English
English version: Then he was questioned about it. Mahakasyapa asked: 'You have followed the Tathagata for twenty years. What cubit measurement was used to determine the height, width, and breadth of the ordination platform? Are Sariras (relics) enshrined in the center of the ordination platform? What materials were used to construct the four sides of the ordination platform? How many steps are there on each of the four sides, and in what directions do they face? What kind of images are carved around the four sides of the platform? In the country of No Stone, is it made of earth or sand?' Ananda answered him in complete accordance with the images in this scroll. The original Jetavana (Jetavana) ordination platform had a bell tower to the north, four hundred feet high, with a golden bell on top, weighing one hundred thousand catties, which was extremely magnificent and rare. Below were nine coiled dragon statues, with the dragons' mouths spouting the Eight Meritorious Waters. When those who wished to receive the precepts arrived at the ordination platform, the dragons would spout water to anoint their heads, just like the Chakravartin King ascending the throne and receiving the anointment. Therefore, the first person to receive the precepts was like the Dharma King of the Buddha, receiving the position of Dharma King, with the light of the Mani jewel. Touching the person receiving the precepts would bring cool joy, and it also symbolized the purity of the precept jewel of the person receiving the precepts. If the sages received the precepts, the enlightened Bodhisattvas would strike the bell, and the sound would shake the three thousand worlds. Those who heard it would attain enlightenment, and the suffering of beings in the evil realms would cease. When ordinary people received the precepts, the Bhikshu Mati (Mati) would strike the bell, and the sound would be heard throughout the small thousand worlds. This Bhikshu had the strength of one hundred thousand people. The bell tower was shaped like Mount Sumeru, in a large pond, with nine dragons protruding their heads, intertwined and coiled. All the beams and pillars were placed on the dragons' heads and made of gold. The roof tiles were made of Sphatika (Sphatika) jewels. If someone ascended the platform to receive the precepts, the dragons would turn and spout fragrant rain and fragrant clouds from their mouths, covering the platform. The four sides of the pond were made of white jade, and the bottom was covered with silver sand. The water was clear and clean, and tasted as sweet as milk and honey. Those who upheld the precepts and had illnesses would be cured by drinking this water. If those who broke the precepts drank it, it would be like swallowing molten iron. When the Buddha was about to enter Nirvana, the water in the pond dried up first, and the roof tiles flew away. When Kasyapa (Kasyapa) was compiling the scriptures, when Ananda answered the questions, the roof tiles returned, and water gushed out of the pond again, as white as milk, but without the taste of milk, indicating that after the Buddha's Parinirvana, the Dharma would also decline, and the transmission would gradually lose its original flavor, just like the analogy of adding water to milk in the Nirvana Sutra (Nirvana Sutra), which can be used as a reference. After the compilation and questioning were completed, the Sangha went to the royal city, and the great bell and treasure tower flew up to Tushita Heaven (Tushita Heaven), and the jade and silver sand in the pond were taken away by the Dragon Kings. --------------------------------------------------------------------------------
Chinese
去，水亦枯竭。今有其地，相状都无，迷其初缘，合兴坛位，故广叙之。 “坛”之立名在佛世矣！此土现有群经律论，咸明王城两处结集之相，然出没差互不同，不妨阿难升座为结法之元匠也！但存迦叶所问，阿难相同佛形，比丘咸疑是佛也！听说“我闻”便息。如今所传，达通悟者，不见此土，结法相者，尚自不知，况今所出，有不信者，固其常尔。自佛灭后至于正、像，结集之相，乃有多涂。初五百人，次千人，次大众，次育王，次七百，且列五条，余非不有，上并小乘。至于大乘，阿难、迦叶在王城广结集，文殊师利与大菩萨，在铁围山略结集，并如此土诸经所说。 戒坛形重相状第三 依名显相，理有异仪。“场”乃除地令净，无诸丘坎，俗中治场令平者是也！戏场、战场例斯可解。至于“坛”相，则出地立基，四郊祠祭诸坛者是也！余案行诸坛，方基者多。唯圆丘一坛，分基九派，各施阶隥，其缘如别。今之戒坛初为天造，天工巧妙，理出人谋。然佛指挥，又非凡度，故其相状不同恒俗。依《别传》云：“戒坛从地而起，三重为相，以表三空，为入佛法初门，散释凡惑，非空不遣。三空是得道者游处，正戒为众善之基，故限于三重也！昔光明王佛制，高佛之五肘，表五分法身；释迦如 现代汉语译本： 去后，水也干涸了。现在只有这块地方，原来的样子完全没有了，迷失了最初的因缘，却要兴建坛位，所以才广泛地叙述这些。 ‘坛’这个名称在佛陀在世时就有了！我们这里现有的各种经律论，都说明了在王舍城两处结集的景象，然而记载的出入和差异各不相同，但这不妨碍阿难升座成为结集佛法的首要人物！只是记载了迦叶所问，阿难的相貌和佛陀一样，比丘们都怀疑他就是佛陀！听到‘我闻’（经文开头的‘如是我闻’）就停止了。现在所流传的，通达领悟的人，没有见过我们这里的结集佛法的景象，尚且自己都不知道，更何况现在所出现的（关于结集的说法），有人不相信，本来就是很正常的。从佛陀灭度后到正法、像法时期，结集的景象，有很多种说法。最初是五百人，其次是千人，其次是大众，其次是阿育王，其次是七百人，这里只列出五条，其余的并非没有，以上都是小乘的结集。至于大乘的结集，阿难、迦叶在王舍城广泛地结集，文殊师利菩萨和大菩萨们，在铁围山略微地结集，都像我们这里的各种经典所说的那样。 戒坛形貌重要性，第三 依据名称来显示形貌，道理上有不同的仪轨。‘场’就是清除土地使之干净，没有各种丘陵和坑洼，世俗中整治场地使之平坦就是这样！戏场、战场等例子可以这样理解。至于‘坛’的形貌，则是从地上建立地基，四郊祭祀的各种坛就是这样！我考察过的各种坛，方形地基的居多。只有圆丘这一座坛，地基分为九个部分，各自设置台阶，其中的因缘另有记载。现在的戒坛最初是天造的，天工的巧妙，道理超出了人的谋划。然而是佛陀指挥的，又不是凡人所能度量的，所以它的形貌不同于通常的世俗之物。依据《别传》记载：‘戒坛从地上升起，有三重的形貌，用来表示三空（sankhya），作为进入佛法的最初的门径，散除解释凡夫的迷惑，不是空就不能去除。三空是得道者游历居住的地方，正戒是各种善行的基础，所以限定为三重。’过去光明王佛制定，高度是佛的五肘，表示五分法身（panca-skandha）；释迦如来
English
English version: After he left, the water also dried up. Now there is only this place, the original appearance is completely gone, the initial cause and condition are lost, but a platform is to be built, so these things are widely narrated. The name 'platform' existed in the Buddha's time! The various sutras, vinayas, and treatises that we have here all describe the scenes of the gatherings in two places in Rajagriha (Wangshecheng), but the records of the differences and discrepancies are different, but this does not prevent Ananda (A'nan) from ascending to the seat to become the primary figure in the compilation of the Dharma! It only records what Kasyapa (Jiaye) asked, and Ananda's appearance was the same as the Buddha's, and the bhiksus (biqu) all suspected that he was the Buddha! Hearing 'I heard' (the 'Thus have I heard' at the beginning of the sutra) then stopped. What is now circulating, those who understand and comprehend, have not seen the scene of the compilation of the Dharma here, and they still do not know it themselves, let alone the (statements about the compilation) that are now appearing, some people do not believe it, which is normal. From the time of the Buddha's Nirvana to the periods of the Correct Dharma and the Semblance Dharma, there are many different accounts of the compilation. First, there were five hundred people, then one thousand people, then the masses, then King Ashoka (Ayuwang), then seven hundred people, here only five are listed, the rest are not non-existent, and the above are all compilations of the Hinayana. As for the compilation of the Mahayana, Ananda and Kasyapa widely compiled in Rajagriha, and Manjusri (Wenshushili) Bodhisattva and the great Bodhisattvas, slightly compiled on Mount Iron Ring (Tieweishan), just as the various scriptures here say. The importance of the appearance of the ordination platform, third. According to the name to show the appearance, there are different rituals in the principle. 'Chang' is to clear the land to make it clean, without various hills and pits, and the secular treatment of the site to make it flat is like this! Examples such as play grounds and battlefields can be understood in this way. As for the appearance of the 'altar', it is to build a foundation from the ground, and the various altars for sacrifices in the four suburbs are like this! I have inspected various altars, and most of them have square foundations. Only the Round Mound altar has a foundation divided into nine parts, each with steps, and the cause is recorded separately. The current ordination platform was originally created by heaven, and the ingenuity of the heavenly work is beyond human planning. However, it was directed by the Buddha, and it is not something that ordinary people can measure, so its appearance is different from ordinary secular things. According to the 'Separate Biography': 'The ordination platform rises from the ground and has a triple appearance, which is used to represent the three emptinesses (sankhya), as the initial gateway to entering the Buddha Dharma, dispelling and explaining the delusions of ordinary people, and cannot be removed without emptiness. The three emptinesses are the places where those who have attained the Tao travel and live, and the correct precepts are the foundation of all kinds of good deeds, so it is limited to three levels.' In the past, the Bright Light King Buddha (Guangmingwang Fo) stipulated that the height should be five cubits of the Buddha, representing the five aggregates (panca-skandha); Sakyamuni Tathagata --------------------------------------------------------------------------------
Chinese
来减为二肘半；上又加二寸，为三层也；其后天帝释又加覆釜形于坛上，以覆舍利；大梵王又以无价宝珠，置覆釜形上，供养舍利。是则五重，还表五分法身(以初层高一肘，二层高二肘半；三层高二寸，则三分也；帝释加覆釜，则四重也；梵王加宝珠，则五重。五分具也)。初佛在世，祇桓园中立戒坛讫，大梵王所施宝珠，大如五升瓶，大福德者见之，光照八百由旬；薄福德者见之，如聚墨也。如来一代，常在戒坛，及佛涅槃，珠亦随没。尊者大迦叶结集之时，珠复还来，阿难灭度，此珠还去。后大梵王乃以明珠替处，以供养舍利也，珠下以宝莲华用承之，作九龙以承华足。天帝释又奉二珠，以供养舍利，用金莲华承足，下设金柱，柱下安师子；此之二珠结集既竟，并各不现。帝释二珠，今在忉利天欢喜园中，供养般若波罗蜜。今时诸处立坛，既无珠可供养者，随力作二明灯。若石若木，常在坛前，高于上层，令光明远照，上下通晓。其坛上铺石为地，每有受戒之候，西南角别安高座，使比丘登之；登或艰阻，时大梵王于南面西阶道西，化作铁茎银龙银莲华，开合转关，华叶相接，对钩栏上，共高座相当，令使登者而无踬碍。祇桓既殄，斯踪亦绝，然今后作者，则而施之。” 近以干封二年九月，中印度大菩 现代汉语译本： 后来逐渐减为二肘半（约1.25米）；上面又加上二寸（约6.6厘米），成为三层；其后，天帝释（佛教护法神）又在坛上加上覆釜形（倒扣的锅形）的结构，用来覆盖舍利（佛陀遗骨）；大梵天王（色界天之主）又将无价的宝珠，放置在覆釜形之上，供养舍利。这样就是五重结构，象征五分法身（指戒、定、慧、解脱、解脱知见五种功德：第一层高一肘，第二层高二肘半；第三层高二寸，这是三分；帝释加上覆釜，这是第四重；梵天王加上宝珠，这是第五重。五分法身完备）。当初佛陀在世时，在祇桓园（又称祇树给孤独园，是佛陀在世时重要的弘法场所）中建立戒坛完毕后，大梵天王所施舍的宝珠，大如五升瓶，大福德的人见到它，光芒照耀八百由旬（古印度长度单位，一由旬约11-16公里）；薄福德的人见到它，就像一团墨。如来（佛陀的称号）在世的一代，宝珠常在戒坛，等到佛陀涅槃（圆寂）后，宝珠也随之消失。尊者大迦叶（佛陀十大弟子之一）结集（汇编佛经）之时，宝珠又再次出现，阿难（佛陀十大弟子之一）灭度（圆寂）后，这颗宝珠又再次离去。后来大梵天王就用明珠代替宝珠的位置，用来供养舍利，明珠下面用宝莲华承托，制作九条龙来承托莲华的底座。天帝释又奉献两颗宝珠，用来供养舍利，用金莲华承托底座，下面设置金柱，金柱下安放狮子；这两颗宝珠在结集完毕后，都各自不再显现。帝释的两颗宝珠，现在忉利天（欲界六天之一）的欢喜园中，供养般若波罗蜜（意为“智慧到彼岸”）。现在各地建立戒坛，既然没有宝珠可以供养，就随自己的能力制作两盏明灯。用石头或木头制作，常在戒坛前，高于上层，使光明远照，上下通晓。戒坛上铺设石头作为地面，每当有授戒的时候，在西南角另外安置高座，让比丘（出家男子）登上高座；如果登高座有困难，当时大梵天王在南面西阶的西边，化作铁茎银龙银莲华，可以开合转动，莲华叶片相连接，与钩栏（栏杆）相对，与高座高度相当，让登上高座的人没有阻碍。祇桓园既然已经荒废，这个遗迹也已经消失，然而今后建造戒坛的人，可以效法这种做法。 近来在干封二年九月，中印度大菩