大宋僧史略 2.6

2.6

Incense dispels foulness and spreads fragrance, causing people to delight in smelling it. Tracing its origin, the people of the Zhou valued odors, which coincided invisibly with the Western Regions' veneration of incense. The Buddha appeared during the Ji dynasty [of Zhou], matching this token from afar. In the sūtras, when an elder invited the Buddha, he climbed up a storied pavilion the night before, holding an incense burner in his hands to convey his faithful heart; the next day at mealtime, the Buddha arrived. Thus we know that incense is the envoy of faith. The *Great Sūtra of the Buddha's Testament* says: "When monks wish to eat, they first burn incense and chant praises." Furthermore, in a sūtra, a snake called to a monk, recounted its past karma, asked him to perform repentance on its behalf, and asked him to bring Xian-ti to take its offering of incense. When the teaching of this land was already spreading, the sūtras and vinayas were widely scattered and not yet systematic. Therefore, among Master [Dao]an's three rules, the first was the offering of incense, settling in seats, and ascending to preach. This was the beginning of the offering of incense in China. Under the Later Wei and in the regions south of the Yangtze, the scattering of incense was valued, and there was no alteration [to the practice]. In the reign of Emperor Gaozong of the Tang, Xue Yuanqi and Li Yifu received an imperial decree to offer incense at a vegetarian feast for the Crown Prince; in doing so they paid homage to Tripiṭaka Master [Xuan]zang. Furthermore, when Emperor Zhongzong established an unobstructed feast, he decreed that officials of the fifth rank and above should offer incense; some used burning incense to perfume their hands, while others took incense powder and went about everywhere—this was called "offering incense." Later, Tripiṭaka Master Amoghavajra memorialized that on the memorial anniversaries of the seven sacred emperors from Gaozu to Taizong, vegetarian feasts should be arranged and incense offered. The imperial decree ordered that this be followed. Soon thereafter, owing to many incidents, the feasts were not held and only the offering of incense remained. In the reign of Emperor Wenzong, Cui Chou of the Secretariat submitted a memorial stating: "On national memorial days, feasts are arranged and the hundred officials offer incense, yet this matter has no canonical authority in the classics. I prostrate myself to request that it be abolished." An imperial decree stated: "Regarding what Cui Chou has memorialized, We thereupon ordered an investigation of its origins and details. The ritual texts and codified ordinances have never covered or clarified it. Henceforth, the offering of incense on national memorial days by the two capitals and the prefectures and superior prefectures under heaven at temples and abbeys should all be discontinued." Let us test this with an argument: Cui Chou claimed it lacks canonical authority, but how could the snake's offering of incense lack canonical authority? When Master [Dao]an cited teachings to establish rituals, how could he lack authority? As for the decree stating that "an investigation of its origins and details revealed the ritual texts and codified ordinances have never covered or clarified it"—when did the rituals of the Three Dynasties ever speak of feeding the disciples of the Śākya clan and offering incense? Moreover, codified ordinances are merely the laws that evolved through successive dynasties. Could regulations from after Emperor Daizong's time be recorded in the codified ordinances of the late Sui and early Tang? Furthermore, since [Confucian] ritual emerged from the Ruist school, how could one take Buddhist texts as its authority? Since this affair originated with the Śākya clan, it is inappropriate to rely on Confucian classics as proof. Only when verified according to its own nature can it be called reasonable. If Confucian scholars do not accept this and again cite Confucian texts, how is that different from a litigant in court summoning their own relatives and partisans as witnesses? If they wish to abolish it, are there not other grounds? When a filial child serves their ancestors, they follow only what is good. Sacrificing lives to follow [the deceased] in burial does not benefit living beings, so it should certainly be abandoned. The offering of incense is a dedication to the unseen realm; when one knows this, there is nothing improper in doing it. Emperor Wenzong was neglectful toward his ancestors; it is only fitting that his reign was ephemeral. Someone might ask: "Why must the offering of incense be approved?" I reply: "It is like the Zhou valuing odors—burning firewood, sacrificial fat, and fragrant southernwood; it was said that Heaven relishes their odor. Does Heaven actually consume the vapor of sacrificial fat and fragrant southernwood? Because humans valued their odor, they served Heaven with odors. If so, since Buddhism values incense, how could this be discarded? Moreover, the hundred officials offering incense act on behalf of the sovereign. The hundred officials serving the ancestors are also ministers and sons. If one wishes to abolish this, what will become of loyalty and filial piety?" When Emperor Xuanzong ascended the throne, he revived this path. In the fifth year of Dazhong (851), an imperial decree ordered that in the capital and the external prefectures and superior prefectures, the offering of incense on national memorial days must be pure and clean; one must not bring wine and meat into temples to cook and roast. It was said: "This compromises reverent devotion and greatly violates the way of memorial dedication." From then until Emperor Ai, the offering of incense continued as before. When the Zhu Liang dynasty abolished the Tang, the offerings at the Seven Ancestral Shrines ceased. In the third year of Kaiping (909), on the Daming Festival, the hundred officials entered the temples, offering incense and praying for longevity; later, they again dedicated merits to their ancestors. The offering of incense has continued without interruption to this day. In the fifth year of Tianfu of the [Later] Jin (940), Dou Zhengu memorialized: "On national memorial days, the grand councilors kneel at the censers while the hundred officials sit in ranks. Now We desire that the grand councilors kneel at the censers and the hundred officials stand in formation; after the offering of incense, one hundred monks should be fed, to serve forever as a permanent rule." In the third year of Chunhua of Emperor Taizong of the Song (992), Li Zongne, Vice Director in the Bureau of Forestry and Crafts, memorialized regarding the offering of incense on national memorial days, requesting that those from the grand councilors down, after offering incense, be prohibited from wine and meat to manifest its purity.