大宋僧史略 3.27

3.27

壇上員位準律。中國僧十人。尼二十人中受戒。邊方難得明毘尼師。則聽僧五人尼十人中得戒（比丘五人。尼五人也）此之聖言可為定量。近代尼但於本眾之中。十尼邊受止得本法而已。此之戒月方十二三將圓未圓。必須二部僧中乃得成就耳。案代宗永泰中。勅京城置僧尼臨壇大德各十人。即依律中。中國二十人也。永為通式。闕則填之。仍選明律德行優者充之。臨壇大德科目自此始也。德宗貞元十二年。勅永泰寺置戒壇度僧。時歡喜和尚保唐禪宗並勅令受戒。至會昌大中中。玄暢通明律教。充內外臨壇大德。詳其內外之名。暢公之前已應有矣。昔薛道衡女德芳有才學。在太宗宮中。後願出家。帝為造內鶴林寺。請十人大德入內受戒。此即內臨壇也。及懿宗。於咸泰殿築壇。度內福壽寺尼受大戒。兩街僧尼大德二十人。入玄暢預茲法席。故補內臨壇。咸通三年壬午歲四月一日。勅兩街僧尼。四寺各置方等戒壇。右街千福延唐二寺度人各三七日。暢公復預此數。故云內外臨壇大德。今有未臨內壇而自稱內外臨壇。良可笑也。又聞于時或以僧錄為宗主。不然則律宗極高者號宗主。僧錄則加臨壇選練之目也。梁後唐晉漢周唯行十師法。餘有壇外員位更五六人而止矣。追思晉宋北齊北魏周隋梁陳。歷代帝王非不度僧。唯唐宣宗重洗懺方等壇。度僧不少。我大宋太平興國初年及七年。度僧一十七萬有餘。古之莫比。緇徒孔熾在于茲矣。

The quorums on the platform are according to the vinaya: in the Central Kingdom [of India], ordination is received among ten monks and twenty nuns. In border regions where it is hard to find masters versed in the vinaya, ordination may be obtained among five monks and ten nuns (that is, five bhikṣus and five nuns). These sacred words provide the definitive standard. In recent times, nuns have merely received ordination from the ten nuns among their own assembly, obtaining only the initial ordination (benfa). The moon of their precepts is only at its twelfth or thirteenth day, approaching fullness but not yet full; they must go among the two-fold Saṃgha for it to be completed. According to our investigation, during the Yongtai era of Emperor Daizong, an imperial decree established ten virtuous masters to preside over platforms (lindan dade) each for monks and nuns in the capital, which conformed to the vinaya's twenty persons for the Central Kingdom. This was made a permanent general rule: when a vacancy occurred, it was filled, and those selected were always persons versed in the vinaya and superior in virtuous conduct. The official classification of 'virtuous masters presiding over platforms' began from this. In the twelfth year of the Zhenyuan era of Emperor Dezong, an imperial decree ordered Yongtai Monastery to establish an ordination platform to ordain monks; at that time, Master Huanxi of the Baotang Chan lineage was concurrently commanded by decree to receive the precepts. By the Huichang and Dazhong eras, Xuanchang was thoroughly conversant with the teachings of the vinaya and served as Virtuous Master Presiding over Inner and Outer Platforms. If we examine the designation 'inner and outer,' it must already have existed before Master Chang. Formerly, Defang, the daughter of Xue Daoheng, had talent and learning and was in the palace of Emperor Taizong; later, she wished to leave the household, so the Emperor built the Inner Helin Monastery for her and invited ten virtuous masters into the palace to administer the ordination. This was the 'inner presiding over the platform.' When it came to Emperor Yizong, he erected a platform in the Xantai Hall to ordain the nuns of the Inner Fushou Monastery in the full precepts; twenty virtuous monks and nuns from the two streets were summoned, and Xuanchang attended this Dharma gathering, thus being appointed to preside over the inner platform. On the first day of the fourth month of the renwu year, the third year of the Xantong era, an imperial decree ordered that the monks and nuns of the two streets establish equal (fangdeng) ordination platforms in each of four monasteries; Qianfu and Yantang Monasteries in the Right Street were each to ordain people for three times seven days. Master Chang was again included in this number, hence the title 'Virtuous Master Presiding over Inner and Outer Platforms.' Nowadays, there are those who have never presided over an inner platform yet style themselves 'Presiding over Inner and Outer Platforms,' which is truly laughable! It is also heard that at that time, either the Monastic Registrar served as the Patriarch (zongzhu), or else the most eminent person in the Vinaya school was called the Patriarch, while the Monastic Registrar was additionally given the title for selecting and examining those presiding over platforms. Under the Liang, Later Tang, Jin, Han, and Zhou, only the method of the ten masters was practiced, and outside the platform there were merely five or six additional personnel and no more. Recalling the Jin, Song, Northern Qi, Northern Wei, Zhou, Sui, Liang, and Chen, the emperors of successive dynasties did not fail to ordain monks, yet only Emperor Xuanzong of the Tang repeatedly conducted repentance rites at equal platforms, ordaining no small number of monks. In the first and seventh years of the Taiping Xingguo era of our Great Song, more than one hundred and seventy thousand monks were ordained. Ancient times cannot compare to this: the flourishing of the dark-robed assembly reaches its pinnacle here!