DONGJING MENG HUA LU / 卷三
Five times each month, trade opens through the temple. Animals, household goods, fashion, books, regional products and divination appear by threshold — without erasing relics, ritual or monastic space.
ENTER THE TEMPLE ↓This is relative topology from the text, not a measured reconstruction. The transmitted witnesses disagree around the middle gates, so the interface refuses false architectural precision.
Periodic, not continuous. The text gives a monthly frequency but no dates for a modern calendar reconstruction.
The commercial system begins with time: the temple opens for public trading five times each month.
The outer threshold is remembered through living inventory.
This is deliberately a zone label. Witnesses differ around the gate wording, so the page does not fabricate a second-to-third-gate itinerary.
Named specialties appear at the edge of the Buddhist hall.
Religious women are associated with a dense run of textile, dress and ornament goods.
Farther in, the inventory changes again.
Goods give way to interpretive and representational services.
The sequence ends by making the sacred layer impossible to ignore.
Entry 18 is strongest when read as two systems occupying the same complex. The market has zones and a rhythm; the temple has its own sacred architecture, objects and ritual life. Neither layer should erase the other.
相國寺每月五次開放萬姓交易，大三門上皆是飛禽貓犬之類，珍禽奇獸，無所不有。第三門皆動用什物，庭中設彩幕露屋義鋪，賣蒲合、簟席、屏幃、洗漱、鞍轡、弓劍、時果、臘脯之類。近佛殿，孟家道冠王道人蜜煎、趙文秀筆及潘谷墨占定。Xiangguo Temple opens five times each month for public trading. Around the great gate are birds, cats, dogs and unusual animals. In the middle gate zone and court are practical goods — mats and screens, washing articles, saddles and bridles, bows and swords, seasonal fruit and cured foods. Near the Buddhist hall, named specialties include preserves, brushes and ink.
兩廊，皆諸寺師姑賣繡作、領抹、花朵、珠翠頭面、生色銷金花樣襆頭帽子、特髻冠子、絛線之類。殿後資聖門前，皆書籍玩好圖畫及諸路罷任官員土物香藥之類。後廊皆日者貨術、傳神之類。Along the two corridors, religious women sell embroidery, clothing accessories, flowers, jewelry and head ornaments, decorative headwear and thread. Before Zisheng Gate behind the hall are books, curios, paintings, regional products and aromatics or medicines associated with officials returning from posts. The rear corridor includes divination and portrait-like services.
The strongest evidence here is differentiation. Inventory changes with relative position. That is enough to build a spatial argument without pretending the surviving text supplies a survey plan.
寺三門閣上並資聖門，各有金銅鑄羅漢五百尊、佛牙等，凡有齋供，皆取旨方開三門。左右有兩瓶琉璃塔，寺內有智海、惠林、寶梵、河沙東西塔院，乃出角院舍，各有住持僧官，每遇齋會，凡飲食茶果，動使器皿，雖三五百分，莫不咄嗟而辦。大殿兩廊，皆國朝名公筆跡。殿庭供獻樂部馬隊之類。大殿朵廊，皆壁隱樓殿人物，莫非精妙。The same complex contains bronze arhats and a Buddha-tooth relic, towers and monastic courts, ritual gatherings with food and vessels, celebrated writing or painting, and offering or performance activity in the temple court. The market layer does not exhaust what the temple is.
The interface therefore says MIDDLE GATE ZONE. It preserves the relative sequence while keeping the textual disagreement visible.
Inside the temple, commerce is zoned by gates and corridors.
THE MARKET DOES NOT STOP AT THE GATE.