English
English version: Six, Lavatory Court (Six, Toilet). Within the central Buddhist courtyard, there are nineteen structures (First, east of the Buddhist courtyard gate, where the Buddha established the ordination platform for monks. Second, west of the gate, where the Buddha established the ordination platform for nuns. Third, the front Buddha hall. Fourth, a three-story tower east of the hall. Fifth, a three-story tower west of the hall. Sixth, a seven-story pagoda. Seventh, a bell tower east of the pagoda. Eighth, a scripture platform west of the pagoda. Ninth, the great hall where the Buddha preached. Tenth, a five-story tower east of the hall. Eleventh, a five-story tower west of the hall. Twelfth, a three-story tower. Thirteenth, nine golden cauldrons. Fourteenth, a square lotus pond. Fifteenth, a three-story pavilion. Sixteenth, a five-story tower east of the pavilion. Seventeenth, a five-story tower west of the pavilion. Eighteenth, the eastern Buddhist storehouse. Nineteenth, the western Buddhist storehouse). What I have heard from common sources remains only as verbal accounts. If one were to rely on scriptures and treatises, the details would be too numerous to mention. Is it not the case that people merely believe in reciting texts and scriptures without focusing on practical actions, wasting their lives, and what benefit is there for spiritual practice? Therefore, I carefully research and verify everything, ensuring that the text and reality correspond to each other. Whenever there is work to be done, I strive for consistency between name and reality. Even with admonishment, deeply ingrained bad habits are hard to cure, wasting words and time, ultimately failing to change. Therefore, I present these diagrams to broaden everyone's vision. There are more extensive details, as shown in other preserved materials. Now, I briefly present these to address the essential matters, hoping that those who are destined may understand the underlying principles! Tracing back to the site of the ordination platform (戒坛, Jie Tan), it should be based on the area where the large Sangha (僧团, Seng Tuan) resides, and should not always be based on fixed directions, not necessarily east or west. Most often, the east is used as the place for receiving ordination, because the initial return to the Buddha's Dharma (佛法, Fo Fa) was in the east! The west is the place of impermanence, because the final return to the position of the setting sun (death) is also in the west! Following the majority is the general rule, and the rest is adapted to the situation. The initial lower level of the platform is 29 feet 8 inches in length and width, the middle level is 23 feet in length and width, and the upper level is a square with sides of 7 feet. The 'Jetavana Map' (祇桓图, Qi Huan Tu) I compiled consists of two volumes, revising and organizing what I have heard, integrating and collecting the sutras and vinaya, and researching various biographies, which are extremely systematic. However, the five great monasteries are places where the Buddha often visited, Jetavana (祇桓, Qi Huan) --------------------------------------------------------------------------------
Chinese
桓一代，最住经久，故二十五载弘化在兹，四藏、五部咸称舍卫。故一佛化相，事迹极多，备在本图，故此存略。致诸教中，树立祇桓，开化元首，总而会之，大有科要。如《贤愚经》，初构祇栖，在八十顷地中，布金买地。舍利弗角神通，力伏外道六师，与须达捉绳，经度精舍，或喜或忧，如常闻见。又曰：“汝于毗婆尸佛乃至迦叶，为佛起寺，而蚁生不绝。生死长远，唯福为要。以栴檀涂佛窟，别房住止千二百处，百二十处别打犍稚。”如是云云，广文如彼。 又检《圣迹记》云：“绕祇桓园有一十八寺，并有僧住。”又别图云：“祇桓一寺，十字巷通于外院。”又云：“寺有二门，一南一东。”又云：“寺有五门。”又云：“七日所成，大房三百口、六十余院。”案北齐灵裕法师〈寺诰〉述，〈祇桓图经〉具明诸院，大有准的。又案《别传》：“祇桓一寺，顿结三坛，今虽荒毁，不妨初有。”自尔至今，千七百载，前后重造，凡二十返，形相不同，不足可怪，且据元始，如前略存。 今明东夏创立戒坛之源。《梁僧传》云：“昔宋文帝元嘉七年，有罽宾国沙门求那跋摩者，梁曰功德铠也。越自南海，来达杨都，文帝礼异恒伦，号称三藏，译出经戒。尝游南林寺，见竹树扶疏，便有终焉之志。乃于寺 现代汉语译本：在桓一朝，这里是最适合长久居住的地方，因此有二十五年在此弘扬佛法，四藏（律藏、经藏、论藏、杂藏）、五部（指五部律）都称这里为舍卫国。所以一尊佛的化身，事迹非常多，都详细记载在这张图里，这里就简略地记录一下。在各种教派中，树立祇桓（祇树给孤独园），开启教化的开端，总而言之，这里有重要的纲要。比如《贤愚经》记载，最初建造祇树给孤独园时，在八十顷的土地上，用黄金铺地来购买土地。舍利弗（佛陀十大弟子之一，以智慧著称）运用神通，降伏外道六师，与须达（给孤独长者）拉绳，测量精舍的范围，时而欢喜时而忧愁，就像我们经常听到的和看到的。经中又说：‘你从毗婆尸佛（过去七佛之首）乃至迦叶佛（过去七佛之末），为佛建造寺庙，但是蚂蚁的生生不息却没有停止。生死轮回漫长而遥远，只有福报才是最重要的。’用栴檀（一种名贵的香木）涂佛窟，另外建造一千二百处住所，一百二十处另外敲打犍稚（寺院中用以集众的法器）。像这样等等，详细的内容就像那部经里记载的那样。 又查阅《圣迹记》记载：‘围绕祇桓园有一十八座寺庙，都有僧人居住。’另外一张图上说：‘祇桓一座寺庙，十字巷通向外院。’又说：‘寺庙有两扇门，一扇朝南，一扇朝东。’又说：‘寺庙有五扇门。’又说：‘七天建成的，大房间三百间，六十多座院落。’根据北齐灵裕法师的《寺诰》记载，《祇桓图经》详细说明了各个院落，有很确凿的依据。又根据《别传》记载：‘祇桓一座寺庙，一次性设立了三个戒坛，现在虽然荒废毁坏了，但是不妨碍它最初存在过。’从那时到现在，一千七百多年，前后重造，总共有二十次，形状和样子不同，不足为怪，姑且根据最初的形制，像前面那样简略地记录下来。 现在说明东夏（中国）创立戒坛的起源。《梁僧传》记载：‘过去宋文帝元嘉七年，有罽宾国（古代西域国家）的沙门（出家修道者）求那跋摩（Gunabhadra），用梁朝的话说就是功德铠。从南海出发，到达杨都（今南京），文帝用不同寻常的礼节来对待他，称他为三藏（精通经、律、论三藏的法师），翻译出经和戒律。他曾经游览南林寺，看到竹子和树木茂盛，便有了在这里终老的想法。于是就在寺
English
English version: During the reign of Emperor Huan, this was the most suitable place for long-term residence, hence the twenty-five years of propagating the Dharma here. The Four Pitakas (Vinaya Pitaka, Sutra Pitaka, Abhidhamma Pitaka, and Miscellaneous Pitaka) and the Five Agamas (referring to the five sections of the Vinaya) all referred to this place as Shravasti (舍卫). Therefore, the manifestations of one Buddha have numerous events, all of which are recorded in detail in this map, and only a brief record is kept here. Among various schools, establishing Jetavana (祇桓, Jetavana Anathapindika-arama) and initiating the beginning of edification, in summary, there are important outlines here. For example, the *Damamūka Nidāna Sūtra* records that when Jetavana was first built, gold was used to pave the ground to buy land in an area of eighty *qing* (顷, a unit of area). Shariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) used his supernatural powers to subdue the six heretical teachers, and Sudatta (须达, Anathapindika) pulled the rope to measure the area of the monastery, sometimes joyful and sometimes worried, just like what we often hear and see. The sutra also says: 'From Vipassi Buddha (毗婆尸佛, the first of the past seven Buddhas) to Kassapa Buddha (迦叶佛, the last of the past seven Buddhas), you built temples for the Buddha, but the endless cycle of ants has not stopped. The cycle of birth and death is long and distant, and only blessings are the most important.' The Buddha's cave was painted with sandalwood (栴檀, a precious fragrant wood), and 1,200 separate residences were built, with 120 separate places to strike the *ghanta* (犍稚, a bell used to gather the monastic community). And so on, the detailed content is as recorded in that sutra. Furthermore, the *Record of Holy Sites* states: 'There are eighteen temples surrounding Jetavana Park, all with monks residing there.' Another map says: 'Jetavana Temple, a cross-shaped alley leads to the outer courtyard.' It also says: 'The temple has two gates, one facing south and one facing east.' It also says: 'The temple has five gates.' It also says: 'Built in seven days, with 300 large rooms and more than sixty courtyards.' According to the *Temple Edict* by Dharma Master Lingyu of the Northern Qi Dynasty, the *Jetavana Map Sutra* details the various courtyards, with very solid evidence. Also, according to the *Separate Biography*: 'Jetavana Temple, three ordination platforms were established at once, and although it is now desolate and ruined, it does not detract from its initial existence.' From then until now, for more than 1,700 years, it has been rebuilt a total of twenty times, with different shapes and appearances, which is not surprising. For the time being, based on the original form, it is briefly recorded as before. Now, let's explain the origin of establishing ordination platforms in Dongxia (东夏, China). The *Biographies of Eminent Monks of the Liang Dynasty* records: 'In the past, in the seventh year of the Yuanjia era of Emperor Wen of the Song Dynasty, there was a *shramana* (沙门, a monastic practitioner) from Kasmira (罽宾国, an ancient country in the Western Regions) named Gunabhadra (求那跋摩), which in the Liang Dynasty language means 'Armor of Merit'. Starting from the South Sea, he arrived in Yangdu (杨都, present-day Nanjing), and Emperor Wen treated him with extraordinary etiquette, calling him a *Tripitaka Master* (三藏, a master who is proficient in the three pitakas: Sutra, Vinaya, and Abhidhamma), and translated sutras and precepts. He once visited Nanlin Temple, and seeing the lush bamboo and trees, he had the intention of spending his life there. So, at the temple -------------------------------------------------------------------------------- 前园中立戒坛，令受戒者登坛上而受也。人有疑其得道者，密以华布诸僧座下，唯跋摩所坐者，华更鲜荣。预知亡日，端拱而卒，手出遗文，云获二果。仍于戒坛上焚之，咸见一 <<PIC>T45p0813_01.gif</PIC> 物，状若龙蛇，冲烟上天。
Chinese
“至元嘉十一年，有僧伽跋摩者，时号三藏法师，与前三藏同至杨都，为诸僧尼等，于南林寺坛重受具戒。于时祇桓寺僧慧照等五十人，影福寺尼慧果等三百二十三人，同从重受。有慧义法师，禀性刚烈，不耐諠黩，谓三藏曰：‘大法东流，传道非一；先贤胜哲，共有常规；岂独改异，何穆众望？’答曰：‘五部之异，自此常理，相与弃俗，本为弘法，法必可传，何忤众情？’又问曰：‘夫戒非可见之色也！顷见重受戒者，或依旧腊次，或从后受为始，进退之间，足致深疑？’答曰：‘人有二种，故不一类。若年岁不满，胎月未充，则依今受为初。若先年已满，便入得戒之位；但疑先受有中下心，理须更求增胜而重受戒，即依本腊而永定也。’又问：‘自誓不杀，身口已满，有何不尽，更重受耶？’答曰：‘戒有九品，下为上因。至于求者，心有优劣；所托缘起，亦自不同。别受重发，有何障碍？五戒、十戒，生亦各异，乃至道、 现代汉语译本：前园中设立戒坛，让受戒的人登上戒坛接受戒律。有人怀疑跋摩（B跋摩：梵语，意为‘铠甲’）是否得道，便偷偷地将鲜花铺在各位僧人的座位下，只有跋摩所坐之处，鲜花更加鲜艳。他预先知道自己去世的日期，端正地坐着去世，手中留下遗书，说自己已经证得二果（二果：佛教修行果位中的第二果，指斯陀含果）。之后在戒坛上焚烧他的遗体，众人都看到一个东西，形状像龙蛇，冲着烟雾升上天空。 至元嘉十一年（公元434年），有僧伽跋摩（僧伽跋摩：梵语，意为‘僧伽的铠甲’）这位当时被称为三藏法师的人，与之前的跋摩一同来到杨都（杨都：今江苏扬州），为各位僧尼等人在南林寺的戒坛上重新授予具足戒。当时祇桓寺（祇桓寺：佛教寺庙名）的僧人慧照等五十人，影福寺（影福寺：佛教寺庙名）的尼姑慧果等三百二十三人，一同跟随重新受戒。有慧义法师，天性刚烈，不能忍受喧闹污浊，对僧伽跋摩三藏说：‘大法东传，传道的方式不止一种；先贤圣哲，都有共同的常规；难道只有你改变不同，如何满足大众的期望？’僧伽跋摩回答说：‘五部的差异，自来就是常理，我们相互舍弃世俗，本来就是为了弘扬佛法，佛法必定可以传播，为何违背大众的心意？’慧义法师又问：‘戒律不是可以看见的色法啊！近来看到重新受戒的人，有的依旧按照原来的僧腊次序，有的从重新受戒开始计算，进退之间，足以引起深深的疑惑？’僧伽跋摩回答说：‘人有两种，所以不能一概而论。如果年龄不满，或者在母胎中的时间不够，就按照现在受戒作为开始。如果先前的年龄已满，便已进入可以得戒的地位；只是怀疑先前所受的戒律有中下品的心，理应更加寻求增上殊胜而重新受戒，就按照原本的僧腊而永久确定。’慧义法师又问：‘自己发誓不杀生，身口意已经圆满，还有什么不圆满的，还要重新受戒呢？’僧伽跋摩回答说：‘戒律有九品，下品是上品的原因。至于求戒的人，心有优劣；所依托的因缘，也各自不同。分别受戒重新发愿，有什么障碍呢？五戒、十戒，所生的果报也各自不同，乃至道、’