大宋僧史略 3.4

3.4

昔漢祖與盧綰同日生。有奉酒饌相遺。此為慶生之權輿也。後則束帛壺酒。孩兒服玩。以加祝賀。大則玉帛長生久視之意。屬干物品。以為慶生之豐禮也。及聞佛法中有弭災延命之說。則以佛事為慶也。元魏後周隋世。多召名行廣學僧。與儒道對論。悅視王道。亦慶生之美事矣。唐高宗召賈公彥於御前。與道士沙門講說經義。德宗誕日御麟德殿。命許孟容等。登座與釋老之徒講論。貞元十二年四月誕日。御麟德殿。詔給事中徐岱兵部郎中趙需及許孟容韋渠牟。與道士葛參成沙門談筵等二十人。講論三教。渠牟最辯給。文宗九月誕日。召白居易。與僧惟澄道士趙常盈。於麟德殿談論。居易論難鋒起。辭辯泉注。上疑宿構。深嗟揖之。莊宗代有僧錄慧江。與道門程紫霄談論。互相切磋謔浪嘲戲。以悅帝焉。莊宗自好吟唱。雖行營軍中。亦携法師談讚。或時嘲挫。每誕辰飯僧。則內殿論義明宗。石晉之時。僧錄雲辯多於誕日談讚。皇帝親坐累對論議。至大宋太祖朝。天下務繁。乃罷斯務。止重僧講。三學為上。此無乃太厚重而貞實乎。

In ancient times, Emperor Gaozu of the Han and Lu Wan were born on the same day, and wine and food were presented between them; this was the origin of celebrating birthdays. Later, bundles of silk and jars of wine, children's clothes and toys, were used to convey congratulations; in greater terms, jade and silk expressed the wish for long life and enduring vision, using material items to constitute rich ceremonies for celebrating a birth. When people heard that in the Buddha's Dharma there were teachings on dispelling calamities and prolonging life, they came to celebrate using Buddhist services. During the Northern Wei, Later Zhou, and Sui periods, monks of renowned conduct and extensive learning were frequently summoned to debate against Confucians and Daoists, delighting the vision of the royal way, which was also an admirable aspect of celebrating birthdays. Emperor Gaozong of the Tang summoned Jia Gongyan before the imperial presence to explain scriptural meanings together with Daoist priests and śramaṇas. On his birthday, Emperor Dezong visited the Linde Hall and ordered Xu Mengrong and others to ascend the seats and debate with the followers of the Buddha and Laozi. On his birthday in the fourth month of the twelfth year of Zhenyuan, he visited the Linde Hall and decreed that Supervising Secretary Xu Dai, Vice Director of the Ministry of War Zhao Xu, together with Xu Mengrong and Wei Qumou, should debate the three teachings together with twenty men, including the Daoist priest Ge Sancheng and the śramaṇa Tan’yan. Qumou was the most eloquent. On his birthday in the ninth month, Emperor Wenzong summoned Bai Juyi to debate in the Linde Hall together with the monk Weicheng and the Daoist priest Zhao Changying. Juyi's challenges arose like sharp blades and his eloquent discourse poured forth like a fountain; the Emperor suspected it had been prepared beforehand, and sighed deeply in admiration, bowing to him. In the era of Emperor Zhuangzong [of the Later Tang], there was the Buddhist Registrar Huijiang, who debated with the Daoist Cheng Zixiao; they probed each other with jest and banter to delight the Emperor. Zhuangzong himself was fond of singing and chanting; even when on campaign among the troops, he took Dharma masters along to converse and chant, sometimes exchanging banter. Whenever monks were fed on an imperial birthday, doctrines were debated in the inner palace to clarify the traditions. In the time of the Shi Jin, the Buddhist Registrar Yunbian often engaged in debates and chants on birthdays; the Emperor in person sat for repeated encounters of argument. Coming down to the reign of Emperor Taizu of our Great Song, affairs of state were manifold, and these matters were discontinued; only the lecturing of monks was respected, with the three trainings held supreme. Is this not exceptionally solemn, steadfast, and genuine?