大宋僧史略 3.31

3.31

僧循萬行故有迹焉。善行則諡以嘉名。惡行則人皆不齒。是以六群比丘終非杜多之號。六和勝士方旌所易之名。自漢魏晉宋。無聞斯禮。後魏重高僧法果。生署之以官。死幸之而臨（去聲）乃追贈胡靈公。此僧諡之始也（果為沙門統。封公爵。追贈胡靈諡也）原此出於太常寺矣。後周隋世唐初皆不行。至天后朝。有北宗神秀居荊州。神龍二年。詔賜諡大通禪師矣。又有西域菩提留支。長壽二年。至洛陽止授記寺。神龍二年。隨駕西京。住崇福寺飜經。中宗睿宗曾親筆授。開元中年一百五十六歲。勅賜鴻臚卿。卒諡一切遍知三藏。又沙門一行卒諡大慧禪師。文宗朝諡端甫為大達法師。宣宗諡廬山慧遠為大覺法師。懿宗諡南山道宣為澄照大師。此後諸道奏舉名僧逸士。朝廷加諡。累代有之。

Because monks practice the myriad deeds, they leave traces behind. For good deeds they are posthumously granted an auspicious title; for bad deeds, people disdain them entirely. Therefore, the group of six bhikṣus could never attain the name of dhūta, while the superior gentlemen of the six harmonies only then had their conferred titles displayed. From the Han, Wei, Jin, and Song dynasties, this rite was unheard of. The Later Wei revered the eminent monk Faguo: in life they appointed him to an official post, and upon his death the emperor graced him by attending in person, posthumously conferring upon him the title Duke Huiling. This was the beginning of posthumous titles for monks (Faguo was Controller of Śramaṇas, enfeoffed as a duke, and posthumously conferred the posthumous title Huiling). Originally this originated from the Court of Imperial Sacrifices (Taichang si). It was not practiced in the Later Zhou, Sui, or early Tang. In the reign of Empress Wu, Shenxiu of the Northern lineage lived in Jingzhou; in the second year of the Shenlong era, an imperial edict posthumously granted him the title Chan Master Datong. There was also Bodhiruci of the Western Regions, who arrived in Luoyang in the second year of the Changshou era and stayed at Shouji Monastery. In the second year of the Shenlong era, he accompanied the imperial retinue to the Western Capital, residing at Chongfu Monastery to translate scriptures; Emperors Zhongzong and Ruizong personally transcribed them from his dictation. In the middle of the Kaiyuan era, at the age of one hundred and fifty-six, an imperial decree conferred on him the title of Chamberlain for the Court of Dependencies (Honglu qing). When he died, he was posthumously titled Tripitaka Master of Omniscience (Yiqie bianzhi). Furthermore, the śramaṇa Yixing upon his death was posthumously titled Chan Master Dahui. In the reign of Emperor Wenzong, Duanfu was posthumously titled Dharma Master Dada. Emperor Xuanzong posthumously titled Huiyuan of Mount Lu as Dharma Master Dajue. Emperor Yizong posthumously titled Daoxuan of Nanshan as Grand Master Chengzhao. Thereafter, the various circuits memorialized and recommended eminent monks and recluses, and the imperial court added posthumous titles; this occurred throughout successive reigns.