English
English version: In the front garden, a precept platform was established, allowing those receiving precepts to ascend the platform and receive them. Some people doubted whether B跋摩 (B跋摩: Sanskrit, meaning 'armor') had attained enlightenment, so they secretly spread flowers under the seats of the monks. Only the flowers under B跋摩's seat were even more fresh and vibrant. Knowing the date of his death in advance, he passed away sitting upright, leaving behind a posthumous writing, saying that he had attained the second fruit (second fruit: the second fruit of Buddhist practice, referring to the Sakadagami fruit). Afterwards, his body was cremated on the precept platform, and everyone saw something, shaped like a dragon or snake, soaring into the sky with the smoke. In the eleventh year of the Yuanjia era (434 AD), there was a Sanghab跋摩 (Sanghab跋摩: Sanskrit, meaning 'armor of the Sangha'), who was then known as the Tripitaka Master. He came to Yangdu (Yangdu: present-day Yangzhou, Jiangsu) with the previous B跋摩, and re-ordained the complete precepts for the monks and nuns at the precept platform of Nanlin Temple. At that time, fifty monks including Huizhao from Qihuan Temple (Qihuan Temple: name of a Buddhist temple), and three hundred and twenty-three nuns including Huiguo from Yingfu Temple (Yingfu Temple: name of a Buddhist temple), all followed and re-ordained. There was Dharma Master Huiyi, who was naturally strong and could not tolerate noise and filth. He said to the Tripitaka Sanghab跋摩: 'The Great Dharma has spread eastward, and there is more than one way to transmit the teachings; the wise sages of the past all have common conventions; why do you alone change and differ, how can you satisfy the expectations of the masses?' Sanghab跋摩 replied: 'The differences of the five schools have always been the norm. We abandon the secular world with each other, originally to promote the Dharma. The Dharma must be able to be transmitted, why offend the feelings of the masses?' Huiyi Dharma Master then asked: 'Precepts are not visible forms! Recently, I have seen those who re-ordain, some still follow the original order of seniority, and some start from the re-ordination. The advance and retreat between them is enough to cause deep doubts?' Sanghab跋摩 replied: 'There are two kinds of people, so they cannot be generalized. If the age is not full, or the time in the womb is not enough, then take the current ordination as the beginning. If the previous age is full, then he has entered the position of being able to obtain precepts; but if he suspects that the previously received precepts have a middle or lower quality of mind, he should seek further enhancement and re-ordain, then it will be permanently determined according to the original seniority.' Huiyi Dharma Master then asked: 'I have vowed not to kill, and my body, speech, and mind are already complete, what is not complete, and why re-ordain?' Sanghab跋摩 replied: 'There are nine grades of precepts, and the lower grade is the cause of the higher grade. As for those who seek precepts, their minds have superior and inferior qualities; the conditions they rely on are also different. What obstacles are there to separately receiving precepts and re-vowing? The five precepts and ten precepts also have different fruits, even the path,' --------------------------------------------------------------------------------
Chinese
定律仪，并防身、口；不同心业，有一无二也。’如是云云。又问：‘三藏昔存之日，布萨僧事常在寺内；及论受戒，何为独出邑外等，咸是善法，何以异耶？’答：‘诸部律制，互有通塞，唯受戒法重，不同余事。以余法不成，唯得小罪，罪可忏悔；夫绍隆佛种，用消信施，以戒为本，若不成就，非出家人。障累之源，断灭大法，故异余者。’于是慧义欣然无言，遂令弟子慧基等渡蔡州岸，于船上受戒(云云)。” 今通检《别传》诸记，南国诸方戒坛非一，宋都一坛如上已辨。东晋法汰，道安法师之同学也，生知天授，先于杨都瓦官寺立坛；晋支道林于石城沷洲各立一坛；晋支法存于若耶谢敷隐处立坛；竺道壹于洞庭山立坛；竺道生于吴中虎丘立坛；宋智严于上定林寺立坛，宋慧观于石梁寺立坛；齐僧敷于芜湖立坛；梁法超于南涧立坛；梁僧祐于上云居、栖霞、归善、爱敬四寺立坛；今荆州四层、长沙二寺刹基下，大明寺前湖中，并是戒坛。以事核论，自渝州已下，江淮之间，通计戒坛三百余所；山东、河北、关内、剑南，事绝前闻，经传不录；故使江表佛法，经今五六百年，曾不亏殄，由戒坛也！以戒为佛法之源，本立而不可倾也！故使中原河之左右既不行之，由此佛法三被诛除，诚所宜也！又江汉之间 现代汉语译本： ‘要谨慎对待身、口的行为，使之符合戒律；对于不同的心念和行为，要做到始终如一。’如此等等。 又问：‘三藏（Tripitaka，佛教经、律、论三部分）还在世的时候，布萨（Posadha，每半月举行的诵戒仪式）等僧事通常在寺内举行；而受戒，为何偏偏要到城外进行呢？这些都是善法，为何做法不同呢？’ 答：‘各部律典的规定，互有宽严，只有受戒这件事非常重要，不同于其他事情。因为其他事情做不好，最多只是犯小罪，罪过还可以忏悔；而绍隆佛种（延续佛教的种子），用以消化信徒的布施，以戒为根本，如果戒律不成就，就不能算是出家人。这是障碍和累赘的根源，会断灭大法，所以不同于其他事情。’ 于是慧义（Huiyi，人名）欣然无言，就让弟子慧基（Huiji，人名）等人在蔡州岸边，于船上受戒（等等）。’ 现在通盘查阅《别传》（Biéchuán，佛教传记）等各种记载，南朝各地的戒坛不止一处，宋都（指南京）的一处戒坛如上文已经辨明。 东晋的法汰（Fata，人名），是道安法师（Dao'an，人名）的同学，生来就具有天赋，先在杨都（今江苏扬州）瓦官寺（Waguan Temple）设立戒坛；晋代的支道林（Zhi Daolin，人名）在石城（Shicheng）和沷洲（Bazhou）各设立一处戒坛；晋代的支法存（Zhi Facun，人名）在若耶（Ruoye）谢敷（Xie Fu，人名）隐居的地方设立戒坛；竺道壹（Zhu Daoyi，人名）在洞庭山（Dongting Mountain）设立戒坛；竺道生（Zhu Daosheng，人名）在吴中（Wuzhong，今江苏苏州一带）虎丘（Tiger Hill）设立戒坛；宋代的智严（Zhiyan，人名）在上定林寺（Shang Dinglin Temple）设立戒坛，宋代的慧观（Huiguan，人名）在石梁寺（Shiliang Temple）设立戒坛；齐代的僧敷（Sengfu，人名）在芜湖（Wuhu）设立戒坛；梁代的法超（Fachao，人名）在南涧（Nanjian）设立戒坛；梁代的僧祐（Sengyou，人名）在上云居寺（Shang Yunju Temple）、栖霞寺（Qixia Temple）、归善寺（Guishan Temple）、爱敬寺（Aijing Temple）四座寺庙设立戒坛；现在荆州（Jingzhou）四层寺、长沙（Changsha）两座寺庙的刹基下，大明寺（Daming Temple）前的湖中，都是戒坛。 根据事实核实，从渝州（Yuzhou，今重庆）以下，江淮（Jianghuai）之间，总计戒坛有三百多处；山东（Shandong）、河北（Hebei）、关内（Guannei，指函谷关以西的地区）、剑南（Jiannan，今四川一带），这些地方的事迹前所未闻，经书传记也没有记载；所以江表（Jiangbiao，长江以南地区）的佛法，经过现在五六百年，一直没有衰败，就是因为有戒坛啊！以戒为佛法的源头，根本确立了就不可动摇啊！所以中原黄河两岸没有实行戒律，因此佛法三次被诛除，实在是应该的！还有江汉（Jianghan）之间……
English
English version: 'Be cautious in body and speech, conforming to the precepts; in different thoughts and actions, be consistent.' And so on. Furthermore, he asked: 'When the Tripitaka (Three Baskets, the three parts of Buddhist scriptures: Sutra, Vinaya, and Abhidhamma) was still present, the Posadha (Uposatha, a fortnightly observance of reciting the precepts) and other monastic affairs were usually held within the temple; but why is ordination specifically conducted outside the town? These are all virtuous practices, so why are they different?' He replied: 'The regulations of various Vinaya schools have different degrees of strictness and leniency, but the matter of ordination is very important, unlike other matters. Because if other matters are not done well, at most it is a minor offense, and the offense can be repented; but to continue the Buddha's lineage (Sustaining the seed of Buddhism), and to use the offerings of believers, the precepts are the foundation. If the precepts are not accomplished, one cannot be considered a monastic. This is the source of obstacles and burdens, and will cut off the great Dharma, so it is different from other matters.' Thereupon, Huiyi (a person's name) was pleased and speechless, and then had his disciples Huiji (a person's name) and others cross the Cai River bank and receive ordination on a boat (etc.).' Now, after a thorough examination of the 'Biéchuán' (Separate Biographies, Buddhist biographies) and other records, there is more than one ordination platform in various places in the Southern Dynasties. The one in the Song capital (referring to Nanjing) has been clarified above. Fata (a person's name) of the Eastern Jin Dynasty, a classmate of Dharma Master Dao'an (a person's name), was born with innate talent and first established an ordination platform at Waguan Temple (Waguan Temple) in Yangdu (present-day Yangzhou, Jiangsu); Zhi Daolin (a person's name) of the Jin Dynasty established one ordination platform each in Shicheng and Bazhou; Zhi Facun (a person's name) of the Jin Dynasty established an ordination platform at the hermitage of Xie Fu (a person's name) in Ruoye; Zhu Daoyi (a person's name) established an ordination platform on Dongting Mountain; Zhu Daosheng (a person's name) established an ordination platform at Tiger Hill in Wuzhong (present-day Suzhou area, Jiangsu); Zhiyan (a person's name) of the Song Dynasty established an ordination platform at Shang Dinglin Temple; Huiguan (a person's name) of the Song Dynasty established an ordination platform at Shiliang Temple; Sengfu (a person's name) of the Qi Dynasty established an ordination platform in Wuhu; Fachao (a person's name) of the Liang Dynasty established an ordination platform in Nanjian; Sengyou (a person's name) of the Liang Dynasty established ordination platforms at Shang Yunju Temple, Qixia Temple, Guishan Temple, and Aijing Temple; now, under the stupa foundations of the Four-Story Temple in Jingzhou and the two temples in Changsha, and in the lake in front of Daming Temple, are all ordination platforms. Based on factual verification, from Yuzhou (present-day Chongqing) downwards, between the Yangtze and Huai Rivers, there are a total of more than three hundred ordination platforms; Shandong, Hebei, Guannei (the region west of Hangu Pass), and Jiannan (present-day Sichuan area), these places have never heard of such things, and the scriptures do not record them; therefore, the Buddhist Dharma in Jiangbiao (the region south of the Yangtze River), after five or six hundred years, has never declined, because of the ordination platforms! Taking the precepts as the source of the Buddhist Dharma, the foundation is established and cannot be shaken! Therefore, the Central Plains on both sides of the Yellow River did not practice the precepts, and therefore the Buddhist Dharma was exterminated three times, which is indeed appropriate! Also, between the Jiang and Han Rivers... --------------------------------------------------------------------------------
Chinese
，英灵间出，山川秀丽，见便忘返者，土地之使然也！人依外报，故使外报既胜，内智亦奇，致诸贤达之士，通鉴辅臣，详度佛教，深有可归，必无败坏之理也！可谓江汉滔滔，南国之纪事虽闻于往代，语迹见于今乎！中原两河晋氏南渡之后，分为一十六国；以武猛相陵，佛法三除，并是獯鬻之胤；本非文国之后，随心即断，故其然乎！所以戒坛之举，即住法之弘相也！余则略之(云云)。 《善见》云：“戒坛上不得立房，纵使王立，有惭比丘剔坏，余材草送住寺比丘，唯置佛殿及树木也！”据斯以言，明是法住之处，非人所宅(两位别也)。 戒坛大界内外第五 依《僧祇律》，戒场初立在大界外，后有过起，方徙于内。《四分律》中，戒场在内，文云：“众中四僧事起令众疲极，佛令结戒场。”若在界外，本无所妨，何劳于众？故知在内为定。然须辨了三相，决绝无疑。妄指山石树林垣墙崖坎，曾非目阅其分齐，随语漫唤其东西。自唱尚迷，于他岂识，相从诵语，于事多昏。钞疏极详，临机便用。斯之恶习，并是旧迷，幸愿改张，绝其常习；若不革者，今生既尔，后代亦然，何由可出？ 今依法结已，则四处集僧，各御众法，都不相妨：一、戒场内集，二、场外四周空地集，三、大界 现代汉语译本：英俊杰出的人才不断涌现，山川秀丽，让人流连忘返，这都是土地的功劳啊！人们依赖外在的禀赋，所以当外在的禀赋优越时，内在的智慧也显得非凡，以至于那些贤达之士、通晓历史的辅佐大臣，详细考察佛教，认为佛教深具归依的价值，必定没有衰败的道理啊！可以说如同长江汉水般源远流长，南方的历史事件虽然在过去就有所耳闻，但其遗迹在今天仍然可见啊！中原两河地区的晋朝氏族南渡之后，分裂为十六国；他们凭借武力互相侵略，佛法三次遭受摧残，而且他们都是匈奴的后代；本来就不是崇尚文化的国家，随心所欲地做出决断，所以才会那样啊！因此，建立戒坛的举措，就是住持佛法的弘扬之相啊！其余的就省略不谈了（等等）。 《善见律毗婆沙》中说：‘戒坛上不得建造房屋，即使是国王建造，有惭愧心的比丘也要将其拆毁，剩余的木材草料送给住在寺院的比丘，只能设置佛殿以及种植树木啊！’根据这些话来说，明显这里是佛法住持的地方，不是人居住的场所（两者是有区别的）。 戒坛大界的内外第五 依据《僧祇律》，戒场最初设立在大界之外，后来发生了过失，才迁移到大界之内。《四分律》中，戒场设立在大界之内，经文中说：‘僧团中四位僧人发生争端，导致大众疲惫不堪，佛陀因此让结戒场。’如果在界外，本来就没有什么妨碍，何必劳烦大众呢？所以知道在界内是确定的。然而必须辨别清楚三种相状，决断明确没有疑惑。胡乱指认山石树林垣墙崖坎，从来没有亲眼观察过它们的分界，随意地叫喊它们的方位。自己都搞不清楚，又怎么能让别人明白呢？互相跟随念诵经文，对于事情大多是糊里糊涂。注释疏解非常详细，临到事情发生时就应该拿来使用。这些恶习，都是以往的迷惑，希望能够改变，杜绝这些常有的习惯；如果不改变，今生既然如此，后代也会这样，怎么能够脱离困境呢？ 现在依法结界完毕，那么四处聚集僧众，各自遵循众法，都不会互相妨碍：一、戒场内聚集，二、戒场外四周空地聚集，三、大界