稱謂
沙門
Monk
肇師云。出家之都名也。梵云。沙迦懣(懣門字上聲呼之)曩。唐言勤息謂此人勤修善品。息諸惡故。又秦譯云。勤行謂勤修善法行趣涅槃也。或云沙門那。或云桑門。皆譯人楚夏爾○涅槃經云。沙門。此云。善覺○大方廣寶篋經云。離諸纏聚。故名沙門○大莊嚴經云。超過染著名沙門○正法念處經云。心無所樂著。一切不希望。能脫一切貪。是名為沙門○華首經云。如空無觸礙。烟塵無所污。我說沙門法。無染亦如是○寶積經云。沙門者寂滅故。調伏故。受教故。戒身淨故。如實義故。得解脫故。離三十八法故。堅心不動如地故。護彼我意故。於諸形相無染著。如空中動手無所礙故。成就如是多法故。名沙門○長阿含經云。沙門者。捨離恩愛。出家修道。攝御諸根。不染外欲慈心一切。無所傷害。逢苦不戚。遇樂不忻。能忍如地○瑜伽論云。有四沙門。一勝道沙門。即佛等。二說道沙門。謂說正法者。三活道沙門。謂修諸善品者。四污道沙門。謂諸邪行者(道即八支聖道也。若有其道。自行邪行。非生道器。故名污道)。五分律云。佛始成道世皆稱為大沙門。
比丘
梵語云。比丘。秦言乞士。謂上於諸佛乞法。資益慧命。下於施主乞食。資益色身○肇法師云。因果有三名。一名怖魔。即因出家時魔宮震動故。至果上名殺賊(有云。出家者具正信正因。發勇捍心。求佛果大菩提。誓度一切眾生。真實大心者。方能震動魔宮爾)。二因中名乞士。果上名應供。三因中名破惡(即持戒名破惡)至果上名無生○涅槃經云。能破煩惱。故名比丘。破我等想。修戒定慧。度三有四流。安處無畏道。故名比丘○大莊嚴經云。破無明藏故名比丘○瑜伽論云。比丘者。捨離家法趣非家等具足別解脫律儀眾同分是其自性於其形色勤精進故怖畏惡趣自防守故攝無損故名比丘○毘婆沙論偈云。手足勿妄犯。節言順所行。常樂守定意。是名真比丘○雜阿含經偈云。所謂比丘者。非但以乞食。受持在家法。是何名比丘。於功德過惡。俱離修正行。其心無所畏。是則名比丘○大威德陀羅尼。有一長者。名選擇。投佛出家。剃髮已時有尊者娑難陁。喚云長者選擇。答曰我今出家剃髮為比丘。非長者也。時婆難陀語曰。不但剃髮名為比丘。乃以偈說云。若斷欲希望復斷諸漏盡。諸法無希望。不可說有法。隨順向涅槃。隨順趣厭離。入信到彼岸。此成為比丘。有四種比丘。一畢竟到道比丘。謂阿羅漢。二示道比丘。謂三果聖人。三受道比丘。謂初果向。四污道比丘。謂凡夫破戒者(凡夫持戒比丘隨信隨戒法故。必在受道下稱也。問污道比丘堪為福田否。答大婆沙論云污道比丘雖破戒而不破見。雖破加行不破意樂信有因果如是正見意。樂九十六種外道所無。但施主於彼起正信。不生嫌惡。自生大福矣)。
In Sanskrit, it is called *bhikṣu*. In the language of Qin, it means "one who seeks alms." This refers to seeking the Dharma from the Buddhas above to nourish the life of wisdom, and seeking food from donors below to sustain the physical body.
Master Zhao explained that there are three names related to cause and effect: 1. **Terrifier of Māra** — This is the cause, because when one leaves home, the palaces of the māras tremble. At the fruition stage, it is called **Destroyer of Thieves**. (It is said that one who leaves home possesses correct faith and correct causes, a courageous and resolute mind, seeks the great enlightenment of Buddhahood, and vows to liberate all sentient beings. Only those with such a genuine, great mind can cause the palaces of the māras to tremble.) 2. In the cause stage, it is called **Alms-Seeker**. At the fruition stage, it is called **Worthy of Offerings**. 3. In the cause stage, it is called **Breaker of Evil** (This refers to upholding precepts, which is called breaking evil.) At the fruition stage, it is called **One Who Has Attained Non-Birth**.
The *Nirvāṇa Sūtra* states: "One who can destroy afflictions is called a *bhikṣu*. One who destroys the notions of 'I' and 'mine,' cultivates precepts, meditation, and wisdom, crosses over the three realms and the four floods, and abides securely in the fearless path is called a *bhikṣu*."
The *Mahāvyūha Sūtra* states: "One who destroys the storehouse of ignorance is called a *bhikṣu*."
The *Yogācārabhūmi-Śāstra* states: "A *bhikṣu* is one who renounces household life and goes forth into homelessness, possessing the complete precepts of individual liberation. His nature is defined by the community. Due to diligent effort regarding his form and conduct, he is fearful of evil destinies and guards himself. Because he causes no harm, he is called a *bhikṣu*."
A verse from the *Vibhāṣā Śāstra* states: "Do not recklessly transgress with hands or feet, Speak sparingly and in accordance with conduct, Always delight in guarding the settled mind — This is called a true *bhikṣu*."
A verse from the *Saṃyuktāgama Sūtra* states: "One called a *bhikṣu* is not so merely by seeking alms, Nor by merely observing the practices of a householder. What then is called a *bhikṣu*? One who has abandoned both merit and fault, Cultivates right practice, And whose mind is free from fear — This is called a *bhikṣu*."
In the *Mahābaladhāraṇī*, there was an elder named "Choice." He took refuge with the Buddha, left home, and had his head shaved. At that time, the Venerable Sāgaṇḍika called to him, "Elder Choice!" He replied, "I have now left home, shaved my head, and become a *bhikṣu*. I am no longer an elder." Then Sāgaṇḍika said to him, "It is not merely by shaving the head that one is called a *bhikṣu*," and spoke this verse: "If one cuts off desires and hopes, And also severs all outflows, Has no hope for any dharma, Cannot be said to possess anything, Follows the path toward Nirvāṇa, Follows the direction of dispassion, Enters faith and reaches the far shore — This one becomes a *bhikṣu*."
There are four kinds of *bhikṣu*: 1. The *bhikṣu* who has **ultimately reached the path** — this refers to an Arhat. 2. The *bhikṣu* who **shows the path** — this refers to a sage of the third fruition. 3. The *bhikṣu* who **receives the path** — this refers to one on the path toward the first fruition. 4. The *bhikṣu* who **defiles the path** — this refers to an ordinary person who breaks the precepts. (An ordinary *bhikṣu* who upholds the precepts, by following faith and following the Dharma of the precepts, is certainly ranked below the one who receives the path. Question: Is a *bhikṣu* who defiles the path a suitable field of merit? Answer: The *Mahāvibhāṣā Śāstra* states that although a *bhikṣu* who defiles the path breaks the precepts, he does not break right view. Although he breaks proper conduct, he does not break his aspiration and faith in cause and effect. Such right view and aspiration are not found among the ninety-six kinds of non-Buddhists. If a donor, with correct faith, gives to him without aversion or contempt, the donor will generate great merit.)
苾芻
梵語也。是西天草名。具五德。故將喻出家人。古師云。苾芻所以不譯者。蓋含五義故。一者體性柔軟。喻出家人能折伏身語麄獷故。二引蔓旁布。喻出家人傳法度人連延不絕故。三馨香遠聞。喻出家人戒德芬馥為眾所聞四能療疼痛。喻出家人能斷煩惱毒害故。五不背日光。喻出家人常向佛日故○根本律百一羯磨本云。有苾芻年八十歲滿六十夏。若於別解脫經。未曾讀誦。不了其義。此名老小苾芻(別解脫經。即戒本也。此㪯隅爾)。
僧
梵語具云僧伽。唐言眾(今略稱僧也)○中阿含經云。何名眾。答有若干姓異名異蔟。剃除鬚髮。著袈裟衣。至信捨家從佛學道。是名眾○善見律云。等戒等見等智等眾是為僧○南山鈔云。四人已上。能御聖法。辦得前事。名之為僧。僧以和合為義。言和合者。有二種。一理和。謂同證擇滅故。二事和此別有六義。一戒和同修。二見和同解。三身和同住。四利和同均。五口和無諍。六意和同悅。僧史略云。凡四人已上名僧。今一人亦稱僧者。蓋從眾名之也。亦如萬有二千五百人為軍。一人亦稱軍也。
除饉男
康僧會註法鏡經云。凡夫貪著六塵。猶餓夫貪食。不知厭足今聖人斷除貪愛。除六情飢饉。故號除饉○分別功德論云。世人飢饉色欲。比丘除此愛饉之想故。
導師
十住斷結經云。號導師者。令眾生類。示其正道故○華首經云。能為人說無生死道。故名導師○佛報恩經云。大導師者。以正路示涅槃經。使得無為常樂故○大法炬陀羅尼經云。以能不退菩提道。不斷絕菩提道。故名導師○商主天子所問經云。何名導師文殊答云。住是道已。能令眾生得成熟。故名導師。
祖師
寶林傳云。期城太守楊衒之。問達磨云。西國相承稱祖何義。達磨曰。明佛心宗。行解相應。名為祖師(此士自達磨西來距曹溪能大師。六人得稱祖師)。
禪師
善住意天子所問經云。天子問文殊曰。何等比丘得名禪師。文殊曰。於一切法。一行思量。所謂不生。若如是知。得名禪師。乃至無有少法可取。不取何法。所謂不取此世後世。不取三界至一切法悉不取。謂一切法悉無。眾生如是不取。得名禪師。無少取非取不取於一切法悉無所得故無憶念若不憶念彼則不修若不修者彼則不證故名禪師。
善知識
摩訶般若經云。能說空。無相。無作。無生無滅法。及一切種智。令人心入歡喜信樂。是名善知識○華首經云。有四法是善知識一能令人入善法中。二能障礙諸不善法。三能令人住於正法。四常能隨順教化○瑜伽論云善知識具十功德。一調伏。二寂靜。三惑除。四德增。五有勇。六經富。七覺真。八善說。九悲深。十離退。且初調伏者。謂與戒相應由根調故。寂靜者。定相應由內攝故。惑除者。信念以慧相應煩惱斷故。德增者。戒定慧具不缺減故。有勇者。利益他時不疲倦故。經富者。多聞故。覺真者。了實義故。善說者不顛倒故。悲深者。絕希望故。離退者。於一切時恭敬故。
長老
長阿含經云。有三長老。謂耆年長老(年臘多者)。法長老(了達法性內有智德)。作長老(假號之者)○譬喻經偈云。所謂長老者。未必剃鬚髮。雖復年齒長。不免於惡行。若有見諦法。無害於群萌。捨諸穢惡行此名為長老。我今謂長老。未必先出家。修其善本業分別於正行。設有年齒幼。諸根無漏缺。此謂名長老○肇法師云。內有智德可尊故名長老○恩法師云。有長者老年之德名長老。
宗師
傳佛心宗之師。又云。宗者尊也。謂此人開空法道。為眾所尊故。
法主
阿含經云。佛為說法主。今古皆以說法知法之僧。為法主。如僧叡。謂僧導曰。若當為萬人法主。宋孝武勅道。猷為新安寺鎮寺法主。
大師
師範也。大簡小之言也○佛稱三界大師者○瑜伽論云。能化導無量眾生令苦寂滅。又云。摧滅邪穢外道。出現世間。故號大師。若凡夫比丘。蒙勅賜號者○僧史略云。肇自唐懿宗咸通十一年十一月十四日。延慶節。內道場談論。左街。雲顥賜三慧大師。右街僧徹賜淨光大師。可孚賜法智大師。重謙賜青蓮大師此為始也○瑜伽論云。略有大師。五種功德。一於諸戒行終無誤失二善建立法三善制所學四於善立善制中隨所疑惑等皆能善斷五教授出離。
法師
雜阿含經云。何名法師。佛言若於色說是生厭離欲滅盡寂靜法者名法師若於受想行識說是生厭離欲滅盡寂靜法者名法師○十住婆沙論云。應行四法。名法師一廣博多學。能持一切言辭章句。二決定善知世間出世間諸法生滅相。三得禪定智。於諸經法隨順無諍。四不增不損如所說行○辯中邊論。十種法師頌曰。謂書寫。供養。施他。聽。披讀。受持。正開演說。誦。及思。修。
律師
律鈔解題云。佛言善解一字。名律師。一字者律字也○寶雲經云。具足十法。名律師。一善解毘尼所起。二善解毘尼甚深處。三善解毘尼微細事。四善解毘尼此事得彼事不得。五善解毘尼性重戒。六善解毘尼制重戒。七善解毘尼制起因緣。八善解聲聞毘尼。九善解辟支毘尼。十善解菩薩毘尼○十誦律云。持律人有七功德。一能持佛內藏。二能善斷諍。三持戒。四外道頂住以律故。五不咨問他於眾說戒無畏故。六能斷有疑故。七能令正法久住故○善見律云。佛說持律人。即是功德根本。因根故攝領諸法。
闍梨
寄歸傳云。梵語阿遮梨耶。唐言軌範。今稱闍梨。蓋梵音訛略也○菩提資糧論云。阿遮梨夜。隋言正行○南山鈔云。能紏正弟子行故。
勝士
月燈三昧經云。能淨持戒。名勝士。
尊者
梵云。阿梨夷。華言尊者。謂德行智具。可尊之者。
開士
經音疏云。開達也。明也。解也。士則士夫也。經中多呼菩薩為開士。前秦符堅。賜沙門有德解者。號開士。
大德
智度論云。梵語娑檀陀。秦言大德。律中多呼佛為大德○毘奈耶律云。佛言從今日從小下苾芻於長宿處應喚大德○此方比丘若宣補者。僧史略云。即唐代宗大曆六年四月五日。勅京城僧尼臨壇大德。各置十人。以為常式。此帶臨壇而有大德二字。此為始也○增輝記云。行滿德高。曰大德。
上座
五分律云。齊幾名上座。佛言上更無人名上座○毘尼母云。從無夏至九夏。是下座。自十夏至十九夏。是中座自二十夏。至四十夏。是上座。五十夏已上一切沙門之所尊。敬名耆宿(準百一羯䜆云。雖夏臘六十。應須是知律。有戒行者。方名耆宿)○毘婆沙論云。有三上座。一生年上座。即尊長耆舊具戒名真生故。二世俗上座。即知法富貴。大財大位大族大力大眷屬。雖年二十。皆應和合推為上座。三法性上座。即阿羅漢。頌曰。心掉多綺語。染意亂思惟。雖久住林園。而非真上座。具戒智正念。寂靜心解脫。彼於法能觀。是名真上座○十誦律云。具十法名上座謂有住處(言住處者。婆沙論云。謂道及果空三摩地。能引彼力殊勝。能令身心安住不動。故名上座住處矣)。無畏。無煩惱。多知識多聞。辯言具足。義趣明了。聞者信受。善能安痒入他家。能為白衣說法。令他捨惡從善。自具四諦法樂。無有所乏名上座○律中。僧坊上座(即律三網上座)僧上座(即壇上上座。或堂中首座)別房上座(即今禪居諸寮首座)住家上座(即計齊席上座)○婆沙論云。夫上座者。心安住故不為世違順傾動。是名上座。
座主
摭言曰。有司謂之座主。今釋氏取學解優贍頴拔者名座主。謂一座之主。古高僧呼講者為高座。或是高座之主。
上士
瑜伽論云。無自利利他行者名下士有自利。無利他者名中士。有二利名上士(上士具二利。有大心大行。亦名大士)。
上人
摩訶般若經云。何名上人。佛言若菩薩一心行阿耨菩提心不散亂。是名上人○增一經云。夫人處世。有過能自改者。名上人○十誦律云。有四種。一麁人。二濁人。三中間人。四上人○律缾沙王呼佛弟子為上人○古師云。內有智德。外有勝行。在人之上。名上人。
道人
智度論云。得道者。名為道人。餘出家者。未得道者。亦名道人(道者亦同此說)。
貧道
智度論云。貧有二種。一財貧。二功德法貧○瑜伽論云。出家品。智貧。財貧○指歸云。道則通物之稱也。屬三乘聖人所證之道也。謂我寡少此道。故曰貧道(僧史略云。漢魏兩晉沙門對君王。亦只稱貧道。如南齊時帝問王儉曰。先輩沙門對帝何稱。正殿還坐否。儉對曰。漢魏佛法未具。不見紀傳自偽國稍盛皆稱貧道。亦聞預坐)。
頭陀
梵語杜多。漢言抖擻。謂三毒如塵。能坌污真心。此人能振掉除去。故今訛稱頭陀○善住意天子經云。杜多者。抖擻貪欲嗔癡三界內外六入。若不取不捨不修。不著。非是不著。我說彼人。名為杜多○頭陀十二功德。一阿蘭若處。二常乞食。三次第乞。四一受食。五節量食。六中後。無飲漿。七弊衣。八但三衣九塚間。十樹下坐。十一露地坐。十二長坐不臥(彼經廣有說文)。
支郎
古今儒雅。多呼僧為支郎者。高僧傳云。魏有三高僧。曰支謙。支纖支亮。於中謙。者為人細長黑瘦。眼多白而睛黃。復多智。時賢諺曰。支郎眼中黃。形軀雖小。是智囊。
緇流
此從衣色名之也。僧史略云。問緇衣者色何狀貌。答紫。而淺黑。考功記云。三入為纁。五入為緅。七入為緇矣固知緇本出絳雀頭色。即紫赤色也。故梁淨秀尼見聖眾衣。如桑熟椹。此乃淺赤深黑色也。
龍象
中阿含經。佛告鄔陀夷若沙門等。從人至天不以身口意害我說彼是龍象。
空門子
智度論云。涅槃有三門。一空門。二無相門三無作門何者空門。謂觀諸法無我我所。諸法從因緣生。無作者受者。是名空。今出家人。由此門入涅槃宅。故號空門子。
宗主
僧史略云。唐末寺皆立受依止闍梨一員。今朝取秉律員。位最高者號宗主。蓋道俗之間。有諍不分曲直。告具剖斷。令人息諍故也。
僧錄
僧史略云。唐文宗開成中。始立左右僧錄。即端甫法師為始也。法師德宗召入禁中。與儒道論議。賜紫方袍。令侍大子於東朝。順宗重之若兄弟。憲宗待之若賓友。掌內殿法儀。錄左街僧事。
副僧錄
即昭宗乾寧中改首座為副僧錄。即覺暉為始也。
講經論首座
史云。首座之名。即上座也。居席之端。處僧之上故也。即唐宣宗署僧辯章。為三教首座。此為始也今則以經論學署首座也。
僧正
史云。正者政也。自正正人。克敷政令故。蓋以比丘無法。若馬無轡勒。漸染俗風將。乖雅則故。擇有德望者。以法而繩之。令歸乎正故云僧正。此以偽秦僧䂮。為始也。至梁普通六年勅法雲。為大僧正(此加大字)。
僧主
即南齊永明中。武帝勅法獻為僧主始也(所言主者猶僧官也)。
國師
僧史略云。西域昔有尼犍子。學通三藏。兼達五明。舉國歸依。乃彰斯號。此土則比齊高僧法常演毘尼涅槃。通禪法。齊主崇為國師。此為始也。唐神秀自則天召入。歷四朝號國師。慧忠肅代二朝入內說禪。號國師。元和中勅署知玄曰悟達國師(玄五歲便能吟詩。出家為沙彌。年十四講涅槃經。時李商隱有詩贈云。十四沙彌解講經。似師年幾只携鉼。沙彌說法沙門聽。不在年高在性靈)。若偏霸之國。則蜀後主賜僧錄光業為祐聖國師。吳越稱天台德韶為國師。江南署文遂為國大導師(如廣知請讀僧史略)。
尼
梵音具云。比丘尼。亦名除饉女。天竺以佛姨母摩訶波闍波提(此云大愛道)為始也。鈔云。今呼尼為阿姨師姨者此效佛召愛道也。師姑(未詳)尼有八敬法。去聖已遠。不復遵行繁不錄也。
式叉摩那
此云學法女似今尼之長髮也。四分律云。十八歲童女應二歲學謂二歲練身以六法練心(文多不載)。
優婆塞
秦言善宿男。謂離破戒宿故。又梵云。鄔波索迦。唐言近事男。謂親近承事諸佛法故。天竺受五八戒。俗人稱之亦云清信士○瑜伽論云。具足三德一意樂淨。謂於三寶遠離疑惑。圓滿戒法。求出世故。二能作三寶事。三能引發同法○阿含經云。圓滿八支。謂信。戒。施。聽法。受持。解義。如說修行。
優婆夷
夷即女聲字也。又云。鄔波斯迦(名義同前)。
七眾
謂比丘比丘尼。式叉摩那。沙彌。沙彌尼(此出家五眾)優婆塞。優婆夷(此在家二眾)○婆沙論云。夫能維持佛法有七眾在世間三乘道果相續不斷盡。以波羅提木叉為根本○大毘婆沙論云。七眾者。一苾芻。二苾芻尼。三式叉摩那。四室利摩拏洛迦(唐言勤策男即沙彌也)。五室利摩拏理迦(唐言勤策女即沙彌尼也)。六鄔波索迦。七鄔波斯迦。
道德
八正聖道七支戒德表裏具足之稱也○論衡云。成名之謂道。立身之謂德。
名德
名者實也。實立而名從之。仲尼云。所貴名實之名也。德者得也。所謂內得於己。外得於人。常無所失。合而稱之○阿含經。呼舍利弗已下。為名德比丘○皎法師高僧傳序云。寡德適時名而不高實德潛光高而不名。