大宋僧史略 2.45

2.45

Palace chapels originated in the Later Wei, but how did they acquire the name in the Sui dynasty? Emperor Yang considered himself ancient in ways, changing many things: he changed Buddhist monasteries into 'places of the Dao' (bodhimaṇḍa / daochang) and changed Daoist abbeys into 'square altars'. If it was monastic affairs within the palace, it was called a palace chapel (neidaochang). In the present dynasty, placing Buddhist images and scripture canons in halls such as the Zifu Hall, erecting pillars, and sounding bells, calling it the Palace Monastery, is an instance of this. In the second year of the Shiguang era of Emperor Taiwu of the Wei, the Ultimate Spirit Chapel was established. In the fourth year of Shenjia, an edict ordered that all prefectures and garrisons establish chapels, for this was the day the emperor was born (investigating the text, this was merely establishing temporary Dharma assemblies on his birthday). Later, in the spring, the first month of the first year of the Dachen era of Tianyuan, an edict stated: 'We uphold the profound tradition, and the Three Jewels are respected. One should cultivate and propagate the transformation of the Dharma, and the vast principle should be revered. Let seven monks of pure and lofty virtuous conduct among the former śramaṇas be established in the west of the Zhengwu Hall to practice the path.' This was the beginning of the palace chapel. In the Southern Dynasties, nuns were sometimes kept within the palace to recite daily services, and in the Shouguang Hall groups of monks gathered for Dharma assemblies, either acting as scholars, being named lecturers, annotating scripture texts, or expounding the essentials of Chan. Whenever they were maintained within the imperial forbidden precinct, they were palace chapels. Zetian of the Tang ordered the monks of great virtue Fachu, Yiyan, Xinggan, Xuanzheng, and others to chant in the palace chapel, with Xue Huaiyi interspersed among them. Zetian also established a palace chapel in the Great Palace of the Eastern Capital (Luoyang). Under Zhongzong and Ruizong this system was not changed. At the beginning of Daizong's reign, he was fond of sacrifices and did not honor the Śākya clan, but his chief ministers Yuan Zai, Du Hongjian, and Wang Jin all converted to the Buddha and monks (Wang Jin built Baoying Monastery). Daizong once asked about the karmic retribution of meritorious deeds, and Yuan Zai took the occasion to present a memorial; because of this, the emperor believed in it excessively. He constantly ordered more than a hundred monks to arrange Buddhist images and scriptures in the palace and chant them, calling it the palace chapel. Offerings were extremely lavish; when going out and coming in, they rode horses from the imperial stables, and the State Revenue Department supplied provisions. Whenever the Western Tibetans invaded, he invariably ordered the monks to recite the Benevolent Kings Sutra to repel the invaders; if fortunately they retreated, he increased his gifts to them. The Tripiṭaka Master Amoghavajra reached the rank of Minister and Director and was enfeoffed as a Duke of State, with palace clearance into the forbidden precinct. An edict was also issued to all officials in the empire that they must not flog or drag monks and nuns. Furthermore, on the full moon of the seventh month, an Ullambana basin was made in the palace chapel, adorned with gold and kingfisher feathers, and the spirit thrones of the seven ancestral temples of Gaozu were arranged, each inscribed with its divine title; they were welcomed out from the palace and displayed in monasteries and abbeys, with elaborate processions, made an annual routine. In the Jianzhong era, Dezong issued an edict that since the Guangde and Yongtai eras, monks had been gathered in the forbidden precinct and chapels strictly arranged, and ordered them all dismantled and the monastic assembly expelled. During the reign of Shunzong, Duanfu took charge of the Buddhist rituals of the inner palace, which was also this office. Under Xianzong, Muzong, and Wenzong, Duanfu likewise took charge of the Buddhist rituals of the inner palace. On the twenty-sixth day of the fourth month of the ninth year of the Dahe era of Wenzong, an edict halted the chapel of the Inner Changsheng Hall. In the first year of Wuzong, on account of his birthday, the Deyang Festival, he reinstated the chapel of the Inner Changsheng Hall, set up the inner vegetarian feast, and monks and Daoists offered longevity wishes. Later he was led astray by the Daoist priest Zhao Guizhen, grinding his teeth to search out the faults of the monks; by the fourth year of Huichang, an edict halted the inner vegetarian feast and the palace chapel. Malice sprouted from this.