only the single word 'Master'). Coming to the fourteenth day of the eleventh month in the eleventh year of the Xantong era of Emperor Yizong, on the Yanqing Festival, through participating in debates, Yunhao of the Left Street was bestowed the title Great Master Sanhui; Sengche of the Right Street was bestowed the title Great Master Jingguang; Kefu was titled Great Master Fazhi; and Chongqian was titled Great Master Qinglian. Bestowing master's titles thus began in the reign of Emperor Yizong (explicitly stating '\[So-and-so\] Great Master'; see the \*Chart of the Five Revolutions\*). During the reign of Emperor Xizong, there was the Buddhist Registrar, Great Master Yunhao; during the reign of Emperor Zhaozong, there was Great Master Yuanming. When the Liang replaced the mandate of the Tang, they bestowed upon Daoyin, You, and others of Lingwu the title Great Master Zhenghui, and bestowed upon Hongyin of Mount Jing in the state of Wu-Yue the title Great Master Faji. Coming to the first year of the Longde era, monks were forbidden from errantly seeking master's titles and purple robes. The Later Tang, Jin, Han, and Zhou all followed this. Now in the Great Song, only master's titles and purple robes are maintained, while titles of Bhadanta (Dade) are permitted to be selected and appointed by the Office of the Buddhist Registrar. Prior to this, from the Kaibao era down to the fourth year of the Taiping Xingguo era, monks from across the four seas were permitted to enter the palace courtyard to request testing in the three disciplines. The Commissioner of Merits of Kaifeng Prefecture was ordered to dispatch monks to examine their comprehension of the sūtras, vinaya, and treatises. Those who were completely versed in all ten topics were granted a purple robe and designated 'hand-memorial monks', because they personally presented their memorials by hand. Soon after, because the Commissioner of Merits submitted a memorial stating that under one universal family there was no need for hand-memorials, and requested an examination-selection process, an imperial edict approved it. From this time on, whenever the Emperor's birthday occurred, imperial princes, grand councilors, and military commissioners down to prefects were permitted to submit memorials recommending those they knew. For monks and Daoists, purple robes and master's titles could only be recommended for imperial palace entry by the Buddhist Registrars and Daoist Registrars of the Two Streets. On that day they were conferred an official credential from the Chancellery, which was called a 'Master's Title Before the Screen'; they were provided with the four requisites of purple robes, termed 'Purple Robe Before the Screen'. This was the most glorious honor. Those recommended by other princes and nobles were issued awards on alternate days, their honors being conferred progressively downward through regional commands, provincial governors, and prefects. > — English (machine translation) (machine translation) - [Previous: 3.9](https://indike.org/pramana/in.bauddha.taisho.2126.3.9) - [Next: 3.11](https://indike.org/pramana/in.bauddha.taisho.2126.3.11) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2126.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2126~en-mt.3.10) — English, machine translation ## Linked texts (1) - [釋氏要覽](https://indike.org/pramana/in.bauddha.taisho.2127.1.279) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2126.3.10](https://indike.org/pramana/in.bauddha.taisho.2126.3.10) · Pramāṇa