大宋僧史略 3.21

3.21

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。歷代以來成就僧寺。為法會社也。社之法以眾輕成一重。濟事成功。莫近於社。今之結社。共作福因。條約嚴明。愈於公法。行人互相激勵。勤於修證。則社有生善之功大矣。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。或動絲竹。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。會不尋其根本。誤行邪法。深可痛哉。

Between the Jin and Song dynasties, there was Dharma Master Huiyuan of Mount Lu, whose transforming influence prevailed in Xunyang. Eminent scholars and recluses gathered like spokes at the hub at Donglin, all wishing to form a fellowship around the incense 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 vowed to seek rebirth in the Land of Peace and Nurture; this was called the Lotus Society. The name 'society' began from this. Prince Wenxuan of Jingling in the Qi recruited both clergy and laity to practice the method of pure dwelling; this was also a pure dwelling society. Sengyou of the Liang once drafted a text on dharma societies and the establishment of meritorious association assemblies. Throughout successive dynasties, the completion of saṃgha monasteries has relied on dharma assemblies and societies. The method of a society is to bring together many light things to achieve one weighty thing; in accomplishing affairs and achieving success, nothing compares to a society. Nowadays, when societies are formed to create karmic causes of merit jointly, their articles and covenants are strict and clear, surpassing official law. Practitioners encourage one another and diligently cultivate realization; thus, the power of societies to give rise to goodness is great indeed. Recently I have heard that in the regions of Zhou and Zheng, village societies often form 'associations for keeping the gengshen night.' When first gathering, they clash cymbals and sing Buddhist hymns and praises; the assembly recites the Buddha's name and circumambulates the hall, or plays string and wind instruments, staying awake the whole night in order to prevent the Three Pengs from reporting to the Sovereign on High, thereby escaping the recording of sins and the deduction of life span. Yet this is truly a Daoist practice. Often, ignorant sons of the Śākya clan join these associations seeking petty gain, entirely failing to investigate their roots and erroneously practicing heterodox ways; this is deeply lamentable!