After the rapid revival of Buddhism in Wen Chengdi during the Northern Wei Dynasty, the establishment of Samoan system marked the comprehensive standardization of the temple economy in China, and showed the influence of Buddhist legal system. At that time, the Ten Sacred Dharma and Maha Monk Dharma were popular in Middle-earth. From 467 to 476 AD, Samoan sect Yao Tan established a Buddhist sect to sweep the floor and sprinkle water for temples as sinners and government slaves. At the age of 46, he is also a farmer, and his status is either a handmaiden; There are also monk households, such as Pingqihu and Liangzhou military households (all forced to move to Daijing when the Northern Wei Dynasty pacified Qingqi and Liangzhou), all of which belong to a monk group and a temple. At the age of 60, they are close to serfs. Talking about Buddhists and Buddhists means "Buddha's figure creates man" and "Monk's workshop creates man" in the Ten Minds. According to Shi's Family History, people and their families are aliases for pure people. The main producers of temples in the Northern Dynasties were Qing people and handmaiden.
The "monk millet" created by Yao Tan was paid by the monk households to the monk group as the loan principal. Nominally, it is a disaster relief loan, but in fact it is a usury. The Ten Odes Law stipulates that the tower objects of monks (the property of the monks' group) are promising and profitable, and they are included in the "endless collection" of the monks' group. Because the golden mother is moving, it is called endless.
Since then, the economy of Buddhist temples in the Northern Dynasties has expanded unprecedentedly. The real estate of temples in Northern Qi Dynasty expanded with the increase of the number of temples and the official burial of Buddha. There are two million monks and nuns in Northern Qi Dynasty, accounting for 10% of the registered population. At the end of Wei Dynasty, there were more than 1000 temples in Luoyang, while Yedu had 4,000 temples in Gao Qi and 30,000 temples in China. The monastery became a place for servants and refugees. One-third of the national reserve is used for the three treasures; Liang Qing Temple in Wutai Mountain eats eight state taxes. During the Northern Zhou Dynasty, the real estate and endless collections of temples also expanded rapidly. There were 100 hectares of rice fields in Zhongxing Temple in Chang 'an. In the third year of Jiande (574), Emperor Wu of Zhou wiped out the Buddha on a large scale because of "seeking soldiers from monks and taking land from the pagoda". After six years of destruction, Beiqi Temple was abandoned. * * * Abolish 40,000 monasteries in the east and west of the mountain; Three million monks and nuns returned to the customs and compiled households.
The temple economy in the Southern Dynasties is also developing. There were 82,700 monks and nuns in Liang Dynasty, accounting for 1.7% of the registered population in Liu and Song Dynasties. As for the real estate of the temple, Liang Wudi bought 80 hectares of land from the squire Wang Qian and gave it to the Great Temple. In the seventh year of Datong (54 1), the imperial edict mentioned that monks and nuns occupied Shanze. There are "adopted daughters" and "white disciples" in the temple, men and women who have never become monks and serve monks or make profits. As far as the endless collection of temples is concerned, Changsha Temple in Qijiangling has a warehouse, which deals in pawn and takes bamboo, gold and other items as collateral. Since the Eastern Jin Dynasty, Saman has been engaged in commercial activities. In Song Dynasty, two temples in Wuxian County were rich in Samans, and Samans paid millions. The economic system of temples in Sui Dynasty was more complete. Although the number of Sui temples has dropped to 3,985, this only shows that the situation of private temples of the Han nationality has changed. The scale of the temple's real estate and servants is unprecedented: the emperor opened, and a hundred hectares of land in Baigutun, Shaolin Temple in Songshan was granted. Yang Guang, King of Jin, supplied water to the Qing Palace in Chang 'an for six times and sent it to more than 70 families. Jingzhou Hedong is divided into two temples, East and West. In the early Sui Dynasty, there were 3,500 monks and net servants 1000.
During the Sui Dynasty, monks believed in establishing the third-order religion and preached that the end of the era of Buddhism and Dharma had arrived. Believers have to raise money to save Buddhism and repair Galand's position in the world. Singapore Airlines has set up an endless Tibetan monastery in Huadu Temple, which not only collects alms, but also lends money extensively. Its business scope extends from Chang 'an to Yan, Liang, Shu and Zhao, which pushes the mortgage activity of temples to a new peak. Before the Sui Dynasty, monks and landlords could be regarded as door landlords in robes and possessors of a large number of black households. The Tang Dynasty was the turning point of the temple economic system serving the pure people and slaves from prosperity to decline. In the ninth year of Wude (626), the master of Famen preached and wrote "Four laws to delete complexity and act as banknotes", which can be regarded as a summary of Qiansi's economic system. It divides the property in the temple into "the property of the Buddha" (the property of the temple that supports the Buddha), "the property of the monk" (the property owned by the monk group that supports all the monks) and "the legal objects" (the property such as scrolls and images). Monks are divided into four kinds of permanent residence, and the first "permanent residence" includes herding, grinding, driving cattle and servants. Clean people go up and down in the temple, and they become unable to get food and clothing, and long messengers provide food and clothing. Guest workers hire full-time workers to measure and straighten, and those who leave halfway will only be given a meal without straightening. Clean people live in clean people's homes. This is the obvious evidence that Internet users used it in production during this period.
Daoxuan's Book of Weights and Measures divides the temple staff into handmaiden and humble servant, and their descendants and means of subsistence are classified as permanent residents, that is, they own property as monks. "Force supply", that is, workers sent by the alms giver or who want to shelter themselves, can be divided into two categories: lifelong and non-lifelong. Hakka women in the trilogy are very cheap, and a single family can own clothes and animal products that are not suitable for chasing. The trilogy belonging to the permanent residence is also called Monks and Pure People. This clearly shows the economic status of the net man.
In the Tang dynasty, the system of serving pure men in production was still retained. At the beginning of the Tang Dynasty, Ximing Temple in Chang 'an was endowed with a hundred hectares of countryside and a hundred rooms. Chang 'an Qingchan Temple has land and water farms, and all of them live in pure people. Huineng, the sixth ancestor of Zen Buddhism, worked with pure men when he was in Huangmeidui Square. There are family members in Turpan's Tang Dynasty documents, and there are temple households and permanent residents in Dunhuang's Tang Dynasty documents, which are equivalent to pure people.
However, the development of temple real estate in Tang Dynasty is related to the expansion of tenancy management mode. The Tang decree stipulates that monks should get 30 mu of land and 20 mu of land, and old monks and nuns should retire from these lands and turn them into permanent land. Coupled with land grant and annexation, by the time of Wuhou, people had exclaimed that most of the public and private land families were owned by monks. The famous temples and villages are: four Tiannian temples in Shaolin Temple in Song Yue; Tiantai Mountain Xiaoguo Temple and Yamato Zhongzhi Temple Zhuangtian 12 hectares; Chishan Fahua Hospital, Wendeng County, Dengzhou, with a field of 500 meters a year; Liquan Temple in Changbai Mountain, Zishan county magistrate, has fifteen manors; Longzhou Elephant Temple, Qiguanzhuang, covers an area of more than 53 hectares. During the Five Dynasties, there were 42 villages and 300 hectares of fertile land in the Ten Temple of Wutai Mountain. The temple is generally made up of monks who are straight years old and know Zhuang. While serving the pure, handmaiden, walker and boy, tenant farmers appeared. According to the documents in Turpan, when Xuanzong was in the Wu and Zhou Dynasties, there were tenants in temples such as Equal Love and Wangren. In the sixth year of Dali (77 1), the rent paid by a temple tenant in Turpan was one stone and two buckets (half wheat and half millet) per mu. According to Dunhuang documents, after the 9th century, the property of Dalangzhuang and other monasteries was also paid by tenants in the name of kitchen fields.
In the economic sectors of the temple economy in the Tang Dynasty, the management of geoelectricity, shops, mills, oil factories and car factories was paid more and more attention. In Huichang, there are many houses in rich temples. In the 9th century, according to Dunhuang documents, Dunhuang monasteries rented classes to pay for them, and Youliang rented classes from Lianghu to pay for them. The endless collection of temples made the temple wealth in Tang Dynasty accumulate more. During the reign of Emperor Taizong, on the fourth day of April of each year, the third-order Daohuadu Temple and Fuxian Temple were given money by ladies-in-waiting in the world and donated by cars. Xuanzong finally banned the third-order religion and confiscated the third-order courtyard. The average temple, such as Lingyin Mountain Temple, has an annual income of 10,000 tons of land, which is used to buy endless wealth. In Huichang, the temple set up a private library. Quality databases are often managed by temple treasurers, treasurers and treasurers.
The expanding temple economy is eroding the government's fiscal revenue. First of all, in the Tang Dynasty, those who obtained official orders were exempted from tax, while in Zhongzong, a large number of fake official orders such as Gao Hu Duo Ding and Tang Tang Shi were found. After the Anshi Rebellion, the towns set up altars for Buddhist monks, and the tax money was used for military expenses. The falsehood and privacy of monasteries have caused the increase of refugees and the decrease of government tax revenue. Therefore, Xianzong suggested that the state governments in the world should not have private meetings with monks and nuns, with little effect.
Secondly, monasteries and villages in the Tang Dynasty are generally not tax-exempt, but monasteries and applicants have the right to tax exemption. In the second year of Jing Yun (7 1 1), Gongde Academy was founded in the imperial concubine's home. Because the donor has the right to change the abbot and monk, he can actually control the property of the Gongdeyuan. Therefore, Gong and Gong Deyan Temple often become a form of big landlords hiding real estate and evading taxes.
In the fifth year of Huichang (845), Tang Wuzong wiped out the Buddha on a large scale. It was ordered that no manor should be set up in temples all over the world, and that temples, maids and property all over the world should be inspected. Gold and silver are collected and paid, cast iron statues with farm tools and cast money with two bells. The world * * * demolished more than 4,600 temples, moved more than 40,000 Lanre temples, and cultivated hundreds of thousands of hectares. There are 260,500 secularized monks and nuns, serving as two tax households. It is found that the number of people who "support (invest) their wives as envoys" is twice that of monks and nuns, that is, more than 500 thousand, and there are150 thousand people who receive handmaiden as second-tax households.
The abolition of Buddha in Huichang is an epoch-making event in the economic development of Buddhist temples in the Middle Ages. The production system serving the pure people and handmaiden in Buddhist temples has declined. According to Ren Yuan, a Japanese monk, "Going to the Tang Dynasty to Seek the Dharma", in November of the fifth year of Huichang, the world government accepted the temple's money and property manor, and the collection of family members and handmaiden came to an end. It proves that a group of family members, that is, pure people, have also left their attachment to the temple. Since then, the pure man in the temple has become the name of the waiter who is not enterprising.
Before the extinction of Buddhism in Huichang, Baizhang Huaihai, who died in the ninth year of Yuanhe (8 14), separated the Buddhist temple from the affiliated Buddhist temple, formulated Ming regulations, and reformed the hierarchical structure and economic system of the temple. Later Baizhang Ming regulations originated from this. After Xuanzong of the Tang Dynasty, the temple economy recovered. In the Five Dynasties, in the second year of Xiande (955), 30,336 monasteries were abandoned in Zhou Shizong, and 2,694 monasteries were kept. Since then, due to the change of temple structure, temple economy has been unable to pose a threat to the whole feudal state finance as in the past. The economic system of temples has entered a new period represented by several Buddhist temples.