Chinese
，及岩隐野居追朋问道之宾，翕习容裔，整带而赴，高坛观行，礼度折旋，而鉴其敬仰者，或在空外界中，送心随喜，伫立合掌，而欣其威仪者，将有百计。行事既了，维那引至僧住堂中，列坐饭之。诸有清信士女，崇扈之乡，来者满院，皆合掌随喜，立而称善，亦一涂之造化也，追万古之清尘焉！ 戒坛功能远近第十 案结界之地也，随其限域，下至金刚之轮，虽经劫坏，终焉莫毁。如诸论说，佛法将灭，结界法失；有论者言，先结不失，后结不成，斯为定义。今案诸传说，天竺印度咸有圣踪，并经多劫，于今见在。至如八字舍身之事，子女流血之徴，破骨出髓之苦相，布发掩泥之遗绪，端然布设，开迹如初；以此往徴，界结非没。印度诸师，相从二释。初言结界圣相并是神功，灾劫焚漂斯为俗有，俗非坏道之法，故道法恒存，致使前相于今不绝。有论师言：“斯是佛之化迹，所在弘利终期不灰。”所以三灾起时，沦亡从于大地，为空、为水，踪绪罕寻；世界后成，所有故处还依旧立，故此圣迹俨然如初，不足怪也！如彼色、欲二界，咸化为空，后成立时，如前置立。众生业力一不思议，佛之流化二不思议，岂以凡谋夺于圣虑，故结界坚住，必无所损。 问曰：“若如所述，贤劫四佛，咸有旧踪 现代汉语译本：还有那些居住在山岩隐蔽之处，前来追随问道的宾客，他们聚集在一起，举止安详，整理好衣带前来，在高坛上观看修行，举止合乎礼仪，以此来表达他们的敬仰之情。还有一些人在空旷的境界之外，以心相随，满怀喜悦，静静地站立，合起手掌，以此来赞叹那庄严的威仪。这样的人将会有成百上千。仪式完毕之后，维那（寺院中负责维持秩序的僧人）将他们引导到僧众居住的堂中，让他们依次坐下用餐。还有许多虔诚的信徒，来自四面八方的乡村，来到这里的人挤满了院子，他们都合起手掌，随喜赞叹，站立着称赞美好，这也是一种造化，追寻着万古以来的清净之风。 戒坛的功能远近第十 戒坛是结界的地方，根据其范围，下至金刚轮（佛教宇宙观中的最低层），即使经历劫难毁灭，最终也不会被摧毁。正如各种论述所说，佛法将要灭亡时，结界之法也会消失；有论者说，先前所结的界不会消失，后来所结的界则不能成功，这是一种确定的说法。现在根据各种传说，天竺（古代印度）各地都有圣迹，经历了多个劫难，至今仍然存在。例如八王子的舍身之事，子女流血的征兆，破骨出髓的痛苦景象，布发掩泥的遗迹，都端正地陈设着，显现的痕迹如同最初一样；以此来推断，结界并没有消失。印度的各位论师，对此有两种解释。第一种说法是，结界的圣相都是神力所致，灾劫焚烧漂流是世俗的现象，世俗并不能破坏道法，所以道法恒久存在，使得之前的圣相至今不绝。有论师说：‘这是佛的化现之迹，所在之处弘扬利益，最终不会消失。’所以当三灾（火灾、水灾、风灾）发生时，沦亡是从大地开始的，化为空无、化为水，踪迹难以寻觅；世界后来形成时，所有原来的地方还依旧存在，所以这些圣迹依然如初，这并不奇怪！如同*（此处原文缺失，应为专有名词）, *（此处原文缺失，应为专有名词）二界，都化为空无，后来成立时，如同先前一样设置建立。众生的业力是一种不可思议，佛的流化是第二种不可思议，怎么能用凡人的谋略来揣测圣人的考虑呢？所以结界坚固存在，必定不会有所损坏。 问：如果像你所说的那样，贤劫（佛教宇宙观中的一个时期）的四佛（指过去、现在和未来将要出现的四位佛陀），都有旧的圣迹吗？
English
English version: Moreover, there were guests from rocky, secluded dwellings who came to seek the Way, gathering together with graceful demeanor, adjusting their robes and belts as they approached. They observed the practice on the high platform, their conduct adhering to ritual, and their reverence was evident. Some, from beyond the realm of emptiness, sent their hearts in joyful participation, standing quietly with palms joined, admiring the dignified presence. There would be hundreds of such individuals. After the ceremony concluded, the *Vina* (monk in charge of order in the monastery) led them to the monks' living quarters, where they were seated and served food. Numerous devout laymen and women from the surrounding villages filled the courtyard, all joining their palms in joyful approval, standing and praising the goodness. This too was a form of creation, pursuing the pure essence of eternity. Chapter Ten: The Function of the Ordination Platform, Near and Far The ordination platform is a place of established boundaries. According to its limits, reaching down to the *Vajra* Wheel (the lowest level in Buddhist cosmology), even if destroyed by *kalpas* (eons), it will ultimately not be ruined. As various treatises state, when the Buddha's teachings are about to perish, the method of establishing boundaries will also disappear. Some argue that boundaries established earlier will not disappear, while those established later will not succeed; this is a definitive statement. Now, according to various legends, there are sacred sites throughout *Tianzhú* (ancient India), which have existed for many *kalpas* and are still present today. For example, the story of the eight princes sacrificing their bodies, the signs of children shedding blood, the painful scene of breaking bones and extracting marrow, and the legacy of spreading hair to cover the mud, are all arranged properly, with traces appearing as they did in the beginning. From this, we can infer that the established boundaries have not disappeared. The Indian masters have two explanations for this. The first explanation is that the sacred signs of the established boundaries are all due to divine power, while disasters and calamities are worldly phenomena. Worldly phenomena cannot destroy the *Dharma* (Buddhist teachings), so the *Dharma* always exists, causing the previous signs to continue to this day. Some masters say: 'These are the traces of the Buddha's manifestations, spreading benefits wherever they are, and will ultimately not disappear.' Therefore, when the three calamities (fire, water, and wind) arise, destruction begins from the earth, turning into emptiness and water, and traces are difficult to find. When the world is formed later, all the original places remain as before, so these sacred sites are still as they were in the beginning, which is not surprising! Like the *[missing name]* and *[missing name]* realms, they both turned into emptiness, and when they were established later, they were set up as before. The karma of sentient beings is one inconceivable thing, and the Buddha's manifestations are the second inconceivable thing. How can one use the schemes of ordinary people to speculate on the thoughts of the sages? Therefore, the established boundaries are firmly established and will certainly not be damaged. Question: If it is as you say, do the four Buddhas of the *Bhadrakalpa* (the current cosmic age), all have old sacred sites? --------------------------------------------------------------------------------
Chinese
，立寺结界，僧之常法，今时立相，岂不与旧界相重？重结不成，作法败矣！如何释之？”答曰：“随一佛化，一佛之僧，何有能仁之子，与饮光为资乎！各师所师，故非别众。即如释尊一代，僧具六和，一见不和，两不足数，各结各部，类例见闻，故知前佛之僧界，不妨后佛之行事也！”故律钞中，五种互结，各不相妨也！然前佛之遗基，后佛皆就而兴起也，如舍卫祇桓之地，九十一劫常为佛游，身子睹蚁窟而兴悲，事可知也！自余更有，辞繁且略。 戒坛赞述辨德第十一 开壤创筑戒场之坛文 维唐干封二年仲春八日，京师西明寺沙门释道宣，乃与㝢内岳渎诸州沙门，商较律仪，讨击机务，敢于京南远郊澧福二水之阴，乡曰清官，里称遵善，持律众所建立戒坛。原夫戒定慧法，众圣之良筌；摄律善生，三佛之津导。是知戒为入圣之本，为出俗之基；皇觉寄此而开权，正法由兹而久住。所以四依御㝢，必祖戒而启蒙泉；五乘方驾，亦因戒而张化首。自法流东渐，居七百年，戒场之坛，名实乖爽，律、论所显，场、坛两驰，各备机缘，随事便举。有晋扬辇南林戒坛，德铠圣士厥初基构，中原正伪，蔑尔无闻，有以大界为戒场，有以平场为坛上。斯由法被三废，后兴在于羁縻；或由师心独断，讨论绝 现代汉语译本：‘如果已经建立了寺庙结界，这是僧侣的常规做法，现在又设立佛像，难道不会与旧的结界相冲突吗？重复结界无法成功，作法就失败了！该如何解释呢？’回答说：‘随着每一尊佛的教化，就有一尊佛的僧团，哪里会有能仁（释迦牟尼佛的别称）的弟子，把饮光佛（迦叶佛的别称）作为凭借呢！各自以自己的老师为师，所以不是别众。就像释迦牟尼佛一代，僧团具备六和合，只要有一个不和合，两个就不足以成数，各自结各自的部，类似的例子可以见到听到，所以知道前佛的僧界，不妨碍后佛的行事啊！’所以律钞中说，五种互相结界，各自不互相妨碍！然而前佛遗留下来的基础，后佛都会就着它而兴起，比如舍卫城的祇桓（祇树给孤独园的简称）之地，九十一劫以来常常作为佛陀游化的地方，身子（舍利弗的别称）看到蚂蚁窝而兴起悲心，这些事情可以知道。至于其他的例子还有很多，因为文字繁琐就省略了。 戒坛赞述辨德第十一 开垦土地创建戒坛的文书 在唐朝干封二年仲春八日，京师西明寺的沙门释道宣，于是与国内各州沙门，商议比较律仪，讨论重要的事务，敢于在京城南郊远处的澧水和福水之阴，乡名叫清官，里名叫遵善，由持律的僧众所建立戒坛。原本戒、定、慧法，是众圣贤良好的途径；摄律仪、善生法，是过去、现在、未来三佛的津梁。由此可知戒是进入圣道的根本，是脱离世俗的基础；皇觉（佛陀的别称）凭借它而开启权巧方便，正法由此而长久住世。所以四依（比丘、比丘尼、优婆塞、优婆夷）治理天下，必定以戒为根本而开启智慧；五乘（人天乘、声闻乘、缘觉乘、菩萨乘、佛乘）方能并驾齐驱，也是因为戒而开始教化。自从佛法流传到东方，已经七百年了，戒场的名号和实际情况不符，律藏、论藏所显示的，戒场和戒坛两者脱节，各自准备机缘，随着事情的方便而举行。有晋朝扬辇南林寺的戒坛，德铠圣士最初创建，中原地区正统与伪劣混杂，没有人知道，有的人以大界作为戒场，有的人以平地作为戒坛。这是由于佛法经历了三次废灭，后来兴起在于苟且维持；或者由于师心自用，讨论断绝。
English
English version: 'If a temple boundary has already been established, which is the usual practice for monks, and now a Buddha image is erected, wouldn't this conflict with the old boundary? A repeated boundary establishment cannot succeed, and the ritual would fail! How is this to be explained?' The answer is: 'With each Buddha's teaching, there is a Buddha's Sangha. Where would there be disciples of Sakyamuni (another name for the historical Buddha), who would rely on Kasyapa Buddha (another name for Dipamkara Buddha)! Each follows their own teacher, so they are not a separate group. Just like in the era of Sakyamuni Buddha, the Sangha possesses the six harmonies. If there is even one disharmony, two are not enough to form a quorum. Each establishes their own section, and similar examples can be seen and heard. Therefore, it is known that the Sangha boundary of a previous Buddha does not hinder the activities of a later Buddha!' Therefore, the Vinaya commentary says that the five kinds of mutually established boundaries do not interfere with each other! However, the foundations left by previous Buddhas are always built upon by later Buddhas. For example, the land of Jetavana (short for Jetavana Anathapindika's Monastery) in Sravasti, for ninety-one kalpas, has often been a place where Buddhas travel and teach. Sariputra (a prominent disciple of the Buddha) saw an ant nest and felt compassion. These things can be known. As for other examples, there are many more, but they are omitted because the text is lengthy. Chapter Eleven: Praising and Describing the Merits of the Ordination Platform Document for Opening the Land and Constructing the Ordination Platform On the eighth day of the second month of spring in the second year of the Qianfeng era of the Tang Dynasty, the Sramana Shi Daoxuan of Ximing Temple in the capital, together with the Sramanas of various states within the country, discussed and compared the Vinaya rules, and debated important matters. They dared to establish an ordination platform in the distant southern suburbs of the capital, on the yin side of the Li and Fu rivers, in a village called Qingguan, and a neighborhood called Zunshan, by the Sangha who uphold the Vinaya. Originally, the Dharma of Sila (precepts), Dhyana (meditation), and Prajna (wisdom) are the excellent paths for all sages; the Vinaya that gathers the rules and the Good Birth Dharma are the ferries for the three Buddhas of the past, present, and future. From this, it is known that the precepts are the root for entering the holy path, and the foundation for leaving the mundane world; the Buddha (another name for the Awakened One) relies on them to open up skillful means, and the Proper Dharma endures in the world for a long time because of them. Therefore, the Four Reiances (bhiksus, bhiksunis, upasakas, and upasikas) govern the world, and must take the precepts as the root to open up wisdom; the Five Vehicles (human and deva vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle, and buddha vehicle) can advance equally, also because of the precepts that begin the teaching. Since the Dharma flowed eastward, it has been seven hundred years, and the name and reality of the ordination platform do not match. As shown in the Vinaya and Abhidharma, the ordination ground and the ordination platform are disconnected. Each prepares opportunities and holds ceremonies according to the convenience of the matter. There was the ordination platform of Nanlin Temple in Yangnian of the Jin Dynasty, which was first built by the virtuous and noble Shi Dekai. In the Central Plains, the orthodox and the false were mixed, and no one knew. Some people used the great boundary as the ordination ground, and some people used the flat ground as the ordination platform. This is because the Dharma has experienced three destructions, and the later revival is based on expediency; or because of the teacher's self-opinionatedness, and the discussion is cut off. --------------------------------------------------------------------------------