The Zhuozhou City Cultural Relics Preservation Office in Hebei Province collected a stone carving from the Liao Dynasty. Its inscription provides first-hand information for studying the history and temple economy of the Yanjing area at that time, especially about the Liao Dynasty. Some of the information in the Tripitaka (the Khitan Collection) is even more precious.
1. Overview of the stone carvings
From the perspective of shape and content, this stone belongs to the chronicle type and was published in the fourth year of Xianyong (1068), Daozong of the Liao Dynasty. When it was unearthed, both the canopy and the base of the sutra building were missing, and only the body of the building remained. The body of the building is made of white marble, 67 centimeters high and 31.5 centimeters in diameter. It is octagonal in shape, with the large face being 15.5 centimeters wide and the small face being 10 centimeters wide. There are texts engraved on all eight sides of the building, all in formal form, arranged vertically. The first denomination is inscribed with 22 characters, "Consecrated as sacred texts, gods, martial arts, complete merits, broad strategies, wisdom, wisdom, filial piety, and heaven. The emperor specially built an incense building." The diameter of the characters is about 5 centimeters. The second to seventh pages contain the inscription, title, and the number and boundaries of the tax-free acres. There are 29 lines in total, each line has 20 to 30 characters, and the character diameter is about 1 cm. The eighth side is a sutra, with a 5-character title "Burning Incense and the Mantra", 3 lines of mantra (sutra), 38 characters in total, and a word diameter of 2 cm. The text of the inscription is (Picture 1):
The people of Qigouguan Tianwangyuan, Fanyang County, Zhuozhou County, Liao Dynasty, etc., each gave up their wealth and redeemed the Tripitaka for miscellaneous treasures. The cycle was completed successfully. If you want to collect the Yingjian, here are the following: The first one is Xiaoneng Xiaolun Xiaoji lectures on the scriptures and laws Hongyouxiao Jin Xiaojun chants the scriptures Xiao? □ Xiaolin Hongjingdao □ Fajun lectures on the scriptures and laws □ Qianjian Temple Guanzhang Lecture □□ Dharma □□□ Lecture on Hong Bin Hong Ji Hong Sheng Dao □□□□□ Lecture on Scripture and Dao □ Hong □□□ Lecture on Scripture Hong Guan Lecture on Scripture Poxiangyuan Master Daoxin □□ Dao □ Dao Hongyuan Hongyuan Hongqing □□□□ Temple Lectures on Samana Xiao □ Book □□ Liu Si □□ Datongtian was exempted from tax from October of the second year of Xianyong to June 7 of the fourth year of the New Redemption of the Tripitaka and the Establishment of the Incense Building (The following is the specific details of the location, location and quantity of the tax-free acres. It is nearly 600 words. The words are too long and will not be recorded.)
The writing and calligraphy of this Buddhist stone carving were both written by Shizi , from the perspective of writing and calligraphy, not only is the writing rough, but the writing is clumsy, and the writing does not follow the lines, which is really not good. However, what is gratifying is that Zhuang Ji records that the monks of Qigouguan Tianwang Temple in Fanyang County, Zhuozhou gave up their wealth in June of the fourth year of Xianyong in Liao Dynasty to "newly redeem the Tripitaka" and "complete the cycle of perfection", and the government at that time was exempted from land tax. The policy of raising funds to publish the Tripitaka provides us with some new historical materials to understand how the famous "Khitan Canon" was printed and distributed more than 900 years ago. In this sense, this "New Redemption Tripitaka Monument" (for the convenience of narration, the author tentatively named it this) is the successor to the "Tangshan Qingshuiyuan Creation Tibetan Sutra Monument Tablet" in the fourth year of Xianyong's reign, which is now in Dajue Temple, Xishan, Beijing. [1] After that, there is a second Liao Dynasty stone carving related to the "Khitan Collection", and its documentary significance is not inferior to the former.
In order to deeply understand the value of this stone scripture pillar, it is necessary to make a brief description of the "Khitan Collection" and its research.
2. About "Khitan Tibetan"
"Khitan Tibetan" is a voluminous Buddhist cultural classic. Its printing and dissemination are the social, cultural and religious activities of the middle and late Liao Dynasty. a major event. According to the inscription of the "Tangshan Qingshuiyuan Creation Tibetan Sutra Monument" mentioned above, the "Khitan Tibetan" has 579 volumes. If each volume is calculated as 10 volumes, there are 5790 volumes in total. In fact, the "Khitan Canon" is the name given by later generations to the Buddhist scriptures carved in the Liao Dynasty to distinguish them from the Tibetan scriptures of other dynasties in history. In the Liao Dynasty, they were collectively called the "Tripitaka".
The so-called Tripitaka is the collection of Buddhist classics, also called "all sutras". Relevant scholars believe that the engraving of the Tibetan scripture was first created during the Kaibao period (968-976) of Taizu Taizu of the Northern Song Dynasty, and later generations called it "Kaibao". Unfortunately, this Tibetan scripture has been lost, and currently there are less than 10 volumes left. The specific scriptures are difficult to test
[2]. Following the "Open Treasures" is the "Khitan Collection" compiled in the Liao Dynasty.
As for the specific time when the Khitan Tripitaka was carved and printed, many researchers once had different opinions. Ye Gongchuo's "A Survey of the Tibetan Classics of the Past Dynasties" believes: "It dates from the time of Xingzong of Liao Dynasty (1031-1055) to Daozong of Liao Dynasty (1055-1101).
"[3] Mr. Luo He believes: "The sealing date of "Khitan Zang" began in the Chongxi reign of Xingzong of Liao Dynasty and ended in the fourth year of Xianyong reign of Daozong of Liao Dynasty (1068). "[4] According to Jueyuan, a famous monk in Nanjing of the Liao Dynasty (today's Beijing), Xingzong ordered that Buddhist scriptures collected from far and near be engraved and printed and carefully collated, so Jueyuan participated in the collation. In the 22nd year of Chongxi (1053) (Year), Lingyan Temple was built in the Xingzhong Prefecture of Liao Dynasty, and a collection of Tibetan scriptures was purchased for wide circulation (Yelushao: "Lingyan Temple Inscription"), which shows that the "Khitan Tibetan Buddhism" had been initially published by Taoism at that time. Continue to collect Buddhist scriptures, collate and put them into the collection, which is recorded in the "Tangtangshan Qingshuiyuan Creation Tibetan Sutra Monument Stele": In the fourth year of Xianyong (1068), "Today Youbo Sai Nanyang Deng Gong Conggui... and raised 500,000 yuan." The comrade who assisted in the printing of the Tripitaka was found to have five hundred and seventy-nine pieces of paper, and he created a niche inside and outside the Tibetan Buddhist scriptures." [5] This can be confirmed. In addition, Mr. Luo Yu believes: "There are 'Tonghe version' and 'Chongxi version' before and after the Khitan collection. -Xian Yong Ben' two versions. 'Tonghe Edition' ***505 volumes, edited by the director of interpretation, the catalog is "Kaiyuan Buddhism Records" and three volumes of "Continuation of Kaiyuan Buddhism Records" written by Huan Ming; 'Chongxi-Xianyong Edition'* **Five hundred and seventy-nine years ago, the director of editing may be Jueyuan, and the catalog is the collection of the "Khitan Collection" written by his Taibao Daqingshi (possibly Jueyuan). "[6] According to Mr. Luo?'s research, Qingshuiyuan's "Tripitaka Fan Five Hundred and Seventy Nine" is actually the Chongxi-Xianyong version of the "Khitan Canon". According to the "Tangshan Qingshuiyuan Creation Canon" "The Monument" states that "the Taibao Grand Master who inspected the school on the right street of Yanjing gave it to Zisha Menjueyuan, and Deng Conggui and his family in Nan'anhu Village, Yuhe County took over the donation forever" [7], which can be confirmed by the "Chongxi-Xianyong Version" Tripitaka It was indeed edited and engraved by Jueyuan, and the final completion time should be during the reign of Emperor Daozong of the Liao Dynasty. This can be supported by the newly discovered "New Collection of Tripitaka"
The "Khitan Collection" has been lost for a long time. Researchers in the past generations have speculated about its "appearance" but have not dared to conclude. Fortunately, in 1974, a few fragments of the "Khitan Collection" were discovered in the wooden pagoda of Fogong Temple in Ying County, Shanxi. It provides physical information for a deeper understanding of this ancient Buddhist cultural classic, thus clarifying that its editing and engraving printing took place in a temple (such as Hongfa Temple) in Yanjing (today's Beijing), and those who were in charge of it were all eminent monks at that time. Great Virtue.
3. The social background of the publication of "New Redemption Tripitaka Pillar"
The Buddhist scripture pillar is a kind of Buddhist stone carving, so it is named after its shape. Buddhist supplies were originally umbrella-shaped decorations made of silk, with a wish-fulfilling orb on the top and a long wooden pole on the lower end. Later, people used stones to imitate its shape and built it as a stone. Archaeological discoveries have proven that the construction of the stone scripture building began in the early Tang Dynasty. It is generally in the shape of an octagonal column, and may also be made of six-sided or four-sided columns or with a cap (commonly known as a "canopy") carved on the top of the column. It has eaves, single eaves, double eaves, or multiple eaves, and is decorated with hanging curtains and necklaces. The pillars are engraved with scriptures or Buddha statues, many of which are alternately in Chinese and Sanskrit, and the Buddha statues are either relief or line-engraved. The content is rich and the shapes are different. Sutra scriptures are often engraved first, followed by inscriptions and titles, and the text is mostly engraved on the body of the pillar. The shape may be simple or complex, and some have multi-layer "canopies" and Xumi pedestals. The carvings on the scripture pillars also become increasingly complex. There are many names, including "Baleng Stele", "Stone Pillar Stele", "Eight Buddha Heads", "Dharma Pillar", "Wonderful Pillar", "Baozhuan", "Flower Pillar", "Dingzhuan", etc. "Xiang Zhuang". For example, this Sutra Zhuang collected by Zhuozhou City Cultural Relics Custody calls itself "Xiang Zhuang" in its title.
The Sutra Zhuang is mainly used for inscribing Buddhist scriptures. It was used to preserve and spread Buddhism, and later it was mainly used for praying for blessings and dispelling disasters. It was also occasionally used to record events (limited to Buddhist activities). For example, this "New Redemption Tripitaka Bamboo" can be called the most discovered record building of the Liao Dynasty. The Buddha's Top Dharani Sutra was inscribed on it, as well as the Vajra Prajna Sutra, the Many Hearts Sutra, the Avatamsaka Sutra, the Mantra of Wisdom and Judgment Tathagata Destroying Hell, and the Seven Fears of Hidden Buddha Mother Heart Great Lord Na "Mantra", and most of the Sanskrit and Chinese books are entirely in Sanskrit. People who believe in Buddhism believe that the shadow of the scriptures on which the scriptures are engraved is reflected on the body, and its dust is stained on the body, which is the so-called "dust stained shadow". ", it can eliminate people's sins and avoid going to hell; and the merits of building a prayer tower are even more immeasurable.
The scriptures engraved in the "New Redemption Tripitaka Pillar" have only 38 characters, all in Chinese, and are called "Burning Incense Mantra", which is very rare among the currently known scripture pillars of the Liao Dynasty. Burning incense is a Buddhist ritual and is one of the five and six types of offerings. The explanation of the worldly truth is to ward off evil spirits and invite gods; the explanation of the first truth is to make the merits practiced pervade everywhere. According to what is recorded in Zhuangji, the behavior of the monks at Qigouguan Tianwangyuan in Fanyang County, Zhuozhou to redeem the Tripitaka by "giving up their pure wealth" should be an immeasurable merit, and if we promote this merit and make it spread everywhere, it will This is because he wrote the "Burning Incense Mantra" sutra instead of using other sutras.
The Jingzhu is a Buddhist stone carving and an ancient architectural sketch. During the Liao Dynasty, this kind of stone carving was very popular and widely distributed. In the Liao Dynasty, Zhuozhou was subordinate to Nanjing Xijin Prefecture, and governed the four counties of Fanyang, Gu'an, Xincheng, and Guiyi. The scope of its Buddhist cultural activities should be included in the cultural circle of Yanjing (today's Beijing). Most of the Liao Dynasty scripture pillar stone carvings in Beijing today were found in the old Jialan area or the Shifang site. Most of them were built by monks or religious men and women. Their shapes and specifications vary: the exquisite ones are ingenious, the simple ones are rough and simple, and the big ones are more than ten feet tall. High, the smaller one is only a few feet. The body of the pillar is mainly engraved with scriptures, most of which are accompanied by verses and praises, and some are accompanied by inscriptions and prefaces. After the text, most of them are engraved with the name of the donor and the year of publication. Judging from the only remaining structure of the "New Redemption Tripitaka Building", it is undoubtedly a chronicle building with a smaller size and a simple shape.
The first face of this building is engraved with 22 characters: "He is worshiped as a holy man with sacred texts, gods, martial arts, great achievements, broad strategy, wisdom, wisdom, piety, and filial piety. The emperor specially built the incense building." This clearly indicates that the building was built to commemorate the blessings of Yan Guozuo. And the purpose of praying for the emperor - because the printing and redemption of Tibetan scriptures was initiated by the emperor, the supreme ruler at that time. "Emperor of Holy Wen, Shenwu, Quan Gong, Congren, Shenrui, Xiaotian? Emperor" is the honorary title of Yelu Hongji, the Daozong of Liao Dynasty. "History of the Liao Dynasty: Daozong Ji 2" records: "On the first day of the spring of the first year of Xian Yong, on the first day of the lunar month, the civil and military officials added the honorific title of Sheng Wen Shen Wu Quan Gong Da Lue Cong Ren Shen Rui Xiao Tian? Emperor." Comparing the historical records, Zhuang Ji Zhongdao Zong His honorary title is "Guangzhi", and "Congren" is called "Zongren" in "History of Liao". These can be compared with each other to correct historical errors.
Among the carved stone pillars of the Daozong Dynasty, such scripture pillars with the inscription "Being the Heavenly Emperor..." are relatively common. For example, the above-mentioned Dajue Temple's "Tangyangshan Qingshuiyuan Creation Tibetan Sutra", Changping Longquan Temple's "Relic Pagoda" and the existing Qigou Village Sutra Building in Huayang Park, Zhuozhou City all have the inscription "Enshrined as the Emperor of Heaven?" ” words.
The emergence of the above-mentioned phenomenon has deep social reasons, because the period from Liao Shengzong to Liao Daozong (982-1101) was the most prosperous Buddhist activity in Nanjing (today's Beijing) of Liao Dynasty. period. In the history of Buddhism in my country, there are many examples of Buddhist practices that flourished due to the support and advocacy of emperors, but this was especially true in the Liao Dynasty. For example, Yelu Longxu, the emperor of the Liao Dynasty, was, in the words of the people at the time, an emperor who "drew his clothes to control the universe and held a mirror to rule Guizhou and Li". According to literature records, in the sixth year of Tonghe (988), Emperor Shengzong, Yelu Longxu visited Yanshou Temple and Yanhong Temple in Yanjing to worship Buddha; in December of the twelfth year of Tonghe (994), a statue of Jingzong was built, which was honored by Yanshou Temple. The temple became a rice monk; in the fifteenth year of Tonghe (997), he visited Yanshou Temple again. Xingzong, the son of Shengzong, was also a Buddhist emperor. According to records, in December of the eleventh year of Chongxi (1042), to announce the anniversary of the death of the empress, Xingzong and the empress dowager went to Minzhong Temple in Yanjing in plain clothes. , Yanshou Temple, Sanxue Temple. The Daozong Emperor Yelu Hongji not only believed in Buddhism like his ancestors, but also studied the teachings and had high attainments in Buddhism. Relevant literature records that Daozong was proficient in Sanskrit and studied Buddhism deeply. It is said that he was especially good at the teachings of the Huayan Sect of Buddhism, and he was also familiar with the teachings of other sects of Buddhism. Therefore, during the 45 years of Liao Daozong's reign, various Buddhist sects formed during the Sui and Tang Dynasties were promoted. The popularity of various Buddhist sects in the Liao Kingdom exceeded that of the Central Plains region at the same time. At that time, a monk named Fawu once wrote an article praising the profound Buddhist cultivation of Daozong of Liao Dynasty: Your Majesty passed down the Hua Zong of Ksāri, the treasure line of the Successor King; When he ascends to the throne to talk about Wei, the light flows heresy; when he is poor and full of sects, he praises him, and God tells him to stop conquering. In this kind of praise, he pointed out that Daozong was well versed in the Huayan teachings and personally wrote praise articles for the Huayan teachings.
According to the records, Tenno-in had 591 acres of Datong farmland that enjoyed tax exemptions at that time. It is estimated that these were only part of the farmland it owned.
Based on the records in this building, it can be inferred that when the rulers of the Liao Dynasty advocated the publication of the "Khitan Canon", a voluminous Buddhist classic, they opened up various ways to raise funds. In addition to encouraging Buddhist believers to give free aid, they also used The method of reducing or exempting temple land tax and yearly compensation allows some larger temples to pay for "redemption" purchases in advance ("redemption" is actually another way of saying "purchase", "redemption" here means " redeeming life", the original meaning is Buying living creatures with money to release them is also a form of Buddhist activities. When temples pay to purchase Tripitaka, they do not say "buy" but "redemption", which should be a specific term - author's note) to solve the problem of insufficient funds. There is no historical record of this practice of the Liao Dynasty government in printing and distributing the Tripitaka. Fortunately, Zhuangji has conveyed such important information to us in history.
It should also be mentioned that the 10 words at the end of the record, "The New Redemption of the Tripitaka and the Establishment of the Incense Pillar," may be in an incorrect position. These 10 characters are originally the first title of the record. They should be listed in order on a single line at the top of the column before "Zhuozhou of the Liao Kingdom...", but for some reason they are engraved after the title of the monk who donated the money, and "In the second year of Xian and Yong..." "Squeezed into one line, the characters are very small and the writing is sloppy.
In the late Qing Dynasty, Ye Changchi believed: "The inscriptions on Liao tablets are all produced by Shizi and village scholars, and there are absolutely no good works." [8] Although this theory is suspected of being partial, it is like this calligraphy. This is not a harsh comment. However, although the writing and composition of this Liao Dynasty stone carving are poor, its documentary value cannot be ignored because it conveys important historical information.
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[1][5][7] Lu Yinghong and others: "Illustrated Records of the Historical Relics of the Liao and Jin Dynasties in Beijing" (Part 2), Beijing Yanshan Publishing House , 2004.
[2] Zhou Shaoliang: "Fangshan Stone Scripture and the "Khitan Collection"", published in "Research on Cultural Relics of the Liao and Jin Dynasties in Beijing", Beijing Yanshan Publishing House, 2005.
[3][4][6] Quoted from Shi Chengkuan: "Comparative Analysis of the "Catalogue of the Tripitaka" and the "Catalogue of the Original Collection", "Journal of Chinese Buddhist Studies", Issue 4, 1991.
[8] Ye Changchi of Qing Dynasty: "Yu Shi" Volume 1, Liaoning Education Press, 1998, page 21.