大宋僧史略 3.10

3.10

A master's title refers to the bestowal of the title '[So-and-so] Great Master'. Remotely, this originated when Emperor Wu of the Liang titled Dharma Master Louyue, and next when Emperor Yang of the Sui titled Chan Master Zhiyi, both being called 'Wise One' (Zhizhe), yet without the two words 'Great Master'. Emperor Zhongzong of the Tang titled Wanhui as 'Duke of the Dharma Cloud' (adding the single character 'Duke'). During the Kaiyuan era of Emperor Xuanzong, there was Dharma Master Huiri, who had been ordained under Master Yijing during the reign of Emperor Zhongzong; he traveled to the Western Regions and returned to present a true icon and Sanskrit palm-leaf manuscripts. The Emperor was pleased and bestowed upon him the title 'Cimin' (Compassionate and Agile), yet the words 'Great Master' were still not used. In the reign of Emperor Muzong, Liu Zong, Military Commissioner of Tianping Army, submitted a memorial requesting permission to leave household life; he was granted a purple robe and given the title 'Master of Great Awakening' (only the single word 'Master'). Coming to the fourteenth day of the eleventh month in the eleventh year of the Xantong era of Emperor Yizong, on the Yanqing Festival, through participating in debates, Yunhao of the Left Street was bestowed the title Great Master Sanhui; Sengche of the Right Street was bestowed the title Great Master Jingguang; Kefu was titled Great Master Fazhi; and Chongqian was titled Great Master Qinglian. Bestowing master's titles thus began in the reign of Emperor Yizong (explicitly stating '[So-and-so] Great Master'; see the *Chart of the Five Revolutions*). During the reign of Emperor Xizong, there was the Buddhist Registrar, Great Master Yunhao; during the reign of Emperor Zhaozong, there was Great Master Yuanming. When the Liang replaced the mandate of the Tang, they bestowed upon Daoyin, You, and others of Lingwu the title Great Master Zhenghui, and bestowed upon Hongyin of Mount Jing in the state of Wu-Yue the title Great Master Faji. Coming to the first year of the Longde era, monks were forbidden from errantly seeking master's titles and purple robes. The Later Tang, Jin, Han, and Zhou all followed this. Now in the Great Song, only master's titles and purple robes are maintained, while titles of Bhadanta (Dade) are permitted to be selected and appointed by the Office of the Buddhist Registrar. Prior to this, from the Kaibao era down to the fourth year of the Taiping Xingguo era, monks from across the four seas were permitted to enter the palace courtyard to request testing in the three disciplines. The Commissioner of Merits of Kaifeng Prefecture was ordered to dispatch monks to examine their comprehension of the sūtras, vinaya, and treatises. Those who were completely versed in all ten topics were granted a purple robe and designated 'hand-memorial monks', because they personally presented their memorials by hand. Soon after, because the Commissioner of Merits submitted a memorial stating that under one universal family there was no need for hand-memorials, and requested an examination-selection process, an imperial edict approved it. From this time on, whenever the Emperor's birthday occurred, imperial princes, grand councilors, and military commissioners down to prefects were permitted to submit memorials recommending those they knew. For monks and Daoists, purple robes and master's titles could only be recommended for imperial palace entry by the Buddhist Registrars and Daoist Registrars of the Two Streets. On that day they were conferred an official credential from the Chancellery, which was called a 'Master's Title Before the Screen'; they were provided with the four requisites of purple robes, termed 'Purple Robe Before the Screen'. This was the most glorious honor. Those recommended by other princes and nobles were issued awards on alternate days, their honors being conferred progressively downward through regional commands, provincial governors, and prefects.