X88n1660_(古今圖書整合)神異典二氏部匯考
卍新續藏第 88 冊 No. 1660 (古今圖書整合)神異典二氏部匯考
No. 1660
(圖書整合)神異典二氏部匯考卷上
後漢
明帝永平八年。楚王英。奉縑紈贖愆。詔以英奉黃老浮屠。令還贖以助伊蒲塞桑門之盛饌 按後漢書明帝本紀。不載 按楚王英傳。英少時好遊俠。交通賓客。晚節更喜黃老學。為浮屠齋戒祭祀。永平八年。詔令天下死罪。皆入縑贖。英遣郎中令奉黃縑白紈三十匹。詣國相曰。托在蕃輔。過惡累積。歡喜大恩。奉送縑帛。以贖愆罪。國相以聞。詔報曰。楚王誦黃老之微言。尚浮屠之仁祠。潔齋三月。與神為誓。何嫌何疑。當有悔吝。其還贖以助伊蒲塞桑門之盛饌。因以班示諸國中傅。英后遂大交通方士。作金龜玉鶴刻文字。以為符瑞。十三年男子燕廣告英與漁陽王平顏忠等。造作圖書。有逆謀事。下案驗。有司奏。英招聚奸猾。造作圖讖。擅相官秩。置諸侯王公將軍二千石。大逆不道。請誅之。帝以親親不忍。乃廢英徙丹陽涇縣。
桓帝延熹九年。襄楷以宮中立浮屠老子祠。上書切諫。不聽 按後漢書桓帝本紀論贊。帝飾芳林而考濯龍之宮。設華蓋以祠浮圖老子 按襄楷傳。延熹九年。楷上書曰。臣聞宮中立黃老浮屠之祠。此道清虛
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 88 冊 No. 1660 (古今圖書整合)神異典二氏部匯考
No. 1660
(圖書整合)神異典二氏部匯考卷上
後漢
明帝永平八年（公元65年）。楚王英，進獻縑紈（絲織品）以贖罪。皇帝下詔說楚王英信奉黃老（黃帝和老子）和浮屠（佛），命令將進獻的縑紈退還，用來資助伊蒲塞（居士）和桑門（僧人）的盛大齋飯。按《後漢書·明帝本紀》沒有記載這件事。按《楚王英傳》，楚王英年輕時喜歡遊俠，結交賓客，晚年更加喜好黃老之學，為浮屠齋戒祭祀。永平八年（公元65年），皇帝下詔命令天下死罪都可以用縑帛贖罪。楚王英派遣郎中令進獻黃縑白紈三十匹給國相，說：『我身處藩國輔佐朝廷，罪過很多，感謝皇恩浩蕩，進獻縑帛以贖罪。』國相將此事上報。皇帝下詔回覆說：『楚王誦讀黃老精妙的言論，崇尚浮屠的仁慈祭祀，潔身齋戒三月，與神明發誓，有什麼嫌疑和疑慮，會有什麼後悔和吝嗇呢？將縑紈退還，用來資助伊蒲塞和桑門的盛大齋飯。』因此將此事頒佈給各諸侯國。楚王英後來就大量結交方士，製作金龜玉鶴，刻上文字，作為符瑞。永平十三年（公元70年），男子燕廣告訴皇帝楚王英與漁陽王平、顏忠等人，製造圖書，有謀反的事情。交給有關部門審理。有關部門上奏說，楚王英招聚奸猾之徒，製造圖讖，擅自設定官職，設定諸侯王、公、將軍、二千石等官職，大逆不道，請求誅殺他。皇帝因為是親屬不忍心，於是廢黜楚王英，將他遷徙到丹陽涇縣。
桓帝延熹九年（公元166年）。襄楷因為宮中設立浮屠老子祠，上書懇切勸諫，皇帝不聽。按《後漢書·桓帝本紀論贊》，皇帝修飾芳林，考察濯龍之宮，設定華蓋來祭祀浮屠老子。按《襄楷傳》，延熹九年（公元166年），襄楷上書說：『我聽說宮中設立黃老浮屠的祠堂，這種道是清靜虛無的。』
【English Translation】 English version 卍 New Continued Collection, Volume 88, No. 1660 (Complete Collection of Illustrations and Writings of Ancient and Modern Times), Compilation and Examination of the Divine and Anomalous Section of the Two Schools
No. 1660
(Complete Collection of Illustrations and Writings) Compilation and Examination of the Divine and Anomalous Section of the Two Schools, Volume 1
Later Han Dynasty
In the eighth year of Yongping (65 AD) during the reign of Emperor Ming. The Prince of Chu, Ying, offered silk fabrics to atone for his transgressions. The emperor issued an edict stating that Prince Ying revered Huang-Lao (Huangdi and Laozi) and Futu (Buddha), ordering the return of the silk fabrics to help fund the grand feasts of the Upasakas (lay Buddhists) and Sramanas (monks). According to the 'Chronicle of Emperor Ming' in the Book of the Later Han, this event is not recorded. According to the 'Biography of Prince Ying of Chu,' Prince Ying was fond of chivalry and associating with guests in his youth, and in his later years, he became even more fond of the studies of Huang-Lao, observing fasts and performing sacrifices for Futu. In the eighth year of Yongping (65 AD), the emperor issued an edict ordering that all capital crimes could be redeemed with silk fabrics. Prince Ying dispatched a courtier to present thirty bolts of yellow and white silk to the Chancellor, saying, 'I am in a vassal state assisting the court, and my transgressions have accumulated. I am grateful for the great favor and offer silk fabrics to atone for my sins.' The Chancellor reported this matter to the emperor. The emperor issued a reply, saying, 'The Prince of Chu recites the subtle words of Huang-Lao and reveres the benevolent sacrifices of Futu, observing a pure fast for three months and making vows to the deities. What suspicion or doubt is there? What regret or stinginess could there be? Return the silk fabrics to help fund the grand feasts of the Upasakas and Sramanas.' Therefore, this matter was announced to all the vassal states. Later, Prince Ying extensively associated with alchemists, making golden turtles and jade cranes, engraving them with words, and using them as auspicious omens. In the thirteenth year of Yongping (70 AD), a man named Yan Guang informed the emperor that Prince Ying, along with the Prince of Yuyang, Ping, and Yan Zhong, were manufacturing books and had rebellious intentions. The matter was handed over to the relevant departments for investigation. The relevant departments reported that Prince Ying was gathering treacherous individuals, manufacturing prophecies, and arbitrarily establishing official positions, setting up positions such as Prince, Duke, General, and officials with salaries of two thousand piculs of grain, which was a great act of treason, and requested his execution. The emperor, out of familial affection, could not bear to do so, and thus deposed Prince Ying and exiled him to Jing County in Danyang.
In the ninth year of Yanxi (166 AD) during the reign of Emperor Huan. Xiang Kai earnestly advised against the establishment of a Futu Laozi shrine in the palace, but the emperor did not listen. According to the 'Commentary on the Chronicle of Emperor Huan' in the Book of the Later Han, the emperor adorned Fanglin and examined the Tuo Long Palace, setting up a ceremonial canopy to worship Futu Laozi. According to the 'Biography of Xiang Kai,' in the ninth year of Yanxi (166 AD), Xiang Kai submitted a memorial, saying, 'I have heard that a shrine to Huang-Lao and Futu has been established in the palace. This doctrine is pure and void.'
。貴尚無為。好生惡殺。省慾去奢。今陛下嗜慾不去。殺罰過理。既乖其道。豈獲其祚哉。或言。老子入彝翟。為浮屠。浮屠不三宿桑下。不欲久生恩愛。精之至也。天神遺以好女。浮屠曰。此但革囊盛血。遂不盻之。其守一如此。乃能成道。今陛下淫女艷婦。極天下之麗。甘肥飲美。殫天下之味。奈何欲如黃老乎。書上。即召詣尚書問狀。尚書請下司𨽻正楷罪法。收送洛陽獄。帝不誅。猶司寇論刑 按西域傳。桓帝好神。數祀浮圖老子。百姓稍有奉者。后遂轉盛。
梁
高祖普通 年。詔庾承先。學通老釋。勒州縣時加敦遣 按梁書高祖本紀。不載 按庾詵傳。普通中。詔曰。庾承先。學通黃老。該涉釋教。並不競不營。安茲枯槁。可以鎮躁敦俗。承先可中書侍郎。勒州縣時加敦遣。庶能屈志。方冀鹽梅 按庾承先傳。承先字子通。穎川鄢陵人也。元經釋典。靡不該悉。九流七略。咸所精練。郡辟功曹不就。
陳
宣帝太建十四年。後主即位。詔僧尼道士。不依經律者。並皆禁絕 按陳書後主本紀。太建十四年。正月丁巳。即皇帝位。夏四月庚子。詔僧尼道士。挾邪左道。不依經律。民間淫祀妖書。諸珍怪事。詳為條制。並皆禁絕。
北魏
太祖好黃老。兼崇佛法 按魏書太
祖本紀。不載 按釋老志。太祖平中山。經略燕趙。所逕郡國。佛寺見諸沙門道士。皆致精敬。禁軍旅無有所犯。帝好黃老。頗覽佛經。但天下初定。戒車屢動。庶事草創。未建圖宇招延僧眾。然時時旁求焉。
太宗遵太祖之業。亦好黃老佛法 按魏書太宗本紀。不載 按釋老志。太宗踐位。遵太祖之業。亦好黃老。又崇佛法。京邑四方。建立影象。仍令沙門。敷導民俗。
世祖太平真君五年。禁私養沙門師巫 按魏書世祖本紀。太平真君五年。春正月戊申。詔曰。愚民無識信惑妖邪。私養師巫。挾藏讖記陰陽圖緯方伎之書。又沙門之徒。假西戎虛誕。生致妖孽。非所以一齊政化。布淳德于天下也。自王公已下。至於庶人。有私養沙門師巫。及金銀工巧之人。在其家者。皆遣詣官曹。不得容匿。限今年二月十五日。過期不出。師巫沙門身死。主人門誅。明相宣告。咸使聞知。
北齊
顯祖天保六年。敕道士為沙門 按北齊書顯祖本紀。不載 按續文獻通考。天保六年。以佛道二教不同。欲去其一。集二家學者。論難於前。遂敕道士。皆剃髮為沙門。有不從者。殺四人。乃奉命。
北周
高祖天和三年。帝御大德殿。集沙門道土。講禮記 按周書高祖本紀。天和三年。秋八月癸酉
【現代漢語翻譯】 現代漢語譯本 《祖本紀》中沒有記載。 按《釋老志》記載，太祖（指北魏開國皇帝拓跋珪）平定中山後，經略燕趙一帶，所經過的郡國，對佛寺和沙門（佛教出家人的通稱）、道士都非常尊敬，嚴禁軍隊侵犯。太祖喜歡黃老之學，也略微瀏覽佛經。但當時天下初定，戰事頻繁，各種事務都在草創階段，所以沒有建造寺廟招攬僧眾，但時常在各地訪求。
太宗（指北魏明元帝拓跋嗣）繼承太祖的事業，也喜歡黃老和佛法。 按《魏書·太宗本紀》中沒有記載。 按《釋老志》記載，太宗即位后，繼承太祖的事業，也喜歡黃老之學，又崇尚佛法，在京城和各地建立佛像，並命令沙門向百姓宣講佛法。
世祖（指北魏太武帝拓跋燾）太平真君五年（444年），禁止百姓私自供養沙門和師巫。 按《魏書·世祖本紀》記載，太平真君五年（444年）春正月戊申，皇帝下詔說：『愚昧的百姓沒有見識，信奉迷惑人的妖邪，私自供養師巫，私藏讖記、陰陽圖緯等方術書籍。還有沙門之徒，假借西戎（古代對西方民族的稱呼）虛誕之說，製造妖孽，這不是用來統一政令，向天下推行淳樸德行的做法。從王公以下，到普通百姓，凡是私自供養沙門、師巫以及金銀工匠的人，都要送到官府，不得藏匿。限定在今年二月十五日之前，過期不送出的，師巫和沙門處死，主人全家處死。要明白地相互宣告，讓大家都知道。』
北齊
顯祖（指北齊文宣帝高洋）天保六年（555年），敕令道士改為沙門。 按《北齊書·顯祖本紀》中沒有記載。 按《續文獻通考》記載，天保六年（555年），因為佛道二教不同，想要去除其中一個，召集兩家的學者，在皇帝面前辯論。於是敕令道士都剃髮為沙門，有不服從的，殺了四個人，才奉命。
北周
高祖（指北周孝閔帝宇文覺）天和三年（568年），皇帝在大德殿召集沙門和道士，講解《禮記》。 按《周書·高祖本紀》記載，天和三年（568年）秋八月癸酉。
【English Translation】 English version The 'Annals of the Ancestors' does not record this. According to the 'Treatise on Buddhism and Taoism', after Emperor Taizu (referring to Emperor Tuoba Gui, the founding emperor of the Northern Wei Dynasty) pacified Zhongshan, he strategized in the Yan and Zhao areas. In the counties and states he passed through, he showed great respect to Buddhist temples, Shamen (a general term for Buddhist monks), and Taoists, strictly prohibiting the army from committing any offenses. Emperor Taizu favored the teachings of Huang-Lao (Yellow Emperor and Lao Tzu) and also briefly read Buddhist scriptures. However, at that time, the empire was newly established, wars were frequent, and various affairs were in the initial stages, so he did not build temples to attract monks, but he often sought them out in various places.
Emperor Taizong (referring to Emperor Tuoba Si, Emperor Mingyuan of the Northern Wei Dynasty) inherited the cause of Emperor Taizu and also favored the teachings of Huang-Lao and Buddhism. The 'Annals of Emperor Taizong' in the 'Book of Wei' does not record this. According to the 'Treatise on Buddhism and Taoism', after Emperor Taizong ascended the throne, he inherited the cause of Emperor Taizu and also favored the teachings of Huang-Lao, and also revered Buddhism. He established Buddhist images in the capital and various places, and ordered Shamen to preach Buddhist teachings to the people.
In the fifth year of the Taiping Zhenjun era (444 AD) of Emperor Shizu (referring to Emperor Tuoba Tao, Emperor Taiwu of the Northern Wei Dynasty), it was forbidden for the people to privately support Shamen and sorcerers. According to the 'Annals of Emperor Shizu' in the 'Book of Wei', in the fifth year of the Taiping Zhenjun era (444 AD), on the day of Wushen in the first month of spring, the emperor issued an edict saying: 'The ignorant people have no knowledge and believe in deceptive妖邪(demonic and evil influences), privately supporting sorcerers, and privately hiding books of prophecies, Yin-Yang diagrams, and techniques. Also, the Shamen and their followers, under the guise of the虛誕(false and exaggerated) sayings of the Western Rong (an ancient term for Western ethnic groups), create妖孽(monstrous and evil things). This is not the way to unify government orders and promote pure virtue to the world. From princes and nobles down to ordinary people, all those who privately support Shamen, sorcerers, and goldsmiths and silversmiths must be sent to the government; they must not be hidden. The deadline is the fifteenth day of the second month of this year. Those who are not sent out after the deadline will have the sorcerers and Shamen executed, and the heads of the households will be executed. It must be clearly announced to each other so that everyone knows.'
Northern Qi
In the sixth year of the Tianbao era (555 AD) of Emperor Xianzu (referring to Emperor Gao Yang, Emperor Wencheng of the Northern Qi Dynasty), an edict was issued ordering Taoists to become Shamen. The 'Annals of Emperor Xianzu' in the 'Book of Northern Qi' does not record this. According to the 'Continuation of the General Study of Documents', in the sixth year of the Tianbao era (555 AD), because the two teachings of Buddhism and Taoism were different, and it was desired to remove one of them, scholars from both schools were summoned to debate before the emperor. Therefore, an edict was issued ordering Taoists to shave their heads and become Shamen. Those who did not obey were killed, four people in total, and then they obeyed the order.
Northern Zhou
In the third year of the Tianhe era (568 AD) of Emperor Gaozu (referring to Emperor Yuwen Jue, Emperor Xiaomin of the Northern Zhou Dynasty), the emperor summoned Shamen and Taoists to the Dade Hall to lecture on the 'Book of Rites'. According to the 'Annals of Emperor Gaozu' in the 'Book of Zhou', it was the day of Guiyou in the eighth month of autumn in the third year of the Tianhe era (568 AD).
。帝御大德殿。集百寮及沙門道士等。親講禮記。
天和四年。春二月戊辰。帝御大德殿。集百寮道士沙門等。討論釋老義 按周書高祖本紀。云云 按沉重傳。重天和中。復于紫極殿。講三教義。朝士儒生桑門道士至者。二千餘人。
建德二年。帝升座辨釋三教 按周書高祖本紀。建德二年。冬十二月癸巳。集群臣及沙門道士等。帝升高座。辨釋三教先後。以儒教為先。道教為次。佛教為后。
建德三年。初斷佛道二教 按周書高祖本紀。建德三年。夏五月丙子。初斷佛道二教。經像悉毀。罷沙門道士。並令還民。六月戊午。詔曰。至道弘深。混成無際。體包空有。理極幽元。但岐路既分。派源逾遠。淳離樸散。形氣斯乖。遂使三墨八儒。朱紫交競。九流七略。異說相騰。道隱小成。其來舊矣。不有會歸。爭驅靡息。今可立通道觀。聖哲微言。先賢典訓。金科玉篆。秘跡元文。所以濟養黎元。扶成教義者。並宜弘闡。一以貫之。俾夫玩培塿者。識嵩岱之崇崛。守磧礫者。悟渤澥之泓澄。不亦可乎 按佛祖統紀。北周武帝。建德二年。帝集僧道宣旨曰。六經儒教。於世為宜。真佛無像。空崇塔廟。愚人信順。徒竭珍財。凡是經像。宜從除毀。父母恩重。沙門不敬。斯為悖逆之甚。國法豈容。並令
【現代漢語翻譯】 現代漢語譯本：皇帝在大德殿，召集所有官員以及沙門（佛教出家修行者）和道士等，親自講解《禮記》。 天和四年（569年）春二月戊辰，皇帝在大德殿，召集所有官員、道士、沙門等，討論解釋儒釋道三教的義理。——依據《周書·高祖本紀》記載。——依據《沉重傳》記載，沉重在天和年間，又在紫極殿講解三教義理，朝廷官員、儒生、僧人和道士來的人有兩千多人。 建德二年（573年），皇帝升座辨析儒釋道三教。——依據《周書·高祖本紀》記載，建德二年（573年）冬十二月癸巳，召集眾臣以及沙門、道士等，皇帝登上高座，辨析解釋三教的先後順序，以儒教為先，道教為次，佛教為后。 建德三年（574年），開始斷絕佛、道二教。——依據《周書·高祖本紀》記載，建德三年（574年）夏五月丙子，開始斷絕佛、道二教，經書佛像全部毀壞，罷免沙門、道士，全部讓他們還俗。六月戊午，皇帝下詔說：『至高的道弘大深遠，混同而無邊際，本體包含空與有，道理達到極幽深玄妙的境界。但是道路既然分歧，源頭就越發遙遠，純樸散失，形與氣也因此乖離。於是使得三墨八儒，朱紫相互競爭，九流七略，不同的學說相互爭辯。道隱沒而小成就顯現，由來已久了。如果沒有會合歸一，爭端就不會停止。現在可以設立通道觀，聖哲的精微言論，先賢的典籍訓誡，金科玉律的文書，秘密的遺蹟和玄妙的文章，用來濟助養育百姓，扶持成就教義的，都應該弘揚闡述，用一個『道』來貫穿它們。使那些玩弄小土堆的人，認識到嵩山和泰山的崇高崛起，守著沙礫的人，領悟到渤海的泓大澄澈，不也是可以的嗎？』——依據《佛祖統紀》記載，北周武帝在建德二年（573年），皇帝召集僧人、道士宣佈旨意說：『六經儒教，對於世俗是適宜的。真佛沒有形象，只是空自崇拜塔廟。愚昧的人信奉順從，白白耗盡珍貴的財物。父母的恩情深重，沙門卻不尊敬，這是非常悖逆的行為，國家的法律怎麼能容忍？全部命令』
【English Translation】 English version: The Emperor was in the Dade Hall, gathering all officials, Śramaṇas (Buddhist practitioners who have left home), and Taoists, personally lecturing on the 'Book of Rites'. In the fourth year of Tianhe (569 AD), on the day of Wuchen in the second month of spring, the Emperor was in the Dade Hall, gathering all officials, Taoists, Śramaṇas, etc., to discuss and explain the doctrines of Confucianism, Buddhism, and Taoism. - According to the 'Book of Zhou, Biography of Emperor Gaozu'. - According to the 'Biography of Shen Chong', Shen Chong, during the Tianhe period, again lectured on the doctrines of the three religions in the Ziji Hall. More than two thousand people came, including court officials, Confucian scholars, monks, and Taoists. In the second year of Jiande (573 AD), the Emperor ascended the throne to distinguish the three religions. - According to the 'Book of Zhou, Biography of Emperor Gaozu', in the winter of the second year of Jiande (573 AD), on the day of Guisi in the twelfth month, he gathered all his ministers, Śramaṇas, Taoists, etc. The Emperor ascended the high seat to distinguish and explain the order of the three religions, with Confucianism first, Taoism second, and Buddhism last. In the third year of Jiande (574 AD), the suppression of Buddhism and Taoism began. - According to the 'Book of Zhou, Biography of Emperor Gaozu', in the summer of the third year of Jiande (574 AD), on the day of Bingzi in the fifth month, the suppression of Buddhism and Taoism began. Sutras and images were all destroyed, and Śramaṇas and Taoists were dismissed, all of them being ordered to return to secular life. On the day of Wuwu in the sixth month, the Emperor issued an edict saying: 'The supreme Dao is vast and profound, mixed and boundless, its essence encompassing emptiness and existence, its principles reaching the utmost depths of mystery. However, since the paths have diverged, the sources have become more distant, simplicity has been lost, and form and Qi have become estranged. Thus, the three schools of Mo and the eight schools of Confucianism compete with each other, and the nine streams and seven summaries contend with different theories. The Dao is hidden, and small achievements appear, which has been the case for a long time. If there is no convergence and unification, the disputes will not cease. Now, the Tongdao Monastery can be established, the subtle words of sages, the teachings of former sages, the golden rules and jade documents, the secret traces and mysterious texts, which are used to aid and nurture the people and support the achievement of doctrines, should all be promoted and elucidated, and unified with one 'Dao'. Let those who play with small mounds recognize the towering heights of Mount Song and Mount Tai, and let those who guard the gravel realize the vastness and clarity of the Bohai Sea. Isn't that possible?' - According to the 'Comprehensive Records of Buddhas and Patriarchs', Emperor Wu of the Northern Zhou Dynasty, in the second year of Jiande (573 AD), the Emperor summoned monks and Taoists and announced the decree, saying: 'The Six Classics of Confucianism are suitable for the world. The true Buddha has no form, only empty worship of pagodas and temples. Ignorant people believe and obey, wasting precious wealth in vain. The kindness of parents is profound, but Śramaṇas do not respect them. This is an extremely rebellious act, and how can the laws of the country tolerate it? All are ordered'
反俗用崇孝養。時慧遠法師。出衆抗答曰。若以形像無情事之。無福國家。七廟豈是有情。帝曰。佛經外國之法。故當廢之。七廟上世所立。朕亦不以為然將同廢之矣。師曰。若以外國之法。非此所用。仲尼所說。出自魯國秦晉之地。亦應不行。七廟若廢。則五經無用。三教同廢。何以治國。帝曰。魯與秦晉。封域雖殊。莫非一王之化。師曰。若秦魯同一王化。震旦天竺。同在閻浮輪王一化。何不同遵。帝與師往復數至十二。帝不能屈。三年五月。帝欲偏廢釋教。令道士張賓飭詭辭。以挫釋子。法師知元。抗酬精壯。帝意賓不能制。即震天威以垂難辭。左右叱元聽制。元安詳應對。陳義甚高。陪位大臣。莫不欽嘆。獨帝不說。明日下詔。並罷釋道二教。悉毀經像。沙門道士。並令還俗。時國境僧道反服者。二百餘萬。
宣帝大象元年。初復佛像及天尊像 按周書宣帝本紀。大像元年。冬十月壬戌。帝幸道會苑大醮。以高祖武皇帝配醮訖。論議於行殿。是歲初復佛像及天尊像。至是帝與二像。俱南面而坐。大陳雜戲。令京城士民縱觀 按佛法金湯編。宣帝大成元年。先是沙門道林。以學業進見。與武帝議論二十日。酬酢七十番。武帝不能屈。遂許以復教。會武帝殂。至是道林。申請尤力。帝許之。遂下詔曰。先
【現代漢語翻譯】 現代漢語譯本 反對世俗而推崇孝道供養。當時慧遠法師站出來辯駁說：『如果認為佛像沒有情感而不供奉，國家就沒有福報。那麼七廟（指古代帝王的宗廟）難道是有情感的嗎？』皇帝說：『佛經是外國的法，所以應當廢除。七廟是上代建立的，我也不認為是對的，也將一同廢除。』法師說：『如果因為是外國的法，就不在此施行，那麼仲尼（孔子）所說的話，出自魯國、秦國、晉國等地，也應該不行。七廟如果廢除，那麼五經就沒有用處，儒、釋、道三教一同廢除，用什麼來治理國家？』皇帝說：『魯國與秦國、晉國，封地疆域雖然不同，但沒有不是受一個君王的教化。』法師說：『如果秦國、魯國同受一個君王的教化，那麼震旦（中國）和天竺（印度），同在閻浮輪王（世界的統治者）的一個教化之下，為什麼不同樣遵從呢？』皇帝與法師來回辯論多次，多達十二次，皇帝不能使法師屈服。（北周）三年（581年）五月，皇帝想要偏袒廢除佛教，命令道士張賓修飾虛假的言辭，來挫敗佛教徒。法師知元，抗辯應對精闢有力。皇帝認為張賓不能制服知元，就以皇帝的威嚴來提出詰難。左右呵斥知元聽從皇帝的命令。知元安詳地應對，陳述的道理非常高深。在座的大臣，沒有不欽佩讚歎的，只有皇帝不高興。第二天，皇帝下詔，一併廢除佛教、道教二教，全部毀壞經書佛像。沙門（和尚）、道士，全部命令還俗。當時全國境內被迫還俗的僧人和道士，有二百多萬。
（北周）宣帝大象元年（579年），開始恢復佛像以及天尊像。按照《周書·宣帝本紀》記載，大象元年（579年）冬十月壬戌，皇帝駕臨道會苑舉行盛大的齋醮儀式，用高祖武皇帝配祭完畢。在行殿中進行議論，這一年開始恢復佛像以及天尊像。到這時，皇帝與佛像、天尊像，一同面向南方而坐，大肆陳列各種雜耍戲曲，讓京城的士民隨意觀看。按照《佛法金湯編》記載，宣帝大成元年（應為大象元年，579年），先前沙門（和尚）道林，因為學業精進而進見皇帝，與武帝議論了二十天，辯論了七十個回合，武帝不能使他屈服，於是答應恢復佛教。適逢武帝駕崩，到這時道林，申請恢復佛教尤其賣力，皇帝答應了他。於是下詔說：
【English Translation】 English version Opposing the secular and advocating filial piety and support. At that time, Dharma Master Huiyuan stepped forward to argue, 'If it is thought that Buddha images have no feelings and are not offered to, the country will have no blessings. Then, do the Seven Temples (ancestral temples of ancient emperors) have feelings?' The emperor said, 'Buddhist scriptures are foreign laws, so they should be abolished. The Seven Temples were established by previous generations, and I do not think they are right either, and will be abolished together.' The Dharma Master said, 'If because it is a foreign law, it is not implemented here, then what Confucius said, which came from the states of Lu, Qin, and Jin, should also not be implemented. If the Seven Temples are abolished, then the Five Classics will be useless, and Confucianism, Buddhism, and Taoism will be abolished together. What will be used to govern the country?' The emperor said, 'Although the territories of Lu, Qin, and Jin are different, none of them are not subject to the teachings of one king.' The Dharma Master said, 'If Qin and Lu are under the same king's teachings, then China (Zhendan) and India (Tianzhu) are both under the teachings of one Jambudvipa King (ruler of the world). Why not follow them in the same way?' The emperor and the Dharma Master debated back and forth many times, up to twelve times, and the emperor could not subdue the Dharma Master. In the third year (581 AD) of the (Northern Zhou Dynasty), in May, the emperor wanted to partially abolish Buddhism, and ordered the Taoist Zhang Bin to embellish false words to defeat the Buddhists. Dharma Master Zhiyuan, argued and responded with precision and strength. The emperor thought that Zhang Bin could not subdue Zhiyuan, so he used the emperor's majesty to raise difficult questions. The attendants scolded Zhiyuan to obey the emperor's orders. Zhiyuan responded calmly, and the principles he stated were very profound. The ministers present were all in admiration, only the emperor was unhappy. The next day, the emperor issued an edict, abolishing both Buddhism and Taoism, and destroying all scriptures and Buddha images. All Shramanas (monks) and Taoists were ordered to return to secular life. At that time, more than two million monks and Taoists in the country were forced to return to secular life.
In the first year (579 AD) of the Daxiang era of Emperor Xuan of the (Northern Zhou Dynasty), the Buddha images and the images of the Heavenly Venerable were restored. According to the 'Book of Zhou: Biography of Emperor Xuan', in the first year (579 AD) of the Daxiang era, in the winter tenth month, on the Renxu day, the emperor visited Daohui Garden to hold a grand Zhaijiao ceremony, and the Gaozu Emperor Wu was used to accompany the sacrifice. Discussions were held in the Xingdian, and in this year, the Buddha images and the images of the Heavenly Venerable were restored. At this time, the emperor, the Buddha images, and the images of the Heavenly Venerable sat facing south together, and various acrobatics and operas were displayed, allowing the citizens of the capital to watch at will. According to the 'Golden Soup Compilation of Buddhist Dharma', in the first year of Dacheng of Emperor Xuan (should be the first year of Daxiang, 579 AD), the Shramana (monk) Daolin, because of his academic excellence, was received by the emperor, and discussed with Emperor Wu for twenty days, debating for seventy rounds. Emperor Wu could not subdue him, so he agreed to restore Buddhism. Coincidentally, Emperor Wu died, and at this time, Daolin applied for the restoration of Buddhism with particular effort, and the emperor agreed to him. So he issued an edict saying:
帝惑于異論。以釋道為無益。故廢而不行。然大教所繫。詎宜罷黜。於是興復二教(按。是年改大成。為大象)。
大象二年。靜帝即位。復行佛道二教 按周書靜帝本紀。大象二年。五月己酉。宣帝崩。帝入居天臺。六月庚申。復行佛道二教。舊沙門道士。精誠自守者。簡令入道 按續文獻通考。劉氏曰。此楊堅意也。堅將有他志。以是求福。
隋
高祖開皇二十年。詔盜毀佛及天尊像者。以不道論。沙門道士壞佛及天尊者。以惡逆論 按隋書高祖本紀。開皇二十年。十二月辛巳。詔曰。佛法深妙。道教虛融。咸降大慈。濟度群品。凡任含識。皆蒙覆護。所以雕鑄靈相。圖寫真形。率土瞻仰。用申誠敬。敢有毀壞偷盜佛及天尊像者。以不道論。沙門壞佛像。道士壞天尊。以惡逆論。
唐
唐置崇元署寺觀監。掌寺觀僧尼道士女冠之政 按唐書百官志。崇元署。令一人正八品下。丞一人正九品下。掌京都諸觀名數與道士帳籍齋醮之事。新羅日本僧。入朝學問。九年不還者。編諸籍。道士女冠僧尼。見天子必拜。凡止民家。不過三夜。出逾宿者。立案連署。不過七日。路遠者。州縣給程。天下觀一千六百八十七。道士七百七十六。女冠九百八十八。寺五千三百五十八。僧七萬五千五百
【現代漢語翻譯】 現代漢語譯本： 皇帝被其他學說的迷惑，認為佛教和道教沒有益處，因此廢止而不推行。然而，這關係到重要的教義，怎麼可以廢除呢？於是在大象年間（580年）恢復了佛教和道教。
大象二年（580年），靜帝即位，恢復推行佛教和道教。根據《周書·靜帝本紀》記載，大象二年（580年）五月己酉日，宣帝駕崩，靜帝入居天臺。六月庚申日，恢復推行佛教和道教。原先的沙門（佛教出家人）和道士，如果能夠精誠自守，就選拔他們進入佛道。
根據《續文獻通考》記載，劉氏說，這是楊堅（隋文帝）的意思。楊堅將要有其他的打算，因此通過推行佛道來祈求福報。
隋
隋高祖開皇二十年（600年），下詔說，盜竊或毀壞佛像以及天尊像的人，以不道論處。沙門和道士毀壞佛像以及天尊像的人，以惡逆論處。根據《隋書·高祖本紀》記載，開皇二十年（600年）十二月辛巳日，下詔說：『佛法深奧玄妙，道教虛靜包容，都普降大慈悲，救濟度化眾生。凡是具有意識的生命，都蒙受佛道的庇護。因此雕刻鑄造靈驗的佛像，繪製天尊的形象，讓天下百姓瞻仰，用以表達誠心和敬意。膽敢有毀壞、偷盜佛像以及天尊像的人，以不道論處。沙門毀壞佛像，道士毀壞天尊像，以惡逆論處。』
唐
唐朝設定崇元署和寺觀監，掌管寺廟、道觀、僧尼、道士、女冠的政務。根據《唐書·百官志》記載，崇元署設定令一人，正八品下；丞一人，正九品下。掌管京都各道觀的名稱數量以及道士的戶籍和齋醮等事務。新羅（古代朝鮮國家）和日本的僧人，如果來朝廷學習，九年不回國的，就編入戶籍。道士、女冠、僧尼，見到天子必須拜見。凡是寄住在百姓家中的，不能超過三夜。如果超過期限，就要立案登記。不能超過七日。路途遙遠的，州縣供給路費。天下道觀共有一千六百八十七座，道士七百七十六人，女冠九百八十八人。寺廟有五千三百五十八座，僧人七萬五千五百人。
【English Translation】 English version: The emperor was deluded by heterodox theories, considering Buddhism and Taoism to be of no benefit, and therefore abolished and did not promote them. However, this concerned important doctrines, how could it be abolished? Thus, during the Daxiang era (580 AD), the two religions were restored.
In the second year of Daxiang (580 AD), Emperor Jing ascended the throne and resumed the practice of Buddhism and Taoism. According to the 'Book of Zhou: Biography of Emperor Jing', in the second year of Daxiang (580 AD), on the day of Jiyou in the fifth month, Emperor Xuan died, and Emperor Jing resided in Tiantai. On the day of Gengshen in the sixth month, the practice of Buddhism and Taoism was restored. The original Shamen (Buddhist monks) and Taoist priests, if they could maintain their integrity, were selected to enter Buddhism and Taoism.
According to the 'Continuation of the Comprehensive Examination of Literature', Liu said that this was the intention of Yang Jian (Emperor Wen of Sui). Yang Jian was going to have other plans, so he sought blessings by promoting Buddhism and Taoism.
Sui
In the twentieth year of the Kaihuang era of Emperor Gaozu of Sui (600 AD), an edict was issued stating that those who stole or destroyed Buddha statues and Tianzun statues would be punished as 'unrighteous'. Shamen and Taoist priests who destroyed Buddha statues and Tianzun statues would be punished as 'wicked and rebellious'. According to the 'Book of Sui: Biography of Emperor Gaozu', on the day of Xinsi in the twelfth month of the twentieth year of Kaihuang (600 AD), an edict was issued saying: 'The Buddhist Dharma is profound and subtle, and Taoism is serene and inclusive, both bestowing great compassion and saving all beings. All sentient beings are protected by Buddhism and Taoism. Therefore, we carve and cast efficacious Buddha statues and paint images of Tianzun, so that the people of the world can look up to them and express their sincerity and reverence. Anyone who dares to destroy or steal Buddha statues and Tianzun statues will be punished as 'unrighteous'. Shamen who destroy Buddha statues and Taoist priests who destroy Tianzun statues will be punished as 'wicked and rebellious'.'
Tang
The Tang Dynasty established the Chongyuan Bureau and the Temple and Monastery Supervision, which were in charge of the administration of temples, monasteries, monks, nuns, Taoist priests, and female Taoist priests. According to the 'Book of Tang: Records of Officials', the Chongyuan Bureau had one Director, of the lower eighth rank, and one Assistant Director, of the lower ninth rank. They were in charge of the names and numbers of the Taoist temples in the capital, as well as the registers and fasts of the Taoist priests. If monks from Silla (ancient Korean kingdom) and Japan came to the court to study and did not return home after nine years, they would be registered in the census. Taoist priests, female Taoist priests, monks, and nuns were required to pay homage to the Emperor. When staying in the homes of ordinary people, they could not stay for more than three nights. If they exceeded the time limit, they had to be registered. The maximum stay was seven days. Those who traveled long distances were provided with travel expenses by the prefectures and counties. There were a total of 1,687 Taoist temples in the world, with 776 Taoist priests and 988 female Taoist priests. There were 5,358 temples, with 75,500 monks.
二十四。尼五萬五百七十六。兩京度僧尼道士女冠。御史一人蒞之。每三歲州縣為籍。一以留縣。一以留州。僧尼一以上祠部。道士女冠一以上宗正。一以上司封。(又)有府二人。史三人。典事六人。掌固二人。崇元學博士一人。學生百人。隋以署𨽻鴻臚。又有道場元壇。唐置諸寺觀監。隸鴻臚寺。每寺觀有監一人。貞觀中廢寺觀監。上元二年。置漆園監尋廢。
高祖武德 年。幸國學。命僧道。講金剛經及老子 按唐書高祖本紀。不載 按大唐新語。高祖嘗幸國學。命徐文遠。講孝經。僧惠乘講金剛經。道士劉進嘉講老子。詔劍德明與之辯論。於是詰難鋒起。三人皆屈。高祖曰。儒元佛義。各有宗旨。劉徐等並當今杰才。德明一舉而蔽之。可謂達學矣。賜帛五十匹。
武德九年。廢浮屠老子法。尋復之 按唐書高祖本紀。武德九年。四月辛巳。廢浮屠老子道。六月庚申。息浮屠老子法 按舊唐書高祖本紀。九年夏五月辛巳。以京師寺觀。不堪清凈。詔曰。釋迦闡教。清凈為先。遠離塵垢。斷除貪慾。所以弘宣勝業。修植善根。開導愚迷。津樑品庶。是以敷演經教。檢約學徒。調懺身心。舍諸染著。衣服飲食。咸資四輩。自覺王遷謝。像法流行。末代陵遲。漸以虧濫。乃有猥賤之侶。規自尊高。浮惰
【現代漢語翻譯】 現代漢語譯本 二十四。尼五萬五百七十六。兩京（長安、洛陽）度僧尼道士女冠。御史一人負責此事。每三年州縣進行登記，一份留縣，一份留州。僧尼的登記一份上報祠部，道士女冠的登記一份上報宗正，一份上報司封。(另外)有府二人，史三人，典事六人，掌固二人。崇元學有博士一人，學生一百人。隋朝時隸屬於鴻臚寺。又有道場元壇。唐朝設定諸寺觀監，隸屬於鴻臚寺。每寺觀設監一人。貞觀（627-649）年間廢除寺觀監。上元二年（761），設定漆園監，不久也廢除了。
高祖武德（618-626）年間，前往國學，命令僧道講解《金剛經》和《老子》。[按：《唐書·高祖本紀》沒有記載此事。][按：《大唐新語》記載，高祖曾前往國學，命令徐文遠講解《孝經》，僧人惠乘講解《金剛經》，道士劉進嘉講解《老子》。詔令劍德明與他們辯論。於是詰難之聲四起，三人都辯不過他。高祖說：『儒、元、佛的義理，各有宗旨。劉、徐等人都是當今傑出人才，劍德明一舉而壓倒他們，可謂是通達之學了。』賜給他帛五十匹。]
武德九年（626），廢除浮屠（佛教）和老子（道教）的教法，不久又恢復。[按：《唐書·高祖本紀》記載，武德九年四月辛巳，廢除浮屠和老子之道；六月庚申，停止浮屠和老子的教法。][按：《舊唐書·高祖本紀》記載，九年夏五月辛巳，因為京師的寺觀不夠清凈，詔令說：『釋迦（釋迦牟尼）闡揚教義，以清凈為先，遠離塵垢，斷除貪慾，所以弘揚殊勝的功業，修植善根，開導愚昧，作為品庶的津樑。因此敷演經教，檢束學徒，調和懺悔身心，捨棄各種染著。衣服飲食，都依靠四輩（比丘、比丘尼、優婆塞、優婆夷）的供養。自覺王（指佛）遷謝，像法流行，末代衰落，逐漸虧損敗壞。於是有猥瑣卑賤之徒，謀求自我尊崇，遊手好閒，』]
【English Translation】 English version 24. There were 55,576 monks and nuns in the two capitals (Chang'an and Luoyang), along with Daoist priests and priestesses. An imperial censor was appointed to oversee them. Every three years, the prefectures and counties would register them, with one copy kept in the county and one in the prefecture. The registration of monks and nuns would be reported to the Ministry of Rites (祠部), while the registration of Daoist priests and priestesses would be reported to the Court of Imperial Clan Affairs (宗正) and the Ministry of Personnel (司封). There were also two officials (府), three scribes (史), six clerks (典事), and two custodians (掌固). The Chongyuan Academy (崇元學) had one erudite (博士) and one hundred students. During the Sui Dynasty, it was under the jurisdiction of the Court of State Ceremonial (鴻臚寺). There was also the Daocheng Yuantan (道場元壇). The Tang Dynasty established supervisors (監) for various temples and monasteries, under the jurisdiction of the Court of State Ceremonial (鴻臚寺). Each temple and monastery had one supervisor. During the Zhenguan (627-649) era, the supervisors of temples and monasteries were abolished. In the second year of the Shangyuan (761) era, the Qiyuan Supervisor (漆園監) was established but soon abolished.
During the Wude (618-626) era of Emperor Gaozu, he visited the National Academy (國學) and ordered monks and Daoists to lecture on the Diamond Sutra and Laozi. [Note: The Tang Shu Gaozu Benji (唐書·高祖本紀) does not record this event.] [Note: The Da Tang Xin Yu (大唐新語) records that Emperor Gaozu once visited the National Academy and ordered Xu Wenyuan to lecture on the Classic of Filial Piety, the monk Huicheng to lecture on the Diamond Sutra, and the Daoist Liu Jingjia to lecture on Laozi. He ordered Jian Deming to debate with them. As a result, questions and challenges arose, and all three were defeated. Emperor Gaozu said, 'The doctrines of Confucianism, Yuan, and Buddhism each have their own tenets. Liu, Xu, and others are all outstanding talents of today, but Jian Deming overwhelmed them in one fell swoop, which can be called profound learning.' He awarded him fifty bolts of silk.]
In the ninth year of Wude (626), the teachings of Buddhism (浮屠) and Laozi (道教) were abolished, but soon restored. [Note: The Tang Shu Gaozu Benji (唐書·高祖本紀) records that in the fourth month of the ninth year of Wude, on the day of Xinsi, Buddhism and the Dao of Laozi were abolished; in the sixth month, on the day of Gengshen, the teachings of Buddhism and Laozi were suspended.] [Note: The Jiu Tang Shu Gaozu Benji (舊唐書·高祖本紀) records that in the fifth month of the ninth year, on the day of Xinsi, because the temples and monasteries in the capital were not pure enough, an edict was issued saying: 'Sakyamuni (釋迦牟尼) expounded the teachings, with purity as the first priority, staying away from dust and dirt, and cutting off greed and desire, so as to promote superior achievements, cultivate good roots, guide the ignorant, and serve as a bridge for the masses. Therefore, the scriptures and teachings are expounded, the disciples are disciplined, the mind and body are harmonized and repented, and all attachments are abandoned. Clothing and food all rely on the offerings of the four groups (bhikkhus, bhikkhunis, upasakas, and upasikas). Since the Self-Aware King (referring to the Buddha) passed away, the Dharma has been circulating, and the final age has declined, gradually losing its purity. Thus, there are vulgar and lowly people who seek self-aggrandizement and are idle and lazy,']
之人。茍避徭役。妄為剃度。托號出家。嗜慾無厭。營求不息。出入閭里。周旋阛阓。驅䇿田產。聚積貨物。耕織為生。估販成業。事同編戶。跡等齊人。進違戒律之文。退無禮典之訓。至乃親行劫掠。躬自穿窬。造作妖訛。交通豪猾。每罹憲網。自陷重刑。黷亂真如。傾毀妙法。譬茲稂莠有穢嘉苗類彼淤泥混夫清水。又伽藍之地。本日凈居。棲心之所。理尚幽寂。近代以來。多立寺舍。不求閑曠之境。惟趨喧雜之方。繕采崎嶇。棟宇殊拓。錯舛隱匿。誘納奸邪。或有接延𢌅邸。鄰近屠酤。埃塵滿室。膻腥盈道。徒長輕慢之心。有虧崇敬之義。且老氏垂化。本實沖虛。養志無為。遺情物外。全真守一。是謂元門。驅馳世務。又乖宗旨。朕膺期馭宇。興隆教法。志思利益。情在護持。欲使玉石區分。薰蕕有辨。長存妙道。永固福田。正本澄源。宜從沙汰。諸僧尼道士女冠等。有精勤練行守戒律者。並令大寺觀居住。給衣食勿令乏短。其有不能精進戒行者。有闕不堪供養者。並令罷。遣各還桑梓。所司明為條式。務依法教。違制之事。悉宜停斷。京城留寺三所。觀二所。其餘天下諸州。各留一所。余悉罷之。事竟不行。
太宗貞觀五年詔。僧道致拜父母 按唐書太宗本記。不載 按續文獻通考(云云)。
高
【現代漢語翻譯】 現代漢語譯本： 這些人，如果爲了逃避徭役，就胡亂地剃度出家，假託出家的名義，貪得無厭，營求不止。他們出入村落，往來於市場，經營田產，聚積貨物，以耕織為生，把經商作為事業，所作所為與普通百姓一樣，行為舉止與常人無異。在佛法上，他們違背戒律，在世俗禮儀上，他們沒有禮義道德的教養。甚至親自進行搶劫，親自挖墻洞行竊，製造妖言邪說，勾結奸詐狡猾之徒。常常觸犯法律，使自己陷入重刑之中，玷污了真如本性，破壞了微妙的佛法。這就好比雜草莠草玷污了好的莊稼，又好比污泥混濁了清水。而且伽藍（寺廟）之地，本來應該是清凈的居所，是人們安心修養的地方，理應幽靜。近代以來，很多人建立寺廟，不尋求清靜空曠的地方，只追求喧鬧雜亂的地方。修繕的建築崎嶇不平，房屋的結構奇特怪異，錯亂隱蔽，引誘容納奸邪之人。或者有寺廟連線著旅館，毗鄰屠宰場和酒店，灰塵滿室，腥臭盈道，只會增長輕慢之心，有損崇敬之義。而且老子傳授道教，本來崇尚虛無，培養志向，順應自然，不強求作為，拋棄世俗情感，全神貫注，保持純真，是謂道教的根本。如果熱衷於世俗事務，就違背了道教的宗旨。朕（皇帝自稱）承天命治理天下，要使教法興隆，志在利益百姓，心懷護持之心。想要使玉和石頭區分開來，香草和臭草有所分辨，使微妙的佛道長存，使廣種福田的善舉永固。正本清源，應該從整頓僧侶開始。對於那些精勤修行，遵守戒律的僧尼道士女冠等，全部讓他們在大寺廟道觀居住，供給衣食，不要讓他們缺乏。對於那些不能精進修行，戒行有虧，不堪供養的人，全部罷免，遣送他們返回家鄉。有關部門要明確制定條文，務必依法依教行事，違背制度的事情，全部停止。京城保留寺廟三所，道觀二所，其餘天下各州，各保留一所，其餘全部廢除。這件事最終沒有實行。
唐太宗貞觀五年（631年）詔令，僧道要向父母行跪拜之禮。按照《唐書·太宗本紀》記載，沒有記載這件事。按照《續文獻通考》記載（云云）。
高
【English Translation】 English version: Those who, in order to evade corvée labor, rashly shave their heads and become monks, falsely claiming the title of 'monk,' are insatiably greedy and ceaselessly seeking. They enter and exit villages, frequent markets, manage fields and accumulate goods, making a living through farming and weaving, and establishing businesses through trade. Their actions are the same as ordinary people, and their behavior is no different from commoners. In terms of Buddhist teachings, they violate the precepts; in terms of secular etiquette, they lack the cultivation of morality and etiquette. They even personally engage in robbery, personally break into houses to steal, fabricate妖訛(false and misleading statements), and collude with treacherous and cunning individuals. They often violate the law, causing themselves to fall into severe punishments, defiling the 真如(Tathata, suchness) and destroying the subtle Dharma. This is like weeds contaminating good crops, or muddy water clouding clear water. Moreover, the 伽藍(Sangharama, monastery) land should originally be a pure dwelling, a place for people to settle their minds and cultivate themselves, and should be quiet and secluded. In recent times, many people have built temples, not seeking quiet and spacious places, but only pursuing noisy and chaotic places. The renovated buildings are rugged and uneven, the structure of the houses is peculiar and strange, disordered and hidden, enticing and accommodating treacherous people. Or some temples are connected to inns, adjacent to slaughterhouses and taverns, with dust filling the rooms and the stench filling the roads, only increasing arrogance and disrespect, and undermining the meaning of reverence. Moreover, Laozi's teachings of Taoism originally advocated emptiness and tranquility, cultivating aspirations, conforming to nature, not forcing action, abandoning worldly emotions, and focusing on maintaining purity, which is called the root of Taoism. If one is keen on worldly affairs, it violates the tenets of Taoism.朕(I, the emperor) received the mandate of heaven to govern the world, to make the teachings flourish, to benefit the people, and to protect them with all my heart. I want to distinguish jade from stone, and to distinguish fragrant herbs from foul-smelling weeds, to make the subtle Buddhist path last forever, and to make the good deeds of cultivating 福田(fields of merit) permanent. To rectify the root and clear the source, we should start with rectifying the monks. For those monks, nuns, Taoist priests, and female Taoist priests who diligently practice and observe the precepts, let them all live in large temples and monasteries, provide them with food and clothing, and do not let them lack anything. For those who cannot diligently practice, whose precepts are flawed, and who are unworthy of support, all shall be dismissed and sent back to their hometowns. The relevant departments must clearly formulate regulations, and must act in accordance with the law and teachings, and all matters that violate the system must be stopped. The capital city retains three temples and two Taoist temples, and the remaining states in the world each retain one, and the rest are abolished. This matter was not ultimately implemented.
In the fifth year of 貞觀(Zhenguan, 631 AD) of Emperor 太宗(Taizong) of the Tang Dynasty, an edict was issued that monks and Taoists should kneel to their parents. According to the 本紀(Basic Annals) of 太宗(Taizong) in the 《唐書(Book of Tang)》, this matter is not recorded. According to the 《續文獻通考(Continued Comprehensive Examination of Documents)》 (etc.).
高
宗龍朔二年詔。釋老致拜君親。以令狐德芬議。復詔不拜 按唐書高祖本紀。不載 按舊唐書高宗本紀。龍朔二年。六月乙丑。初令僧尼等。並盡禮致拜其父母 按佛法金湯編。令狐德芬。武德初為秘書丞。高宗龍朔二年。詔釋老。致拜君親。敕群臣議之。德芬時為司成館大司成。議曰。竊以。釋老二教。慈敬弘深。有國因循遂開崇尚既久。其法須從其道切為拜伏。理恐未通。何者。削髮異冠帶之儀。持缽豈樽俎之禮。申恩方祈定慧。無勞拜跪嚴親。報德有冀真如。何必屈膝慈后。山林既往。非無廊廟之賓。朝野裁殊。理宜高尚其事。今使責以名教有虧其旨。臣等愚昧。請從不拜為宜。時眾議請拜者。三百餘人。請不拜者。五百餘人。六月八日。詔曰。朕商榷群議。沉研幽賾。然箕潁之風。高尚其事。遐想前代。固亦有之。今後不宜拜跪。
干封元年。詔兗州置觀寺各三所。天下諸州。置觀寺一所。各度七人 按唐書高宗本紀不載 按舊唐書高宗本紀。干封元年正月。兗州界置紫雲仙鶴萬歲觀。封巒非煙重輪三寺天下諸州置觀寺一所 按續文獻通考。兗州置觀寺各三所。各度七人。天下州一觀一寺。各度七人。
中宗嗣聖八年。(即大後天授二年)夏四月。令釋教在道法之上。僧尼處道士女冠之前 按
【現代漢語翻譯】 現代漢語譯本 龍朔二年（662年）皇帝下詔，要求佛教和道教人士向君主和父母行跪拜禮，根據令狐德棻的建議，後來又下詔免除了這一要求。編者註：《唐書·高祖本紀》中沒有記載此事。編者註：《舊唐書·高宗本紀》記載，龍朔二年（662年）六月乙丑，最初下令僧尼等都要盡禮跪拜其父母。編者註：《佛法金湯編》記載，令狐德棻在武德年間初任秘書丞，高宗龍朔二年（662年），皇帝下詔要求佛教和道教人士向君主和父母行跪拜禮，敕令群臣商議此事。當時令狐德棻擔任司成館大司成，他議論說：『我認為佛教和道教，慈悲和敬意都非常深厚。國家因為舊例而逐漸開始崇尚它們，時間已經很久了。他們的禮法必須遵循他們的道理，如果一定要他們跪拜，恐怕道理上說不通。為什麼呢？因為他們剃髮，穿著與官吏不同的服裝；拿著缽，不參與宴飲的禮儀。他們希望通過修行來獲得定力和智慧，不需要通過跪拜來孝敬父母；他們希望通過修行來證得真如，何必一定要屈膝跪拜慈愛的太后。他們已經隱居山林，並非沒有機會成為朝廷的賓客；他們與朝廷官員的區別在於，應該推崇他們的精神境界。現在如果用名教來要求他們，就會有損他們的宗旨。我們認為，還是不讓他們跪拜為好。』當時，朝廷中主張跪拜的人有三百多人，主張不跪拜的人有五百多人。六月八日，皇帝下詔說：『我商議了大家的意見，深入研究了其中的奧妙。像箕山、潁水隱士那樣，高尚其事，遙想前代，確實也有這樣的先例。今後不宜再讓他們跪拜。』 干封元年（666年），皇帝下詔在兗州設定道觀和寺廟各三所，在天下各州設定道觀和寺廟各一所，每所度化七人出家。編者註：《唐書·高宗本紀》中沒有記載此事。編者註：《舊唐書·高宗本紀》記載，干封元年（666年）正月，在兗州境內設定紫雲觀、仙鶴觀、萬歲觀，封巒寺、非煙寺、重輪寺。天下各州設定道觀和寺廟各一所。編者註：《續文獻通考》記載，兗州設定道觀和寺廟各三所，每所度化七人出家。天下各州設定道觀和寺廟各一所，每所度化七人出家。 中宗嗣聖八年（691年，即大後天授二年），夏季四月，皇帝下令佛教在道教之上，僧尼的地位在道士和女冠之前。
【English Translation】 English version In the second year of Longshuo (662 AD), the emperor issued an edict requiring Buddhist and Taoist practitioners to prostrate themselves before the ruler and their parents. Based on Linghu Defen's suggestion, a subsequent edict exempted them from this requirement. Note: The 'Book of Tang, Annals of Gaozu' does not record this event. Note: The 'Old Book of Tang, Annals of Gaozong' records that in the second year of Longshuo (662 AD), on the day of Yichou in the sixth month, an initial order was issued for monks and nuns to fully observe the ritual of prostrating themselves before their parents. Note: The 'Golden Soup Compilation of Buddhist Law' records that Linghu Defen initially served as Secretary-General during the Wude era. In the second year of Longshuo (662 AD) of Gaozong's reign, the emperor issued an edict requiring Buddhist and Taoist practitioners to prostrate themselves before the ruler and their parents, and ordered the court officials to discuss the matter. At that time, Linghu Defen was serving as the Grand Master of the Directorate of Education. He argued: 'I believe that Buddhism and Taoism are profound in compassion and respect. The state has gradually begun to venerate them due to past practices, and this has been going on for a long time. Their rituals must follow their principles, and it would be unreasonable to force them to prostrate themselves. Why? Because they shave their heads and wear different attire from officials; they carry alms bowls and do not participate in banquets. They hope to attain concentration and wisdom through practice, and do not need to show filial piety to their parents through prostration; they hope to attain 'Tathata' (真如) through practice, so why must they kneel before the benevolent Empress Dowager? They have already retreated to the mountains and forests, and it is not as if they have no opportunity to become guests of the court; their difference from court officials lies in the fact that their spiritual realm should be respected. Now, if we use Confucian ethics to demand them, it would undermine their principles. We believe that it is better not to have them prostrate themselves.' At that time, there were more than three hundred people in the court who advocated prostration, and more than five hundred people who advocated against it. On the eighth day of the sixth month, the emperor issued an edict saying: 'I have discussed everyone's opinions and deeply studied the mysteries within them. Like the hermits of Mount Ji and the River Ying, they uphold their principles, and thinking back to previous dynasties, there have indeed been such precedents. From now on, it is not appropriate to have them prostrate themselves anymore.' In the first year of Qianfeng (666 AD), the emperor issued an edict to establish three Taoist temples (觀) and three Buddhist temples (寺) in Yanzhou, and one Taoist temple and one Buddhist temple in each prefecture (州) throughout the country, with each temple ordaining seven people. Note: The 'Book of Tang, Annals of Gaozong' does not record this event. Note: The 'Old Book of Tang, Annals of Gaozong' records that in the first month of the first year of Qianfeng (666 AD), the Ziyun Temple (紫雲觀), Xianhe Temple (仙鶴觀), and Wansui Temple (萬歲觀) were established in the territory of Yanzhou, along with the Fengluan Temple (封巒寺), Feiyan Temple (非煙寺), and Chonglun Temple (重輪寺). One Taoist temple and one Buddhist temple were established in each prefecture throughout the country. Note: The 'Continued Comprehensive Examination of Documents' records that three Taoist temples and three Buddhist temples were established in Yanzhou, with each temple ordaining seven people. One Taoist temple and one Buddhist temple were established in each prefecture throughout the country, with each temple ordaining seven people. In the eighth year of Sisheng (691 AD, which is also the second year of Datian Shou) during the reign of Emperor Zhongzong, in the fourth month of summer, the emperor ordered that Buddhism be above Taoism, and that the status of monks and nuns be above that of Taoist priests and priestesses.
唐書武后本紀。不載 按舊唐書武后本紀(云云)。
神龍元年。正月丙子。諸州置寺觀一所。以中興為名 按唐書中宗本紀。不載 按舊唐書中宗本紀(云云)。
神龍二年。僧會范道士史崇元等。授官封公。詔釋道齊班並集。永為定式 按唐書中宗本紀。不載 按舊唐書中宗本紀。神龍二年。二月丙申。僧會范道士史崇元等。十餘人。授官封公。以賞造聖善寺功也 按續文獻通考。是年七月。詔曰。初太宗以老子為皇宗。升于釋氏之上。至則天朝。覆在釋氏之下。今此已往。遂為定式。令齊班並。集。
睿宗景雲二年。詔遇法事僧尼。與道士女冠。齊行進集 按唐書睿宗本紀。不載 按舊唐書睿宗本紀。景雲二年。夏四月癸未。詔以釋典元宗。理均跡異。拯人化俗。教別功齊。自今每緣法事。集會僧尼道士女冠等。宜齊行進集。時天下濫度僧尼。道士女冠並依舊。
元宗開元二年。令道士女冠僧尼。致拜父母。
開元二十五年正月。制道士女冠。直隸宗正寺。僧尼令祠部檢校 按以上唐書元宗本紀。不載 按舊書元宗本紀(云云)。
開元二十六年。詔天下寺觀。各度十七人 按唐書元宗本紀。不載 按續文獻通考。開元二十六年正月。詔道釋二門。皆為聖教。其天下寺觀
【現代漢語翻譯】 現代漢語譯本： 唐書武后本紀。未記載。查閱《舊唐書·武后本紀》（內容略）。
神龍元年（705年）。正月丙子日，各州設定一座寺廟和道觀，以『中興』為名。查閱《唐書中宗本紀》，未記載。查閱《舊唐書中宗本紀》（內容略）。
神龍二年（706年）。僧人會范、道士史崇元等人，被授予官職，封為公爵。詔令佛教和道教地位平等，一同聚集，永久作為定製。查閱《唐書中宗本紀》，未記載。查閱《舊唐書中宗本紀》，神龍二年（706年）二月丙申日，僧人會范、道士史崇元等十幾人，被授予官職，封為公爵，以獎賞他們建造聖善寺的功勞。查閱《續文獻通考》，這年七月，皇帝下詔說：當初唐太宗因為老子是皇室的祖先，將道教置於佛教之上。到武則天朝代，又將道教置於佛教之下。從今以後，就此作為定製，命令佛教和道教地位平等，一同聚集。
睿宗景雲二年（711年）。下詔遇到法事，僧尼與道士、女冠一同參加。查閱《唐書睿宗本紀》，未記載。查閱《舊唐書睿宗本紀》，景雲二年（711年）夏四月癸未日，下詔認為佛教經典和道教的根本，道理相同而形式不同，拯救世人，教化風俗，教義不同而功勞相同。從今以後，每逢法事，僧尼、道士、女冠等，應該一同參加。當時天下濫度僧尼，道士、女冠等都照舊。
元宗開元二年（714年）。命令道士、女冠、僧尼，向父母行拜禮。
開元二十五年（737年）正月。規定道士、女冠，直接隸屬於宗正寺管理，僧尼由祠部檢查管理。查閱以上《唐書元宗本紀》，未記載。查閱《舊書元宗本紀》（內容略）。
開元二十六年（738年）。下詔天下寺廟道觀，各自度化十七人。查閱《唐書元宗本紀》，未記載。查閱《續文獻通考》，開元二十六年（738年）正月，下詔道教和佛教，都是神聖的教義，天下的寺廟道觀。
【English Translation】 English version: Book of Tang, Annals of Empress Wu. Not recorded. According to the Old Book of Tang, Annals of Empress Wu (details omitted).
The first year of Shenlong (705 AD). On the day of Bingzi in the first month, one temple and one Taoist temple were established in each prefecture, named 'Zhongxing' (Restoration). According to the Book of Tang, Annals of Emperor Zhongzong, not recorded. According to the Old Book of Tang, Annals of Emperor Zhongzong (details omitted).
The second year of Shenlong (706 AD). The monk Hui Fan, the Taoist Shi Chongyuan, and others were granted official positions and ennobled as dukes. An imperial decree ordered that Buddhism and Taoism should be treated equally and gather together, which would be a permanent rule. According to the Book of Tang, Annals of Emperor Zhongzong, not recorded. According to the Old Book of Tang, Annals of Emperor Zhongzong, on the day of Bingshen in the second month of the second year of Shenlong (706 AD), more than ten people, including the monk Hui Fan and the Taoist Shi Chongyuan, were granted official positions and ennobled as dukes to reward them for their contribution to the construction of the Shengshan Temple. According to the Continued Comprehensive Examination of Documents, in July of that year, the emperor issued an edict saying: Initially, Emperor Taizong placed Taoism above Buddhism because Laozi (the founder of Taoism) was the ancestor of the imperial family. During the reign of Empress Wu Zetian, Taoism was placed below Buddhism again. From now on, this will be the permanent rule, ordering that Buddhism and Taoism be treated equally and gather together.
The second year of Jingyun of Emperor Ruizong (711 AD). An imperial decree ordered that monks and nuns, Taoist priests and priestesses should participate together in religious ceremonies. According to the Book of Tang, Annals of Emperor Ruizong, not recorded. According to the Old Book of Tang, Annals of Emperor Ruizong, on the day of Guiwei in the fourth month of summer in the second year of Jingyun (711 AD), an imperial decree was issued stating that the principles of Buddhist scriptures and the roots of Taoism are the same but the forms are different, saving people and transforming customs, the teachings are different but the merits are the same. From now on, whenever there are religious ceremonies, monks, nuns, Taoist priests, priestesses, etc., should participate together. At that time, the ordination of monks and nuns was abused, and Taoist priests and priestesses remained the same.
The second year of Kaiyuan of Emperor Xuanzong (714 AD). Taoist priests, priestesses, monks, and nuns were ordered to pay respects to their parents.
The twenty-fifth year of Kaiyuan (737 AD). In the first month, it was stipulated that Taoist priests and priestesses should be directly under the jurisdiction of the Court of Imperial Clan Affairs (Zongzhengsi), and monks and nuns should be inspected and managed by the Ministry of Rites (Cibu). According to the above Book of Tang, Annals of Emperor Xuanzong, not recorded. According to the Old Book of Tang, Annals of Emperor Xuanzong (details omitted).
The twenty-sixth year of Kaiyuan (738 AD). An imperial decree ordered that each temple and Taoist temple in the country should ordain seventeen people. According to the Book of Tang, Annals of Emperor Xuanzong, not recorded. According to the Continued Comprehensive Examination of Documents, in the first month of the twenty-sixth year of Kaiyuan (738 AD), an imperial decree stated that Taoism and Buddhism are both sacred teachings, and the temples and Taoist temples in the country.
。大小各度十七人。簡用灼然。有經業戒行。為鄉里所推。仍先取用年高者。
開元二十七年。詔寺觀轉讀經典 按唐書元宗本紀。不載 按續文獻通考開。元二十七年二月。制曰。天下寺觀。每一齋日。宜轉讀經典。懲惡勸善。以闡文教天寶三載。敕鑄天尊及佛像 按唐書元宗本紀。不載 按舊唐書元宗本紀。天寶三載。夏四月。敕天下州郡。取官物。鑄金銅天尊及佛各一軀。送開元觀開元寺。
天寶四載。法師神邕。與道士吳筠。面論邪正。以邕勝筠。命為僧統 按唐書元宗本紀。不載 按佛祖統紀。天寶四載。召中嶽道士吳筠入見。問以道要。對曰。深於道者。無如老子五千文。復問神仙冶煉之法。對曰。此野人事。積歲月以求之。非人主所宜留意。時內侍高方士素事佛。毀於上前。遂辭還茅山。筠以見斥造論以毀釋氏。浙西觀察使陳少游。請法師神邕決之。邕約面論邪正。旗鼓才臨。筠竟敗北。邕遂著翻邪論。以攻餘黨。少游聞于朝。命邕為僧統。
肅宗上元二年。詔講論二教 按唐書肅宗本紀。不載 按續文獻通考。上元二年四月。詔于興善寺。設高座。講論元教。七月于景龍觀。設高座。講論二教。
寶應二年八月。詔寺觀不許褻瀆弛慢。其僧尼道士。不得妄託事故。非時聚會
【現代漢語翻譯】 現代漢語譯本： 各地的僧人數量，每個寺廟十七人。選拔任用要考察其德行是否昭著，是否精通佛經，嚴守戒律，為鄉里所推崇。並且優先選用年齡大的僧人。
開元二十七年（739年），皇帝下詔，寺廟道觀要經常轉讀經典。（根據《唐書·元宗本紀》，沒有記載此事。根據《續文獻通考》，開元二十七年二月，皇帝下制書說：『天下寺廟道觀，每個齋日，都應該轉讀經典，懲惡揚善，來闡明文教。』） 天寶三載（744年），皇帝敕令鑄造天尊和佛像。（根據《唐書·元宗本紀》，沒有記載此事。根據《舊唐書·元宗本紀》，天寶三年夏四月，皇帝敕令天下州郡，用官府的財物，鑄造金銅天尊和佛像各一尊，送到開元觀和開元寺。）
天寶四載（745年），法師神邕（一位法師的名字）與道士吳筠（一位道士的名字）當面辯論佛道誰正誰邪，神邕法師勝過了吳筠道士，皇帝就任命神邕為僧統。（根據《唐書·元宗本紀》，沒有記載此事。根據《佛祖統紀》，天寶四年，皇帝召見中嶽道士吳筠入宮，詢問他道的要義。吳筠回答說：『深諳道的人，沒有比得上老子的五千字。』皇帝又問他關於神仙冶煉之法，吳筠回答說：『這是鄉野之人的事，需要花費很多年月才能求得，不是人君應該留意的。』當時內侍高力士（一位宦官的名字）一向信奉佛教，在皇帝面前詆譭道教。於是吳筠辭官返回茅山。吳筠因為被皇帝疏遠而著書立論來詆譭佛教。浙西觀察使陳少游（一位官員的名字），請法師神邕來與吳筠辯論。神邕約定與吳筠當面辯論誰正誰邪，剛一交鋒，吳筠就徹底失敗了。神邕於是著寫《翻邪論》，來攻擊吳筠的餘黨。陳少游將此事上報朝廷，皇帝就任命神邕為僧統。）
肅宗上元二年（761年），皇帝下詔講論佛道二教。（根據《唐書·肅宗本紀》，沒有記載此事。根據《續文獻通考》，上元二年四月，皇帝在興善寺設定高座，講論元教。七月在景龍觀設定高座，講論佛道二教。）
寶應二年（763年）八月，皇帝下詔，寺廟道觀不許褻瀆怠慢，僧尼道士不得隨意找藉口，在不該聚會的時候聚會。
English version: The number of monks in each region, seventeen for each temple. Selection and appointment should involve examining whether their virtue is evident, whether they are proficient in Buddhist scriptures, strictly observe precepts, and are respected by the community. Furthermore, priority should be given to older monks.
In the twenty-seventh year of Kaiyuan (739 AD), the emperor issued an edict that temples and monasteries should frequently recite scriptures. (According to the 'Tang Shu·Emperor Xuanzong's Annals,' this matter is not recorded. According to the 'Xu Wenxian Tongkao,' in the second month of the twenty-seventh year of Kaiyuan, the emperor issued an edict stating: 'All temples and monasteries in the land should recite scriptures on every fast day, punishing evil and promoting good, in order to elucidate culture and education.') In the third year of Tianbao (744 AD), the emperor ordered the casting of statues of Tianzun (Taoist deity) and Buddha. (According to the 'Tang Shu·Emperor Xuanzong's Annals,' this matter is not recorded. According to the 'Old Tang Shu·Emperor Xuanzong's Annals,' in the fourth month of summer in the third year of Tianbao, the emperor ordered all prefectures and counties in the land to use official property to cast one statue each of golden bronze Tianzun and Buddha, and send them to Kaiyuan Temple and Kaiyuan Monastery.)
In the fourth year of Tianbao (745 AD), Dharma Master Shenyong (name of a Dharma Master) and Taoist Wu Yun (name of a Taoist) debated face-to-face on which was the correct path, Buddhism or Taoism. Dharma Master Shenyong prevailed over Taoist Wu Yun, and the emperor appointed Shenyong as the Sanghatat (head of the Buddhist clergy). (According to the 'Tang Shu·Emperor Xuanzong's Annals,' this matter is not recorded. According to the 'Fo Zu Tong Ji,' in the fourth year of Tianbao, the emperor summoned Taoist Wu Yun of Zhongyue to the palace and asked him about the essentials of Tao. Wu Yun replied: 'Those who deeply understand Tao are unmatched by Lao Tzu's five thousand words.' The emperor then asked him about the methods of alchemy for immortality. Wu Yun replied: 'These are matters for people in the countryside, requiring many years to seek, and are not something that a ruler should pay attention to.' At that time, the eunuch Gao Lishi (name of an eunuch), who had always believed in Buddhism, slandered Taoism before the emperor. Therefore, Wu Yun resigned and returned to Maoshan. Because Wu Yun was alienated by the emperor, he wrote treatises to slander Buddhism. Chen Shaoyou (name of an official), the Zhejiang West Observation Commissioner, requested Dharma Master Shenyong to debate with Wu Yun. Shenyong agreed to debate face-to-face on which was the correct path, and as soon as they clashed, Wu Yun was completely defeated. Shenyong then wrote 'Fan Xie Lun' (Overturning Heresy Treatise) to attack Wu Yun's remaining followers. Chen Shaoyou reported this matter to the court, and the emperor appointed Shenyong as the Sanghatat.)
In the second year of Shangyuan of Suzong (761 AD), the emperor issued an edict to discuss the two teachings of Buddhism and Taoism. (According to the 'Tang Shu·Emperor Suzong's Annals,' this matter is not recorded. According to the 'Xu Wenxian Tongkao,' in the fourth month of the second year of Shangyuan, the emperor set up a high seat in Xingshan Temple to discuss the Yuan teaching. In July, a high seat was set up in Jinglong Monastery to discuss the two teachings of Buddhism and Taoism.)
In the eighth month of the second year of Baoying (763 AD), the emperor issued an edict that temples and monasteries were not allowed to be disrespectful or negligent, and monks, nuns, and Taoists were not allowed to make excuses to gather at inappropriate times.
【English Translation】 Modern Chinese Translation: The number of monks in each region should be seventeen per temple. Selection and appointment should involve examining whether their virtue is evident, whether they are proficient in Buddhist scriptures, strictly observe precepts, and are respected by the community. Furthermore, priority should be given to older monks.
In the twenty-seventh year of Kaiyuan (739 AD), the emperor issued an edict that temples and monasteries should frequently recite scriptures. (According to the 'Tang Shu·Emperor Xuanzong's Annals,' this matter is not recorded. According to the 'Xu Wenxian Tongkao,' in the second month of the twenty-seventh year of Kaiyuan, the emperor issued an edict stating: 'All temples and monasteries in the land should recite scriptures on every fast day, punishing evil and promoting good, in order to elucidate culture and education.') In the third year of Tianbao (744 AD), the emperor ordered the casting of statues of Tianzun (Taoist deity) and Buddha. (According to the 'Tang Shu·Emperor Xuanzong's Annals,' this matter is not recorded. According to the 'Old Tang Shu·Emperor Xuanzong's Annals,' in the fourth month of summer in the third year of Tianbao, the emperor ordered all prefectures and counties in the land to use official property to cast one statue each of golden bronze Tianzun and Buddha, and send them to Kaiyuan Temple and Kaiyuan Monastery.)
In the fourth year of Tianbao (745 AD), Dharma Master Shenyong (name of a Dharma Master) and Taoist Wu Yun (name of a Taoist) debated face-to-face on which was the correct path, Buddhism or Taoism. Dharma Master Shenyong prevailed over Taoist Wu Yun, and the emperor appointed Shenyong as the Sanghatat (head of the Buddhist clergy). (According to the 'Tang Shu·Emperor Xuanzong's Annals,' this matter is not recorded. According to the 'Fo Zu Tong Ji,' in the fourth year of Tianbao, the emperor summoned Taoist Wu Yun of Zhongyue to the palace and asked him about the essentials of Tao. Wu Yun replied: 'Those who deeply understand Tao are unmatched by Lao Tzu's five thousand words.' The emperor then asked him about the methods of alchemy for immortality. Wu Yun replied: 'These are matters for people in the countryside, requiring many years to seek, and are not something that a ruler should pay attention to.' At that time, the eunuch Gao Lishi (name of an eunuch), who had always believed in Buddhism, slandered Taoism before the emperor. Therefore, Wu Yun resigned and returned to Maoshan. Because Wu Yun was alienated by the emperor, he wrote treatises to slander Buddhism. Chen Shaoyou (name of an official), the Zhejiang West Observation Commissioner, requested Dharma Master Shenyong to debate with Wu Yun. Shenyong agreed to debate face-to-face on which was the correct path, and as soon as they clashed, Wu Yun was completely defeated. Shenyong then wrote 'Fan Xie Lun' (Overturning Heresy Treatise) to attack Wu Yun's remaining followers. Chen Shaoyou reported this matter to the court, and the emperor appointed Shenyong as the Sanghatat.)
In the second year of Shangyuan of Suzong (761 AD), the emperor issued an edict to discuss the two teachings of Buddhism and Taoism. (According to the 'Tang Shu·Emperor Suzong's Annals,' this matter is not recorded. According to the 'Xu Wenxian Tongkao,' in the fourth month of the second year of Shangyuan, the emperor set up a high seat in Xingshan Temple to discuss the Yuan teaching. In July, a high seat was set up in Jinglong Monastery to discuss the two teachings of Buddhism and Taoism.)
In the eighth month of the second year of Baoying (763 AD), the emperor issued an edict that temples and monasteries were not allowed to be disrespectful or negligent, and monks, nuns, and Taoists were not allowed to make excuses to gather at inappropriate times.
按唐書肅宗本紀。不載 按續文獻通考(云云)。
代宗廣德元年。制偽度僧尼道士女冠。並與正度 按唐書代宗本。紀不載 按續文獻通考(云云)。
大曆八年。敕度僧尼道士 按唐書代宗本紀。不載 按續文獻通考。大曆八年正月。敕天下寺觀。僧尼道士。不滿七人者。宜度滿七人。三七以上者。更度一人。二七以下者。度三人。
大曆十四年。德宗即位。敕不得奏置寺觀及度人 按唐書德宗本紀。不載 按舊唐書德宗本紀。大曆十四年五月。癸亥帝即位。六月。敕自今更不得奏置寺觀及度人。
德宗貞元九年六月。詔定國忌日。寺觀齊僧道人數 按唐書德宗本紀。不載 按續文獻通考(云云)。
貞元十二年。命沙門道士與儒官。討論三教 按唐書德宗本紀。不載 按舊唐書德宗本紀。貞元十二年四月庚辰。上降誕日。命沙門道士。加文儒官。討論三教。大悅。
憲宗元和二年。詔僧尼道士。𨽻左右街功德使 按唐書憲宗本紀。不載 按舊唐書憲宗本紀。元和二年辛酉。詔僧尼道士。全隸左右街功德使。自是祠部司封。不復關奏。
元和十年。詔停寺觀開講 按唐書憲宗本紀。不載 按續文獻通考。元和十年五月。詔京城寺觀開講。宜準興元敕處分諸畿縣。宜
【現代漢語翻譯】 現代漢語譯本： 按《唐書·肅宗本紀》記載，沒有相關內容。按《續文獻通考》記載（內容省略）。
代宗廣德元年（763年），頒佈法令，對通過不正當手段成為僧尼、道士、女冠的人進行處理，並與通過正規途徑成為僧尼者一同管理。按《唐書·代宗本紀》記載，沒有相關內容。按《續文獻通考》記載（內容省略）。
大曆八年（773年），敕令度化僧尼道士。按《唐書·代宗本紀》記載，沒有相關內容。按《續文獻通考》記載，大曆八年（773年）正月，敕令天下寺廟道觀，僧尼道士人數不足七人的，應度化至七人；人數超過二十一人的，可再增加度化一人；人數少於十四人的，可度化三人。
大曆十四年（779年），德宗即位，敕令不得上奏設立寺廟道觀及度化僧人。按《唐書·德宗本紀》記載，沒有相關內容。按《舊唐書·德宗本紀》記載，大曆十四年（779年）五月，癸亥日，皇帝即位。六月，敕令自此以後不得再上奏設立寺廟道觀及度化僧人。
德宗貞元九年（793年）六月，詔令確定國忌日，寺廟道觀統一僧道人數。按《唐書·德宗本紀》記載，沒有相關內容。按《續文獻通考》記載（內容省略）。
貞元十二年（796年），命令沙門（佛教出家修行者）道士與儒家官員，討論三教（儒釋道）。按《唐書·德宗本紀》記載，沒有相關內容。按《舊唐書·德宗本紀》記載，貞元十二年（796年）四月庚辰日，皇帝誕辰日，命令沙門、道士，加上文儒官員，討論三教，皇帝非常高興。
憲宗元和二年（807年），詔令僧尼道士，隸屬於左右街功德使。按《唐書·憲宗本紀》記載，沒有相關內容。按《舊唐書·憲宗本紀》記載，元和二年（807年），詔令僧尼道士，全部隸屬於左右街功德使。自此以後，祠部司封不再參與相關奏報。
元和十年（815年），詔令停止寺廟道觀開講。按《唐書·憲宗本紀》記載，沒有相關內容。按《續文獻通考》記載，元和十年（815年）五月，詔令京城寺廟道觀開講，應按照興元（唐德宗年號）年間的敕令處理京畿縣。
【English Translation】 English version: According to the 'Book of Tang, Annals of Suzong', there is no relevant record. According to the 'Continuation of the Comprehensive Examination of Literature' (content omitted).
In the first year of Guangde (763) during the reign of Emperor Daizong, a decree was issued to deal with those who became monks, nuns, Taoists, and female Taoist priests through improper means, and to manage them together with those who became monks and nuns through formal channels. According to the 'Book of Tang, Annals of Daizong', there is no relevant record. According to the 'Continuation of the Comprehensive Examination of Literature' (content omitted).
In the eighth year of Dali (773), an imperial edict was issued to ordain monks, nuns, and Taoists. According to the 'Book of Tang, Annals of Daizong', there is no relevant record. According to the 'Continuation of the Comprehensive Examination of Literature', in the first month of the eighth year of Dali (773), an imperial edict ordered that temples and Taoist monasteries throughout the country should ordain monks, nuns, and Taoists to a minimum of seven people if they had fewer than seven; those with more than twenty-one people could ordain one more; those with fewer than fourteen could ordain three.
In the fourteenth year of Dali (779), Emperor Dezong ascended the throne and issued an edict prohibiting the establishment of temples and Taoist monasteries and the ordination of monks. According to the 'Book of Tang, Annals of Dezong', there is no relevant record. According to the 'Old Book of Tang, Annals of Dezong', in the fifth month of the fourteenth year of Dali (779), on the day of Guihai, the emperor ascended the throne. In June, an edict ordered that from now on, no more requests should be made to establish temples and Taoist monasteries or to ordain monks.
In the ninth year of Zhenyuan (793) during the reign of Emperor Dezong, in June, an imperial edict was issued to determine the national memorial days, and temples and Taoist monasteries unified the number of monks and Taoists. According to the 'Book of Tang, Annals of Dezong', there is no relevant record. According to the 'Continuation of the Comprehensive Examination of Literature' (content omitted).
In the twelfth year of Zhenyuan (796), Shamen (Buddhist practitioners) and Taoists were ordered to discuss the three teachings (Confucianism, Buddhism, and Taoism) with Confucian officials. According to the 'Book of Tang, Annals of Dezong', there is no relevant record. According to the 'Old Book of Tang, Annals of Dezong', on the day of Gengchen in the fourth month of the twelfth year of Zhenyuan (796), the emperor's birthday, Shamen, Taoists, and Confucian officials were ordered to discuss the three teachings, and the emperor was very pleased.
In the second year of Yuanhe (807) during the reign of Emperor Xianzong, an edict was issued that monks, nuns, and Taoists should be under the jurisdiction of the meritorious envoys of the left and right streets. According to the 'Book of Tang, Annals of Xianzong', there is no relevant record. According to the 'Old Book of Tang, Annals of Xianzong', in the second year of Yuanhe (807), an edict was issued that all monks, nuns, and Taoists should be under the jurisdiction of the meritorious envoys of the left and right streets. From then on, the Cibu Sifeng (department in charge of religious affairs) no longer participated in relevant reports.
In the tenth year of Yuanhe (815), an edict was issued to stop the opening of lectures in temples and Taoist monasteries. According to the 'Book of Tang, Annals of Xianzong', there is no relevant record. According to the 'Continuation of the Comprehensive Examination of Literature', in the fifth month of the tenth year of Yuanhe (815), an edict was issued that the opening of lectures in temples and Taoist monasteries in the capital should be handled in accordance with the edicts of the Xingyuan (era name of Emperor Dezong of Tang) period in the Jingji counties.
勒停其觀察使節度州。每三長齋月。任一寺一觀置講。余州悉停。惡其聚眾。且慮變也。
元和十五年。穆宗即位。詔以術人柳泌。僧大通。付京兆府杖死 按唐書穆宗本紀。不載 按舊唐書穆宗本紀。元和十五年。正月丙午。帝即位。上始御延英對宰臣詔曰。山人柳泌。輕懷左道。上惑先朝。固求牧人。貴欲疑眾。自知虛誕。仍更逃遁。僧大通。醫方不精。藥術皆妄。既延禍。釁俱是奸邪。國固有常刑。人神所宜共棄。付京兆府。決杖處死。
敬宗寶曆元年。會沙門道士四百人。給賜有差 按唐書敬宗本紀。不載 按續文獻通考。敬宗寶曆元年八月。幸蓬萊殿。會沙門道士。共四百人。賜食兼給茶絹。有差。
寶曆二年。文宗流僧惟貞道士趙歸真于嶺南 按唐書文宗本紀。不載 按舊唐書文宗本紀。寶曆二年。十二月八日。樞密使王守澄。中尉梁守謙。迎上于江邸。甲辰僧惟貞齊賢正簡道士趙歸真。並配流嶺南。乙巳即位。庚申詔。妖妄僧惟貞。道士趙歸真等。或假于卜筮。或托以醫方。疑眾挾邪。已從流竄。其情非奸惡。跡涉詿誤者。一切不問。
文宗太和元年。詔秘書監白居易。同沙門義休。道士楊弘元等。入麟德殿。問難三教同異 按唐書文宗本紀。不載 按三教論。衡太和元年十
【現代漢語翻譯】 現代漢語譯本：勒令停止各觀察使、節度使所管轄的州舉辦的佛道活動。規定每個三齋月，只允許一個寺廟或道觀設定講壇，其餘州全部停止，因為朝廷厭惡他們聚眾，並且擔心發生變故。
元和十五年（820年），穆宗即位，下詔將術士柳泌、僧人大通交給京兆府杖殺。（按：《唐書·穆宗本紀》沒有記載）（按：《舊唐書·穆宗本紀》記載，元和十五年（820年）正月丙午，皇帝即位，開始在延英殿接見宰相，下詔說：『山人柳泌，心懷不正的方術，迷惑先帝，一再請求擔任地方官，用以蠱惑大眾，他自己也知道他的方術是虛假的，所以才逃跑。僧人大通，醫術不精，藥方都是虛妄的，已經招致禍患，這些都是奸邪之徒。國家自有常刑，人神都應該共同拋棄他們。將他們交給京兆府，處以杖刑處死。』）
敬宗寶曆元年（825年），召集沙門、道士四百人，給予不同等級的賞賜。（按：《唐書·敬宗本紀》沒有記載）（按：《續文獻通考》記載，敬宗寶曆元年（825年）八月，皇帝駕臨蓬萊殿，召集沙門、道士共四百人，賜予食物，並給予不同等級的茶絹賞賜。）
寶曆二年（826年），文宗將僧人惟貞、道士趙歸真流放到嶺南。（按：《唐書·文宗本紀》沒有記載）（按：《舊唐書·文宗本紀》記載，寶曆二年（826年）十二月八日，樞密使王守澄、中尉梁守謙在江邊迎接皇帝。甲辰日，僧人惟貞、齊賢、正簡，道士趙歸真都被流放到嶺南。乙巳日，皇帝即位。庚申日，下詔說：『妖妄的僧人惟貞、道士趙歸真等人，有的假借占卜，有的託名醫方，蠱惑大眾，挾持邪說，已經將他們流放。對於那些情節並非奸惡，只是行為上有所迷惑的人，一概不予追究。』）
文宗太和元年（827年），下詔讓秘書監白居易與沙門義休、道士楊弘元等人進入麟德殿，討論佛教、道教、儒教三教的同異。（按：《唐書·文宗本紀》沒有記載）（按：《三教論衡》記載，太和元年（827年）十
【English Translation】 English version: Ordered the cessation of Buddhist and Taoist activities in the prefectures under the jurisdiction of the observation commissioners and military governors. Stipulated that during each of the three months of fasting, only one temple or Taoist monastery in each prefecture was allowed to set up a lecture platform, with all others being stopped, because the court disliked their gathering of crowds and feared that changes might occur.
In the fifteenth year of Yuanhe (820 AD), Emperor Muzong ascended the throne and issued an edict to hand over the magician Liu Bi and the monk Datong to the Jingzhao Prefecture to be beaten to death. (Note: The 'Book of Tang, Biography of Muzong' does not record this.) (Note: The 'Old Book of Tang, Biography of Muzong' records that on the Bingwu day of the first month of the fifteenth year of Yuanhe (820 AD), the emperor ascended the throne and began to meet with the chancellors in the Yanying Hall, issuing an edict saying: 'The mountain man Liu Bi harbors improper arts, confuses the late emperor, repeatedly requests to serve as a local official in order to mislead the public. He himself knows that his arts are false, so he fled. The monk Datong is not skilled in medicine, and his prescriptions are all false, which has already brought disaster. These are all treacherous people. The country has its own constant punishments, and gods and humans should jointly abandon them. Hand them over to the Jingzhao Prefecture to be beaten to death with sticks.')
In the first year of Baoli (825 AD) of Emperor Jingzong, four hundred Buddhist monks and Taoist priests were summoned and given different grades of rewards. (Note: The 'Book of Tang, Biography of Jingzong' does not record this.) (Note: The 'Continuation of Comprehensive Examination of Literature' records that in the eighth month of the first year of Baoli (825 AD) of Emperor Jingzong, the emperor visited the Penglai Hall and summoned a total of four hundred Buddhist monks and Taoist priests, granting them food and different grades of tea and silk as rewards.)
In the second year of Baoli (826 AD), Emperor Wenzong exiled the monk Wei Zhen and the Taoist Zhao Guizhen to Lingnan. (Note: The 'Book of Tang, Biography of Wenzong' does not record this.) (Note: The 'Old Book of Tang, Biography of Wenzong' records that on the eighth day of the twelfth month of the second year of Baoli (826 AD), the privy council envoy Wang Shouchang and the central lieutenant Liang Shouqian welcomed the emperor at the riverbank. On the Jia Chen day, the monks Wei Zhen, Qi Xian, Zheng Jian, and the Taoist Zhao Guizhen were all exiled to Lingnan. On the Yi Si day, the emperor ascended the throne. On the Geng Shen day, an edict was issued saying: 'The deceitful monk Wei Zhen and the Taoist Zhao Guizhen and others, some falsely use divination, and some claim to have medical prescriptions, misleading the public and harboring heresies, have already been exiled. Those whose circumstances are not treacherous, but whose actions are misleading, will not be investigated.')
In the first year of Taihe (827 AD) of Emperor Wenzong, an edict was issued to allow the Secretary Supervisor Bai Juyi, along with the Buddhist monk Yi Xiu and the Taoist Yang Hongyuan, to enter the Linde Hall to discuss the similarities and differences between Buddhism, Taoism, and Confucianism. (Note: The 'Book of Tang, Biography of Wenzong' does not record this.) (Note: The 'Treatise on the Three Teachings' records that in the first year of Taihe (827 AD), ten
月。皇帝降誕日。奉敕召入麟德殿內道場。對御三教談論。略錄大端。不可具載。第一座秘書監賜紫金魚袋白居易。安國寺賜紫引駕沙門義休。太清宮賜紫道士楊弘元。序云。中大夫守秘書監上柱國賜紫金魚袋臣白居易言。談論之先。多陳三教。讚揚演說。以啟談端。伏料聖心。飽知此義。伏計聖聽。飫聞此談。臣故略而不言。唯序慶誕贊休明而已。聖唐御區宇二百年。皇帝承祖宗十四葉。太和初歲。良月上旬。天人合應之期。元聖慶誕之日。雖古者有祥虹流月瑞電繞樞。彼皆瑣微。不足引諭。伏惟。皇帝陛下。臣妾四裔父母。萬姓恭勤。以修己慈儉以養人。戎夏乂安。朝野無事。特降明詔。式會嘉辰。開達四聰。闡揚三教。儒臣居易。學淺才微。謬列禁筵。會登講座。天顏咫尺。隕越於前。竊以。釋門義休法師。明大小乘。通內外學。靈山嶺岫。苦海津樑。于大眾中。能獅子吼。所謂彼上人者。難為酬對。然臣稽先王典籍。假陛下威靈。發問既來。敢不響答。(僧問)。義休法師所問。毛詩稱六義。論語列四科。何者為四科。何者為六義。其名與數。請為備陳者。(對)。孔門之徒三千。其賢者列為四科。毛詩之篇三百。其要者分為六義。六義者。一曰風。二曰賦。三曰比。四曰興。五曰雅六曰頌。此六義之數也。
【現代漢語翻譯】 現代漢語譯本： （唐）太和（827年-835年）年間，皇帝誕辰之日，奉旨召入麟德殿內的道場，當著皇帝的面進行三教（儒釋道）的談論。這裡只記錄大概的內容，不能全部記載。第一位是秘書監、賜紫金魚袋的白居易，第二位是安國寺賜紫的引駕沙門義休（佛教僧侶的尊稱），第三位是太清宮賜紫的道士楊弘元。序言中說，中大夫、守秘書監、上柱國、賜紫金魚袋的臣子白居易說，在談論開始之前，大多陳述三教的宗旨，讚揚演說，以開啟談論的開端。我料想聖上的心意，已經充分了解這些道理；我估計聖上的耳朵，已經聽厭了這些談論。所以我略過不談，只敘述慶賀誕辰、讚美聖明的言辭。聖唐統治天下二百年，皇帝繼承祖宗十四代。太和初年，良辰吉日，上旬之時，是天人合應的時期，是元聖慶賀誕辰的日子。雖然古時候有祥虹流月、瑞電繞樞的說法，但那些都細微不足道，不值得引用。我認為，皇帝陛下，臣妾四方邊陲的百姓，萬民百姓恭敬勤勞，修養自身，慈愛節儉以養育人民，國家安定，朝廷內外平安無事。特地下達明詔，舉行盛大的集會，廣開言路，闡揚三教。儒臣白居易，學識淺薄，才能微弱，錯誤地列席禁宮的宴席，有幸登上講座。天顏近在咫尺，內心感到惶恐不安。我認為，釋門（佛教）的義休法師，精通大小乘佛法，通曉內外學問，是靈山（佛教聖地）的嶺峰山岫，是苦海中的津渡橋樑。在大眾之中，能夠發出獅子吼（比喻說法無畏）。所謂的那位上人，難以應對。但我查閱先王的典籍，憑藉陛下的威靈，發問既然來了，怎敢不回答。（僧人提問）義休法師所問，『毛詩』中稱有六義，『論語』中列有四科，什麼是四科？什麼是六義？它們的名稱和數目，請詳細陳述。 （白居易回答）孔子的門徒有三千人，其中賢能的人被列為四科。『毛詩』的篇章有三百篇，其中重要的內容分為六義。六義是：一是風，二是賦，三是比，四是興，五是雅，六是頌。這就是六義的數目。
【English Translation】 English version: In the Taihe (827-835) era of the (Tang) Dynasty, on the Emperor's birthday, I was summoned by imperial decree to the Daocheng (religious site) within the Linde Hall to discuss the Three Teachings (Confucianism, Buddhism, and Taoism) before the Emperor. I will record the main points, but cannot include everything. The first was Bai Juyi, the Secretary Supervisor, awarded the Purple Gold Fish Bag; the second was Yixiu, the Sandmen (a respectful term for Buddhist monks) of Anguo Temple, awarded the Purple Robe; and the third was Yang Hongyuan, the Taoist priest of Taiqing Palace, awarded the Purple Robe. In the preface, Bai Juyi, the Zhongdafu (a title for officials), Secretary Supervisor, Shangzhuguo (a high-ranking official title), and awarded the Purple Gold Fish Bag, said that before the discussion began, most people stated the tenets of the Three Teachings, praising and expounding them to initiate the discussion. I expect that the Holy Heart (Emperor's mind) already fully understands these principles; I estimate that the Holy Ears (Emperor's hearing) are already tired of hearing these discussions. Therefore, I will skip them and only narrate the words of celebrating the birthday and praising the sage. The Holy Tang Dynasty has ruled the world for two hundred years, and the Emperor has inherited the throne for fourteen generations. In the early years of Taihe, on an auspicious day in the first ten days of the month, it is the time when heaven and man respond, and it is the day when Yuansheng (referring to the Emperor) celebrates his birthday. Although there were auspicious rainbows flowing through the moon and auspicious lightning surrounding the pivot in ancient times, those are trivial and not worth citing. I believe that Your Majesty, the concubines and the people of the four frontiers, and all the people are respectful and diligent, cultivating themselves, being kind and frugal to nurture the people, the country is stable, and the court is peaceful. A clear decree was specially issued to hold a grand gathering, to broaden the channels of speech, and to expound the Three Teachings. The Confucian official Bai Juyi, with shallow knowledge and weak talent, was wrongly listed in the forbidden palace banquet and was fortunate to be on the lecture seat. With the Emperor's face close at hand, I felt uneasy. I believe that Dharma Master Yixiu of the Buddhist sect is proficient in Mahayana and Hinayana Buddhism, and is well-versed in internal and external learning. He is the ridge peak of Ling Mountain (a Buddhist holy land) and the ferry bridge in the sea of suffering. Among the public, he can roar like a lion (a metaphor for fearless speech). The so-called superior person is difficult to deal with. However, I have consulted the classics of the former kings, and relying on Your Majesty's power, since the question has come, how dare I not answer. (The monk asked) Dharma Master Yixiu asked, the 'Book of Songs' mentions six meanings, and the 'Analects' lists four subjects. What are the four subjects? What are the six meanings? Please state their names and numbers in detail. (Bai Juyi replied) Confucius' disciples numbered three thousand, and the virtuous ones were listed as four subjects. The chapters of the 'Book of Songs' number three hundred, and the important contents are divided into six meanings. The six meanings are: first, Feng (ballad); second, Fu (narrative); third, Bi (comparison); fourth, Xing (evocation); fifth, Ya (court song); and sixth, Song (ode). These are the numbers of the six meanings.
四科者。一曰德行。二曰言語。三曰政事。四曰文學。此四科之目也。在四科內。列十哲名。德行科。則有顏淵閔子騫冉伯牛仲弓。言語科。則有宰我子貢。政事科。則有冉有季路。文學科。則有子游子夏。此十哲之名也。四科六義之名數。今已區別。四科六義之旨義。今合辨明。請以法師本教。佛法中比方。即言下曉然可見。何者。即如毛詩有六義。亦猶佛法之義例。有十二部分也。佛經千萬卷。其義例不出十二部中。毛詩三百篇。其旨要亦不出六義內。故以六義。可比十二部經。又如孔門之有四科。亦猶釋門之有六度。六度者。六波羅蜜。六波羅蜜者。即檀波羅蜜。尸波羅蜜。羼提波羅蜜毗。梨耶波羅蜜。禪定波羅蜜。般若波羅蜜。以唐言譯之。即佈施。持戒。忍辱。精進。禪定。智慧是也。故以四科可比六度。又如仲尼之有十哲。亦猶如來之有十大弟子。即迦葉。阿難。須菩提。舍利弗。迦旃延。目乾連。阿那律。優波離。羅睺羅是也。故以十哲。可比十大弟子。夫儒門釋教。雖名數則有異同。約義立宗。彼此亦無差別。所謂同出而異名。殊途而同歸者也。所對若此。以為何如。更有所疑。請以重難。(難)。法師所難。十哲四科。先標德行。然則曾參至孝。孝者百行之先。何故曾參。獨不列於四科者。(對)
【現代漢語翻譯】 現代漢語譯本： 所謂的『四科』，包括四個方面：一是德行，二是言語，三是政事，四是文學。這是四科的條目。在四科之內，列舉了十位賢哲的名字。德行科有顏淵、閔子騫、冉伯牛、仲弓。言語科有宰我、子貢。政事科有冉有、季路。文學科有子游、子夏。這就是十位賢哲的名字。四科和六義的名稱和數目，現在已經區分清楚。四科和六義的主旨和意義，現在合在一起辨明。請用法師您所教授的佛法來比方，那麼一說就能明白。為什麼這麼說呢？就像《毛詩》有六義，也像佛法的義例有十二部分一樣。佛經有千萬卷，它的義例都離不開十二部；《毛詩》有三百篇，它的主旨要領也離不開六義。所以可以用六義來比擬十二部經。又像孔門有四科，也像釋迦牟尼佛門有六度。六度就是六波羅蜜（到達彼岸的方法），六波羅蜜就是檀波羅蜜（佈施）、尸波羅蜜（持戒）、羼提波羅蜜（忍辱）、毗梨耶波羅蜜（精進）、禪定波羅蜜（禪定）、般若波羅蜜（智慧）。用唐朝的語言來翻譯，就是佈施、持戒、忍辱、精進、禪定、智慧。所以可以用四科來比擬六度。又像仲尼（孔子）有十哲，也像如來佛有十大弟子，就是迦葉（飲光）、阿難（慶喜）、須菩提（空生）、舍利弗（身子）、迦旃延（扇繩）、目乾連（采菽氏）、阿那律（無滅）、優波離（近執）、羅睺羅（覆障）等。所以可以用十哲來比擬十大弟子。儒家和釋教，雖然名稱和數目有所不同，但從義理上立宗，彼此也沒有什麼差別。這就是所謂的『同出於一源而名稱各異，途徑不同而目標一致』。這樣對比，您覺得怎麼樣？還有什麼疑問，請再提出來。
（難）法師您所提出的問題是，十哲和四科，首先標明德行。那麼曾參非常孝順，孝是各種行為的首要。為什麼曾參沒有被列入四科之中呢？
（對）
【English Translation】 English version: The 'Four Disciplines' consist of four aspects: first, virtuous conduct; second, speech; third, governance; and fourth, literature. These are the categories of the Four Disciplines. Within the Four Disciplines are listed the names of the Ten Philosophers. In the discipline of virtuous conduct are Yan Yuan, Min Ziqian, Ran Boniu, and Zhong Gong. In the discipline of speech are Zai Wo and Zi Gong. In the discipline of governance are Ran You and Ji Lu. In the discipline of literature are Zi You and Zi Xia. These are the names of the Ten Philosophers. The names and numbers of the Four Disciplines and Six Principles have now been clearly distinguished. The main points and meanings of the Four Disciplines and Six Principles are now combined and clarified. Please use the Buddhist teachings that you, the Dharma Master, teach as an analogy, so that it can be understood immediately upon hearing. Why do I say this? Just as the 'Mao Poems' have Six Principles, so too do the examples of Buddhist teachings have Twelve Divisions. The Buddhist scriptures have thousands of volumes, but their examples of meaning do not go beyond the Twelve Divisions. The 'Mao Poems' have three hundred poems, but their main points and essentials do not go beyond the Six Principles. Therefore, the Six Principles can be compared to the Twelve Divisions of scriptures. Furthermore, just as Confucius's school has the Four Disciplines, so too does the Shakyamuni Buddha's school have the Six Perfections (Six Pāramitās). The Six Perfections are the Six Pāramitās, which are Dāna Pāramitā (giving), Śīla Pāramitā (morality), Kṣānti Pāramitā (patience), Vīrya Pāramitā (effort), Dhyāna Pāramitā (meditation), and Prajñā Pāramitā (wisdom). Translated into the language of the Tang Dynasty (618-907 CE), they are giving, morality, patience, effort, meditation, and wisdom. Therefore, the Four Disciplines can be compared to the Six Perfections. Furthermore, just as Zhongni (Confucius) has the Ten Philosophers, so too does the Tathagata (Buddha) have the Ten Great Disciples, namely Kāśyapa (Mahakasyapa), Ānanda (Ananda), Subhūti (Subhuti), Śāriputra (Sariputra), Kātyāyana (Katyayana), Maudgalyāyana (Maudgalyayana), Aniruddha (Aniruddha), Upāli (Upali), and Rāhula (Rahula). Therefore, the Ten Philosophers can be compared to the Ten Great Disciples. Although the names and numbers of Confucianism and Buddhism are different, in establishing the principles based on meaning, there is no difference between them. This is what is meant by 'originating from the same source but having different names, different paths but the same destination.' What do you think of this comparison? If there are any further questions, please raise them.
(Question) The question that you, the Dharma Master, have raised is that the Ten Philosophers and Four Disciplines first emphasize virtuous conduct. Then, Zeng Shen was extremely filial, and filial piety is the most important of all behaviors. Why was Zeng Shen not included in the Four Disciplines?
(Answer)
。曾參不列四科者。非為德行才業。不及諸人也。蓋繫於一時之事耳。請為終始言之。昔者仲尼。有聖人之德。無聖人之位。棲棲應聘七十餘國。與時竟不偶。知道終不行。感鳳泣麟。慨然有吾已矣夫之嘆然後。自衛反魯。刪詩書。定禮樂。修春秋。立一王之法。為萬代之教。其次則敘十哲論四科。以垂示將來。當此之時。顏閔游夏之徒。適在左右前後。目擊指顧。列入四科。亦一時也。孝經云。仲尼居曾子侍。此言仲尼閑居之時。曾參則多侍從。曾參至孝。不忍一日離其親。及仲尼旅遊歷聘。自衛反魯之時。曾參或歸養於家。不從門人之列。倫擬之際。偶獨見遺。由此明之。非曾參德行才業。不及諸門人也。所以不列四科者。蓋一時之闕耳。因一時之闕。為萬代之疑。從此辨之。又可無疑矣。(僧問)。儒書奧義。既已討論。釋典微言。亦宜發問。(問)。維摩經不可思議品中雲。芥子納須彌。須彌至大至高。芥子至微至小。豈可芥子之內。入得須彌山乎。假如入得。云何得見。假如卻出。云何得知。其義難明。請言要旨。(僧答不錄難)法師所云。芥子納須彌。是諸佛菩薩。解脫神通之力所致也。敢問諸佛菩薩。以何因錄。證此解脫。修何智力。得此神通。必有所因。愿聞其說。(僧答不錄問道士)儒典佛經討論
【現代漢語翻譯】 現代漢語譯本：曾參沒有被列入四科（德行、言語、政事、文學）之中，並非因為他的德行和才業不如其他人。而是與當時發生的事情有關。請讓我從頭到尾解釋這件事。從前，仲尼（孔子，公元前551年-公元前479年）有聖人的德行，卻沒有聖人的地位。他奔波應聘於七十多個國家，但始終沒有遇到賞識他的君主。他知道自己的主張無法推行，感嘆鳳凰不至，麒麟不來，慨嘆『我已經完了』。然後，他從衛國返回魯國，刪定《詩》、《書》，確定《禮》、《樂》，修訂《春秋》，確立統一天下的法則，為萬世奠定教化基礎。其次，他敘述十哲，評論四科，以此垂示後世。當時，顏淵、閔子騫、子游、子夏等人，恰好在他左右，親眼所見，親耳所聞，所以被列入四科，這也是一時的情況。孝經上說，『仲尼閑居，曾子侍坐』，這句話說的是仲尼空閑的時候，曾參大多在身邊侍奉。曾參非常孝順，不忍心一天離開他的父母。等到仲尼周遊列國，從衛國返回魯國的時候，曾參或許回家奉養父母，沒有跟隨在門人的行列中。在倫比擬議的時候，偶爾被遺漏了。由此可以明白，不是曾參的德行和才業不如其他門人。他沒有被列入四科，是因為一時的缺失。因為一時的缺失，造成了萬代的疑惑。從此辨明，就可以不再疑惑了。（僧人問）儒家書籍的奧義，已經討論過了，佛家經典的精妙之處，也應該發問。（問）《維摩詰經·不可思議品》中說，『芥子納須彌』，須彌山至大至高，芥子至微至小，怎麼可能在芥子之內，容納須彌山呢？假如能夠容納，又怎麼能夠看見？假如能夠出來，又怎麼能夠知道？其中的含義難以明白，請說說其中的要旨。（僧人回答，不記錄提問）法師所說的，芥子納須彌，是諸佛菩薩，解脫神通的力量所致。請問諸佛菩薩，以什麼因緣，證得這種解脫？修習什麼智力，得到這種神通？一定有其原因，希望能夠聽到其中的說法。（僧人回答，不記錄道士的提問）儒家經典和佛家經典的討論
【English Translation】 English version: Zeng Shen was not listed in the Four Subjects (Virtuous Conduct, Eloquence, Governance, and Literature) not because his virtue and talent were inferior to others. It was related to the events of that time. Please allow me to explain this from beginning to end. In the past, Zhongni (Confucius, 551-479 BC) had the virtue of a sage but not the position of a sage. He traveled to more than seventy countries seeking employment, but he never encountered a ruler who appreciated him. He knew that his ideas could not be implemented, lamented the absence of the phoenix and the unicorn, and sighed, 'I am finished.' Then, he returned from the State of Wei to the State of Lu, edited the Book of Poetry and the Book of Documents, established the Book of Rites and the Book of Music, revised the Spring and Autumn Annals, established the laws for unifying the world, and laid the foundation for the education of future generations. Secondly, he narrated the Ten Philosophers and commented on the Four Subjects, thereby instructing future generations. At that time, Yan Yuan, Min Ziqian, Ziyou, and Zixia happened to be by his side, witnessing and hearing everything, so they were listed in the Four Subjects, which was also a matter of that time. The Classic of Filial Piety says, 'Zhongni was at leisure, and Zeng Shen was in attendance.' This sentence says that when Zhongni was free, Zeng Shen mostly served by his side. Zeng Shen was very filial and could not bear to leave his parents for a day. When Zhongni traveled around the countries and returned from the State of Wei to the State of Lu, Zeng Shen may have returned home to support his parents and did not follow in the ranks of the disciples. When comparing and evaluating, he was occasionally overlooked. From this, it can be understood that it was not that Zeng Shen's virtue and talent were inferior to other disciples. He was not listed in the Four Subjects because of a temporary omission. Because of a temporary omission, it caused doubts for future generations. Clarifying this, there will be no more doubts. (A monk asks) The profound meaning of Confucian books has been discussed, and the subtle points of Buddhist scriptures should also be questioned. (Question) The Vimalakirti Sutra, in the chapter on 'Inconceivable,' says, 'A mustard seed contains Mount Sumeru.' Mount Sumeru is extremely large and high, and a mustard seed is extremely small. How is it possible for Mount Sumeru to be contained within a mustard seed? If it can be contained, how can it be seen? If it can come out, how can it be known? The meaning is difficult to understand, please explain the main points. (The monk answers, the question is not recorded) What the Dharma master said, that a mustard seed contains Mount Sumeru, is due to the power of liberation and supernatural abilities of all Buddhas and Bodhisattvas. May I ask, by what causes and conditions do all Buddhas and Bodhisattvas attain this liberation? By cultivating what wisdom and power do they obtain these supernatural abilities? There must be a reason, and I hope to hear the explanation. (The monk answers, the Taoist's question is not recorded) Discussion of Confucian classics and Buddhist scriptures.
既畢。請回餘論。移問道門。臣居易言。我太和皇帝。祖元元之教。挹清凈之風。儒素緇黃。鼎足列座。若不講論元義。將何啟迪皇情。道門楊弘元法師。道心精微。真學奧秘。為仙列上首。與儒爭衡。居易竊覽道經。粗知元理。欲有所問。冀垂髮蒙。(問)。黃庭經中。有養氣存神。長生久視之道。常聞此語。未究其由。其義如何。請陳大略。(道士答不錄難)法師所答。養氣存神。長生久視之大略。則聞命矣。敢問。黃者何義。庭者何物。氣養何氣。神存何神。誰為此經。誰得此道。將明事驗。幸為指陳。(道士答不錄。道士問)法師所問。孝經云。敬一人。則千萬人悅。其義如何者。(對)。謹案孝經。廣要道章云。敬者。禮之本也。敬其君則臣悅。敬一人則千萬人悅。所敬者寡。而悅者眾。此之謂要道也。夫敬者。謂忠敬盡禮之義也。悅者。為悅憚歡心之義也。要道者。謂施少報多。簡要之義也。如此之義明白。各見於經文。其間別有所疑。即請更難。(難)。法師所難云。凡敬一人。則合一人悅。敬二人。則合二人悅。何故敬一人。而千萬人悅。又問。所悅者何義。所敬者何人。(對)。孝經所云。一人者。謂帝王也。王者無二。故曰一人。非謂臣下眾庶中之一人也。若臣下敬一人。則一人悅。敬二人。則
二人悅。若敬君上。雖一人。則千萬人悅。何以明之。設如人有盡忠於國。盡敬于君。天下見之。何人不悅。豈止千萬人乎。設如有人不忠於國。不敬于君。天下見之。何人不怒。亦豈止千萬人乎。然敬即禮也。禮即敬也。故傳云。見有禮于其君者事之。如孝子之養父母也。如此則豈獨空悅乎。亦將事而養之也。見無禮于其君者誅之。如鷹鹯之逐鳥雀也。如此則豈獨空不悅乎。亦將逐而誅之也。由此而言。則敬不敬之義。悅不悅之理。瞭然可見。復何疑哉。(退)臣伏惟。三教談論。承前舊例。朝臣因對揚之。次多自敘。不能及平生志業。臣素無志業。又乏才能。恐煩聖聰。不敢自敘。謹退。
太和二年。帝誕節。召法師知元與道士。于麟德殿論道 按唐書文宗本紀。不載 按續文獻通考(云云)。
太和七年。降誕日。僧道講論于麟德殿 按唐書文宗本紀。不載 按舊唐書文宗本紀。太和七年。冬十月壬辰。上降誕日。僧徒道士。講論于麟德殿。翌日御延英。上謂宰臣曰。降誕日設齋起自近遠朕緣相承已久。未可便革。雖置齋會。惟對王源中等暫入殿。至僧道講論。都不臨聽。宰相路隨等奏誕日齋會。誠資景福。本非中國教法臣伏見。開元十七年張說源乾曜請以誕日。為千秋節。內外宴樂。以慶昌期。
【現代漢語翻譯】 現代漢語譯本： 兩人都高興。如果尊敬君王，即使只有一個人這樣做，也能讓千萬人高興。如何證明這一點呢？假設有人竭盡忠誠於國家，竭盡敬意于君王，天下人看到這種情況，誰會不高興呢？難道僅僅是千萬人嗎？假設有人不忠於國家，不敬于君王，天下人看到這種情況，誰會不憤怒呢？也難道僅僅是千萬人嗎？然而，尊敬就是禮，禮就是尊敬。所以古書上說：『看到對他們的君王有禮的人，就侍奉他，如同孝順的兒子贍養父母一樣。』這樣，難道僅僅是空洞的高興嗎？也將侍奉並贍養他。看到對他們的君王無禮的人，就誅殺他，如同老鷹追逐鳥雀一樣。』這樣，難道僅僅是空洞的不高興嗎？也將追逐並誅殺他。由此而言，那麼尊敬與不尊敬的意義，高興與不高興的道理，就完全可以看清楚了，還懷疑什麼呢？（退下）
臣下我恭敬地認為，三教（儒釋道）的談論，沿用以前的慣例，朝廷官員因此應對和讚揚，其次大多是自我敘述，不能談及平生的志向和事業。我向來沒有志向和事業，又缺乏才能，恐怕打擾皇上的聽覺，不敢自我敘述，謹此退下。
太和二年（828年），皇帝誕辰日，召集法師知元和道士，在麟德殿論道。（按《唐書·文宗本紀》沒有記載）（按《續文獻通考》云云）。
太和七年（833年），誕辰日，僧人和道士在麟德殿講論。（按《唐書·文宗本紀》沒有記載）（按《舊唐書·文宗本紀》：太和七年（833年）冬十月壬辰，皇上誕辰日，僧人和道士在麟德殿講論。第二天在延英殿，皇上對宰相說：『誕辰日設齋的習俗，從近到遠，朕因為互相沿襲已經很久了，不可以隨便改變。雖然設定齋會，只讓王源中等人暫時進入殿內，至於僧人和道士的講論，朕都不親自去聽。』宰相路隨等人上奏說：誕辰日設定齋會，確實有助於積累福氣，但本來不是中國的教法。臣下我看到，開元十七年（729年），張說、源乾曜請求把誕辰日作為千秋節，內外宴飲娛樂，用來慶祝美好的日子。） English version: Both are pleased. If one respects the ruler, even if it's just one person, it can please millions. How can this be proven? Suppose someone is utterly loyal to the country and utterly respectful to the ruler, when the world sees this, who wouldn't be pleased? Is it just millions? Suppose someone is disloyal to the country and disrespectful to the ruler, when the world sees this, who wouldn't be angry? Is it just millions? However, respect is propriety, and propriety is respect. Therefore, the ancient texts say: 'See those who are respectful to their ruler, serve them as a filial son cares for his parents.' In this way, is it just empty pleasure? They will also be served and cared for. 'See those who are disrespectful to their ruler, execute them as hawks chase sparrows.' In this way, is it just empty displeasure? They will also be chased and executed. From this, the meaning of respect and disrespect, the principle of pleasure and displeasure, can be clearly seen. What else is there to doubt? (Withdraws)
Your subject humbly believes that the discussions of the Three Teachings (Confucianism, Buddhism, and Taoism), follow the previous practice. Court officials therefore respond and praise, and secondly, mostly self-narrate, unable to discuss their lifelong ambitions and careers. I have never had ambitions and careers, and I also lack talent. I am afraid of disturbing the Emperor's hearing, so I dare not self-narrate. I respectfully withdraw.
In the second year of Taihe (828 AD), on the Emperor's birthday, the Dharma master Zhiyuan and Taoist priests were summoned to the Linde Hall to discuss the Dao. (According to the 'Tang Shu·Emperor Wenzong's Annals', this is not recorded.) (According to the 'Xu Wenxian Tongkao' and so on).
In the seventh year of Taihe (833 AD), on the birthday, monks and Taoists lectured in the Linde Hall. (According to the 'Tang Shu·Emperor Wenzong's Annals', this is not recorded.) (According to the 'Old Tang Shu·Emperor Wenzong's Annals': In the tenth month of winter, Ren Chen day, of the seventh year of Taihe (833 AD), on the Emperor's birthday, monks and Taoists lectured in the Linde Hall. The next day, in the Yanying Hall, the Emperor said to the ministers: 'The custom of setting up a vegetarian feast on the birthday, from near to far, I have inherited for a long time, and it cannot be easily changed. Although a vegetarian feast is set up, only let Wang Yuanzhong and others temporarily enter the hall. As for the lectures of monks and Taoists, I do not personally listen.' The Prime Minister Lu Sui and others reported: 'Setting up a vegetarian feast on the birthday is indeed helpful to accumulate blessings, but it was not originally a Chinese teaching method. Your subject sees that in the seventeenth year of Kaiyuan (729 AD), Zhang Yue and Yuan Qianyao requested that the birthday be regarded as the Qianqiu Festival, with internal and external banquets and entertainment, to celebrate the beautiful day.')
【English Translation】 English version: Both are pleased. If one respects the ruler, even if it's just one person, it can please millions. How can this be proven? Suppose someone is utterly loyal to the country and utterly respectful to the ruler, when the world sees this, who wouldn't be pleased? Is it just millions? Suppose someone is disloyal to the country and disrespectful to the ruler, when the world sees this, who wouldn't be angry? Is it just millions? However, respect is propriety, and propriety is respect. Therefore, the ancient texts say: 'See those who are respectful to their ruler, serve them as a filial son cares for his parents.' In this way, is it just empty pleasure? They will also be served and cared for. 'See those who are disrespectful to their ruler, execute them as hawks chase sparrows.' In this way, is it just empty displeasure? They will also be chased and executed. From this, the meaning of respect and disrespect, the principle of pleasure and displeasure, can be clearly seen. What else is there to doubt? (Withdraws)
Your subject humbly believes that the discussions of the Three Teachings (Confucianism, Buddhism, and Taoism), follow the previous practice. Court officials therefore respond and praise, and secondly, mostly self-narrate, unable to discuss their lifelong ambitions and careers. I have never had ambitions and careers, and I also lack talent. I am afraid of disturbing the Emperor's hearing, so I dare not self-narrate. I respectfully withdraw.
In the second year of Taihe (828 AD), on the Emperor's birthday, the Dharma master Zhiyuan and Taoist priests were summoned to the Linde Hall to discuss the Dao. (According to the 'Tang Shu·Emperor Wenzong's Annals', this is not recorded.) (According to the 'Xu Wenxian Tongkao' and so on).
In the seventh year of Taihe (833 AD), on the birthday, monks and Taoists lectured in the Linde Hall. (According to the 'Tang Shu·Emperor Wenzong's Annals', this is not recorded.) (According to the 'Old Tang Shu·Emperor Wenzong's Annals': In the tenth month of winter, Ren Chen day, of the seventh year of Taihe (833 AD), on the Emperor's birthday, monks and Taoists lectured in the Linde Hall. The next day, in the Yanying Hall, the Emperor said to the ministers: 'The custom of setting up a vegetarian feast on the birthday, from near to far, I have inherited for a long time, and it cannot be easily changed. Although a vegetarian feast is set up, only let Wang Yuanzhong and others temporarily enter the hall. As for the lectures of monks and Taoists, I do not personally listen.' The Prime Minister Lu Sui and others reported: 'Setting up a vegetarian feast on the birthday is indeed helpful to accumulate blessings, but it was not originally a Chinese teaching method. Your subject sees that in the seventeenth year of Kaiyuan (729 AD), Zhang Yue and Yuan Qianyao requested that the birthday be regarded as the Qianqiu Festival, with internal and external banquets and entertainment, to celebrate the beautiful day.')
頗為得禮。上深然之。宰臣因請十月十日。為慶成節上誕日也。從之。
開成三年。詔僧道。于麟德殿談論 按唐書文宗本紀不載 按續文獻通考。開成三年。敕僧道于麟德殿談論。法師知元。辨捷精壯。道流不能屈。帝色不平。放還桑梓。
武宗會昌五年。以道士趙歸真等言。大毀佛寺。復僧尼為民 按唐書武宗本紀。會昌五年八月壬午。大毀佛寺。復僧尼為民 按舊唐書武宗本紀。會昌五年。道士趙歸真。特承恩禮。遂舉羅浮道士鄧元起。有長年之術。帝遣中使迎之。由是與衡山道士劉元靖。及歸真膠固。排毀釋氏。而拆寺之請行焉。
會昌六年。宣宗即位。以道士劉元靖等。排毀釋氏誅之 按唐書宣宗本紀。不載 按舊唐書宣宗本紀。會昌六年三月。帝即位。五月誅道士劉元靖等十二人。以其說惑武宗。排毀釋氏故也。
後唐
廢帝清泰二年。詔立釋道諸科 按五代史唐廢帝本紀。不載 按續文獻通考。清泰二年。功德使奏。每年誕節。諸州府奏薦僧道。其僧尼欲立講論科。講經科。表目科。文章應制科。特念科。禪剎聲贊科。道士女冠。經法科。講論科。文章應制科。表日科。聲贊科焚修科。以試其能否從之。
後晉
高祖天福五年二月。天和節。道釋賜紫衣
【現代漢語翻譯】 現代漢語譯本： （宰相的建議）非常合乎禮儀。皇上對此深感贊同。宰相於是請求將十月十日定為慶成節，作為皇上的誕辰日。皇上同意了。
唐文宗開成三年（838年），下詔令僧人和道士在麟德殿進行辯論。（按：《唐書·文宗本紀》未記載此事。 按：《續文獻通考》記載，開成三年，敕令僧道在麟德殿辯論。）法師知元，辯才敏捷，精明強幹，道士們無法駁倒他。皇帝臉色不悅，將他遣返回鄉。
唐武宗會昌五年（845年），因道士趙歸真等人的進言，大規模拆毀佛寺，勒令僧尼還俗。（按：《唐書·武宗本紀》記載，會昌五年八月壬午，大規模拆毀佛寺，勒令僧尼還俗。 按：《舊唐書·武宗本紀》記載，會昌五年，道士趙歸真特別受到恩寵，於是舉薦羅浮山道士鄧元起，說他有長生不老之術。皇帝派遣中使迎接他。因此，鄧元起與衡山道士劉元靖以及趙歸真關係密切，共同排斥詆譭佛教，於是拆毀寺廟的請求得以施行。）
唐宣宗會昌六年（846年），宣宗即位，因道士劉元靖等人排斥詆譭佛教而誅殺他們。（按：《唐書·宣宗本紀》未記載此事。 按：《舊唐書·宣宗本紀》記載，會昌六年三月，皇帝即位。五月，誅殺道士劉元靖等十二人，因為他們用邪說迷惑武宗，排斥詆譭佛教。）
後唐
後唐廢帝清泰二年（935年），下詔設立佛教和道教的各種科目。（按：《五代史·唐廢帝本紀》未記載此事。 按：《續文獻通考》記載，清泰二年，功德使上奏，每年誕辰節日，各州府上奏推薦僧人和道士。僧尼方面，希望設立講論科、講經科、表目科、文章應制科、特念科、禪剎聲贊科；道士和女冠方面，設立經法科、講論科、文章應制科、表日科、聲贊科、焚修科，以此來測試他們的能力，皇帝同意了。）
後晉
後晉高祖天福五年（940年）二月，天和節，賜予道士和僧人紫色袈裟。
【English Translation】 English version: It was quite proper. The Emperor deeply agreed with it. The chief minister then requested that the tenth day of the tenth month be designated as the Celebration of Accomplishment Festival, also the Emperor's birthday. The Emperor approved it.
In the third year of the Kaicheng era (838 AD) of Emperor Wenzong of the Tang Dynasty, an edict was issued for monks and Taoists to debate at the Linde Hall. (Note: The 'Annals of Emperor Wenzong of the Tang Dynasty' in the Tang Shu does not record this event. Note: The Xu Wenxian Tongkao records that in the third year of Kaicheng, an edict was issued for monks and Taoists to debate at the Linde Hall.) The Dharma master Zhiyuan was quick-witted, sharp, and vigorous. The Taoists could not refute him. The Emperor was displeased and sent him back to his hometown.
In the fifth year of the Huichang era (845 AD) of Emperor Wuzong of the Tang Dynasty, due to the words of Taoist Zhao Guizhen and others, Buddhist temples were destroyed on a large scale, and monks and nuns were forced to return to lay life. (Note: The 'Annals of Emperor Wuzong of the Tang Dynasty' in the Tang Shu records that on the Renwu day of the eighth month of the fifth year of Huichang, Buddhist temples were destroyed on a large scale, and monks and nuns were forced to return to lay life. Note: The 'Annals of Emperor Wuzong of the Tang Dynasty' in the Old Tang Shu records that in the fifth year of Huichang, the Taoist Zhao Guizhen received special favor, and then recommended Deng Yuanqi, a Taoist from Mount Luofu, saying that he had the art of longevity. The Emperor sent an envoy to welcome him. Therefore, Deng Yuanqi, along with Liu Yuanjing, a Taoist from Mount Heng, and Zhao Guizhen, were closely associated and jointly rejected and slandered Buddhism, so the request to demolish temples was implemented.)
In the sixth year of the Huichang era (846 AD), Emperor Xuanzong ascended the throne and executed the Taoist Liu Yuanjing and others for rejecting and slandering Buddhism. (Note: The 'Annals of Emperor Xuanzong of the Tang Dynasty' in the Tang Shu does not record this event. Note: The 'Annals of Emperor Xuanzong of the Tang Dynasty' in the Old Tang Shu records that in the third month of the sixth year of Huichang, the Emperor ascended the throne. In the fifth month, he executed the Taoist Liu Yuanjing and twelve others because they used heretical doctrines to mislead Emperor Wuzong and rejected and slandered Buddhism.)
Later Tang Dynasty
In the second year of the Qingtai era (935 AD) of Emperor Fei of the Later Tang Dynasty, an edict was issued to establish various subjects for Buddhism and Taoism. (Note: The 'Annals of Emperor Fei of the Tang Dynasty' in the History of the Five Dynasties does not record this event. Note: The Xu Wenxian Tongkao records that in the second year of Qingtai, the Commissioner of Meritorious Deeds reported that every year on the Emperor's birthday, the various prefectures recommended monks and Taoists. On the Buddhist side, they wished to establish subjects such as lecturing, sutra recitation, memorial writing, imperial examination essays, special recitation, and chanting in Chan monasteries; on the Taoist side, they wished to establish subjects such as scripture study, lecturing, imperial examination essays, memorial writing, chanting, and incense burning, in order to test their abilities. The Emperor approved it.)
Later Jin Dynasty
In the second month of the fifth year of the Tianfu era (940 AD) of Emperor Gaozu of the Later Jin Dynasty, on the Tianhe Festival, purple robes were bestowed upon Taoists and monks.
師號者。凡九十二人。
天福六年二月。天和節。道釋賜紫衣師號者。凡百三十有四 按以上五代史。晉高祖本紀。俱不載 按續文獻通考(云云)。
後周
世宗顯德五年六月。內出御衣六百餘事。錢四十萬。羅縠百匹。分賜兩階僧道。令增修寺觀 按五代史周世宗本紀。不載 按續文獻通考(云云)。
遼
太祖神冊三年。詔建佛寺道觀 按遼史太祖本紀。神冊三年。五月乙亥。詔建孔子廟佛寺道觀。
神冊四年。命皇后皇太子。分謁寺觀 按遼史太祖本紀。神冊四年。秋八月丁酉。謁孔子廟。命皇后皇太子。分謁寺觀。
宋
宋立祠部鴻臚寺。掌道釋宮觀寺院之政 按宋史職官志。祠部郎中員外郎。掌天下祀典。道釋祠廟。醫藥之政。凡宮觀寺院。道釋籍其名額應給度牒。若空名者。毋越常數。(又)鴻臚寺舊置判寺事一人。以朝官以上充。元豐官制行置卿一人。少鄉一人。丞主簿各一人。鄉掌四夷朝貢宴勞。給賜送迎之事。及國之兇儀。中都祠廟道釋籍帳除附之禁令。少卿為之貳丞參領之中。太一宮建隆觀等。各置提點所。掌殿宇齋宮。器用儀物。陳設錢幣之事。在京寺務司。及提點所。掌諸寺葺治之事。傳法院。掌譯經潤文。左右街僧錄司。掌寺院僧尼
【現代漢語翻譯】 現代漢語譯本 被賜予師號的人。總共有九十二人。
後晉天福六年（941年）二月，天和節，朝廷賜予道士和僧人紫色袈裟和師號的，總共有一百三十四人。（以上內容）根據《五代史·晉高祖本紀》記載，均未見記載。（以上內容）根據《續文獻通考》記載（云云）。
後周
後周世宗顯德五年（958年）六月，皇帝從宮中拿出御衣六百多件，錢四十萬，羅縠一百匹，分賜給僧人和道士，讓他們增修寺廟道觀。（以上內容）根據《五代史·周世宗本紀》記載，未見記載。（以上內容）根據《續文獻通考》記載（云云）。
遼
遼太祖神冊三年（918年），下詔建造佛寺和道觀。（以上內容）根據《遼史·太祖本紀》記載，神冊三年（918年）五月乙亥，下詔建造孔子廟、佛寺和道觀。
神冊四年（919年），命令皇后和皇太子分別去寺廟道觀祭拜。（以上內容）根據《遼史·太祖本紀》記載，神冊四年（919年）秋八月丁酉，（皇帝）去孔子廟祭拜，命令皇后和皇太子分別去寺廟道觀祭拜。
宋
宋朝設立祠部和鴻臚寺，掌管道教和佛教的宮觀寺院事務。（以上內容）根據《宋史·職官志》記載，祠部郎中、員外郎掌管天下祭祀典禮、道教佛教祠廟、醫藥事務。凡是宮觀寺院，道士僧人登記他們的名額，應該給予度牒。如果是空名，不得超過常數。（另外）鴻臚寺原先設定判寺事一人，由朝官以上的人擔任。元豐官制實行后，設定卿一人，少卿一人，丞和主簿各一人。卿掌管四夷朝貢宴請賞賜送迎之事，以及國家的兇儀，中都祠廟道釋籍帳，除了附帶的禁令。少卿作為丞的副手參與管理。太一宮、建隆觀等，各設定提點所，掌管殿宇齋宮、器用儀物、陳設錢幣之事。在京寺務司以及提點所，掌管各寺廟修繕治理之事。傳法院，掌管翻譯佛經和潤色文字。左右街僧錄司，掌管寺院僧尼。
【English Translation】 English version Those who were granted the title of 'Teacher' numbered ninety-two.
In the second month of Tianfu six year (941) during the Tianhe Festival, the court bestowed purple robes and the title of 'Teacher' upon a total of one hundred and thirty-four Daoists and monks. According to the 'History of the Five Dynasties, Basic Annals of Emperor Gaozu of Jin,' none of the above is recorded. According to the 'Continuation of the Comprehensive Examination of Documents' (etc.).
Later Zhou Dynasty
In the sixth month of the fifth year of Xiande (958) during the reign of Emperor Shizong of the Later Zhou Dynasty, the emperor took out more than six hundred imperial garments, four hundred thousand coins, and one hundred bolts of silk and gauze, and distributed them to monks and Daoists of both orders, ordering them to renovate temples and monasteries. According to the 'Basic Annals of Emperor Shizong of Zhou' in the 'History of the Five Dynasties,' this is not recorded. According to the 'Continuation of the Comprehensive Examination of Documents' (etc.).
Liao Dynasty
In the third year of Shence (918) during the reign of Emperor Taizu of the Liao Dynasty, an edict was issued to build Buddhist temples and Daoist monasteries. According to the 'Basic Annals of Emperor Taizu of Liao,' in the fifth month of the third year of Shence (918), an edict was issued to build Confucian temples, Buddhist temples, and Daoist monasteries.
In the fourth year of Shence (919), the Empress and the Crown Prince were ordered to visit temples and monasteries separately. According to the 'Basic Annals of Emperor Taizu of Liao,' in the eighth month of autumn of the fourth year of Shence (919), (the emperor) visited the Confucian temple and ordered the Empress and the Crown Prince to visit temples and monasteries separately.
Song Dynasty
The Song Dynasty established the Court of Sacrifices (祠部 Cibu) and the Court of State Ceremonial (鴻臚寺 Honglu Si), which were in charge of the affairs of Daoist and Buddhist palaces, monasteries, and temples. According to the 'Official System Records of the Song Dynasty,' the Director and Assistant Director of the Court of Sacrifices were in charge of the sacrificial ceremonies, Daoist and Buddhist temples, and medical affairs of the empire. For all palaces, monasteries, and temples, Daoists and monks registered their names and were to be granted ordination certificates (度牒 du die). If the names were vacant, the number should not exceed the usual amount. (Also) The Court of State Ceremonial originally had one Director of Court Affairs, who was filled by officials above the rank of court official. After the implementation of the Yuanfeng official system, one Minister, one Vice Minister, one Secretary, and one Registrar were established. The Minister was in charge of the affairs of tribute, banquets, rewards, sending off, and welcoming of the four barbarians, as well as the state's funeral rites, the registration of Daoist and Buddhist temples in the central capital, except for the attached prohibitions. The Vice Minister participated in the management as the deputy of the Secretary. Taiyi Palace (太一宮 Taiyi Gong), Jianlong Monastery (建隆觀 Jianlong Guan), etc., each established a Directorate, which was in charge of the halls, fasting palaces, utensils, instruments, displays, and money matters. The Temple Affairs Office in the capital and the Directorates were in charge of the repair and management of the temples. The Translation Court (傳法院 Chuanfa Yuan) was in charge of translating Buddhist scriptures and polishing the text. The Left and Right Street Monastic Registry Offices (左右街僧錄司 Zuoyou Jie Senglu Si) were in charge of the monks and nuns of the temples.
帳籍。及僧官補授之事。已上並屬鴻臚寺。中興后廢鴻臚不置。併入禮部。
太祖開寶三年。十月甲午。詔開封府。禁止士庶之家喪葬。不得用僧道威儀前引 按宋史太祖本紀。不載 按燕翼貽謀錄(云云)。
開寶五年。詔僧道每當朝集。僧先道后。敕僧道並隸功德使。禁習天文地理 按宋史太祖本紀。開寶五年。十一月癸亥。禁僧道習天文地理 按佛祖統紀。開寶五年。詔僧道每當朝集。僧先道后。並立殿廷。僧東道西。間雜副職。若遇郊天。道左僧右。敕僧道並𨽻功德使。出家求度。䇿試經業。關祠部給牒。
太宗太平興國元年。詔普度天下童子。凡十七萬人 按宋史太宗本紀。不載 按國朝會要(云云)。
太平興國四年。五月戊子。盡括僧道。𨽻西京寺觀官吏。及高貲戶授田 按宋史太宗本紀(云云)。
淳化二年。詔國忌日。宰相以下。詣寺觀行香。禁不得事腥酒 按宋史太宗本紀。不載 按佛祖統紀(云云)。
真宗景德二年。詔釋道歲度十人者。特放一人。不試經業。
景德四年。詔京城鬻酒肉者。並去寺觀。百步之外。有以酒肉五辛。酤市于僧道者。許人紏告。重論其罪。
大中祥符二年正月。以封禪行慶。詔天下寺觀各度一人。朝覲泰山陪
【現代漢語翻譯】 現代漢語譯本 帳籍以及僧官的補授事宜，以上都隸屬於鴻臚寺。中興之後，廢除了鴻臚寺的設定，這些事務都併入了禮部。 太祖開寶三年（970年）十月甲午，詔令開封府，禁止士庶之家在喪葬時使用僧道儀仗在前引導。（按：《宋史·太祖本紀》沒有記載此事。按《燕翼貽謀錄》記載了此事。） 開寶五年（972年），詔令僧道在朝集時，僧人先於道士。敕令僧道都隸屬於功德使。禁止學習天文地理。（按：《宋史·太祖本紀》開寶五年（972年）十一月癸亥，禁止僧道學習天文地理。按《佛祖統紀》記載，開寶五年（972年），詔令僧道在朝集時，僧人先於道士，並且都立於殿廷，僧人在東，道士在西，間雜著副職。如果遇到郊祭，道士在左，僧人在右。敕令僧道都隸屬於功德使。出家求度者，需要策試經業，由祠部給予度牒。） 太宗太平興國元年（976年），詔令普度天下童子，總計十七萬人。（按：《宋史·太宗本紀》沒有記載此事。按《國朝會要》記載了此事。） 太平興國四年（979年）五月戊子，全部收編僧道，隸屬於西京寺觀的官吏，以及授予高資戶田地。（按：《宋史·太宗本紀》記載了此事。） 淳化二年（991年），詔令在國忌日，宰相以下官員前往寺觀行香，禁止食用葷腥酒肉。（按：《宋史·太宗本紀》沒有記載此事。按《佛祖統紀》記載了此事。） 真宗景德二年（1005年），詔令釋道每年度牒十人者，特許放寬一人，不需考試經業。 景德四年（1007年），詔令京城售賣酒肉的店舖，都遷離寺觀百步之外。如果有人在寺觀附近向僧道出售酒肉五辛，允許他人告發，將從重論處。 大中祥符二年（1009年）正月，因封禪行慶，詔令天下寺觀各自度牒一人，朝覲泰山陪同。
【English Translation】 English version The registration of monks and the appointment of monastic officials were all under the jurisdiction of the Honglu Temple (Court of State Ceremonial). After the restoration, the Honglu Temple was abolished, and these affairs were incorporated into the Ministry of Rites. In the third year of the Kaibao reign (970 AD) of Emperor Taizu, on the day of Jiawu in the tenth month, an edict was issued to Kaifeng Prefecture, prohibiting commoner families from using monks and Taoists to lead the way with ceremonial displays during funerals. (Note: The 'Basic Annals of Emperor Taizu' in the 'History of Song' does not record this. The 'Yan Yi Yi Mou Lu' does record this.) In the fifth year of the Kaibao reign (972 AD), an edict ordered that monks should precede Taoists during court assemblies. It was decreed that both monks and Taoists should be subordinate to the Gongde Shi (Commissioner of Merits). The study of astronomy and geography was prohibited. (Note: The 'Basic Annals of Emperor Taizu' in the 'History of Song' records that in the eleventh month of the fifth year of the Kaibao reign (972 AD), monks and Taoists were prohibited from studying astronomy and geography. According to the 'Comprehensive Records of Buddhas and Patriarchs', in the fifth year of the Kaibao reign (972 AD), an edict ordered that monks should precede Taoists during court assemblies, and both should stand in the court, with monks on the east and Taoists on the west, interspersed with deputy officials. If there were suburban sacrifices, Taoists would be on the left and monks on the right. It was decreed that both monks and Taoists should be subordinate to the Gongde Shi. Those seeking ordination were required to pass an examination on scriptures, and the Ministry of Sacrifices would issue ordination certificates.) In the first year of the Taiping Xingguo reign (976 AD) of Emperor Taizong, an edict was issued for the universal ordination of children throughout the country, totaling 170,000 people. (Note: The 'Basic Annals of Emperor Taizong' in the 'History of Song' does not record this. The 'Guochao Huiyao' does record this.) On the day of Wuzi in the fifth month of the fourth year of the Taiping Xingguo reign (979 AD), all monks and Taoists were incorporated under the officials of the Western Capital temples and monasteries, and land was granted to wealthy households. (Note: The 'Basic Annals of Emperor Taizong' in the 'History of Song' records this.) In the second year of the Chunhua reign (991 AD), an edict ordered that on national memorial days, officials from the rank of prime minister and below should go to temples and monasteries to offer incense, and the consumption of meat and alcohol was prohibited. (Note: The 'Basic Annals of Emperor Taizong' in the 'History of Song' does not record this. The 'Comprehensive Records of Buddhas and Patriarchs' does record this.) In the second year of the Jingde reign (1005 AD) of Emperor Zhenzong, an edict stated that for those Buddhist and Taoist institutions that ordain ten people annually, one additional person could be ordained without examination of their scriptural knowledge. In the fourth year of the Jingde reign (1007 AD), an edict ordered that all shops selling wine and meat in the capital should move more than one hundred paces away from temples and monasteries. If anyone sold wine, meat, or the five pungent spices to monks or Taoists near temples and monasteries, others were allowed to report them, and they would be severely punished. In the first month of the second year of the Dazhong Xiangfu reign (1009 AD), due to the celebration of the Fengshan sacrifice, an edict ordered that each temple and monastery throughout the country should ordain one person, who would accompany the court to Mount Tai.
位。僧道各度弟子一人。
大中祥符三年。詔天下州郡僧道。有犯公罪者。聽用贖法 按以上宋史真宗本紀。俱不載 按佛祖統紀(云云)。
大中祥符八年。臣僚以車駕詣寺觀。計百拜以上。請令近臣分拜。不許 按宋史真宗本紀。不載 按國朝會要。大中祥符八年正月。臣僚言。每歲上元車駕詣寺觀。三十餘處。百拜已上。望自今諸殿令近臣分拜。上謂王且曰。朕祈福中外。虔恭拜起。未嘗懈怠。卿等欲申裁減。非朕之意。
天禧三年。普度道釋童行。又大會沙門道士 按宋史真宗本紀。天禧三年。八月丁亥。大赦天下。普度道釋童行 按佛祖統紀。天禧三年八月。恭謝聖祖。大赦天下。節文云。虛皇妙道。西竺真乘。咸昉化源。敢忘崇奉。應天下僧尼道士女冠。系帳童行。並與普度。尚書右丞林特提舉祠部文牒。是歲度僧二十三萬百二十七人。尼萬五千六百四十三人。道士七千八十一人。女冠八十九人。詔于天安殿建道場。答謝天地。大會沙門道士。萬三千八十六人。上親以銀藥大錢面賜之 按續文獻通考。天禧中。大會道釋。于天安殿。凡萬三千餘人。又嘗建齋醮。親臨賜以銀藥大錢。
仁宗天聖元年。二月壬戌。減諸節齋醀道場 按宋史仁宗本紀(云云)。
明道二年
【現代漢語翻譯】 現代漢語譯本 每位僧人和道士可以各自剃度一名弟子。
大中祥符三年（1010年），皇帝下詔，全國各州的僧人和道士，如果犯了公罪，允許用贖罪的方式來減免刑罰。（根據《宋史·真宗本紀》，以上內容均未記載。根據《佛祖統紀》記載。）
大中祥符八年（1015年），有臣僚認為皇帝每次駕臨寺廟道觀，禮拜次數超過百次，請求讓近臣分擔禮拜。皇帝沒有允許。（根據《宋史·真宗本紀》，未記載。根據《國朝會要》，大中祥符八年正月，臣僚上奏說，每年上元節皇帝駕臨寺廟道觀三十多處，禮拜超過百次，希望從今以後各殿的禮拜由近臣分擔。皇帝對王且說，朕為天下內外祈福，虔誠恭敬地禮拜，從未懈怠。你們想要刪減禮拜次數，不是朕的本意。）
天禧三年（1019年），普度道教和佛教的童行（未成年出家者），又大會沙門（佛教出家眾）和道士。（根據《宋史·真宗本紀》，天禧三年八月丁亥，大赦天下，普度道釋童行。根據《佛祖統紀》，天禧三年八月，恭謝聖祖，大赦天下，詔書中說，『虛皇妙道（道教），西竺真乘（佛教），都是教化的源頭，不敢忘記崇奉。』應天下僧尼道士女冠，登記在冊的童行，全部予以普度。尚書右丞林特負責祠部文牒。當年度僧二十三萬一百二十七人，尼一萬五千六百四十三人，道士七千零八十一人，女冠八十九人。皇帝下詔在天安殿建立道場，答謝天地。大會沙門道士一萬三千零八十六人，皇帝親自用銀藥大錢賞賜他們。根據《續文獻通考》，天禧年間，大會道釋，在天安殿，共一萬三千餘人。又曾經建立齋醮，親自臨場賞賜銀藥大錢。）
仁宗天聖元年（1023年）二月壬戌，減少各節日齋醮道場。（根據《宋史·仁宗本紀》記載。）
明道二年（1033年）
【English Translation】 English version Each monk and Taoist priest was allowed to ordain one disciple each.
In the third year of the Dazhong Xiangfu reign (1010), the emperor decreed that monks and Taoist priests in all prefectures and counties who committed public offenses could be allowed to redeem their punishments through monetary means. (According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty,' the above is not recorded. According to the 'Comprehensive Records of Buddhas and Patriarchs,' it is.)
In the eighth year of the Dazhong Xiangfu reign (1015), officials suggested that when the emperor visited temples and monasteries, where he performed over a hundred prostrations, near attendants should share the prostrations. The emperor did not allow it. (According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty,' it is not recorded. According to the 'Essentials of the National Dynasty,' in the first month of the eighth year of the Dazhong Xiangfu reign, officials reported that every year during the Shangyuan Festival, the emperor visited over thirty temples and monasteries, performing over a hundred prostrations. They hoped that from now on, near attendants could share the prostrations in each hall. The emperor said to Wang Qie, 'I pray for blessings for both within and without the country, and I prostrate with reverence and diligence, never slacking. Your desire to reduce the number of prostrations is not my intention.')
In the third year of the Tianxi reign (1019), there was a general ordination of child novices (Tongxing) in both Taoism and Buddhism, and a grand assembly of Shamen (Buddhist monks) and Taoist priests. (According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty,' on the Dinghai day of the eighth month of the third year of the Tianxi reign, a general amnesty was granted to the empire, and child novices of Taoism and Buddhism were generally ordained. According to the 'Comprehensive Records of Buddhas and Patriarchs,' in the eighth month of the third year of the Tianxi reign, thanks were respectfully offered to the Sacred Ancestor, and a general amnesty was granted to the empire. The edict stated, 'The Mysterious Tao of the Void Sovereign (Taoism) and the True Vehicle of the Western Land (Buddhism) are both sources of transformation, and we dare not forget to venerate them.' All registered child novices of monks, nuns, Taoist priests, and female Taoist priests throughout the empire were to be generally ordained. Lin Te, the Right Vice Minister of the Ministry of Works, was in charge of the documents of the Department of Sacrifices. In that year, 230,127 monks, 15,643 nuns, 7,081 Taoist priests, and 89 female Taoist priests were ordained. An edict was issued to establish a Daochang (ritual site) in the Tian'an Hall to thank Heaven and Earth. A grand assembly of 13,086 Shamen and Taoist priests was held, and the emperor personally bestowed silver medicine coins upon them. According to the 'Continued Comprehensive Examination of Documents,' during the Tianxi reign, a grand assembly of Taoists and Buddhists was held in the Tian'an Hall, totaling over 13,000 people. There were also fasting rituals established, and the emperor personally attended and bestowed silver medicine coins.)
In the first year of the Tiansheng reign of Emperor Renzong (1023), on the Renxu day of the second month, the number of festival fasting rituals and Daochang was reduced. (According to the 'Veritable Records of Emperor Renzong of the Song Dynasty.')
Second year of the Mingdao reign (1033)
。罷創修寺觀 按宋史仁宗本紀。明道二年。夏四月壬子。罷創修寺觀。帝始親政。裁抑僥倖。中外大悅。
寶元二年。五月己亥。禁女冠尼等。非時入內 按宋史仁宗本紀(云云)。
哲宗元祐七年。詔太皇太后本命歲正月一日。京師及天下州軍。各齋僧尼道士女冠一日。在京宮觀寺院。開建道場七晝夜 按宋史哲宗本紀。不載 按禮志(云云)。
徽宗崇寧元年。赦書節文應天下名德。僧道為眾師法。未有謚號者。仰所屬勘會以聞 按宋史徽宗本紀。不載 按佛祖統(云云)。
宣和元年正月。改詔釋為道 按宋史徽宗本紀。宣和元年。春正月乙卯。詔佛改號大覺金仙。余為仙人大士。僧為德士。易服飾稱姓氏。寺為宮。院為觀改。女冠。為女道。尼為女德。
欽宗靖康元年。詔道君聖節。就道觀行香。乾龍節仍就佛寺 按宋史欽宗本紀。不載 按佛祖統紀。靖康元年。詔曰。此自大觀初聖節行香。許就道觀。今後道君聖節。仍就道觀。若乾龍節。仍就佛寺建道場。一月一依祖宗舊法。其道士官階。並與追毀。
高宗紹興三年。詔僧居道上。始令僧道用綾牒 按宋史高宗本紀。不載 按佛祖統紀。紹興三年二月。廬山道法師。申劄都省。稱崇觀之後。道士叨冒資品林靈素王
【現代漢語翻譯】 現代漢語譯本： 停止建立和修建寺廟道觀：根據《宋史·仁宗本紀》記載，明道二年（1033年）夏四月壬子，停止建立和修建寺廟道觀。仁宗皇帝開始親理朝政，裁減抑制那些靠僥倖得勢的人，朝廷內外都非常高興。 寶元二年（1039年）五月己亥，禁止女道士、尼姑等在非規定的時間進入皇宮內院：根據《宋史·仁宗本紀》記載。 哲宗元祐七年（1092年），下詔在太皇太后本命年生日正月初一，京城及天下各州軍，各自齋戒僧尼道士女冠一天。在京城的宮觀寺院，開設建造道場七個晝夜：根據《宋史·哲宗本紀》記載，沒有找到相關記載。根據《禮志》記載。 徽宗崇寧元年（1102年），赦書的節選內容應為天下有名的道德高尚的僧人和道士，作為眾人的師表，如果還沒有謚號的，由所屬部門調查覈實後上報：根據《宋史·徽宗本紀》記載，沒有找到相關記載。根據《佛祖統紀》記載。 宣和元年（1119年）正月，更改詔書，將佛教改為道教：根據《宋史·徽宗本紀》記載，宣和元年（1119年）春正月乙卯，下詔將佛改號為大覺金仙（佛教最高神祇的稱號），其餘的佛菩薩等改為仙人大士。僧人改為德士，改變服飾，稱呼姓氏。寺廟改為宮，佛寺的院落改為道觀。女道士仍然稱為女冠，尼姑改為女德。 欽宗靖康元年（1126年），下詔道君皇帝的聖節，在道觀中進行祭祀祈福活動，乾龍節仍然在佛寺中進行：根據《宋史·欽宗本紀》記載，沒有找到相關記載。根據《佛祖統紀》記載，靖康元年（1126年）下詔說：『自從大觀初年聖節進行祭祀祈福活動，允許在道觀中進行。今後道君皇帝的聖節，仍然在道觀中進行。至於乾龍節，仍然在佛寺中建造道場。每月按照祖宗舊法進行。道士的官階，全部追回銷燬。』 高宗紹興三年（1133年），下詔僧人的地位在道士之上，開始命令僧人和道士使用綾牒（一種證明身份的憑證）：根據《宋史·高宗本紀》記載，沒有找到相關記載。根據《佛祖統紀》記載，紹興三年（1133年）二月，廬山道法師，向都省申報，稱崇觀之後，道士冒充官職品級，林靈素（北宋末年著名道士的名字）王
【English Translation】 English version: Stopping the construction and renovation of temples and Taoist monasteries: According to the 'History of the Song Dynasty, Biography of Emperor Renzong', in the year of Mingdao 2 (1033), summer, fourth month, Renzi day, the construction and renovation of temples and Taoist monasteries were stopped. Emperor Renzong began to personally handle state affairs, reducing and suppressing those who gained power by chance, which pleased the court and the public. In the second year of Baoyuan (1039), fifth month, Jihai day, female Taoists, nuns, etc., were prohibited from entering the inner palace at unauthorized times: According to the 'History of the Song Dynasty, Biography of Emperor Renzong'. In the seventh year of Yuanyou of Emperor Zhezong (1092), an edict was issued that on the first day of the first month of the Grand Empress Dowager's birth year, the capital and all prefectures and armies in the country should observe a day of fasting for monks, nuns, Taoists, and female Taoists. In the palaces, monasteries, and temples in the capital, Taoist ceremonies were held for seven days and nights: According to the 'History of the Song Dynasty, Biography of Emperor Zhezong', there is no record of this. According to the 'Book of Rites'. In the first year of Chongning of Emperor Huizong (1102), the excerpt from the amnesty decree should be that the famous and virtuous monks and Taoists in the world, as teachers and models for the public, should have their posthumous titles investigated and reported by their respective departments if they did not have one: According to the 'History of the Song Dynasty, Biography of Emperor Huizong', there is no record of this. According to the 'General History of the Buddhas and Patriarchs'. In the first month of the first year of Xuanhe (1119), the edict was changed to replace Buddhism with Taoism: According to the 'History of the Song Dynasty, Biography of Emperor Huizong', in the first month of spring, Yimao day, the first year of Xuanhe (1119), an edict was issued to change the Buddha's title to Great Enlightenment Golden Immortal (the title of the highest deity in Buddhism), and the rest of the Buddhas and Bodhisattvas were changed to Immortals and Great Scholars. Monks were changed to Virtuous Scholars, their clothing was changed, and they were addressed by their surnames. Temples were changed to Palaces, and the courtyards of Buddhist temples were changed to Taoist monasteries. Female Taoists were still called female coronets, and nuns were changed to female virtues. In the first year of Jingkang of Emperor Qinzong (1126), an edict was issued that the Holy Festival of Emperor Daojun should be held with sacrificial prayers in Taoist monasteries, and the Qianlong Festival should still be held in Buddhist temples: According to the 'History of the Song Dynasty, Biography of Emperor Qinzong', there is no record of this. According to the 'General History of the Buddhas and Patriarchs', in the first year of Jingkang (1126), an edict was issued saying: 'Since the beginning of Daguan, the Holy Festival has been held with sacrificial prayers, and it is allowed to be held in Taoist monasteries. From now on, the Holy Festival of Emperor Daojun will still be held in Taoist monasteries. As for the Qianlong Festival, Taoist ceremonies will still be held in Buddhist temples. Each month will be carried out according to the old laws of the ancestors. The official ranks of Taoists will all be recovered and destroyed.' In the third year of Shaoxing of Emperor Gaozong (1133), an edict was issued that the status of monks was above that of Taoists, and monks and Taoists were ordered to use silk certificates (a kind of certificate to prove their identity): According to the 'History of the Song Dynasty, Biography of Emperor Gaozong', there is no record of this. According to the 'General History of the Buddhas and Patriarchs', in the second month of the third year of Shaoxing (1133), Taoist Master Daofa of Mount Lu, reported to the Metropolitan Province, claiming that after Chongguan, Taoists were falsely claiming official ranks, Lin Lingsu (name of a famous Taoist in the late Northern Song Dynasty) Wang
沖道輩。視兩府者甚眾。遂令道士。冒居僧上。靖康建炎道士。視官已行追毀。而國忌行香。寺院會聚。猶敢傲然居上。其蔑視國法。有若此者。今欲復還祖宗舊制。僧史略具載。每當朝集。僧先道后。並立殿廷。僧東道西。凡遇郊天。道左僧右。尋送禮部。取到太常寺狀。稱因革禮。乾德元年。宣德門肆赦故事。道左僧右。又檢照嘉祐編敕。並紹興新書。並以僧道立文為次。其政和條。內道僧觀寺。及道士位在僧上。並已刪去不行。尋蒙朝旨。依條改正。以僧居上。十一月。太常寺遍符。諸路應行香立班。諸處聚會。並依祖宗成法。以僧居左。自治平末。始鬻度牒。舊以黃紙印。造偽為者多。戶部朱異始奏。令僧道用敕綾牒。
紹興十一年。陳桷等請釋道之封。依舊降敕從之 按宋史高宗本紀。不載 按文獻通考。紹興十一年。太常卿陳桷等。請釋道封大師塔額。乞依舊降敕從之。
紹興十三年。道正僧正。各申狀爭序位。敕僧居道士上 按宋史高宗本紀。不載 按佛祖統紀。紹興十三年。臨安府道正劉若謙。申省乞道士序位在僧上。妄稱別得指揮。僧正善達。陳狀乞檢準。紹興三年。都省批送法道法師。乞復祖宗舊法。繼蒙朝旨。批下依條改正。應行香立班。諸處聚會。以僧在上。告示劉若謙。取知
【現代漢語翻譯】 現代漢語譯本： 沖道之輩，輕視朝廷官員的人很多。於是讓道士冒充僧人的地位。靖康（1126-1127年）和建炎（1127-1130年）年間，道士憑藉官職已經開始被追究和毀壞（其地位），然而在國家祭祀和寺院聚會時，他們仍然敢於傲慢地居於僧人之上。他們蔑視國家法律，就像這樣。現在想要恢復祖宗的舊制度，僧史略有詳細記載，每當朝廷集會時，僧人在前，道士在後，並排站在殿廷上，僧人在東，道士在西。凡是遇到郊祭，道士在左，僧人在右。隨後將此事送交禮部，取得太常寺的公文，稱要變革禮儀。乾德元年（963年），宣德門大赦的舊例，道士在左，僧人在右。又查閱嘉祐年間編纂的敕令，以及紹興年間的新書，都以僧道立文的次序為準。其中政和年間的條文，關於道觀寺廟以及道士地位在僧人之上，都已經刪除不再施行。不久之後，得到朝廷的旨意，按照條文改正，以僧人居於上方。十一月，太常寺向各路發出公文，應進行祭祀時站立的班次，各處聚會，都按照祖宗的成法，以僧人居於左邊。自從治平末年（1067年）開始出售度牒，以前用黃紙印刷，造假的人很多。戶部官員朱異開始上奏，命令僧人和道士使用敕綾製作的度牒。 紹興十一年（1141年），陳桷等人請求解除道教的封號，依舊降下敕令同意。按《宋史·高宗本紀》沒有記載。按《文獻通考》，紹興十一年（1141年），太常卿陳桷等人，請求解除道教封大師塔的匾額，請求依舊降下敕令同意。 紹興十三年（1143年），道正和僧正各自上書爭論次序位次。皇帝下令僧人位於道士之上。按《宋史·高宗本紀》沒有記載。按《佛祖統紀》，紹興十三年（1143年），臨安府道正劉若謙，向省里上書請求道士的位次在僧人之上，謊稱另外得到指示。僧正善達，陳述情況請求查閱準許。紹興三年（1133年），都省批送法道法師，請求恢復祖宗舊法。接著蒙受朝廷旨意，批示按照條文改正。應進行祭祀時站立的班次，各處聚會，以僧人在上方。告示劉若謙，讓他知曉。
【English Translation】 English version: The likes of those who promote Daoism held the court officials in great contempt. Consequently, they allowed Daoist priests to usurp the position of Buddhist monks. During the Jingkang (1126-1127) and Jianyan (1127-1130) periods, Daoist priests were already being investigated and their status revoked due to their official positions. However, during national ceremonies and gatherings in temples, they still dared to arrogantly place themselves above the monks. Their disregard for national law was such. Now, there is a desire to restore the old system of our ancestors. The 'Monk History' (僧史略) contains detailed records stating that whenever the court assembled, monks would precede Daoists, standing side by side in the palace hall, with monks on the east and Daoists on the west. Whenever there were suburban sacrifices, Daoists would be on the left and monks on the right. Subsequently, this matter was submitted to the Ministry of Rites, obtaining a document from the Court of Imperial Sacrifices (太常寺) stating that the rituals should be reformed. In the first year of the Qiande era (963 AD), during the general amnesty at Xuande Gate (宣德門), Daoists were on the left and monks on the right. Furthermore, the edicts compiled during the Jiayou era and the new books of the Shaoxing era were also examined, all of which followed the order of monks and Daoists in written documents. Among the articles of the Zhenghe era, those concerning Daoist temples and monasteries and the position of Daoists above monks have been deleted and are no longer implemented. Soon after, an imperial decree was received, ordering corrections to be made according to the articles, with monks placed above. In November, the Court of Imperial Sacrifices issued a notice to all regions, stating that the order of standing during incense offerings and gatherings in all places should follow the established laws of the ancestors, with monks on the left. Since the end of the Zhiping era (1067 AD), ordination certificates (度牒) began to be sold. Previously, they were printed on yellow paper, and many forgeries were made. Zhu Yi (朱異), an official of the Ministry of Revenue (戶部), then proposed that monks and Daoists use ordination certificates made of imperial silk (敕綾). In the eleventh year of Shaoxing (1141 AD), Chen Jue (陳桷) and others requested the removal of the titles conferred upon Daoism, and an imperial decree was issued to comply. According to the 'Basic Annals of Emperor Gaozong of the Song Dynasty' (宋史·高宗本紀), this is not recorded. According to the 'Comprehensive Examination of Documents' (文獻通考), in the eleventh year of Shaoxing (1141 AD), Chen Jue (陳桷), the Minister of the Court of Imperial Sacrifices (太常卿), and others requested the removal of the plaque of the Daoist 'Grand Master Pagoda' (大師塔), requesting that an imperial decree be issued to comply as before. In the thirteenth year of Shaoxing (1143 AD), the Daoist Chief (道正) and the Buddhist Chief (僧正) each submitted memorials disputing the order of precedence. The emperor ordered that monks be placed above Daoist priests. According to the 'Basic Annals of Emperor Gaozong of the Song Dynasty' (宋史·高宗本紀), this is not recorded. According to the 'Comprehensive Records of Buddhas and Patriarchs' (佛祖統紀), in the thirteenth year of Shaoxing (1143 AD), Liu Ruoqian (劉若謙), the Daoist Chief of Lin'an Prefecture (臨安府), submitted a memorial to the province requesting that the position of Daoist priests be above that of monks, falsely claiming to have received separate instructions. The Buddhist Chief Shandha (善達) presented a statement requesting verification. In the third year of Shaoxing (1133 AD), the Capital Province (都省) sent the Dharma Master of the Daoist Law (法道法師) to request the restoration of the old laws of the ancestors. Subsequently, an imperial decree was received, instructing that corrections be made according to the articles. The order of standing during incense offerings and gatherings in all places should be with monks above. Notify Liu Ruoqian (劉若謙) to make him aware.
委狀。後有妄詞。以違制論。
紹興十五年。春正月辛未。初命僧道。納免丁錢 按宋史高宗本紀(云云) 按佛祖統紀。紹興十五年。敕天下僧道。始令納丁錢。自十千至一千三百凡九等謂之清閑錢。年六十已上。及殘疾者。聽免納。道法師。致書于省部曰。大法東播。千有餘歲。其間污隆隨時。暫厄終奮。特未有如今日。抑沮卑下之甚也。自紹興中年。僧道征免丁錢。大者十千。下至一千三百。國四其民士農工商也。僧道舊籍仕版。而得與儒分鼎立之勢。非有經國理民之異。以其祖大聖人。而垂化為善故耳。至若天災流行。雨旸不時。命其徒以禱之。則天地應鬼神順。抑古今耳目。所常聞見者也。夫茍為國家御災。而來福祥亦宜。稍異庸庶之等夷可也。若之何遽以民賦賦且數倍。今天下民丁之賦。多止緡錢三百。或土瘠民勞。而得類免者為僧。反不獲齒于齊民。以其不耕不蠶。而衣食於世也。夫耕而食。蠶而衣。未必僧道之外。人人耕且蠶也(云云)。
紹興二十一年。九月戊戌朔。籍寺觀絕產以贍學 按宋史高宗本紀(云云)。
紹興三十一年。二月乙丑。復鬻僧道度牒 按宋史高宗本紀(云云)。
孝宗乾道三年八月。四川旱。賜制置司。度牒四百備振濟 按宋史孝宗本紀(云云
【現代漢語翻譯】 委任狀。之後如有虛假陳述，將按違反制度論處。
紹興十五年（1145年）春正月辛未，開始命令僧人和道士繳納免丁錢。（按《宋史·高宗本紀》記載） （按《佛祖統紀》記載，紹興十五年（1145年），朝廷下令天下僧道開始繳納丁錢，從一萬到一千三百，分為九等，稱為清閑錢。六十歲以上及殘疾者，準予免納。道法師致書于省部說：『大法東傳，已有一千多年，期間興衰隨時而變，暫時受困最終會奮起，但從未有像今天這樣，受到如此壓制和卑下的境地。自從紹興年間中期，僧道被徵收免丁錢，多者一萬，少者一千三百。國家將僧道的賦稅定為百姓的四倍，百姓包括士、農、工、商。僧道原本不在士人行列，卻能與儒家分庭抗禮，並非因為他們有治理國家、管理百姓的才能，而是因為他們的祖師是大聖人，垂教化導人向善的緣故。至於天災流行，雨水不調，命令僧侶祈禱，則天地感應，鬼神順從，這是古今耳目所常聞見的。如果僧道確實能為國家抵禦災害，帶來福祥，也應該稍稍區別于普通百姓。為何要用百姓的賦稅來徵收他們，而且數倍于百姓？現在天下百姓的丁稅，大多隻有三百文錢，或者土地貧瘠，百姓困苦，可以獲得減免。而僧人反而不能被列為齊民，因為他們不耕不蠶，卻衣食於世。耕田而食，織布而衣，未必僧道之外，人人都是既耕且蠶。』）
紹興二十一年（1151年）九月戊戌朔，登記寺廟道觀的剩餘財產，用來資助學校。（按《宋史·高宗本紀》記載）
紹興三十一年（1161年）二月乙丑，恢復出售僧道度牒。（按《宋史·高宗本紀》記載）
孝宗乾道三年（1167年）八月，四川發生旱災，賜予制置司度牒四百張，用於賑濟。（按《宋史·孝宗本紀》記載）
【English Translation】 A warrant. Later, if there are false statements, it will be dealt with as a violation of the system.
In the spring, the first month, Xinwei day, of the fifteenth year of Shaoxing (1145), it was initially ordered that monks and Taoists pay exemption tax. (According to the 'Basic Annals of Gaozong in the History of the Song Dynasty') (According to the 'General Records of Buddhas and Patriarchs', in the fifteenth year of Shaoxing (1145), the imperial edict ordered monks and Taoists throughout the country to begin paying Ding tax, ranging from ten thousand to one thousand three hundred, divided into nine grades, called 'leisure money'. Those over sixty years old and the disabled were allowed to be exempt from payment. Dao Fashi wrote to the provincial departments, saying: 'The Great Dharma has spread eastward for more than a thousand years, during which prosperity and decline have changed with the times. Temporary difficulties will eventually lead to resurgence, but there has never been such suppression and degradation as today. Since the middle of the Shaoxing period, monks and Taoists have been levied exemption tax, with the highest being ten thousand and the lowest being one thousand three hundred. The state taxes monks and Taoists four times as much as the common people, including scholars, farmers, artisans, and merchants. Monks and Taoists were not originally in the ranks of scholars, but they were able to stand against Confucianism, not because they had the ability to govern the country and manage the people, but because their ancestor was a great sage who taught and guided people to do good. As for natural disasters and irregular rainfall, ordering monks to pray will cause heaven and earth to respond and gods to obey. This is what people have always heard and seen throughout history. If monks and Taoists can indeed resist disasters and bring blessings to the country, they should also be slightly different from ordinary people. Why should they be taxed with the people's taxes, and several times more than the people? Now, the Ding tax of the people in the world is mostly only three hundred coins, or the land is barren and the people are poor, and they can obtain exemptions. However, monks cannot be listed as commoners because they do not cultivate or weave, but eat and wear in the world. Eating by farming and wearing by weaving does not necessarily mean that everyone outside of monks and Taoists both farms and weaves.')
In the ninth month, Wuxu day, of the twenty-first year of Shaoxing (1151), the remaining property of temples and Taoist temples was registered to support schools. (According to the 'Basic Annals of Gaozong in the History of the Song Dynasty')
In the second month, Yichou day, of the thirty-first year of Shaoxing (1161), the sale of monk and Taoist ordination certificates was resumed. (According to the 'Basic Annals of Gaozong in the History of the Song Dynasty')
In the eighth month of the third year of Qiandao (1167) of Emperor Xiaozong, there was a drought in Sichuan, and four hundred ordination certificates were granted to the Pacification Commissioner's Office for disaster relief. (According to the 'Basic Annals of Xiaozong in the History of the Song Dynasty')
)。
乾道四年。出僧道度牒千道。禁科場文用佛老語 按宋史孝宗本紀。乾道四年。五月癸亥。出僧道度牒千道 按佛祖統紀。乾道四年九月。上謂禮部尚書李燾曰。科舉之文。不可用佛老語。若自修之山林。于道無害。倘用之科。場恐妨政事。
乾道七年。二月甲子。詔寺觀毋免稅役 按宋史孝宗本紀(云云)。
乾道八年八月。召三教之士。集內觀堂。賜齋 按宋史孝宗本紀。不載 按佛祖統紀(云云)。
淳熙二年。賜白雲堂印。令天下三學諸宗。並詣白雲堂。公舉用印。申明有司 按宋史孝宗本紀。不載 按佛祖統紀。淳熙二年三月。駕幸上竺。炷香禮敬大士。詔建護國金光明道場。賜白雲堂印。令天下三學諸宗。並詣白雲堂。公舉用印。申明有司。
淳熙七年。召雪竇禪師。入見。與論三教同異 按宋史孝宗本紀。不載 按佛祖統紀。淳熙七年。召明州雪竇寶印禪師。入見。上問曰。三教聖人。本同此理。師曰。譬如虛空。初無南北。上曰。但所立門戶異耳。故孔子以中庸設教。師曰非中庸。何以立世間。華嚴有云。不壞世間相。而成出世間法。上曰。今時學者。祇觀文字。不識夫子心。師曰。非獨今之學者。當時顏子為具體。祇說得瞻之在前。忽焉在後。如有所立卓
{ "translations": [ "現代漢語譯本", "乾道四年（1168年）。頒發僧道度牒一千道。禁止科舉考試文章中使用佛老之語。——根據《宋史·孝宗本紀》記載，乾道四年（1168年）五月癸亥，頒發僧道度牒一千道。——根據《佛祖統紀》記載，乾道四年（1168年）九月，皇帝對禮部尚書李燾說：『科舉考試的文章，不可使用佛老之語。如果是在山林中自我修行，對道沒有妨害。倘若用在科舉考場上，恐怕會妨礙政事。』", "乾道七年（1171年）。二月甲子，下詔寺觀不得免除稅役。——根據《宋史·孝宗本紀》記載（同上）。", "乾道八年（1172年）八月。召集儒、釋、道三教之士，聚集在內觀堂，賜予齋飯。——根據《宋史·孝宗本紀》記載，沒有記載此事。——根據《佛祖統紀》記載（同上）。", "淳熙二年（1175年）。賜予白雲堂印，命令天下三學諸宗，都到白雲堂，公開選舉用印，向有關部門申報。——根據《宋史·孝宗本紀》記載，沒有記載此事。——根據《佛祖統紀》記載，淳熙二年（1175年）三月，皇帝駕臨上竺寺，燒香禮敬大士，下詔建立護國金光明道場，賜予白雲堂印，命令天下三學諸宗，都到白雲堂，公開選舉用印，向有關部門申報。", "淳熙七年（1180年）。召見雪竇禪師，入宮相見，與他討論三教的同異。——根據《宋史·孝宗本紀》記載，沒有記載此事。——根據《佛祖統紀》記載，淳熙七年（1180年），召見明州雪竇寶印禪師，入宮相見。皇帝問道：『三教聖人，本來道理相同。』禪師說：『譬如虛空，本來沒有南北之分。』皇帝說：『只是所設立的門戶不同罷了。所以孔子用中庸之道來設教。』禪師說：『沒有中庸之道，怎麼能立足於世間？《華嚴經》有云：不破壞世間相，而成出世間法。』皇帝說：『現在的學者，只看文字，不認識孔子的心。』禪師說：『不只是現在的學者，當時顏回作為孔子的得意門生，也只能說「瞻之在前，忽焉在後，如有所立卓"。" ], "english_translations": [ "English version", "In the fourth year of the Qiandao reign (1168 AD), one thousand ordination certificates for monks and Taoists were issued. The use of Buddhist and Taoist language in the civil service examination essays was prohibited. - According to the 'Basic Annals of Emperor Xiaozong of the Song Dynasty,' in the year of Qiandao 4 (1168 AD), on the day of Guihai in the fifth month, one thousand ordination certificates for monks and Taoists were issued. - According to the 'Comprehensive Records of Buddhas and Patriarchs,' in the ninth month of the fourth year of Qiandao (1168 AD), the Emperor said to Li Tao, the Minister of Rites: 'The essays for the civil service examinations should not use Buddhist and Taoist language. If it is for self-cultivation in the mountains and forests, it does not harm the Dao. If it is used in the examination halls, I am afraid it will hinder government affairs.'", "In the seventh year of the Qiandao reign (1171 AD), on the day of Jiazi in the second month, an edict was issued stating that temples and monasteries should not be exempt from taxes and corvée labor. - According to the 'Basic Annals of Emperor Xiaozong of the Song Dynasty' (as above).", "In the eighth month of the eighth year of the Qiandao reign (1172 AD), scholars of Confucianism, Buddhism, and Taoism were summoned to gather at the Inner Observation Hall and were given vegetarian meals. - According to the 'Basic Annals of Emperor Xiaozong of the Song Dynasty,' this event is not recorded. - According to the 'Comprehensive Records of Buddhas and Patriarchs' (as above).", "In the second year of the Chunxi reign (1175 AD), a seal was bestowed upon the White Cloud Hall, and it was ordered that all sects of the Three Studies (Confucianism, Buddhism, and Taoism) in the realm should go to the White Cloud Hall to publicly elect and use the seal, and report to the relevant authorities. - According to the 'Basic Annals of Emperor Xiaozong of the Song Dynasty,' this event is not recorded. - According to the 'Comprehensive Records of Buddhas and Patriarchs,' in the third month of the second year of Chunxi (1175 AD), the Emperor visited the Upper Zhuti Temple, burned incense, and paid respects to the Great Being (Bodhisattva), and issued an edict to establish the State-Protecting Golden Light Dharma Assembly, bestowed a seal upon the White Cloud Hall, and ordered that all sects of the Three Studies in the realm should go to the White Cloud Hall to publicly elect and use the seal, and report to the relevant authorities.", "In the seventh year of the Chunxi reign (1180 AD), Chan Master Xuedou was summoned to the palace for an audience, and the similarities and differences of the Three Teachings were discussed with him. - According to the 'Basic Annals of Emperor Xiaozong of the Song Dynasty,' this event is not recorded. - According to the 'Comprehensive Records of Buddhas and Patriarchs,' in the seventh year of Chunxi (1180 AD), Chan Master Baoyin of Xuedou in Mingzhou was summoned to the palace for an audience. The Emperor asked: 'The sages of the Three Teachings originally share the same principle.' The Chan Master said: 'It is like the void, which originally has no north or south.' The Emperor said: 'It is only that the established schools are different. Therefore, Confucius established his teachings with the Doctrine of the Mean.' The Chan Master said: 'Without the Doctrine of the Mean, how can one establish oneself in the world? The Avatamsaka Sutra says: Without destroying the characteristics of the world, one accomplishes the Dharma of transcending the world.' The Emperor said: 'Scholars of today only look at the words and do not understand the mind of Confucius.' The Chan Master said: 'It is not only the scholars of today; Yan Hui, as Confucius's favorite disciple, could only say, 'Looking up to it, it is in front; suddenly, it is behind; as if something is standing upright.'" ] }
爾。亦未足以識夫子心。夫子亦曰。二三子。以我為隱乎。吾無隱乎。爾以此而觀。當時弟子。尚不識夫子心。況今人乎。張商英有云。唯吾學佛。然後能知儒。上曰。朕意常作此見。上又問曰。老莊之教何如。師曰。可比佛門中。小乘人耳。小乘厭身如桎梏。棄智如雜毒。化火焚身。入無為界。正如莊子。形固可使如槁木。心固可使如死灰。老子曰。吾有大患。為吾有身。大乘人則不然。度眾生盡。方證菩提。正如伊尹。所謂予天民之先覺者也。將以斯道。覺斯民也。如有一夫。不被其澤。若己推而內之溝中也。上大說。即日詔住徑山。
淳熙十四年。八月辛未。賜度牒一百道備振 按宋史孝宗本紀(云云) 按燕翼貽謀錄。僧道度牒每歲試補刊印板。用紙摹印。新法既行。獻議者。立價出賣。每牒一紙。為價百三十干。然猶歲立為定額。不得過數。熙寧元年七月。始出賣於民間。初歲不過三四千人。至元豐六年。限以萬數。而夔州轉運司。增價至三百干。以次減。為百九十干。建中靖國元年增。至二百二十干。大觀四年。歲賣三萬余紙。新舊積壓。民間折價。至九十干。朝廷病其濫。住賣三年。仍追在京民間者毀抹。諸路民間聞之。一時爭折價急售。至二十干。一紙而富家停榻。漸增至百餘貫。有司以聞
【現代漢語翻譯】 現代漢語譯本： 您這樣（的理解），還不足以瞭解孔子的內心。孔子也說過：『你們這些弟子，以為我有什麼隱瞞嗎？我是沒有什麼隱瞞的。』用這個來看，當時的弟子，尚且不能瞭解孔子的內心，更何況是現在的人呢？張商英曾說：『只有我學習了佛法，然後才能瞭解儒學。』皇上說：『我心裡常常這樣認為。』皇上又問道：『老子、莊子的教義怎麼樣？』（佛印了元禪師）回答說：『可以比作佛門中的小乘人罷了。小乘厭惡身體如同枷鎖，拋棄智慧如同雜毒，用火焚燒身體，進入無為的境界。』正如莊子所說：『形體本來就可以像枯木一樣，心本來就可以像死灰一樣。』老子說：『我最大的憂患，就是因為我有這個身體。』大乘人則不是這樣，要度盡眾生，才能證得菩提。正如伊尹，就是所謂的『上天讓一部分人先覺悟，去覺悟其他人』。要用這個道理，去覺悟這些百姓。如果有一個人，沒有得到恩澤，就好像自己把他推到溝里一樣。』皇上非常高興，當天就下詔讓（佛印了元禪師）住在徑山。
淳熙十四年（1187年），八月辛未，賜予一百道度牒，用來賑濟（災民）。（編者按：《宋史·孝宗本紀》中記載了這件事）。（編者按：《燕翼貽謀錄》記載，僧道的度牒每年都要考試補充，刊印木板，用紙摹印。新法實行后，有人建議定價出售。每張度牒定價一百三十文。但仍然每年設立固定的數額，不得超過。熙寧元年（1068年）七月，開始向民間出售。最初每年不過三四千人，到元豐六年（1083年），限定在一萬。而夔州轉運司，將價格提高到三百文，然後依次降低，到一百九十文。建中靖國元年（1101年）增加到二百二十文。大觀四年（1110年），每年賣出三萬多張。新舊積壓，民間折價，到九十文。朝廷擔心其氾濫，停止出售三年，仍然追回在京城民間的度牒，毀壞塗抹。各路民間聽到這個訊息，一時爭相折價急售，到二十文一張，而富人家停止購買，逐漸增加到一百多貫。有關部門將此事上報朝廷。）
【English Translation】 English version: Your understanding is not sufficient to know the mind of Confucius. Confucius also said, 'My disciples, do you think I have concealed anything from you? I have concealed nothing.' Looking at it this way, the disciples of that time still could not understand the mind of Confucius, let alone the people of today? Zhang Shangying once said, 'Only after I studied Buddhism, then I can understand Confucianism.' The Emperor said, 'I always think so.' The Emperor then asked, 'What about the teachings of Laozi and Zhuangzi?' The (Chan Master Foyin Liaoyuan) replied, 'They can be compared to the Hinayana (Small Vehicle) practitioners in Buddhism. Hinayana practitioners detest the body as shackles, abandon wisdom as mixed poison, burn the body with fire, and enter the realm of non-action.' Just as Zhuangzi said, 'The body can be made like withered wood, and the mind can be made like dead ashes.' Laozi said, 'My greatest worry is because I have this body.' The Mahayana (Great Vehicle) practitioners are not like this, they must liberate all sentient beings before they can attain Bodhi. Just like Yi Yin, who is the so-called 'Heaven allows some people to awaken first, to awaken others.' Use this principle to awaken these people. If there is one person who does not receive grace, it is as if one pushes him into the ditch.' The Emperor was very happy and immediately issued an edict to let (Chan Master Foyin Liaoyuan) live in Jing Mountain.
In the fourteenth year of Chunxi (1187), on the Xinwei day of the eighth month, one hundred ordination certificates were granted to relieve (the disaster victims). (Editor's note: The 'Chronicle of Emperor Xiaozong of the Song Dynasty' records this event). (Editor's note: The 'Yan Yi Yi Mou Lu' records that the ordination certificates for monks and Taoists were examined and supplemented every year, and woodblocks were printed and copied on paper. After the implementation of the new law, it was suggested to sell them at a fixed price. Each ordination certificate was priced at one hundred and thirty cash. However, a fixed quota was still set each year, which could not be exceeded. In the seventh month of the first year of Xining (1068), it began to be sold to the people. Initially, there were only three to four thousand people each year, but by the sixth year of Yuanfeng (1083), it was limited to ten thousand. However, the Kuizhou Transportation Department increased the price to three hundred cash, and then reduced it to one hundred and ninety cash. In the first year of Jianzhong Jingguo (1101), it increased to two hundred and twenty cash. In the fourth year of Daguan (1110), more than 30,000 certificates were sold each year. New and old certificates were overstocked, and the price was discounted to ninety cash. The court was worried about its proliferation and stopped selling for three years, and still recovered the ordination certificates from the people in the capital, destroying and smearing them. When the people in various regions heard the news, they rushed to sell them at discounted prices, down to twenty cash per certificate, while wealthy families stopped buying them, gradually increasing to more than one hundred strings of cash. The relevant departments reported this matter to the court.)
。遂詔已降度牒。量增價直。別給公據。以俟書填六年。又詔改用綾紙。依將仕郎校尉例。宣和七年。以天下僧道。逾百萬數。遂詔住給五年。繼更兵火。廢格不行。南渡以後。再立新法。度牒自六十干。增為百干。淳熙初。增至三百干。又增為五百干。又增為七百干。然朝廷謹重愛惜。不輕出賣。往往持錢。入行都多方經營。而後得之。后又著為停榻之令。許容人增百干興販。又增作八百干。近歲給降轉多。州郡至滅價以求售矣。
(圖書整合)神異典二氏部匯考卷上 卍新續藏第 88 冊 No. 1660 (古今圖書整合)神異典二氏部匯考
(圖書整合)神異典二氏部匯考卷下
金
海陵天德元年。廢度僧道 按金史海陵本紀。不載按續文獻通考(云云)。
章宗明昌元年。春正月戊辰。制禁自披剃。為僧道者 按金史章宗本紀(云云)。
明昌二年。二月壬辰。敕親王及三品官之家。毋許僧尼道士出入 按金史章宗本紀(云云)。
明昌三年。敕釋道拜父母。其禮數。一準常儀 按金史章宗本紀。明昌三年。三月癸巳。尚書省奏。言事者為釋道之流。不拜父母親屬。敗害風俗。莫此為甚禮官言。唐開元二年敕云。聞道士女冠僧尼。不拜二親。是為子而忘
【現代漢語翻譯】 現代漢語譯本：於是朝廷下詔頒發度牒（成為僧侶的官方證明），增加度牒的價格，另外給出官方憑據，用來等待填寫六年。後來又下詔改用綾紙製作度牒，按照將仕郎、校尉的例子。宣和七年（1125年），因為天下僧人、道士超過百萬之數，於是下詔停止發放五年。後來接連發生兵火，廢止的規定無法實行。南宋渡江以後，再次制定新的法規，度牒的價格從六十貫增加到一百貫。淳熙初年（1174年），增加到三百貫，又增加到五百貫，又增加到七百貫。然而朝廷謹慎重視，不輕易出售度牒，往往有人拿著錢，進入行都（南宋首都臨安，今杭州），多方經營，然後才能得到度牒。後來又制定了停榻的命令，允許人們增加一百貫來販賣度牒。又增加製作八百貫的度牒。近年來發放的度牒越來越多，州郡甚至降低價格來求售。
（圖書整合）神異典二氏部匯考卷上 卍新續藏第 88 冊 No. 1660 (古今圖書整合)神異典二氏部匯考
（圖書整合）神異典二氏部匯考卷下
金
海陵天德元年（1149年）。廢除度僧道。按《金史·海陵本紀》，沒有記載。按《續文獻通考》（云云）。
章宗明昌元年（1190年）。春正月戊辰。制定禁令，禁止私自剃度成為僧人、道士。按《金史·章宗本紀》（云云）。
明昌二年（1191年）。二月壬辰。敕令親王以及三品官的家庭，不允許僧尼、道士出入。按《金史·章宗本紀》（云云）。
明昌三年（1192年）。敕令釋（佛教）、道（道教）拜父母，其禮數一律按照常儀。按《金史·章宗本紀》，明昌三年（1192年）。三月癸巳。尚書省上奏，說有人認為釋（佛教）、道（道教）之流，不拜父母親屬，敗壞風俗，沒有比這更嚴重的了。禮官說，唐開元二年（714年）的敕令說，聽說道士、女冠、僧尼，不拜二親，這是作為兒子而忘記
【English Translation】 English version: Thereupon, the court issued an edict to grant ordination certificates (official proof of becoming a monk or nun), increased the price of the certificates, and provided official receipts separately, to wait for six years to fill in. Later, another edict was issued to change to using damask paper for making the certificates, following the example of Jiangshilang and Xiaowei. In the seventh year of Xuanhe (1125), because the number of monks and Taoists in the world exceeded one million, an edict was issued to stop issuing them for five years. Later, there were successive wars, and the abolished regulations could not be implemented. After the Southern Song Dynasty crossed the river, new regulations were formulated again, and the price of the certificates increased from sixty strings of cash to one hundred strings. In the early years of Chunxi (1174), it increased to three hundred strings, then to five hundred strings, and then to seven hundred strings. However, the court was cautious and valued them, and did not easily sell the certificates. People often took money and entered Xingdu (Lin'an, the capital of the Southern Song Dynasty, now Hangzhou), and managed in various ways before they could obtain the certificates. Later, an order to stop the practice was issued, allowing people to increase one hundred strings to sell the certificates. Another eight hundred strings of certificates were made. In recent years, more and more certificates have been issued, and the prefectures and counties have even reduced prices to seek sales.
(Illustrated Book Collection) Divine Anomalies and Examinations of the Two Schools, Volume 1 卍 New Continued Collection, Volume 88, No. 1660 (Illustrated Book Collection) Divine Anomalies and Examinations of the Two Schools
(Illustrated Book Collection) Divine Anomalies and Examinations of the Two Schools, Volume 2
Jin Dynasty
In the first year of Tiande of Hailing (1149), the ordination of monks and Taoists was abolished. According to the 'Basic Annals of Hailing' in the History of Jin, there is no record. According to the 'Continued Comprehensive Examination of Documents' (etc.).
In the first month of spring, Wuchen day, of the first year of Mingchang of Emperor Zhangzong (1190), a decree was issued prohibiting private tonsure to become monks or Taoists. According to the 'Basic Annals of Emperor Zhangzong' in the History of Jin (etc.).
In the second month, Renchen day, of the second year of Mingchang (1191), an edict ordered that the families of princes and officials of the third rank should not allow monks, nuns, or Taoists to enter and exit. According to the 'Basic Annals of Emperor Zhangzong' in the History of Jin (etc.).
In the third year of Mingchang (1192), an edict ordered that Buddhists (Shi) and Taoists (Dao) should worship their parents, and the etiquette should be in accordance with the usual rituals. According to the 'Basic Annals of Emperor Zhangzong' in the History of Jin, in the third month, Guisi day, of the third year of Mingchang (1192), the Shangshu Province reported that some people believed that Buddhists (Shi) and Taoists (Dao) did not worship their parents and relatives, which corrupted customs, and nothing was more serious than this. The official of rites said that the edict of the second year of Kaiyuan of the Tang Dynasty (714) said that he had heard that Taoist priests, female Taoists, monks, and nuns did not worship their parents, which was forgetting as a son
其生。傲親而徇于末。自今以後。並聽拜父母。其有喪。紀輕重及尊屬。禮數一準常儀。臣等以為宜依典故。行之制可。
承安元年。敕大定十五年。附籍僧尼道士女冠。年六十以上。並令受戒 按金史章宗本紀。承安元年。六月丁卯。敕自今長老太師大德。不限年甲。長老太師。許度弟子三人。大德二人。戒僧年四十。以上者度一人。其大定十五年。附籍沙彌。年六十以上。並令受戒。仍不許度弟子尼道士女冠。亦如之。
承安二年。降僧道度牒。紫褐師德號。以助軍儲 按金史章宗本紀。承安二年。夏四月。尚書省奏。比歲北邊。排程頗多。請降僧道。空名度牒。紫褐師德號。以助軍儲。從之。
泰和二年。十二月癸酉。以皇子晬日。放僧道戒牒三千 按金史章宗本紀(云云)。
宣宗興定二年。詔沿邊諸州僧道。惟本處受度。聽依舊居止外來者。遣入郡譏其出入 按金史宣宗本紀。興定二年。冬十月戊午。尚書省言。獲奸細叛亡。率多僧道。詔沿邊諸州。惟本處受度。聽依舊居止。來自河北山東。遣入內郡。譏其出入。
元
憲宗元年。夏六月。以僧海云。掌釋教事。以道士李真常。掌道教事 按元史憲宗本紀(云云)。
憲宗 年。召僧道二家。同詣上所辨析。
【現代漢語翻譯】 現代漢語譯本： 他們的生活，傲慢地對待父母卻順從於那些不重要的事情。從今以後，允許他們拜見父母。如果父母去世，按照喪事的輕重以及親屬的尊卑，喪葬禮儀一律按照通常的規矩辦理。我們認為應該依照典故，制定可行的制度。 承安元年（1196年），皇帝下令，大定十五年（1175年）登記在冊的僧尼、道士、女冠，年齡在六十歲以上的，都必須受戒。根據《金史·章宗本紀》記載，承安元年（1196年）六月丁卯，皇帝下令，從今以後，長老、太師、大德，不限制年齡。長老、太師，允許度化弟子三人，大德允許度化弟子二人。受戒的僧人年齡在四十歲以上者，允許度化一人。大定十五年（1175年）登記在冊的沙彌，年齡在六十歲以上的，都必須受戒。仍然不允許度化弟子，尼姑、道士、女冠也一樣。 承安二年（1197年），朝廷出售僧道度牒、紫褐師德號，以資助軍費。根據《金史·章宗本紀》記載，承安二年（1197年）夏四月，尚書省上奏，近年來北方邊境，排程軍需頗多，請求出售僧道空名度牒、紫褐師德號，以資助軍費。皇帝同意了。 泰和二年（1202年）十二月癸酉，因為皇子滿月，朝廷發放僧道戒牒三千份。根據《金史·章宗本紀》記載（內容同上）。 宣宗興定二年（1218年），皇帝下詔，沿邊各州的僧道，只能在本處接受度化，允許依舊居住，外來者，遣送到郡里，稽查他們的出入。根據《金史·宣宗本紀》記載，興定二年（1218年）冬十月戊午，尚書省報告，抓獲的奸細叛徒，大多是僧道。皇帝下詔，沿邊各州的僧道，只能在本處接受度化，允許依舊居住。來自河北、山東的，遣送到內地郡，稽查他們的出入。 元 憲宗元年（1251年）夏六月，任命僧人海云掌管釋教事務，任命道士李真常掌管道教事務。根據《元史·憲宗本紀》記載（內容同上）。 憲宗年間，召集僧道兩家，一同到皇帝那裡辯論佛道。
【English Translation】 English version: Their lives are characterized by arrogance towards parents and obedience to trivial matters. From now on, they are allowed to visit their parents. If their parents pass away, the funeral rites should be conducted according to the severity of the loss and the seniority of the relatives, following the usual regulations. We believe that we should follow the precedents and establish feasible systems. In the first year of Cheng'an (1196 AD), the emperor ordered that monks, nuns, Taoists, and female Taoists registered in the fifteenth year of Dading (1175 AD), who were over sixty years old, must be ordained. According to the 'Chronicle of Emperor Zhangzong of Jin History', in the Dingmao month of June in the first year of Cheng'an (1196 AD), the emperor ordered that from now on, elders, grand masters, and great virtues would not be restricted by age. Elders and grand masters were allowed to ordain three disciples, and great virtues were allowed to ordain two disciples. Monks who were over forty years old were allowed to ordain one disciple. The Shami (novice monks) registered in the fifteenth year of Dading (1175 AD), who were over sixty years old, must be ordained. They were still not allowed to ordain disciples, and the same applied to nuns, Taoists, and female Taoists. In the second year of Cheng'an (1197 AD), the court sold monk and Taoist ordination certificates and the title of 'Purple-robed Master of Virtue' to help fund military expenses. According to the 'Chronicle of Emperor Zhangzong of Jin History', in the fourth month of summer in the second year of Cheng'an (1197 AD), the Ministry of State Affairs reported that in recent years, there had been a lot of military deployment in the northern border, and requested to sell blank monk and Taoist ordination certificates and the title of 'Purple-robed Master of Virtue' to help fund military expenses. The emperor agreed. In the Guiyou month of December in the second year of Taihe (1202 AD), because the imperial son reached the one-month milestone, the court issued three thousand monk and Taoist ordination certificates. According to the 'Chronicle of Emperor Zhangzong of Jin History' (as above). In the second year of Xingding during the reign of Emperor Xuanzong (1218 AD), the emperor issued an edict that monks and Taoists in the border states could only be ordained in their own places and were allowed to continue living there. Those from outside were sent to the prefectures to investigate their movements. According to the 'Chronicle of Emperor Xuanzong of Jin History', in the Wuwu month of the tenth month of winter in the second year of Xingding (1218 AD), the Ministry of State Affairs reported that most of the spies and traitors captured were monks and Taoists. The emperor issued an edict that monks and Taoists in the border states could only be ordained in their own places and were allowed to continue living there. Those from Hebei and Shandong were sent to the inland prefectures to investigate their movements. Yuan In the first year of Emperor Xianzong (1251 AD), in the sixth month of summer, the monk Haiyun was appointed to be in charge of Buddhist affairs, and the Taoist Li Zhenchang was appointed to be in charge of Taoist affairs. According to the 'Chronicle of Emperor Xianzong of Yuan History' (as above). During the reign of Emperor Xianzong, monks and Taoists were summoned to the emperor's place to debate Buddhism and Taoism together.
以僧勝。敕道士樊志應等。削髮爲僧 按元史憲宗本紀。不載 按續文獻通考。世祖居潛邸時。憲宗有旨。令僧道二家。同詣上所辨析。二家自約。道勝則僧冠首而為道。僧勝則道削髮而為僧。既而僧家勝。上遣近臣脫歡將道者。樊志應等十有七人。詣龍光寺削髮爲僧。焚偽經四十五部。天下佛寺。為道流所據者。二百三十七區。悉命歸之。
世祖中統二年。採訪僧道 按元史世祖本紀。中統二年五月。遣王祐于西川等路。採訪僧道。八月賜慶壽寺。海云寺。陸地五百頃。
中統三年。以星變。敕作佛事並設醮 按元史世祖本紀。中統三年。十一月乙酉。太白犯鉤鈴。丁亥敕聖安寺。作佛頂金輪。會長春宮。設金箓周天醮。
至元三年。夏四月庚午。敕僧道。祈福于中都寺觀。
至元四年九月。癸丑。申嚴西夏中興等路。僧尼道士之禁。
至元七年。九月庚子。敕僧道。也里可溫有家室。不持戒律者。占籍為民。
至元十二年。秋七月癸未。詔遣使江南。搜訪僧道陰陽人等。
至元十三年。六月庚午。敕西京僧道。也里可溫答失蠻等有室家者。與民一體輸賦。
至元十九年。冬十月己丑。敕河西僧道。也里可溫有妻室者。同民納稅 按以上。俱元史世祖本紀(云云
【現代漢語翻譯】 現代漢語譯本： 以僧人獲勝。皇帝下令道士樊志應等人剃髮為僧。（按《元史·憲宗本紀》沒有記載） （按《續文獻通考》記載，世祖在潛邸時，憲宗曾下旨，令僧道兩家一同到世祖處辯論。兩家約定，道教勝則僧人戴道士帽成為道士，僧人勝則道士剃髮為僧。後來僧人勝了。世祖派遣近臣脫歡將道士樊志應等十七人，送到龍光寺剃髮為僧，焚燒偽經四十五部。天下佛寺被道士佔據的，有二百三十七處，全部命令歸還。） 中統二年（1261年），朝廷採訪僧人和道士。（按《元史·世祖本紀》記載，中統二年（1261年）五月，派遣王祐到西川等路，採訪僧人和道士。八月賜給慶壽寺、海云寺土地五百頃。） 中統三年（1262年），因為星象變化，皇帝下令舉行佛事並設醮。（按《元史·世祖本紀》記載，中統三年（1262年）十一月乙酉日，太白星侵犯鉤鈐星。丁亥日，皇帝下令聖安寺舉行佛頂金輪法會，長春宮設定金箓周天醮。） 至元三年（1266年），夏四月庚午日，皇帝下令僧人和道士在中都的寺觀祈福。 至元四年（1267年）九月癸丑日，朝廷嚴格禁止西夏中興等路的僧尼道士。 至元七年（1270年）九月庚子日，皇帝下令僧人、道士、也里可溫（基督教徒），凡是有家室、不持戒律的，登記為民戶。 至元十二年（1275年），秋七月癸未日，朝廷下詔派遣使者到江南，搜尋僧人、道士、陰陽人等。 至元十三年（1276年）六月庚午日，皇帝下令西京的僧人、道士、也里可溫（基督教徒）、答失蠻（穆斯林）等有家室的人，與百姓一樣輸納賦稅。 至元十九年（1282年）冬十月己丑日，皇帝下令河西的僧人、道士、也里可溫（基督教徒）有妻室的，與百姓一樣納稅。（按以上都出自《元史·世祖本紀》）
【English Translation】 English version: The monks were victorious. The emperor ordered Taoists such as Fan Zhiying to have their heads shaved and become monks. (According to the 'History of Yuan, Biography of Emperor Xianzong', this is not recorded.) (According to the 'Continuation of the Comprehensive Examination of Literature', when Emperor Shizu was residing in his potential residence, Emperor Xianzong issued an edict ordering the Buddhist and Taoist families to go to Emperor Shizu's place to debate. The two families agreed that if Taoism won, the monks would wear Taoist hats and become Taoists; if Buddhism won, the Taoists would have their heads shaved and become monks. Later, the Buddhists won. Emperor Shizu sent his close minister Tuohuan to send the Taoist Fan Zhiying and seventeen others to Longguang Temple to have their heads shaved and become monks, and to burn forty-five volumes of counterfeit scriptures. All two hundred and thirty-seven Buddhist temples in the world that had been occupied by Taoists were ordered to be returned.) In the second year of Zhongtong (1261), the court interviewed monks and Taoists. (According to the 'History of Yuan, Biography of Emperor Shizu', in May of the second year of Zhongtong (1261), Wang You was sent to Xichuan and other places to interview monks and Taoists. In August, Qingshou Temple and Haiyun Temple were granted five hundred qing of land.) In the third year of Zhongtong (1262), due to changes in the stars, the emperor ordered Buddhist ceremonies to be held and jiao rituals to be set up. (According to the 'History of Yuan, Biography of Emperor Shizu', on the day of Yiyou in November of the third year of Zhongtong (1262), the planet Venus invaded the Gouqian star. On the day of Dinghai, the emperor ordered Sheng'an Temple to hold the Buddha's Crown Golden Wheel Dharma Assembly, and Changchun Palace to set up the Golden Register Zhou Tian Jiao ritual.) In the third year of Zhiyuan (1266), on the day of Gengwu in the fourth month of summer, the emperor ordered monks and Taoists to pray for blessings in the temples and monasteries of Zhongdu. In the fourth year of Zhiyuan (1267), on the day of Guichou in September, the court strictly prohibited the monks, nuns, and Taoists of Zhongxing and other roads in Xixia. In the seventh year of Zhiyuan (1270), on the day of Gengzi in September, the emperor ordered that monks, Taoists, and 'Yelikewen' (Nestorian Christians) who had families and did not observe the precepts should be registered as commoners. In the twelfth year of Zhiyuan (1275), on the day of Guiwei in the seventh month of autumn, the court issued an edict sending envoys to Jiangnan to search for monks, Taoists, 'yin-yang' practitioners, and others. In the thirteenth year of Zhiyuan (1276), on the day of Gengwu in June, the emperor ordered that monks, Taoists, 'Yelikewen' (Nestorian Christians), and 'Dashiman' (Muslims) in Xijing who had families should pay taxes like commoners. In the nineteenth year of Zhiyuan (1282), on the day of Jichou in the tenth month of winter, the emperor ordered that monks, Taoists, and 'Yelikewen' (Nestorian Christians) in Hexi who had wives should pay taxes like commoners. (The above are all from the 'History of Yuan, Biography of Emperor Shizu')
)。
至元二十五年。命作佛事設醮 按元史世祖本紀。至元二十五年。冬十二月。命亦思麻等。七百餘人作佛事。坐靜于玉塔殿。寢殿。萬壽山護國仁王等寺。凡五十四會。天師張宗演。設醮三日。
至元二十七年。春二月。順州僧道士。四百九十一人。饑給九十日糧 按元史世祖本紀(云云)。
至元二十九年。秋七月癸亥。也里嵬里沙沙嘗簽僧道儒。也里可溫答赤蠻為軍。詔令止隸軍籍 按元史世祖本紀(云云)。
成宗元貞元年。賜天師張與棣等玉圭。又賜帝師佛冠。為造宮塔 按元史成宗本紀。元貞元年。春二月。賜天師張與棣。宗師張留孫真人張志仙等十三人玉圭。各一制寶玉。五方佛冠賜帝師。三月以東作方殷。罷諸不急營造。惟帝師塔。及張法師宮不罷。
大德元年。詔定僧道禁制 按元史成宗本紀。大德元年。夏六月。詔僧道犯奸盜重罪者。聽有司鞫問。十一月壬戌。禁僧道擅據礦炭山場。十二月戊戌。中書省臣同河南平章孛羅歡等言。富戶規避差稅。冒為僧道。且僧道作商賈。有妻子。與編氓無異。請汰為民。宋時為僧道者。必先輸錢縣官。始給度牒。今不定製。僥倖必多帝令議擬以聞。
大德六年。冬十一月。詔江南寺觀。凡續置民田。及民以施入為名
者。並輪租充役。
大德八年。夏四月。命僧道為商者輸稅。 按以上。俱元史成宗本紀(云云)。
大德十一年五月。武宗即位。十二月。詔僧道也里可溫答失蠻。並依舊制納稅 按元史武宗本紀(云云)。
武宗至大二年。詔徴僧道租稅 按元史武宗本紀。至大二年。夏六月乙亥。中書省臣言河南江浙省言宣政院。奏免僧道也里可溫答失蠻租稅。臣等議。田有租。商有稅。乃祖宗成法。今宣政院一體。奏免非制有旨。依舊制徴之。
至大四年。仁宗即位。罷僧道諸司 按元史仁宗本紀。至大四年。春三月庚寅。帝即位。夏四月。罷僧道也里可溫答失蠻頭陀白雲宗諸司 按李孟傳。孟字道復。仁宗嗣立真。拜中書平章政事進階光祿大夫時。釋老二教。設官統治。權抗有司。撓亂政事。僧道尤苦其擾孟言人君之柄。在賞與刑。賞一善而天下勸。罰一惡而天下懲。柄乃不失所施。失當不足勸懲。何以為治。僧道士既為出世法。何用官府繩治。乃奏雪冤死者復其官。蔭濫冒名爵者悉奪之。罷僧道官。天下稱快。
仁宗延祐七年。英宗即位。御史請罷僧道濫爵 按元史英宗本紀。延祐七年。春三月。帝即位。五月壬寅。監察御史。請罷僧道濫爵。及建寺之費。丙午御史劉恒。請興義倉。奪僧
【現代漢語翻譯】 現代漢語譯本： 這些人還被輪流徵用去服勞役。
元成宗大德八年（1304年）夏四月，命令僧人和道士如果經商也要繳納稅款。以上內容都記載在《元史·成宗本紀》中。
元武宗大德十一年（1307年）五月，武宗即位。十二月，下詔僧人、道士、也里可溫（基督教徒）、答失蠻（穆斯林），都按照舊例繳納稅款。以上內容記載在《元史·武宗本紀》中。
元武宗至大二年（1309年），下詔徵收僧人和道士的租稅。根據《元史·武宗本紀》記載，至大二年（1309年）夏六月乙亥，中書省的官員上奏說，河南、江浙等省的官員稟告宣政院，請求免除僧人、道士、也里可溫（基督教徒）、答失蠻（穆斯林）的租稅。中書省官員們商議認為，田地有租稅，商業有稅收，這是祖宗傳下來的規矩。現在宣政院一體奏請免除，沒有皇帝的旨意，不合規制，應該按照舊例徵收。
元仁宗至大四年（1311年），仁宗即位，廢除了管理僧人和道士的各個機構。根據《元史·仁宗本紀》記載，至大四年（1311年）春三月庚寅，仁宗皇帝即位。夏四月，廢除了僧人、道士、也里可溫（基督教徒）、答失蠻（穆斯林）、頭陀（苦行僧）、白雲宗等相關的管理機構。根據《李孟傳》記載，李孟字道復，仁宗即位后，被任命為中書平章政事，晉升爲光祿大夫。當時，佛教和道教都設有官職進行統治，權力甚至超過了地方政府，擾亂了政事，僧人和道士尤其深受其害。李孟認為，君主的權力在於獎賞和刑罰，獎賞一件善事，天下人就會努力行善；懲罰一件惡事，天下人就會停止作惡。這樣，權力才不會失去作用。如果獎懲不當，就不能勸善懲惡，又怎麼能治理好國家呢？僧人和道士既然是出世之人，又何必用官府的規矩來約束他們呢？於是上奏為含冤而死的人平反，恢復他們的官職；對於濫用職權冒領官爵的人，全部剝奪他們的官爵。廢除管理僧人和道士的官職，天下百姓都感到高興。
元仁宗延祐七年（1320年），英宗即位，御史請求廢除僧人和道士濫用的爵位。根據《元史·英宗本紀》記載，延祐七年（1320年）春三月，英宗皇帝即位。五月壬寅，監察御史請求廢除僧人和道士濫用的爵位，以及建造寺廟的費用。丙午，御史劉恒請求興辦義倉，奪取僧人的...
【English Translation】 English version: These people were also rotated to perform corvée labor.
In the eighth year of the Dade reign (1304) of Emperor Chengzong of the Yuan Dynasty, in the fourth month of summer, it was ordered that monks and Taoists who engaged in commerce should also pay taxes. The above is recorded in the 'Basic Annals of Emperor Chengzong of the Yuan Dynasty'.
In the eleventh year of the Dade reign (1307) of Emperor Chengzong, in the fifth month, Emperor Wuzong ascended the throne. In the twelfth month, an edict was issued stating that monks, Taoists, Yelikewen (Christians), and Dashiman (Muslims) should all pay taxes according to the old system. This is recorded in the 'Basic Annals of Emperor Wuzong of the Yuan Dynasty'.
In the second year of the Zhida reign (1309) of Emperor Wuzong, an edict was issued to collect rent and taxes from monks and Taoists. According to the 'Basic Annals of Emperor Wuzong', in the second year of the Zhida reign (1309), on the day of Yihai in the sixth month of summer, officials of the Central Secretariat reported that officials from Henan and Jiangzhe provinces had reported to the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs), requesting the exemption of rent and taxes for monks, Taoists, Yelikewen (Christians), and Dashiman (Muslims). The officials of the Central Secretariat discussed and believed that land has rent and commerce has taxes, which are ancestral laws. Now the Xuanzheng Yuan jointly requests exemption, but there is no imperial decree, which is not in accordance with the regulations, and taxes should be collected according to the old system.
In the fourth year of the Zhida reign (1311), Emperor Renzong ascended the throne and abolished the various offices managing monks and Taoists. According to the 'Basic Annals of Emperor Renzong of the Yuan Dynasty', in the fourth year of the Zhida reign (1311), on the day of Gengyin in the third month of spring, Emperor Renzong ascended the throne. In the fourth month of summer, the management offices related to monks, Taoists, Yelikewen (Christians), Dashiman (Muslims), Toutuo (ascetics), and Baiyun Sect were abolished. According to the 'Biography of Li Meng', Li Meng, whose courtesy name was Daofu, was appointed as the Vice Director of the Central Secretariat and promoted to Guanglu Dafu after Emperor Renzong ascended the throne. At that time, both Buddhism and Taoism had official positions for governance, and their power even exceeded that of local governments, disrupting political affairs, and monks and Taoists suffered especially. Li Meng believed that the power of the monarch lies in rewards and punishments. If a good deed is rewarded, the people of the world will strive to do good; if an evil deed is punished, the people of the world will stop doing evil. In this way, power will not lose its effect. If rewards and punishments are inappropriate, it will not be possible to encourage good and punish evil, so how can the country be governed well? Since monks and Taoists are people who have renounced the world, why should they be bound by the rules of the government? Therefore, he memorialized to redress the grievances of those who died unjustly and restore their official positions; for those who abused their power to falsely claim official titles, all of them were deprived of their official titles. The abolition of the official positions managing monks and Taoists made the people of the world happy.
In the seventh year of the Yanyou reign (1320) of Emperor Renzong, Emperor Yingzong ascended the throne, and the censor requested the abolition of the abused titles of monks and Taoists. According to the 'Basic Annals of Emperor Yingzong of the Yuan Dynasty', in the seventh year of the Yanyou reign (1320), in the third month of spring, Emperor Yingzong ascended the throne. On the day of Renyin in the fifth month, the supervising censor requested the abolition of the abused titles of monks and Taoists, as well as the expenses for building temples. On the day of Bingwu, the censor Liu Heng requested the establishment of charitable granaries and the seizure of monks'...
道官。
英宗至治三年。三月辛亥。以圓明王道明之亂。禁僧道度牒符箓 按元史英宗本紀(云云)。
泰定帝泰定元年。張圭等奏請。減罷醮祠佛事。僧道典買民田悉役之。有畜妻子者。罷遣為民。不從 按元史泰定帝本紀。不載 按張圭傳。泰定元年六月車駕在上都。先是帝以災異。詔百官集議。圭乃與樞密院御史臺翰林集賢兩院官。極論當世得失。與左右司員外郎宋文瓚。詣上都奏之。其議曰。累朝斡耳朵所立長秋承徽長寧寺。及邊鎮屯戍別議處之。自古聖君。惟誠于治政。可以動天地感鬼神。初未嘗徼福于僧道。以厲民病國也。且以至元三十年。言之醮祠。佛事之目。止百有二。大德七年。再立功德使司。積五百有餘。今年一增其目。明年即詣為例。已倍四之上矣。僧徒又復營幹近侍。買作佛事。指以算卦欺昧奏請僧修佈施莽齋。自稱特奉。傳奉所司。不敢較問。供給恐后。況佛以清凈為本。不奔不欲。而僧徒貪慕貨利。自違其教。一事所需。金銀鈔弊。不可數計。歲用鈔數千萬錠。數倍于至元間矣。凡所供物。悉為己有。佈施等鈔。復出其外。生民脂膏。縱其所欲。取以自利。畜養妻子。彼既行不修潔。適足褻慢天神。何以要福。比年佛事愈繁。累朝享國不永。致災愈速。事無應驗。斷可知矣
【現代漢語翻譯】 道官。
英宗至治三年（1323年）。三月辛亥。因為圓明王道明之亂，禁止僧道購買度牒和符箓。——按《元史·英宗本紀》記載。
泰定帝泰定元年（1324年）。張圭等人上奏請求，減少和停止醮祠佛事，僧道典買的民田全部征役，有妻子的僧道，罷免遣送為民。皇帝沒有聽從。——按《元史·泰定帝本紀》沒有記載。——按《張圭傳》記載，泰定元年（1324年）六月皇帝的御駕在上都。此前，皇帝因為災異，詔令百官聚集議事。張圭於是與樞密院、御史臺、翰林、集賢兩院的官員，極力論述當世的得失。與左右司員外郎宋文瓚，前往上都上奏。他們的議論是：歷朝斡耳朵（宮廷，此處指皇家）所設立的長秋承徽長寧寺，以及邊鎮屯戍另行商議處理。自古聖明的君主，只有誠心治理政事，才可以感動天地，感化鬼神，從來沒有向僧道求福，以至於損害百姓，危害國家。而且以至元三十年（1293年）來說，醮祠佛事的專案，只有一百零二項。大德七年（1303年），再次設立功德使司，積累到五百多項。今年增加一個專案，明年就援以為例，已經超過四倍以上了。僧徒又反覆營求近侍，買作佛事，指使算卦的人欺騙矇蔽，上奏請求僧人修建佈施莽齋。自稱是特別奉旨，傳令所司，不敢仔細詢問，供給唯恐落後。況且佛以清凈為本，不貪不欲，而僧徒貪慕貨利，自己違背了他的教義。一件事情所需要的，金銀鈔幣，不可勝數，每年用鈔數千萬錠，是至元（元世祖年號）年間的數倍。凡是所供給的物品，全部為自己所有，佈施等的鈔幣，又在其外。生民的脂膏，放縱他們的慾望，取來自己獲利，畜養妻子。他們既然行為不修潔，恰恰是褻瀆天神，怎麼能要求福呢？近年佛事越來越繁多，歷朝享國不長久，導致災禍越來越快，事情沒有應驗，斷然可以知道了。 現代漢語譯本
【English Translation】 Taoist officials.
In the third year of Zhizhi (1323) during the reign of Emperor Yingzong, on the day of Xin Hai in the third month, due to the rebellion of Yuanming Wang Daoming (a rebel leader), the purchase of ordination certificates and talismans by monks and Taoists was prohibited. - According to the 'Yingzong Benji' (Annals of Emperor Yingzong) in the History of Yuan.
In the first year of Taiding (1324) during the reign of Emperor Taiding, Zhang Gui (an official) and others submitted a memorial requesting the reduction and cessation of Taoist and Buddhist ceremonies. The farmland mortgaged by monks and Taoists was to be requisitioned for labor, and monks and Taoists with wives were to be dismissed and returned to civilian life. The emperor did not comply. - According to the 'Taiding Benji' (Annals of Emperor Taiding) in the History of Yuan, this is not recorded. - According to the biography of Zhang Gui, in the sixth month of the first year of Taiding (1324), the emperor's carriage was in Shangdu (the summer capital of the Yuan Dynasty). Prior to this, due to disasters, the emperor ordered officials to gather and discuss matters. Zhang Gui, along with officials from the Privy Council, the Censorate, the Hanlin Academy, and the Jixian Academy, vehemently argued about the gains and losses of the current era. Together with Song Wenzan, an official from the left and right departments, they went to Shangdu to submit a memorial. Their argument was: the Changqiu Chenghui Changning Temple established by the Ordos (the imperial court) of previous dynasties, as well as the border garrison settlements, should be discussed and handled separately. Since ancient times, wise rulers have only been sincere in governing, which can move heaven and earth and influence ghosts and gods. They have never sought blessings from monks and Taoists, which harms the people and endangers the country. Moreover, taking the thirtieth year of Zhiyuan (1293) as an example, there were only 102 items for Taoist and Buddhist ceremonies. In the seventh year of Dade (1303), the Merit Commission was established again, accumulating to more than 500 items. If one item is added this year, it will be used as an example next year, exceeding four times the original number. Monks and disciples repeatedly seek favor from close attendants, buying Buddhist ceremonies, instructing fortune-tellers to deceive and conceal, and submitting memorials requesting monks to build alms halls. They claim to be specially ordered, and the departments in charge do not dare to inquire in detail, fearing to be late in providing supplies. Moreover, Buddhism is based on purity, without greed or desire, but monks and disciples are greedy for wealth and profit, violating their own teachings. The gold, silver, and paper money required for one matter are countless, and the annual consumption of paper money is tens of millions of ingots, several times that of the Zhiyuan period (reign of Kublai Khan). All the supplied items are owned by themselves, and the paper money for alms is in addition to that. The fat and cream of the people are indulged in their desires, taken for their own benefit, and used to raise wives and children. Since their behavior is not pure, it is precisely a desecration of the gods, how can they seek blessings? In recent years, Buddhist ceremonies have become more and more numerous, and the dynasties have not enjoyed long reigns, leading to disasters faster and faster. It can be known for sure that things have not been effective. English version
。臣等議。宜罷功德使司。其在至元三十年以前。及累朝忌日醮祠。佛事名目止。令宣政院主領修舉。余悉減罷。近侍之屬。並不得巧計。擅奏妄增名目。若有特奉。傳奉從中。書復奉乃行世祖之制。凡有田者。悉役之。民典賣田。隨收入戶。鐵木迭兒為相。納江南諸寺賄賂。奏令僧人買民田者。毋役之。以里正主首之屬。逮今流毒細民。臣等議。惟累朝所賜僧寺田。及亡宋舊業。如舊制勿徴。其僧道典買民田。及民間所施產業。宜悉役之。著為令僧道出家。屏絕妻孥。蓋欲超出世表。是以國家優視。無所徭役。且處之宮寺。宜清凈。絕俗為心。誦經祝壽。比年僧道。往往畜妻子。無異常人。如蔡道泰班講主之徒。傷人逞欲壞教干刑者。何可勝數。俾奉祠典。豈不褻天瀆神。臣等議。僧道畜妻子者宜罪。以舊制。罷遣為民。帝不從。
泰定二年。詔寺觀田土。與民均役 按元史泰定帝本紀。泰定二年。春正月。中書省臣言。江南諸寺觀田土。非宋舊置。並累朝所賜者。請仍舊制。與民均役。從之。
泰定四年。秋七月。籍僧道有妻者。為民。九月禁僧道買民田。違者坐罪。沒其直 按元史泰定帝本紀(云云)。
致和元年。春正月。禁僧道匿商稅。夏四月己酉。御史楊倬等。以民饑。清分僧道儲粟
【現代漢語翻譯】 現代漢語譯本： 臣等商議認為，應該裁撤功德使司。至於至元三十年（1293年）以前，以及歷代皇帝忌日的祭祀活動，佛事名目等，只留下宣政院主管的專案進行修繕舉辦，其餘全部裁減。近侍之類的人，都不允許巧立名目，擅自上奏增加專案。如果有特殊情況，必須有皇帝的旨意，通過中書省覆核后才能執行，這是世祖忽必烈的制度。凡是有田地的人，都要服徭役。百姓典當或出賣田地，應將其收入戶籍。鐵木迭兒擔任宰相時，接受江南各寺廟的賄賂，上奏皇帝，讓僧人購買民田的人免除徭役。以里正、主首之類的人為首，直到現在還在毒害百姓。臣等商議認為，只有歷代皇帝賞賜給僧寺的田地，以及南宋遺留下來的產業，按照舊制不徵收徭役。僧人和道士典當或購買的民田，以及民間施捨的產業，都應該徵收徭役。制定法令，僧人和道士出家，就應該斷絕妻子兒女，這是爲了超出世俗之外，所以國家優待他們，免除徭役。而且讓他們居住在宮寺中，應該以清凈、與世隔絕為心，誦經祈福。近年來，僧人和道士，往往蓄養妻子，與常人無異。像蔡道泰、班講主之流，傷人逞欲、破壞佛教、觸犯刑法的，數不勝數。讓他們主持祭祀典禮，豈不是褻瀆神靈？臣等商議認為，僧道蓄養妻子的人應該治罪，按照舊制，罷免僧道身份，讓他們成為平民。皇帝沒有同意。
泰定二年（1325年），下詔寺廟、道觀的田地，與百姓一樣承擔徭役。根據《元史·泰定帝本紀》記載，泰定二年春正月，中書省的官員上奏說，江南各寺廟、道觀的田地，不是南宋時期就有的，也不是歷代皇帝賞賜的，請按照舊制，與百姓一樣承擔徭役。皇帝同意了。
泰定四年（1327年）秋七月，登記有妻子的僧人和道士，讓他們成為平民。九月，禁止僧人和道士購買民田，違者治罪，沒收其購買田地的錢財。根據《元史·泰定帝本紀》記載。
致和元年（1328年）春正月，禁止僧人和道士隱瞞商業稅。夏四月己酉日，御史楊倬等人，因為百姓饑荒，請求拿出僧人和道士儲存的糧食進行賑濟。
【English Translation】 English version: Your ministers have deliberated and believe that the Office of Merit and Virtue Commissioners should be abolished. As for the sacrificial ceremonies and Buddhist events held before the 30th year of the Zhiyuan reign (1293) and on the anniversaries of past emperors, only those projects managed by the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) should be retained for repair and execution, while all others should be reduced or abolished. Attendants and others should not be allowed to invent pretexts or arbitrarily request the addition of projects. If there are special circumstances, they must be based on the emperor's decree and reviewed by the Zhongshu Sheng (Central Secretariat) before implementation, as was the system of Emperor Shizu (Kublai Khan). All those who own land should be subject to corvée labor. When the people pawn or sell their land, it should be included in the household registration. When Temuder was prime minister, he accepted bribes from various temples in Jiangnan and petitioned the emperor to exempt monks who bought land from the people from corvée labor. The heads of villages and communities have been leading this practice, which continues to harm the common people. Your ministers believe that only the land bestowed upon monasteries by past emperors and the properties inherited from the Southern Song Dynasty should be exempt from corvée labor according to the old system. The land pawned or bought by monks and Daoists from the people, as well as the properties donated by the people, should all be subject to corvée labor. It should be decreed that monks and Daoists who become monks should sever ties with their wives and children, as they are meant to transcend the world. Therefore, the state treats them favorably and exempts them from corvée labor. Moreover, they reside in palaces and temples and should focus on purity and detachment from the world, chanting scriptures and praying for blessings. In recent years, monks and Daoists often keep wives and are no different from ordinary people. There are countless individuals like Cai Daotai and Ban Jiangzhu who injure people, indulge their desires, corrupt Buddhism, and violate the law. How can they be allowed to preside over sacrificial ceremonies without desecrating the heavens and offending the gods? Your ministers believe that monks and Daoists who keep wives should be punished and, according to the old system, be stripped of their monastic status and made commoners. The emperor did not agree.
In the second year of the Taiding reign (1325), an edict was issued that the land of temples and Daoist monasteries should bear corvée labor equally with the people. According to the "Yuan Shi·Taiding Emperor's Annals," in the first month of spring in the second year of the Taiding reign, officials of the Zhongshu Sheng reported that the land of various temples and Daoist monasteries in Jiangnan, which was not established during the Southern Song Dynasty or bestowed by past emperors, should be subject to corvée labor equally with the people according to the old system. The emperor agreed.
In the seventh month of autumn in the fourth year of the Taiding reign (1327), monks and Daoists with wives were registered and made commoners. In the ninth month, monks and Daoists were prohibited from buying land from the people, and those who violated the prohibition were punished and their money for buying land was confiscated. According to the "Yuan Shi·Taiding Emperor's Annals."
In the first month of spring in the first year of the Zhihe reign (1328), monks and Daoists were prohibited from concealing commercial taxes. On the day of Jiyou in the fourth month of summer, the censor Yang Zhuo and others requested that the grain stored by monks and Daoists be distributed to relieve the famine of the people.
濟之。不報 按元史泰定帝本紀(云云)。
文宗天曆二年。修醮作佛事 按元史文宗本紀。天曆二年。秋八月。遣道士苗道一吳全節。修醮事于京師。冬十一月。后八不沙。請為明宗資冥福。命帝師率群僧。作佛事七日。于大天源延聖寺。道士建醮于玉虛天寶太乙萬壽四宮。及武當龍虎二山。
至順元年。命僧道輸粟者。加師號。以庫藏等物。給佛寺。鑄金印賜道士 按元史文宗本紀。至順元年。春二月。命僧道輸己粟者。加以師號。閏七月。籍鎖住野里牙等。庫藏田宅奴僕牧畜。給大承天護聖寺為永業。鑄黃金神仙符命印。賜掌全真教道士苗道一。
至順二年。以水旱。大給僧道度牒 按元史文宗本紀。至順二年三月。中書省臣言。宣課提舉司歲榷商稅為鈔十萬余錠。比歲數不登。乞譏僧道為商者。仍征其稅。有旨誠為僧者。其仍免之。浙西諸路。比歲水旱。中書省臣請。令寺觀諸田佃民。從其主假。貸錢穀自賑。並給僧道度牒一萬道。從之。
順帝元統二年。春正月癸卯。敕僧道與民一體充役。是歲禁私創寺觀庵院。僧道入錢五十貫。給度牒方出家 按元史順帝本紀(云云)。
至正二年。夏六月戊申。命江浙撥賜僧道田還官。徴糧以備軍儲 按元史順帝本紀(云云)。
【現代漢語翻譯】 濟之。不報 按《元史·泰定帝本紀》（云云）。
文宗天曆二年（1329年）。修醮作佛事 按《元史·文宗本紀》。天曆二年（1329年）秋八月，遣道士苗道一、吳全節，修醮事于京師。冬十一月，后八不沙，請為明宗資冥福，命帝師率群僧，作佛事七日，于大天源延聖寺。道士建醮于玉虛天寶太乙萬壽四宮，及武當龍虎二山。
至順元年（1330年）。命僧道輸粟者，加師號。以庫藏等物，給佛寺。鑄金印賜道士 按《元史·文宗本紀》。至順元年（1330年）春二月，命僧道輸己粟者，加以師號。閏七月，籍鎖住野里牙等，庫藏田宅奴僕牧畜，給大承天護聖寺為永業。鑄黃金神仙符命印，賜掌全真教道士苗道一。
至順二年（1331年）。以水旱，大給僧道度牒 按《元史·文宗本紀》。至順二年（1331年）三月，中書省臣言，宣課提舉司歲榷商稅為鈔十萬余錠，比歲數不登，乞譏僧道為商者，仍征其稅。有旨誠為僧者，其仍免之。浙西諸路，比歲水旱，中書省臣請，令寺觀諸田佃民，從其主假，貸錢穀自賑，並給僧道度牒一萬道，從之。
順帝元統二年（1334年）。春正月癸卯，敕僧道與民一體充役。是歲禁私創寺觀庵院。僧道入錢五十貫，給度牒方出家 按《元史·順帝本紀》（云云）。
至正二年（1342年）。夏六月戊申，命江浙撥賜僧道田還官，徴糧以備軍儲 按《元史·順帝本紀》（云云）。
【English Translation】 Jizhi. Not reported. According to the 'Yuan Shi' (History of Yuan Dynasty), Biography of Emperor Taiding (omitted content).
In the second year of the Tianli reign (1329) of Emperor Wenzong, rituals and Buddhist ceremonies were performed. According to the 'Yuan Shi', Biography of Emperor Wenzong, in the eighth month of autumn in the second year of the Tianli reign (1329), Taoist priests Miao Daoyi and Wu Quanjie were sent to perform rituals in the capital. In the eleventh month of winter, Hou Ba Busa requested blessings for Emperor Mingzong, and the Imperial Preceptor was ordered to lead monks in performing Buddhist ceremonies for seven days at the Da Tianyuan Yansheng Temple. Taoist priests performed rituals at the Four Palaces of Yuxu, Tianbao, Taiyi, and Wanshou, as well as at the Wudang and Longhu Mountains.
In the first year of the Zhishun reign (1330), monks and Taoists who contributed grain were granted the title of 'Master'. Storehouses and other items were given to Buddhist temples. Golden seals were cast and bestowed upon Taoist priests. According to the 'Yuan Shi', Biography of Emperor Wenzong, in the second month of spring in the first year of the Zhishun reign (1330), monks and Taoists who contributed their own grain were granted the title of 'Master'. In the intercalary seventh month, the storehouses, fields, residences, slaves, servants, and livestock of Suozhu Yeliya and others were confiscated and given to the Da Chengtian Husheng Temple as permanent property. Golden Immortal Talisman Seals were cast and bestowed upon Miao Daoyi, the Taoist priest in charge of the Quanzhen Sect.
In the second year of the Zhishun reign (1331), due to floods and droughts, a large number of ordination certificates were issued to monks and Taoists. According to the 'Yuan Shi', Biography of Emperor Wenzong, in the third month of the second year of the Zhishun reign (1331), officials of the Central Secretariat stated that the tax revenue collected annually by the Xuan Ke Tiju Si (Tax Collection Bureau) was more than 100,000 ingots of paper money, but the annual amount was decreasing. They requested that monks and Taoists who engaged in commerce be taxed accordingly. An imperial decree stated that those who were truly monks should continue to be exempt. In the various routes of Zhejiang Province, there were floods and droughts every year. Officials of the Central Secretariat requested that the tenant farmers of temples and monasteries be allowed to borrow money and grain from their masters to provide for themselves, and that 10,000 ordination certificates be issued to monks and Taoists. This was approved.
In the second year of the Yuantong reign (1334) of Emperor Shun, in the first month of spring, on the day of Gui Mao, an edict ordered monks and Taoists to perform corvée labor like ordinary people. In that year, the private establishment of temples, monasteries, and nunneries was prohibited. Monks and Taoists had to pay fifty strings of cash to obtain an ordination certificate before becoming monks. According to the 'Yuan Shi', Biography of Emperor Shun (omitted content).
In the second year of the Zhizheng reign (1342), in the sixth month of summer, on the day of Wu Shen, an order was given to return the fields allocated to monks and Taoists in Jiangzhe to the government, and to collect grain to prepare for military supplies. According to the 'Yuan Shi', Biography of Emperor Shun (omitted content).
至正六年。詔復立佛寺道宮。財用規運總管府 按元史順帝本紀。至正六年。冬十二月甲申。詔復立大護國仁王寺。昭應宮。財用規運總管府。凡貸民間錢二十六萬余錠。
至正十五年。夏六月。江浙省臣奏請。寺觀撥賜田糧。盡行拘收。從之 按元史順帝本紀(云云)。
明
明定僧尼道士女冠。尊卑之分。並令拜父母。祭祀喪服。與常人同。衣服不得用纻絲綾羅 按明會典。釋道二教。自漢唐以來。通於民俗。難以盡廢。惟嚴其禁約。毋使滋蔓。令甲具在最為詳密雲 凡稱道士女冠者。僧尼同。若於其受業師。與伯叔父母同。其于子弟。與兄弟之子同 凡僧尼道士女冠。並令拜父母。祭祀祖先。喪服等第。皆與常人同。違者。杖一百還俗若僧道衣服。止許用紬絹布匹。不得用纻絲綾羅。違者。笞五十還俗。衣服入官。其袈裟道服。不在禁限。
太祖洪武三年。令僧道自居房舍。不得僭用紅色彩畫。建齋設醮。不許奏章上表。投拜青詞 按明會典。凡寺觀庵院。洪武三年。令除殿宇棟樑門牕神座案卓。許用紅色。其餘僧道。自居房舍。並不許起造斗拱。彩畫樑棟。及僭用紅色什物床榻椅子 按明大政紀。洪武三年。六月癸亥。中書省奏。凡僧道建齋設醮。不許奏章上表。投拜青詞。亦不
【現代漢語翻譯】 現代漢語譯本 至正六年（1346年）。皇帝下詔恢復佛寺和道觀。由財用規運總管府負責。 按《元史·順帝本紀》記載，至正六年（1346年）冬十二月甲申，皇帝下詔恢復大護國仁王寺和昭應宮。財用規運總管府總共向民間借貸了二十六萬余錠。
至正十五年（1355年）夏六月，江浙行省的官員上奏請求，將寺廟和道觀被撥賜的田地和糧食全部收回，皇帝同意了。 按《元史·順帝本紀》記載（內容同上）。
明
明朝規定了僧尼、道士和女冠的尊卑等級，並命令他們拜父母，祭祀祖先，喪服制度與普通人相同。衣服不得使用苧麻、絲綢、綾羅等材質。 按《明會典》記載，佛教和道教自漢唐以來，就已融入民間習俗，難以完全廢除，只能嚴格加以約束，防止其蔓延。相關的法令條文已經非常詳盡。 凡是稱為道士或女冠的，與僧尼相同。對於他們的受業老師，以及伯父叔父父母，要像對待自己的父母一樣。對於子弟，要像對待兄弟的兒子一樣。 凡是僧尼、道士和女冠，都要拜父母，祭祀祖先，喪服的等級要與普通人相同。違背者，處以杖刑一百並勒令還俗。僧人和道士的衣服，只允許使用紬、絹、布匹，不得使用苧麻、絲綢、綾羅等材質。違背者，處以笞刑五十並勒令還俗，衣服沒收充公。袈裟和道服不在禁止之列。
太祖洪武三年（1370年），命令僧人和道士居住的房舍，不得擅自使用紅色顏料進行彩繪。舉辦齋醮法事，不許向朝廷上奏章和表文，也不得投拜青詞。 按《明會典》記載，凡是寺廟、道觀、庵院，洪武三年（1370年）規定，除了殿宇的棟樑、門窗、神座、案桌可以使用紅色外，其餘僧人和道士居住的房舍，都不允許建造斗拱，彩繪樑棟，以及擅自使用紅色什物、床榻、椅子。 按《明大政紀》記載，洪武三年（1370年）六月癸亥，中書省上奏，凡是僧人和道士舉辦齋醮法事，不許向朝廷上奏章和表文，也不得投拜青詞。
【English Translation】 English version In the sixth year of Zhi Zheng (1346), an edict was issued to restore Buddhist temples and Taoist monasteries, which were managed by the Department of General Management of Finance and Transportation. According to the 'Yuan Shi·Emperor Shun's Annals,' in the Jia Shen day of the twelfth month of winter in the sixth year of Zhi Zheng (1346), an edict was issued to restore the Great Protecting Benevolent King Temple (大護國仁王寺) and the Zhaoying Palace (昭應宮). The Department of General Management of Finance and Transportation borrowed a total of more than 260,000 ingots from the people.
In the sixth month of summer in the fifteenth year of Zhi Zheng (1355), the officials of Jiangzhe Province submitted a memorial requesting that all the fields and grains allocated to temples and monasteries be confiscated, and the emperor approved it. According to the 'Yuan Shi·Emperor Shun's Annals' (as above).
Ming
The Ming Dynasty stipulated the hierarchy of monks, nuns, Taoist priests, and Taoist priestesses, and ordered them to worship their parents, offer sacrifices to ancestors, and follow the same mourning system as ordinary people. Their clothing was not allowed to be made of ramie, silk, damask, or brocade. According to the 'Ming Hui Dian,' Buddhism and Taoism have been integrated into folk customs since the Han and Tang Dynasties, making it difficult to completely abolish them. However, they should be strictly regulated to prevent their spread. The relevant laws and regulations are already very detailed. Those who are called Taoist priests or Taoist priestesses are the same as monks and nuns. They should treat their teachers, uncles, and parents as their own parents. They should treat their disciples as their brothers' sons. All monks, nuns, Taoist priests, and Taoist priestesses must worship their parents, offer sacrifices to their ancestors, and follow the same mourning system as ordinary people. Those who violate this will be punished with one hundred strokes of the cane and forced to return to secular life. The clothing of monks and Taoist priests is only allowed to be made of pongee, silk, and cloth, and is not allowed to be made of ramie, silk, damask, or brocade. Those who violate this will be punished with fifty strokes of the bamboo and forced to return to secular life, and their clothing will be confiscated. Kasayas (袈裟) and Taoist robes are not subject to this restriction.
In the third year of Hongwu (1370) of Emperor Taizu, it was ordered that the houses where monks and Taoist priests lived should not be painted with red colors without authorization. When holding fasting and offering ceremonies, they were not allowed to submit memorials and petitions to the court, nor were they allowed to offer Qing Ci (青詞). According to the 'Ming Hui Dian,' for all temples, monasteries, and nunneries, it was stipulated in the third year of Hongwu (1370) that except for the beams, doors, windows, shrines, and tables in the halls, which could be painted in red, the houses where other monks and Taoist priests lived were not allowed to build Dougong (斗拱), paint beams and pillars, or use red objects, beds, and chairs without authorization. According to the 'Ming Da Zheng Ji,' in the Gui Hai day of the sixth month of the third year of Hongwu (1370), the Central Secretariat submitted a memorial stating that monks and Taoist priests were not allowed to submit memorials and petitions to the court or offer Qing Ci (青詞) when holding fasting and offering ceremonies.
許塑畫天地神祇。及白蓮社明尊教白雲宗巫覡扶鸞禱聖書符咒水諸術。並加禁止。庶幾左道不興。民無惑志。詔從之。
洪武五年。罷僧道丁錢。造周知冊。頒行天下寺觀 按明會典。凡僧道給度。洪武五年。令給僧道度牒。罷免丁錢。僧錄道錄司。造周知冊。頒行天下寺觀。凡遇僧道。即與對冊其父兄貫籍告度日月。如有不同即為偽冒。
洪武六年。令府州縣。止存大寺觀一所。僧道必精通經典。方給牒。女子年未四十。不許為尼姑女冠 按明會典。洪武六年。令各府州縣。止存大寺觀一所。並處其徒。擇有戒行者領之。若請給度牒。必考試。精通經典者方許 是年令民家女子。年未及四十者。不許為尼姑女冠。
洪武十五年。十一月乙酉。定天下僧道服色袈裟法服 按明大政紀(云云)。
洪武二十四年。禁僧道雜處於外。寺觀非舊額者。悉毀之。佛經譯定者。不許增減辭語。道士設醮。不許拜奏青詞 按明會典。凡清理寺觀。洪武二十四年。令清理釋道二教。凡各府州縣寺觀。但存寬大可容眾者一所。並居之。不許雜處於外。違者。治以重罪。親故相隱者流。愿還俗者聽 又令天下僧道。有創立庵堂寺觀。非舊額者。悉毀之。令佛經翻譯已定者。不許增減辭語。道士設醮。不許拜奏青
【現代漢語翻譯】 現代漢語譯本： 禁止塑造描繪天地神祇的畫像，以及白蓮社（民間宗教組織名）、明尊教（民間宗教組織名）、白雲宗（民間宗教組織名）的活動，還有巫覡（巫師）扶乩（一種占卜方式）禱告聖靈、書寫符咒、使用咒水等各種法術。希望以此來抑制不正當的宗教活動，使人民不被迷惑。皇帝下詔同意了這一建議。
洪武五年（1372年），朝廷廢除了僧人和道士的丁稅，製作了詳細的登記冊，頒發到全國的寺廟和道觀。根據《明會典》記載，凡是僧人和道士要獲得度牒，洪武五年（1372年）下令頒發僧道度牒，免除丁稅。僧錄司（管理佛教事務的機構）和道錄司（管理道教事務的機構）製作詳細的登記冊，頒發到全國的寺廟和道觀。凡是遇到僧人和道士，就對照登記冊覈對他們的父兄籍貫和獲得度牒的日期，如有不符，就認為是冒充的。
洪武六年（1373年），朝廷下令各府、州、縣只保留一座大型寺廟或道觀。僧人和道士必須精通經典，才能獲得度牒。女子未滿四十歲，不許做尼姑或女道士。根據《明會典》記載，洪武六年（1373年）下令各府、州、縣只保留一座大型寺廟或道觀，並安置其僧徒，選擇有戒行的人來管理。如果要申請度牒，必須經過考試，精通經典的人才允許。同年，朝廷下令民間女子未滿四十歲者，不許做尼姑或女道士。
洪武十五年（1382年）十一月乙酉日，朝廷規定了天下僧人和道士的服裝顏色、袈裟和法衣的樣式。根據《明大政紀》記載（內容略）。
洪武二十四年（1391年），朝廷禁止僧人和道士混雜居住在寺廟道觀之外的地方。不是原有編制內的寺廟道觀，全部拆毀。已經翻譯確定的佛經，不允許增刪文字。道士設壇做法事，不允許拜奏青詞（道教儀式中向上天祈禱的文書）。根據《明會典》記載，關於清理寺廟道觀，洪武二十四年（1391年）下令清理佛教和道教。各府、州、縣的寺廟道觀，只保留寬敞可以容納眾人的寺廟道觀一座，並讓僧人道士居住其中，不允許混雜居住在寺廟道觀之外的地方。違者，處以重罪。親戚朋友互相隱瞞的，流放。願意還俗的，聽從其意願。又下令天下僧人和道士，凡是私自建立庵堂寺觀，不是原有編制內的，全部拆毀。已經翻譯確定的佛經，不允許增刪文字。道士設壇做法事，不允許拜奏青詞。 English version: Prohibited the creation and painting of images of gods and deities of heaven and earth, as well as the activities of the White Lotus Society (a folk religious organization), Mingzun Sect (a folk religious organization), and Baiyun Sect (a folk religious organization), along with shamans performing divination, praying to spirits, writing talismans, and using incantation water. The aim was to suppress unorthodox religious activities and prevent the people from being misled. The emperor issued an edict agreeing to this proposal.
In the fifth year of Hongwu (1372 AD), the court abolished the poll tax for monks and Taoists, created detailed registers, and distributed them to temples and monasteries throughout the country. According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), in the fifth year of Hongwu (1372 AD), an order was issued to grant ordination certificates to monks and Taoists and to abolish the poll tax. The Buddhist Registry and the Taoist Registry created detailed registers and distributed them to temples and monasteries throughout the country. Whenever encountering monks and Taoists, their ancestral home and the date of their ordination would be checked against the register, and any discrepancies would be considered imposture.
In the sixth year of Hongwu (1373 AD), the court ordered that each prefecture, state, and county retain only one large temple or monastery. Monks and Taoists had to be proficient in the scriptures to obtain ordination certificates. Women under the age of forty were not allowed to become nuns or female Taoists. According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), in the sixth year of Hongwu (1373 AD), an order was issued that each prefecture, state, and county retain only one large temple or monastery, and accommodate its monks and Taoists, selecting those with moral conduct to manage it. To apply for an ordination certificate, one had to pass an examination, and only those proficient in the scriptures were allowed. In the same year, the court ordered that women under the age of forty were not allowed to become nuns or female Taoists.
In the fifteenth year of Hongwu (1382 AD), on the day of Yiyou in the eleventh month, the court stipulated the colors of clothing, kasayas (Buddhist robes), and ceremonial robes for monks and Taoists throughout the country. According to the 'Ming Da Zheng Ji' (Record of Major Events of the Ming Dynasty) (details omitted).
In the twenty-fourth year of Hongwu (1391 AD), the court prohibited monks and Taoists from living outside temples and monasteries. Temples and monasteries not within the original establishment were to be demolished. The translated and finalized Buddhist scriptures were not allowed to be altered by adding or subtracting words. Taoists were not allowed to present 'qingci' (petitions to heaven) during rituals. According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), regarding the clearing of temples and monasteries, in the twenty-fourth year of Hongwu (1391 AD), an order was issued to clear Buddhism and Taoism. Each prefecture, state, and county was to retain only one spacious temple or monastery that could accommodate the masses, and allow monks and Taoists to reside there, prohibiting them from living outside temples and monasteries. Violators would be severely punished. Relatives and friends who concealed them would be exiled. Those who wished to return to secular life were allowed to do so. Furthermore, an order was issued that all privately established temples and monasteries not within the original establishment were to be demolished. The translated and finalized Buddhist scriptures were not allowed to be altered by adding or subtracting words. Taoists were not allowed to present 'qingci' (petitions to heaven) during rituals.
【English Translation】 Prohibited the creation and painting of images of gods and deities of heaven and earth, as well as the activities of the 'White Lotus Society' (a folk religious organization), 'Mingzun Sect' (a folk religious organization), and 'Baiyun Sect' (a folk religious organization), along with 'wu xi' (shamans) performing 'fuji' (divination), praying to spirits, writing talismans, and using incantation water. The aim was to suppress unorthodox religious activities and prevent the people from being misled. The emperor issued an edict agreeing to this proposal. In the fifth year of Hongwu (1372 AD), the court abolished the poll tax for monks and Taoists, created detailed registers, and distributed them to temples and monasteries throughout the country. According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), in the fifth year of Hongwu (1372 AD), an order was issued to grant ordination certificates to monks and Taoists and to abolish the poll tax. The 'Senglu Si' (Buddhist Registry) and the 'Daolu Si' (Taoist Registry) created detailed registers and distributed them to temples and monasteries throughout the country. Whenever encountering monks and Taoists, their ancestral home and the date of their ordination would be checked against the register, and any discrepancies would be considered imposture. In the sixth year of Hongwu (1373 AD), the court ordered that each prefecture, state, and county retain only one large temple or monastery. Monks and Taoists had to be proficient in the scriptures to obtain ordination certificates. Women under the age of forty were not allowed to become nuns or female Taoists. According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), in the sixth year of Hongwu (1373 AD), an order was issued that each prefecture, state, and county retain only one large temple or monastery, and accommodate its monks and Taoists, selecting those with moral conduct to manage it. To apply for an ordination certificate, one had to pass an examination, and only those proficient in the scriptures were allowed. In the same year, the court ordered that women under the age of forty were not allowed to become nuns or female Taoists. In the fifteenth year of Hongwu (1382 AD), on the day of Yiyou in the eleventh month, the court stipulated the colors of clothing, 'kasayas' (Buddhist robes), and ceremonial robes for monks and Taoists throughout the country. According to the 'Ming Da Zheng Ji' (Record of Major Events of the Ming Dynasty) (details omitted). In the twenty-fourth year of Hongwu (1391 AD), the court prohibited monks and Taoists from living outside temples and monasteries. Temples and monasteries not within the original establishment were to be demolished. The translated and finalized Buddhist scriptures were not allowed to be altered by adding or subtracting words. Taoists were not allowed to present 'qingci' (petitions to heaven) during rituals. According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), regarding the clearing of temples and monasteries, in the twenty-fourth year of Hongwu (1391 AD), an order was issued to clear Buddhism and Taoism. Each prefecture, state, and county was to retain only one spacious temple or monastery that could accommodate the masses, and allow monks and Taoists to reside there, prohibiting them from living outside temples and monasteries. Violators would be severely punished. Relatives and friends who concealed them would be exiled. Those who wished to return to secular life were allowed to do so. Furthermore, an order was issued that all privately established temples and monasteries not within the original establishment were to be demolished. The translated and finalized Buddhist scriptures were not allowed to be altered by adding or subtracting words. Taoists were not allowed to present 'qingci' (petitions to heaven) during rituals.
詞。各遵頒降科。儀民有效。瑜珈教稱為善友。假張真人名。私造符箓者。皆治以重罪 按續文獻通考。是年辛未。敕禮部清理釋道。曰佛本異教。漢時至自西域。當時士民崇敬。後有去鬚髮舍兒童出家者。其修行則去色相。絕嗜慾。潔身為善。道教始老子。至漢張道陵。以異術攝召鬼神。御災捍患。二教立世。久不磨滅者。以此今學佛老者。皆不循其本俗。違教敗行。為害甚大。自今天下僧道。凡各府州縣寺觀雖多。但存其寬大可容眾者一所。並居之。毋雜處於外。與民相混違者。治以重罪。
洪武二十六年。令考試僧道中式者給牒 按明會典。凡保舉僧道。洪武二十六年。令各布政司。並直𨽻府州縣。申呈開設僧道衙門。保舉到僧人劄付僧錄司。道士劄付道錄司。考試如果中式就申吏部施行 是年令司每三年考試。能通經典者。申送到部具奏。出給度牒。
洪武二十七年。榜示僧道禁例 按明會典洪武二十七年。令榜示天下寺觀凡歸。並大寺設砧基。道人一人。以主差稅。每大觀道士編成班。次每班一年高者。率領餘僧道。俱不許奔走于外。及交構有司。以書冊。稱為題疏。強求人財。其一二人。于崇山深谷修禪。及學全真者聽。三四人不許。毋得私創庵堂。若遊方問道。必自備路費。毋索取於民
。所至僧寺。必揭周知冊。驗實不同者。拏送有司。僧道有妻妾者。許諸人趕逐。相容隱者罪之。愿還俗者聽。亦不許收民間兒童為僧。違者。並兒童父母。皆坐以罪。年二十以下。愿為僧者。亦須父母具告。有司具奏方許。三年後。赴京考試。通經典者。始給度牒。不通者。杖為民。有稱白蓮靈寶火居。及僧道不務祖風。妄為議論沮令者。皆治重罪。
洪武二十八年。奏準天下僧道。赴京考試。不通經典者。黜還俗。年六十以上者。免試 按明會典(云云)。
惠宗建文三年。敕限僧道田人五畝 按續文獻通考。建文三年秋。限僧道田人五畝。從戶科給事中陳繼之之議也。敕禮部曰。朕聞釋道之教。其來久矣。本以清凈空幻為宗。超世離俗為事。近代以來俗僧鄙士。貪著自養殖貸。富豪甚至。田連阡陌。本欲以財自奉。然利害相乘。迷不知覺。既有饒足之利。必受官府之擾。況因此不能自守。每罹刑憲。非惟身遭僇辱。而教亦隳焉。夫佛道本心。陰翊王化其功弘多。至於末流。所習本乖。蠹蝕教門。致使訕毀肆行貽累。厥初朕甚憫之。原其害教之端。實自田始。分天下寺庵宮觀。除原無田產。外其有田者。每僧道一人。各存田五畝。免其租稅。以供香火之費。余田盡入官。有佃戶者。佃者自承其業。無
【現代漢語翻譯】 現代漢語譯本：每到一處僧寺，必定張貼周知冊，覈實驗證與登記不符者，將其押送官府。僧人、道士有妻妾的，允許眾人驅趕，窩藏隱瞞者同罪。願意還俗的，聽從其意願，但不允許收養民間兒童為僧，違者，連同兒童父母，一併治罪。年齡二十歲以下，願意出家為僧者，也必須由父母具狀稟告，經官府奏請批準方可。三年後，赴京參加考試，通曉經典者，才給予度牒（成為僧人的憑證）。不通曉經典者，處以杖刑，遣返回民。如有自稱白蓮教、靈寶教、火居道士，以及僧道不致力于遵循祖師遺風，胡亂議論阻撓政令者，一律處以重罪。
洪武二十八年（1395年），奏請批準天下僧道赴京考試，不通曉經典者，罷黜還俗。年滿六十歲以上者，免於考試——依據《明會典》記載。
惠宗建文三年（1401年），下令限制僧道每人占田五畝——依據《續文獻通考》記載，建文三年秋，限制僧道每人占田五畝，採納了戶科給事中陳繼之的建議。皇帝敕令禮部說：『朕聽說釋（佛教）、道（道教）的教義，由來已久，本以清凈空幻為宗旨，超脫世俗為要務。近代以來，俗僧鄙士，貪圖自養，放債牟利，富豪者甚至田地連綿成片。本想用財富來供養自己，然而利害相乘，迷惑不知醒悟。既然有了富足的利益，必定受到官府的擾亂，況且因此不能自我約束，常常觸犯刑法。不僅自身遭受凌辱，而且教義也因此衰敗。佛道本心，暗中輔佐王化，其功勞甚大。至於末流，所學與本旨相悖，蠹蝕教門，以致誹謗肆行，遺害無窮。朕對此深感痛心。追溯其危害教義的根源，實在是從田地開始。分給天下寺庵宮觀，除了原本沒有田產的，其餘有田產的，每位僧道各留存田地五畝，免除其租稅，以供香火之用。剩餘的田地全部沒收歸官府。有佃戶耕種的，佃戶繼續承租耕種，沒有』
【English Translation】 English version: Whenever arriving at a monastery, they must post the public notice and verify the registration. Those found inconsistent will be sent to the authorities. Monks and Taoists with wives and concubines will be allowed to be driven away by the public, and those who harbor them will be punished. Those who wish to return to secular life will be allowed, but it is not permitted to take in children from the common people as monks. Violators, along with the children's parents, will be punished. Those under the age of twenty who wish to become monks must also have their parents report it, and it must be approved by the authorities before it is allowed. After three years, they will go to the capital to take the examination. Those who are proficient in the scriptures will be given a ordination certificate (du die) (proof of becoming a monk). Those who are not proficient will be punished with caning and returned to the common people. Those who claim to be from the White Lotus (Bai Lian) sect, Lingbao (Ling Bao) sect, or Huoju (Huo Ju) Taoists, and monks and Taoists who do not devote themselves to following the ancestral traditions and make reckless remarks to obstruct government orders, will all be severely punished.
In the twenty-eighth year of Hongwu (1395), it was approved that monks and Taoists from all over the country should go to the capital to take the examination. Those who were not proficient in the scriptures would be dismissed and returned to secular life. Those over the age of sixty were exempt from the examination - according to the Ming Hui Dian (Ming Dynasty Collected Statutes).
In the third year of Jianwen (1401) during the reign of Emperor Huizong, an edict limited monks and Taoists to five mu (a unit of area) of land per person - according to the Xu Wenxian Tongkao (Comprehensive Examination of Historical Documents, Continued). In the autumn of the third year of Jianwen, monks and Taoists were limited to five mu of land per person, following the proposal of Chen Jizhi, a secretary of the Ministry of Revenue. The emperor issued an edict to the Ministry of Rites, saying: 'I have heard that the teachings of Buddhism (Shi) and Taoism (Dao) have been around for a long time, and their purpose is to be pure and illusory, and to transcend the world and leave the secular. In recent times, vulgar monks and lowly scholars have been greedy for self-cultivation and lending for profit, and the wealthy even have fields stretching for miles. Originally, they wanted to use wealth to support themselves, but the advantages and disadvantages multiplied, and they were confused and unaware. Since there is abundant profit, they will inevitably be disturbed by the government, and moreover, they cannot restrain themselves and often violate the law. Not only do they suffer humiliation, but the teachings also decline. The original intention of Buddhism and Taoism is to secretly assist the king's transformation, and their merits are great. As for the later generations, what they learn is contrary to the original purpose, eroding the teachings, causing slander to run rampant and leaving endless harm. I am deeply saddened by this. Tracing the root of the harm to the teachings, it really starts with the land. Divide the temples and monasteries in the world, except for those that originally had no land, and for those that have land, each monk and Taoist will keep five mu of land, exempting them from rent, to provide for incense and fire. The remaining land will all be confiscated by the government. If there are tenants farming, the tenants will continue to lease and farm, without'
佃戶者。均給平民。如舊田不及。今定數者不增。若有以祖業及歷代撥賜。為詞告言者勿理。如原系本朝撥賜者。不在此例。凡僧道一應丁役。並免其有。自相告訐爭訟。非干軍民者。聽其本教衙門自治。若致傷人命。及干軍民詞訟者。仍聽有司受理。其入理訟有司者。不許仍服僧道冠服。洪武年間。已有清理。及開設門榜。文當申明。遵守教規。化緣者。不在禁限。非奉朝命。不許私竊簪剃。年未五十者。不許為尼及女冠。嗚呼多藏厚亡。老氏攸戒。除欲去累。大覺所珍。利慾減則善心生。善人多則風俗美。欽茲定製。永底太平。遂定銓選法。通類覆奏。
建文四年。令寺觀新創者。歸併如舊 按明會典。洪武三十五年。令清理釋道二教。凡歷代以來。及洪武十五年以前。寺觀有名額者。不必歸併。新創者。歸併如舊(按洪武三十五年即建文四年)。
成祖永樂元年。令僧道三年一給度牒。並禁其娶妻妾 按明會典。永樂元年。令三年一給度牒 僧道娶妻妾者。杖八十還俗。女家同罪。離異寺觀住持。知情與同罪。不知者不坐。若僧道假託親屬。或僮僕為名求娶。而僧道自佔者。以奸論。
永樂四年。徴天下道士。及西僧至京師 按明通紀永樂四年十二月。徴天下道士。至京師。朝天宮神樂觀洞
【現代漢語翻譯】 現代漢語譯本： 關於佃戶，一律分給平民耕種。如果原有的田地不夠，按照現在確定的數量分給，不再增加。如果有人以祖傳產業以及歷代賞賜為理由提出訴訟，不予受理。如果原來是本朝廷賞賜的，不在此例。凡是僧人和道士的一切丁役，全部免除。他們之間互相告發爭訟，如果不涉及軍民，聽憑他們本教的衙門自行處理。如果造成人命傷害，以及涉及軍民詞訟的，仍然由地方有司受理。進入有司衙門訴訟的，不允許仍然穿著僧道冠服。洪武年間（1368-1398）已經清理過，並且開設門榜，文書應當申明，遵守教規。化緣的，不在禁止之列。沒有奉朝廷的命令，不允許私自剃度。年齡未滿五十歲的，不允許做尼姑以及女道士。唉，積藏過多，喪亡也多，老子早就告誡過。去除累贅，是大覺悟者所珍視的。利慾減少，善心就會產生。善良的人多了，風俗就會美好。欽佩這個定製，永遠達到太平。於是確定了銓選法，全部類別都要復奏。
建文四年（1402），命令新建立的寺廟道觀，歸併到原有的寺廟道觀。按照《明會典》記載，洪武三十五年（1402），命令清理釋道二教。凡是歷代以來，以及洪武十五年（1382）以前，寺廟道觀有名額的，不必歸併。新建立的，歸併到原有的。（按洪武三十五年即建文四年（1402））。
成祖永樂元年（1403），命令僧人和道士每三年發給一次度牒，並且禁止他們娶妻納妾。按照《明會典》記載，永樂元年（1403），命令每三年發給一次度牒。僧人和道士娶妻納妾的，杖責八十，責令還俗，女方家屬同罪。離異寺觀住持，知情者與同罪，不知情者不予追究。如果僧人和道士假託親屬，或者僮僕的名義求娶，而僧道自己佔有的，以通姦罪論處。
永樂四年（1406），徵召天下的道士，以及西僧到京師。按照《明通紀》記載，永樂四年（1406）十二月，徵召天下的道士到京師，朝天宮神樂觀洞。
【English Translation】 English version: Regarding tenant farmers, they should all be allocated to commoners for cultivation. If the original land is insufficient, allocate according to the currently determined amount, without increasing it further. If someone brings a lawsuit based on ancestral property or past imperial grants, it should not be accepted. If it was originally granted by the current dynasty, this does not apply. All corvée labor for monks and Taoists should be exempted. If they accuse each other and litigate among themselves, and it does not involve the military or civilians, their respective religious administrations should handle it themselves. If it results in injury or death, or involves lawsuits with the military or civilians, the local authorities should still accept it. Those who enter the authorities for litigation are not allowed to wear monastic or Taoist attire. There was already a rectification during the Hongwu era (1368-1398), and door plaques were established. Documents should clearly state that religious rules must be followed. Those who solicit alms are not prohibited. Without an imperial order, private tonsure is not allowed. Those under the age of fifty are not allowed to become nuns or female Taoists. Alas, excessive hoarding leads to ruin, as Laozi warned. Removing burdens is valued by the enlightened ones. When desires are reduced, good intentions arise. When there are more good people, customs will be beautiful. Respect this established system, and lasting peace will be achieved. Thus, the selection method was determined, and all categories must be reported back.
In the fourth year of Jianwen (1402), it was ordered that newly established temples and Taoist temples should be merged into the old ones. According to the Ming Huidian, in the thirty-fifth year of Hongwu (1402), it was ordered to rectify the Buddhist and Taoist religions. All temples and Taoist temples that had quotas since previous dynasties and before the fifteenth year of Hongwu (1382) did not need to be merged. Newly established ones should be merged into the old ones. (Note: The thirty-fifth year of Hongwu is the fourth year of Jianwen (1402)).
In the first year of Yongle of the Chengzu Emperor (1403), it was ordered that monks and Taoists should be issued ordination certificates every three years, and they were prohibited from marrying wives and concubines. According to the Ming Huidian, in the first year of Yongle (1403), it was ordered that ordination certificates should be issued every three years. Monks and Taoists who marry wives and concubines will be beaten eighty times and ordered to return to secular life, and the woman's family will be equally guilty. If the abbot of a divorced temple or Taoist temple knows about it, he will be equally guilty; those who do not know will not be held accountable. If monks and Taoists falsely claim relatives or servants to seek marriage, and the monks and Taoists occupy it themselves, it will be treated as adultery.
In the fourth year of Yongle (1406), Taoists from all over the world and Western monks were summoned to the capital. According to the Ming Tongji, in December of the fourth year of Yongle (1406), Taoists from all over the world were summoned to the capital, Chaotian Palace, Shenleguan Cave.
神宮。修舉金箓齋法。薦皇考皇妣。車駕幸齋壇。七日而畢。迎西僧尚師哈立麻。至京師。先是上在藩邸。聞烏思藏有尚師哈立麻者異僧也。及即位。遣中官侯顯齋書幣往迎。五歷寒暑。乃至車駕往視之。無拜跪禮合掌而已。
永樂十年。申明僧道禁約 按明會典。永樂十年。諭禮部。天下僧道。多不守戒律。民間修齋誦經。動輒較利厚薄。又無誠心。甚至飲酒食肉。遊蕩荒淫。略無顧忌。又有無知遇民。妄稱道人。一概蠱惑。男女雜處無別。敗壞風化。洪武中。僧道不務祖風。及俗人行瑜珈法。稱火居道士者。俱有嚴禁。即揭榜申明。違者殺不赦。
永樂十六年。定府州縣僧道人數童子投寺觀。必父母皆允。又祖父母父母。有他子孫侍養。鄰里勘保無礙乃許 按明會典。永樂十六年。定天下僧道。府不過四十人。州不過三十人。縣不過二十人。限年十四以上。二十以下。父母皆允方許。陳告有司行鄰里勘保無礙。然後得投寺觀。從師受業。五年後。諸經習熟。然後赴僧道錄司考試。果諳經典。始立法名。給與度牒。不通者。罷還為民。若童子與父母不願。及有祖父母父母。無他子孫侍養者。皆不許。有年三四十以上先會出家。而還俗及亡命黥刺。亦不許寺觀住持容留。違者罪之。
永樂二十二年
【現代漢語翻譯】 現代漢語譯本 神宮。舉行金箓齋法，為已故的父親母親祈福。皇帝的車駕親臨齋壇，歷時七日結束。迎接西方的僧人尚師哈立麻（Hali-ma，人名）來到京師。此前，皇上還在藩邸時，就聽說烏思藏（Ü-Tsang，西藏的舊稱）有一位名叫哈立麻（Hali-ma，人名）的奇異僧人。等到即位后，派遣中官侯顯帶著齋書和禮品前去迎接，歷經五年寒暑，才最終迎到。皇帝親自前往拜見他，哈立麻（Hali-ma，人名）不行拜跪之禮，只是合掌而已。 永樂十年（1412年）。申明僧道的禁約：根據《明會典》記載，永樂十年（1412年），皇帝告諭禮部，天下的僧人和道士，大多不遵守戒律。民間修齋誦經，動輒計較利益的多少，又沒有誠心，甚至飲酒食肉，遊蕩荒淫，略無顧忌。還有無知的愚民，妄稱道人，一概蠱惑人心，男女混雜沒有分別，敗壞風俗教化。洪武年間（1368-1398年），僧道不致力于遵循祖師的遺風，以及俗人修行瑜珈之法，自稱火居道士的人，都有嚴格的禁令。現將禁令揭榜申明，違犯者處以死刑，絕不寬恕。 永樂十六年（1418年）。規定府州縣僧道的人數，童子投身寺觀，必須父母都同意。而且祖父母、父母，有其他的子孫侍奉贍養，經過鄰里勘察保證沒有問題才允許：根據《明會典》記載，永樂十六年（1418年），規定天下僧道的人數，府不超過四十人，州不超過三十人，縣不超過二十人。年齡限制在十四歲以上，二十歲以下。必須父母都同意才允許。陳告官府，經過鄰里勘察保證沒有問題。然後才能投身寺觀，跟隨師父學習。五年後，各種經典習熟，然後到僧道錄司參加考試。如果精通經典，才給予法名，發給度牒。不通曉經典的，遣返回家做平民。如果童子與父母不願意，以及有祖父母、父母，沒有其他子孫侍奉贍養的，都不允許。有年齡在三四十歲以上，先前出家，後來還俗以及逃亡被刺字的人，也不允許寺觀住持容留。違犯者處以罪刑。 永樂二十二年（1424年）。
【English Translation】 English version Imperial Shrine. Performed the Golden Register Fasting Ritual to pray for the deceased Emperor Father and Empress Mother. The Emperor's carriage visited the fasting altar, which lasted for seven days. Welcomed the Western monk Shangshi Hali-ma (Hali-ma, a name) to the capital. Previously, when the Emperor was still a prince, he had heard that there was an extraordinary monk named Hali-ma (Hali-ma, a name) in Ü-Tsang (Ü-Tsang, the old name for Tibet). After he ascended the throne, he sent the eunuch Hou Xian with sacrificial writings and gifts to welcome him. It took five years before he was finally welcomed. The Emperor personally went to see him, and Hali-ma (Hali-ma, a name) did not perform the bowing or kneeling ceremony, but simply put his palms together. Yongle Tenth Year (1412 AD). Clarified the prohibitions for monks and Taoists: According to the 'Ming Hui Dian', in the tenth year of Yongle (1412 AD), the Emperor instructed the Ministry of Rites that most monks and Taoists in the world did not abide by the precepts. When laypeople performed fasting rituals and recited scriptures, they often calculated the amount of profit, and they lacked sincerity. Some even drank alcohol, ate meat, roamed about, and were licentious, with little regard for propriety. There were also ignorant commoners who falsely claimed to be Taoists, generally bewitching people, with men and women mixing without distinction, corrupting customs and morals. During the Hongwu period (1368-1398 AD), monks and Taoists who did not devote themselves to following the traditions of their founders, as well as laypeople who practiced Yoga and called themselves Fire-Dwelling Taoists, were strictly prohibited. Now, the prohibitions are posted for public notice, and those who violate them will be executed without pardon. Yongle Sixteenth Year (1418 AD). Determined the number of monks and Taoists in prefectures, subprefectures, and counties; children entering temples and monasteries must have the consent of both parents. Furthermore, if the grandparents and parents have other descendants to serve and support them, and the neighbors have investigated and guaranteed that there are no problems, then it is allowed: According to the 'Ming Hui Dian', in the sixteenth year of Yongle (1418 AD), the number of monks and Taoists in the world was determined: no more than forty in a prefecture, no more than thirty in a subprefecture, and no more than twenty in a county. The age was limited to between fourteen and twenty years old. It was necessary to have the consent of both parents. A report had to be made to the authorities, and the neighbors had to investigate and guarantee that there were no problems. Only then could they enter temples and monasteries and study with a teacher. After five years, when they were familiar with the various scriptures, they would go to the Monastic and Taoist Registry for examination. If they were proficient in the scriptures, they would be given a Dharma name and issued a certificate of ordination. Those who were not proficient in the scriptures would be sent back home to be commoners. If the child and parents were unwilling, or if the grandparents and parents did not have other descendants to serve and support them, it was not allowed. Those who were over thirty or forty years old, who had previously left home to become monks or Taoists, and who had later returned to secular life, as well as fugitives who had been tattooed, were not allowed to be harbored by the abbots of temples and monasteries. Those who violated this would be punished. Yongle Twenty-second Year (1424 AD).
。十二月甲寅。命禮部。集僧道于慶壽海印二寺。及靈濟宮。各建揚大齋七晝夜 按明大政紀(云云)。
宣宗宣德元年。詔考試僧道。能通經典。方準給牒 按明會典。宣德元年。以僧道行童。請給度牒甚多。諭禮部。先令僧道官取勘禮部同翰林院官禮科給事中及僧道官考試。能通經典。方準給與。
宣德二十年。禮部奏。不許濫收額外。僧道候考試。精通經典者。給度牒。從之 按明大政紀。宣德二年十二月。禮部奏。永樂十六年。太宗皇帝定製。凡愿出家。為僧道者。府不過四十人。州不過三十人。縣不過二十人。額外不許濫收。候五年後考試。如果精通經典。給與度牒。今天下僧道。赴京請給度牒者。多系額外濫收。且不通經典者。多請如例悉遣歸。從之。
宣德十年。禁僧道私自簪剃。及妄言惑眾者 按明會典(云云)。
英宗正統六年。榜示僧道禁約 按明會典。正統六年。令僧道多有壞亂心術。不務祖風。混同世俗。傷壞風化。都院察即遵洪武舊例。出榜禁約。違者罪之。
是年令新創。寺觀會有賜。額者聽其居住今後再不許私自建立。
正統九年十月。頒釋道大藏經典于天下寺觀 按名山藏典謨記(云云)。
正統十年三月。申禁私創寺院庵觀 按名山
【現代漢語翻譯】 現代漢語譯本：十二月甲寅（時間）。命令禮部在慶壽寺、海印寺和靈濟宮分別設立揚大齋七晝夜。——根據《明大政紀》記載。 宣宗宣德元年（1426年），下詔考試僧人和道士。只有精通經典者，才準予頒發度牒。——根據《明會典》記載，宣德元年（1426年），因為僧人和道士行童請求頒發度牒的人數眾多，皇帝諭令禮部，先由僧道官會同翰林院官員、禮科給事中以及僧道官進行考試。只有精通經典者，才準予頒發度牒。 宣德二十年（應為宣德二年，1427年）。禮部上奏，不允許濫收額外名額，僧人和道士等待考試。精通經典者，給予度牒。皇帝同意了這一奏請。——根據《明大政紀》記載，宣德二年（1427年）十二月，禮部上奏，永樂十六年（1418年），太宗皇帝制定製度，凡是願意出家為僧或為道者，府不超過四十人，州不超過三十人，縣不超過二十人。額外名額不允許濫收。等待五年後進行考試，如果精通經典，則給予度牒。現在天下僧人和道士，前往京城請求頒發度牒的人，大多是額外濫收的，而且不通經典。按照慣例，全部遣送回原籍。皇帝同意了這一奏請。 宣德十年（1435年），禁止僧人和道士私自剃度，以及散佈謠言迷惑百姓。——根據《明會典》記載。 英宗正統六年（1441年），頒佈僧道禁約。——根據《明會典》記載，正統六年（1441年），因為僧人和道士多有敗壞心術，不遵循祖師遺風，混同世俗，敗壞風俗教化。都察院查實后，應遵照洪武年間的舊例，頒佈禁約。違犯者將受到懲處。 同年，命令新建立的寺觀，如果有賜予的匾額，允許其居住，今後不再允許私自建立。 正統九年（1444年）十月，將釋道大藏經典頒佈于天下寺觀。——根據《名山藏典謨記》記載。 正統十年（1445年）三月，再次禁止私自建立寺院庵觀。——根據《名山藏》記載。
【English Translation】 English version: In the Jia-yin day of the twelfth month, the Ministry of Rites was ordered to hold grand fasting ceremonies (Yang Da Zhai) for seven days and nights at Qingshou Temple, Haiyin Temple, and Lingji Palace. - According to the 'Ming Da Zheng Ji'. In the first year of Xuande (1426) during the reign of Emperor Xuanzong, an imperial edict was issued to examine monks and Taoists. Only those who were proficient in the scriptures were allowed to be granted ordination certificates (Du Die). - According to the 'Ming Hui Dian', in the first year of Xuande (1426), because many monks, Taoists, and novices requested ordination certificates, the emperor instructed the Ministry of Rites to have the monastic officials, together with the officials of the Hanlin Academy, the supervising secretaries of the Ministry of Rites, and the monastic officials, conduct examinations. Only those who were proficient in the scriptures were allowed to be granted ordination certificates. In the twentieth year of Xuande (should be the second year, 1427), the Ministry of Rites reported that extra quotas should not be abused, and monks and Taoists should wait for the examination. Those who were proficient in the scriptures would be given ordination certificates. The emperor approved this request. - According to the 'Ming Da Zheng Ji', in December of the second year of Xuande (1427), the Ministry of Rites reported that in the sixteenth year of Yongle (1418), Emperor Taizong established a system that for those who wished to become monks or Taoists, the number should not exceed forty in a prefecture, thirty in a state, and twenty in a county. Extra quotas were not allowed to be abused. After five years, an examination would be conducted, and if they were proficient in the scriptures, they would be given ordination certificates. Now, many monks and Taoists in the world who go to the capital to request ordination certificates are mostly those who were abusively admitted beyond the quota and are not proficient in the scriptures. According to the usual practice, they should all be sent back to their place of origin. The emperor approved this request. In the tenth year of Xuande (1435), it was forbidden for monks and Taoists to tonsure people privately and to spread rumors to confuse the people. - According to the 'Ming Hui Dian'. In the sixth year of Zhengtong (1441) during the reign of Emperor Yingzong, monastic regulations were promulgated. - According to the 'Ming Hui Dian', in the sixth year of Zhengtong (1441), because many monks and Taoists had corrupted minds, did not follow the ancestral traditions, mixed with secular customs, and corrupted social morality, the Censorate, after investigation, should follow the old regulations of the Hongwu period and promulgate regulations. Violators would be punished. In the same year, it was ordered that newly built temples and monasteries, if they had bestowed plaques, would be allowed to reside, and in the future, private construction would no longer be allowed. In October of the ninth year of Zhengtong (1444), the Buddhist and Taoist Tripitaka (Da Zang Jing) were distributed to temples and monasteries throughout the country. - According to the 'Ming Shan Zang Dian Mo Ji'. In March of the tenth year of Zhengtong (1445), it was reiterated that the private construction of temples and monasteries was prohibited. - According to the 'Ming Shan Zang'.
藏典謨記(云云)。
正統十四年。敕僧道審系額內。並貫籍明白。精通經典。乃許奏請給牒 按明會典。正統十四年。令僧道應給度牒者。各僧道衙門。先行勘試。申送有司。審系額內。並貫籍明白。仍試精通經典。方許申送禮部。覆試中式。然後具奏請給。
代宗景泰三年。令各寺觀田。止存六十畝為業 按明會典。景泰三年。令各處寺觀田土。每所量存六十畝為業。其餘撥與小民。佃種納糧。
景泰六年。令僧道持行修潔。又丁多不繫軍。匠等戶。仍審系額內。方許收度 按明會典。景泰六年。令僧道務要持行修潔。本戶丁多不繫軍匠。鹽灶等籍里老保結呈縣覆實具申府司類呈該部。方許收度。仍勘各寺觀。原定額數。如已數多不與出給。
英宗天順八年。詔京城內外寺觀。今後不許增修請額 按明會典(云云)。
憲宗成化元年。皇太后壽誕。建設齋醮 按明大政絕成化元年二月。皇太后壽誕。令僧道建設齋醮。給事中張寧。劾禮部尚書姚夔。斂會大臣。收買炷香。詣寺觀行禮祈福。祇壞風俗傷名教。寧疏云。邇者。恭遇皇太后誕日。令僧道建設齋醮。此見皇上將欲表揚孝道。慰悅聖慈。無所不用其極之心也。諸大臣及百執事。但當和衷助德。仰贊至情。上綏懿祉。則敬承道
【現代漢語翻譯】 藏典謨記（云云）。
正統十四年（1449年）。敕令僧人和道士審查是否屬於定額內，並籍貫清楚，精通經典，才允許奏請頒發度牒。按《明會典》記載，正統十四年（1449年）規定，僧道應給度牒者，各僧道衙門先行勘驗考試，申報有司，審查是否屬於定額內，並籍貫清楚，仍要考試精通經典，才允許申報禮部複試，中式后，才能具奏請給。
代宗景泰三年（1452年）。命令各寺觀的田地，只保留六十畝作為產業。按《明會典》記載，景泰三年（1452年）規定，各處寺觀的田地，每處寺觀量留六十畝作為產業，其餘的撥給小民耕種納糧。
景泰六年（1455年）。命令僧道保持修行純潔，對於丁多且不屬於軍戶、匠戶等戶籍的人，仍要審查是否屬於定額內，才允許接受其出家。按《明會典》記載，景泰六年（1455年）規定，僧道務必要保持修行純潔。本戶丁多且不屬於軍戶、匠戶、鹽灶等戶籍的人，由里老保結呈縣覆實后具申府司，分類呈報該部，才允許接受其出家。仍要勘查各寺觀原定的額數，如果人數已多，則不再給予出家名額。
英宗天順八年（1464年）。詔令京城內外寺觀，今後不許增修請額。按《明會典》（云云）。
憲宗成化元年（1465年）。皇太后壽誕，建設齋醮。按《明大政記》載，成化元年（1465年）二月，皇太后壽誕，命令僧道建設齋醮。給事中張寧彈劾禮部尚書姚夔，斂會大臣，收買炷香，到寺觀行禮祈福，認為這樣敗壞風俗，損害名教。張寧的奏疏說，近來，躬逢皇太后誕辰，命令僧道建設齋醮，這可見皇上想要表揚孝道，慰悅聖慈，無所不用其極的心意。諸位大臣及百官，只應當和衷共濟，輔助皇上的美德，仰贊至情，使皇太后安享福祉，才是敬承正道。
【English Translation】 Zang Dian Mo Ji (etc.).
In the 14th year of the Zhengtong reign (1449), it was decreed that monks and Taoists should be examined to determine if they were within the quota, their registered residence should be clear, and they should be proficient in the classics before being allowed to request a degree certificate. According to the Ming Hui Dian (Collected Statutes of the Ming Dynasty), in the 14th year of the Zhengtong reign (1449), it was stipulated that for monks and Taoists who should be granted a degree certificate, the respective monastic and Taoist offices should first conduct an examination and submit it to the relevant authorities. It should be examined to determine if they were within the quota, their registered residence should be clear, and they should still be tested for proficiency in the classics before being allowed to submit it to the Ministry of Rites for a re-examination. Only after passing the examination could they formally request the granting of the certificate.
In the 3rd year of the Jingtai reign (1452) of Emperor Daizong, it was ordered that each temple and monastery should only retain sixty mu (a unit of area) of land as property. According to the Ming Hui Dian, in the 3rd year of the Jingtai reign (1452), it was stipulated that the land of temples and monasteries in various places should be measured and only sixty mu be retained as property for each temple or monastery, and the rest should be allocated to the common people for cultivation and payment of grain.
In the 6th year of the Jingtai reign (1455), it was ordered that monks and Taoists should maintain purity in their conduct, and for those with many male adults in their households who were not registered as military households or artisan households, it should still be examined to determine if they were within the quota before being allowed to accept them as disciples. According to the Ming Hui Dian, in the 6th year of the Jingtai reign (1455), it was stipulated that monks and Taoists must maintain purity in their conduct. For those with many male adults in their households who were not registered as military households, artisan households, or salt-producing households, the village elders should submit a report to the county for verification and then submit it to the prefectural office, which would then classify and submit it to the relevant ministry before they could be accepted as disciples. The originally stipulated quota for each temple and monastery should still be examined, and if the number of people was already large, no more would be allowed to become disciples.
In the 8th year of the Tianshun reign (1464) of Emperor Yingzong, it was decreed that temples and monasteries inside and outside the capital city should not be allowed to increase their construction or request additional quotas in the future. According to the Ming Hui Dian (etc.).
In the 1st year of the Chenghua reign (1465) of Emperor Xianzong, a ritual was held to celebrate the birthday of the Empress Dowager. According to the Ming Da Zheng Ji (Records of Major Affairs of the Ming Dynasty), in the second month of the 1st year of the Chenghua reign (1465), a ritual was ordered to be held by monks and Taoists to celebrate the birthday of the Empress Dowager. Zhang Ning, a supervising secretary, impeached Yao Kui, the Minister of Rites, for collecting money from the ministers and buying incense to go to temples and monasteries to perform rituals and pray for blessings, arguing that this corrupted customs and harmed the teachings of morality. Zhang Ning's memorial stated, 'Recently, on the occasion of the Empress Dowager's birthday, monks and Taoists were ordered to hold rituals, which shows His Majesty's intention to promote filial piety and please the Empress Dowager, sparing no effort. The ministers and officials should work together harmoniously, assist His Majesty's virtue, and praise his sincere feelings, so that the Empress Dowager can enjoy blessings and honor the right path.'
德。允合舊章。而禮部尚書姚夔等。乃于各衙門。斂會財物。收辦炷香。約至期赴壇行禮。為儒者自失其守業彼者。烏知其非臣。雖至愚。為此深惜。切惟。人臣之於君。愿其福也。則當勸修德。善愿其壽也。則當勸去逸欲愿天心之向順也。則當相之保和小民廉濟四海。故曰。求福不迴天壽平格。又曰。欲王以小民受天永命。未聞以禱祀得福。丹藥致壽。假符瑞以永天命者。今乃不能盡。所當爲徒以瓣香尺楮。列名其上。宣揚于佛老之神明。率而拜曰。為朝廷祈福祝壽。天地鬼神。山川河嶽。昭布森列可厚誣以是哉。不報。
成化六年。陳音請降佛子真人位號。不聽 按名山藏典謨記。成化六年三月。翰林院編修陳音。請佛子法王真人。妖妄之徒。乞降其位號。杜其恩賞。上曰。佛子真人名號。祖宗之舊。如何可更。
成化十年。給度僧道 按名山藏典謨記。成化十年六月。給度僧道。南京監察御史任英言。比水旱澇相。仍災異迭見。內地薦饑。邊塞多警。京城內外。民食孔艱。若復行給度。則天下僧道紛集京師。米價益貴。況此輩奸盜者多。即如四川僧徒悟升。乃為賊首。乞罷其令。不從。
成化十二年三月。禮部尚書鄒干奏。近年度牒僧道過多。乞定為限制。從之 按明大政紀(云云)。
【現代漢語翻譯】 現代漢語譯本： 德行。本應符合舊有的規章制度。然而禮部尚書姚夔等人，卻在各個衙門斂取財物，收集辦理炷香事宜，約定到期前往壇場行禮。作為讀書人，這樣喪失自己的操守，那些人哪裡知道這樣做是不對的呢？即使是最愚笨的人，也會為此深深惋惜。我懇切地認為，人臣對於君主，如果希望他得到幸福，就應當勸他修養德行，如果希望他長壽，就應當勸他去除安逸享樂的慾望，如果希望天意順應，就應當輔佐他保持與小民的和諧關係。所以說，『求福不能改變天命，修身養性能使壽命長久。』又說，『希望君王以愛護小民來承受上天永遠的保佑。』沒有聽說過用祈禱祭祀來獲得幸福，用煉丹服藥來達到長壽，用虛假的祥瑞來延長天命的。現在卻不能盡到所應當做的事情，只是用一瓣香、一尺紙，把名字寫在上面，向佛老的神明宣揚，然後率領大家跪拜說：『為朝廷祈福祝壽。』天地鬼神，山川河嶽，昭然羅列，難道可以這樣厚顏無恥地欺騙他們嗎？（皇帝）沒有迴應。
成化六年（1470年），陳音請求廢除佛子真人的位號，沒有被批準。按照《名山藏·典謨記》記載，成化六年（1470年）三月，翰林院編修陳音上奏說，佛子法王真人是妖妄之徒，請求廢除他們的位號，杜絕給予他們的恩賞。皇上說：『佛子真人的名號，是祖宗傳下來的，怎麼可以更改？』
成化十年（1474年），頒發度牒給僧人和道士。按照《名山藏·典謨記》記載，成化十年（1474年）六月，頒發度牒給僧人和道士。南京監察御史任英說，近來水災、旱災、澇災相繼發生，各種災異接連出現，內地連年饑荒，邊境上多次發生警報，京城內外，百姓糧食非常困難。如果再次頒發度牒，那麼天下的僧人和道士就會紛紛聚集到京城，米價會更加昂貴。況且這些人中奸詐盜竊的人很多，比如四川的僧徒悟升，竟然是賊首。請求停止頒發度牒的命令，沒有被採納。
成化十二年（1476年）三月，禮部尚書鄒幹上奏說，近年來頒發度牒給僧人和道士過多，請求制定限制。皇帝聽從了他的建議。按照《明大政紀》記載（此處省略原文內容）。
【English Translation】 English version: Virtue. It should conform to the old regulations. However, Yao Kui, the Minister of Rites, and others, collected money and goods from various government offices to prepare incense, and agreed to go to the altar to perform rituals on the appointed date. As scholars, they have lost their integrity. How could those people know that what they are doing is wrong? Even the most foolish person would deeply regret this. I sincerely believe that for a subject to his ruler, if he wishes him happiness, he should advise him to cultivate virtue; if he wishes him longevity, he should advise him to eliminate desires for ease and pleasure; if he wishes the will of Heaven to be favorable, he should assist him in maintaining harmony with the common people. Therefore, it is said, 'Seeking blessings cannot change destiny, but cultivating oneself can prolong life.' It is also said, 'Hoping that the ruler will receive Heaven's eternal blessing by cherishing the common people.' It has never been heard of obtaining happiness through prayers and sacrifices, achieving longevity through alchemy and medicine, or prolonging destiny through false omens. Now, they cannot fulfill what they should do, but simply use a petal of incense and a foot of paper, write their names on it, proclaim it to the gods of Buddhism and Taoism, and then lead everyone to kneel and say: 'Pray for blessings and longevity for the court.' Heaven and earth, ghosts and gods, mountains and rivers, are clearly arrayed, how can they be so shamelessly deceived? (The emperor) did not respond.
In the sixth year of Chenghua (1470 AD), Chen Yin requested to abolish the title of Fozi Zhenren (Buddha's Son, True Man), but it was not approved. According to the 'Dianmo Ji' (Records of Institutions) in the 'Mingshan Zang' (Hidden Treasures of Famous Mountains), in March of the sixth year of Chenghua (1470 AD), Chen Yin, a compiler of the Hanlin Academy, submitted a memorial saying that Fozi Fawang Zhenren (Buddha's Son, Dharma King, True Man) were deceitful people, and requested to abolish their titles and stop granting them favors. The emperor said: 'The title of Fozi Zhenren (Buddha's Son, True Man) is an old tradition of our ancestors, how can it be changed?'
In the tenth year of Chenghua (1474 AD), ordination certificates were issued to monks and Taoists. According to the 'Dianmo Ji' (Records of Institutions) in the 'Mingshan Zang' (Hidden Treasures of Famous Mountains), in June of the tenth year of Chenghua (1474 AD), ordination certificates were issued to monks and Taoists. Ren Ying, the Supervising Censor of Nanjing, said that recently, floods, droughts, and waterlogging have occurred one after another, and various disasters have appeared in succession. The inland areas have suffered from famine for years, and there have been many alarms on the borders. Inside and outside the capital, the people have great difficulty in obtaining food. If ordination certificates are issued again, then monks and Taoists from all over the world will gather in the capital, and the price of rice will become more expensive. Moreover, many of these people are treacherous and thieving, such as the Sichuan monk Wu Sheng, who is actually a bandit leader. He requested to stop the order to issue ordination certificates, but it was not adopted.
In March of the twelfth year of Chenghua (1476 AD), Zou Gan, the Minister of Rites, submitted a memorial saying that in recent years, too many ordination certificates have been issued to monks and Taoists, and requested to set a limit. The emperor followed his advice. According to the 'Ming Dazheng Ji' (Records of Major Events of the Ming Dynasty) (original content omitted here).
成化十三年。敕定僧道住持人數 按明會典。成化十三年凡。僧道住持敕。建寺觀許。二人敕。賜並在外寺觀。各止許一人。
成化十八年。定僧道犯罪不還俗令 按名山藏典謨記。成化十八年十二月。定僧道犯公罪。不還俗人。令巡撫南直𨽻兵部尚書兼左副都御史王恕奏言。律法僧道犯罪。曾經決罰者。並令還俗。而江浙僧道。多因被人侵佔田土。負欠租稅。詿誤致罪者。請同常人收贖法。勿令還俗。都察院會六部議覆奏。從之著為令。
成化二十年。大度僧道。以救饑 按名山藏典謨記。成化二十年十月。給空名度牒一萬紙。分送山陜。令募民愿為僧道者。令詣避災處。輸粟十石。給度之。十二月預度天下僧道六萬人。以救山陜饑。
成化二十三年。令僧道還俗養親。是歲僧乃方士俱謫降 按明會典。成化二十三年。令僧道有父母現存。無人侍養者。不問有無度牒。許令還俗養親 按明通紀。成化二十三年九月。僧繼曉發。原籍為民。方士太常卿趙玉芝鄧常思等俱謫。戍邊四川番僧國師法王領占竹等悉降革職事並追奪累次降敕印信儀仗發回四川原居光相寺居住。
孝宗弘治五年四月。禁齋醮戒壇之妄 按名山藏典謨記(云云)。
弘治七年。定僧道尼姑女冠律例 按明會典。
【現代漢語翻譯】 現代漢語譯本 成化十三年（1477年）。敕令規定僧道住持人數：按照《明會典》記載，成化十三年（1477年），凡是敕建的寺觀允許有兩位住持，敕賜的以及在外寺觀，各只允許有一位。
成化十八年（1482年）。確定僧道犯罪不還俗的法令：按照《名山藏·典謨記》記載，成化十八年（1482年）十二月，確定僧道犯了公罪，可以不還俗。巡撫南直隸兵部尚書兼左副都御史王恕上奏說，按照律法，僧道犯罪，曾經判決懲罰的，都要令其還俗。但是江浙的僧道，很多是因為被人侵佔田地，負欠租稅，被牽連而犯罪的，請求按照常人的收贖法處理，不要令其還俗。都察院會同六部商議后回覆奏請，皇帝同意並作為法令頒佈。
成化二十年（1484年）。大量度僧道，用來救濟饑荒：按照《名山藏·典謨記》記載，成化二十年（1484年）十月，發放一萬張空白度牒，分送到山陜地區，讓招募願意做僧道的百姓，讓他們到避災的地方，交納糧食十石，就給予度牒。十二月，預先度化天下僧道六萬人，用來救濟山陜地區的饑荒。
成化二十三年（1487年）。命令僧道還俗贍養父母。這年僧人乃方士都被貶謫：按照《明會典》記載，成化二十三年（1487年），命令僧道如果有父母健在，無人侍奉贍養的，不論有沒有度牒，都允許還俗贍養父母。按照《明通紀》記載，成化二十三年（1487年）九月，僧人繼曉發回原籍為民。方士太常卿趙玉芝、鄧常思等都被貶謫戍守邊疆。四川番僧國師法王領占竹等全部降職革職，並追回多次降敕的印信儀仗，發回四川原居住的光相寺居住。
孝宗弘治五年（1492年）四月。禁止齋醮戒壇的虛妄行為：按照《名山藏·典謨記》記載（內容省略）。
弘治七年（1494年）。確定僧道尼姑女冠的律例：按照《明會典》記載。
【English Translation】 English version Chenghua 13th year (1477). Imperial decree stipulates the number of abbots in monasteries and Taoist temples: According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), in the Chenghua 13th year (1477), monasteries and temples built by imperial decree are allowed two abbots. Monasteries and temples bestowed by imperial decree and those outside are only allowed one abbot each.
Chenghua 18th year (1482). Decree establishing that monks and Taoists who commit crimes do not have to return to secular life: According to the 'Ming Shan Zang·Dian Mo Ji' (Record of Institutions) it was decreed in December of the Chenghua 18th year (1482) that monks and Taoists who commit public crimes do not have to return to secular life. Wang Shu, the Governor of Southern Zhili and concurrently the Minister of War and Left Vice Censor-in-Chief, memorialized that according to the law, monks and Taoists who commit crimes and have been punished should be ordered to return to secular life. However, many monks and Taoists in Jiangsu and Zhejiang were implicated in crimes due to being encroached upon for their fields and owing rent and taxes. He requested that they be treated according to the common people's redemption laws and not be forced to return to secular life. The Censorate, together with the Six Ministries, discussed and replied, and the emperor approved it as a decree.
Chenghua 20th year (1484). Mass ordination of monks and Taoists to relieve famine: According to the 'Ming Shan Zang·Dian Mo Ji', in October of the Chenghua 20th year (1484), 10,000 blank ordination certificates were issued and distributed to Shanxi and Shaanxi, allowing the recruitment of people willing to become monks and Taoists. They were required to go to disaster relief areas and contribute ten shi (石, unit of dry measure) of grain to receive the ordination certificate. In December, 60,000 monks and Taoists were pre-ordained throughout the country to relieve the famine in Shanxi and Shaanxi.
Chenghua 23rd year (1487). Order for monks and Taoists to return to secular life to support their parents. In this year, both monks and alchemists were demoted: According to the 'Ming Hui Dian', in the Chenghua 23rd year (1487), it was ordered that if monks and Taoists had living parents who had no one to care for them, regardless of whether they had ordination certificates, they were allowed to return to secular life to support their parents. According to the 'Ming Tong Ji' (Comprehensive Records of the Ming Dynasty), in September of the Chenghua 23rd year (1487), the monk Ji Xiao was sent back to his original residence as a commoner. The alchemists Zhao Yuzhi, Deng Changsi, and others, who held positions such as Vice Minister of the Court of Imperial Sacrifices, were all demoted and sent to garrison the border. The Tibetan monk Ling Zhanzhu, who held titles such as Imperial Preceptor and Dharma King, was completely demoted and dismissed from his position, and the seals, insignia, and ceremonial guards that had been bestowed upon him were confiscated and sent back to his original residence, Guangxiang Temple, in Sichuan.
Xiaozong Hongzhi 5th year (1492), April. Prohibition of false practices in fasting rituals and ordination platforms: According to the 'Ming Shan Zang·Dian Mo Ji' (details omitted).
Hongzhi 7th year (1494). Establishment of regulations for monks, Taoists, nuns, and female Taoists: According to the 'Ming Hui Dian'.
凡僧道罪犯。弘治七年。令僧道尼姑女冠。有犯奸淫者。就於本寺觀庵院。門首枷號一個月。滿日發落。
弘治十三年。定僧道及漢人。習學番教律例 按明會典。弘治十三年。奏準僧道官。僧人道士。有犯挾妓飲酒者。俱問發原籍為民。若奸拜認義父母親屬。俱發邊衛充軍 凡僧道額外擅收徒弟者。問發口外為民。往持還俗。僧道官知而不舉者。罷職 凡漢人出家。習學番教。不拘軍民。僧否關給度牒。俱問發原籍。各該軍衛。有司當差。若漢人冒作番人。發邊衛充軍 凡僧道擅收徒弟。不給度牒。及民間子弟。戶內不及三丁。或在十六以上而出家者。俱枷號一個月。並罪坐。所由僧道官及住持。知而不舉者。各罷職還俗。僧道犯罪。雖未給度牒。悉照僧道科斷。該還俗者。查發各原籍當差。若仍于原寺觀庵院。或他寺觀庵院潛住者。並枷號一個月。照舊還俗。僧道官及住持。知而不舉者。各治以罪。
弘治十六年。詔建壽塔。及撰真人誥命。既而皆罷之 按明通紀。弘治十六年。詔建壽塔于朝陽門外。既而罷之。時大學士劉健等上言。前代人主。信佛莫如梁武。帝卒餓死臺城。本以求福。反以致禍。觀諸往事。可為明鑑。我祖宗相傳治天下。以堯舜周孔之道而已。浮屠異端。蠹財惑眾。何關於治。欲
造佛塔。非所以訓天下垂後世也。又令撰真人杜永祺等誥命及封號。健等復言。竊惟。異端不可信。誥命不當與。夫誥命朝廷所以獎賢勵能。雖卿士大臣。必待秩滿考最。乃得頒給。況祖宗廟號。不過十六字。親王及文武有功德者。謚號一二字。此輩何賢何能。封號至十八字。流佈朝野。傳聞後世。皆曰朝廷所給。與儒臣所撰擬也。天下後世。其謂之何。疏入有旨俱報罷。
武宗正德二年。五月。月食。度天下僧道四萬人 按名山藏典謨記(云云)。
正德十六年。禁私創庵院寺觀。及私度僧道尼姑女冠 按明會典。正德十六年。奏準今後再有私創庵院寺觀。私度僧道尼姑女冠者。拏問治罪寺觀拆毀入官 凡寺觀庵院。除見在處所外。不許私自建立增置。違者。杖一百。還俗僧道。發邊遠充軍。尼僧女冠。入官為奴。若僧道不給度牒。私自簪剃者。杖八十。若由家長。家長當罪。寺觀住持。及受業師。私度者。與同罪並還俗。
世宗嘉靖二年。以楊廷和鄭一鵬等言。暫停齋醮 按明通記。嘉靖二年三月。楊廷和等。疏請斥遠僧道。停罷齋醮。九卿喬宇等。各疏諫止。上曰。覽卿等言。具見忠愛至意。朕已知之 按明大政紀。嘉靖二年。閏四月。停齋祀。初太監崔文。以禱祀誘帝。大學士廷和力諫
【現代漢語翻譯】 現代漢語譯本： 建造佛塔，不是用來教導天下、垂鑒後世的方法。又命令撰寫真人杜永祺等人的誥命和封號。耿隨健等人再次上奏說：『臣等認為，異端邪說不可相信，誥命不應該授予。誥命是朝廷用來獎勵賢能之士的，即使是卿士大臣，也必須等到任期屆滿、考覈最優，才能頒發。況且祖宗的廟號，也不過十六個字，親王以及文武有功德的人，謚號也只有一兩個字。這些人有什麼賢能？封號竟然多達十八個字，流傳於朝野，傳聞於後世，都說是朝廷所給，是儒臣所撰擬的。天下後世的人，會怎麼看待這件事呢？』奏疏呈上后，皇帝下旨全部停止。
武宗正德二年（1507年）五月，發生月食。朝廷在全國範圍內度牒僧道四萬人。（根據《名山藏典謨記》記載）
正德十六年（1521年），禁止私自建立庵院寺觀，以及私自剃度僧道尼姑女冠。（根據《明會典》記載，正德十六年，奏準今後如果再有私自建立庵院寺觀，私自剃度僧道尼姑女冠的，抓捕審問治罪，寺觀拆毀沒收。凡是寺觀庵院，除了現有的處所外，不允許私自建立增設。違者，杖打一百，僧道還俗，發配邊遠充軍，尼僧女冠，沒入官府為奴。如果僧道沒有度牒，私自剃度的，杖打八十。如果是由於家長，家長當罪。寺觀住持以及受業師，私自剃度的，與同罪並還俗。）
世宗嘉靖二年（1523年），因為楊廷和、鄭一鵬等人的建議，暫停齋醮。（根據《明通記》記載，嘉靖二年三月，楊廷和等人上疏請求斥退疏遠僧道，停止齋醮。九卿喬宇等人，各自上疏勸諫阻止。皇帝說：『朕已經看了你們的奏疏，完全看到了你們忠愛的心意，朕已經知道了。』）（根據《明大政紀》記載，嘉靖二年閏四月，停止齋祀。起初太監崔文，用祈禱祭祀來引誘皇帝，大學士楊廷和極力勸諫。）
【English Translation】 English version: Building Buddhist pagodas is not the way to instruct the world and set an example for future generations. Furthermore, an order was given to draft official decrees and titles for the 'True Man' Du Yongqi and others. Jian and others remonstrated again, saying, 'We believe that heterodox doctrines are not to be trusted, and official decrees should not be granted. Official decrees are the means by which the court rewards the virtuous and encourages the capable. Even for high-ranking officials and ministers, they must wait until their term is completed and their performance is deemed excellent before they are issued. Moreover, the temple names of ancestors are no more than sixteen characters, and the posthumous titles of princes and meritorious civil and military officials are only one or two characters. What virtue or ability do these people possess? Their titles are as long as eighteen characters, spreading throughout the court and the countryside, and being passed down to future generations, all saying that they were given by the court and drafted by Confucian officials. What will the world and future generations think of this?' After the memorial was submitted, the emperor issued an edict to stop everything.
In the fifth month of the second year of the Zhengde reign (1507) of Emperor Wuzong, there was a lunar eclipse. The court granted ordination certificates to 40,000 monks and Taoists throughout the country. (According to the 'Records of Institutions and Models' in Mingshan Zang)
In the sixteenth year of the Zhengde reign (1521), the private establishment of nunneries, temples, and Taoist abbeys, as well as the private ordination of monks, Taoists, nuns, and female Taoist priests, was prohibited. (According to the Ming Hui Dian, in the sixteenth year of the Zhengde reign, it was approved that if anyone privately establishes nunneries, temples, or Taoist abbeys, or privately ordains monks, Taoists, nuns, or female Taoist priests, they will be arrested, interrogated, and punished, and the nunneries and temples will be demolished and confiscated. All nunneries, temples, and Taoist abbeys, except for existing locations, are not allowed to be privately established or added to. Violators will be beaten with one hundred strokes of the bamboo, monks and Taoists will be forced to return to secular life and exiled to distant military garrisons, and nuns and female Taoist priests will be confiscated into government service as slaves. If monks and Taoists do not have ordination certificates and are privately tonsured, they will be beaten with eighty strokes of the bamboo. If it is due to the head of the family, the head of the family will be punished. The abbots of the nunneries and temples, as well as the teachers who perform the ordination, will be punished with the same crime and forced to return to secular life.)
In the second year of the Jiajing reign (1523) of Emperor Shizong, due to the suggestions of Yang Tinghe, Zheng Yipeng, and others, the performance of religious rituals was temporarily suspended. (According to the Ming Tong Ji, in the third month of the second year of the Jiajing reign, Yang Tinghe and others submitted a memorial requesting the dismissal and distancing of monks and Taoists, and the cessation of religious rituals. The Nine Ministers, including Qiao Yu, each submitted memorials to advise against it. The emperor said, 'I have read your memorials and fully see your loyal and loving intentions. I am aware of it.') (According to the Ming Da Zheng Ji, in the intercalary fourth month of the second year of the Jiajing reign, the performance of religious sacrifices was stopped. Initially, the eunuch Cui Wen used prayers and sacrifices to entice the emperor, and Grand Secretary Yang Tinghe strongly advised against it.)
。不聽臺諫言之。俱不報。給事中鄭一鵬上言。臣巡光祿見。正德十六年五月。以來宮中。自常膳外。少有所取。邇者。禱祀繁興。制用漸廣。干清坤寧諸宮。各建齋醮。西天西番漢經。諸廠亦各有之。至於五花宮。乾清宮。西暖閣。坤寧宮。東次閣。亦有之。或連日夜。或間日一舉。或一日再舉。經筵俱虛設。而無所用矣。傷太平之業。失天下之望。莫此為甚。臣謂。挾此術者。必皆魏彬張銳之餘黨。曩以欺先帝。使生民塗炭。海內虛耗。先帝已誤。陛下豈容再誤。陛下亟誅之遠之可也。臣放金錢一醮蔬腐之費。至萬有八千。其餘不知幾十萬也。以月計之。不知幾百萬也。今天災時變。月無虛日。京師之民。至有裹席行乞。母子裸而餓死者。州縣則徴發繁擾。仍以饑饉。窮者轉為盜賊。良者糜于兵刃。邊境之民。日夜望風。荷戈而不得食。陛下以為今之民怨耶樂耶。忍斂民怨。不忍傷佞幸之心。忍拂元臣弼士之諫。不忍違寺僧之請。此愚臣之所未解也。伏願。改西天廠。為寶訓廠。以貯祖宗御製諸書。西番廠為古訓廠。以貯五經子史諸書。漢經廠為聽納廠。以貯諸臣奏疏。選內臣謹畏者。司其管鑰。陛下經筵之暇。游息其中則壽。何以不若堯舜治。何以不若唐虞哉。帝曰。天時饑饉。齋祀暫且停止。
嘉靖六
【現代漢語翻譯】 現代漢語譯本：不聽從臺諫的諫言，全部不予理睬。給事中鄭一鵬上書說，『我巡視光祿寺時發現，自正德十六年（1521年）五月以來，宮中除了日常膳食外，略有取用。近來，祈禱祭祀頻繁興起，製作費用逐漸增多。乾清宮、坤寧宮等各宮殿都建有齋醮場所。西天廠（存放西天佛經的場所）、西番廠（存放西番佛經的場所）、漢經廠（存放漢文佛經的場所）等處也各自建有。至於五花宮、乾清宮、西暖閣、坤寧宮、東次閣等地，也都有齋醮活動，有的連日連夜，有的隔日一次，有的甚至一日兩次。經筵（皇帝講經的場所）全部成了擺設，毫無用處。』 『這對於太平盛世的基業造成損害，使天下百姓失去期望，沒有比這更嚴重的了。我認為，挾持這些邪術的人，必定都是魏彬、張銳的餘黨。過去他們欺騙先帝，使百姓生活在水深火熱之中，國家空虛耗盡。先帝已經犯了錯誤，陛下怎麼能再犯同樣的錯誤呢？陛下應該儘快誅殺他們，遠離他們才是啊。』 『我瞭解到，一次齋醮所花費的蔬菜腐爛的費用，就高達一萬八千，其餘的費用不知有幾十萬。按月計算，不知有幾百萬。如今，天災時變，幾乎沒有一天是平靜的。京城的百姓，甚至有人用草蓆裹身沿街乞討，母子赤身裸體餓死街頭。州縣則徵收賦稅繁多擾民，加上饑荒，窮人轉而成為盜賊，善良百姓死於兵刃之下。邊境的百姓，日夜盼望朝廷的救濟，即使手持武器也無 food 可吃。陛下認為如今的百姓是怨恨還是快樂呢？』 『陛下寧願搜刮民脂民膏，也不忍心傷害那些受寵幸的佞臣的心；寧願拂逆元老重臣的勸諫，也不忍心違背寺廟僧人的請求。這是我愚臣所不能理解的。』 『我懇請陛下，將西天廠改為寶訓廠，用來存放祖宗御製的各種書籍；將西番廠改為古訓廠，用來存放五經子史等書籍；將漢經廠改為聽納廠，用來存放各位大臣的奏疏。選擇謹慎敬畏的內臣，負責管理這些場所的鑰匙。陛下在經筵的空閑時間，到這些地方遊覽休息，就能長壽。為什麼不能像堯舜那樣治理國家，為什麼不能像唐虞那樣呢？』 皇帝說：『天時饑荒，齋祀暫時停止。』 嘉靖六年（1527年）
【English Translation】 English version: He did not listen to the remonstrances of the censors and did not respond to any of them. Zheng Yipeng, a supervising secretary, submitted a memorial saying, 'I inspected the Court of Imperial Sacrifices and discovered that since May of the sixteenth year of the Zhengde reign (1521 AD), the palace has taken slightly more than just the usual meals. Recently, prayers and sacrifices have flourished, and the costs of production have gradually increased. The Qianqing Palace (Hall of Heavenly Purity), Kunning Palace (Palace of Earthly Tranquility), and other palaces have all built fasting and prayer sites. The Xitian Factory (Western Heaven Factory - place for storing Western Heaven Buddhist scriptures), Xifan Factory (Western Barbarian Factory - place for storing Western Barbarian Buddhist scriptures), and Han Jing Factory (Han Scripture Factory - place for storing Han Buddhist scriptures) also have their own. As for the Wuhua Palace, Qianqing Palace, Western Warm Pavilion, Kunning Palace, and Eastern Side Pavilion, they also have fasting and prayer activities, some lasting day and night, some every other day, and some twice a day. The lectures on the classics (Jingyan - lectures for the emperor) are all set up in vain and are of no use.' 'This damages the foundation of a peaceful and prosperous era and causes the people of the world to lose hope. Nothing is more serious than this. I believe that those who hold these evil arts must be the remnants of Wei Bin and Zhang Rui. In the past, they deceived the late Emperor, causing the people to live in misery and the country to be empty and exhausted. The late Emperor has already made a mistake, how can Your Majesty make the same mistake again? Your Majesty should quickly execute them and stay away from them.' 'I have learned that the cost of vegetables and rotten food for one fasting and prayer ceremony is as high as eighteen thousand, and the rest of the expenses are unknown, perhaps hundreds of thousands. Calculated by the month, it is unknown how many millions. Today, there are natural disasters and changes in the times, and there is hardly a day of peace. The people of the capital, some even wrap themselves in straw mats and beg in the streets, and mothers and children are naked and starving to death in the streets. The prefectures and counties collect taxes and levies that are numerous and disturbing to the people, and coupled with famine, the poor turn into bandits, and good people die under the swords of soldiers. The people on the border look forward to the court's relief day and night, and even if they hold weapons, they have no food to eat. Does Your Majesty think that the people today are resentful or happy?' 'Your Majesty would rather exploit the people's wealth than hurt the hearts of those favored sycophants; would rather disobey the advice of veteran ministers and counselors than disobey the requests of monks in temples. This is what your foolish minister cannot understand.' 'I implore Your Majesty to change the Xitian Factory to the Baoxun Factory (Factory of Precious Instructions), to store the books written by the ancestors; change the Xifan Factory to the Guxun Factory (Factory of Ancient Instructions), to store the Five Classics and historical books; change the Han Jing Factory to the Tingna Factory (Factory of Listening and Accepting), to store the memorials of the ministers. Select cautious and respectful eunuchs to be responsible for managing the keys to these places. Your Majesty, in your spare time from the lectures on the classics, can visit and rest in these places, and you will live a long life. Why can't you govern the country like Yao and Shun, why can't you be like Tang and Yu?' The Emperor said, 'Due to the famine, the fasting and prayers will be temporarily suspended.' The sixth year of the Jiajing reign (1527 AD).
年。敕發尼僧道姑出嫁 按明會典。嘉靖六年。奏準尼僧道姑。發還原籍出嫁。其庵寺房室土地。盡數入官。
嘉靖八年。禁婦女出入寺觀。及多蓄行童 按明會典。靖嘉八年。奏準凡宦戚施舍寺觀。不許容令婦女出入。及多蓄行童。若有私自簪剃。並犯奸者。各照律例問擬。
嘉靖十八年。敕僧道照額設定數。每名納銀十兩 按明會典。嘉靖十八年。奏準僧道照國初額設定數。每僧道一名。納銀十兩。在內于兩京工部。在外于各布政司。直𨽻于各府。上納類解。免其赴京。其兩京兩度。在京準二千名。南京一千名。
嘉靖二十九年。定僧道官。及僧道律例 按明會典。嘉靖二十九年。定僧道官。受財枉法滿貫 凡僧道官。系京官具奏提問。在外依律。逕自提問。受財枉法滿貫。亦問充軍及僧道。有犯奸盜詐。偽逞私爭訟怙終故犯並一應贓私罪名有玷清規妨礙行止者。俱發還俗。若犯公事失錯。因人連累及過誤致罪。於行止戒規無礙者。悉令運炭納米等項。各還職為僧為道 僧道犯罪。曾經決罰者。並令還俗。
嘉靖三十三年。題準僧道。由戶部咨禮部。填給度牒 按明會典。嘉靖三十三年。題準各府州縣。納解年終造冊連庫收繳送戶部。給與號紙一張。咨送禮部。填給度牒。
嘉靖
【現代漢語翻譯】 現代漢語譯本： 嘉靖年間（1522年-1566年）。敕令尼姑、僧人、道姑出嫁——按照《明會典》記載，嘉靖六年（1527年），奏準尼姑、僧人、道姑發還原籍出嫁，其庵寺房室土地，全部沒收歸官府。 嘉靖八年（1529年），禁止婦女出入寺觀，以及大量蓄養男童——按照《明會典》記載，嘉靖八年（1529年），奏準凡是宦官親戚施捨的寺觀，不允許容留婦女出入，以及大量蓄養男童。若有私自剃度，以及犯有姦情者，各自按照律例問罪擬刑。 嘉靖十八年（1539年），敕令僧人、道士按照額定人數，每人繳納銀十兩——按照《明會典》記載，嘉靖十八年（1539年），奏準僧人、道士按照明朝初年額定人數，每名僧人、道士繳納銀十兩。在京城的，交給兩京工部；在外地的，交給各布政司；直隸的，交給各府。上繳銀兩，免除他們前往京城。兩京的額度，在京城準許二千名，南京一千名。 嘉靖二十九年（1550年），確定僧官、道官，以及僧道律例——按照《明會典》記載，嘉靖二十九年（1550年），確定僧官、道官。受賄枉法達到一定數額。凡是僧道官，如果是京官，具奏提問；在外地的，依照律例，直接提問。受賄枉法達到一定數額，也問罪充軍。以及僧人、道士，有犯奸盜詐騙、偽造文書、私自爭訟、屢教不改、故意再犯，以及一切貪贓枉法罪名，有玷污清規、妨礙行為舉止的，全部發還俗籍。若犯公事上的過失，因他人牽連，以及過失導致犯罪，對行為舉止戒規沒有妨礙的，全部令其運炭、納米等，各自還職為僧為道。僧人、道士犯罪，曾經受到決罰的，一律令其還俗。 嘉靖三十三年（1554年），題準僧人、道士，由戶部諮詢禮部，填寫發放度牒——按照《明會典》記載，嘉靖三十三年（1554年），題準各府州縣，繳納銀兩，年終造冊，連同庫銀一起上繳戶部，給予號紙一張，諮詢送禮部，填寫發放度牒。 嘉靖年間（1522年-1566年）。
【English Translation】 English version: Jiajing period (1522-1566). An imperial order was issued to force Buddhist nuns, monks, and Taoist nuns to marry—According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), in the sixth year of Jiajing (1527), it was approved that Buddhist nuns, monks, and Taoist nuns should be returned to their place of origin to marry. Their nunneries, temples, rooms, and land were all confiscated by the government. In the eighth year of Jiajing (1529), it was forbidden for women to enter and exit temples and monasteries, and to keep a large number of young boys—According to the 'Ming Hui Dian', in the eighth year of Jiajing (1529), it was approved that temples and monasteries donated by eunuchs and relatives of the imperial family were not allowed to accommodate women entering and exiting, and to keep a large number of young boys. Those who shaved their heads without permission and committed adultery would be punished according to the law. In the eighteenth year of Jiajing (1539), an imperial order was issued for monks and Taoists to pay ten taels of silver per person according to the fixed number—According to the 'Ming Hui Dian', in the eighteenth year of Jiajing (1539), it was approved that monks and Taoists should pay ten taels of silver per person according to the fixed number in the early Ming Dynasty. Those in the capital should pay to the Ministry of Works of the two capitals; those in other places should pay to the provincial administration commissions; those directly under the jurisdiction should pay to the prefectures. The silver should be paid to avoid going to the capital. The quota for the two capitals was 2,000 in Beijing and 1,000 in Nanjing. In the twenty-ninth year of Jiajing (1550), officials for monks and Taoists, and regulations for monks and Taoists were established—According to the 'Ming Hui Dian', in the twenty-ninth year of Jiajing (1550), officials for monks and Taoists were established. Those who accepted bribes and perverted the law to a certain amount. If the officials for monks and Taoists were officials in the capital, they should be impeached and interrogated; those in other places should be directly interrogated according to the law. Those who accepted bribes and perverted the law to a certain amount would also be punished by exile. Monks and Taoists who committed adultery, theft, fraud, forgery, private disputes, repeated offenses, intentional offenses, and all crimes of embezzlement and bribery, who tarnished the pure rules and hindered their conduct, would all be returned to secular life. Those who committed mistakes in official affairs, were implicated by others, or committed crimes due to negligence, and whose conduct and precepts were not hindered, would all be ordered to transport charcoal and pay grain, and return to their posts as monks and Taoists. Monks and Taoists who had been punished for crimes would all be ordered to return to secular life. In the thirty-third year of Jiajing (1554), it was approved that monks and Taoists should be consulted by the Ministry of Revenue and the Ministry of Rites to fill out and issue ordination certificates—According to the 'Ming Hui Dian', in the thirty-third year of Jiajing (1554), it was approved that the prefectures and counties should pay silver, make a register at the end of the year, and send it to the Ministry of Revenue together with the treasury silver, and give a number paper, consult and send it to the Ministry of Rites, fill out and issue ordination certificates. Jiajing period (1522-1566).
三十七年。議準僧道度牒。每名量減銀四兩 按明會典(云云)。
穆宗隆慶六年。題準禮部印發空頭度牒通行。各處召納。如有來京請給者。赴戶部納銀五兩。發號紙送禮部給牒 按明會典(云云)。
神宗萬曆元年。敕五城御史驅令遊食僧道回籍。禁私自簪剃。及不著本等冠服者 按明會典。萬曆元年。令五城御史。查各寺觀庵院。有遊食僧道。驅令回籍仍比照居民保甲法置立油牌開寫年貌籍貫。以便稽查其有。私自簪剃。及不穿戴本等冠服者。訪拏治罪。
萬曆十三年。定僧道于寺觀神廟。刁姦婦女。及縱令婦女于寺觀神廟律例 按明會典。萬曆十三年。定僧道軍民人等。于各寺觀神廟。刁姦婦女。因而引誘逃走。或誆騙財物者。俱發附近充軍民人夢等。縱令婦女于寺觀神廟有犯者。問罪枷號一個月發落 年萬曆 年。敕禁私建寺觀。僧道果戒行無礙。始準給牒。其不守清規者。令還俗務農 按春明財余錄。宗伯沈鯉。拆毀寺觀。疏看得戶部尚書王遴條議。要將近日私創寺觀庵院。盡數拆毀。僧道者四十以下。無度牒者。盡數騙逐歸農。流寓者。遞迴本籍。土著者。收入里戶。白蓮羅道等會惑眾糜列者。悉從重懲治。一節為照。異端之術。足以惑世誣民。茍非禮教素明。未有不蠱。于福田
【現代漢語翻譯】 現代漢語譯本 三十七年（時間待補充）。會議批準僧人和道士的度牒（出家證明），每份度牒減少銀四兩。——依據《明會典》記載。 穆宗隆慶六年（1572年）。批準禮部印發空白度牒通行，在各地招納僧人道士。如有來京請求頒發度牒者，需到戶部繳納銀五兩，領取號紙送至禮部頒發度牒。——依據《明會典》記載。 神宗萬曆元年（1573年）。敕令五城御史驅逐遊食的僧人和道士返回原籍，禁止私自剃度和穿戴不符合身份的冠服。——依據《明會典》記載。萬曆元年（1573年），命令五城御史，查處各寺觀庵院中游食的僧人和道士，驅逐他們返回原籍，並參照居民保甲法設定油牌，登記他們的年齡相貌籍貫，以便稽查。對於私自剃度和穿戴不符合身份的冠服者，查訪逮捕治罪。 萬曆十三年（1585年）。制定僧道在寺觀神廟中，引誘姦污婦女，以及縱容婦女在寺觀神廟中犯罪的律例。——依據《明會典》記載。萬曆十三年（1585年），規定僧道軍民人等，在各寺觀神廟中，引誘姦污婦女，因而引誘逃走或誆騙財物的，一律發配到附近充軍。軍民人等縱容婦女在寺觀神廟中犯罪的，問罪后枷號一個月發落。萬曆年間（時間待補充），敕令禁止私自建造寺觀，僧道如果戒行無礙，才準許頒發度牒，對於不遵守清規戒律者，責令還俗務農。——依據《春明夢余錄》記載。宗伯沈鯉，拆毀寺觀的奏疏中提到，戶部尚書王遴的條議，要求將近日私自建立的寺觀庵院，全部拆毀。僧道中四十歲以下，沒有度牒的，全部驅逐歸農。流寓者，遣返回原籍。土著者，編入里戶。白蓮教、羅道等會蠱惑民眾的，全部從重懲治。異端邪說，足以迷惑世人，如果不是禮教素來明晰，沒有不被蠱惑的，于福田（積德行善之地）不利。
【English Translation】 English version Year 37 (Year to be supplemented). It was approved that the monk and Taoist ordination certificates (proof of ordination) would be reduced by four taels of silver per certificate. - According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty). In the sixth year of Longqing during the reign of Emperor Muzong (1572), it was approved by the Ministry of Rites to issue blank ordination certificates for circulation, recruiting monks and Taoists in various places. Those who came to Beijing to request the issuance of ordination certificates were required to pay five taels of silver to the Ministry of Revenue, obtain a number slip, and send it to the Ministry of Rites for the issuance of the certificate. - According to the 'Ming Hui Dian'. In the first year of Wanli during the reign of Emperor Shenzong (1573), an edict was issued to the five city censors to drive out wandering monks and Taoists back to their places of origin, prohibiting private tonsure and the wearing of crowns and clothing that did not match their status. - According to the 'Ming Hui Dian'. In the first year of Wanli (1573), the five city censors were ordered to investigate the temples, monasteries, and nunneries for wandering monks and Taoists, drive them back to their places of origin, and set up oil plaques in accordance with the Baojia (community policing) system for residents, registering their age, appearance, and place of origin for easy inspection. Those who privately tonsured and wore crowns and clothing that did not match their status were to be investigated, arrested, and punished. In the thirteenth year of Wanli (1585), regulations were established for monks and Taoists who seduced and raped women in temples and shrines, and for allowing women to commit crimes in temples and shrines. - According to the 'Ming Hui Dian'. In the thirteenth year of Wanli (1585), it was stipulated that monks, Taoists, soldiers, civilians, and others who seduced and raped women in various temples and shrines, thereby inducing them to flee or defrauding them of property, would all be sent to nearby military garrisons. Soldiers, civilians, and others who allowed women to commit crimes in temples and shrines would be questioned, shackled for a month, and then sentenced. During the Wanli period (Year to be supplemented), an edict was issued prohibiting the private construction of temples and shrines. Only monks and Taoists who were free from misconduct were allowed to be issued ordination certificates. Those who did not abide by the monastic rules were ordered to return to secular life and farming. - According to the 'Chunming Meng Yu Lu' (Remaining Records of Dreams in Springtime). Shen Li, the Zongbo (Grand Master of Ceremonies), mentioned in his memorial to dismantle temples and shrines that Wang Lin, the Minister of the Ministry of Revenue, proposed to demolish all the privately built temples, monasteries, and nunneries in recent days. Monks and Taoists under the age of forty who did not have ordination certificates were to be expelled and returned to farming. Those who were transients were to be sent back to their places of origin. Those who were natives were to be incorporated into the local households. The White Lotus sect, the Luo sect, and other groups that bewitched the public were to be severely punished. Heretical doctrines are sufficient to deceive the world, and if it were not for the clear understanding of ritual and education, there would be no one who would not be bewitched, which is detrimental to Futian (field of merit).
利益之說偷。在昔已然。其風猶未甚也。邇來遊手遊食之輩。佈滿中外。此倡彼和。莫可收拾。以致梵宇琳宮。星棋佈。而無知之。民約會進香建幟號佛者。日充斥于道涂。豈直民財糜費上虧惟正之供。且風俗漸偷。釀成地方之禍。臣等目擊茲獘。方欲申飭。今尚書王遴條奏。及此深得移風易俗。足國裕民至計相應酌議題請恭候命下移咨兩京都察院轉行五城內外。及天下司府州縣地方大小寺觀庵院。除系古剎。及奉有欽依建置。照舊存留。聽其焚修外。若系近日私創庵院。招集僧尼。瀆祀不經者。悉行拆毀入官。以後再不許新立增置。違者。依律問遣。僧道曾經給有度牒。年四十以上者。照舊存留。其年四十以下。未經給度牒者。查果戒行無礙。始準查照見行事例申送納給度牒。如不行給度牒削剃不守清規。與流寓遊食之徒。一併驅逐。原籍務農。當差一切白蓮羅道。募緣僧道。及約會燒香。頭戴甲馬。口稱佛號。等項愚民。在內聽緝事衙門。在外著巡邏員役。嚴加禁捕。務得會首倡率之人。依律枷號治罪。知情故縱者。罪亦如之。勿視虛文。務臻實效。然臣等猶有過計焉。夫禮者。禁于未然。易為力。而已然者。難為功。查得僧道之禁。即今言官建白。本部議覆。不啻三令五申矣。而齋醮施捨。愈昌愈熾。俾異端者
。流安坐而享富厚。豈盡左道之愚。人抑亦崇尚者之自愚耳。崇之於彼。而欲禁之。於此猶聚膻而驅蠅。增薪而止沸也。其將能乎今。宜於禁令之外。仍以禮教堤防之乞敕各撫按嚴督各該守令毋專以簿書期會為急。而以移風易俗為要。申明聖諭。勸化愚民。教以君臣父子之常道。示以農桑衣食之恒業。曉以惠迪從逆之實理。喪葬必依家禮。有擅作佛事者必罰。祈年必于方社。有揭榜消禳者必罪。大經既正。邪慝漸消。行之既久。果於風化有裨。不為俗吏。吏部開著上考脫有奉行未至。亦宜罰治。以示創懲。庶幾教化與法制並行。民風與世道咸賴矣。奉神宗旨。各處寺觀庵院。除古剎及敕建有名的。照舊存留。其餘私創無名。黷祀不經的。兩京著五城御史。在外撫按官。嚴行稽查應改應毀。酌量區處。具奏余依擬。
皇清
天聰六年
大清會典。釋道二教。亦 王化所不廢。惟嚴其禁約。毋使滋蔓。令甲具在。最為詳密雲 凡僧道度牒。天聰六年。定各廟僧道。設僧錄司道錄司總管。凡通曉經義。恪守清規者。給與度牒 是年定僧道不許自買人簪剃。違者治罪。
順治二年
大清會典。順治二年。定內外僧道。俱給度牒。以防奸偽。其納銀之例停止。凡寺廟庵觀若於處。僧道若干名。各
令住持。詳查來歷。具結投遞僧道官。僧道官仍具總結在京城內外者。俱令報部。在直省者。赴該衙門投遞。匯送撫按。轉行解部。頒給度牒。不許冒充混領事發罪坐經管官 是年定內外僧道。有不守清規。及犯罪為僧道者。住持舉首。隨匿不舉。一體治罪。頂名冒籍度牒者。嚴究治罪 又定內外寺廟庵觀。凡有明朝舊敕。盡行繳部。不許隱藏。又嚴禁京城內外。不許擅造寺廟佛像。如呈報禮部。方許建造。其現在寺廟佛像。亦不許私自拆毀。僧道住處。不許私自遷徙。移出佛像。及自置錄簿募化。並不許私自削髮爲僧。僧道官住持縱隱。一體治罪。
順治三年
大清會典。順治三年。令在京寺廟庵觀。不許僧尼道士混處。及閑雜俗人居住。工部五城查明。僧道官容隱者。一體重治 又定嚴禁京城僧道。沿街設定神像。唸誦經咒。或持擊梆磬募化者。該管僧道官。即行重治。如住持募化。罪及闔寺。如散眾募化。罪坐住持。並該管僧道官。一體治罪。
順治四年
大清會典。凡僧道官補授。順治四年。題準在京僧道錄司。由禮部考取。移咨吏部補授。各府州縣僧道等官。令各布政司。遴選保舉。報部轉咨吏部授職。
順治六年
大清會典。順治六年。題準內外僧道。必有度牒。
【現代漢語翻譯】 現代漢語譯本 命令各寺廟住持詳細調查僧人的來歷，並出具結案報告，投遞給僧道管理官員。僧道管理官員需將京城內外僧人的情況彙總上報戶部。直隸各省的僧人，需到該衙門投遞報告，彙總後送交撫按（地方長官），再轉交戶部，頒發度牒（出家證明）。不允許冒充身份，違者將追究經管官員的責任。
當年規定，內外僧道如有不遵守清規戒律，或犯罪的，住持應舉報，隱瞞不報者，一體治罪。冒用他人度牒者，嚴加追究治罪。
又規定，內外寺廟庵觀，凡有明朝（1368-1644）舊敕（皇帝的命令），全部上繳戶部，不得私自隱藏。嚴禁京城內外擅自建造寺廟佛像，如需建造，需呈報禮部批準。現有的寺廟佛像，也不允許私自拆毀。僧道居住之處，不允許私自遷徙，移出佛像，以及私自設定簿冊募捐化緣，也不允許私自剃度他人為僧。僧道管理官員和住持縱容隱瞞者，一體治罪。
順治三年（1646）
《大清會典》記載，順治三年（1646）規定，京城寺廟庵觀，不允許僧尼道士混雜居住，也不允許閑雜俗人居住。工部和五城兵馬司負責查明，僧道管理官員如有縱容隱瞞者，一體從重處罰。又規定，嚴禁京城僧道沿街設定神像，唸誦經咒，或敲擊梆磬募捐化緣。該管僧道管理官員應立即從重處罰。如住持募捐化緣，罪責及於全寺。如是普通僧人募捐化緣，罪責由住持承擔，並追究該管僧道管理官員的責任。
順治四年（1647）
《大清會典》記載，凡僧道管理官員的補授，順治四年（1647）規定，在京城的僧道錄司，由禮部考覈選取，移交吏部補授。各府州縣的僧道等官，由各布政司遴選保舉，上報戶部轉咨吏部授予官職。
順治六年（1649）
《大清會典》記載，順治六年（1649）規定，內外僧道必須持有度牒（出家證明）。
【English Translation】 English version Order the abbots of all monasteries to investigate the origins of the monks in detail, and submit a conclusive report to the monastic officials. The monastic officials shall summarize the situation of monks inside and outside the capital and report it to the Ministry of Revenue. Monks in the directly governed provinces shall submit reports to the relevant yamen (government office), which shall be summarized and sent to the provincial governor and surveillance commissioner, and then transferred to the Ministry of Revenue for the issuance of ordination certificates (dudie). Impersonation is not allowed, and those who violate this will be held accountable by the managing officials.
In that year, it was stipulated that if monks and Taoists inside and outside the country violated the rules and regulations or committed crimes, the abbot should report them. Those who conceal them will be punished equally. Those who use other people's ordination certificates will be severely investigated and punished.
It was also stipulated that all old imperial edicts (chì) of the Ming Dynasty (1368-1644) in monasteries and nunneries inside and outside the country should be submitted to the Ministry of Revenue and not be hidden privately. It is strictly forbidden to build temples and Buddha statues without authorization inside and outside the capital. If construction is required, it must be reported to the Ministry of Rites for approval. Existing temples and Buddha statues are not allowed to be demolished without authorization. Monks and Taoists are not allowed to move their residences or remove Buddha statues without authorization, nor are they allowed to set up registration books to solicit donations, nor are they allowed to shave others' heads to become monks without authorization. Monastic officials and abbots who condone concealment will be punished equally.
Third Year of Shunzhi (1646)
The Great Qing Code states that in the third year of Shunzhi (1646), it was stipulated that monks, nuns, and Taoists were not allowed to live together in temples and nunneries in the capital, nor were idle lay people allowed to live there. The Ministry of Works and the Five City Garrison Commands are responsible for investigating, and monastic officials who condone concealment will be severely punished.
It was also stipulated that monks and Taoists in the capital were strictly prohibited from setting up statues of gods along the streets, chanting scriptures, or soliciting donations by striking wooden fish or chimes. The monastic officials in charge should immediately punish them severely. If the abbot solicits donations, the crime will extend to the entire monastery. If ordinary monks solicit donations, the abbot will be held responsible, and the monastic officials in charge will also be held accountable.
Fourth Year of Shunzhi (1647)
The Great Qing Code states that regarding the appointment of monastic officials, it was stipulated in the fourth year of Shunzhi (1647) that the Sangha Registry in the capital would be examined and selected by the Ministry of Rites and transferred to the Ministry of Personnel for appointment. Monastic officials in various prefectures, states, and counties would be selected and recommended by the provincial administration commissioners, reported to the Ministry of Revenue, and transferred to the Ministry of Personnel for appointment.
Sixth Year of Shunzhi (1649)
The Great Qing Code states that it was stipulated in the sixth year of Shunzhi (1649) that monks and Taoists inside and outside the country must hold ordination certificates (dudie).
方準住持。焚修該部。刊刻度牒印。發各布政司。及順天府。查境內僧道素無過犯者。每名納銀四兩。給度牒一張。各州縣于年終申解該司。匯解戶部。仍報禮部查考。其從前給過度牒。一併追繳。
順治八年
大清會典。順治八年。 諭僧道俱免納銀。如有請給度牒者。該州縣確查呈報司府。申呈禮部。照數給發 凡道場禁。例順治八年。定 皇城內。不許作道場。
順治九年
大清會典。順治九年。 諭僧尼道士。已領度牒者。務恪守清規。用本等衣帽。住居本寺廟。如未領度牒。私自為僧尼道士及用喇嘛衣服往來者。照例治罪。
順治十五年
大清會典。順治十五年。題準直省僧尼道士。已經給過漢字度牒者。盡行查繳。送部照數。換給滿漢字度牒。並確查先年已納銀者。換給新牒。未納銀者。納銀給牒。
順治十七年
大清會典。順治十七年。議準僧道度牒。免其納銀。令各該撫。詳開花名年貌籍貫。及焚修寺廟。備造清冊。並送紙張。投部印給度牒。
康熙元年
大清會典。康熙元年。定凡作道場者。止許在本家院內。其當街搭蓋蓆棚揚幡掛榜。及僧道張傘捧托香帛繞街行走取水畫地開酆都穿戴盔甲等項。俱行禁止。違者。僧道責二十板為
【現代漢語翻譯】 現代漢語譯本 方準許方丈主持此事，負責焚香修行，刊刻度牒（官方頒發的僧道身份證明）印章，分發給各布政司（明清時期省級行政機構）以及順天府（京城所在地）。查驗境內僧道，對於那些沒有過錯的，每人繳納白銀四兩，發給度牒一張。各州縣在年終時向布政司申報，布政司彙總後上報戶部（管理財政的部門），再由戶部上報禮部（管理禮儀、教育的部門）查考。之前發放的度牒，一併追繳。
順治八年（1651年）
《大清會典》。順治八年（1651年）。 諭旨：僧道全部免除繳納白銀。如果有人申請度牒，由州縣確實查明情況，呈報司府，司府再申呈禮部，按照規定數量發放。凡是關於道場的禁令，順治八年（1651年）規定： 皇城內，不允許做法事道場。
順治九年（1652年）
《大清會典》。順治九年（1652年）。 諭旨：僧尼道士，已經領取度牒的，務必恪守清規戒律，穿著本來的衣帽，居住在本寺廟。如果沒有領取度牒，私自作為僧尼道士，或者穿著喇嘛的衣服往來，按照慣例治罪。
順治十五年（1658年）
《大清會典》。順治十五年（1658年）。題準：各省的僧尼道士，已經發放過的漢字度牒，全部查繳，送到戶部按照數量，更換為滿漢兩種文字的度牒。並且確實查明先前已經繳納過白銀的，更換為新的度牒；未繳納白銀的，繳納白銀后發給度牒。
順治十七年（1660年）
《大清會典》。順治十七年（1660年）。議準：僧道度牒，免除繳納白銀。命令各地的撫臺（地方高級官員），詳細開列花名冊，包括年齡相貌、籍貫，以及焚香修行的寺廟，準備好詳細的登記冊，並且送上紙張，交由戶部印刷發放度牒。
康熙元年（1662年）
《大清會典》。康熙元年（1662年）。規定：凡是做法事道場的，只允許在本家院內。那些在街道上搭建蓆棚、懸掛幡旗榜文，以及僧道打傘、捧著香帛繞街行走、取水、畫地開酆都、穿戴盔甲等行為，全部禁止。違犯者，僧道責打二十板子。
【English Translation】 English version The abbot was authorized to preside over this matter, responsible for burning incense and practicing cultivation, engraving the seals for ordination certificates (official certificates of monk and Taoist identity), and distributing them to the various Provincial Administration Commissions (provincial administrative institutions during the Ming and Qing dynasties) and Shuntian Prefecture (the location of the capital). Monks and Taoists within the territory were investigated, and those without faults were required to pay four taels of silver each to receive an ordination certificate. At the end of the year, each prefecture and county reported to the Provincial Administration Commission, which compiled the reports and submitted them to the Ministry of Revenue (department managing finance), and then the Ministry of Revenue reported to the Ministry of Rites (department managing rituals and education) for review. All previously issued ordination certificates were to be recovered.
Shunzhi Year 8 (1651)
The Great Qing Code. Shunzhi Year 8 (1651). Edict: All monks and Taoists are exempt from paying silver. If anyone applies for an ordination certificate, the prefecture and county must verify the situation and report it to the Administration Commission, which then submits it to the Ministry of Rites for issuance according to the prescribed number. All prohibitions regarding Taoist ceremonies, as stipulated in Shunzhi Year 8 (1651): No Taoist ceremonies are allowed within the Imperial City.
Shunzhi Year 9 (1652)
The Great Qing Code. Shunzhi Year 9 (1652). Edict: Monks, nuns, and Taoists who have already received ordination certificates must strictly abide by the precepts, wear their original attire, and reside in their respective temples. Those who have not received ordination certificates and privately act as monks, nuns, or Taoists, or wear Lama clothing and travel around, will be punished according to regulations.
Shunzhi Year 15 (1658)
The Great Qing Code. Shunzhi Year 15 (1658). Approved: All Han character ordination certificates that have been issued to monks, nuns, and Taoists in various provinces must be investigated and collected, and sent to the Ministry of Revenue to be exchanged for Manchu and Han character ordination certificates according to the number. Furthermore, those who have already paid silver in previous years must be verified and exchanged for new certificates; those who have not paid silver must pay silver to receive certificates.
Shunzhi Year 17 (1660)
The Great Qing Code. Shunzhi Year 17 (1660). Approved: Monks' and Taoists' ordination certificates are exempt from paying silver. The local governors are ordered to compile detailed name lists, including age, appearance, place of origin, and the temples where they burn incense and practice cultivation, prepare detailed registers, and submit paper for the Ministry of Revenue to print and issue ordination certificates.
Kangxi Year 1 (1662)
The Great Qing Code. Kangxi Year 1 (1662). Stipulation: All Taoist ceremonies are only allowed within one's own courtyard. Those who set up temporary sheds in the streets, hang banners and placards, and monks and Taoists who carry umbrellas, hold incense and silk, walk around the streets, draw water, draw the land to open Fengdu (the capital of hell in Chinese mythology), and wear armor are all prohibited. Violators will be punished with twenty strokes of the bamboo for monks and Taoists.
民。該管僧道官革職。其作道場之家系官交。該部議處系民治。以違禁之罪。
康熙四年
大清會典。康熙四年。題準除興京盛京。及京城寺廟遵 諭建設外。其前代敕建寺廟。應各設僧道十名。私建大寺廟。各設八名。次等寺廟。各設六名。小寺廟各設四名。最小寺廟。各設二名 又題準本戶不及三丁。及十六歲以上。不許出家。違例者枷號一個月。僧道官及住持。知而不舉。一併治罪。罷職還俗。
康熙六年
大清會典。康熙六年。禮部通計直省敕建大寺廟。共六千七十三處。小寺廟共六千四百九處。私建大寺廟。共八千四百五十八處。小寺廟共五萬八千六百八十二處。僧十一萬二百九十二名。道士二萬一千二百八十六名。尼八千六百十五名。通共寺廟。七萬九千六百二十二處。僧尼道士。十四萬一百九十三名。
康熙十三年
大清會典。康熙十三年。議準在外僧道等官。由各該撫。移咨禮部詳查。轉咨吏部補授。準其註冊。停其具題。仍知會禮部填給劄付。移咨該撫。行令任事。
康熙十五年
大清會典。康熙十五年。題準凡僧尼道士。不領度牒。私自簪剃者。杖八十為民。有將逃亡事故。度牒頂名冒替者。責四十板入官。該管僧道官。俱革職還俗 是年題
【現代漢語翻譯】 現代漢語譯本： 百姓。該管僧道官員革職。其做法事道場的官員家屬，交由該部議處，如果是百姓，以違反禁令的罪名論處。
康熙四年（1665年）
《大清會典》。康熙四年（1665年）。題準，除了興京、盛京以及京城寺廟遵照諭旨建設外，其前代皇帝敕建的寺廟，應該各設定僧人、道士十名。私自建造的大寺廟，各設定八名。次等寺廟，各設定六名。小寺廟各設定四名。最小的寺廟，各設定二名。又題準，本戶人家不足三丁，以及十六歲以上的人，不允許出家。違反規定的，枷號一個月。僧道官員以及住持，知情不報，一併治罪，罷免職務，責令還俗。
康熙六年（1667年）
《大清會典》。康熙六年（1667年）。禮部統計直隸各省敕建的大寺廟，共有六千零七十三處。小寺廟共有六千四百零九處。私自建造的大寺廟，共有八千四百五十八處。小寺廟共有五萬八千六百八十二處。僧人十一萬零二百九十二名。道士二萬一千二百八十六名。尼姑八千六百十五名。總共寺廟七萬九千六百二十二處。僧尼道士十四萬零一百九十三名。
康熙十三年（1674年）
《大清會典》。康熙十三年（1674年）。議準，在外地的僧道等官員，由各該地方長官，移交咨文給禮部詳細查閱，再轉咨吏部補授官職，準許他們註冊，停止他們自行題報。仍然通知禮部填寫委任狀，移交咨文給該地方長官，讓他們去上任。
康熙十五年（1676年）
《大清會典》。康熙十五年（1676年）。題準，凡是僧尼道士，不領取度牒（dù dié，official certificate for monks and nuns），私自剃度出家的，杖打八十，發為百姓。有將逃亡事故的度牒頂名冒替的，責打四十板，沒入官府。該管僧道官員，全部革職還俗。是年題
【English Translation】 English version: The common people. The responsible officials in charge of monks and Taoists will be dismissed from their posts. If the families of officials who perform Taoist ceremonies are involved, they will be handed over to the relevant department for deliberation. If they are common people, they will be punished for violating the ban.
Kangxi Year 4 (1665)
'Great Qing Code'. Kangxi Year 4 (1665). It is approved that, in addition to the temples in Xingjing, Shengjing, and the capital city that are built in accordance with imperial edicts, the temples built by imperial order in previous dynasties should each have ten monks and Taoists. Large privately built temples should each have eight. Secondary temples should each have six. Small temples should each have four. The smallest temples should each have two. It is also approved that households with fewer than three adult males and those over the age of sixteen are not allowed to become monks or Taoists. Those who violate the regulations will be put in cangues for one month. Monks, Taoist officials, and abbots who know about the violations but do not report them will be punished together, dismissed from their posts, and ordered to return to secular life.
Kangxi Year 6 (1667)
'Great Qing Code'. Kangxi Year 6 (1667). The Ministry of Rites has counted a total of 6,073 large temples built by imperial order in the directly governed provinces. There are 6,409 small temples. There are 8,458 large privately built temples. There are 58,682 small temples. There are 110,292 monks. There are 21,286 Taoists. There are 8,615 nuns. In total, there are 79,622 temples. There are 140,193 monks, nuns, and Taoists.
Kangxi Year 13 (1674)
'Great Qing Code'. Kangxi Year 13 (1674). It was agreed that the officials in charge of monks and Taoists in other places should be transferred by the local authorities to the Ministry of Rites for detailed review, and then transferred to the Ministry of Personnel for supplementary appointments. They are allowed to register and stop their own reports. The Ministry of Rites will still be notified to fill out the documents and transfer them to the local authorities to let them take office.
Kangxi Year 15 (1676)
'Great Qing Code'. Kangxi Year 15 (1676). It is approved that all monks, nuns, and Taoists who do not receive a 'dudie' (dù dié, official certificate for monks and nuns) and tonsure themselves privately will be beaten eighty times and reduced to commoners. Those who use the 'dudie' of fugitives to impersonate them will be beaten forty times and confiscated by the government. The responsible officials in charge of monks and Taoists will all be dismissed from their posts and returned to secular life. In this year, it was proposed
準停止給發度牒。
康熙十六年
大清會典。康熙十六年。令京城內寺廟庵院。不許設教聚會。男女混雜。並不許搭蓋高臺。演戲斂錢。酬神賽會。僧道錄司。並該管僧道官。不時親查。有違禁者。執送本部。將本人及寺廟住持。一併治罪。該管僧道官。不行查拿。本部參處。
康熙二十二年
大清會典。康熙二十二年。議準仍給盛京僧道度牒。
康熙二十三年
大清會典。康熙二十三年。議準臺灣僧道舊牒。追繳送部。換給度牒。
康熙五十年
御製文集。康熙五十年。十二月十五日。
上諭禮部。近見直𨽻各省。建立寺廟者甚多。建造寺廟。則占踞百姓田廬。既成之後。愚民又為僧道。日用湊集。銀錢購買。貧人田地給與。以致民田漸少。且遊民充為僧道。窩藏逃亡罪犯行事不法者甚多。實擾亂地方。大無益於民生者也。著各省督撫。及地方官。除原有寺廟外。其建立增修。永行禁止。
(圖書整合)神異典二氏部匯考卷下(終)
【現代漢語翻譯】 現代漢語譯本 停止發放度牒（僧侶資格證明）。
康熙十六年（1677年）
《大清會典》。康熙十六年（1677年）。規定京城內的寺廟庵院，不許設立講壇聚眾說法，不許男女混雜，不許搭建高臺，演戲斂錢，酬神賽會。僧道錄司以及該管僧道的官員，要不時親自檢查。如有違反禁令的，捉拿送交本部，將本人及寺廟住持一併治罪。該管僧道的官員，如果不進行查拿，本部將予以參處。
康熙二十二年（1683年）
《大清會典》。康熙二十二年（1683年）。商議后批準，仍然給盛京（今遼寧瀋陽）的僧道發放度牒。
康熙二十三年（1684年）
《大清會典》。康熙二十三年（1684年）。商議后批準，臺灣的僧道舊度牒，追繳送部，換髮新的度牒。
康熙五十年（1711年）
《御製文集》。康熙五十年（1711年）十二月十五日。
上諭禮部：最近看到直隸（今河北）、各省，建立寺廟的很多。建造寺廟，就侵佔百姓的田地房屋。建成之後，愚昧的百姓又為僧道，每日湊集銀錢購買，貧窮的人將田地給予他們，以致百姓的田地逐漸減少。而且遊民充當僧道，窩藏逃亡的罪犯，行事不合法的很多，實在擾亂地方，對民生毫無益處。著令各省督撫以及地方官，除了原有的寺廟外，新建或增修寺廟，永遠禁止。
《圖書整合》神異典二氏部匯考卷下（終）
【English Translation】 English version Stop issuing Dudie (Buddhist monk certificates).
Kangxi Sixteenth Year (1677)
'Great Qing Code'. Kangxi Sixteenth Year (1677). It is ordered that temples and nunneries within the capital city are not allowed to establish pulpits for public preaching, nor are men and women allowed to mingle. It is forbidden to build high platforms, perform plays to collect money, or hold ceremonies to reward gods and hold festivals. The Sengdao Records Office (Buddhist and Taoist Affairs Office) and the officials in charge of monks and Taoists should personally inspect from time to time. Those who violate the prohibition will be arrested and sent to the Ministry, and the person and the abbot of the temple will be punished together. If the officials in charge of monks and Taoists fail to investigate and arrest, the Ministry will impeach them.
Kangxi Twenty-second Year (1683)
'Great Qing Code'. Kangxi Twenty-second Year (1683). It was approved after discussion that Dudie should still be issued to monks and Taoists in Shengjing (now Shenyang, Liaoning).
Kangxi Twenty-third Year (1684)
'Great Qing Code'. Kangxi Twenty-third Year (1684). It was approved after discussion that the old Dudie of monks and Taoists in Taiwan should be recovered and sent to the Ministry for replacement with new Dudie.
Kangxi Fiftieth Year (1711)
'Imperial Anthology'. Kangxi Fiftieth Year (1711), December 15th.
The Emperor's edict to the Ministry of Rites: Recently, I have seen that many temples are being built in Zhili (now Hebei) and other provinces. Building temples occupies the fields and houses of the people. After completion, the ignorant people collect money every day for the monks and Taoists to buy, and the poor give their fields to them, resulting in a gradual reduction of the people's fields. Moreover, vagrants act as monks and Taoists, harboring fugitive criminals, and doing many illegal things, which really disturbs the local area and is of no benefit to the people's livelihood. The governors and local officials of each province are ordered to permanently prohibit the construction or expansion of temples, except for the original temples.
'Complete Collection of Illustrations and Writings' Divine and Strange Section, Second Clan Compilation, Volume Down (End)