Japanese monk officials were placed in the thirty-second year of Emperor Tugu (624), with Guan Le as the monk's righteousness, Saddle as the monk's capital, and He Tanlian as the dharma head. In the 12th year of Tianwu (684), it was changed to three posts, namely, a monk, a monk, and a lawyer, which were collectively called the three cardinal guides and occupied a dominant position in Buddhism in Heian period. In the Kamakura era, the temple-setting society pursued the management of temples and nuns, and the monk planned to have only a name but no real position. During the Meiji Restoration, the monk official system was abolished, and various sects established their own patriarchal clan system, each with a monk and a monk to direct cults.
◎ Attachment 1: Monk Record Department (from Asian History)
Monk record department, the official department that controls Buddhism. As far back as the (Yao) Qin Dynasty, there were official records of monks. In the Tang dynasty, it belonged to the ancestral temple and ruled the monks and nuns all over the world. In the Song Dynasty, a Buddhist monk and nun's office was set up in Zuoyou Street, which was under the jurisdiction of Xihong Temple, and presided over the registration of Buddhist monks and nuns, supplementary teaching of Buddhist monks and nuns and other affairs. In the early Ming Dynasty, it was renamed Shanshi Academy, and in the fifteenth year of Hongwu (1382), it was changed to the Monk Record Department, which was in charge of the Monk Outline Department, the Monk Principal Department and the Monk Association Department. Its main tasks were to make a monk's name book, supplement abbot vacancies, issue decrees and manage monks and nuns. However, in the middle of Ming Dynasty, due to the prevalence of bad style, which bought monks and sold officials, its operation function was low and its original significance was lost.
In addition, North Korea also imitated China's system and established a monk's book during the Korean dynasty; In Muromachi-era Japan, Buddhist temples were handed over to monks and nuns. ◎ Appendix II: Records of Monks (from Full Moon Buddhist Dictionary)
Monk record refers to the monk position in charge of the names of monks and nuns and the replacement of monks and nuns. Yao Qin began his career. Biographies of Eminent Monks contains six biographies of eminent monks, among which the eminent monk is the main eminent monk in China, and the eminent monk moved to Yue Zhong. Faqin and Huibin recorded the eminent monk. This is the arrow of the monk's title. The monk record was originally under the authority of the monk and was in charge of the personnel of the monks. In the Tang dynasty, it was placed above the monk's power and was in charge of monasteries, monk's books and monk's tricks. The article "The Record of Monks in Zuoyou Street" in the History of Monks in the Great Song Dynasty (Dazheng 54.244a) reads:' The public record is the record of the monk Cao Zongzhi, which is still a matter of words. There is a abnormal Tang, and it is a wrong record that will be used. "In addition, Ren Yuan, a Japanese monk, wrote in Volume I, 18th of the first month of the fourth year, that:' All the three colors of the Tang Dynasty are recorded by monks, recorded by monks and kept by monks, and supervised by monasteries. Monks record and command all the temples in the world and organize Buddhism; Monks are only under the control of the governor; Temple supervision is limited to one temple. "
In the early years of Yuanhe in Tang Xianzong (806 ~ 820), Liang Jie recorded monks, Jia Yun recorded monks in the right street, and Duanfu recorded monks in the left street. Later, Wenzong, Xuanzong, Zong Yi and Nuozong all served as monks. During the Ganning period of Zhaozong (888 ~ 904), Chueh-hui added the records of two street auxiliary monks, which was the beginning of setting up the records of auxiliary monks. Later, Gaozu in the late Jin Dynasty, Zhou Taizu in the late Jin Dynasty, Song Taizong in the northern dynasty, Song Zhenzong in the northern dynasty and filial piety in the southern song dynasty all set up the posts of monk record and deputy monk record in Zuoyou Street. In the Yuan Dynasty, there were monks' records, judges' punishments and deputy governors' classes in counties. In the Ming Dynasty, Shi Jing established the Division of Monk Records and the Division of Taoist Records, which were in charge of the monks and Taoist priests in the world. The Qing dynasty used the Ming system.
Korea's Koryo dynasty also used the monk record system. According to "History of Korea" published in eight years, in the twenty-first year of Wenzong (1067), Daoyuan, a monk in You Jie, was ordered to choose a thousand people to live in Wangxing Temple. It was not until the sixth year of Emperor Sejong of the Li Dynasty (1424) that this post was abolished.
After the Muromachi era, influenced by the Song Dynasty in China, there were monk records in the Zen forest. In October of the first year of Li Kang (1379) (the first month of the second year), Ashikaga yoshimitsu Fengle Renchun Wumiao Palu became a monk; This is the beginning of the Japanese monk record. In the third year of Yongde (1383), the Ansheng Courtyard, which was built in the second year, was changed to Luyuan Courtyard. As a recorder of the monastery, it was responsible for the entrance of the Ten Temples of Five Mountains and the writing of political and diplomatic documents related to the shogunate. In the Ashikaga era, in the south of Luyuan Courtyard, Xiu Yinxuan was the monk's recording department. Selected Works of Monks are mainly selected from Guo Xiang, Tianlong Temple and other venerable folk houses, such as No Sea in Tianjin, No Sea in Shen Zhou and Empty Sea in Ming Ying. Another example is Fang Xiang Liang Guang elected by Tofuku-ji Temple, which is a special case.
During the Tokugawa shogunate, in the first year of Yuanhe (16 15), the monk record department was moved to Konchiin, nanzenji twice in five years, and was appointed as the monk record by advocating biography. At that time, due to the courtesy and trust of the shogunate, Chongchuan was not only in charge of the temple administration of temple societies such as the Five Mountains and Ten Temples, but also participated in state affairs and foreign affairs. In the 12th year of Kuanyong (1635), due to the increasingly complicated temple fair affairs, a new post was established for the temple fair. Since then, the authority of the monks and nuns department has been pursued by the temple fair, only in charge of the five mountains and ten temples.
In addition, it is not the official duty of the shogunate to be responsible for the implementation of the statutes of the Pure Land Sect, the recommendation of abbots such as Benshantan, and the retreat of Lin Tan. ◎ Appendix III: The Truth of Monks (from Full Moon Buddhist Dictionary)
Monk Zheng is a kind of monk. That is, the highest official in the monk group is responsible for directing the monk group and correcting the behavior of the monk. "A Brief History of Monks in the Song Dynasty" contains the article "Establishing Monk's Righteousness" (Dazheng 54.242c):' Who is Monk's Righteousness? Positive, political also; Self-righteous, apply the jade seal, so the cloud is also. If a bhikkhu can't be covered, such as a horse without a bridle and an ox without a cord, he will gradually be fine and elegant, so people with moral expectations will be brought to justice, so he is right. "
The establishment of the honesty of monks in China began at the beginning of Yao Qin Hongshi (399 ~ 4 15), and Yao Xing took the monk ■ (Dao■) as the monk's master and was in charge of the monks and nuns in Qin Dynasty. Later, in the following year (457 ~ 464), Emperor Xiaowu of Liu Song ordered him to be the monk master of Du Yi (A Brief History of Monks and Chronicles of the Buddha, Volume 51); In the first year of Taishigong (465), the monk Jin was regarded as a monk in the world; In the second year (466), Bhikuni became a monk in Du Yi; Shun Di ascended the throne in the first year of Ming Dynasty (477), and appointed Fazhi as a monk in the world. When the Southern Qi Emperor was high (479 ~ 482), France and Britain were regarded as eminent monks. In the middle of the following year (483 ~ 493), Liang Wudi was mainly composed of Ding Lin Shangsi Faxian and Chang Gan Temple Xuanchang, and was divided into Jiangnan and Jiangbei.
It can be seen that this post was originally called Master Monk, and later both Master Monk and Shang used it. In the sixth year (525), the great monk Zheng was established, and Fayun of Guangzhai Temple was ordered to let go. In the first year of Tianjia in Chen Wendi (560), Bao Qiong of Dapeng City Temple was honored as a great monk in Beijing. In the 11th year of Jian 'an in Xuan Di (579), Zhi Lin was recognized as a monk. In the fourth year of virtue (586), Hui■ was honored as a great monk.
Regarding the title of monk master, there is also (Dazheng 54.243a) in A Brief History of Monks in the Great Song Dynasty:' A monk master or a monk official. Cover the name of Zheng Xiaoxiao Tong. For example, the Biography of the Monk is attached to Volume 5, saying that Yong will become a monk in Nanyanzhou next year, and the Biography of the Monk is attached to the Secret Biography of Twelve Wises, and the immortal of Ding Lin Temple will return to Wu Ren as a monk. "Continue the biography of a monk published in the fifth volume of the biography of a monk. In the eighth year of Liang (509), Ruo Monk was appointed as a monk in Wuxian. This means that the monk's name is also used in part of the land. In short, in the period of Liang and Chen, the name of the orthodox monk was specially used to resist the control of the monks in the Northern Wei Dynasty. After the Tang Dynasty, Zheng Duo, a monk, became a local monk official, and the central government set up another monk post institution.
In the thirty-second year of Emperor Tugu (624), Japan began to set up monk classes, and regarded watching music as monk righteousness, which was the origin of Japanese monk righteousness. Later, in the seventeenth year of Tian Ping (745), Ji Xing was appointed as a monk. In the seventh year of Zhenguan (865), Zong Zheng played the new right monk Zheng. Before Gai Ping 'an's early years, the positions of monks were chosen by the monks in the major temples in Du Nan. Later, schools such as Zhenjing, Tiantai Sect, Zen Buddhism and Jing emerged, and monks of various factions were also named as monks.
Monks are quite official, and they are allowed to follow the four or participate in discussions, which varies from dynasty to dynasty. The followers of monk Zheng are identified as five monks, four monks and eight boys. In the second year of its establishment (12 12), four monks were appointed in March, including two middle-aged children and six older children. The number of monks has increased from one at the beginning to more than ten.
During the Tokugawa era, Buddhist officials were established in Tiantai, Yanzhen, Pure Land, Zhenzong, Rilian and other sects, and their costumes were stipulated. They were always appointed as monks or monks according to the lattice of temples. After the abolition of the monk official system in the fifth year of Meiji (1872), all sects still had their own systems, and the governor let them. At present, there are six schools of Fa Xiang Sect, Yan Zhen Sect and Xin Yi Yan Zhen Sect, namely, Fa Men, Pure Land Sect Xishan Sect, True Sect Gaotian Sect, Positive Sect, and Sejong Sect, namely, the big, the middle, and the little monks are upright, each with its own right; Tiantai Sect, Zhenzong Otani Sect and Rilian Sect (except this wonderful method, Zong Hua Sect and Rilian Sect) are divided into four levels, namely, being a monk, being a monk and being a monk. Pure land Sect has three orders: big, middle and right. Huayan Sect, Rongtong Buddhism Sect, this wonderful method, Zong Hua, and Rilian Authentic have three levels: big monk, big monk, and right monk; Taoism established the second order of "monk righteousness" and "right monk righteousness". ◎ Appendix 4: Capital of Monks (Compilation Group)
Monks are all monk officials who command monks and nuns, ranking second only to monk officials or monk officials. During the reign of Emperor Xiaozong of the Northern Wei Dynasty (5 15 ~ 528), Huiguang was first designated as the Buddhist capital of the country, and later it was unified by Ye. Later, in the first year of Zhide (583), Xu■ was appointed as the great monk capital Jingyi, and turned to the great monk Zheng in four years; In the second year of Zhide, Zhilin built Xuzhou as its capital. The Sui Dynasty imitated the system of Wei and Qi, taking unification as the right, and vice versa. The article "Monk System" in the History of Monks in the Great Song Dynasty (Dazheng 54.243b) reads: "Monks are also known as saints. The first national Buddha was in Luo (both Samoan capitals), and later he was called to Ye, and he successfully escaped into the national system (one-country monk system)." In addition, the article in the same book "Samoan Dutong" (Dazheng 54.243b):' However, although the capital is the name of the general jurisdiction (Cao Duo, a nine-product official, takes the word Du as his general photo), it is also unified. (omitted) In the era of Gao Qi, what was unification and what was the capital? A: Ten members at a time, once unified, are all directors and vice directors, so there are many. "
Japan imitated China's system, and in 624, when the Emperor retired, it ordered Ma 'an Deji to be the Buddhist capital. This is the origin of Japanese monk capital. Then it is divided into big, small, big and small forces. All the great monks started in Wu Wen in 698, and Daozhao was the first. All the monks began in the third year of Renshou (853), and Zhenji was the first. In the second year of Emperor Tianwu (674), all monks began to serve in Yicheng. The right to be a monk less began in the 14th year of He Cheng (847), and Daoxiong held this post. In the tenth year of Hong Ren (August19), the number of monks in Beijing was determined to be one monk, and the number of descendants increased. The appointment of big monks is limited to the monks of Dongda Temple, Guangfu Temple, Liyan Temple and Anzuo Temple. ◎ Appendix 5: Master Murakami, translated by Yang Zengwen "The Buddhist System in Japan" (excerpted from Chapter 14 in the first phase and Chapter 26 in the second phase of the Outline of Japanese Buddhist History)
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There are two kinds of official positions in Buddhism: those engaged in secular affairs and those engaged in Buddhist affairs. Official posts in secular affairs are reserved for laymen. When pushing the ancient dynasty, there was a division of Faxing Temple, which was held by Son Shan of Su. This is the beginning of the establishment of official positions related to Buddhism. The temple secretary is only engaged in the affairs of one temple. As for all the affairs of Buddhism, checking the number of monks and managing pastoral affairs is called' fatou'. In Japanese history, I have only seen the name' Fatou' once in Tugu and Xiaode dynasties.
It is monks who are appointed as Buddhist legal officials. The official ranks are divided into three levels: the monk, the monk and the lawyer, which are always called the monk class. Monks are different from big monks, and monks are different from monks. Monks are different from big monks, strong monks, young monks and strong monks. Lawyers are also different from lawyers and lawyers. Among the three-order and nine-level monk officials, the right officials were not available before the Nara dynasty, and they were all set later. Therefore, there were only three levels and five levels of monk officials at that time, that is, the so-called big monk, monk, big monk, little monk and lawyer. Although lawyers are known as barristers and China lawyers, they were all established in order to take advantage of the sincerity and prosperity of comrades when the German emperor Daojing was in power. Since then, they have been abolished in Emperor Kanmu for thirteen years (794). In this way, the names of barristers and lawyers in China have only existed for 27 years, which is unprecedented and unprecedented.
Japan first established a monk official in the thirty-second year of Emperor Toshiya (624). There is no doubt that it is because after the introduction of Buddhism, the number of temples and monks and nuns has gradually increased. With the increase of quantity, unified management is inevitable. According to legend, in the Tuguhun dynasty, a monk hit his grandfather with an axe. The emperor was furious and said to his opponent,' Now monks and nuns live in a place where they observe precepts, and they are anti-evil. Monks living in various monasteries were called in for questioning. Anyone who breaks the precepts will be severely punished. "At that time, the Baekje monk Guan Le played the emperor, thinking that Buddhism had not spread to the empire for a hundred years, and many monks and nuns did not practice the precepts, so they committed the crime of evil and disobedience, hoping that the emperor would forgive all other monks. The emperor adopted his words and began to appoint monks and nuns to inspect them. And ordered Guan Le to become a monk, and Saddle Deji became a monk. In the following decades, his appointment was intermittent, and Emperor Tianwu set up a lawyer under the monks, but his name did not survive. In addition to the above monk officials, a monk position has also been established. The first monk position was established in the fourth year of Chunren Emperor Tian Pingbaozi (760), and it was set according to the monk procedure. Monks are divided into exorcism, mage and Manchu. Called the division, granted by the emperor, there are thirteen orders, according to the request.
After Deji, I didn't see a monk's capital. Nara dynasty had no right to be an official before.
Since the promulgation of the Dabao Order, the affairs involving monks and nuns in the temple tower have been managed by Xuanfanliao, the governing department, and the monk procedure can only be done when the governing department has taken shape. At first, the monk's program dealt with the key affairs of the place where the incumbent lived. Later, due to various delays, Yakutski was designated as the key office. As for the appointment of the monk class, it is in accordance with the provisions of the Dabao Order. The seventh chapter of the Dabao Order is the Monk Order, with 72 articles in total. There are detailed laws and regulations on monks and nuns' conduct, food, clothing, housing and transportation, and other laws and regulations on the appointment, removal, selection, reward and punishment of monks and nuns also have clear provisions. Its criminal law includes' secularization' and' hard labor'. Labor lasts from ten days to one hundred days, and the punishment above labor is secularization. Since then, in order to reflect the court's preferential treatment for monks and nuns, there has been a provision that monks and nuns are not subject to the usual punishment.
(2)
After the formulation of the Dabao Order, although the Buddhist system was generally complete, it soon produced one new drawback after another, and in order to supplement its shortcomings, many new ones were temporarily added due to events. In the early Nara era, due to the influence of the merger of various places, private monks were forbidden to become monks, and the public security system was strictly granted. It was stipulated that after they were given decrees, they could prove that they had been punished. However, during Tian Ping's Shengbao period (749 ~ 756), it was revised, and anyone who destroyed the deposit of the degree awarded on the day of ordaining was confiscated. The provincial government stopped becoming a monk and taking public examinations, and only gave monks the ten precepts of becoming a monk. Later, at the beginning of the calendar year, public and private degrees were confused and confused. Both Ren Guang and Emperor Huan wanted to correct this situation. In seventeen years, it was stipulated that those who want to get a degree should choose people who are over 35 years old, have good intelligence and morality, are familiar with Chinese pronunciation and are really suitable for becoming a monk. Then, the monk's class department will test the classics they have learned, and those who have learned more than five meanings can be admitted. After obtaining the degree, there will be a second interview on the day of the ordained. Only those who have attained the Eight Meanings or above can be ordained. The calendar is extended for 20 years. According to human nature, it is not necessarily limited to the degree of maturity. It is stipulated that people over 20 can get a degree. The problem is only to let the doctrine of discriminating falsehood and the three theories be reviewed on the day when they are consecrated. In the 25th year of Yan Li, the missionary master invited various Buddhist sects to add the Tiantai Fahua Sect as the annual audience. The test books are Fa Hua and Jin Guangming. It takes more than five items to admit Chinese pronunciation and cultivate readers who are familiar with classics. After Hong Ren (8 10 ~ 823), the official seal of Duyuan was used, and the official seal of Bichuni was issued. After Zhenguan (859 ~ 876), the annual grading was limited to those who strictly observed Misha's commandments for more than two years, while those who temporarily observed Misha's commandments for more than three years, and it was also stipulated that examinations should be conducted. Only Tiantai Sect has set up two courses as compulsory courses for students, and students are required to take exams step by step, and they are subject to Mahayana precepts at Ruishan Jietan. But by the end of the Heian Dynasty, this system was abandoned.
The monk procedure is still the same as before, with three monk officials: monk Zheng, monk Du and lawyer. After initiation, the Godsworn of Mythology can be promoted to the Godsworn class through the positions of lighting engineer and exorcist. It is customary for other sects to become monks after three lectures. In the tenth year of Hong Ren (8 19), the number of monks was restricted, and it was stipulated that one monk, one less monk and four less lawyers. Since then, it has gradually exceeded the boundaries and set up various power officials (temporary officials). In the sixth year of Zhenguan (864), at the invitation of Zhenya and Zheng Zheng, he formulated three orders of Fa Yin, Fa Yan and Fa Qiao and awarded them to monks. Not only are more and more people involved in the planning of becoming a monk, but the appointment system is also relaxed automatically, and even Buddhist teachers and Confucian classics can be listed in it. In addition, anyone who comes from a well-known family, regardless of his academic ethics, can be used as a monk's capital, as a watchful eye and as a first pear. Finally, the number of monks reached 100. The practice of matching monks' posts with customs began in 772, when Ren Guangdi was a treasure turtle for three years. Although there have been some changes since then, according to the system of Yan Xi's reign (90 1 ~ 922), the monk position was awarded by the emperor when the lights were all on, and by the monk class after the lights were in place. As for the costumes to be memorialized, monks are allowed three and lawyers are allowed five; For things (gifts, salaries), monks can follow four, monks can follow five, and lawyers can follow five.
In addition to the above, there are ceremonies, ceremonies, apprentices, legal affairs, legal affairs and other monks. I have already said these three titles, and I am dedicated to them. I am a pear and I am called' Class Three with a job'. The number of people who often stay in the palace to pray for the emperor's Eucharist is called' guardian monks'. At first, the number was less than three, and then it gradually increased to eight or nine. The so-called "accused" is the monk who lectured three times, and "Neibai" is the top ten Zen masters. There are two grades of' Ako Pear': Ako Pear, Big Ako Pear, 7 Alpine Ako Pears (Hiei Mountain, Biliang Mountain, Ibukiyama Mountain, Atago Mountain, Shenfeng Mountain, Jin Feng Mountain and Guishan Mountain), Sichuan Ako Pear and a set of Ako Pears. Responsible for temple affairs are owners, elders, other officials, chiefs and proofreaders. There are three cardinals in charge of temple affairs: the temple master and Trina. At the local level, there are lecturers and readers. At first, teachers were selected and appointed from the monks in the National Temple. According to the regulations of Yan 'an over the years, only those who can recite a volume of Four Causes after being ordained and score above seven in the examination of ten articles about their profession can be appointed as lecturers in various countries. However, when Tiantai Sect and Yanzhan Sect flourished, the monks of these two sects were vying for such positions, stipulating that anyone who had served as a "three cardinal" in Dongsi and Xisi (limited to four years) could be directly appointed as a lecturer and reader in various places; Anyone who has served as an upper seat and temple owner in Liyan Temple can be appointed as a lecturer, and those who have served as a second seat can serve as a reading teacher.