大宋僧史略 3.33

3.33

昔漢魏晉朝。沙門名號用捨不同。故有號竺法護。為燉煌菩薩。及天竺菩薩。竺佛朔。月支菩薩。支讖等。偽國不聞此說。後周太武皇帝廢釋道二教。建德三年。詔擇釋道有名德者。別立道觀。改形服為學士。帝賜小道安牙笏。位以朝列不就。尋武帝崩天元宣帝立。意欲漸興佛教。未便除先帝之制。大象元年勅曰。太武皇帝為嫌濁穢。廢而不立。朕簡耆舊學業僧二百二十人。勿翦髮毀形。於東西二京陟岵寺。為國行道所資公給。時有高僧智藏。姓荀氏。建德二年。隱終南紫閣峰。至宣帝時出謁。勅令長髮。為菩薩僧。作陟岵寺主。大象二年。隋文作相。藏謁之。因得落髮。又釋彥琮不願為通道觀學士。以其菩薩僧須戴花冠衣瓔珞像菩薩相。高僧惡作此形。非佛制也。初立通道觀員。置百二十人。選釋李門人有當代名行者。著衣冠笏履。為通道觀學士（于時僧道混然大較是令毀戒僧入道也）有前沙門樊普曠者。彭亨調笑。帝頗重之。抑入通道。退常剪髮留鬚。帝問。對曰。臣學陛下。二教雖除。猶存通道。鬚為俗飾故留。髮非俗教故遣。帝曰。俗有留髮。加冠何言非教。曠曰。無髮之士豈是無教耶。臣願加之冠何損。自爾常淨髮著冠纓。人問。答曰。我患熱也。又靈幹者初簡入菩薩僧。後方剃髮矣。究其心游佛理。行切苦空。證聖之深。登地以去。則無沙門之形也。佛法污隆。王臣制作。遇其抑勒。知復奈何。凡百學徒觀此思事。

Formerly, during the Han, Wei, and Jin dynasties, the names and titles of śramaṇas were adopted or rejected in various ways. Thus there were titles such as Dharmarakṣa being called the Dunhuang Bodhisattva, Zhu Foshuo being called the Indian Bodhisattva, and Lokakṣema being called the Yuezhi Bodhisattva; the illegitimate states heard nothing of such talk. Later, Emperor Taiwu of the Northern Zhou proscribed both the Buddhist and Daoist teachings. In the third year of the Jiande era, an imperial decree ordered the selection of those with renowned virtue in Buddhism and Daoism to establish separately the Abbey of Penetrating the Dao (Tongdao Guan), changing their appearance and clothing to become Academicians (xueshi). The Emperor bestowed an ivory tablet upon the Younger Dao'an to rank him among the court officials, but he did not accept it. Soon Emperor Wu passed away and Emperor Xuan (Tianyuan) ascended the throne. Intending gradually to revive Buddhism, he could not immediately abolish the regulations of the previous emperor. In the first year of the Daxiang era, an imperial decree stated: 'Emperor Taiwu, disliking turbidity and filth, abolished them and did not restore them. We now select two hundred and twenty senior monks of learned practice; without shaving their hair or altering their appearance, they shall practice the Way on behalf of the state at the Zhihu Monasteries in the Eastern and Western Capitals, their needs provided by the public treasury.' At that time there was an eminent monk named Zhizang, of the Xun clan. In the second year of the Jiande era, he hid away on Zige Peak in the Zhongnan Mountains; during the reign of Emperor Xuan he came forth for an audience, and an imperial decree ordered him to grow his hair long, become a Bodhisattva Monk, and serve as abbot of Zhihu Monastery. In the second year of the Daxiang era, when Emperor Wen of the Sui served as Prime Minister, Zang visited him and was consequently able to shave his hair. Furthermore, Shi Yancong was unwilling to become an Academician of the Tongdao Abbey because Bodhisattva Monks had to wear flower crowns, necklace-adorned clothing, and resemble the form of a bodhisattva; eminent monks hated assuming such an appearance, as it was not the Buddha's institution. When the personnel of the Tongdao Abbey were first established, one hundred and twenty positions were created, selecting disciples of the Śākya and Li lineages who possessed contemporary fame and conduct to wear robes, caps, tablets, and shoes as Academicians of the Tongdao Abbey (at that time, monks and Daoists were mixed together, mostly forcing monks who broke the precepts to enter the Dao). There was a former śramaṇa named Fan Pukuang, who had a protruding belly and liked to joke; the Emperor esteemed him considerably and compelled him to enter the Tongdao [Abbey]. Whenever he withdrew, he would shave his hair and keep his beard. The Emperor questioned him, and he replied: 'Your servant is learning from Your Majesty. Although the two teachings have been abolished, the Tongdao still remains. A beard is a worldly ornament, so I retain it; hair is not of worldly teachings, so I remove it.' The Emperor said: 'In worldly life people keep hair; if a cap is added, how can you say it is not the teaching?' Kuang said: 'Can a gentleman without hair be said to have no teaching? If your servant wishes to add a cap to it, what harm is there?' From then on, he always shaved his hair clean and wore a cap with ribbons. When people asked him about it, he replied: 'I suffer from the heat.' Also, Linggan was initially selected to enter the Bodhisattva Monks, and only afterward shaved his hair. When one investigates this: their minds roved in Buddhist principles and their practices were devoted to suffering and emptiness; when one's realization of sagehood is deep and one ascends the stages (bhūmi) and beyond, one no longer requires the outward appearance of a śramaṇa. The decline and prosperity of the Buddha-Dharma depend on the enactments of monarchs and ministers; when encountering their coercion, what else could be done? Let all students observe this and ponder the matter.