翻譯名義集 7.4

7.4

裕師〈寺誥〉云：「寺是攝十方一切眾僧修道境界，法為待一切僧經游來往受供處所。無彼無此，無主無客。僧理平等，同護佛法故。其中飲食眾具，悉是供十方凡聖同有。鳴鐘作法，普集僧眾，同時共受，與檀越作生福之田。如法及時者，皆無遮礙。是宜開廓遠意，除蕩鄙懷，不吝身財，護持正法。」《西域記》云：「諸僧伽藍，頗極奇製，隅樓四起，重閣三層，榱梠棟梁，奇形雕榱，戶牖垣墻，圖畫眾彩。」梁《僧傳》云：「相傳外國國王嘗毀破諸寺，唯招提寺未及毀壞。夜一白馬，繞塔悲鳴。即以啟王。王即停壞，因改招提，以為白馬。故諸寺立名。多取則焉。」《僧史略》云：「鴻臚寺者，本禮四夷遠國之邸舍也。尋令別擇洛陽西雍門外，蓋一精舍，以白馬馱經來故用白馬為題。」寺者，《釋名》曰：「嗣也。治事者相嗣，續於其內。本是司名。西僧乍來，權止公司，移入別居。不忘其本，還標寺號。」準天人陸玄暢云：「周穆王時，文殊、目連來化。穆王從之。即《列子》所謂化人者是也。化人示穆王高四臺，是迦葉佛說法處，因造三會道場。」又云：「周穆王身游大夏。佛告彼土有古塔可反禮事。王問何方？答在鄗京之東南也。」又問：「周穆已後諸王建置塔寺，何為此土文紀罕見？」答：「立塔為於前緣，多是神靈所造，人見者少，故文字少傳。」楊雄、劉向尋於藏書，往往見有佛經，豈非秦前已有經塔。或名僧坊者，別屋謂之坊也。或名精舍者，《釋迦譜》云：「息心所栖，故曰精舍。」靈裕〈寺誥〉曰：「非麁暴者所居，故云精舍。」藝文類云：「非由其舍精妙，良由精練行者所居也。」或名道場，肇師云：「修道之場。」隋煬帝勅天下寺院，皆名道場。《止觀》云：「道場清淨境界，治五住糠顯實相米。」或名蓮社者，社即立春秋後五戊日名社，群農結會祭以祈穀。《白虎通》曰：「王者所以有社，何為天下求福報土？非土不食。土廣不可遍敬，故封土以立社。」《往生傳》云：「東晉遠法師憩跡廬阜，一百二十三人締結方外之游，於是相與而有蓮社之想焉。今之以蓮社（云云），蓋其始也。」

Master Yu's "Proclamation on Monasteries" states: "A monastery is a domain that gathers all monks of the ten directions to cultivate the Path, a place whose Dharma-function is to receive and provide offerings to all monks who pass through and travel to and fro. There is neither other nor self, neither host nor guest. The principle of the saṅgha is equal, because all together protect the Buddha-Dharma. The food, drink, and various utensils within it are all shared possessions offered to ordinary and noble beings of the ten directions. Striking the bell and performing the rituals, the saṅgha gathers universally to receive them together at the same time, serving as a field of merit that generates blessings for the dānapatis. Those who act according to the Dharma and in proper time encounter no obstruction. Thus, one should broaden distant intentions, purge base sentiments, begrudge neither body nor wealth, and protect and uphold the true Dharma." The *Xiyu ji* states: "The various saṅghārāmas are built with extraordinary craftsmanship: corner towers rise on all four sides, layered pavilions have three storeys, rafters, eaves, ridgepoles, and beams take wondrous shapes and have carved rafters, and doors, windows, and enclosing walls are painted in multiple colors." The Liang *Biographies of Eminent Monks* states: "Tradition says that a foreign king once destroyed various monasteries, but only the Zhaoti Monastery had not yet been demolished. At night, a white horse circled the stūpa and neighed mournfully. This was immediately reported to the king. The king at once ceased the destruction and changed [the name from] Zhaoti to Baima (White Horse). Hence, when establishing names for various monasteries, many took this as a model." The *Sengshi lüe* states: "The Court of State Ceremonial (Honglu Si) was originally a hostel for receiving foreign emissaries from distant countries of the four barbarian regions. Soon after, orders were given to select another site outside the Xiyong Gate of Luoyang to erect a vihāra, which was named 'White Horse' because the scriptures had been carried there on white horses." Regarding the word *si* (monastery), the *Shiming* says: "*Si* means succession (*si*). Those who administer affairs succeed one another continuously within it. Originally it was the name of an administrative bureau. When Western monks first arrived, they lodged temporarily in public offices, and were later moved to separate dwellings. Not forgetting their origin, they still preserved the title *si*." According to the celestial being Lu Xuanchang: "In the time of King Mu of Zhou, Mañjuśrī and Maudgalyāyana came to transform [beings]. King Mu followed them; these were indeed the 'transformed men' mentioned in the *Liezi*. The transformed men showed King Mu the Four High Terraces, which were the places where Kāśyapa Buddha preached the Dharma, whereupon he built a site of awakening for the Three Assemblies." He also says: "King Mu of Zhou personally traveled to Daxia. The Buddha told him that in that land there was an ancient stūpa which he could return and pay homage to. The king asked, 'In which direction?' The reply was, 'To the southeast of Haojing.'" He further asked: "Why are records rarely seen in the writings of this land concerning the stūpas and monasteries erected by the various kings after King Mu of Zhou?" The reply was: "The erection of stūpas was due to past karmic connections; most were built by spirits and deities, so few humans saw them, and thus few written records were transmitted." When Yang Xiong and Liu Xiang searched the stored books, they often saw Buddhist scriptures; how could there not have been scriptures and stūpas prior to the Qin? They are also called *sengfang* (monastic quarters), as separate rooms are called *fang*. Or they are called *jingshe* (vihāra); the *Shijia pu* states: "Because it is a dwelling where the mind is set at rest (*xixin*), it is called *jingshe* (pure dwelling)." Lingyu's "Proclamation on Monasteries" states: "Because it is not inhabited by coarse and violent persons, it is called *jingshe*." The *Yiwen leiju* says: "It is called this not because the dwelling is fine and subtle, but truly because it is inhabited by practitioners of refined cultivation." Or they are called *daochang* (bodhimaṇḍa); Master Zhao says: "A place for cultivating the Path." Emperor Yang of Sui decreed that monasteries throughout the realm should all be named *daochang*. The *Zhiguan* states: "The bodhimaṇḍa is a pure realm where the chaff of the five entrenchments is processed to reveal the rice of true reality." Or they are called *lianshe* (lotus societies); a *she* refers to the fifth *wu* day after the beginning of autumn, when farming communities gathered to offer sacrifices and pray for grain. The *Bohu tong* says: "Why did rulers have altars to the earth (*she*)? It was to seek blessings and repay the earth for the realm. Without the earth, one cannot eat. The earth is too vast to revere everywhere, so earth was heaped up to establish the *she*." The *Wangsheng zhuan* states: "Master Huiyuan of the Eastern Jin rested his traces on Mount Lu, where one hundred and twenty-three people formed an association beyond the mundane world, and thus together conceived the idea of the Lotus Society. Today's usage of 'Lotus Society' and so forth originated from this."