翻譯名義集 1.256

1.256

古者出家，從師命氏，如帛法祖、竺道生之流也。東晉安法師受業佛圖澄，乃謂師莫過佛，宜通稱釋氏。後《增一阿含》流傳此土，經敘佛告諸比丘：「有四姓出家者，無復本姓，但言沙門釋子（是釋子非沙門，乃王種也；是沙門非釋子，婆羅門也；是沙門是釋子，乃比丘也；非沙門非釋子，二賤姓也）。所以然者，生由我生，成由法成，其猶四大河皆從阿耨泉出。」又《彌沙塞》云：「汝等比丘雜類出家，皆捨本姓稱釋子沙門。」又《長阿含》云：「彌勒弟子皆稱慈子，自非大權應迹，豈能立姓與經懸合？故天神稱為印手菩薩。」然《淨名》云：「夫出家者，為無為法。」天台釋云：「若見佛性，出二死家，方真出家。應具四句：一形心俱不出；二形出心不出；三形不出心出，即是觀行出家（什曰：『若發無上道心，心超三界，形雖有繫乃真出家。』）；四者形心俱出。」故南山云：「真誠出家者，怖四怨之多苦，厭三界之無常，辭六親之至愛，捨五欲之深著。能如是者，名真出家。則可紹隆三寶、度脫四生，利益甚深，功德無量。」其眾名號，今列翻譯。

In ancient times, when one left householder life, one took one's surname from one's master, as in the cases of Bo Fazhu and Zhu Daosheng. In the Eastern Jin, Master Dao'an, having received his training under Fotudeng, maintained that no master surpassed the Buddha, and that all should universally take the surname Śākya. Later, when the Ekottarika-āgama circulated in this land, the sūtra recounted the Buddha addressing the bhikṣus: "When members of the four castes leave householder life, they no longer retain their original castes; they are simply called 'Śākyan ascetics' (one who is a Śākyan and not an ascetic is of royal lineage; one who is an ascetic and not a Śākyan is a brāhmaṇa; one who is both an ascetic and a Śākyan is a bhikṣu; one who is neither an ascetic nor a Śākyan belongs to the two lower castes). Why is this so? Because their birth arises from me, and their accomplishment arises from the Dharma, just as the four great rivers all flow forth from Lake Anavatapta." Furthermore, the Mahīśāsaka-vinaya states: "You bhikṣus, who have left householder life from diverse backgrounds, must all renounce your original surnames and be called Śākyan ascetics." And the Dīrgha-āgama says: "Maitreya's disciples will all be called 'Sons of Benevolence' (Ciji)." If [Dao'an] were not a manifestation of a great provisional power, how could his established surname have agreed so miraculously with the sūtras? Thus heavenly spirits referred to him as the 'Bodhisattva with the Sealed Hand'. However, the Vimalakīrti-nirdeśa says: "Leaving householder life is for the sake of the unconditioned Dharma." Tiantai explains: "Only when one sees the Buddha-nature and leaves the household of the two kinds of death is it true leaving of householder life. It should comprise four propositions: 1. neither bodily nor mentally leaving; 2. bodily leaving but not mentally leaving; 3. mentally leaving but not bodily leaving, which is leaving householder life through contemplative practice (Kumārajīva said: 'If one arouses the unsurpassed aspiration for the Way and one's mind transcends the three realms, though one's body remains bound, this is true leaving of householder life'); 4. both bodily and mentally leaving." Thus Nanshan [Daoxuan] said: "Those who genuinely leave householder life dread the manifold sufferings of the four enmities, loathe the impermanence of the three realms, bid farewell to the dearest affection of the six relations, and abandon deep attachment to the five desires. Those who can do so are named true renunciants. They are then able to propagate and exalt the Three Jewels and deliver the four kinds of born beings, bringing profound benefit and immeasurable merit." The various titles for their community are now translated and listed below.