Chinese
于经教。若夫创置戒坛，专弘戒本，良由律仪所摄，用统有、空；约情充仞于大千，论法该通于六位；阴、入、界、处，莫匪戒缘；上圣下凡，咸资戒护。遂使小戒、大戒，开行业之始终；有愿、无愿，显因心之渐顿。经叙菩萨戒聚，非白四而不生；律明声闻正禁，因十僧而克果；若欲行斯羯磨，要假坛、场，故以戒法为名，全是净行之本。大界初兴，僧法两设，至论作业，戒场则多，此则僧住、法住，各有其致。 今立戒坛之场，备依教旨，竖三标而分两界，围空地而绝错疑。先结小界为场坛之本，依自然而集僧，晓同别之殊致。三述戒场之外相，白二约而结之，故使三阶肃而峙列，委登降之接足；四维晏而在隅，识辰晷之斜正。后结大界，僧出戒场，随相各集，别唱别结，因使四处僧事无乖别之踪，六和显德有乘权之务。作业成遂，七万之岁不亡；德僧自在，三灾之变无没。由斯以言，戒场之举不徒设也！成，则佛法常住；坏，则正教沦亡。此言匪妄，又弥慎也！是知受随二戒，寄斯地而克隆；持犯两仪，亦因兹而还净。故经云：“若无此戒，诸善不生。”谅是定慧之本基，诚即业惑之良药也！比人行事，轻斯者多，不筑坛基，随宜授受。或妄结小界，曾非难缘；或辄居佛殿，僧皆背像；或在空回，或在村 坊，迷昏别众，诵文徒结。斯涂纷糅，无足叙之！故《僧传》云：中国僧来欲受戒者，扬都行事，并在江舟，别结而受。有问其故，答曰：结界法本，同别难知，故于舟中，相绝非难，说戒等法不成乍可。 夫欲住持正法，弘护圣仪，断绝烦恼，非戒不得脱，非界地戒业无依。虚承剃染，心无圣法，徒丧一生，终沦万劫，岂不累于自他，虚为释尊之种也！故彼梵僧勤勤若此，此生死人平平若此，弥天所诫，可不思哉！有人闻结，惊而私诮。余告之曰：“非敢立异，斯乃一同，经教具周，人不行尔。”窃以净教所诠，依法为本，文明四说之印，遗诰三藏之功；顺则扬三宝之初秋，违则灭四僧之后辙。文云：“戒场极小容二十一人”，明坛上之广量也；“应至舒手及处”，明坛非覆障之内也；“应留中间”，明二界非相接也；“先结场已，大界绕之”，明初后之轨仪也；“但置佛殿”，明僧宝之所依也；“若有僧住，有惭剔除”，明有羞僧弘崇戒护易成就也。文有临坛师，坛上僧则非场地之恒度也，此坛唯存戒住；今则多有僧住，固可详诸诚教。若斯义难隐忍，所以状白叙构，业业兢兢，晨夕仇校，仰遵遗寄，辄备通引，永垂无昧云尔。 大唐雍州长安县清官乡净业寺戒坛之铭 原夫戒坛之兴，其来久 现代汉语译本：那些人设置屏障，迷惑众人，只是徒劳地诵读经文。这种做法纷乱混杂，没有什么可取的！所以《僧传》中说：中国的僧人前来想要受戒，在扬州一带的做法，都是在江上的船上，另外设立界限来受戒。有人问他们原因，回答说：结界的方法原本就难以分辨相同与不同，所以在船上，相互隔绝并非难事，说戒等法事不成也没什么关系。 想要住持正法，弘扬和护持神圣的仪轨，断绝烦恼，不通过戒律是无法解脱的，没有界地，戒律的修行就没有依据。只是空有剃度和染衣的形式，心中没有神圣的佛法，白白浪费一生，最终沉沦于万劫之中，这难道不是连累自己和他人，白白做了释迦牟尼佛的弟子吗！所以那些梵僧如此勤勉，而这些生死凡人却如此平庸，这是弥天大罪，难道可以不思考吗！有人听到结界，感到惊讶并在私下里嘲笑。我告诉他们说：‘我并非敢于标新立异，这实际上是相同的做法，经书教义完备周全，只是人们不去实行罢了。’我私下认为，清净的佛教所阐述的，是以依法为根本，彰明四种说法的印证，是遗留下来的三藏经典的功用；顺从它，就能发扬三宝的初衷，违背它，就会重蹈覆辙，导致僧团的覆灭。经文说：‘戒场极小也能容纳二十一人’，说明了坛上的广阔程度；‘应该达到伸出手就能触及的地方’，说明了坛不是在遮蔽物之内的；‘应该留下中间的空隙’，说明两个界限不是相连接的；‘先结界完毕，再用大界围绕它’，说明了先后的规矩仪式；‘只要设置佛殿’，说明了僧宝所依止的地方；‘如果有僧人居住，有惭愧心的人会被剔除’，说明有羞愧心的僧人弘扬崇尚戒律，护持戒律容易成就。经文中有临坛师，坛上的僧人就不是场地固定的常住者，这个坛只是为了戒律而存在；现在却有很多僧人居住，应该详细考察这些诚实的教诲。如果这些道理难以忍受，所以写下这篇文章来叙述构建，兢兢业业，早晚校对，仰慕遵循遗留下来的教诲，于是准备好通用的引证，永远流传下去，不会被埋没，就这样了。 《大唐雍州长安县清官乡净业寺戒坛之铭》 追溯戒坛的兴起，由来已久
English
English version: Those who set up barriers, confuse the masses, and merely recite scriptures in vain. Such practices are chaotic and have nothing to commend! Therefore, the 'Biographies of Monks' says: Chinese monks who come to receive precepts, the practices in the Yangzhou area, all take place on boats on the river, establishing separate boundaries to receive the precepts. Someone asked them the reason, and they replied: 'The methods of establishing boundaries are originally difficult to distinguish between the same and different, so on the boat, mutual isolation is not difficult, and it doesn't matter if the Dharma of reciting precepts and other rituals are not successful.' If one wishes to uphold the Proper Dharma, promote and protect the sacred rituals, and sever afflictions, one cannot be liberated without precepts, and without a boundary, the practice of precepts has no basis. Merely having the form of shaving the head and dyeing the robes, without sacred Dharma in the heart, is wasting one's life in vain, and ultimately sinking into myriad kalpas. Isn't this harming oneself and others, and being a disciple of Shakyamuni Buddha in vain! Therefore, those Brahman monks are so diligent, while these mortal beings are so mediocre. This is a great sin, shouldn't we reflect on it! Someone heard about establishing boundaries, was surprised, and ridiculed it in private. I told them: 'I dare not be different, this is actually the same practice, the scriptures and teachings are complete and thorough, it's just that people don't practice it.' I privately believe that what the Pure Teachings expound is based on the Dharma as its foundation, clarifying the seal of the four statements, and the merit of the Tripitaka left behind; following it will promote the original intention of the Three Jewels, and violating it will repeat the mistakes of the past, leading to the destruction of the Sangha. The scripture says: 'The precept platform can accommodate at least twenty-one people', indicating the vastness of the platform; 'It should reach the place where one can reach out', indicating that the platform is not within a covering; 'There should be space left in the middle', indicating that the two boundaries are not connected; 'After establishing the boundary first, surround it with a large boundary', indicating the order of the rituals; 'Just set up a Buddha hall', indicating the place where the Sangha Jewel relies; 'If there are monks living there, those with shame will be removed', indicating that monks with shame who promote and uphold the precepts are easy to achieve. The scripture mentions a preceptor presiding over the platform, so the monks on the platform are not permanent residents of the site, this platform only exists for the precepts; now there are many monks living there, we should examine these sincere teachings in detail. If these principles are difficult to endure, therefore I write this article to narrate the construction, being conscientious, proofreading morning and evening, admiring and following the teachings left behind, and thus preparing common citations, to be passed down forever, and will not be buried, that's all. 'Inscription of the Precept Platform of Jingye Temple in Qingguan Township, Chang'an County, Yongzhou, Great Tang' Tracing the rise of the precept platform, its origin is long ago --------------------------------------------------------------------------------
Chinese
矣！肇于祇树之始，流渐淮海之阴；开佛化之羽仪，扇仁风于寰㝢。遂得定慧攸托，非戒无以成基；业行是依，必律仪方能堪济。其德既广，非恒地之所任持；其绩既高，岂常务而能构克！故使于僧院内别置戒场，又于场中增基列陛；阶除四布，坛塔高严，幽明之所监护，凡圣于焉景仰。集僧作业，经三灾而莫亏；登降受行，历万古而长骛。是则慈化弘远，诚资戒德之功；烦惑廓消，咸假场坛之力；统其绩也，岂不盛哉！若不式树旌铭，将何启其津径？略述所缘，其辞曰： 幽关未启，妙兹弘导，匪藉能仁，谁其覆焘？覆焘伊何，谅惟戒力，三圣位隆，四生仰极。昏谷作梗，烦劳莫息，绵兹长往，于何取则？在昔给园，皇觉顾命，创筑场坛，开敷嘉令。金河既竭，玉门高映，道流淮海，南林一盛。周发灵台，汉彻明堂，事遵往帝，缔构余皇。戒坛式绪，时惟法王，用隆化本，永永无疆。爰有英达，厥称僧杰，德懋时雄，智包髦烈。齐梁作范，缁素垂节，广树法场，横张像设。是号文国，山夷海截，有惑斯宗，人坑法灭。中原失绪，三犯凶咽，仁祠奄室，法侣兴悲。考定斯咎，明坛靡基，敢遵往则，式表离辞。永镇终古，兹文在兹。 终南山北澧福之阴清官乡净业寺戒坛佛舍利之铭 维大唐干封二年 现代汉语译本： 啊！（佛法）发源于祇树给孤独园（Jetavana Vihara，释迦牟尼佛接受信徒给孤独长者捐赠的精舍）之初，逐渐流传到淮河和大海以北的地区；开启了佛教教化的典范，将仁慈之风传播到整个世界。因此，禅定和智慧有所依托，没有戒律就无法奠定基础；修行有所依据，必须依靠严谨的律仪才能成就。戒律的功德如此广大，不是普通的地方所能承担和保持的；戒律的功绩如此崇高，岂是平常的事务所能构建和完成的！所以才在僧院内特别设置戒坛，又在戒坛中增加地基和排列台阶；阶梯四处分布，坛和塔高大庄严，是幽冥和光明共同监护的地方，凡人和圣人都在这里景仰。聚集僧众进行法事，经历水、火、风三灾也不会亏损；登坛、下降、受戒、修行，经历万古而长久运行。这就是慈悲教化的弘扬和深远，实在依靠戒律功德的力量；烦恼和迷惑的廓清和消除，完全凭借戒坛的力量；总而言之，它的功绩是多么盛大啊！如果不用树立碑铭的方式来标明，将用什么来开启它的途径呢？略微叙述所缘起，铭文如下： 幽暗的关口尚未开启，美妙的教义得以弘扬和引导，如果没有释迦牟尼佛（能仁），谁来庇护我们呢？庇护的是什么呢？确实是戒律的力量，三乘圣人的地位得以尊崇，四生众生都仰慕到极点。昏暗的山谷成为阻碍，烦恼和劳苦没有止息，绵延漫长的道路，从哪里获取法则呢？从前在给孤独园（给园），释迦牟尼佛（皇觉）留下遗命，开始建造戒坛，开启和传播美好的法令。金河（指佛法）已经枯竭，玉门（指戒坛）高高耸立，佛法流传到淮河和大海，南方的丛林一时兴盛。周朝建造灵台，汉朝建造明堂，事情都遵循以往的帝王，缔造和构建了剩余的功业。戒坛的模式得以延续，时时以佛法为王，用来使教化根本隆盛，永远没有穷尽。于是有英俊杰出的人，他的名称是僧杰，德行卓越，是当时的英雄，智慧包容众多杰出之士。齐朝和梁朝作为典范，僧人和俗人都垂范节操，广泛地树立法场，横向地张设佛像。这里被称为文国，被山和海阻隔，有人迷惑这个宗派，人们被坑害，佛法被灭绝。中原失去了法统，多次遭受凶险和悲伤，仁慈的寺庙被淹没，佛法同修感到悲哀。考察和确定这个罪过，是因为明坛没有基础，我谨遵以往的法则，用铭文来表达离别之情。永远镇守到终古，这篇铭文就在这里。 终南山北面，澧水和福水南面，清官乡净业寺戒坛佛舍利之铭 时为大唐干封二年
English
English version: Alas! Originating from the beginning at Jetavana Vihara (Jetavana Vihara, the monastery donated by the layperson Anathapindika to Shakyamuni Buddha), it gradually spread to the regions north of the Huai River and the sea; it initiated the model of Buddhist teachings, spreading the wind of benevolence throughout the world. Thus, meditation and wisdom have something to rely on; without precepts, there is no way to lay the foundation; practice has a basis, and only with strict discipline can one be accomplished. The virtue of the precepts is so vast that it cannot be borne and maintained by ordinary places; the merit of the precepts is so lofty that it cannot be constructed and completed by ordinary affairs! Therefore, a precept platform is specially set up within the monastery, and the foundation is increased and steps are arranged in the platform; the steps are distributed in all directions, and the platform and pagoda are tall and solemn, a place guarded by both the unseen and the seen, where both ordinary people and sages admire. Gathering monks to perform rituals, it will not be damaged even after experiencing the three calamities of water, fire, and wind; ascending the platform, descending, receiving precepts, and practicing, it will run for eternity. This is the promotion and far-reaching nature of compassionate teachings, truly relying on the power of the merit of precepts; the clearing and elimination of afflictions and delusions completely relies on the power of the precept platform; in short, how grand its achievements are! If we do not mark it with the erection of a stele, what will be used to open its path? Briefly describing the origin, the inscription reads: The dark gate has not yet been opened, and the wonderful teachings can be promoted and guided. If there were no Shakyamuni Buddha (the Benevolent One), who would protect us? What is being protected? It is indeed the power of the precepts, the status of the three vehicles of sages is revered, and the four types of beings admire it to the extreme. The dark valley becomes an obstacle, and afflictions and labors do not cease. On the long and continuous road, where do we obtain the rules? In the past, in Jetavana Garden (Giyuan), Shakyamuni Buddha (the Imperial Awakened One) left a last will, began to build the precept platform, and opened and spread the beautiful decrees. The Golden River (referring to the Dharma) has dried up, and the Jade Gate (referring to the precept platform) stands tall. The Dharma flows to the Huai River and the sea, and the southern forests flourished for a time. The Zhou Dynasty built the Spiritual Platform, and the Han Dynasty built the Mingtang. Things followed the previous emperors, creating and constructing the remaining achievements. The model of the precept platform can be continued, always with the Dharma as the king, to make the foundation of teaching prosperous, forever without end. Then there are handsome and outstanding people, his name is Sengjie, his virtue is outstanding, he is a hero of the time, and his wisdom encompasses many outstanding people. The Qi and Liang dynasties serve as models, and monks and laypeople set an example of integrity, widely establishing Dharma fields and horizontally displaying Buddha images. This is called the Country of Literature, separated by mountains and seas. Some people are confused by this sect, people are harmed, and the Dharma is destroyed. The Central Plains lost the orthodox tradition, and suffered many dangers and sorrows. Benevolent temples were submerged, and Dharma companions felt sad. Examining and determining this sin is because the Ming Platform has no foundation. I respectfully follow the past rules and use inscriptions to express the feelings of parting. Forever guarding to the end, this inscription is here. Inscription of the Buddha's Relic at the Precept Platform of Jingye Temple in Qingguan Township, north of Zhongnan Mountain and south of Li and Fu Rivers In the second year of Qianfeng of the Great Tang Dynasty --------------------------------------------------------------------------------