大宋僧史略 2.14

2.14

When the monastic bureau was first established, it was called the "Assembly of Purity." The official posts established by the Qi ultimately followed the Buddha's teaching. What does "Rectifier of the Saṃgha" mean? "Rectifier" (*zheng*) means government (*zheng*). Rectifying oneself and rectifying others, one is able to implement governance and decrees—hence the name. For when monks are without law, it is like horses without bridles or oxen without nose-ropes; gradually tainted by worldly customs, they will deviate from refined standards. Therefore, those of virtue and prestige are appointed to control them with the Dharma and bring them back to rectitude; hence they are called "Rectifier of the Saṃgha." This began under the illegitimate Qin with the monk Daoqi (also written Daoqi). When the Eastern Jin moved its capital, this office was unheard of. In the Song dynasty, the office of Controller of Śramaṇas was established, and the nun Baoxian was appointed Rectifier of the Saṃgha; both Emperor Wen and Emperor Xiaowu revered her. Next came those titled "Dharma Master" (*fazhu*). For instance, Shi Daoyou was a disciple of Master [Dao]sheng. Emperor Wen asked Huiguan: "Who has mastered the doctrine of sudden enlightenment?" He replied: "Daoyou." The emperor then summoned him to court. When Emperor Xiaowu ascended the throne, he decreed that Daoyou reside at Xin'an Temple as the Guardian Dharma Master of the Temple. He also decreed that Fayuan be the Dharma Master of Xiangong Temple. Examining their identical titles across different temples, one suspects this was not a post of overall rectification and control. Furthermore, during the Shengming era (477–479), Fachi was appointed Rectifier of the Saṃgha; during the Daming era (457–464), Daowen was appointed Rectifier of the Saṃgha of the Capital. In the Yongming era (483–493), it was decreed that Xuanchang of Changgan Temple along with Faxian serve as Leaders of the Saṃgha (*sengzhu*), dividing responsibility between the south and north banks [of the Yangtze]. Chang was later ordered to go to the Three Wu regions to discipline the two assemblies [of monks and nuns]. At the end of the Qi, Fayue served as Leader of the Saṃgha, residing at Zhengjue Temple. When the founder of the Liang took refuge in Buddhism and penetrated its profound pivot, he carefully selected virtuous men to fill the post of monastic head: Fachao served as Rectifier of the Saṃgha of the Capital; in the sixth year of Putong (525), a decree appointed Fayun as Grand Rectifier of the Saṃgha, with a full complement of clerical staff. Huiling also filled this post (differing only by the word "Grand"). Those called "Leaders of the Saṃgha" were also monastic officials, but were titles for minor rectifiers and minor controllers in outlying areas. For example, Jñānagupta, translated here as Zhide ("Aspiration to Virtue"), was a native of Northern India; when Yuwen Jian, Prince of Qiao under the Northern Zhou, governed Shu, he invited Jñānagupta to accompany him, where he served as Leader of the Saṃgha of Yizhou and resided at Longyuan Temple. In the Southern Dynasties, Huiji, surnamed Ou and a native of Qiantang, received the precepts from Tripiṭaka Master Guṇa[bhadra] at Caizhou. Later, his teaching spread through the Yue region, and he was soon decreed Leader of the Saṃgha, taking charge of ten cities. This was the beginning of Leaders of the Saṃgha in the Eastern Land (the Eastern Land refers to the area between Wu and Kuaiji). Observing the successive dynasties, it was mostly feudal princes who established Rectifiers of the Saṃgha. Although Liang was a great empire, it also used this title, merely prefixing the word "Grand" to distinguish it. Today, one official is appointed for every prefecture throughout the empire, choosing those with virtuous conduct and ability to fill it; otherwise, the post remains vacant.