[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 1.257 # 翻譯名義集 1.257 翻譯名義集 1.257 - **Language:** Classical Chinese ### [1.257](https://indike.org/pramana/in.bauddha.taisho.2131.1.257) 【僧伽】《大論》：「秦言眾多比丘，一處和合，是名僧伽。譬如大樹叢林，是名為林。」《淨名疏》云：「律名四人已上，皆名眾。」《律鈔》曰：「此云和合眾。和合有二義：一理和，謂同證擇滅故；二事和，別有六義：戒和同修，見和同解，身和同住，利和同均，口和無諍，意和同悅。什師云：『欲令眾和，要由六法：一以慈心起身業；二以慈心起口業；三以慈心起意業；四若得食時，減鉢中飯，供養上座一人、下座一人；五持戒清淨；六漏盡智慧。』肇曰：『非真心無以具六法，非六法無以和群眾。如眾不和，非敬順之道也。』」又僧名良福田者，《報恩經》云：「眾僧者，出三界之福田，謂比丘具有戒體，戒為萬善之根。是故世人歸信，供養種福，如沃壤之田，能生嘉苗，故號良福田。」《大論》云：「是僧四種：一有羞僧，持戒不破，身口清淨，能別好醜，未得道；二無羞僧，破戒，身口不淨，無惡不作；三啞羊僧，雖不破戒，根鈍無慧，不別好醜，不知輕重，不知有罪無罪。若有僧事，二人共諍，不能斷決，默然無言，如白羊人殺，不能作聲；四實僧，若學無學，住四果中，行四向道，是名實僧。」唐太宗嘗問玄奘三藏：「欲樹功德，何最饒益？」法師對曰：「眾生寢惑，非慧莫啟；慧芽抽植，法為其資；弘法由人，即度僧為最。」 > \[Saṅgha\] The Mahāprajñāpāramitopadeśa states: "In the language of Qin, many bhikṣus harmonious in a single place are named a saṅgha. It is like a great gathering of trees, which is named a forest." The Commentary on the Vimalakīrti-nirdeśa says: "The Vinaya designates four or more persons as a community (saṅgha)." The Vinaya Commentary states: "Here it is translated as a harmonious assembly. Harmony has two meanings: first, harmony in principle, meaning they jointly realize analytical cessation; second, harmony in phenomena, which separately has six aspects: harmony in precepts by practicing together, harmony in view by understanding together, harmony in body by dwelling together, harmony in benefit by sharing equally, harmony in speech by avoiding dispute, and harmony in mind by delighting together. Master Kumārajīva said: 'If one wishes to make the community harmonious, it must rely on six principles: 1. initiating bodily karma with a mind of loving-kindness; 2. initiating verbal karma with a mind of loving-kindness; 3. initiating mental karma with a mind of loving-kindness; 4. when obtaining food, reducing the rice in one's bowl to make an offering to one senior seat and one junior seat; 5. keeping the precepts pure; 6. having wisdom free of outflows.' Sengzhao said: 'Without a sincere mind there is no way to possess the six principles; without the six principles there is no way to harmonize the masses. If the community is not harmonious, it is not the path of reverence and compliance.'" Furthermore, regarding the saṅgha being called a good field of merit, the Bao'en jing says: "The community of monks is a field of merit for transcending the three realms; that is to say, a bhikṣu fully possesses the essence of the precepts, and the precepts are the root of the ten thousand virtues. Therefore, when worldly people take refuge with faith and make offerings to plant merit, it is like fertile soil that can sprout fine crops; hence they are called a good field of merit." The Mahāprajñāpāramitopadeśa says: "There are four kinds of monks: 1. the monk with shame, who upholds the precepts without breach, is pure in body and speech, and can distinguish good from bad, but has not yet attained the Way; 2. the shameless monk, who breaks the precepts, is impure in body and speech, and commits all evils; 3. the dumb sheep monk, who, though not breaking the precepts, is dull-witted and lacks wisdom, does not distinguish good from bad, knows not light from heavy \[offenses\], and knows not whether there is guilt or no guilt; if there is a monastic affair where two people dispute, he cannot judge and decide, remaining silent without a word, just like a white sheep being slaughtered unable to utter a sound; 4. the real monk, who, whether a learner or an adept, abides in the four fruits and practices the path toward the four results—this is called a real monk." Emperor Taizong of the Tang once asked Tripiṭaka Master Xuanzang: "If one wishes to establish merit, what is most beneficial?" The Dharma Master replied: "Sentient beings slumber in delusion; without wisdom they cannot be awakened. For the sprouts of wisdom to grow, the Dharma provides the nourishment; the propagation of the Dharma relies on people, and so ordaining monks is paramount." > — English (machine translation) (machine translation) - [Previous: 1.256](https://indike.org/pramana/in.bauddha.taisho.2131.1.256) - [Next: 1.258](https://indike.org/pramana/in.bauddha.taisho.2131.1.258) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2131.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.1.257) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.1.257](https://indike.org/pramana/in.bauddha.taisho.2131.1.257) · Pramāṇa