English
English version: ‘Xi Yan’, translated as ‘karma’ in the Tang Dynasty; its meaning lies in distinguishing success and failure, and understanding the conditions of time. To say ‘Sangha’ (sangha) means that the six harmonies are not violated; to describe ‘events’ means that the four elements (earth, water, fire, and wind) are each contained. Ninth: The Rituals and Procedures for Receiving Precepts at the Ordination Platform (This refers to the rules and regulations for receiving precepts, passed down from ancient times to the present. Without an ordination platform, ascending to receive precepts would lose order. Therefore, the sages established models so that both teachers and disciples would have proper rituals, such as circumambulating, kneeling, and standing, like the turning of a machine). Tenth: The Functions and Influence of the Ordination Platform (Once a monk has completed the precepts, it can extend his life by sixty thousand years; even if the Three Jewels (Buddha, Dharma, Sangha) disappear, they can still exist through a thousand sages, and it is called the ‘Vajra-mandala’ (vajra-mandala). The significance of this name is so important that it cannot be understood by ordinary people, but can only be revered; it should not be taken lightly). Eleventh: Praising and Describing the Virtues of the Ordination Platform (The excellent virtues of the ordination platform are followed by all the sages. It establishes the supreme roots of goodness and removes the deepest accumulation of sins. It is only through this place that one can revere it. How can we not praise its miraculous effects and extol its sacred virtues?). First: The Origin of the Ordination Platform and the Rise of the Teachings According to the ‘Separate Transmission’: ‘The Buddha was in Jetavana (Jetavana), and the Bhikshu Laujja (Laujja) requested the Buddha to establish an ordination platform for the purpose of completing and receiving precepts. At that time, the Tathagata agreed to his request and began to set up three ordination platforms.’ The ordination platform east of the Buddha's courtyard was named ‘The Ordination Platform for the Buddha to Establish Precepts for Bhikshus’; the ordination platform west of the Buddha's courtyard was named ‘The Ordination Platform for the Buddha to Establish Precepts for Bhikshunis’; the ordination platform south of the east gate of the outer courtyard was established as ‘The Ordination Platform for the Sangha to Give Precepts to Bhikshus.’ On the day the ordination platform was first established, Buddhas from the ten directions gathered, and at that time there were eight hundred million, all named Sakyamuni (Sakyamuni); the names of the Buddhas in the ten directions were also the same. At that time, Mahabrahma (Mahabrahma) built the eastern ordination platform inside the Buddha's courtyard, and Mara (Mara) built the western ordination platform inside the Buddha's courtyard. After the ordination platform was completed, the Buddhas ascended it. Together they discussed the importance of the precepts and the aspects of upholding and violating them, and also discussed the conversion of Bhikshunis and the appearance of the decline of the Proper Dharma. The Buddhas discussed together, saying: ‘In the past, there were four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas), why are there only none now?’ Initially, even if the Proper Dharma declines by half, if one can practice the Eight Respectful Dharmas (aṣṭaguru-dharma), it can still remain in the world for a thousand years. Therefore, only the Buddha can ascend these two ordination platforms to jointly measure the affairs of the Buddha. The ordination platform for monks to receive precepts, the Buddha does not belong to the Sangha; sometimes when converting sages, he will also come to the monks' ordination platform. -------------------------------------------------------------------------------- 时行事，非羯磨摄。 戒坛立名显号第二
Chinese
律论所显，“场”、“坛”两别，西天诸国皆立别仪，此土中原素未行事，不足怪也。今定其名实，或有异议。案《僧传》云：“宋文帝元嘉中，圣僧功德铠者，游化建业，于南林寺前园中立戒坛，令受戒者登坛于上受也。及其终后，又于坛上而阇维之。”余如下引。又翻《十诵律》主卑摩罗叉，答《五百问》，于慧观法师亦云：“坛上师僧为他受戒。”余文广有，不复叙之。故知，“坛”名其来久矣。今人不识，混而雷同，平场、高坛莫分二别。误哉！ 案《别传》云：“佛涅槃后，迦叶结集来戒坛上，使小目连鸣钟，召百亿四天下凡圣僧众。普集坛已，白四羯磨，罚宾头卢及阿难罪竟，令阿难披佛僧伽梨上座，先诵《遗教经》，如佛约敕，诸大菩萨及阿罗汉、天龙八部皆大悲泣。大迦叶从座而起，披粗布僧伽梨，捉尼师坛，至阿难前，敷尼师坛，礼阿难已，右绕三匝；大梵天王执大宝盖覆阿难上，忉利天主进七宝案置阿难前，魔王波旬将七宝拂授与阿难，魔王、帝释夹侍两边，四天王立侍高座四脚，三十二使者随迦叶后互跪。迦叶礼拜已，至阿难前，问讯起居，如世尊在时不异。迦叶尔时作三千八百问诸有疑事，阿难一一答之。”今略取戒坛一问，余 时节因缘所致的行为，不属于羯磨（Karma，业）的范畴。 **戒坛立名显号第二** 根据律藏和论藏的阐述，‘场’和‘坛’是两个不同的概念。在西天（印度）各国，都有设立戒坛的特定仪式，而中原地区过去没有这种做法，这并不奇怪。现在我们确定其名称和实质，或许会存在异议。根据《僧传》记载：‘南朝宋文帝元嘉年间，有位圣僧功德铠，游历到建业（今南京），在南林寺前的园中设立戒坛，让受戒者登上戒坛接受戒律。他圆寂后，也在戒坛上进行荼毗（火化）。’类似的例子还有很多。另外，翻译《十诵律》的主持者卑摩罗叉（Vimalaksa），在回答《五百问》时，对慧观法师也说：‘坛上的师父和僧人是为他人授戒的。’类似的记载还有很多，这里不再一一列举。由此可知，‘坛’这个名称由来已久。现在的人不了解，将两者混为一谈，分不清平地和高坛的区别。这是错误的！ 根据《别传》记载：‘佛陀涅槃后，迦叶（Kasyapa）尊者结集佛法，在戒坛上，让小目连敲钟，召集百亿四天下的凡夫和圣贤僧众。大家聚集在戒坛后，进行了四次羯磨（Karma，仪式），惩罚了宾头卢（Pindola）和阿难（Ananda）的罪过。然后让阿难披上佛陀的僧伽梨（Samghati，袈裟），坐在上座，首先诵读《遗教经》，如同佛陀的遗嘱，诸大菩萨、阿罗汉、天龙八部都非常悲伤。大迦叶从座位上站起来，披上粗布僧伽梨，拿着尼师坛（Nisidana，坐具），走到阿难面前，铺开尼师坛，向阿难行礼，右绕三匝；大梵天王拿着大宝盖遮盖在阿难上方，忉利天主献上七宝案放在阿难面前，魔王波旬将七宝拂尘交给阿难，魔王和帝释天夹侍在阿难两边，四大天王侍立在高座的四角，三十二位使者跟随在迦叶身后，互相跪拜。迦叶礼拜完毕后，走到阿难面前，问候起居，如同世尊在世时一样。当时迦叶提出了三千八百个疑问，阿难一一作答。’现在我只选取关于戒坛的一个问题，其余的省略。
English
Actions performed in accordance with the appropriate time are not included in Karma (羯磨). **Chapter Two: Establishing the Name and Manifesting the Sign of the Ordination Platform** According to the Vinaya (律藏) and Abhidharma (论藏), ‘ground’ (场) and ‘platform’ (坛) are two distinct concepts. In various countries of the Western Regions (India), there are specific rituals for establishing ordination platforms, while this practice was not common in the Central Plains (China) in the past, which is not surprising. Now we are defining its name and substance, and there may be disagreements. According to the *Biographies of Monks* (《僧传》): ‘During the Yuanjia reign of Emperor Wen of the Song Dynasty, the venerable monk Gongde Kai (功德铠) traveled to Jianye (建业, present-day Nanjing) and established an ordination platform in the garden in front of Nanlin Temple, allowing those receiving ordination to ascend the platform to receive the precepts. After his passing, he was also cremated (荼毗) on the platform.’ There are many similar examples. Furthermore, Vimalaksa (卑摩罗叉), the translator of the *Sarvastivada Vinaya* (《十诵律》), in answering the *Five Hundred Questions* (《五百问》), also said to Dharma Master Huiguan (慧观): ‘The teachers and monks on the platform are conferring ordination on others.’ There are many similar records, which will not be listed here one by one. From this, it can be known that the name ‘platform’ (坛) has been around for a long time. People today do not understand and confuse the two, failing to distinguish between a flat ground and a high platform. This is a mistake! According to the *Separate Transmission* (《别传》): ‘After the Buddha's Nirvana, Venerable Kasyapa (迦叶) convened the Sangha (僧伽, monastic community) on the ordination platform, having Little Maudgalyayana (小目连) ring the bell to summon the ordinary and noble Sangha from a hundred billion four continents. After everyone gathered on the platform, four Karmas (羯磨, rituals) were performed, and Pindola (宾头卢) and Ananda (阿难) were punished for their offenses. Then Ananda was instructed to wear the Buddha's Samghati (僧伽梨, robe), sit in the high seat, and first recite the *Sutra of the Buddha's Last Teachings* (《遗教经》), as if it were the Buddha's last will. All the great Bodhisattvas, Arhats, Devas, Nagas, and the Eight Classes of beings were deeply saddened. Mahakasyapa (大迦叶) rose from his seat, put on a coarse cloth Samghati, took his Nisidana (尼师坛, sitting cloth), went before Ananda, spread out the Nisidana, bowed to Ananda, and circumambulated him three times to the right. The Great Brahma King held a great jeweled canopy over Ananda, the Lord of Trayastrimsa (忉利天) presented a seven-jeweled table and placed it before Ananda, Mara Papiyas (魔王波旬) handed a seven-jeweled whisk to Ananda, Mara and Indra (帝释天) stood on either side of Ananda, the Four Heavenly Kings stood at the four corners of the high seat, and thirty-two messengers followed behind Kasyapa, kneeling to each other. After Kasyapa finished bowing, he went before Ananda, inquired about his well-being, just as when the World Honored One was alive. At that time, Kasyapa asked three thousand eight hundred questions, and Ananda answered them one by one.’ Now I will only select one question about the ordination platform, and the rest will be omitted. --------------------------------------------------------------------------------
Chinese
者阙之。大迦叶问曰：“汝随如来二十年来，戒坛高下、阔狭，依何肘量？戒坛上中安舍利不？戒坛四面用何物砌？四面开阶、方别多少？绕坛四面，作何形像？无石国中，土沙作不？”阿难一如此卷中图相而用答之。 初祇桓戒坛，北有钟台，高四百尺，上有金钟，重十万斤，庄严希有；下有九龙盘像，龙口吐八功德水。时欲受戒人至场坛所，龙便吐水灌顶，如转轮王升坛受位灌顶之相。故初受戒人，如佛法王受法王位，有摩尼珠光，触受戒人得清凉乐，又表受人戒珠清净。若诸圣人受戒之时，得通菩萨击钟，声震三千世界，有闻证果，恶趣停息。凡夫受时，使摩抵比丘击之，声闻小千世界，此比丘有力当十万人。其钟台如须弥山形，在大池中，九龙出头，构结盘住，诸梁柱等安龙头上，并黄金作之。屋瓦用颇梨宝，若有受者登坛，诸龙即转，口出香雨香云，覆洒坛上。池之四边砌以白玉，底布银沙，水色清净，甘如乳蜜。诸持戒人有疾饮者，无不除差；破戒若饮，如吞铁汁。佛欲涅槃，水先枯竭，屋瓦飞去；迦叶结集，阿难答时，屋瓦还来，池还出水，色白如乳，然无乳味，以表灭后正法随灭，展转无味，如《涅槃经》加水乳譬，可以准也。结集问事都了，僧向王城，大钟宝台飞上兜率，池玉、银沙龙王收 现代汉语译本： 大迦叶问道：‘你跟随如来二十年来，戒坛的高低、宽窄，是按照什么尺寸来衡量的？戒坛的中央是否安放舍利？戒坛的四面用什么材料砌成？四面开的台阶、方位各有多少？围绕戒坛四面，雕刻的是什么形状的图像？无石国中，是用泥土还是沙子建造的？’阿难完全按照这卷图中的样子一一回答了他。 最初的祇桓（Jetavana）戒坛，北面有钟台，高四百尺，上面有金钟，重十万斤，非常庄严稀有；下面有九条龙盘绕的雕像，龙口吐出八功德水。当时想要受戒的人来到戒坛场所，龙就吐水灌顶，就像转轮王登上王位接受灌顶的仪式一样。所以最初受戒的人，就像佛法之王接受法王之位，有摩尼珠的光芒，接触到受戒的人能得到清凉的快乐，又象征着受戒人的戒珠清净。如果诸位圣人受戒的时候，得道的菩萨敲钟，钟声震动三千世界，有听闻者证得果位，恶道众生也能停止受苦。凡夫受戒的时候，让摩抵（Mati）比丘敲钟，钟声传遍小千世界，这位比丘的力量相当于十万人。钟台的形状像须弥山，在大池中，九条龙探出头，相互缠绕盘踞，所有的梁柱等都安放在龙头上，并且用黄金制作。屋瓦用颇梨（Sphatika）宝制成，如果有受戒者登上戒坛，诸龙就会转动，口中吐出香雨香云，覆盖洒在坛上。池子的四边用白玉砌成，底部铺着银沙，水色清澈干净，味道甘甜如乳蜜。诸位持戒的人有疾病饮用此水，没有不痊愈的；破戒的人如果饮用，就像吞下铁汁一样。佛陀将要涅槃时，池水首先枯竭，屋瓦也飞走了；迦叶（Kasyapa）结集佛经时，阿难回答问题时，屋瓦又回来了，池中又涌出水，颜色白如乳，但是没有乳的味道，以此表示佛陀灭度后正法也随之衰灭，辗转相传而失去原味，就像《涅槃经》（Nirvana Sutra）中用水和乳来作比喻一样，可以参照理解。结集问事完毕，僧众前往王城，大钟宝台飞升到兜率天（Tushita Heaven），池中的玉石、银沙被龙王收走。