大宋僧史略 3.45

3.45

According to the *Inner Tradition of the Origin of the Dharma in the Han*, when Buddhism first arrived, it engaged in a contest with Daoist masters. The scriptures and images burned without being damaged and emitted light. Furthermore, the thirtieth day of the twelfth month in the Western Regions corresponds to the fifteenth day of the first month in this land, called the Month of Great Miracles. Emperor Ming of the Han ordered lanterns to be lit to symbolize the great illumination of the Buddhist Dharma. Another view says: this originated when Emperor Wu of the Han sacrificed at the shrines of the deities of the five seasons, setting up torches throughout the night, which probably adopted the practice of the Master of Fire in the *Rites of Zhou* who burned torches to illuminate sacrifices; later it generally became an established custom. Thus, it was originally based on the Master of Fire raising fire to serve the function of sacrifice, and by the Eastern Han, it was used to symbolize the great illumination of the Buddhist Dharma. In addition, the changes throughout successive dynasties certainly did not follow a fixed rule. In the second year of the Xiantian reign era of the Tang (713 CE), the Western monk Shada requested that lanterns be lit on the fifteenth day of the first month. On the fourteenth day of the first month of the twenty-eighth year of the Kaiyuan reign era (740 CE), an edict ordered that lanterns always be lit on the full moon of the second month. On the eighteenth day of the sixth month of the sixth year of the Tianbao reign era (747 CE), an edict stated: 'The multiple gates are opened at night to convey the yang qi. When the officials assemble and feast, pleasure lies in timely harmony. Falling upon the Upper Primordial, purifications and registers should be cultivated. For their banquets and gatherings, meat and pungent foods are inevitably prepared. Following this custom recently has gradually become inappropriate. From now on, whenever the first month arrives, the nights of the seventeenth and nineteenth days should be chosen to open the wards and markets, making this a permanent regulation.' Soon after, they again followed lighting lanterns on the night of the fifteenth. In the third year of the Zhenyuan reign era of Emperor Dezong (787 CE), an edict ordered lanterns to be lit on the fifteenth day of the first month. This was because when the Buddhist Dharma first arrived, Emperor Ming of the Han competed in arts with the Daoist masters and ordered candles and lanterns to be lit, saying it symbolized dispelling darkness. When Emperor Xizong of the Tang fled to Shu, and upon his return the Central Plains suffered many troubles, by the reigns of Zhaozong and Aidi, the practice was entirely abolished. In the second year of the Kaiping reign era of the Liang (908 CE), an edict stated: 'In recent years, because customs are not yet peaceful and military conflicts have been frequent, the lighting of lanterns in the first month has long been suspended. From now on, for three nights, the city gates, ward gates, and market gates, both public and private, shall light lanterns to pray for blessings.' When Emperor Zhuangzong entered Luoyang, the practice was revived. Subsequently, throughout various dynasties, they were lit at times and not at others. In the sixth year of the Taiping Xingguo reign era of our Great Song (981 CE), an imperial edict ordered that lanterns also be lit on the Lower Primordial, for three nights, to pray for blessings for the army and the people, and to make offerings to heaven, earth, stellar constellations, the Buddha, and the Dao. Lighting lanterns throughout the night on all Three Primordials began from this time and was recorded in the statutory ordinances.