釋氏要覽 3.291

3.291

四分云。伽藍中立神屋○傳云。中國僧寺。立鬼廟（增輝記云。即鬼子母廟也）次立伽藍神廟（護伽藍神有十八。或是今土地廟也）次立賓頭盧廟（即今堂中聖僧也。始因道安法師夢一胡僧。頭白眉長悟安云。可時設食。後十誦律。至惠遠方知和尚所夢即賓頭盧也。於是立座飯之。寺寺成則。法苑云。聖僧元無形像。至宋泰初未正勝寺僧法願。正喜寺僧法鏡等。始圖形像矣。今堂中聖僧。多云。是憍陳如。非也。緣經律不令為立廟故。不走四天供故。又安法師夢是賓頭盧故）。

The Four-Part Vinaya states: "Erect a shrine for spirits in the saṅghārāma." The Transmission says: "Monasteries in the Central Kingdom (India) erect shrines for pretas (the Zenghuiji says: that is, the shrine for Hārītī); next they erect a shrine for the monastery guardian spirits (there are eighteen guardian spirits of the monastery; these are perhaps what are nowadays local earth god shrines); next they erect a shrine for Piṇḍola (that is, the Holy Monk in the hall nowadays. It began because Master Dao'an dreamed of a foreign monk with white hair and long eyebrows, who said to An: 'You may set out food from time to time.' Later, when the Ten-Recitation Vinaya arrived, Huiyuan only then realized that what the upādhyāya had dreamed of was Piṇḍola. Thereupon a seat was set up to feed him, and this became the rule in monastery after monastery. The Fayuan [zhulin] says: 'The Holy Monk originally had no icon. In the Taichu era of the Song dynasty, the monk Fayuan of Zhengsheng Monastery, the monk Fajing of Zhengxi Monastery, and others first painted his icon.' Many nowadays say that the Holy Monk in the hall is Kauṇḍinya, but this is incorrect, because the sūtras and vinayas do not permit erecting a shrine for him, and he does not go around to the four heavens for offerings, and moreover Master An's dream was of Piṇḍola)."