大宋僧史略 1.28

1.28

案靈裕法師寺誥。凡有十名寺。一曰寺（義準釋名）。二曰淨住（穢濁不可同居）。三曰法同舍（法食二同界也）。四曰出世舍（修出離世俗之所也）。五曰精舍（非麤暴者所居）。六曰清淨園（三業無染處也）。七曰金剛剎（剎土堅固道人所居）。八曰寂滅道場（祇園有蓮華藏世界。以七寶莊嚴。謂之寂滅道場。盧舍那佛說華嚴於此）。九曰遠離處（入其中者。去煩惑遠。與寂滅樂近故）十曰親近處（如行安樂行。以此中近法故也）。此土十名依祇洹圖經。釋相各有意致。如彼寺誥也。今義如六種。一名窟。如後魏鑿山為窟。安置聖像及僧居。是也（今洛陽龍門天竺寺有石窟。有如那羅延金剛佛窟等。是）。二名院（今禪宗住持多用此名也）。三名林（律曰。住一林。經中有逝多林也）。四曰廟（如善見論中瞿曇廟）五蘭若（無院相者）。六普通（今五臺山有多所也）。又案漢明帝崩。起祇洹於陵上。自此百姓墳塚或作浮圖者焉（出楊衒之伽藍記中）。洛陽自漢永平至晉永嘉。止有四十二寺。及後魏都洛。盛信佛教。崇構相繼。臣下豪民競置寺宇。凡一千餘所。後趙都鄴。造寺八百餘區。今遺址或存焉。

According to Dharma Master Lingyu's Sigao, there are ten names for monasteries: first, si (its meaning follows the Shiming); second, 'pure dwelling' (the defiled cannot live together); third, 'common abode of the Dharma' (the boundary where both Dharma and food are shared); fourth, 'world-transcending abode' (a place for cultivating departure from the secular); fifth, vihāra ('refined abode', not a place for the coarse and violent to dwell); sixth, 'pure park' (a place where the three karmas are unstained); seventh, 'vajra-kṣetra' (a steadfast land where men of the Way dwell); eighth, 'bodhimaṇḍa of quiescent cessation' (in the Jetavana there is the Padmagarbha world adorned with the seven jewels, called the bodhimaṇḍa of quiescent cessation, where Vairocana Buddha preached the Avataṃsaka); ninth, 'place of distant separation' (those who enter it are far from afflictions and close to the bliss of quiescent cessation); tenth, 'place of drawing near' (as in practicing peaceful and joyful practices, because within this one draws near to the Dharma). These ten names in this land follow the Zhihuan tujing; each explanation of their characteristics has its own significance, as in that Sigao. Today's usage has six kinds: first, 'cave' (ku), as when the Northern Wei chiseled mountains into caves to install sacred statues and house monks (now in the Tianzhu Monastery at Longmen in Luoyang there are stone caves, such as the Nārāyaṇa-vajra Buddha cave, which are examples); second, 'cloister' (yuan) (now largely used by abbots of the Chan school); third, 'grove' (lin) (the Vinaya says 'dwell in one grove', and in the sūtras there is the Jetavana); fourth, 'temple' (miao) (such as the Gautama Temple in the Samantapāsādikā); fifth, araṇya (those without the form of an enclosed cloister); sixth, 'common hall' (putong) (today there are many on Mount Wutai). Furthermore, according to records, when Emperor Ming of the Han died, a Jetavana was erected atop his mausoleum; from then on, the tombs and mounds of the common people sometimes had stūpas built upon them (this appears in Yang Xuanzhi's Luoyang qielan ji). From the Yongping era of the Han to the Yongjia era of the Jin, Luoyang had only forty-two monasteries. But when the Northern Wei made Luoyang its capital, they deeply believed in Buddhism; magnificent buildings succeeded one another, and ministers and wealthy citizens competed to establish monasteries, totaling over a thousand. When the Later Zhao had its capital at Ye, it built more than eight hundred monasteries, the remains of which still survive today.