樂邦文類 2.184

2.184

晉宋間有廬山慧遠法師，化行潯陽，高士逸人輻湊于東林，皆願結香火。時雷次宗、宗炳、張詮、劉遺民、周續之等共結白蓮華社，立彌陀像，求願往生安養國，謂之蓮社。社之名始於此也。齊竟陵文宣王，募僧俗行淨住法，亦淨住社也。梁僧祐曾撰法社建功德邑會文。歷代以來，咸就僧寺為法會社也。社之法，以眾輕成一重，濟事成功莫近於社。今之供社，共作福田，修約嚴明，愈於公法。行人互相徹勵，勤於修行，則社有生養之功大矣。近聞周鄭之地，邑社多結守庚申會，初集鳴鐃鈸、唱佛歌讚，眾人念佛行道，一夕不睡，以避三彭奏上帝，免注罪奪算也。然此實道家之法，往往有無知釋子入會圖謀小利，曾不尋其根本。誤行邪法，深可痛哉。

Between the Jin and Song dynasties, there was Dharma Master Huiyuan of Mount Lu, whose transformation spread through Xunyang. Eminent scholars and recluses converged like spokes at Donglin, all wishing to form a bond of incense and fire. At that time, Lei Cizong, Zong Bing, Zhang Quan, Liu Yimin, Zhou Xuzhi, and others jointly formed the White Lotus Society, erected an image of Amitābha, and sought to vow for rebirth in the Country of Peaceful Nurture, calling it the Lotus Society. The name "society" began with this. King Wenxuan of Jingling under the Qi recruited monks and laity to practice the method of pure abiding, which was also the Pure Abiding Society. Sengyou of the Liang once composed a text on the assembly of the meritorious district association established by a Dharma society. Throughout the dynasties, people have all gone to Buddhist monasteries to form Dharma assemblies and societies. The method of a society is to use the lightness of the many to accomplish the weight of the one; in accomplishing tasks and achieving success, nothing is closer than a society. Today's offering societies cultivate fields of merit together; their covenants and rules are strict and clear, surpassing public laws. Practitioners encourage each other thoroughly and are diligent in cultivation, so the society's efficacy in generating and nurturing is great indeed. Recently I heard that in the regions of Zhou and Zheng, village societies often form assemblies to observe the Gengshen vigil. When first gathering, they sound cymbals, sing Buddhist songs and praises, and the assembly recites the Buddha's name and circumambulates, not sleeping the entire night, in order to prevent the Three Pengs from reporting to the Sovereign on High and avoid having sins recorded and lifespans diminished. Yet this is actually a Daoist practice; often there are ignorant disciples of Śākya who enter the assemblies to seek petty gains, never investigating their roots. Mistakenly practicing heterodox ways—this is deeply lamentable!