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大正藏第 45 册 No. 1892 关中创立戒坛图经 No. 1892 关中创立戒坛图经(并序) 大唐京师西明寺沙门释道宣撰 余以闇昧，少参学府，优柔教义，咨质贤明，问道绝于儒文，钦德承于道立，故居无常师，追千里如咫尺；唯法是务，跨关河如一苇。周流晋魏，披阅累于初闻；顾步江淮，缘构彰于道听。遂以立年方寻铅墨，律仪博要，行事谋猷，图传显于时心，钞疏开于有识，或注或解，引用寄于前经；时抑时扬，专门在于成务。备通即目，流渐可知，至于戒本坛场，曾未陈广，虽因事叙，终非错言。今年出纵心，旦夕蒲柳，一寻此路，若坠诸隍，力疾书之，遗滞非咎，乃以干封二年，于京郊之南，创弘斯法。 原夫戒坛之兴，所以立于戒也。戒为众圣之行本，又是三法之命根；皇觉由此以兴慈，凡惑假斯而致灭。故文云：“如何得知佛法久住？若中国十人，边方五人，如法受戒，是名正法久住。”是知比丘仪体，非戒不存，道必人弘，非戒不立。戒由作业而克，业必藉处而生，处曰“戒坛”，登降则心因发越；地称胜善，唱结则事用殷勤。岂不以非常之仪，能动非常之致？然则详其广也，谈论可以处成；寻其要也，行事难为准的。是以诸律文云：“ 现代汉语译本： 《关中创立戒坛图经》（并序） 大唐京师西明寺沙门释道宣 撰 我因为愚昧无知，年少时在学府中学习，沉溺于教义，向贤明的人请教，求道之心超越了儒家经典，敬佩道立的德行，所以居住没有固定的老师，追随千里也如同近在咫尺；唯独以佛法为要务，跨越关隘河流如同乘坐一苇扁舟。我周游晋地和魏地，阅读的典籍超过了最初听闻的数量；回顾江淮一带，所见所闻都彰显了佛法的道理。于是我从壮年开始寻觅典籍，广泛研究律仪的要点，考察行事的谋略，希望将戒坛的图样和传承显现在世人的心中，将钞疏（对经文的注解）开示给有识之士，或注释或解释，引用前代的经典；时而抑制时而发扬，专门致力于完成弘扬佛法的任务。普遍通晓之后，佛法的流传和发展就可以预见了。至于戒本和坛场，我还没有广泛地陈述过，虽然因为某些事情而叙述，但最终都不是错误的言论。今年我放纵自己的心意，眼看就要衰老，一旦寻找到这条道路，就好像坠入深渊一样，我勉强抱病写下此书，遗漏之处请不要责怪。于是在干封二年，在京城郊外的南部，我开始弘扬这种法门。 追溯戒坛的兴起，是为了建立戒律。戒律是众圣修行的根本，又是佛法僧三宝的命脉；诸佛由此而兴起慈悲，凡夫的迷惑假借戒律而得以灭除。所以经文说：‘如何得知佛法能够长久住世？如果中国有十人，边远地区有五人，如法地受戒，这就叫做正法长久住世。’由此可知，比丘的威仪和形体，没有戒律就不能存在，佛道必须依靠人来弘扬，没有戒律就不能建立。戒律由如法作业而成就，如法作业必须凭借处所而产生，这个处所就叫做‘戒坛’，登坛和下坛则能引发内心的觉悟；这块土地被称为殊胜的善地，唱戒和结戒则能使行事更加殷勤。难道不是因为非常之仪式，才能感动非常之感应吗？然而，如果详细地谈论它的广博，谈论可以成就处所；如果寻求它的要点，行事难以作为准则。因此，各部律典中说：
English
English version: The Illustrated Treatise on Establishing the Ordination Platform in Guanzhong (with Preface) Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Capital of Great Tang Due to my ignorance and obscurity, I studied in the academy in my youth, indulging in doctrines and consulting with the wise. My pursuit of the Way surpassed Confucian classics, and I admired the virtue of Daoli. Therefore, I had no fixed teacher, and following from a thousand miles away was like being nearby. I was solely devoted to the Dharma, crossing passes and rivers as if on a single reed. I traveled extensively through Jin and Wei, reading more scriptures than I had initially heard. Looking back at the Jianghuai region, what I saw and heard manifested the principles of the Dharma. Thus, from my prime, I began searching for texts, extensively studying the essentials of monastic discipline, and examining the strategies for practice. I hoped to reveal the diagrams and transmission of the ordination platform in the minds of the people and to open up the commentaries to those with knowledge, annotating or explaining, citing previous scriptures. Sometimes suppressing and sometimes promoting, I was dedicated to accomplishing the task of propagating the Dharma. After a comprehensive understanding, the flow and development of the Dharma can be foreseen. As for the precepts and the ordination platform, I have not yet extensively elaborated on them. Although I have narrated them due to certain events, ultimately, they are not erroneous statements. This year, I indulge my mind, and seeing that I am growing old, once I find this path, it is as if I have fallen into an abyss. I force myself to write this book despite my illness; please do not blame me for any omissions. Thus, in the second year of Qianfeng, in the southern suburbs of the capital, I began to propagate this Dharma. Tracing the origin of the ordination platform, it is established for the sake of precepts. Precepts are the foundation of practice for all sages and the lifeline of the Three Jewels (Buddha, Dharma, Sangha). Buddhas arise from this to cultivate compassion, and the delusions of ordinary beings are extinguished through it. Therefore, the scripture says: 'How can we know that the Buddhadharma will endure for a long time? If there are ten people in China and five people in remote regions who receive the precepts according to the Dharma, this is called the long-lasting presence of the True Dharma.' From this, it can be known that the demeanor and form of a Bhikṣu (monk) cannot exist without precepts, and the Buddha's path must be propagated by people and cannot be established without precepts. Precepts are accomplished through proper actions, and proper actions must arise from a place, which is called the 'ordination platform'. Ascending and descending the platform can evoke inner awakening; this land is called a place of supreme goodness, and chanting and concluding the precepts can make the practice more diligent. Is it not because extraordinary rituals can move extraordinary responses? However, if we discuss its vastness in detail, discussion can accomplish the place; if we seek its essentials, practice is difficult to use as a standard. Therefore, the various Vinaya (monastic discipline) texts say: --------------------------------------------------------------------------------
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方相莫委于分齐，唱令有昧于前缘，众集不晓于别同，通和懵分于成败。”并曰：“非界咸乖圣则，虽受不获，以无界故。”是知：空地架屋，徒费成功，无坛结界，胜心难发。今博寻群录，统括所闻，开法施之初门，仰住法之遗则。若不分衢术，则推步者不识其由，故略位诸门，使晓锐者知非妄立云尔。 戒坛元结教兴第一(明坛场筑基，本唯佛也。十方同会，详述坛场，昔者光明王如来初论建立。故兴在大圣，不在人谋，敬重之极也。) 戒坛立名显号第二(通检律论，多云“戒坛”。时俗混之，坛、场莫别，故引群录，名实两驰，岂唯常习，守株难革？) 戒坛形重相状第三(既曰“坛”也，出地层基，状等山王，相同佛座。阶除四列，周绕三重，灵骨作镇，用隆住法。) 戒坛高下广狭第四(高下制量，定约佛肘；为言广狭，在缘随机。大小无局，出于智者商度论通。) 戒坛大界内外第五(统详诸律，内外在缘。今以义求，外为别意。) 戒坛结法先后第六(古德行事，大界在先。今存明检，坛前界后。) 戒坛集僧远近第七(坛界必初，草创基址，集僧轨度，自有成规。后学师心，多轻本业，必专注教网，依法集人。) 戒坛作业成败第八(“羯磨” 现代汉语译本： ‘方相’（古代驱疫官）不能明确区分方位，唱导号令的人对前因后果一无所知，大众聚集却不明白彼此的差异与相同，上下沟通的人对事情的成败懵懂无知。”并且说：“如果不是在界内，即使接受了也无法获得，因为没有结界的缘故。”由此可知：在空地上盖房子，只是徒劳无功；没有坛场就结界，殊胜之心难以生起。现在广泛搜寻各种记录，统合所听闻的，开启传授佛法之初门，仰仗住持佛法的遗训。如果不区分道路，那么推算历法的人就无法了解其中的缘由，所以略微排列各个门类，使聪慧的人知道并非随意设立。 戒坛元结教兴第一（阐明坛场的筑基，根本在于佛陀。十方大众共同参与，详细叙述坛场，过去光明王如来最初论述建立。所以兴建戒坛在于伟大的圣者，而不是人的谋划，这是极其敬重的表现。） 戒坛立名显号第二（普遍查阅律藏和论藏，大多称为‘戒坛’。现今世俗混淆不清，坛和场没有区别，所以引用各种记录，名称和实际情况不符，岂止是常有的习惯，固守旧习难以改变？） 戒坛形重相状第三（既然称为‘坛’，从地面突出，形状如同山王，与佛座相似。阶梯排列四周，环绕三重，用灵骨作为镇物，用来弘扬住持佛法。） 戒坛高下广狭第四（高低的制定，大约以佛的肘长为标准；至于广狭，则根据因缘随机应变。大小没有固定，取决于智者的商议和论述。） 戒坛大界内外第五（综合详细考察各种律藏，内界和外界在于因缘。现在以义理来探求，外界是为了区分不同的意义。） 戒坛结法先后第六（古代大德行事，先结大界。现在为了明确检查，先建坛后结界。） 戒坛集僧远近第七（坛界必须首先建立，在草创基址时，集合僧众的规范和制度，自有其既定的规则。后来的学习者自以为是，大多轻视根本的行业，必须专注于佛教的教义，依法集合僧人。） 戒坛作业成败第八（‘羯磨’）
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English version: 'Fangxiang' (ancient exorcist officials) cannot clearly distinguish directions, those who chant orders are ignorant of the past causes and future effects, the assembled masses do not understand the differences and similarities between each other, and those who communicate up and down are ignorant of the success or failure of things.' And said, 'If it is not within the boundary, even if received, it cannot be obtained, because there is no boundary.' From this it is known that building a house on empty ground is just a waste of effort; establishing a boundary without an altar makes it difficult to generate a supreme mind. Now, extensively searching various records and integrating what has been heard, we open the initial gate of teaching the Dharma and rely on the legacy of upholding the Dharma. If the roads are not distinguished, then those who calculate the calendar will not be able to understand the reasons for it, so the various categories are slightly arranged so that the wise can know that they are not arbitrarily established. Chapter 1: The Origin and Establishment of the Ordination Platform (Clarifying that the foundation of the platform lies in the Buddha. The assembly of the ten directions participates together, detailing the platform. In the past, Tathagata Brightness King first discussed the establishment. Therefore, the construction of the platform lies in the great sage, not in human planning, which is the utmost respect.) Chapter 2: Establishing the Name and Manifesting the Title of the Ordination Platform (Universally examining the Vinaya and Shastras, most call it 'Ordination Platform'. Nowadays, the secular world confuses them, and there is no distinction between 'altar' and 'place'. Therefore, various records are cited, and the name and reality do not match. Is it just a common habit, and is it difficult to change the adherence to old habits?) Chapter 3: The Shape and Appearance of the Ordination Platform (Since it is called an 'altar', it protrudes from the ground, and its shape is like a mountain king, similar to the Buddha's seat. The steps are arranged around it, surrounding it in three layers, and spiritual bones are used as a town, to promote the upholding of the Dharma.) Chapter 4: The Height, Width, and Breadth of the Ordination Platform (The height is determined approximately by the length of the Buddha's elbow; as for the width, it varies according to circumstances. There is no fixed size, and it depends on the discussion and argumentation of the wise.) Chapter 5: The Inner and Outer Boundaries of the Ordination Platform (Comprehensively examining the various Vinayas, the inner and outer boundaries depend on circumstances. Now, seeking with reason, the outer boundary is to distinguish different meanings.) Chapter 6: The Order of Establishing the Boundaries of the Ordination Platform (In ancient times, great virtues first established the great boundary. Now, for clear examination, the platform is built first, and then the boundary is established.) Chapter 7: The Gathering of Monks Near and Far for the Ordination Platform (The platform boundary must be established first. When creating the foundation, the norms and systems for gathering monks have their established rules. Later learners are self-righteous and mostly despise the fundamental industry. They must focus on the teachings of Buddhism and gather monks according to the law.) Chapter 8: The Success or Failure of the Karma of the Ordination Platform ('Karma') --------------------------------------------------------------------------------
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西言，唐云“作业”；义当分别成败，晓了时缘。言“僧”则六和不乖，述“事”则四界各摄。) 戒坛受时仪轨第九(谓受戒法度，今古相承，若无坛除，登顿失序。故圣立模范，令师资有仪，旋绕跪立，如机候转也。) 戒坛功能远近第十(一僧结已，经六万之延年；三法乃亡，涉千圣而常在，号曰“金刚场地”。名义若斯，非圣不晓，凡唯仰止，不可轻焉。) 戒坛赞述辨德第十一(戒坛胜德，诸圣共遵，建无上之善根，拔极下之深累，必由此地，方得崇之。岂不颂述神功，赞扬圣德。) 戒坛元结教兴第一 检《别传》云：“佛在祇树园中，楼至比丘请佛立坛，为结戒受戒故。尔时如来依言许已，创置三坛。”佛院门东名“佛为比丘结戒坛”；佛院门西名“佛为比丘尼结戒坛”；外院东门南置“僧为比丘受戒坛”。初置坛日，乃集十方诸佛，于时有八百亿，同名释迦佛；十方诸佛，同名亦尔。时大梵天王造佛院内东戒坛，魔王波旬造佛院内西戒坛。坛既成已，诸佛登之。共议结戒轻重持犯等相，又议度尼灭正法相。诸佛通议曰：“古有四部，今何独无？”初虽正法灭半，能行八敬，还住千年。故此二坛唯佛所登，共量佛事。僧受戒坛，佛非僧摄，有时度圣人者，亦临僧坛，一 现代汉语译本：西言，唐代翻译为‘作业’（karma）；其意义在于分别善恶成败，了解时节因缘。称‘僧’（sangha）则表示六和敬不相违背，叙‘事’则表示四大（地、水、火、风）各有所摄。 戒坛受时仪轨第九（指的是受戒的法度和规矩，从古至今相互传承，如果没有戒坛，登坛受戒就会失去秩序。所以圣人设立模范，让师父和弟子都有一定的仪轨，围绕、跪拜、站立，就像机械的运转一样）。 戒坛功能远近第十（一个僧人结戒之后，可以延续六万年的寿命；三法（佛、法、僧）即使消亡，也能经历千圣而常存，被称为‘金刚场地’（vajra-mandala）。名义如此重要，不是圣人不能理解，凡人只能仰望，不可轻视）。 戒坛赞述辨德第十一（戒坛的殊胜功德，诸位圣人共同遵从，建立无上的善根，拔除最深重的罪业，必须通过这个地方，才能崇尚它。怎能不歌颂它的神奇功效，赞扬它的圣德呢）。 戒坛元结教兴第一 查阅《别传》记载：‘佛陀在祇树园（Jetavana）中，楼至比丘（Laujja）请求佛陀设立戒坛，为了结戒和受戒的缘故。当时如来答应了他的请求，开始设置了三个戒坛。’佛院门东边的戒坛，名为‘佛为比丘结戒坛’；佛院门西边的戒坛，名为‘佛为比丘尼结戒坛’；外院东门南边设置‘僧为比丘受戒坛’。最初设置戒坛的那天，聚集了十方诸佛，当时有八百亿尊，都名为释迦佛（Sakyamuni）；十方诸佛，名字也都是这样。当时大梵天王（Mahabrahma）建造了佛院内的东戒坛，魔王波旬（Mara）建造了佛院内的西戒坛。戒坛建成之后，诸佛登临其上。共同商议结戒的轻重持犯等事项，又商议度化比丘尼，以及正法衰灭的景象。诸佛共同商议说：‘过去有四部众（比丘、比丘尼、优婆塞、优婆夷），现在为什么唯独没有呢？’最初即使正法衰灭一半，如果能够奉行八敬法（aṣṭaguru-dharma），还能住世千年。所以这两个戒坛只有佛陀才能登临，共同衡量佛事。僧人受戒的戒坛，佛陀不属于僧众，有时度化圣人的时候，也会来到僧人戒坛。