T45n1892_關中創立戒壇圖經
大正藏第 45 冊 No. 1892 關中創立戒壇圖經
No. 1892
關中創立戒壇圖經(並序)
大唐京師西明寺沙門釋道宣撰
余以闇昧，少參學府，優柔教義，咨質賢明，問道絕於儒文，欽德承于道立，故居無常師，追千里如咫尺；唯法是務，跨關河如一葦。周流晉魏，披閱累于初聞；顧步江淮，緣構彰于道聽。遂以立年方尋鉛墨，律儀博要，行事謀猷，圖傳顯於時心，鈔疏開于有識，或注或解，引用寄於前經；時抑時揚，專門在於成務。備通即目，流漸可知，至於戒本壇場，曾未陳廣，雖因事敘，終非錯言。今年出縱心，旦夕蒲柳，一尋此路，若墜諸隍，力疾書之，遺滯非咎，乃以干封二年，于京郊之南，創弘斯法。
原夫戒壇之興，所以立於戒也。戒為眾聖之行本，又是三法之命根；皇覺由此以興慈，凡惑假斯而致滅。故文云：「如何得知佛法久住？若中國十人，邊方五人，如法受戒，是名正法久住。」是知比丘儀體，非戒不存，道必人弘，非戒不立。戒由作業而克，業必藉處而生，處曰「戒壇」，登降則心因發越；地稱勝善，唱結則事用慇勤。豈不以非常之儀，能動非常之致？然則詳其廣也，談論可以處成；尋其要也，行事難為準的。是以諸律文云：「
【現代漢語翻譯】 現代漢語譯本： 《關中創立戒壇圖經》（並序）
大唐京師西明寺沙門釋道宣 撰
我因為愚昧無知，年少時在學府中學習，沉溺於教義，向賢明的人請教，求道之心超越了儒家經典，敬佩道立的德行，所以居住沒有固定的老師，追隨千里也如同近在咫尺；唯獨以佛法為要務，跨越關隘河流如同乘坐一葦扁舟。我周遊晉地和魏地，閱讀的典籍超過了最初聽聞的數量；回顧江淮一帶，所見所聞都彰顯了佛法的道理。於是我從壯年開始尋覓典籍，廣泛研究律儀的要點，考察行事的謀略，希望將戒壇的圖樣和傳承顯現在世人的心中，將鈔疏（對經文的註解）開示給有識之士，或註釋或解釋，引用前代的經典；時而抑制時而發揚，專門致力於完成弘揚佛法的任務。普遍通曉之後，佛法的流傳和發展就可以預見了。至於戒本和壇場，我還沒有廣泛地陳述過，雖然因為某些事情而敘述，但最終都不是錯誤的言論。今年我放縱自己的心意，眼看就要衰老，一旦尋找到這條道路，就好像墜入深淵一樣，我勉強抱病寫下此書，遺漏之處請不要責怪。於是在干封二年，在京城郊外的南部，我開始弘揚這種法門。
追溯戒壇的興起，是爲了建立戒律。戒律是眾聖修行的根本，又是佛法僧三寶的命脈；諸佛由此而興起慈悲，凡夫的迷惑假借戒律而得以滅除。所以經文說：『如何得知佛法能夠長久住世？如果中國有十人，邊遠地區有五人，如法地受戒，這就叫做正法長久住世。』由此可知，比丘的威儀和形體，沒有戒律就不能存在，佛道必須依靠人來弘揚，沒有戒律就不能建立。戒律由如法作業而成就，如法作業必須憑藉處所而產生，這個處所就叫做『戒壇』，登壇和下壇則能引發內心的覺悟；這塊土地被稱為殊勝的善地，唱戒和結戒則能使行事更加慇勤。難道不是因為非常之儀式，才能感動非常之感應嗎？然而，如果詳細地談論它的廣博，談論可以成就處所；如果尋求它的要點，行事難以作為準則。因此，各部律典中說：
【English Translation】 English version: The Illustrated Treatise on Establishing the Ordination Platform in Guanzhong (with Preface)
Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Capital of Great Tang
Due to my ignorance and obscurity, I studied in the academy in my youth, indulging in doctrines and consulting with the wise. My pursuit of the Way surpassed Confucian classics, and I admired the virtue of Daoli. Therefore, I had no fixed teacher, and following from a thousand miles away was like being nearby. I was solely devoted to the Dharma, crossing passes and rivers as if on a single reed. I traveled extensively through Jin and Wei, reading more scriptures than I had initially heard. Looking back at the Jianghuai region, what I saw and heard manifested the principles of the Dharma. Thus, from my prime, I began searching for texts, extensively studying the essentials of monastic discipline, and examining the strategies for practice. I hoped to reveal the diagrams and transmission of the ordination platform in the minds of the people and to open up the commentaries to those with knowledge, annotating or explaining, citing previous scriptures. Sometimes suppressing and sometimes promoting, I was dedicated to accomplishing the task of propagating the Dharma. After a comprehensive understanding, the flow and development of the Dharma can be foreseen. As for the precepts and the ordination platform, I have not yet extensively elaborated on them. Although I have narrated them due to certain events, ultimately, they are not erroneous statements. This year, I indulge my mind, and seeing that I am growing old, once I find this path, it is as if I have fallen into an abyss. I force myself to write this book despite my illness; please do not blame me for any omissions. Thus, in the second year of Qianfeng, in the southern suburbs of the capital, I began to propagate this Dharma.
Tracing the origin of the ordination platform, it is established for the sake of precepts. Precepts are the foundation of practice for all sages and the lifeline of the Three Jewels (Buddha, Dharma, Sangha). Buddhas arise from this to cultivate compassion, and the delusions of ordinary beings are extinguished through it. Therefore, the scripture says: 'How can we know that the Buddhadharma will endure for a long time? If there are ten people in China and five people in remote regions who receive the precepts according to the Dharma, this is called the long-lasting presence of the True Dharma.' From this, it can be known that the demeanor and form of a Bhikṣu (monk) cannot exist without precepts, and the Buddha's path must be propagated by people and cannot be established without precepts. Precepts are accomplished through proper actions, and proper actions must arise from a place, which is called the 'ordination platform'. Ascending and descending the platform can evoke inner awakening; this land is called a place of supreme goodness, and chanting and concluding the precepts can make the practice more diligent. Is it not because extraordinary rituals can move extraordinary responses? However, if we discuss its vastness in detail, discussion can accomplish the place; if we seek its essentials, practice is difficult to use as a standard. Therefore, the various Vinaya (monastic discipline) texts say:
方相莫委于分齊，唱令有昧於前緣，眾集不曉于別同，通和懵分于成敗。」並曰：「非界咸乖聖則，雖受不獲，以無界故。」是知：空地架屋，徒費成功，無壇結界，勝心難發。今博尋群錄，統括所聞，開法施之初門，仰住法之遺則。若不分衢術，則推步者不識其由，故略位諸門，使曉銳者知非妄立云爾。
戒壇元結教興第一(明壇場筑基，本唯佛也。十方同會，詳述壇場，昔者光明王如來初論建立。故興在大聖，不在人謀，敬重之極也。)
戒壇立名顯號第二(通檢律論，多雲「戒壇」。時俗混之，壇、場莫別，故引群錄，名實兩馳，豈唯常習，守株難革？)
戒壇形重相狀第三(既曰「壇」也，出地層基，狀等山王，相同佛座。階除四列，周繞三重，靈骨作鎮，用隆住法。)
戒壇高下廣狹第四(高下制量，定約佛肘；為言廣狹，在緣隨機。大小無局，出於智者商度論通。)
戒壇大界內外第五(統詳諸律，內外在緣。今以義求，外為別意。)
戒壇結法先後第六(古德行事，大界在先。今存明檢，壇前界后。)
戒壇集僧遠近第七(壇界必初，草創基址，集僧軌度，自有成規。後學師心，多輕本業，必專注教網，依法集人。)
戒壇作業成敗第八(「羯磨」
【現代漢語翻譯】 現代漢語譯本： 『方相』（古代驅疫官）不能明確區分方位，唱導號令的人對前因後果一無所知，大眾聚集卻不明白彼此的差異與相同，上下溝通的人對事情的成敗懵懂無知。」並且說：「如果不是在界內，即使接受了也無法獲得，因為沒有結界的緣故。」由此可知：在空地上蓋房子，只是徒勞無功；沒有壇場就結界，殊勝之心難以生起。現在廣泛搜尋各種記錄，統合所聽聞的，開啟傳授佛法之初門，仰仗住持佛法的遺訓。如果不區分道路，那麼推算曆法的人就無法瞭解其中的緣由，所以略微排列各個門類，使聰慧的人知道並非隨意設立。
戒壇元結教興第一（闡明壇場的筑基，根本在於佛陀。十方大眾共同參與，詳細敘述壇場，過去光明王如來最初論述建立。所以興建戒壇在於偉大的聖者，而不是人的謀劃，這是極其敬重的表現。）
戒壇立名顯號第二（普遍查閱律藏和論藏，大多稱為『戒壇』。現今世俗混淆不清，壇和場沒有區別，所以引用各種記錄，名稱和實際情況不符，豈止是常有的習慣，固守舊習難以改變？）
戒壇形重相狀第三（既然稱為『壇』，從地面突出，形狀如同山王，與佛座相似。階梯排列四周，環繞三重，用靈骨作為鎮物，用來弘揚住持佛法。）
戒壇高下廣狹第四（高低的制定，大約以佛的肘長為標準；至於廣狹，則根據因緣隨機應變。大小沒有固定，取決於智者的商議和論述。）
戒壇大界內外第五（綜合詳細考察各種律藏，內界和外界在於因緣。現在以義理來探求，外界是爲了區分不同的意義。）
戒壇結法先後第六（古代大德行事，先結大界。現在爲了明確檢查，先建壇后結界。）
戒壇集僧遠近第七（壇界必須首先建立，在草創基址時，集合僧眾的規範和制度，自有其既定的規則。後來的學習者自以為是，大多輕視根本的行業，必須專注于佛教的教義，依法集合僧人。）
戒壇作業成敗第八（『羯磨』）
【English Translation】 English version: 'Fangxiang' (ancient exorcist officials) cannot clearly distinguish directions, those who chant orders are ignorant of the past causes and future effects, the assembled masses do not understand the differences and similarities between each other, and those who communicate up and down are ignorant of the success or failure of things.' And said, 'If it is not within the boundary, even if received, it cannot be obtained, because there is no boundary.' From this it is known that building a house on empty ground is just a waste of effort; establishing a boundary without an altar makes it difficult to generate a supreme mind. Now, extensively searching various records and integrating what has been heard, we open the initial gate of teaching the Dharma and rely on the legacy of upholding the Dharma. If the roads are not distinguished, then those who calculate the calendar will not be able to understand the reasons for it, so the various categories are slightly arranged so that the wise can know that they are not arbitrarily established.
Chapter 1: The Origin and Establishment of the Ordination Platform (Clarifying that the foundation of the platform lies in the Buddha. The assembly of the ten directions participates together, detailing the platform. In the past, Tathagata Brightness King first discussed the establishment. Therefore, the construction of the platform lies in the great sage, not in human planning, which is the utmost respect.)
Chapter 2: Establishing the Name and Manifesting the Title of the Ordination Platform (Universally examining the Vinaya and Shastras, most call it 'Ordination Platform'. Nowadays, the secular world confuses them, and there is no distinction between 'altar' and 'place'. Therefore, various records are cited, and the name and reality do not match. Is it just a common habit, and is it difficult to change the adherence to old habits?)
Chapter 3: The Shape and Appearance of the Ordination Platform (Since it is called an 'altar', it protrudes from the ground, and its shape is like a mountain king, similar to the Buddha's seat. The steps are arranged around it, surrounding it in three layers, and spiritual bones are used as a town, to promote the upholding of the Dharma.)
Chapter 4: The Height, Width, and Breadth of the Ordination Platform (The height is determined approximately by the length of the Buddha's elbow; as for the width, it varies according to circumstances. There is no fixed size, and it depends on the discussion and argumentation of the wise.)
Chapter 5: The Inner and Outer Boundaries of the Ordination Platform (Comprehensively examining the various Vinayas, the inner and outer boundaries depend on circumstances. Now, seeking with reason, the outer boundary is to distinguish different meanings.)
Chapter 6: The Order of Establishing the Boundaries of the Ordination Platform (In ancient times, great virtues first established the great boundary. Now, for clear examination, the platform is built first, and then the boundary is established.)
Chapter 7: The Gathering of Monks Near and Far for the Ordination Platform (The platform boundary must be established first. When creating the foundation, the norms and systems for gathering monks have their established rules. Later learners are self-righteous and mostly despise the fundamental industry. They must focus on the teachings of Buddhism and gather monks according to the law.)
Chapter 8: The Success or Failure of the Karma of the Ordination Platform ('Karma')
西言，唐云「作業」；義當分別成敗，曉了時緣。言「僧」則六和不乖，述「事」則四界各攝。)
戒壇受時儀軌第九(謂受戒法度，今古相承，若無壇除，登頓失序。故聖立模範，令師資有儀，旋繞跪立，如機候轉也。)
戒壇功能遠近第十(一僧結已，經六萬之延年；三法乃亡，涉千聖而常在，號曰「金剛場地」。名義若斯，非聖不曉，凡唯仰止，不可輕焉。)
戒壇贊述辨德第十一(戒壇勝德，諸聖共遵，建無上之善根，拔極下之深累，必由此地，方得崇之。豈不頌述神功，讚揚聖德。)
戒壇元結教興第一
檢《別傳》云：「佛在祇樹園中，樓至比丘請佛立壇，為結戒受戒故。爾時如來依言許已，創置三壇。」佛院門東名「佛為比丘結戒壇」；佛院門西名「佛為比丘尼結戒壇」；外院東門南置「僧為比丘受戒壇」。初置壇日，乃集十方諸佛，於時有八百億，同名釋迦佛；十方諸佛，同名亦爾。時大梵天王造佛院內東戒壇，魔王波旬造佛院內西戒壇。壇既成已，諸佛登之。共議結戒輕重持犯等相，又議度尼滅正法相。諸佛通議曰：「古有四部，今何獨無？」初雖正法滅半，能行八敬，還住千年。故此二壇唯佛所登，共量佛事。僧受戒壇，佛非僧攝，有時度聖人者，亦臨僧壇，一
【現代漢語翻譯】 現代漢語譯本：西言，唐代翻譯為『作業』（karma）；其意義在於分別善惡成敗，瞭解時節因緣。稱『僧』（sangha）則表示六和敬不相違背，敘『事』則表示四大（地、水、火、風）各有所攝。
戒壇受時儀軌第九（指的是受戒的法度和規矩，從古至今相互傳承，如果沒有戒壇，登壇受戒就會失去秩序。所以聖人設立模範，讓師父和弟子都有一定的儀軌，圍繞、跪拜、站立，就像機械的運轉一樣）。
戒壇功能遠近第十（一個僧人結戒之後，可以延續六萬年的壽命；三法（佛、法、僧）即使消亡，也能經歷千聖而常存，被稱為『金剛場地』（vajra-mandala）。名義如此重要，不是聖人不能理解，凡人只能仰望，不可輕視）。
戒壇贊述辨德第十一（戒壇的殊勝功德，諸位聖人共同遵從，建立無上的善根，拔除最深重的罪業，必須通過這個地方，才能崇尚它。怎能不歌頌它的神奇功效，讚揚它的聖德呢）。
戒壇元結教興第一
查閱《別傳》記載：『佛陀在祇樹園（Jetavana）中，樓至比丘（Laujja）請求佛陀設立戒壇，爲了結戒和受戒的緣故。當時如來答應了他的請求，開始設定了三個戒壇。』佛院門東邊的戒壇，名為『佛為比丘結戒壇』；佛院門西邊的戒壇，名為『佛為比丘尼結戒壇』；外院東門南邊設定『僧為比丘受戒壇』。最初設定戒壇的那天，聚集了十方諸佛，當時有八百億尊，都名為釋迦佛（Sakyamuni）；十方諸佛，名字也都是這樣。當時大梵天王（Mahabrahma）建造了佛院內的東戒壇，魔王波旬（Mara）建造了佛院內的西戒壇。戒壇建成之後，諸佛登臨其上。共同商議結戒的輕重持犯等事項，又商議度化比丘尼，以及正法衰滅的景象。諸佛共同商議說：『過去有四部眾（比丘、比丘尼、優婆塞、優婆夷），現在為什麼唯獨沒有呢？』最初即使正法衰滅一半，如果能夠奉行八敬法（aṣṭaguru-dharma），還能住世千年。所以這兩個戒壇只有佛陀才能登臨，共同衡量佛事。僧人受戒的戒壇，佛陀不屬於僧眾，有時度化聖人的時候，也會來到僧人戒壇。
【English Translation】 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.
時行事，非羯磨攝。
戒壇立名顯號第二
律論所顯，「場」、「壇」兩別，西天諸國皆立別儀，此土中原素未行事，不足怪也。今定其名實，或有異議。案《僧傳》云：「宋文帝元嘉中，聖僧功德鎧者，游化建業，于南林寺前園中立戒壇，令受戒者登壇于上受也。及其終后，又于壇上而阇維之。」余如下引。又翻《十誦律》主卑摩羅叉，答《五百問》，于慧觀法師亦云：「壇上師僧為他受戒。」余文廣有，不復敘之。故知，「壇」名其來久矣。今人不識，混而雷同，平場、高壇莫分二別。誤哉！
案《別傳》云：「佛涅槃后，迦葉結集來戒壇上，使小目連鳴鐘，召百億四天下凡聖僧眾。普集壇已，白四羯磨，罰賓頭盧及阿難罪竟，令阿難披佛僧伽梨上座，先誦《遺教經》，如佛約敕，諸大菩薩及阿羅漢、天龍八部皆大悲泣。大迦葉從座而起，披粗布僧伽梨，捉尼師壇，至阿難前，敷尼師壇，禮阿難已，右繞三匝；大梵天王執大寶蓋覆阿難上，忉利天主進七寶案置阿難前，魔王波旬將七寶拂授與阿難，魔王、帝釋夾侍兩邊，四天王立侍高座四腳，三十二使者隨迦葉后互跪。迦葉禮拜已，至阿難前，問訊起居，如世尊在時不異。迦葉爾時作三千八百問諸有疑事，阿難一一答之。」今略取戒壇一問，余
【現代漢語翻譯】 時節因緣所致的行為，不屬於羯磨（Karma，業）的範疇。
戒壇立名顯號第二
根據律藏和論藏的闡述，『場』和『壇』是兩個不同的概念。在西天（印度）各國，都有設立戒壇的特定儀式，而中原地區過去沒有這種做法，這並不奇怪。現在我們確定其名稱和實質，或許會存在異議。根據《僧傳》記載：『南朝宋文帝元嘉年間，有位聖僧功德鎧，遊歷到建業（今南京），在南林寺前的園中設立戒壇，讓受戒者登上戒壇接受戒律。他圓寂后，也在戒壇上進行荼毗（火化）。』類似的例子還有很多。另外，翻譯《十誦律》的主持者卑摩羅叉（Vimalaksa），在回答《五百問》時，對慧觀法師也說：『壇上的師父和僧人是為他人授戒的。』類似的記載還有很多，這裡不再一一列舉。由此可知，『壇』這個名稱由來已久。現在的人不瞭解，將兩者混為一談，分不清平地和高壇的區別。這是錯誤的！
根據《別傳》記載：『佛陀涅槃后，迦葉（Kasyapa）尊者結集佛法，在戒壇上，讓小目連敲鐘，召集百億四天下的凡夫和聖賢僧眾。大家聚集在戒壇后，進行了四次羯磨（Karma，儀式），懲罰了賓頭盧（Pindola）和阿難（Ananda）的罪過。然後讓阿難披上佛陀的僧伽梨（Samghati，袈裟），坐在上座，首先誦讀《遺教經》，如同佛陀的遺囑，諸大菩薩、阿羅漢、天龍八部都非常悲傷。大迦葉從座位上站起來，披上粗布僧伽梨，拿著尼師壇（Nisidana，坐具），走到阿難面前，鋪開尼師壇，向阿難行禮，右繞三匝；大梵天王拿著大寶蓋遮蓋在阿難上方，忉利天主獻上七寶案放在阿難面前，魔王波旬將七寶拂塵交給阿難，魔王和帝釋天夾侍在阿難兩邊，四大天王侍立在高座的四角，三十二位使者跟隨在迦葉身後，互相跪拜。迦葉禮拜完畢后，走到阿難面前，問候起居，如同世尊在世時一樣。當時迦葉提出了三千八百個疑問，阿難一一作答。』現在我只選取關於戒壇的一個問題，其餘的省略。
【English Translation】 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 (論藏), 『ground』 (場) and 『platform』 (壇) 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 (《僧傳》): 『During the Yuanjia reign of Emperor Wen of the Song Dynasty, the venerable monk Gongde Kai (功德鎧) traveled to Jianye (建業, 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 (卑摩羅叉), the translator of the Sarvastivada Vinaya (《十誦律》), in answering the Five Hundred Questions (《五百問》), also said to Dharma Master Huiguan (慧觀): 『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』 (壇) 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 (《別傳》): 『After the Buddha's Nirvana, Venerable Kasyapa (迦葉) convened the Sangha (僧伽, monastic community) on the ordination platform, having Little Maudgalyayana (小目連) 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 (賓頭盧) and Ananda (阿難) 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 (《遺教經》), 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 (大迦葉) rose from his seat, put on a coarse cloth Samghati, took his Nisidana (尼師壇, 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 (帝釋天) 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.
者闕之。大迦葉問曰：「汝隨如來二十年來，戒壇高下、闊狹，依何肘量？戒壇上中安舍利不？戒壇四面用何物砌？四面開階、方別多少？繞壇四面，作何形像？無石國中，土沙作不？」阿難一如此卷中圖相而用答之。
初祇桓戒壇，北有鐘臺，高四百尺，上有金鐘，重十萬斤，莊嚴希有；下有九龍盤像，龍口吐八功德水。時欲受戒人至場壇所，龍便吐水灌頂，如轉輪王升壇受位灌頂之相。故初受戒人，如佛法王受法王位，有摩尼珠光，觸受戒人得清涼樂，又表受人戒珠清凈。若諸聖人受戒之時，得通菩薩擊鐘，聲震三千世界，有聞證果，惡趣停息。凡夫受時，使摩抵比丘擊之，聲聞小千世界，此比丘有力當十萬人。其鐘臺如須彌山形，在大池中，九龍出頭，構結盤住，諸樑柱等安龍頭上，並黃金作之。屋瓦用頗梨寶，若有受者登壇，諸龍即轉，口出香雨香云，覆灑壇上。池之四邊砌以白玉，底布銀沙，水色清凈，甘如乳蜜。諸持戒人有疾飲者，無不除差；破戒若飲，如吞鐵汁。佛欲涅槃，水先枯竭，屋瓦飛去；迦葉結集，阿難答時，屋瓦還來，池還出水，色白如乳，然無乳味，以表滅后正法隨滅，展轉無味，如《涅槃經》加水乳譬，可以準也。結集問事都了，僧向王城，大鐘寶臺飛上兜率，池玉、銀沙龍王收
【現代漢語翻譯】 現代漢語譯本： 大迦葉問道：『你跟隨如來二十年來，戒壇的高低、寬窄，是按照什麼尺寸來衡量的？戒壇的中央是否安放舍利？戒壇的四面用什麼材料砌成？四面開的臺階、方位各有多少？圍繞戒壇四面，雕刻的是什麼形狀的影象？無石國中，是用泥土還是沙子建造的？』阿難完全按照這捲圖中的樣子一一回答了他。
最初的祇桓（Jetavana）戒壇，北面有鐘臺，高四百尺，上面有金鐘，重十萬斤，非常莊嚴稀有；下面有九條龍盤繞的雕像，龍口吐出八功德水。當時想要受戒的人來到戒壇場所，龍就吐水灌頂，就像轉輪王登上王位接受灌頂的儀式一樣。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，接觸到受戒的人能得到清涼的快樂，又像征著受戒人的戒珠清凈。如果諸位聖人受戒的時候，得道的菩薩敲鐘，鐘聲震動三千世界，有聽聞者證得果位，惡道眾生也能停止受苦。凡夫受戒的時候，讓摩抵（Mati）比丘敲鐘，鐘聲傳遍小千世界，這位比丘的力量相當於十萬人。鐘臺的形狀像須彌山，在大池中，九條龍探出頭，相互纏繞盤踞，所有的樑柱等都安放在龍頭上，並且用黃金製作。屋瓦用頗梨（Sphatika）寶製成，如果有受戒者登上戒壇，諸龍就會轉動，口中吐出香雨香云，覆蓋灑在壇上。池子的四邊用白玉砌成，底部鋪著銀沙，水色清澈乾淨，味道甘甜如乳蜜。諸位持戒的人有疾病飲用此水，沒有不痊癒的；破戒的人如果飲用，就像吞下鐵汁一樣。佛陀將要涅槃時，池水首先枯竭，屋瓦也飛走了；迦葉（Kasyapa）結集佛經時，阿難回答問題時，屋瓦又回來了，池中又涌出水，顏色白如乳，但是沒有乳的味道，以此表示佛陀滅度后正法也隨之衰滅，輾轉相傳而失去原味，就像《涅槃經》（Nirvana Sutra）中用水和乳來作比喻一樣，可以參照理解。結集問事完畢，僧眾前往王城，大鐘寶臺飛昇到兜率天（Tushita Heaven），池中的玉石、銀沙被龍王收走。
【English Translation】 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.
去，水亦枯竭。今有其地，相狀都無，迷其初緣，合興壇位，故廣敘之。
「壇」之立名在佛世矣！此土現有群經律論，咸明王城兩處結集之相，然出沒差互不同，不妨阿難升座為結法之元匠也！但存迦葉所問，阿難相同佛形，比丘咸疑是佛也！聽說「我聞」便息。如今所傳，達通悟者，不見此土，結法相者，尚自不知，況今所出，有不信者，固其常爾。自佛滅后至於正、像，結集之相，乃有多涂。初五百人，次千人，次大眾，次育王，次七百，且列五條，余非不有，上並小乘。至於大乘，阿難、迦葉在王城廣結集，文殊師利與大菩薩，在鐵圍山略結集，並如此土諸經所說。
戒壇形重相狀第三
依名顯相，理有異儀。「場」乃除地令凈，無諸丘坎，俗中治場令平者是也！戲場、戰場例斯可解。至於「壇」相，則出地立基，四郊祠祭諸壇者是也！余案行諸壇，方基者多。唯圓丘一罈，分基九派，各施階隥，其緣如別。今之戒壇初為天造，天工巧妙，理出人謀。然佛指揮，又非凡度，故其相狀不同恒俗。依《別傳》云：「戒壇從地而起，三重為相，以表三空，為入佛法初門，散釋凡惑，非空不遣。三空是得道者游處，正戒為眾善之基，故限於三重也！昔光明王佛制，高佛之五肘，表五分法身；釋迦如
【現代漢語翻譯】 現代漢語譯本：
去後，水也乾涸了。現在只有這塊地方，原來的樣子完全沒有了，迷失了最初的因緣，卻要興建壇位，所以才廣泛地敘述這些。
『壇』這個名稱在佛陀在世時就有了！我們這裡現有的各種經律論，都說明了在王舍城兩處結集的景象，然而記載的出入和差異各不相同，但這不妨礙阿難升座成為結集佛法的首要人物！只是記載了迦葉所問，阿難的相貌和佛陀一樣，比丘們都懷疑他就是佛陀！聽到『我聞』（經文開頭的『如是我聞』）就停止了。現在所流傳的，通達領悟的人，沒有見過我們這裡的結集佛法的景象，尚且自己都不知道，更何況現在所出現的（關於結集的說法），有人不相信，本來就是很正常的。從佛陀滅度後到正法、像法時期，結集的景象，有很多種說法。最初是五百人，其次是千人，其次是大眾，其次是阿育王，其次是七百人，這裡只列出五條，其餘的並非沒有，以上都是小乘的結集。至於大乘的結集，阿難、迦葉在王舍城廣泛地結集，文殊師利菩薩和大菩薩們，在鐵圍山略微地結集，都像我們這裡的各種經典所說的那樣。
戒壇形貌重要性，第三
依據名稱來顯示形貌，道理上有不同的儀軌。『場』就是清除土地使之乾淨，沒有各種丘陵和坑洼，世俗中整治場地使之平坦就是這樣！戲場、戰場等例子可以這樣理解。至於『壇』的形貌，則是從地上建立地基，四郊祭祀的各種壇就是這樣！我考察過的各種壇，方形地基的居多。只有圓丘這一座壇，地基分為九個部分，各自設定臺階，其中的因緣另有記載。現在的戒壇最初是天造的，天工的巧妙，道理超出了人的謀劃。然而是佛陀指揮的，又不是凡人所能度量的，所以它的形貌不同於通常的世俗之物。依據《別傳》記載：『戒壇從地上升起，有三重的形貌，用來表示三空（sankhya），作為進入佛法的最初的門徑，散除解釋凡夫的迷惑，不是空就不能去除。三空是得道者遊歷居住的地方，正戒是各種善行的基礎，所以限定為三重。』過去光明王佛制定，高度是佛的五肘，表示五分法身（panca-skandha）；釋迦如來
【English Translation】 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
來減為二肘半；上又加二寸，為三層也；其後天帝釋又加覆釜形於壇上，以覆舍利；大梵王又以無價寶珠，置覆釜形上，供養舍利。是則五重，還表五分法身(以初層高一肘，二層高二肘半；三層高二寸，則三分也；帝釋加覆釜，則四重也；梵王加寶珠，則五重。五分具也)。初佛在世，祇桓園中立戒壇訖，大梵王所施寶珠，大如五升瓶，大福德者見之，光照八百由旬；薄福德者見之，如聚墨也。如來一代，常在戒壇，及佛涅槃，珠亦隨沒。尊者大迦葉結集之時，珠復還來，阿難滅度，此珠還去。后大梵王乃以明珠替處，以供養舍利也，珠下以寶蓮華用承之，作九龍以承華足。天帝釋又奉二珠，以供養舍利，用金蓮華承足，下設金柱，柱下安師子；此之二珠結集既竟，並各不現。帝釋二珠，今在忉利天歡喜園中，供養般若波羅蜜。今時諸處立壇，既無珠可供養者，隨力作二明燈。若石若木，常在壇前，高於上層，令光明遠照，上下通曉。其壇上鋪石為地，每有受戒之候，西南角別安高座，使比丘登之；登或艱阻，時大梵王于南面西階道西，化作鐵莖銀龍銀蓮華，開合轉關，華葉相接，對鉤欄上，共高座相當，令使登者而無躓礙。祇桓既殄，斯蹤亦絕，然今後作者，則而施之。」
近以干封二年九月，中印度大菩
【現代漢語翻譯】 現代漢語譯本： 後來逐漸減為二肘半（約1.25米）；上面又加上二寸（約6.6釐米），成為三層；其後，天帝釋（佛教護法神）又在壇上加上覆釜形（倒扣的鍋形）的結構，用來覆蓋舍利（佛陀遺骨）；大梵天王（色界天之主）又將無價的寶珠，放置在覆釜形之上，供養舍利。這樣就是五重結構，象徵五分法身（指戒、定、慧、解脫、解脫知見五種功德：第一層高一肘，第二層高二肘半；第三層高二寸，這是三分；帝釋加上覆釜，這是第四重；梵天王加上寶珠，這是第五重。五分法身完備）。當初佛陀在世時，在祇桓園（又稱祇樹給孤獨園，是佛陀在世時重要的弘法場所）中建立戒壇完畢后，大梵天王所施捨的寶珠，大如五升瓶，大福德的人見到它，光芒照耀八百由旬（古印度長度單位，一由旬約11-16公里）；薄福德的人見到它，就像一團墨。如來（佛陀的稱號）在世的一代，寶珠常在戒壇，等到佛陀涅槃（圓寂）后，寶珠也隨之消失。尊者大迦葉（佛陀十大弟子之一）結集（彙編佛經）之時，寶珠又再次出現，阿難（佛陀十大弟子之一）滅度（圓寂）后，這顆寶珠又再次離去。後來大梵天王就用明珠代替寶珠的位置，用來供養舍利，明珠下面用寶蓮華承托，製作九條龍來承托蓮華的底座。天帝釋又奉獻兩顆寶珠，用來供養舍利，用金蓮華承托底座，下面設定金柱，金柱下安放獅子；這兩顆寶珠在結集完畢后，都各自不再顯現。帝釋的兩顆寶珠，現在忉利天（欲界六天之一）的歡喜園中，供養般若波羅蜜（意為「智慧到彼岸」）。現在各地建立戒壇，既然沒有寶珠可以供養，就隨自己的能力製作兩盞明燈。用石頭或木頭製作，常在戒壇前，高於上層，使光明遠照，上下通曉。戒壇上鋪設石頭作為地面，每當有授戒的時候，在西南角另外安置高座，讓比丘（出家男子）登上高座；如果登高座有困難，當時大梵天王在南面西階的西邊，化作鐵莖銀龍銀蓮華，可以開合轉動，蓮華葉片相連線，與鉤欄（欄桿）相對，與高座高度相當，讓登上高座的人沒有阻礙。祇桓園既然已經荒廢，這個遺蹟也已經消失，然而今後建造戒壇的人，可以傚法這種做法。
近來在干封二年九月，中印度大菩
【English Translation】 English version: Later, it was gradually reduced to two and a half cubits (approximately 1.25 meters); then two inches (approximately 6.6 centimeters) were added on top, making it three tiers; after that, Śakra Devānām Indra (the ruler of the Trāyastriṃśa Heaven and a protector deity in Buddhism) added an inverted bowl-shaped structure (like an overturned pot) on top of the altar to cover the relics (Buddha's remains); Mahābrahmā (the lord of the Brahmā realm) then placed a priceless jewel on top of the inverted bowl shape to venerate the relics. This makes a five-tiered structure, symbolizing the fivefold Dharmakāya (the body of the Dharma, representing the five aspects of Buddhahood: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation: the first tier is one cubit high, the second tier is two and a half cubits high; the third tier is two inches high, which is three parts; Śakra added the inverted bowl, which is the fourth tier; Brahmā added the jewel, which is the fifth tier. The five aspects are complete). When the Buddha was initially in the world, after the ordination platform was established in Jetavana Monastery (also known as Anāthapiṇḍika's Monastery, an important place for the Buddha's teachings during his lifetime), the jewel donated by Mahābrahmā was as large as a five-sheng bottle (a unit of volume), and those with great merit saw it shining with light illuminating eight hundred yojanas (an ancient Indian unit of distance, approximately 11-16 kilometers per yojana); those with little merit saw it as a mass of ink. During the Buddha's lifetime, the jewel was always present at the ordination platform, and when the Buddha entered Parinirvana (passed away), the jewel also disappeared. When the Venerable Mahākāśyapa (one of the Buddha's ten great disciples) was compiling the scriptures, the jewel reappeared, and after Ānanda (one of the Buddha's ten great disciples) entered Parinirvana, the jewel departed again. Later, Mahābrahmā replaced the jewel with a bright pearl to venerate the relics, and a precious lotus flower was used to support the pearl, with nine dragons made to support the base of the lotus flower. Śakra Devānām Indra also offered two jewels to venerate the relics, using golden lotus flowers to support the base, with golden pillars set underneath, and lions placed under the pillars; these two jewels, after the compilation was completed, each disappeared. Śakra's two jewels are now in the Garden of Joy in the Trāyastriṃśa Heaven, venerating the Prajñāpāramitā (meaning 'the perfection of wisdom'). Now, when ordination platforms are established in various places, since there are no jewels to offer, two bright lamps are made according to one's ability. They are made of stone or wood and are always placed in front of the ordination platform, higher than the upper tier, so that the light shines far and wide, illuminating both above and below. The ordination platform is paved with stones as the ground, and whenever there is an ordination ceremony, a high seat is placed separately in the southwest corner for the Bhikṣus (ordained monks) to ascend; if ascending the high seat is difficult, then Mahābrahmā transformed into iron-stemmed silver dragons and silver lotus flowers on the west side of the western steps on the south side, which could open and close and rotate, with the lotus petals connected, facing the railings, and corresponding to the height of the high seat, so that those ascending would not stumble. Since Jetavana Monastery has been abandoned, this trace has also disappeared, but those who build ordination platforms in the future can follow this practice.
Recently, in September of the second year of the Qianfeng era, the great Bodhi of Central India
提寺沙門釋迦蜜多羅尊者，長年人也，九十九夏來向五臺，致敬文殊師利。今上禮遇，令使人將送，既還來郊南，見此戒壇，大隨喜云：「天竺諸寺皆有戒壇。」又述烏仗那國東石戒壇之事，此則東西雖遠，壇禮相接矣。其壇相狀，下之二重以石砌累，如須彌山王形，上下安色道。四面壇身並列龕窟，窟內安諸神王。其兩重基上並施石鉤欄，欄之柱下，師子神王間以列之。兩層四角立高石柱出於壇上，柱外接四天王像，既在露地，並鐫石為之，使久固也。四角欄上，石金翅鳥銜龍于上，表比丘既受戒已，常思惑業而制除也。戒壇周圍佈列神影者，表護持久固之相也。斯並大聖之羽儀，生善之弘道，備舒圖傳，具列儀容，各有名號，義難隱伏，事須標榜其名，顯置其狀，則使見者發心，識幽明之協護矣！
今案：梁高祖敕釋寶唱著《神鬼錄》，凡有三卷。故其序略云：「自如來出世，至教博遠，天龍鬼神莫不迴向，故能奉侍三尊，擁護四部。」凡諸鬼神各有依住，故依地之神名曰堅牢，乃至寺塔山林河海風雨，如《長阿含經》，並依止所往而守衛之(今以壇圖一面，三方隱映諸神側背，難可圖形。于圖經中，依方列相，或露或覆，時立時坐，後有造者，依經置之)。今前列護佛塔神名，多出《華嚴》、《灌頂》、
【現代漢語翻譯】 現代漢語譯本：提寺的沙門釋迦蜜多羅尊者（Śākyamitra），是一位年長的僧人，九十九個夏季都來到五臺山，向文殊師利菩薩（Mañjuśrī）致敬。如今皇上禮遇他，派人護送他，返回時路過郊南，看到了這個戒壇，非常歡喜地說：『天竺（India）的各個寺廟都有戒壇。』他還講述了烏仗那國（Udyāna）東部的石製戒壇的事情，這說明東西方雖然遙遠，但戒壇的禮儀是相通的。戒壇的形制是，下面兩層用石頭砌筑，像須彌山王（Sumeru）的形狀，上下都裝飾著彩色的線條。四面壇身都排列著龕窟，窟內安放著諸神王。兩層基座上都設定了石製鉤欄，欄桿的柱子下面，間隔地排列著獅子和神王。兩層四角都豎立著高高的石柱，高出戒壇之上，石柱外安置著四大天王像，因為是在露天，所以都用石頭雕刻，使其長久穩固。四個角的欄桿上，有石製金翅鳥（Garuda）銜著龍，象徵著比丘（bhikkhu）受戒之後，要經常思考煩惱和業障並加以消除。戒壇周圍佈置排列著神靈的形象，象徵著護持長久穩固。這些都是大聖的儀仗，是產生善念、弘揚佛法的途徑，詳細地繪製成圖，具體地列出儀容，各有各的名號，意義難以隱藏，事情需要標明其名稱，顯現其形狀，這樣就能使見到的人發起善心，認識到幽冥之中的神靈也在共同護衛！ 現在查閱梁高祖（Emperor Wu of Liang）敕令釋寶唱（Shi Baochang）撰寫的《神鬼錄》，共有三卷。其中的序言大概是這樣說的：『自從如來（Tathāgata）出世以來，佛法教義博大深遠，天龍（Nāga）鬼神沒有不歸向佛法的，所以能夠奉侍三寶（Three Jewels），擁護四部眾（Fourfold Sangha）。』各種鬼神各有依附的住所，所以依附於土地的神被稱為堅牢地神（Prithvi），乃至寺廟、佛塔、山林、河流、海洋、風雨，都像《長阿含經》（Dīrgha Āgama）所說的那樣，依據所依止的地方而進行守衛（現在戒壇圖的一面，三方隱約顯現諸神的側面和背面，難以繪製成圖形。在圖經中，依據方位排列形象，有的顯露，有的遮蓋，有時站立，有時坐著，以後有建造者，可以依據經典來設定）。現在前面列出護衛佛塔的神的名稱，大多出自《華嚴經》（Avataṃsaka Sūtra）、《灌頂經》（Abhiṣeka Sūtra）等經典。
【English Translation】 English version: The venerable Śākyamitra, a Śramaṇa (ascetic) of the Ti Temple, was an elderly man who had come to Mount Wutai for ninety-nine summers to pay homage to Mañjuśrī (Bodhisattva of Wisdom). Now, the Emperor treated him with courtesy, sending people to escort him. On his return, passing by the southern outskirts, he saw this ordination platform (戒壇, jiè tán) and exclaimed with great joy, 'All the temples in India have ordination platforms.' He also recounted the story of the stone ordination platform in the eastern part of Udyāna (ancient kingdom), indicating that although the East and West are far apart, the rituals of the ordination platform are connected. The structure of the ordination platform is such that the lower two layers are built with stones, resembling the shape of Mount Sumeru (mythical mountain at the center of the universe), with colored lines decorating the upper and lower parts. The four sides of the platform are lined with niches, inside which are placed various divine kings. Stone railings are installed on both layers of the base, with lions and divine kings arranged alternately below the pillars of the railings. Tall stone pillars are erected at the four corners of the two layers, extending above the platform. Outside the pillars are placed the statues of the Four Heavenly Kings (四大天王, Sì Dà Tiānwáng), which are carved from stone to ensure their durability since they are in the open air. On the railings at the four corners, stone Garudas (mythical bird-like creature) hold dragons in their mouths, symbolizing that after a Bhikkhu (ordained monk) receives the precepts, he should constantly contemplate afflictions and karmic obstacles and eliminate them. The arrangement of divine figures around the ordination platform symbolizes the protection of lasting stability. These are all the emblems of the great sage, the means of generating goodness and propagating the Dharma. Detailed drawings are made, and the appearances are listed in detail, each with its own name. The meaning is difficult to conceal, and the matter requires marking its name and displaying its form, so that those who see it may develop good intentions and recognize the joint protection of the visible and invisible realms! Now, according to the Record of Gods and Spirits (神鬼錄, Shén Guǐ Lù) written by Shi Baochang (釋寶唱) under the decree of Emperor Wu of Liang (梁高祖), there are three volumes. The preface roughly says: 'Since the Tathāgata (如來, Thus Come One) appeared in the world, the teachings of the Dharma have been vast and far-reaching, and the Nāgas (龍, mythical serpent-like beings) and spirits have all turned towards the Dharma, so they are able to serve the Three Jewels (三寶, Sān Bǎo) and protect the Fourfold Sangha (四部眾, Sì Bù Zhòng).' Various ghosts and spirits each have their own dwelling places, so the spirit that relies on the earth is called Prithvi (堅牢地神, Jiānláo Dìshén), and even temples, pagodas, mountains, forests, rivers, seas, wind, and rain, as stated in the Dīrgha Āgama (長阿含經, Cháng Āhán Jīng), guard according to the place they rely on (now, one side of the ordination platform diagram shows the sides and backs of the gods faintly, making it difficult to draw. In the illustrated sutra, the images are arranged according to the directions, some exposed, some covered, sometimes standing, sometimes sitting. Later builders can set them up according to the sutras). Now, the names of the gods who protect the pagoda are mostly from the Avataṃsaka Sūtra (華嚴經, Huáyán Jīng), Abhiṣeka Sūtra (灌頂經, Guàndǐng Jīng), and other scriptures.
《孔雀王》、《賢愚》、《大集》、《大智論》等，以繁文故，於此總而敘之。神名跋阇羅波尼(梁言金剛)。神名婆里旱(河但反，梁言力士)。初堅固光曜神、二日光曜神、三須彌華神、四凈云音神、五阿修羅王神(取修羅為名，非修羅也)、六勝光明神、七樹音聲神、八師子王神(如上，已解)、九淳厚光藏神、十珠髻華光神。右十二金剛力士神王，依《雜阿含經》。金剛神持金剛杵，猛火熾然，經律中亦說：「八金剛神，列侍四面。」又云：「五百金剛，常侍衛佛」。如《華嚴經》：「諸金剛神與微塵數力士俱，久發誓愿，侍衛如來，住持遺法。」
今據文求相，不言戒壇，然此戒壇即佛塔也，以安舍利。靈骨瘞中，非塔如何？迷名固執者不足言評。重為提示，原夫「塔」字，此方字書乃是物聲，本非西土之號。若依梵本，瘞佛骨所，名曰「塔婆」。此略下「婆」，單呼上「塔」。所以經中，或名「偷婆」、「窣堵波」等。依如唐言「方墳」，冢也！古者墓而不墳，墳謂加土于其上也。如律中：「如來知地下有迦葉佛舍利，以土增之。」斯即塔婆之相狀矣！今戒壇安佛舍利，層基標別，四列神影守護顯號，固其然乎！前十二神常守護佛塔。
下層下據地，壇有五階，階列二神，故有十也！以下層
【現代漢語翻譯】 現代漢語譯本 《孔雀王》、《賢愚》、《大集》、《大智論》等經典，因為文字繁瑣，所以在這裡一併敘述。神名跋阇羅波尼（梁朝時譯為金剛）。神名婆里旱（發音為河但反，梁朝時譯為力士）。最初是堅固光曜神、第二是日光曜神、第三是須彌華神、第四是凈云音神、第五是阿修羅王神（借用阿修羅的名字，但並非真正的阿修羅）、第六是勝光明神、第七是樹音聲神、第八是師子王神（如上文已解釋）、第九是淳厚光藏神、第十是珠髻華光神。以上這十二位金剛力士神王，是依據《雜阿含經》記載的。金剛神手持金剛杵，猛烈的火焰燃燒著，經律中也說：『八位金剛神，排列在四面侍衛。』又說：『五百金剛，常常侍衛著佛。』如《華嚴經》所說：『諸位金剛神與無數的力士一起，長久以來發誓願，侍衛如來，住持遺留下來的佛法。』
現在根據文字來推求真相，雖然沒有提到戒壇，然而這戒壇就是佛塔，用來安放舍利。靈骨埋藏在其中，如果不是塔又是什麼呢？執迷於名稱的人不值得評論。再次提示，原本『塔』字，在中國的字書中只是一個物體的聲音，本來不是西方的稱呼。如果按照梵文原本，埋藏佛骨的地方，名叫『塔婆』(Stupa)。這裡省略了『婆』字，只稱『塔』。所以在經書中，或者叫做『偷婆』(Stupa)、『窣堵波』(Stupa)等。按照唐朝的說法就是『方墳』，也就是墳墓！古時候埋葬死人沒有墳，墳是指在墓上加土。如律中說：『如來知道地下有迦葉佛(Kasyapa Buddha)的舍利，用土增高它。』這就是塔婆(Stupa)的形狀了！現在戒壇安放佛舍利，用多層地基來標示區別，四面排列神像守護並顯示名號，本來就應該是這樣！前面的十二位神常常守護佛塔。
下層是根據地面而建，壇有五層階梯，每層階梯排列兩位神，所以共有十位神！以下層...
【English Translation】 English version The Peacock King Sutra, the Damamūka Nidāna Sūtra, the Mahāsaṃnipāta Sūtra, the Mahāprajñāpāramitopadeśa, and other scriptures are narrated together here because of their verbose texts. The name of the deity is Vajrapāṇi (translated as 'Diamond' in the Liang Dynasty). The name of the deity is Bharīta (pronounced 'He Dan' in reverse, translated as 'Strong Man' in the Liang Dynasty). First is the Steadfast Light Deity, second is the Sunlight Light Deity, third is the Sumeru Flower Deity, fourth is the Pure Cloud Sound Deity, fifth is the Asura King Deity (taking the name of Asura, but not a true Asura), sixth is the Victorious Light Deity, seventh is the Tree Sound Deity, eighth is the Lion King Deity (as explained above), ninth is the Pure and Thick Light Treasury Deity, and tenth is the Jewel Crest Flower Light Deity. These twelve Vajra Warrior Deities are based on the Saṃyukta Āgama Sūtra. The Vajra deity holds a vajra, with fierce flames blazing. The scriptures and precepts also say: 'Eight Vajra deities are arranged on all four sides.' It is also said: 'Five hundred Vajras constantly guard the Buddha.' As the Avataṃsaka Sūtra says: 'All the Vajra deities, together with countless warriors, have long made vows to attend upon the Tathāgata, uphold the remaining Dharma.'
Now, according to the text, although the ordination platform (戒壇, Jie Tan) is not mentioned, this ordination platform is actually a Stupa (塔婆, Tā pó), used to enshrine the relics (舍利, Shè lì). The sacred bones are buried within it; if it is not a Stupa, then what is it? Those who are fixated on names are not worth commenting on. To reiterate, the word '塔' (Tǎ, Stupa) in Chinese dictionaries is merely the sound of an object and was not originally a Western term. According to the Sanskrit original, the place where the Buddha's bones are buried is called 'Stupa' (塔婆, Tā pó). Here, '婆' (Pó) is omitted, and only '塔' (Tǎ) is used. Therefore, in the scriptures, it is sometimes called 'Stupa' (偷婆, Tōu pó) or 'Stupa' (窣堵波, Sū dǔ bō). According to the Tang Dynasty translation, it is a 'square grave,' which is a tomb! In ancient times, burials did not have mounds; a mound refers to adding earth on top of the grave. As the Vinaya says: 'The Tathāgata knew that there were relics of Kasyapa Buddha (迦葉佛, Jiā yè fó) underground and increased the earth on top of it.' This is the appearance of a Stupa! Now, the ordination platform enshrines the Buddha's relics, with layered foundations marking the distinction, and rows of deity images guarding and displaying their names. This is how it should be! The preceding twelve deities constantly guard the Stupa.
The lower level is built according to the ground, and the platform has five levels of steps. Two deities are arranged on each level, so there are ten deities in total! The lower level...
為戒壇基本，其猶金剛，故以十金剛依階而位列也！
下層四角大神，所謂金剛力士、金毗羅、散脂，並護佛塔，故峙列四隅，以護持本也；東南角神名跋阇羅波尼(又領般支分大軍主神)；西南角神名婆里旱(又領般遮羅遮馱大軍主神)；西北角神王名金毗羅(又領婆多祁利大軍主神)；東北角神將名散脂(又領醯摩跋多大軍主神)。下層南面二階，東畔階道(東神名堅固光曜，西神名日光曜)；西畔階道(東神名須彌華，西神名凈云音)。東面一階道(南神名阿修羅王，北神名勝光明)；西面一階道(南神名樹音聲，北神名師子王)。北面一階道(西神名淳厚光藏，東神名珠髻華光)。
第二層上四角大神，所謂四天王也，常護佛法及以眾生，豈唯壇塔而在情外，故須造立儀像，依方隅而列之(依《灌頂經》云：「五羅鬼神、鬼子母神五百兒子、及摩醯首羅、摩尼跋陀、修利犍陀五神，于佛滅后常護冢塔，不使邪人所壞。若破壞者，當知正法欲滅，故使然也。」)。東北角天王名提頭賴吒，領乾闥婆及毗舍阇眾，住東弗婆提洲。《大智論》云：「四天王並壽九百萬歲，各有九十一子，皆護佛法。」其王領四神軍主，出《灌頂經》，下同今配。
戒壇第二層基，東面兩階各二神；南階道二神(南
【現代漢語翻譯】 現代漢語譯本：戒壇的基礎如同金剛一般堅固，因此用十位金剛依階梯排列。
下層四角的大神，就是金剛力士、金毗羅（Kumbhira，藥叉神）、散脂（Samjñaya，藥叉大將），他們守護佛塔，所以屹立在四個角落，以護持根本。東南角的神名叫跋阇羅波尼（Vajrapani，又統領般支分大軍主神）；西南角的神名叫婆里旱（Barihan，又統領般遮羅遮馱大軍主神）；西北角的神王名叫金毗羅（Kumbhira，又統領婆多祁利大軍主神）；東北角的神將名叫散脂（Samjñaya，又統領醯摩跋多大軍主神）。下層南面二階，東邊的階道（東邊的神名叫堅固光曜，西邊的神名叫日光曜）；西邊的階道（東邊的神名叫須彌華，西邊的神名叫凈云音）。東面一階道（南邊的神名叫阿修羅王，北邊的神名叫勝光明）；西面一階道（南邊的神名叫樹音聲，北邊的神名叫師子王）。北面一階道（西邊的神名叫淳厚光藏，東邊的神名叫珠髻華光）。
第二層上四角的大神，就是四大天王，他們經常守護佛法以及眾生，不僅僅守護壇和塔，也在乎眾生的情感，所以需要建造他們的儀像，按照方位排列（依據《灌頂經》所說：『五羅鬼神、鬼子母神五百兒子、以及摩醯首羅（Maheśvara，大自在天）、摩尼跋陀（Manibhadra，寶賢藥叉）、修利犍陀（Surya-kanta，日光明神）五神，在佛陀滅度后經常守護墳墓和塔，不讓邪惡的人破壞。如果有人破壞，應當知道正法將要滅亡，所以才會這樣。』）。東北角的天王名叫提頭賴吒（Dhṛtarāṣṭra，持國天），統領乾闥婆（Gandharva，香神）和毗舍阇（Piśāca，食血鬼）眾，住在東弗婆提洲（Pūrvavideha）。《大智論》說：『四大天王都壽命九百萬歲，各有九十一個兒子，都守護佛法。』這位天王統領四神軍主，出自《灌頂經》，下文的配屬與此相同。
戒壇第二層的基礎，東面兩階各有二神；南階道二神（南
【English Translation】 English version: The foundation of the ordination platform is as solid as Vajra (diamond), hence the ten Vajras are positioned according to the steps.
The great deities at the four corners of the lower level, namely Vajra warriors, Kumbhira (a Yaksha deity), and Samjñaya (a Yaksha general), guard the Buddha's stupas. Therefore, they stand firm at the four corners to protect the foundation. The deity at the southeast corner is named Vajrapani (also leading the great army of the Pañca division); the deity at the southwest corner is named Barihan (also leading the great army of Pañcaraksa); the king of deities at the northwest corner is named Kumbhira (also leading the great army of Bhatakila); the general of deities at the northeast corner is named Samjñaya (also leading the great army of Hemavata). On the lower level, the two steps on the south side have stairways: the eastern stairway (the deity on the east is named Firm Radiance, the deity on the west is named Sun Radiance); the western stairway (the deity on the east is named Sumeru Flower, the deity on the west is named Pure Cloud Sound). One stairway on the east side (the deity on the south is named Asura King, the deity on the north is named Victorious Light); one stairway on the west side (the deity on the south is named Tree Sound, the deity on the north is named Lion King). One stairway on the north side (the deity on the west is named Pure and Thick Light Treasury, the deity on the east is named Jeweled Crest Flower Light).
The great deities at the four corners of the second level are the Four Heavenly Kings, who constantly protect the Buddha's Dharma and all sentient beings. They are not only concerned with the altar and stupa but also with the emotions of sentient beings. Therefore, it is necessary to create their images and arrange them according to the directions (according to the 'Consecration Sutra': 'The five Rakshasa spirits, the five hundred sons of the Hariti (demoness), as well as Maheśvara (Great Lord), Manibhadra (Virtuous Jewel Yaksha), and Surya-kanta (Sunlight God), constantly protect the tombs and stupas after the Buddha's Parinirvana, preventing evil people from destroying them. If someone destroys them, it should be known that the True Dharma is about to perish, and that is why it happens.'). The Heavenly King at the northeast corner is named Dhṛtarāṣṭra (Holder of the Realm), leading the Gandharvas (celestial musicians) and Piśācas (flesh-eating demons), residing in the eastern Pūrvavideha continent. The 'Mahaprajnaparamitaśāstra' says: 'The Four Heavenly Kings all have a lifespan of nine million years, and each has ninety-one sons, all of whom protect the Buddha's Dharma.' This king leads the four divine army commanders, as stated in the 'Consecration Sutra,' and the following assignments are the same as this.
On the second level of the ordination platform's base, each of the two steps on the east side has two deities; the two deities on the south stairway (south
神名地珂，北神名修涅多羅)，北階道二神(南神名分那柯，北神名迦毗羅)。東南角天王名毗婁勒叉，領鳩槃茶及薜荔多眾，住南閻浮提洲。所領四神軍主，配南面二階各二神，東階道二神(東神名僧伽，西神名優波僧伽)，西階道二神(東神名償起羅，西神名栴陀那)。西南角天王名毗婁博叉，領諸龍及富多羅眾，住西瞿耶尼洲。其所領四神軍主，配西面二階各二神，南階道二神(南神名訶利，北神名訶利枳舍)，北階道二神(南神名波羅赴，北神名冰伽羅)。西北角天王名毗沙門，領夜叉及羅剎眾，住北郁單越洲；多來閻浮提，其王手中掌擎佛塔，古佛舍利在中。佛在時，令其持行，所在作護，佛法久固。又令天王威德勢力領四神軍主，配北面一階邊各二神，西邊二神(一名陀羅那、二名阿罹難陀)，東邊二神(一名郁庾伽波羅、二名別他那)。依《賢愚經》，此等鬼神皆名夜叉，形色青黑，眼赤如血，鉤牙上出，頭髮悉豎，火從口出。經雖如此，及論顯相，義須別態，不可一像。其第二層上，四面七階道頭各有二神，則十六也！必須其名，可如《灌頂經》。四天王所部諸神，隨名便配，且存前數，何由可盡其數量也！
兩層色道內龕窟中神，經中大多，今依《孔雀王經》，明七星神，依方守護；其上層
【現代漢語翻譯】 現代漢語譯本 神名地珂（Dike），北神名修涅多羅（Sunetala），北階道二神（南神名分那柯（Punaka），北神名迦毗羅（Kapila））。東南角天王名毗婁勒叉（Virulakkha），統領鳩槃茶（Kumbhanda）及薜荔多（Pisaca）眾，住在南閻浮提洲（Jambudvipa）。他所統領的四神軍主，分別配置在南面二階，每階各二神，東階道二神（東神名僧伽（Samgha），西神名優波僧伽（Upasamgha）），西階道二神（東神名償起羅（Samkirana），西神名栴陀那（Candana））。西南角天王名毗婁博叉（Virupakkha），統領諸龍及富多羅（Putana）眾，住在西瞿耶尼洲（Godaniya）。他所統領的四神軍主，分別配置在西面二階，每階各二神，南階道二神（南神名訶利（Hari），北神名訶利枳舍（Harikesa）），北階道二神（南神名波羅赴（Paravata），北神名冰伽羅（Pingala））。西北角天王名毗沙門（Vaisramana），統領夜叉（Yaksa）及羅剎（Raksa）眾，住在北郁單越洲（Uttarakuru）；經常來到閻浮提（Jambudvipa），這位天王手中掌擎佛塔，古佛舍利就在其中。佛陀在世時，讓他持塔行走，在各處作守護，使佛法長久穩固。又令天王以威德勢力統領四神軍主，分別配置在北面一階的邊上，每邊各二神，西邊二神（一名陀羅那（Dharana）、二名阿罹難陀（Ananda）），東邊二神（一名郁庾伽波羅（Ugyakapala）、二名別他那（Vetala））。依據《賢愚經》，這些鬼神都名為夜叉（Yaksa），形色青黑，眼睛赤紅如血，鉤狀的牙齒向上突出，頭髮全部豎立，火焰從口中噴出。經文雖然這樣描述，以及論中所顯示的形象，在意義上必須有所區別，不可採用同一種形象。第二層上面，四面七階的道頭各有二神，總共是十六位！必須知道他們的名字，可以參考《灌頂經》。四天王所統領的諸神，可以根據他們的名字進行配置，暫且保留前面的數量，又怎麼能窮盡他們的數量呢！ 兩層色道內龕窟中的神，經中大多有記載，現在依據《孔雀王經》，標明七星神，按照方位守護；至於上層
【English Translation】 English version The divine name Dike, the northern divine name Sunetala, and two gods of the northern staircase (the southern god named Punaka, the northern god named Kapila). The heavenly king of the southeast corner is Virulakkha, leading the Kumbhanda and Pisaca multitudes, residing in the Jambudvipa continent. The four divine army leaders under his command are assigned to the two levels of the southern face, with two gods on each level, two gods of the eastern staircase (the eastern god named Samgha, the western god named Upasamgha), and two gods of the western staircase (the eastern god named Samkirana, the western god named Candana). The heavenly king of the southwest corner is Virupakkha, leading the dragons and Putana multitudes, residing in the Godaniya continent. The four divine army leaders under his command are assigned to the two levels of the western face, with two gods on each level, two gods of the southern staircase (the southern god named Hari, the northern god named Harikesa), and two gods of the northern staircase (the southern god named Paravata, the northern god named Pingala). The heavenly king of the northwest corner is Vaisramana, leading the Yaksa and Raksa multitudes, residing in the Uttarakuru continent; he often comes to Jambudvipa, and this king holds a Buddha pagoda in his hand, with the relics of ancient Buddhas inside. When the Buddha was alive, he ordered him to carry the pagoda and walk around, providing protection everywhere, so that the Buddha's Dharma would be long-lasting and stable. He also ordered the heavenly king to use his power and virtue to lead the four divine army leaders, assigning them to the sides of one level on the northern face, with two gods on each side, two gods on the western side (one named Dharana, the other named Ananda), and two gods on the eastern side (one named Ugyakapala, the other named Vetala). According to the 'Xianyu Jing', these ghosts and gods are all named Yaksa, with blue-black shapes, eyes as red as blood, hooked teeth protruding upwards, hair all standing up, and fire coming out of their mouths. Although the scriptures describe them in this way, and the images shown in the treatises, there must be differences in meaning, and the same image should not be used. On the second level above, there are two gods at the head of each of the seven staircases on each of the four sides, making a total of sixteen! It is necessary to know their names, which can be found in the 'Guan Ding Jing'. The gods under the command of the Four Heavenly Kings can be assigned according to their names, temporarily retaining the previous number, but how can their number be exhausted! The gods in the niches within the two-layered colored paths are mostly recorded in the scriptures. Now, according to the 'Peacock King Sutra', the seven star gods are marked, guarding according to the directions; as for the upper layer
中安窟既少，可列七星神，配坐窟中；然二十八星神出沒增減，常行於世，有大光明，深能利益。東方七星神名：基栗底柯一、虜喜尼二、麋梨伽尸羅三、阿陀羅四、不捺那婆修五、弗沙六、阿沙離沙七。南方七星神名：訶可一、雨頗二、求尼三、訶莎多四、質多羅五、莎底六、毗釋珂七。西方七星神名：阿㝹羅他一、折沙他二、牟藍三、弗婆莎他四、郁多羅莎他五、阿毗止六、沙羅波那七。北方七星神名：陀薾他一、舍多毗沙二、弗婆跋陀羅三、郁多羅跋陀羅四、離婆底五、阿雖尼六、婆羅尼七。右二十八神，方別七龕依名位列。至於下層亦有龕窟，約方開影，其量則多，臨時分像，依《優波斯那咒經》及《灌頂經》。神名極多，亦依方住，至時檢經，隨龕多少，就列名號，為存繁文，故略不出。
最上第三重，止高二寸，表二諦也；欲明諸佛說法常依二諦，用表受戒出家者，必知二諦為宗歸也！何者？以身、口二業，動必依相，相為俗有；心行所期，離相為本，本為出道之所依也！故二寸為準的量相。上壇四角各立師子，背上有孔，欲行事時，必施尊儀，上安帳竿于孔中也！帳之莊嚴隨力所辦。上壇畟方七尺為量，以表七覺意也！三乘入道不越三十七品，於此品中，七覺意在道思擇，其功最高，故在上而列
【現代漢語翻譯】 現代漢語譯本： 如果中安窟比較小，可以排列七星神，併爲他們在窟中安排座位；然而二十八星神出現和隱沒，數量增減不定，經常在世間執行，具有巨大的光明，能夠深刻地利益眾生。東方七星神的名字是：基栗底柯（Krittika）一、虜喜尼（Rohini）二、麋梨伽尸羅（Mrigasira）三、阿陀羅（Ardra）四、不捺那婆修（Punarvasu）五、弗沙（Pushya）六、阿沙離沙（Aslesha）七。南方七星神的名字是：訶可（Magha）一、雨頗（Purva Phalguni）二、求尼（Uttara Phalguni）三、訶莎多（Hasta）四、質多羅（Chitra）五、莎底（Swati）六、毗釋珂（Vishakha）七。西方七星神的名字是：阿㝹羅他（Anuradha）一、折沙他（Jyeshtha）二、牟藍（Mula）三、弗婆莎他（Purva Ashadha）四、郁多羅莎他（Uttara Ashadha）五、阿毗止（Abhijit）六、沙羅波那（Shravana）七。北方七星神的名字是：陀薾他（Dhanishta）一、舍多毗沙（Shatabhisha）二、弗婆跋陀羅（Purva Bhadrapada）三、郁多羅跋陀羅（Uttara Bhadrapada）四、離婆底（Revati）五、阿雖尼（Ashvini）六、婆羅尼（Bharani）七。右邊這二十八位神，按照方位分別在七個龕中，按照他們的名位排列。至於下層也有龕窟，根據方位開設影窟，數量很多，臨時分配佛像，依據《優波斯那咒經》和《灌頂經》。神的名字非常多，也按照方位居住，到時查閱經典，根據龕窟的多少，就排列名號，爲了儲存繁複的文字，所以略去不寫。 最上面的第三重，只有二寸高，象徵二諦；想要說明諸佛說法常常依據二諦，用來表示受戒出家的人，必須知道二諦是根本歸宿！什麼是二諦呢？以身、口二業來說，行動必然依據現象，現象是世俗存在的；心行所期望的，以離開現象為根本，根本是進入道的所依據！所以二寸是標準的量度。上壇的四個角各立一個獅子，背上有孔，想要舉行法事時，必須設定尊貴的儀容，將帳竿安放在孔中！帳的莊嚴程度隨能力辦理。上壇的面積是正方形，七尺見方，用來表示七覺支！三乘進入道不超出三十七道品，在這三十七道品中，七覺支在道的思擇方面，它的功用最高，所以在上面排列。
【English Translation】 English version: If the central niche (Madhya-antah-kuṭa) is small, the Seven Star Gods can be arranged and seated within the niche. However, the Twenty-eight Star Gods appear and disappear, increasing and decreasing in number, constantly moving in the world, possessing great light, and deeply benefiting beings. The names of the Seven Star Gods of the East are: Krittika one, Rohini two, Mrigasira three, Ardra four, Punarvasu five, Pushya six, Aslesha seven. The names of the Seven Star Gods of the South are: Magha one, Purva Phalguni two, Uttara Phalguni three, Hasta four, Chitra five, Swati six, Vishakha seven. The names of the Seven Star Gods of the West are: Anuradha one, Jyeshtha two, Mula three, Purva Ashadha four, Uttara Ashadha five, Abhijit six, Shravana seven. The names of the Seven Star Gods of the North are: Dhanishta one, Shatabhisha two, Purva Bhadrapada three, Uttara Bhadrapada four, Revati five, Ashvini six, Bharani seven. These twenty-eight gods on the right are arranged in seven niches according to their directions and positions. As for the lower level, there are also niches, with shadow niches opened according to the directions. The number is large, and images are temporarily assigned according to the 'Upasana Sutra' and the 'Abhisheka Sutra'. The names of the gods are very numerous, and they also reside according to the directions. When the time comes, consult the scriptures and arrange the names according to the number of niches. To preserve the extensive text, they are omitted here. The uppermost third level is only two inches high, symbolizing the Two Truths (Dve Satye); it is intended to illustrate that the Buddhas always rely on the Two Truths when teaching the Dharma, and to indicate that those who take vows and leave home must know that the Two Truths are the fundamental refuge! What are the Two Truths? In terms of the actions of body and speech, actions necessarily rely on phenomena, and phenomena are conventionally existent; what the mind intends is based on being apart from phenomena, and the basis is what one relies on to enter the Path! Therefore, two inches is the standard measurement. At each of the four corners of the upper altar, a lion is placed, with a hole in its back. When performing rituals, it is necessary to set up dignified adornments, placing the tent pole in the hole! The adornment of the tent is done according to one's ability. The upper altar is a square, seven feet in dimension, symbolizing the Seven Factors of Enlightenment (Sapta Bodhyangani)! The Three Vehicles entering the Path do not go beyond the Thirty-seven Factors of Enlightenment (Saptatrimsat Bodhipaksika-dharmas). Among these factors, the Seven Factors of Enlightenment have the highest function in the contemplation of the Path, so they are arranged above.
也！壇外四周一丈內，種四時華藥，已外植華樹八行，種種莊嚴。依《善見論》云：「戒壇極小，容二十一人。」此據出罪之相也。然亦不分壇、場之異也！
戒壇高下廣狹第四(並引圖相)
檢《別傳》云：「比丘受具戒壇初結之時，釋迦如來召十方諸佛；時須彌燈光明王最居其長，身長五丈，欲立戒壇三重，重高佛五肘，表五分法身。釋迦如來云：『娑婆世界眾生少見少聞，若依佛五肘為量，恐生疲怠，無由可成，減同迦葉佛二肘半量，則易成就。』」所以取佛肘量者，以諸佛肘骨並是金剛，阇維之時，肘骨不灰，全堅舍利，所在流化，故壇身量取佛肘以定之；欲令比丘持戒堅固如金剛而不壞也！戒壇亦爾，雖經劫壞，而常存故。
檢釋迦如來一肘，則中人二肘，如來在世倍人；人肘長唐尺一尺五寸，則佛肘三尺；佛肘既長二肘半，則唐尺七尺五寸也！又云：「準迦葉佛肘為量者」，則又長於釋迦肘矣！依今北天竺東石戒壇，縱廣二百步，高一丈許，此則隨時不定；今且從釋迦丈六為言，其下層從地起基，高佛一肘，則唐尺高三尺也！謂在色道下座身為言，余亦同之。然此色道上三下四，唯多出為佳，以在露地，色道廣覆，而風雨不至，諸窟神王久而得固也。如今浮圖出檐，可不然耶！不得過
【現代漢語翻譯】 現代漢語譯本： 壇的四周一丈之內，種植四季花卉和藥草，再往外種植八行花樹，用各種方式進行莊嚴佈置。依據《善見論》所說：『戒壇最小的規模，也能容納二十一人。』這是根據懺悔出罪的情況而言的。然而，這裡也沒有區分壇和場所的不同！
戒壇高低廣狹第四（並附圖示）
查閱《別傳》記載：『比丘初次結戒壇的時候，釋迦如來召集十方諸佛；當時須彌燈光明王最為年長，身長五丈，想要建立三重戒壇，每重高佛的五肘，象徵五分法身。釋迦如來說：『娑婆世界的眾生見識淺薄，聽聞不多，如果按照佛的五肘作為標準，恐怕會產生疲憊懈怠，無法完成，減少到與迦葉佛二肘半的量相同，就容易成功。』』之所以採用佛的肘長作為衡量標準，是因為諸佛的肘骨都是金剛之體，在火化時，肘骨不會燒成灰燼，完全是堅固的舍利，在各處流傳變化，所以壇身的高度採用佛的肘長來確定；想要讓比丘持戒如同金剛一樣堅固而不壞！戒壇也是如此，即使經過劫難毀壞，也常常存在。
查閱資料，釋迦如來的一肘，相當於普通人的二肘，如來在世時身高是常人的兩倍；人的肘長相當於唐尺一尺五寸，那麼佛肘就是三尺；佛肘既然長二肘半，那麼就是唐尺七尺五寸！又說：『按照迦葉佛的肘長作為標準』，那麼就比釋迦佛的肘長還要長了！依據現在北天竺東石戒壇，長寬二百步，高一丈左右，這則是隨著時代而有所不同；現在暫且按照釋迦佛一丈六尺的身高來說，它的下層從地面開始，高佛一肘，那麼就是唐尺高三尺！這是指在色道下座身而言，其餘的也相同。然而這色道上三下四，唯有多出來才好，因為在露天，色道寬廣覆蓋，風雨不能侵襲，諸窟神王長久才能穩固。如今佛塔出檐，不就是這樣嗎！不得超過
【English Translation】 English version: Also! Within a perimeter of one zhang (approximately 3.3 meters) around the altar, plant seasonal flowers and medicinal herbs. Beyond that, plant eight rows of flowering trees, decorating in various ways. According to the Shan Jian Lun (Samantapasadika, Commentary on the Vinaya): 'The smallest ordination platform can accommodate twenty-one people.' This refers to the aspect of expiation of offenses. However, it also does not distinguish between an altar and a place!
Chapter Four: The Height, Width, and Breadth of the Ordination Platform (with accompanying diagrams)
Checking the Bie Zhuan (Separate Transmission) it says: 'When the Bhikshus first established the ordination platform, Shakyamuni Tathagata summoned Buddhas from the ten directions; at that time, Sumeru Lamp Light King was the eldest, with a height of five zhang (approximately 16.7 meters), desiring to build a triple ordination platform, each level being five zhou (approximately 1.15 meters) of the Buddha in height, representing the fivefold Dharmakaya (body of the Dharma). Shakyamuni Tathagata said: 'The sentient beings of the Saha world have little sight and little hearing. If we use the Buddha's five zhou as the standard, I fear that they will become weary and indolent, and it will be impossible to accomplish. Reduce it to the same measure as Kashyapa Buddha's two and a half zhou, then it will be easier to achieve.' The reason for taking the Buddha's zhou as the measure is that the elbow bones of all Buddhas are of diamond (vajra) nature. During cremation, the elbow bones do not turn to ash, but remain as solid sarira (relics), flowing and transforming everywhere. Therefore, the height of the altar is determined by taking the Buddha's zhou as the standard; the intention is to make the Bhikshus' adherence to the precepts as firm as diamond and indestructible! The ordination platform is also like this, even if it is destroyed by a kalpa (eon), it always exists.
Checking the records, one zhou of Shakyamuni Tathagata is equal to two zhou of an average person. The Tathagata in his lifetime was twice the height of an average person; a person's zhou is equivalent to one chi (approximately 0.3 meters) and five cun (approximately 0.03 meters) of the Tang Dynasty standard, then the Buddha's zhou is three chi (approximately 0.9 meters); since the Buddha's zhou is two and a half zhou long, then it is seven chi (approximately 2.1 meters) and five cun (approximately 0.15 meters) of the Tang Dynasty standard! It is also said: 'Using Kashyapa Buddha's zhou as the measure', then it is even longer than Shakyamuni's zhou! According to the East Stone Ordination Platform in North India today, it is two hundred bu (approximately 300 meters) in length and width, and about one zhang (approximately 3.3 meters) in height, which varies with the times; now let us temporarily speak of Shakyamuni's height of one zhang (approximately 3.3 meters) and six chi (approximately 1.8 meters), its lower layer starts from the ground, one zhou of the Buddha in height, then it is three chi (approximately 0.9 meters) of the Tang Dynasty standard! This refers to the lower seat body on the color path, and the rest are the same. However, the upper three and lower four of this color path, it is better to have more, because it is in the open air, the color path is wide and covers, and the wind and rain cannot reach it, and the cave gods and kings can be stable for a long time. Is it not like the eaves of a pagoda today! Must not exceed
於一肘者，恐地裂故。又表比丘于壇受戒，制心專一而不散亂也！其第二層高佛一肘半，則唐尺四尺五寸也，同轉輪聖王初登壇上受灌頂之時壇度也。其第三層高二寸者，以佛指二寸為量，則當中人四寸也。
今北印度烏仗那國東千餘里，度鐵索橋至烏仗那舊都，其地平坦，名果皆備，即古轉輪王之果園也，有大石戒壇焉。佛滅度后三百年時，有大阿羅漢優樓質那者，威德巨勝，于園北山石崖造大寺，南北周院五十餘里，僧所住處一十五里。請彌勒尊者為指揮之，役使工匠，經三百年，以大神力住諸人壽。五重精舍，純石為之。最上重者高三百餘尺，中安栴檀像，相亦如之；乃至下重安赤銅像。今上四重皆閉，非凡所幸；而石若琉璃，內外映徹，人從邊過，照見藏腑。其下重者，今人受用，四周華果列植充滿。東有石壇，縱廣二百餘步，四周石欄雕飾難言；基上平鏤，奇態轉勢，高可一丈。上壇中心安佛舍利，覆釜在上，如前所述。受戒之日，如上集僧，別施高座，先誦《遺教經》，諸比丘聞皆悉涕泣。及受戒訖，又誦《遺教》，其事見在。往往有僧，從彼而來，玄奘法師《西域傳》中，略述大栴檀像事，而不辨其緣由。至於戒壇，文事蓋闕。豈非行不至彼，隨聞而述，不足怪也！
今約祇樹園中，總有
【現代漢語翻譯】 現代漢語譯本：第一層高一肘，是因為恐怕地面開裂的緣故。又表示比丘在戒壇受戒時，要專心致志，不散亂。第二層高一佛肘半，相當於唐尺四尺五寸，與轉輪聖王初次登上戒壇接受灌頂時的壇的高度相同。第三層高二寸，以佛的指頭二寸作為衡量標準，相當於普通人的四寸。 現在北印度烏仗那國以東一千多里，通過鐵索橋到達烏仗那舊都，那裡地勢平坦，各種水果都有，就是古代轉輪王的果園。那裡有一個大石戒壇。佛陀涅槃后三百年時，有一位大阿羅漢名叫優樓質那（Ulouzhina），他威德非常強大，在果園北邊的山崖上建造了一座大寺廟，南北周長五十多里，僧人居住的地方有十五里。他請彌勒尊者（Maitreya）來指揮，役使工匠，經歷了三百年，用大神力維持著這些人的壽命。寺廟有五重精舍，全部用石頭建造。最上面的一重高達三百多尺，中間安放著栴檀木佛像，佛像的相貌也和寺廟一樣；最下面的一重安放著赤銅佛像。現在上面的四重都關閉著，不是一般人能夠進去的；石頭像琉璃一樣，內外透亮，人從旁邊經過，能夠照見內臟。最下面的一重，現在人們還在使用，四周種植著各種花果。東邊有一個石壇，縱橫二百多步，四周的石欄雕刻得非常精美；基座上鏤空雕刻著各種奇特的圖案，高約一丈。上壇的中心安放著佛舍利（Buddha's relics），上面覆蓋著像倒扣的鍋一樣的覆釜，就像前面說的那樣。受戒的那天，像上面說的那樣聚集僧人，另外設定高座，先誦讀《遺教經》（Last Teaching Sutra），眾比丘聽了都哭泣。受戒完畢后，又誦讀《遺教經》，這件事現在還在進行。經常有僧人從那裡來，玄奘法師（Xuanzang）在《西域記》（Records of the Western Regions）中，略微敘述了大栴檀木佛像的事情，但是沒有說明其中的緣由。至於戒壇的事情，文字記載有所缺失。這難道不是因為沒有親自到那裡，只是根據傳聞來敘述，所以不足為怪嗎？ 現在大約祇樹園（Jetavana）中，總共有
【English Translation】 English version: The first layer is one elbow high, for fear of the ground cracking. It also indicates that when a Bhiksu (monk) receives precepts at the altar, he should be focused and not distracted. The second layer is one and a half Buddha's elbows high, which is equivalent to four feet and five inches in Tang Dynasty measurement, the same height as the altar when a Chakravartin (Universal Ruler) first ascends the altar to receive abhiseka (consecration). The third layer is two inches high, measured by two inches of Buddha's finger, which is equivalent to four inches for an average person. Now, more than a thousand li east of the country of Udyana (Northern India), crossing the iron cable bridge to the old capital of Udyana, the land is flat and all kinds of fruits are available, which is the ancient fruit garden of the Chakravartin. There is a large stone ordination platform there. Three hundred years after the Buddha's Parinirvana (death), there was a great Arhat (enlightened being) named Ulouzhina, whose power and virtue were extremely great. He built a large temple on the mountain cliff north of the garden, with a circumference of more than fifty li from north to south, and fifteen li where the monks lived. He invited Maitreya (Future Buddha) to direct, employing craftsmen, and after three hundred years, he maintained the lives of these people with great divine power. The temple has five layers of Vihara (monastery), all made of stone. The uppermost layer is more than three hundred feet high, and in the middle is enshrined a sandalwood statue of Buddha, whose appearance is also like the temple; the lowest layer enshrines a red copper statue. Now the upper four layers are all closed, and not accessible to ordinary people; the stone is like crystal, transparent inside and out, and people passing by can see their internal organs reflected. The lowest layer is still used by people today, and is surrounded by various flowers and fruits. To the east is a stone altar, more than two hundred paces in length and width, with stone railings carved exquisitely around it; the base is carved with various strange patterns, about one zhang (ten chi) high. In the center of the upper altar are enshrined Buddha's relics, covered with an inverted bowl-shaped structure, as described earlier. On the day of ordination, monks are gathered as described above, and a high seat is set up separately. First, the 'Last Teaching Sutra' is recited, and all the Bhiksus weep upon hearing it. After the ordination is completed, the 'Last Teaching' is recited again, and this event is still taking place today. Monks often come from there. Xuanzang (Tripitaka Master) briefly described the great sandalwood statue in the 'Records of the Western Regions', but did not explain the reason for it. As for the ordination platform, the written records are lacking. Is it not because he did not go there himself, but only narrated based on hearsay, so it is not surprising? Now, approximately in Jetavana (Anathapindika's Park), there are a total of
六十四院，通衢大巷，南有二十六院。
三門之左右大院：西門之右六院(初、三果學人四諦院，二、學人十二因緣院，三、他方三乘八聖道院，四、四天下我見俗人院，五、外道欲出家院，六、凡夫禪師十一切入院)；
東門之左七院(初、大梵天王院，二、維那知事院，三、大龍王院，四、居士清信長者院，五、文殊師利院，六、僧庫院，七、僧戒壇)；
中門之右七院(初、緣覺四諦院，二、緣覺十二因緣院，三、菩薩四諦院，四、菩薩十二因緣院，五、無學人問法院，六、學人問法院，七、佛香庫院)；
中門之左六院(初、他方俗人菩薩院，二、他方比丘菩薩院，三、尼請教誡院，四、教誠比丘尼院，五、他方諸佛院，六、諸仙院)。
繞佛院外有十九院(在通衢外，巷北自分五門，二巷周通南出)：
中院東門之左七院(初、律師院，二、戒壇院，三、諸論師院，四、修多羅院，五、佛經行院，六、佛洗衣院，七、佛衣服院)；
中院北有六院(初、四韋陀院，二、天下不同文院，三、天下陰陽書院，四、天下醫方院，五、僧凈人院，六、天下童子院)；
中院西有六院(初、無常院，二、聖人病院，三、佛示病院，四、四天王獻佛食院，五、浴室院
【現代漢語翻譯】 現代漢語譯本 六十四個院落，遍佈于主要街道和小巷之中，其中南面有二十六個院落。
三道門左右的大院落：西門右側有六個院落（第一，初果、三果的學人修習四諦的院落；第二，學人修習十二因緣的院落；第三，來自其他世界的三乘八聖道院落；第四，四大部洲持有我見的世俗之人所在的院落；第五，想要出家的外道所在的院落；第六，凡夫禪師修習十一切入的院落）；
東門左側有七個院落（第一，大梵天王所在的院落；第二，維那知事所在的院落；第三，大龍王所在的院落；第四，在家居士、清信士、長者所在的院落；第五，文殊師利（Manjusri）菩薩所在的院落；第六，僧眾的倉庫；第七，僧眾受戒的戒壇）；
中門右側有七個院落（第一，緣覺修習四諦的院落；第二，緣覺修習十二因緣的院落；第三，菩薩修習四諦的院落；第四，菩薩修習十二因緣的院落；第五，無學之人請教佛法的院落；第六，學人請教佛法的院落；第七，存放佛香的倉庫）；
中門左側有六個院落（第一，來自其他世界的世俗菩薩所在的院落；第二，來自其他世界的比丘菩薩所在的院落；第三，比丘尼請求教誡的院落；第四，教誡比丘尼的院落；第五，來自其他世界的諸佛所在的院落；第六，諸仙所在的院落）。
圍繞佛院外有十九個院落（位於主要街道之外，小巷北面自分為五道門，兩條小巷環繞相通，向南延伸）：
中院東門左側有七個院落（第一，律師所在的院落；第二，戒壇所在的院落；第三，諸位論師所在的院落；第四，修多羅（Sutra）所在的院落；第五，佛經流通的院落；第六，清洗佛陀衣物的院落；第七，存放佛陀衣物的院落）；
中院北面有六個院落（第一，四韋陀（Vedas）所在的院落；第二，天下不同文字所在的院落；第三，天下陰陽書所在的院落；第四，天下醫方所在的院落；第五，僧眾和凈人所在的院落；第六，天下童子所在的院落）；
中院西面有六個院落（第一，無常院；第二，聖人病院；第三，佛示病院；第四，四天王（Four Heavenly Kings）供養佛陀食物的院落；第五，浴室院
【English Translation】 English version Sixty-four courtyards, throughout the main streets and alleys, with twenty-six courtyards in the south.
The large courtyards to the left and right of the three gates: Six courtyards to the right of the west gate (First, the 'Four Noble Truths' courtyard for learners of the first and third stages; Second, the 'Twelve Nidanas' courtyard for learners; Third, the 'Three Vehicles and Eight Noble Paths' courtyard for those from other realms; Fourth, the 'Worldly People with Self-Views' courtyard of the four continents; Fifth, the courtyard for 'Heretics Desiring to Renounce the World'; Sixth, the 'Ordinary Chan Masters' courtyard for practicing the Ten All-Accomplishing Entrances);
Seven courtyards to the left of the east gate (First, the courtyard of 'Great Brahma King'; Second, the courtyard of 'Vina and Affairs Officers'; Third, the courtyard of 'Great Dragon Kings'; Fourth, the courtyard of 'Lay Devotees and Elders'; Fifth, the courtyard of 'Manjusri'; Sixth, the 'Monastery Storehouse'; Seventh, the 'Monastic Ordination Platform');
Seven courtyards to the right of the middle gate (First, the 'Four Noble Truths' courtyard for Pratyekabuddhas; Second, the 'Twelve Nidanas' courtyard for Pratyekabuddhas; Third, the 'Four Noble Truths' courtyard for Bodhisattvas; Fourth, the 'Twelve Nidanas' courtyard for Bodhisattvas; Fifth, the courtyard for 'Arhats Questioning the Dharma'; Sixth, the courtyard for 'Learners Questioning the Dharma'; Seventh, the 'Buddha Incense Storehouse');
Six courtyards to the left of the middle gate (First, the courtyard for 'Worldly Bodhisattvas from Other Realms'; Second, the courtyard for 'Bhikkhu Bodhisattvas from Other Realms'; Third, the courtyard for 'Nuns Requesting Instructions'; Fourth, the courtyard for 'Instructing Bhikkhunis'; Fifth, the courtyard for 'Buddhas from Other Realms'; Sixth, the courtyard for 'Immortals').
Nineteen courtyards surrounding the outer Buddha courtyard (located outside the main streets, with five gates branching off to the north of the alleys, and two alleys connecting around and extending south):
Seven courtyards to the left of the east gate of the central courtyard (First, the 'Vinaya Masters' courtyard; Second, the 'Ordination Platform' courtyard; Third, the 'Treatise Masters' courtyard; Fourth, the 'Sutra' courtyard; Fifth, the 'Buddha Sutra Practice' courtyard; Sixth, the 'Buddha's Laundry' courtyard; Seventh, the 'Buddha's Robes' courtyard);
Six courtyards to the north of the central courtyard (First, the 'Four Vedas' courtyard; Second, the 'Different Languages of the World' courtyard; Third, the 'Yin-Yang Books of the World' courtyard; Fourth, the 'Medical Practices of the World' courtyard; Fifth, the 'Monks and Laypeople' courtyard; Sixth, the 'Children of the World' courtyard);
Six courtyards to the west of the central courtyard (First, the 'Impermanence' courtyard; Second, the 'Hospital for Saints' courtyard; Third, the 'Buddha's Demonstration of Illness' courtyard; Fourth, the 'Four Heavenly Kings' Offering Food to the Buddha courtyard; Fifth, the 'Bathhouse' courtyard
，六、流廁院)；
正中佛院之內有十九所(初、佛院門東，佛為比丘結戒壇。二、門西，佛為比丘尼結戒壇。三、前佛殿，四、殿東三重樓，五、殿西三重樓，六、七重塔，七、塔東鐘臺，八、塔西經臺，九、后佛說法大殿，十、殿東五重樓，十一、殿西五重樓，十二、三重樓，十三、九金鑊，十四、方華池，十五、三重閣，十六、閣東五重樓，十七、閣西五重樓，十八、東佛庫，十九、西佛庫)。
余以恒俗所聞，唯存聲說，附事經論，則紛然莫舉，豈非信文誦語，不存行事，徒喪生涯，于道何益。所以每事研核，文質相師，隨有作業，名實非爽。雖加砭石，久弊膏肓，空費言時，卒未悛革。故示見圖，開張視聽，更有廣相，如別所存。今略顯之，且救恒要，庶或值者，知其致焉！
原夫戒壇之場，隨依大界僧住，不可恒準方隅，不定東西。多以東方為受戒之場，由創歸於佛法之地也！西方為無常之院，由終沒于天傾之位也！從多為相，余則隨機。其初壇下層縱廣二丈九尺八寸，中層縱廣二丈三尺，上層畟方七尺。
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余所撰《祇桓圖》上下兩卷，修緝所聞，統收經律，討仇諸傳，極有蹤緒。然五大精舍，佛所常游，祇
【現代漢語翻譯】 現代漢語譯本：六、流廁院（六、廁所）。
正中佛院之內有十九所（初、佛院門東，佛為比丘結戒壇。二、門西，佛為比丘尼結戒壇。三、前佛殿，四、殿東三重樓，五、殿西三重樓，六、七重塔，七、塔東鐘臺，八、塔西經臺，九、后佛說法大殿，十、殿東五重樓，十一、殿西五重樓，十二、三重樓，十三、九金鑊，十四、方華池，十五、三重閣，十六、閣東五重樓，十七、閣西五重樓，十八、東佛庫，十九、西佛庫）。
其餘我所聽聞的，都只是口頭傳說，如果依據經論來考證，則紛繁複雜難以盡述，這難道不是因為人們只是相信文字誦讀經文，而不注重實際行動，白白浪費一生，對於修行有什麼益處呢？所以每件事我都認真研究覈實，使文字和實際相互印證，凡是有所作為，都務求名實相符。即使加以規勸，對於積弊已久的頑疾，也只是白費口舌，最終還是不能改正。所以展示圖樣，是爲了開闊大家的視野，還有更詳細的內容，如另外儲存的資料所示。現在略微展示這些，暫且救濟那些重要的內容，或許有緣之人，能夠了解其中的道理！
追溯戒壇的場所，應該依據大的僧團居住範圍，不能總是按照固定的方位，不一定非要東西方向。大多以東方作為受戒的場所，因為最初歸於佛法之地就在東方！西方作為無常的場所，因為最終歸於天傾（死亡）的位置也在西方！從多數情況來看，其餘則隨機應變。最初的壇下層縱橫都是二丈九尺八寸，中層縱橫都是二丈三尺，上層是正方形，邊長七尺。
我所撰寫的《祇桓圖》（Jetavana Map）上下兩卷，修繕整理所聽聞的，統合收錄經律，考證諸種傳記，極有條理。然而五大精舍，是佛陀經常遊歷的地方，祇（Jetavana）
【English Translation】 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 (戒壇, Jie Tan), it should be based on the area where the large Sangha (僧團, 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' (祇桓圖, 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)
桓一代，最住經久，故二十五載弘化在茲，四藏、五部咸稱舍衛。故一佛化相，事蹟極多，備在本圖，故此存略。致諸教中，樹立祇桓，開化元首，總而會之，大有科要。如《賢愚經》，初構祇棲，在八十頃地中，布金買地。舍利弗角神通，力伏外道六師，與須達捉繩，經度精舍，或喜或憂，如常聞見。又曰：「汝于毗婆尸佛乃至迦葉，為佛起寺，而蟻生不絕。生死長遠，唯福為要。以栴檀涂佛窟，別房住止千二百處，百二十處別打犍稚。」如是云云，廣文如彼。
又檢《聖蹟記》云：「繞祇桓園有一十八寺，並有僧住。」又別圖云：「祇桓一寺，十字巷通於外院。」又云：「寺有二門，一南一東。」又云：「寺有五門。」又云：「七日所成，大房三百口、六十餘院。」案北齊靈裕法師〈寺誥〉述，〈祇桓圖經〉具明諸院，大有準的。又案《別傳》：「祇桓一寺，頓結三壇，今雖荒毀，不妨初有。」自爾至今，千七百載，前後重造，凡二十返，形相不同，不足可怪，且據元始，如前略存。
今明東夏創立戒壇之源。《梁僧傳》云：「昔宋文帝元嘉七年，有罽賓國沙門求那跋摩者，梁曰功德鎧也。越自南海，來達楊都，文帝禮異恒倫，號稱三藏，譯出經戒。嘗游南林寺，見竹樹扶疏，便有終焉之志。乃于寺
【現代漢語翻譯】 現代漢語譯本：在桓一朝，這裡是最適合長久居住的地方，因此有二十五年在此弘揚佛法，四藏（律藏、經藏、論藏、雜藏）、五部（指五部律）都稱這裡為舍衛國。所以一尊佛的化身，事蹟非常多，都詳細記載在這張圖裡，這裡就簡略地記錄一下。在各種教派中，樹立祇桓（祇樹給孤獨園），開啟教化的開端，總而言之，這裡有重要的綱要。比如《賢愚經》記載，最初建造祇樹給孤獨園時，在八十頃的土地上，用黃金鋪地來購買土地。舍利弗（佛陀十大弟子之一，以智慧著稱）運用神通，降伏外道六師，與須達（給孤獨長者）拉繩，測量精舍的範圍，時而歡喜時而憂愁，就像我們經常聽到的和看到的。經中又說：『你從毗婆尸佛（過去七佛之首）乃至迦葉佛（過去七佛之末），為佛建造寺廟，但是螞蟻的生生不息卻沒有停止。生死輪迴漫長而遙遠，只有福報才是最重要的。』用栴檀（一種名貴的香木）涂佛窟，另外建造一千二百處住所，一百二十處另外敲打犍稚（寺院中用以集眾的法器）。像這樣等等，詳細的內容就像那部經里記載的那樣。 又查閱《聖蹟記》記載：『圍繞祇桓園有一十八座寺廟，都有僧人居住。』另外一張圖上說：『祇桓一座寺廟，十字巷通向外院。』又說：『寺廟有兩扇門，一扇朝南，一扇朝東。』又說：『寺廟有五扇門。』又說：『七天建成的，大房間三百間，六十多座院落。』根據北齊靈裕法師的《寺誥》記載，《祇桓圖經》詳細說明了各個院落，有很確鑿的依據。又根據《別傳》記載：『祇桓一座寺廟，一次性設立了三個戒壇，現在雖然荒廢毀壞了，但是不妨礙它最初存在過。』從那時到現在，一千七百多年，前後重造，總共有二十次，形狀和樣子不同，不足為怪，姑且根據最初的形制，像前面那樣簡略地記錄下來。 現在說明東夏（中國）創立戒壇的起源。《梁僧傳》記載：『過去宋文帝元嘉七年，有罽賓國（古代西域國家）的沙門（出家修道者）求那跋摩（Gunabhadra），用梁朝的話說就是功德鎧。從南海出發，到達楊都（今南京），文帝用不同尋常的禮節來對待他，稱他為三藏（精通經、律、論三藏的法師），翻譯出經和戒律。他曾經遊覽南林寺，看到竹子和樹木茂盛，便有了在這裡終老的想法。於是就在寺
【English Translation】 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 (舍衛). 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 (頃, 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 (須達, 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 (迦葉佛, 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 (東夏, 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 (沙門, a monastic practitioner) from Kasmira (罽賓國, 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 (楊都, 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
前園中立戒壇，令受戒者登壇上而受也。人有疑其得道者，密以華布諸僧座下，唯跋摩所坐者，華更鮮榮。預知亡日，端拱而卒，手出遺文，云獲二果。仍于戒壇上焚之，咸見一
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物，狀若龍蛇，沖煙上天。
「至元嘉十一年，有僧伽跋摩者，時號三藏法師，與前三藏同至楊都，為諸僧尼等，于南林寺壇重受具戒。於時祇桓寺僧慧照等五十人，影福寺尼慧果等三百二十三人，同從重受。有慧義法師，稟性剛烈，不耐諠黷，謂三藏曰：『大法東流，傳道非一；先賢勝哲，共有常規；豈獨改異，何穆眾望？』答曰：『五部之異，自此常理，相與棄俗，本為弘法，法必可傳，何忤眾情？』又問曰：『夫戒非可見之色也！頃見重受戒者，或依舊臘次，或從后受為始，進退之間，足致深疑？』答曰：『人有二種，故不一類。若年歲不滿，胎月未充，則依今受為初。若先年已滿，便入得戒之位；但疑先受有中下心，理須更求增勝而重受戒，即依本臘而永定也。』又問：『自誓不殺，身口已滿，有何不盡，更重受耶？』答曰：『戒有九品，下為上因。至於求者，心有優劣；所託緣起，亦自不同。別受重發，有何障礙？五戒、十戒，生亦各異，乃至道、
【現代漢語翻譯】 現代漢語譯本：前園中設立戒壇，讓受戒的人登上戒壇接受戒律。有人懷疑跋摩（B跋摩：梵語，意為『鎧甲』）是否得道，便偷偷地將鮮花鋪在各位僧人的座位下，只有跋摩所坐之處，鮮花更加鮮艷。他預先知道自己去世的日期，端正地坐著去世，手中留下遺書，說自己已經證得二果（二果：佛教修行果位中的第二果，指斯陀含果）。之後在戒壇上焚燒他的遺體，眾人都看到一個東西，形狀像龍蛇，衝著煙霧升上天空。 至元嘉十一年（公元434年），有僧伽跋摩（僧伽跋摩：梵語，意為『僧伽的鎧甲』）這位當時被稱為三藏法師的人，與之前的跋摩一同來到楊都（楊都：今江蘇揚州），為各位僧尼等人在南林寺的戒壇上重新授予具足戒。當時祇桓寺（祇桓寺：佛教寺廟名）的僧人慧照等五十人，影福寺（影福寺：佛教寺廟名）的尼姑慧果等三百二十三人，一同跟隨重新受戒。有慧義法師，天性剛烈，不能忍受喧鬧污濁，對僧伽跋摩三藏說：『大法東傳，傳道的方式不止一種；先賢聖哲，都有共同的常規；難道只有你改變不同，如何滿足大眾的期望？』僧伽跋摩回答說：『五部的差異，自來就是常理，我們相互捨棄世俗，本來就是爲了弘揚佛法，佛法必定可以傳播，為何違背大眾的心意？』慧義法師又問：『戒律不是可以看見的色法啊！近來看到重新受戒的人，有的依舊按照原來的僧臘次序，有的從重新受戒開始計算，進退之間，足以引起深深的疑惑？』僧伽跋摩回答說：『人有兩種，所以不能一概而論。如果年齡不滿，或者在母胎中的時間不夠，就按照現在受戒作為開始。如果先前的年齡已滿，便已進入可以得戒的地位；只是懷疑先前所受的戒律有中下品的心，理應更加尋求增上殊勝而重新受戒，就按照原本的僧臘而永久確定。』慧義法師又問：『自己發誓不殺生，身口意已經圓滿，還有什麼不圓滿的，還要重新受戒呢？』僧伽跋摩回答說：『戒律有九品，下品是上品的原因。至於求戒的人，心有優劣；所依託的因緣，也各自不同。分別受戒重新發愿，有什麼障礙呢？五戒、十戒，所生的果報也各自不同，乃至道、』
【English Translation】 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,'
定律儀，並防身、口；不同心業，有一無二也。』如是云云。又問：『三藏昔存之日，布薩僧事常在寺內；及論受戒，何為獨出邑外等，咸是善法，何以異耶？』答：『諸部律制，互有通塞，唯受戒法重，不同餘事。以余法不成，唯得小罪，罪可懺悔；夫紹隆佛種，用消信施，以戒為本，若不成就，非出家人。障累之源，斷滅大法，故異餘者。』於是慧義欣然無言，遂令弟子慧基等渡蔡州岸，于船上受戒(云云)。」
今通檢《別傳》諸記，南國諸方戒壇非一，宋都一罈如上已辨。東晉法汰，道安法師之同學也，生知天授，先於楊都瓦官寺立壇；晉支道林于石城沷洲各立一罈；晉支法存於若耶謝敷隱處立壇；竺道壹于洞庭山立壇；竺道生於吳中虎丘立壇；宋智嚴於上定林寺立壇，宋慧觀于石樑寺立壇；齊僧敷于蕪湖立壇；梁法超于南澗立壇；梁僧祐于上云居、棲霞、歸善、愛敬四寺立壇；今荊州四層、長沙二寺剎基下，大明寺前湖中，並是戒壇。以事核論，自渝州已下，江淮之間，通計戒壇三百餘所；山東、河北、關內、劍南，事絕前聞，經傳不錄；故使江表佛法，經今五六百年，曾不虧殄，由戒壇也！以戒為佛法之源，本立而不可傾也！故使中原河之左右既不行之，由此佛法三被誅除，誠所宜也！又江漢之間
【現代漢語翻譯】 現代漢語譯本： 『要謹慎對待身、口的行為，使之符合戒律；對於不同的心念和行為，要做到始終如一。』如此等等。 又問：『三藏（Tripitaka，佛教經、律、論三部分）還在世的時候，布薩（Posadha，每半月舉行的誦戒儀式）等僧事通常在寺內舉行；而受戒，為何偏偏要到城外進行呢？這些都是善法，為何做法不同呢？』 答：『各部律典的規定，互有寬嚴，只有受戒這件事非常重要，不同於其他事情。因為其他事情做不好，最多隻是犯小罪，罪過還可以懺悔；而紹隆佛種（延續佛教的種子），用以消化信徒的佈施，以戒為根本，如果戒律不成就，就不能算是出家人。這是障礙和累贅的根源，會斷滅大法，所以不同於其他事情。』 於是慧義（Huiyi，人名）欣然無言，就讓弟子慧基（Huiji，人名）等人在蔡州岸邊，于船上受戒（等等）。』 現在通盤查閱《別傳》（Biéchuán，佛教傳記）等各種記載，南朝各地的戒壇不止一處，宋都（指南京）的一處戒壇如上文已經辨明。 東晉的法汰（Fata，人名），是道安法師（Dao'an，人名）的同學，生來就具有天賦，先在楊都（今江蘇揚州）瓦官寺（Waguan Temple）設立戒壇；晉代的支道林（Zhi Daolin，人名）在石城（Shicheng）和沷洲（Bazhou）各設立一處戒壇；晉代的支法存（Zhi Facun，人名）在若耶（Ruoye）謝敷（Xie Fu，人名）隱居的地方設立戒壇；竺道壹（Zhu Daoyi，人名）在洞庭山（Dongting Mountain）設立戒壇；竺道生（Zhu Daosheng，人名）在吳中（Wuzhong，今江蘇蘇州一帶）虎丘（Tiger Hill）設立戒壇；宋代的智嚴（Zhiyan，人名）在上定林寺（Shang Dinglin Temple）設立戒壇，宋代的慧觀（Huiguan，人名）在石樑寺（Shiliang Temple）設立戒壇；齊代的僧敷（Sengfu，人名）在蕪湖（Wuhu）設立戒壇；梁代的法超（Fachao，人名）在南澗（Nanjian）設立戒壇；梁代的僧祐（Sengyou，人名）在上云居寺（Shang Yunju Temple）、棲霞寺（Qixia Temple）、歸善寺（Guishan Temple）、愛敬寺（Aijing Temple）四座寺廟設立戒壇；現在荊州（Jingzhou）四層寺、長沙（Changsha）兩座寺廟的剎基下，大明寺（Daming Temple）前的湖中，都是戒壇。 根據事實覈實，從渝州（Yuzhou，今重慶）以下，江淮（Jianghuai）之間，總計戒壇有三百多處；山東（Shandong）、河北（Hebei）、關內（Guannei，指函谷關以西的地區）、劍南（Jiannan，今四川一帶），這些地方的事蹟前所未聞，經書傳記也沒有記載；所以江表（Jiangbiao，長江以南地區）的佛法，經過現在五六百年，一直沒有衰敗，就是因為有戒壇啊！以戒為佛法的源頭，根本確立了就不可動搖啊！所以中原黃河兩岸沒有實行戒律，因此佛法三次被誅除，實在是應該的！還有江漢（Jianghan）之間……
【English Translation】 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...
，英靈間出，山川秀麗，見便忘返者，土地之使然也！人依外報，故使外報既勝，內智亦奇，致諸賢達之士，通鑑輔臣，詳度佛教，深有可歸，必無敗壞之理也！可謂江漢滔滔，南國之紀事雖聞于往代，語跡見於今乎！中原兩河晉氏南渡之後，分為一十六國；以武猛相陵，佛法三除，並是獯鬻之胤；本非文國之後，隨心即斷，故其然乎！所以戒壇之舉，即住法之弘相也！余則略之(云云)。
《善見》云：「戒壇上不得立房，縱使王立，有慚比丘剔壞，余材草送住寺比丘，唯置佛殿及樹木也！」據斯以言，明是法住之處，非人所宅(兩位別也)。
戒壇大界內外第五
依《僧祇律》，戒場初立在大界外，後有過起，方徙于內。《四分律》中，戒場在內，文云：「眾中四僧事起令眾疲極，佛令結戒場。」若在界外，本無所妨，何勞于眾？故知在內為定。然須辨了三相，決絕無疑。妄指山石樹林垣墻崖坎，曾非目閱其分齊，隨語漫喚其東西。自唱尚迷，於他豈識，相從誦語，於事多昏。鈔疏極詳，臨機便用。斯之惡習，並是舊迷，幸愿改張，絕其常習；若不革者，今生既爾，後代亦然，何由可出？
今依法結已，則四處集僧，各御眾法，都不相妨：一、戒場內集，二、場外四周空地集，三、大界
【現代漢語翻譯】 現代漢語譯本：英俊傑出的人才不斷涌現，山川秀麗，讓人流連忘返，這都是土地的功勞啊！人們依賴外在的稟賦，所以當外在的稟賦優越時，內在的智慧也顯得非凡，以至於那些賢達之士、通曉歷史的輔佐大臣，詳細考察佛教，認為佛教深具歸依的價值，必定沒有衰敗的道理啊！可以說如同長江漢水般源遠流長，南方的歷史事件雖然在過去就有所耳聞，但其遺蹟在今天仍然可見啊！中原兩河地區的晉朝氏族南渡之後，分裂為十六國；他們憑藉武力互相侵略，佛法三次遭受摧殘，而且他們都是匈奴的後代；本來就不是崇尚文化的國家，隨心所欲地做出決斷，所以才會那樣啊！因此，建立戒壇的舉措，就是住持佛法的弘揚之相啊！其餘的就省略不談了（等等）。 《善見律毗婆沙》中說：『戒壇上不得建造房屋，即使是國王建造，有慚愧心的比丘也要將其拆毀，剩餘的木材草料送給住在寺院的比丘，只能設定佛殿以及種植樹木啊！』根據這些話來說，明顯這裡是佛法住持的地方，不是人居住的場所（兩者是有區別的）。 戒壇大界的內外第五 依據《僧祇律》，戒場最初設立在大界之外，後來發生了過失，才遷移到大界之內。《四分律》中，戒場設立在大界之內，經文中說：『僧團中四位僧人發生爭端，導致大眾疲憊不堪，佛陀因此讓結戒場。』如果在界外，本來就沒有什麼妨礙，何必勞煩大眾呢？所以知道在界內是確定的。然而必須辨別清楚三種相狀，決斷明確沒有疑惑。胡亂指認山石樹林垣墻崖坎，從來沒有親眼觀察過它們的分界，隨意地叫喊它們的方位。自己都搞不清楚，又怎麼能讓別人明白呢？互相跟隨唸誦經文，對於事情大多是糊里糊塗。註釋疏解非常詳細，臨到事情發生時就應該拿來使用。這些惡習，都是以往的迷惑，希望能夠改變，杜絕這些常有的習慣；如果不改變，今生既然如此，後代也會這樣，怎麼能夠脫離困境呢？ 現在依法結界完畢，那麼四處聚集僧眾，各自遵循眾法，都不會互相妨礙：一、戒場內聚集，二、戒場外四周空地聚集，三、大界
【English Translation】 English version: Outstanding talents emerge in succession, and the mountains and rivers are beautiful, making people linger and forget to return. This is all thanks to the land! People rely on external endowments, so when external endowments are superior, internal wisdom also appears extraordinary, to the extent that those virtuous and knowledgeable ministers who understand history, carefully examine Buddhism, and believe that Buddhism has profound value for refuge, and there is certainly no reason for it to decline! It can be said that it is as long-lasting as the Yangtze and Han rivers. Although the historical events of the South have been heard in the past, their traces are still visible today! After the Jin dynasty clans in the Central Plains and the Two Rivers region crossed south, they split into sixteen kingdoms; they invaded each other with military force, and the Buddha's teachings were destroyed three times, and they were all descendants of the Xiongnu; they were not originally countries that valued culture, and they made decisions arbitrarily, so that's why it was like that! Therefore, the act of establishing a precept platform (戒壇) [ordination platform] is the manifestation of upholding and promoting the Dharma! The rest will be omitted (etc.). The Shan Jian Lu Pi Po Sha (善見律毗婆沙) [Samantapasadika, a commentary on the Vinaya] says: 'No houses may be built on the precept platform (戒壇) [ordination platform]. Even if a king builds one, a bhikkhu with a sense of shame should tear it down, and the remaining wood and grass should be sent to the bhikkhus living in the monastery. Only a Buddha hall and trees may be placed there!' According to these words, it is clear that this is a place where the Dharma abides, not a place where people live (the two are different). The Fifth on the Inner and Outer Boundaries of the Great Boundary of the Precept Platform (戒壇) [ordination platform] According to the Sengqi Vinaya (僧祇律) [Mahasanghika Vinaya], the precept ground (戒場) [ordination ground] was initially established outside the great boundary (大界) [mahāsīmā, great boundary], but later, when faults occurred, it was moved inside the great boundary (大界) [mahāsīmā, great boundary]. In the Four-Part Vinaya (四分律) [Dharmaguptaka Vinaya], the precept ground (戒場) [ordination ground] is established inside the boundary (界) [sīmā, boundary]. The text says: 'When four monks in the Sangha have disputes, causing the assembly to become exhausted, the Buddha then allows the establishment of a precept ground (戒場) [ordination ground].' If it were outside the boundary (界) [sīmā, boundary], there would be no obstruction in the first place, so why bother the assembly? Therefore, it is known that being inside the boundary (界) [sīmā, boundary] is the definitive arrangement. However, one must clearly distinguish the three characteristics, and make a decisive judgment without doubt. Randomly pointing at mountains, rocks, trees, walls, cliffs, and pits, without ever having personally observed their boundaries, and casually calling out their directions. If you yourself are confused, how can you make others understand? Following each other in reciting the scriptures, most of the time you are confused about the matter. The commentaries and sub-commentaries are extremely detailed, and should be used when the occasion arises. These bad habits are all old delusions, and it is hoped that they can be changed, and these common habits can be eliminated; if they are not changed, then this life will be like this, and future generations will also be like this, how can you escape from this predicament? Now that the boundary (界) [sīmā, boundary] has been established according to the Dharma, then the Sangha gathers in four places, each following the Dharma of the assembly, and they do not interfere with each other: 1. Gathering inside the precept ground (戒場) [ordination ground], 2. Gathering in the open space around the outside of the precept ground (戒場) [ordination ground], 3. The great boundary (大界) [mahāsīmā, great boundary]
內如常僧集，四、大界外集。於四集中，二是作法界，二是自然界。由界限約相，可隨方作業，並得成就。以前識四界，限域灼然，故有四集，各不相攝。言雖繁重，事則唯單，深可誡之。
戒壇結法先後第六
今見講解諸家，並依古疏，先結大界，卻結戒場。便云：「我依律文，先後如此。」此不知教之次第也！原究律文，初大眾創集，莫識界之分齊；故初約自然，次約大界；后為眾集法多，數數勞倦，故聽立戒場；是知事起先後，不言結法先後也！何為妄執律文，橫生五過，佛有誠教，當隨義分。今若先結大界，未分戒場，約何法制，以分兩界？雖預開空域，終是無法之地。故佛制戒場，先以法限，后圍空地，外以大界繞之，此則法法相隔，無錯涉之非也！故《五分律》云：應「先結戒場，后結大界。」若先結大界者，當舍已更前結之，然後唱相結大界也！《毗尼母》、《善見》二論，亦同《五分》先後之文。今猶有人，先結大界者，此不見諸部明文，直信意言，都不領解。
《五百問》云：「先結大界，后結戒場者，如卑摩羅叉律師云：『于中受戒，恐無所獲。』又卑公云：『若先不知，同於未制，賴有此路，則通僥倖。』」斯言抑揚，成敗難惻，僥倖非分遇福之言，先結戒場，不虛功受，
【現代漢語翻譯】 現代漢語譯本：內部如同僧眾聚集，分為四大界外聚集。在這四種聚集方式中，兩種是作法界（通過儀式建立的界限），兩種是自然界（天然形成的界限）。通過界限來約定範圍，可以根據方位進行佛事活動，並且能夠成功。以前因為清楚地認識到四界的界限，區域劃分明確，所以有四種聚集方式，各自不互相干涉。說法雖然繁瑣，但事情其實很簡單，應該深刻引以為戒。
戒壇結法先後第六
現在看到講解各家，都依據古疏，先結大界（更大的結界範圍），再結戒場（受戒的場所）。就說：『我依據律文，先後順序就是這樣。』這是不瞭解教法的次第啊！原本研究律文，最初大眾剛聚集時，不認識界限的區分；所以最初約定自然界，其次約定大界；後來因為大眾聚集的法事多了，多次感到勞累，所以允許設立戒場；這是知道事情發生的先後順序，不是說結界的先後順序啊！為什麼妄自執著律文，憑空產生五種過失？佛有真實的教誨，應當根據意義來區分。現在如果先結大界，還沒有劃分戒場，用什麼法來限制，來區分兩個界限？即使預先開闢了空曠的區域，最終還是沒有法的地方。所以佛制定戒場，先用法來限制，然後圍繞空地，外面用大界環繞它，這樣法與法之間相互隔離，沒有錯亂混雜的弊端啊！所以《五分律》（Mahāvastu）說：應該『先結戒場，后結大界。』如果先結大界，應當捨棄已經結好的大界，重新向前結戒場，然後唱相結大界啊！《毗尼母經》（Vinaya-matrika）和《善見律毗婆沙》（Samantapasadika）這兩部論，也和《五分律》的先後順序一致。現在還有人，先結大界，這是沒有看到各部的明確條文，只是相信自己的想法，完全不理解。
《五百問》（Pancasatika）中說：『先結大界，后結戒場的人，如同卑摩羅叉律師（Bhimaraksa）所說：『在其中受戒，恐怕沒有什麼收穫。』又卑公說：『如果事先不知道，就如同沒有制定一樣，幸虧有這條路，還可以僥倖成功。』』這些話抑揚頓挫，成敗難以預測，僥倖是指不該得到的福報。先結戒場，不會白費功夫，能夠如實地得到受戒的功德。
【English Translation】 English version: Internally, it is like a gathering of monks, divided into gatherings outside the four great boundaries. Among these four types of gatherings, two are 'karmic boundaries' (boundaries established through rituals), and two are 'natural boundaries' (naturally formed boundaries). By defining the scope through boundaries, one can perform Buddhist activities according to the direction and achieve success. Previously, because of the clear recognition of the boundaries of the four realms, the division of regions was clear, so there were four types of gatherings, each not interfering with each other. Although the explanation is cumbersome, the matter is actually simple, and one should deeply take it as a warning.
Chapter Six: The Order of Establishing the Sima (Boundary) and Ordination Platform
Now, seeing that various commentators rely on ancient commentaries, first establishing the Mahāsīmā (great boundary), and then establishing the ordination platform (戒場, jiechang). They say: 'I rely on the Vinaya text, and the order is like this.' This is not understanding the order of the teachings! Originally, studying the Vinaya text, when the assembly first gathered, they did not recognize the distinction of boundaries; therefore, they initially agreed on natural boundaries, and then agreed on the great boundary; later, because there were many Dharma events for the assembly, and they felt tired many times, they were allowed to establish an ordination platform; this is knowing the order in which things happened, not the order of establishing boundaries! Why stubbornly cling to the Vinaya text, creating five faults out of thin air? The Buddha has true teachings, and one should distinguish according to the meaning. Now, if one first establishes the great boundary, without dividing the ordination platform, what Dharma is used to restrict and divide the two boundaries? Even if a spacious area is opened up in advance, it is ultimately a place without Dharma. Therefore, the Buddha established the ordination platform, first restricting it with Dharma, then surrounding the open space, and encircling it with the great boundary on the outside, so that Dharma and Dharma are isolated from each other, and there is no fault of confusion! Therefore, the Mahāvastu (五分律) says: One should 'first establish the ordination platform, and then establish the great boundary.' If one first establishes the great boundary, one should abandon the already established great boundary, re-establish the ordination platform in front, and then chant the characteristics to establish the great boundary! The Vinaya-matrika (毗尼母經) and the Samantapasadika (善見律毗婆沙) also agree with the order of the Mahāvastu. Now there are still people who first establish the great boundary, which is because they have not seen the clear provisions of the various sections, but only believe in their own ideas and do not understand at all.
The Pancasatika (五百問) says: 'Those who first establish the great boundary and then establish the ordination platform are like what the Vinaya master Bhimaraksa (卑摩羅叉律師) said: 'Receiving precepts in it, I am afraid there will be no gain.' Also, Master Bei said: 'If you don't know in advance, it's like it hasn't been formulated, fortunately there is this way, then you can succeed by luck.'' These words are modulated, and success or failure is difficult to predict. Luck refers to undeserved blessings. Establishing the ordination platform first will not be in vain, and one can truly receive the merits of receiving precepts.
無疑于戒之有無也。核論作法，備分三相：一、戒場外相，二、大界內相，三、大界外相。此之三相併入羯磨立法之分齊也！皆定其方維，刻其分齊，標、相、體別三位歷然。標則不定其內外，相則隨標而位立；及論界體，必在相內。先須考定，具識楷模，然後加結。言又繁重，誠舉多迷，《五百問》中：「受戒值天雨，若移戒場屋下者，先解大界，卻結戒場，后結大界方得。」
戒壇集僧遠近第七
戒場為諸界之本也！先於自然集僧，僧有不集，結無成就；故作法者初必審悉，于諸自然界中，子細窮考；有僧普集，不得受欲。事雖粗現，臨事多迷，遺略不集，僧便別眾。結既不成，妄稱有界，盡于來際于中受法，徒枉自他虛行一代。豈唯此生，來報果集，還遇無界而受具足，可不然耶！
今欲行事，並約標界。戒場大小從界者，多由場小於自然，故約自然而集；三唱外相，白二結之。次結大界時，引五六比丘出場外空地，入大界體中，依界標集僧；三唱大界內外相，白二結已。至明日先解大界，次解戒場，還如前結。集僧遠近，楷定如前。此更須審悉，一定之後，盡于來際未須解。故比人行事不行重解、重結之法；西梵現行此事，以初結界已，惡鬼被圍不得出界，極苦惱故，佛令為解，使其得出
【現代漢語翻譯】 現代漢語譯本： 這與持戒與否息息相關。考察羯磨（Karma）作法，詳細分為三個方面：一、戒場外相，二、大界內相，三、大界外相。這三個方面都併入羯磨立法的範疇！都要確定其方位，劃分其界限，標、相、體三個位置分明。標不一定在其內外，相則隨著標而確立位置；至於討論界體，必定在相之內。首先必須考察確定，詳細瞭解規範，然後進行結界。言語雖然繁瑣，但確實容易產生迷惑。《五百問》中說：『受戒時遇到下雨，如果將戒場移到屋檐下，先要解除大界，再結戒場，然後結大界才能生效。』 戒壇聚集僧眾的遠近第七 戒場是各種界的基礎！首先要在自然界中聚集僧眾，如果有僧眾沒有聚集，結界就無法成就；所以作法者最初必須詳細審查，在各種自然界中，仔細考察；有僧眾普遍聚集，不得接受慾望。事情雖然粗略顯現，但臨事時容易迷惑，遺漏不聚集，僧眾就會分離。結界既然沒有成功，卻妄稱有界，直到未來世在其中受法，只是徒勞地白費自己和他人的一生。豈止是今生，來世的果報聚集，還會遇到沒有界限的地方而受具足戒，難道不是這樣嗎！ 現在想要行事，都按照標界。戒場的大小取決於界限，大多因為戒場小於自然界，所以按照自然界來聚集；三次唱說外相，用白二羯磨結界。其次結大界時，引導五六個比丘到戒場外的空地，進入大界的範圍內，按照界標聚集僧眾；三次唱說大界的內外相，用白二羯磨結界完畢。到第二天先解除大界，再解除戒場，還像之前那樣結界。聚集僧眾的遠近，規範像之前一樣確定。這更需要詳細審查，一旦確定之後，直到未來世都不需要解除。所以不應該重複進行結界、解界之法；西梵現在實行這件事，是因為最初結界后，惡鬼被圍困無法出界，非常痛苦，所以佛陀才讓解除，使它們能夠出去。
【English Translation】 English version: It is undoubtedly related to the presence or absence of precepts. Examining the Karma (action) procedure, it is divided into three detailed aspects: 1. the external appearance of the ordination platform (戒場, Jiechang), 2. the internal appearance of the great boundary (大界, Dajie), and 3. the external appearance of the great boundary. These three aspects are all incorporated into the category of Karma legislation! It is necessary to determine their orientation, divide their boundaries, and clearly distinguish the three positions of mark (標, Biao), appearance (相, Xiang), and substance (體, Ti). The mark does not necessarily have to be inside or outside, and the appearance is established according to the mark; as for discussing the substance of the boundary, it must be within the appearance. First, it is necessary to examine and determine, and understand the norms in detail, and then perform the boundary establishment. Although the language is cumbersome, it is indeed easy to cause confusion. In the 『Five Hundred Questions,』 it says: 『When receiving precepts and encountering rain, if the ordination platform is moved under the eaves, the great boundary must be dissolved first, then the ordination platform must be established, and then the great boundary must be established to be effective.』 The Seventh: Gathering Monks Near and Far at the Ordination Platform The ordination platform is the foundation of all boundaries! First, monks must be gathered in the natural boundary. If some monks are not gathered, the boundary establishment cannot be accomplished; therefore, the practitioner must initially examine in detail and carefully investigate in various natural boundaries; when monks are universally gathered, desires must not be accepted. Although the matter appears roughly, it is easy to be confused when facing it, and if omissions are not gathered, the monks will separate. Since the boundary establishment is not successful, but it is falsely claimed that there is a boundary, then receiving the Dharma within it until the future life is just a futile waste of oneself and others' lives. Not only in this life, but the karmic consequences will accumulate in future lives, and one will encounter a place without boundaries and receive full ordination. Isn't that so! Now, if you want to act, follow the marked boundary. The size of the ordination platform depends on the boundary. Mostly because the ordination platform is smaller than the natural boundary, it is gathered according to the natural boundary; chant the external appearance three times, and establish the boundary with the white second Karma. Next, when establishing the great boundary, guide five or six Bhikkhus to the open space outside the ordination platform, enter the scope of the great boundary, and gather the monks according to the boundary markers; chant the internal and external appearances of the great boundary three times, and complete the boundary establishment with the white second Karma. On the next day, first dissolve the great boundary, then dissolve the ordination platform, and establish the boundary as before. The distance for gathering monks is determined according to the previous norms. This requires more detailed examination, and once it is determined, it does not need to be dissolved until the future life. Therefore, one should not repeatedly perform the method of establishing and dissolving boundaries; the Western Brahmins now practice this because after the initial boundary establishment, the evil spirits are trapped and cannot leave the boundary, which is very painful, so the Buddha allowed it to be dissolved so that they could go out.
，重更加結。以如法故，善神方集，故使律中界內有鬼神廟屋。《五分》云：「結界通取聚落，護諸俗人，不為非人所惱等。」其事符同(云云)。
戒壇作業成敗第八(此篇機要，成敗一時)
成敗之相，其用在人，人兼明昧，故事涉興毀。是以謹慎之士，不自師心。雖于戒相分明，不妨臨用迷忘，是以律文統約，有陵犯處，並開迷忘。至於結界持護，必須是非通顯，若疑、若誤，舍而重加，豈非敬慎之至極也！今行事者率多輕略，不審界之遠近，莫顯僧之別同，欺罔佛法，妄稱僧杰；誦文不識綱目，目睹不識是非，飾詐抱迷，輒興構結。今略示數相以顯是非：
一、約相集僧，則識僧之真偽，一一人中以五十餘法簡定之；不入簡者不足稱僧，則非作法之匠也！簡法如律鈔中。
二、依相三唱，必審標、相分齊，尺寸灼然，入則有足數別眾之儀，出則非二相之攝也。今時往往有結二界，不集相外之僧，直將五六人往場相地而結者；或於場內通唱二界三相已，具加二界羯磨者；或有場內通唱二界相已，隨界而結者；或於大界內不入場中，遙唱場相而結者。如《五分》中：「不唱方相，不成結界。」今隔界虛唱，全非正法；唱不明瞭，不知分齊，咸名不唱，界結不成，如是類知，並是約界分齊
之是非也！然大界、戒場並須成就，事不獲已，大界不成，乍可以無界之場得受戒也？戒場不成，大界雖成，終是無法之地，何有得行法事！故勤勤作業，戒場為初，必須依法取成，不得依俙作法，朦朧謂是。僧曰知法之人，可不思之！取名棄實，言又繁矣，臨事多惑，老叟重言，固其宜也！
三、明事義，即結界也。界有大小之差，地分內外之別，先須曉了，後方就法。
四、謂作業，即羯磨也。不但一僧獨誦，並須通眾具解，有不解者，非足非別；以闇昧者，莫知和忍之緣，孰識同別之相，故非二攝，不集非咎。
作業成敗，必約四緣，謂僧界事法，如上備列。持律之士，務學在斯，闇此四緣，不足登壇位也！故《十誦》云：「作羯磨者應分別云：是白、是第一羯磨、第二羯磨、第三羯磨；如是分別。其聽作者，莫余覺、餘思惟，應心心相憶，念此白、此羯磨；如是分明。」故佛世執法，猶行五非，豈是不學無知人耶？臨機心境迷忘故也！
戒壇受時儀軌第九
夫立非常之相，以顯非常之法，法即戒也。戒為出道之基，定非入俗之致。律云：「所以立戒學者，為除三毒令盡故。」所以立非常壇相，以動恒俗之情也！今不行壇事，隨緣而受，則心志蒼茫，如顯如晦，何能發法界之律
【現代漢語翻譯】 現代漢語譯本：這些都是關於是非的討論！然而，大界（Mahā-sīmā，大的結界範圍）和戒場（Sīmā，受戒的場所）都必須成就。如果情況不允許，即使大界沒有建成，或許也可以在沒有結界範圍的場所受戒嗎？如果戒場沒有建成，即使大界已經建成，最終也是無法行法事的地方，怎麼能進行法事呢！所以要勤勉地進行準備工作，戒場是首要的，必須依法取得成就，不能馬虎地進行，含糊地說可以了。出家人如果自稱懂法，難道不應該思考這些嗎！捨棄實際而追求名義，話又說多了，臨事時更加迷惑，老朽之人重複地說，本來就是應該的！
三、明白事義，就是結界。界有大小的差別，地分內外的區別，首先必須瞭解清楚，然後才能按照儀軌進行。
四、所謂作業，就是羯磨（Karma，佛教術語，指行動、行為）。不僅僅是一個僧人獨自誦唸，還必須讓大眾都理解，有不理解的人，就不能算作具足，不能算作差別；因為那些不明白的人，不知道和合忍可的因緣，誰能識別相同和不同的相狀，所以不能算作二攝（Saṃgraha，指攝受眾生的兩種方法），不聚集就沒有過失。
作業的成敗，必定取決於四種因緣，就是僧、界、事、法，如上面所列舉的。持律的人，務必學習這些，不明白這四種因緣，不足以登上戒壇的位置！所以《十誦律》（Daśa-bhāṇavāra-vinaya）中說：『作羯磨的人應該分別說：這是白（Jñapti，宣告）、這是第一羯磨、第二羯磨、第三羯磨；像這樣分別。聽羯磨的人，不要有其他的覺察、其他的思惟，應該心心相憶，念這個白、這個羯磨；像這樣分明。』所以佛在世時執行法律，仍然有五種不如法的情況，難道是因為是不學無知的人嗎？是因為臨機時心境迷惑忘失的緣故啊！
戒壇受戒時的儀軌第九
樹立不尋常的相狀，是爲了彰顯不尋常的法，法就是戒。戒是出離世間的根基，絕對不是進入世俗的原因。《律藏》（Vinaya）中說：『所以設立戒學，是爲了去除貪嗔癡三毒，使之完全斷盡。』所以設立不尋常的壇相，是爲了觸動恒常世俗的情感！現在不按照戒壇的儀軌進行，隨隨便便地受戒，那麼心志就會蒼茫，好像顯現又好像隱晦，怎麼能引發法界的律儀呢？
【English Translation】 English version: These are discussions about right and wrong! However, both the Mahā-sīmā (great boundary) and the Sīmā (ordination ground) must be accomplished. If circumstances do not permit, can one perhaps receive ordination in a place without a boundary even if the Mahā-sīmā is not established? If the Sīmā is not established, even if the Mahā-sīmā is established, it is ultimately a place where Dharma affairs cannot be conducted. How can Dharma affairs be carried out! Therefore, diligent preparation is necessary, with the Sīmā being the primary concern. It must be accomplished according to the Dharma, and not done carelessly, vaguely saying it is acceptable. If a monastic claims to understand the Dharma, shouldn't they consider these things! Abandoning reality and pursuing mere names, words become excessive, and confusion increases when facing matters. It is appropriate for an old man to repeat himself!
Three, understanding the meaning of the matter is establishing the boundary. Boundaries have differences in size, and the ground is divided into inner and outer distinctions. First, one must understand clearly, and then proceed according to the Dharma.
Four, so-called Karma (action, deed) is the procedure. It is not just one monk reciting alone, but it must be understood by the entire assembly. Those who do not understand cannot be considered complete or distinct; because those who are ignorant do not know the causes and conditions of harmony and acceptance, who can recognize the characteristics of sameness and difference, so it cannot be considered two Saṃgraha (means of gathering beings), and there is no fault in not gathering.
The success or failure of the procedure depends on four conditions, namely Saṃgha, Sīmā, action, and Dharma, as listed above. Those who uphold the Vinaya must study these diligently. Those who do not understand these four conditions are not qualified to ascend the ordination platform! Therefore, the Daśa-bhāṇavāra-vinaya (Ten Recitation Vinaya) says: 'Those who perform Karma should distinguish and say: This is Jñapti (announcement), this is the first Karma, the second Karma, the third Karma; distinguish in this way. Those who listen to the Karma should not have other perceptions or other thoughts, but should remember mindfully, reciting this Jñapti, this Karma; be clear in this way.' Therefore, when the Buddha was in the world enforcing the law, there were still five unlawful situations, was it because they were unlearned and ignorant people? It was because the mind and state were confused and forgotten at the critical moment!
Ninth, the ritual for receiving ordination at the ordination platform
Establishing an extraordinary appearance is to manifest an extraordinary Dharma, and that Dharma is the precepts. Precepts are the foundation for leaving the world, and are definitely not the cause of entering the mundane. The Vinaya says: 'Therefore, establishing the study of precepts is to remove the three poisons of greed, hatred, and delusion, so that they are completely eradicated.' Therefore, establishing an extraordinary platform appearance is to move the emotions of the constant mundane! Now, if we do not follow the ritual of the ordination platform and receive ordination casually, then the mind will be confused, as if appearing and then disappearing, how can we generate the precepts of the Dharma realm?
儀？定獲無記之虛福也！故論云：「欲受戒者，先於有智人所，令于萬境上起慈護心而發戒也！」今不存此，臨集僧訖，正行事時，但云：「汝發上品心得上品戒。」沙彌素無識性，教授曾未討論，空雷發於上天，絕雨流於下地。故博考眾說，立斯軌儀，非出師心，並從聖授。今末學者經傳罕聞，鏗執生常，驚怪斯作，復何可怪？並由耳目之所不該，足趾之所不蹈；若曾該蹈，復是生常之恒法，統而括之，可以論廣也！
登壇授受十師行事相(比來行事，無法自居，隨人立用，無可師範。今採摭幽顯及以所傳，登降壇場，興發景仰，如俗行禮，每事問之，可不慎與！)余見行事，叢雜交謬，和上二師才有相狀，自余尊證都無異倫。原夫證師證戒功用，則三師一同。三師各有行事，證成由十師得，遂有初戒。列坐昏若海游，高視而望眾儀，遠聽而詳羯磨，乃有一乞、三乞、唱乞。三一不分、一白三說錯脫，曾無指斥，俯首送默，是非俱顯，默然端坐表和，同別咸言和合。若斯御眾，誠在三師，有見非違，即須彈舉，無宜妄稱大物，是非不撓其心乎！確須七證卓明，何勞更繁隨喜，故中土受戒，止須十人登壇，諸餘隨助，浪僧臨時，下層亦有，故於儀首，重而列之(不妨新受戒者，神爽明白，作業有功，七證心昏，
【現代漢語翻譯】 現代漢語譯本：難道（這樣）就能確定獲得無記性的虛假福報嗎！所以律宗的論著說：『想要受戒的人，先要在有智慧的人那裡，讓他對世間萬物生起慈悲保護的心，然後才發願受戒！』現在不遵循這個原則，臨時召集僧人完畢，正式進行儀式時，只是說：『你發出上品心就能得到上品戒。』沙彌（shami，小乘佛教出家男子）本來就沒有識別能力，教授也沒有事先討論過，空洞的雷聲在上天轟鳴，絕無雨水流到下地。所以廣泛考察各種說法，制定這個儀軌，不是出於我個人的想法，而是全部來自聖人的傳授。現在末世學者很少聽聞經傳，固執于自己一貫的習慣，對這種做法感到驚訝奇怪，又有什麼可奇怪的呢？都是因為眼睛和耳朵沒有見聞過，腳趾沒有踐踏過；如果曾經見聞踐踏過，這又是司空見慣的常法，統合起來，就可以廣泛討論了！
登壇授戒的十師行事儀相（以前的行事，沒有法度可以遵循，隨著個人想法而設立使用，沒有可以傚法的榜樣。現在我採納隱晦和顯明的說法以及所傳授的儀軌，登壇和下壇，引發景仰之心，就像世俗的禮儀一樣，每件事都詢問，怎能不謹慎呢！）我所見到的行事，雜亂交錯，和尚（heshang，主持僧侶）和羯磨阿阇黎（jiemo achali，佛教儀式主持人）二師才有一些樣子，其餘的尊證阿阇黎（zunzheng achali，戒師）都沒有什麼區別。原本證師（zhengshi，證明者）證明戒的功用，與三師（san shi，受戒時的三位主要法師）相同。三師各有行事，戒的證成由十師（shi shi，受戒時的十位法師）完成，於是才有了最初的戒。列坐時昏暗得像在海里游泳，高高地看著各種儀式，遠遠地聽著羯磨（jiemo，佛教儀式），才有一個乞、三個乞、唱乞。三一不分，一白三說（yibai sanshuo，佛教儀式中的一種宣告方式）錯亂脫漏，沒有人指出，低頭不語，是非都顯現出來，默默端坐表示贊同，相同和不同都說和合。像這樣駕馭大眾，實在在於三師，有見到不符合規定的，就必須彈劾舉發，不應該妄稱自己是了不起的人物，是非不能擾亂他的心啊！確實需要七位證師（qi wei zhengshi，七位證明者）明確，何必再繁瑣地隨喜，所以中土受戒，只需要十人登壇，其餘的隨助者，都是臨時來的僧人，下層也有，所以在儀軌的開頭，鄭重地列出（不妨礙新受戒的人，精神爽朗明白，作業有功，七位證師心昏，
【English Translation】 English version: Could it be that (in this way) one can be certain of obtaining the unrecordable, false blessings! Therefore, the Vinaya treatises say: 'Those who wish to receive the precepts should first, in the presence of a wise person, be made to generate a compassionate and protective mind towards all things in the world, and then vow to receive the precepts!' Now, this principle is not followed. After temporarily gathering the Sangha (sengqie, monastic community), when formally conducting the ceremony, they simply say: 'If you generate a superior mind, you will obtain superior precepts.' The Shami (shami, novice monk in Theravada Buddhism) inherently lacks the ability to discern, and the teachings have not been discussed beforehand. Empty thunder rumbles in the heavens, and no rain flows to the earth below. Therefore, after extensively examining various teachings, this ritual is established, not from my personal ideas, but entirely from the transmission of the sages. Now, scholars in this degenerate age rarely hear the scriptures, stubbornly clinging to their habitual practices, and are surprised and astonished by this practice. What is so strange about that? It is all because their eyes and ears have not seen or heard it, and their feet have not trodden it; if they had seen and heard it, and trodden it, this would be a common and familiar practice. By unifying and encompassing it, it can be discussed extensively!
The Ritual Aspects of the Ten Masters for Ordination (In past practices, there was no standard to follow, and practices were established and used according to individual ideas, with no model to emulate. Now, I adopt both implicit and explicit teachings, as well as the transmitted rituals, ascending and descending the altar, inspiring reverence, just like secular etiquette. Every matter is inquired about, how can one not be cautious!) The practices I have seen are chaotic and confused. Only the Upadhyaya (heshang, preceptor) and the Karma Acharya (jiemo achali, ritual master) have some semblance of order, while the other Venerable Certifying Acharyas (zunzheng achali, certifying masters) are no different from each other. Originally, the function of the Certifying Master (zhengshi, certifier) in certifying the precepts is the same as that of the Three Masters (san shi, the three principal masters at ordination). Each of the Three Masters has their own duties, and the certification of the precepts is completed by the Ten Masters (shi shi, the ten masters at ordination), thus the initial precepts are established. When seated, it is as dark as swimming in the sea, looking high at the various rituals, and listening from afar to the Karma (jiemo, ritual), there is only one request, three requests, and chanting requests. The three and one are not distinguished, the 'one announcement, three repetitions' (yibai sanshuo, a type of announcement in Buddhist rituals) is confused and omitted, and no one points it out. They lower their heads and remain silent, both right and wrong are revealed, and they silently sit upright to express agreement, and both the same and different say 'harmony'. Such control of the assembly truly lies with the Three Masters. If there is anything seen that does not comply with the rules, it must be impeached and exposed. One should not falsely claim to be a great figure, and that right and wrong cannot disturb their mind! It is truly necessary for the Seven Certifiers (qi wei zhengshi, seven certifiers) to be clear, why bother with further perfunctory approval. Therefore, in the Central Lands, only ten people are required to ascend the altar for ordination, and the rest of the assistants are temporary monks, and there are also some from the lower ranks. Therefore, at the beginning of the ritual, it is solemnly listed (it does not hinder the newly ordained, whose spirit is bright and clear, and whose actions are meritorious, while the Seven Certifiers are confused,
情思魯塞，故約此二不得頓除故也)。
初十師登壇相，其教授阿阇梨當執香爐前引，從南面下層東階道，接足而上至層上，東出北迴，繞壇一匝；上座在西頭，當佛前禮三拜；十師卓立，具修威儀，廣運心想，請十方現在諸佛、諸大菩薩、聲聞僧眾，普會戒壇；天龍八部遍滿虛空。以佛在時，多行受戒，咸升壇上，雖非羯磨僧數而行，善來戒法亦同具戒。佛滅度后，行事聖僧羅列佛像，擬佛在時故也！亦使僧法有依，非佛不可，故置靈儀，不徒設也！
第二重壇上西行，南頭置一高座，次設三虛座：一擬豆田邪菩薩比丘，二擬樓至菩薩比丘，三擬馬闌邪菩薩比丘；以三菩薩比丘請佛立受戒結戒戒壇之首，于戒有功，故列三虛座以處之。十師運想已，教授師執爐，引眾面西卻行，取上層西階道，接足上壇頂；東轉北迴，繞佛一匝已，至三空座前，一一禮已，依次而坐。其高座者，先差一僧令升座已，誦《遺教經》；此時應打犍稚，多燒名香，讚唄功德；所集之僧，無問大小戒，普至以聽《遺教》。于上下二層依位坐已，令維那引欲受戒者，至南面東階道下，面西而立；威儀教授師從南面東階卻下，引向西階道上，至下層上便東回北轉西出；又東面北作行，禮佛三拜已，互跪聽經訖；維那又引至南面東階，
【現代漢語翻譯】 現代漢語譯本：情思魯塞（情思魯塞，是因為約定了這兩種情況不能立即消除），所以才這樣安排。
初十位律師登上戒壇時，教授阿阇梨應當手持香爐在前面引導，從南面的下層東階走，迎接受戒者，讓他們登上上層，然後向東、向北繞戒壇一週；上座位於西邊，應當在佛像前行三拜禮；十位律師莊嚴地站立，具足威儀，廣泛地運用心念，迎請十方現在諸佛、諸大菩薩、聲聞僧眾，普遍聚集於戒壇；天龍八部遍滿虛空。這是因為佛陀在世時，經常舉行授戒儀式，受戒者都登上戒壇，即使不是羯磨僧的數目，也能同樣獲得善來戒法，具足戒律。佛陀滅度后，舉行儀式的聖僧排列佛像，是爲了模擬佛陀在世的情景！也是爲了使僧法有所依據，表明除了佛陀，沒有誰可以這樣做，所以設定靈位，並非徒勞！
在第二重戒壇上向西走，南邊設定一個高座，旁邊設定三個虛座：第一個虛座是為豆田邪菩薩比丘準備的，第二個虛座是為樓至菩薩比丘準備的，第三個虛座是為馬闌邪菩薩比丘準備的；因為這三位菩薩比丘是最初請佛陀設立受戒和結戒戒壇的人，對戒律有功勞，所以排列三個虛座來安置他們。十位律師運用心念后，教授師手持香爐，引導大眾面向西邊倒退行走，從上層的西階走下，迎接受戒者登上戒壇頂；然後向東、向北繞佛像一週后，到達三個虛座前，一一禮拜后，依次坐下。至於那個高座，先安排一位僧人登上座位，然後誦讀《遺教經》；此時應該敲打犍稚，多燒名香，讚頌功德；所有聚集的僧人，無論戒律大小，都應該到場聽《遺教經》。在上下兩層按照位置坐好后，讓維那引導想要受戒的人，到南面的東階下，面向西邊站立；威儀教授師從南面的東階倒退走下，引導他們走向西階，到達下層后便向東、向北、向西走；然後面向東邊，向北邊行走，向佛像行三拜禮后，互相跪著聽經完畢；維那再引導他們到南面的東階。
【English Translation】 English version: 'Qingsi Luse' (the reason for 'Qingsi Luse' is because it was agreed that these two situations could not be eliminated immediately), hence this arrangement.
When the ten preceptors ascend the altar, the instructing Ācārya (teacher) should hold the incense burner and lead the way, starting from the eastern steps of the lower level on the south side, receiving those to be ordained and guiding them to the upper level, then circling the altar once to the east and north; the senior monk is located on the west side and should perform three prostrations before the Buddha image; the ten preceptors stand solemnly, fully displaying their dignified demeanor, and broadly invoke in their minds the Buddhas, great Bodhisattvas, and Śrāvaka (hearer) Sangha (community) of the ten directions, universally gathering at the ordination altar; the Devas (gods), Nāgas (dragons), and the Eight Classes of beings fill the empty space. This is because when the Buddha was in the world, ordination ceremonies were frequently held, and those to be ordained would ascend the altar, and even if they were not the number of the Karma Sangha (community performing the act), they could still receive the 'Welcome' precepts and fully possess the precepts. After the Buddha's Parinirvana (passing away), the holy monks performing the ceremony arrange Buddha images to simulate the scene when the Buddha was in the world! It is also to provide a basis for the Sangha Dharma (teachings), indicating that no one but the Buddha can do this, so the spiritual arrangement is set up, not in vain!
On the second level of the altar, proceeding westward, a high seat is placed on the south side, with three empty seats next to it: the first empty seat is prepared for the Doutianxie Bodhisattva Bhikṣu (monk), the second empty seat is prepared for the Louzhi Bodhisattva Bhikṣu, and the third empty seat is prepared for the Malanxie Bodhisattva Bhikṣu; because these three Bodhisattva Bhikṣus were the first to invite the Buddha to establish the ordination and conclusion altar, and they have merit in relation to the precepts, so three empty seats are arranged to accommodate them. After the ten preceptors have invoked in their minds, the instructing teacher holds the incense burner, leading the assembly to walk backward facing west, descending from the western steps of the upper level, receiving those to be ordained and guiding them to the top of the altar; then circling the Buddha image once to the east and north, arriving in front of the three empty seats, bowing to each one, and then sitting down in order. As for the high seat, first arrange for a monk to ascend the seat, and then recite the 'Sutra of the Buddha's Last Teachings'; at this time, the Ghandi (gong) should be struck, fragrant incense should be burned, and merits should be praised; all the assembled monks, regardless of the size of their precepts, should be present to listen to the 'Sutra of the Buddha's Last Teachings'. After sitting in their positions on the upper and lower levels, let the Karmadana (director of affairs) guide those who wish to be ordained to the bottom of the eastern steps on the south side, standing facing west; the dignified instructing teacher retreats from the eastern steps on the south side, guiding them towards the western steps, and after reaching the lower level, they turn east, north, and west; then facing east and walking north, performing three prostrations to the Buddha image, and then kneeling together to listen to the sutra; the Karmadana then guides them to the eastern steps on the south side.
卻行而下，出界外行立。若未解威儀折旋俯仰者，令知法維那一一指授，庠序弘緩，引而行之。
及問難之時，維那一一引至戒場內，當東階南設席，擬問遮難。其受具者至於席側，執衣缽當東階面北而立；教授師從南面東階卻下，具修威儀，令眾可觀。故律中執持威儀，不失法度，如頞鞞比丘以威儀而伏邪道，故知威儀肅物，來自久矣！彼至問席所敷座坐已，仍取受人衣缽訖，令其脫屣上席；先取尼師壇，為受持已，令在上坐；又取安多會，為受持已，令在身著；次取郁多羅僧，為受持已，令于上披；又取僧伽梨，為受持已，如前幞之。教彼人云：「此三衣名，唯佛法有，九十六種外道所無，何得不敬？故坐具尼師壇，如塔之有基也；汝今受戒即五分法身之基也，良以五分由戒而成；若無坐具而坐汝身，則五分定慧無所從生，故坐具如塔之基也！三衣斷三毒也：五條下衣斷貪身也、七條中衣斷瞋口也、大衣上衣斷癡心也！」如是廣之，隨時說導。問難遮訖。此受持衣，諸部並在問難前，今時在受戒后，無文可出，不足行用。
彼教授師如常威儀，從下層東階上，至層上西回；至第二層南面西階上，向東回；當佛前禮三拜已；東轉北迴，至羯磨師前，相去舒手及處立。作白召已，至南面西階上召之。依師
【現代漢語翻譯】 現代漢語譯本：然後向後退著走下去，到界限之外站立。如果還不懂得威儀進退、彎腰抬頭等動作，就讓懂得法規的維那（Vina，寺院中負責糾察僧眾威儀的僧人）一一指點傳授，緩慢而有條理地引導他們行動。
到提問和辯難的時候，維那（Vina）一一引導他們到戒場內，在東邊的臺階南面設定座位，準備提問遮難。那些接受具足戒的人到達座位旁邊，拿著衣缽，面向北方站在東邊的臺階旁；教授師從南面東邊的臺階退下來，具足威儀，讓大家都能看到。所以律中重視執持威儀，不失去法度，就像頞鞞（Anbei）比丘用威儀降伏邪道一樣，由此可知威儀的肅正作用由來已久！教授師到達提問席位所鋪設的座位坐下後，接過受戒人的衣缽，讓他們脫鞋登上座位；先拿起尼師壇（Nisidana，坐具），為他們受持，讓他們坐在上面；又拿起安多會（Antarvasa，五條衣），為他們受持，讓他們穿在身上；接著拿起郁多羅僧（Uttarasanga，七條衣），為他們受持，讓他們披在上面；又拿起僧伽梨（Samghati，大衣），為他們受持，像之前那樣包好。教導他們說：『這三衣的名稱，只有佛法才有，九十六種外道所沒有，怎麼能不尊敬呢？所以坐具尼師壇（Nisidana），就像塔有地基一樣；你們現在受戒，就是五分法身的地基，因為五分法身是由戒而成就的；如果沒有坐具而坐，你們的五分定慧就無從產生，所以坐具就像塔的地基一樣！三衣斷除三毒：五條下衣斷除貪身，七條中衣斷除瞋口，大衣上衣斷除癡心！』像這樣廣泛地解釋，隨時引導開示。提問遮難完畢。這種受持衣的方法，各部律典都在提問遮難之前進行，現在卻在受戒之後，沒有經典依據，不足以採用。
那位教授師像往常一樣具足威儀，從下層東邊的臺階上去，到上層西邊轉彎；到第二層南面西邊的臺階上去，向東轉彎；在佛前禮拜三次後；向東轉彎，向北轉彎，到羯磨師（Karmacarya，羯磨阿阇梨，受戒時的主要證人）面前，相距伸手可及的地方站立。作完白召后，到南面西邊的臺階上召請羯磨師（Karmacarya）。依照老師。
【English Translation】 English version: Then, retreating backwards, go down and stand outside the boundary. If they do not yet understand the proper deportment of advancing, retreating, bowing, and raising their heads, let the Vina (Vina, a monk in the monastery responsible for correcting the deportment of the monks) who knows the rules instruct them one by one, guiding them slowly and methodically.
When it comes to questioning and debate, the Vina (Vina) leads them one by one into the ordination hall, setting up seats on the south side of the eastern steps, preparing to ask questions of impediment. Those receiving the full ordination arrive beside the seats, holding their robes and bowls, standing facing north beside the eastern steps; the professor retreats from the south side of the eastern steps, with full deportment, so that everyone can see. Therefore, the Vinaya emphasizes upholding proper deportment, not losing the proper rules, just as the Anbei (Anbei) Bhikshu subdued the heretical path with proper deportment, thus it is known that the solemn function of deportment has been around for a long time! After the professor arrives at the seat prepared for questioning and sits down, he takes the robes and bowls of the ordinands, and has them take off their shoes and step onto the seat; first, he takes the Nisidana (Nisidana, sitting cloth), and performs the acceptance for them, having them sit on it; then he takes the Antarvasa (Antarvasa, five-strip robe), and performs the acceptance for them, having them wear it on their body; then he takes the Uttarasanga (Uttarasanga, seven-strip robe), and performs the acceptance for them, having them drape it over themselves; then he takes the Samghati (Samghati, great robe), and performs the acceptance for them, wrapping it as before. He teaches them, saying: 'These names of the three robes are only found in the Buddha Dharma, and are not found in the ninety-six kinds of heretical paths, how can you not respect them? Therefore, the sitting cloth Nisidana (Nisidana) is like a pagoda having a foundation; your receiving the precepts now is the foundation of the fivefold Dharmakaya, because the fivefold Dharmakaya is accomplished by the precepts; if you sit without a sitting cloth, your fivefold Samadhi and Prajna will have no source from which to arise, so the sitting cloth is like the foundation of a pagoda! The three robes cut off the three poisons: the five-strip lower robe cuts off greed for the body, the seven-strip middle robe cuts off anger in the mouth, and the great upper robe cuts off delusion in the mind!' Explain it extensively like this, guiding and enlightening them at any time. The questioning of impediments is completed. This method of accepting the robes is done before the questioning of impediments in various Vinayas, but now it is done after the ordination, there is no scriptural basis, and it is not sufficient to be adopted.
That professor, with the usual deportment, goes up the eastern steps from the lower level, turns west at the upper level; goes up the western steps on the south side of the second level, turns east; after bowing three times before the Buddha; turns east, turns north, and stands before the Karmacarya (Karmacarya, the main witness during ordination), at a distance that can be reached by extending the hand. After making the announcement, he goes to the western steps on the south side to summon the Karmacarya (Karmacarya). According to the teacher.
召而上，便引欲受戒者，向三上座坐處禮已，次又一一禮十師竟，威儀師令于羯磨師前互跪教乞戒。彼復座已，羯磨師依法單白，問難已，和僧羯磨與受戒竟，令於十師下互跪，諸受具人總了，一時就佛前面北，互跪更聽《遺教》而立住；其教授師執香爐起，至西面北階頭立，引十師下階，循下層上面南出東回面北，當佛像前禮三拜立住；維那又引新受戒人從東面南階卻下至地，北出繞壇回至南面下層西階下，東回面北禮佛竟立住。師僧見新受戒者來，便從下層東階下南出，雁行相待于華林間；新受戒者從后而行，至場地林間，方令受戒者在前。教授師引十師出場門入大界，如常所止。此之威儀，聖所行法，法隱既久，執生常者，謂是新儀，幸詳之也！
余以干封二年二月八日及以夏初，既立戒壇，仍依法載受具戒。於時前後預受者二十七人，並多是諸方，謂雍州、洛州、虢州、蒲州、晉州、貝州、丹州、坊州、隴州、澧州、荊州、臺州、并州，如是等州，依壇受具；故引大略，知非謬緣。諸有同法之儔、遊方之士，聞余建立，興心向赴者，略列名位，取信於后。
終南山云居寺大德僧伽禪師
京師西明寺大德真懿律師
京師弘法寺大德恒善律師
終南山雲際寺大德悟玄律師
【現代漢語翻譯】 現代漢語譯本 召集欲受戒者，讓他們到三位上座（寺院中資歷較高的僧人）的座位前禮拜，然後依次向十位戒師行禮。儀軌師引導他們在羯磨師（主持受戒儀式的僧人）面前雙膝跪地，教他們乞求受戒。羯磨師回到座位后，依法進行宣告，提問和答辯，然後與僧眾一起進行羯磨法事，完成受戒儀式。之後，讓所有受戒者在十位戒師面前雙膝跪地，所有受具足戒的人一起面向北方，雙膝跪地聆聽《遺教經》，然後站立。教授師（教授戒律的僧人）手持香爐起身，走到西面北邊的臺階前站立，引導十位戒師下臺階，沿著下層面向南方走出，然後向東轉，面向北方，在佛像前行三拜禮，然後站立。維那（寺院中負責維持秩序的僧人）又引導新受戒的人從東面南邊的臺階退下到地面，向北繞壇，回到南面下層的西邊臺階下，向東轉，面向北方，向佛像行禮後站立。戒師們看到新受戒者過來，便從下層東邊的臺階下來，向南走出，像雁行一樣在華林間等待；新受戒者從後面走來，到達場地林間，才讓受戒者走在前面。教授師引導十位戒師走出場地門，進入大界（寺院的範圍），回到通常居住的地方。這些儀軌，是聖人所行的法則。因為佛法隱沒已久，那些固執于舊規的人，認為這是新的儀軌，希望他們詳細瞭解！ 我在干封二年二月八日以及夏季開始的時候，已經設立了戒壇，仍然依法進行受具足戒的儀式。當時前後參與受戒的有二十七人，大多來自各地，如雍州、洛州、虢州、蒲州、晉州、貝州、丹州、坊州、隴州、澧州、荊州、臺州、并州等州，他們都依照戒壇受具足戒。所以我大致記錄下來，讓大家知道這不是謬誤的緣起。各位同修、雲遊四方的僧人，如果聽到我建立戒壇，心生嚮往前來參加的，我略微列出他們的名位，以便取信於後人。 終南山云居寺大德僧伽禪師 京師西明寺大德真懿律師 京師弘法寺大德恒善律師 終南山雲際寺大德悟玄律師
【English Translation】 English version Having summoned those who wished to receive the precepts, they were led to prostrate before the seats of the three senior monks (senior monks in the monastery), and then one by one they bowed to the ten preceptors. The master of ceremonies instructed them to kneel facing each other before the Karma Master (the monk who presides over the ordination ceremony), teaching them to beg for the precepts. After the Karma Master returned to his seat, he made a formal announcement according to the Dharma, asked questions and received answers, and then performed the Karma ritual with the Sangha (the monastic community) to complete the ordination. After that, all those receiving the precepts were made to kneel before the ten preceptors, and all those receiving the full precepts together faced north in front of the Buddha, kneeling to listen to the 'Last Admonitions' and then standing. The Preceptor (the monk who teaches the precepts) rose with an incense burner in hand, went to the head of the northern steps on the west side and stood there, guiding the ten preceptors down the steps, along the lower level facing south, then turning east, facing north, bowing three times before the Buddha image, and then standing. The Director (the monk in charge of maintaining order in the monastery) then led the newly ordained people down the steps from the eastern south side to the ground, circling the altar to the north, returning to the western steps of the lower level on the south side, turning east, facing north, bowing to the Buddha image, and then standing. When the preceptors saw the newly ordained people coming, they came down from the eastern steps of the lower level, went out to the south, and waited in a line like geese in the Hualin (a grove of trees); the newly ordained people came from behind, and only when they reached the Hualin in the courtyard were the ordained people allowed to go ahead. The Preceptor led the ten preceptors out of the courtyard gate and into the great boundary (the boundary of the monastery), returning to their usual residence. These rituals are the laws practiced by the saints. Because the Dharma has been hidden for a long time, those who stubbornly adhere to the old rules think that this is a new ritual, and I hope they will understand it in detail! On the eighth day of the second month of the second year of Ganfeng, and at the beginning of summer, I had already established the ordination platform and still performed the ordination ceremony according to the Dharma. At that time, there were twenty-seven people who participated in the ordination before and after, most of whom came from various places, such as Yongzhou, Luozhou, Guozhou, Puzhou, Jinzhou, Beizhou, Danzhou, Fangzhou, Longzhou, Lizhou, Jingzhou, Taizhou, and Bingzhou. They all received the full precepts according to the ordination platform. Therefore, I have recorded it roughly, so that everyone knows that this is not a false origin. Fellow practitioners and wandering monks, if you hear that I have established an ordination platform and are eager to come and participate, I will briefly list their names and positions in order to gain the trust of future generations. Great Virtue Monk Sangha Zen Master of Yunju Temple in Zhongnan Mountain Great Virtue Lawyer Zhenyi of Ximing Temple in the capital Great Virtue Lawyer Hengshan of Hongfa Temple in the capital Great Virtue Lawyer Wuxuan of Yunji Temple in Zhongnan Mountain
京師西明寺大德薄塵法師
京師大慈恩寺大德弘度律師
昭陵瑤臺寺大德道誠律師
終南山龍池寺智善律師
京師光明寺新羅國智仁律師
華州西嶽沙門法藏禪師
終南山寶德寺道光律師
荊州長沙寺智藏律師
荊州景元山無行禪師
荊州覆船山玉泉寺弘景律師
并州六通寺智琮禪師
潤州明慶寺玄寂律師
衡州南嶽云峰寺義本律師
洋州儻城寺道寂律師
荊州天王寺道譽法師
荊州四層寺智璇禪師
京師西明寺大慈律師
京師西明寺四依律師
齊州東嶽沙門明藏禪師
荊州安寶寺慧忍禪師
荊州善集寺道恪禪師
臺州天臺山白巖寺慧莊禪師
襄州峴山報善寺慧璇律師
荊州升覺寺慧璉禪師
荊州開聖寺慧儼禪師
荊州陟屺寺慧獎法師
荊州無量寺玄賾法師
洛州天宮寺守節法師
晉州沙門曇獎法師
東嶽沙門名恪律師
京師空觀寺行滔禪師
秦州麥積崖沙門法度禪師
虢州大興國寺義方律師
荊州長沙寺德行律師
京師弘濟寺懷素律師
自外不備列名。至如終南山大翠微寺等諸沙門
【現代漢語翻譯】 現代漢語譯本： 京師西明寺的大德薄塵法師。 京師大慈恩寺的大德弘度律師。 昭陵瑤臺寺的大德道誠律師。 終南山龍池寺的智善律師。 京師光明寺的新羅國智仁律師。 華州西嶽的沙門法藏禪師。 終南山寶德寺的道光律師。 荊州長沙寺的智藏律師。 荊州景元山的無行禪師。 荊州覆船山玉泉寺的弘景律師。 并州六通寺的智琮禪師。 潤州明慶寺的玄寂律師。 衡州南嶽云峰寺的義本律師。 洋州儻城寺的道寂律師。 荊州天王寺的道譽法師。 荊州四層寺的智璇禪師。 京師西明寺的大慈律師。 京師西明寺的四依律師。 齊州東嶽的沙門明藏禪師。 荊州安寶寺的慧忍禪師。 荊州善集寺的道恪禪師。 臺州天臺山白巖寺的慧莊禪師。 襄州峴山報善寺的慧璇律師。 荊州升覺寺的慧璉禪師。 荊州開聖寺的慧儼禪師。 荊州陟屺寺的慧獎法師。 荊州無量寺的玄賾法師。 洛州天宮寺的守節法師。 晉州的沙門曇獎法師。 東嶽的沙門名恪律師。 京師空觀寺的行滔禪師。 秦州麥積崖的沙門法度禪師。 虢州大興國寺的義方律師。 荊州長沙寺的德行律師。 京師弘濟寺的懷素律師。 此外未一一列名。至於終南山大翠微寺等諸位沙門。
【English Translation】 English version: The Venerable Dharma Master Bo Chen of Ximing Temple (西明寺) in the capital. The Venerable Vinaya Master Hong Du of Daci'en Temple (大慈恩寺) in the capital. The Venerable Vinaya Master Dao Cheng of Yaotai Temple (瑤臺寺) in Zhaoling. The Vinaya Master Zhi Shan of Longchi Temple (龍池寺) in Zhongnan Mountain. The Silla Vinaya Master Zhi Ren of Guangming Temple (光明寺) in the capital. The Samana Dharma Master Fa Zang of Xiyue (西嶽) in Hua Prefecture. The Vinaya Master Dao Guang of Baode Temple (寶德寺) in Zhongnan Mountain. The Vinaya Master Zhi Zang of Changsha Temple (長沙寺) in Jing Prefecture. The Dhyana Master Wu Xing of Jingyuan Mountain (景元山) in Jing Prefecture. The Vinaya Master Hong Jing of Yuquan Temple (玉泉寺) on Fuchuan Mountain (覆船山) in Jing Prefecture. The Dhyana Master Zhi Cong of Liutong Temple (六通寺) in Bing Prefecture. The Vinaya Master Xuan Ji of Mingqing Temple (明慶寺) in Run Prefecture. The Vinaya Master Yi Ben of Yunfeng Temple (云峰寺) on Mount Nanyue (南嶽) in Heng Prefecture. The Vinaya Master Dao Ji of Tangcheng Temple (儻城寺) in Yang Prefecture. The Dharma Master Dao Yu of Tianwang Temple (天王寺) in Jing Prefecture. The Dhyana Master Zhi Xuan of Sicheng Temple (四層寺) in Jing Prefecture. The Vinaya Master Da Ci of Ximing Temple (西明寺) in the capital. The Vinaya Master Si Yi of Ximing Temple (西明寺) in the capital. The Samana Dhyana Master Ming Zang of Dongyue (東嶽) in Qi Prefecture. The Dhyana Master Hui Ren of Anbao Temple (安寶寺) in Jing Prefecture. The Dhyana Master Dao Ke of Shanji Temple (善集寺) in Jing Prefecture. The Dhyana Master Hui Zhuang of Baiyan Temple (白巖寺) on Mount Tiantai (天臺山) in Tai Prefecture. The Vinaya Master Hui Xuan of Baoshan Temple (報善寺) on Xian Mountain (峴山) in Xiang Prefecture. The Dhyana Master Hui Lian of Shengjue Temple (升覺寺) in Jing Prefecture. The Dhyana Master Hui Yan of Kaisheng Temple (開聖寺) in Jing Prefecture. The Dharma Master Hui Jiang of Zhiqi Temple (陟屺寺) in Jing Prefecture. The Dharma Master Xuan Ze of Wuliang Temple (無量寺) in Jing Prefecture. The Dharma Master Shou Jie of Tiangong Temple (天宮寺) in Luo Prefecture. The Samana Dharma Master Tan Jiang of Jin Prefecture. The Samana Vinaya Master Ming Ke of Dongyue (東嶽). The Dhyana Master Xing Tao of Kongguan Temple (空觀寺) in the capital. The Samana Dhyana Master Fa Du of Maijishan (麥積崖) in Qin Prefecture. The Vinaya Master Yi Fang of Daxingguo Temple (大興國寺) in Guo Prefecture. The Vinaya Master De Xing of Changsha Temple (長沙寺) in Jing Prefecture. The Vinaya Master Huai Su of Hongji Temple (弘濟寺) in the capital. Others are not listed individually. As for the various Samanas of Da Cuiwei Temple (大翠微寺) in Zhongnan Mountain, etc.
，及巖隱野居追朋問道之賓，翕習容裔，整帶而赴，高壇觀行，禮度折旋，而鑒其敬仰者，或在空外界中，送心隨喜，佇立合掌，而欣其威儀者，將有百計。行事既了，維那引至僧住堂中，列坐飯之。諸有清信士女，崇扈之鄉，來者滿院，皆合掌隨喜，立而稱善，亦一塗之造化也，追萬古之清塵焉！
戒壇功能遠近第十
案結界之地也，隨其限域，下至金剛之輪，雖經劫壞，終焉莫毀。如諸論說，佛法將滅，結界法失；有論者言，先結不失，后結不成，斯為定義。今案諸傳說，天竺印度咸有聖蹤，並經多劫，於今見在。至如八字捨身之事，子女流血之徴，破骨出髓之苦相，布發掩泥之遺緒，端然佈設，開跡如初；以此往徴，界結非沒。印度諸師，相從二釋。初言結界聖相併是神功，災劫焚漂斯為俗有，俗非壞道之法，故道法恒存，致使前相於今不絕。有論師言：「斯是佛之化跡，所在弘利終期不灰。」所以三災起時，淪亡從於大地，為空、為水，蹤緒罕尋；世界后成，所有故處還依舊立，故此聖蹟儼然如初，不足怪也！如彼色、欲二界，咸化為空，后成立時，如前置立。眾生業力一不思議，佛之流化二不思議，豈以凡謀奪于聖慮，故結界堅住，必無所損。
問曰：「若如所述，賢劫四佛，咸有舊蹤
【現代漢語翻譯】 現代漢語譯本：還有那些居住在山巖隱蔽之處，前來追隨問道的賓客，他們聚集在一起，舉止安詳，整理好衣帶前來，在高壇上觀看修行，舉止合乎禮儀，以此來表達他們的敬仰之情。還有一些人在空曠的境界之外，以心相隨，滿懷喜悅，靜靜地站立，合起手掌，以此來讚歎那莊嚴的威儀。這樣的人將會有成百上千。儀式完畢之後，維那（寺院中負責維持秩序的僧人）將他們引導到僧眾居住的堂中，讓他們依次坐下用餐。還有許多虔誠的信徒，來自四面八方的鄉村，來到這裡的人擠滿了院子，他們都合起手掌，隨喜讚歎，站立著稱讚美好，這也是一種造化，追尋著萬古以來的清凈之風。 戒壇的功能遠近第十 戒壇是結界的地方，根據其範圍，下至金剛輪（佛教宇宙觀中的最低層），即使經歷劫難毀滅，最終也不會被摧毀。正如各種論述所說，佛法將要滅亡時，結界之法也會消失；有論者說，先前所結的界不會消失，後來所結的界則不能成功，這是一種確定的說法。現在根據各種傳說，天竺（古代印度）各地都有聖蹟，經歷了多個劫難，至今仍然存在。例如八王子的捨身之事，子女流血的徵兆，破骨出髓的痛苦景象，布發掩泥的遺蹟，都端正地陳設著，顯現的痕跡如同最初一樣；以此來推斷，結界並沒有消失。印度的各位論師，對此有兩種解釋。第一種說法是，結界的聖相都是神力所致，災劫焚燒漂流是世俗的現象，世俗並不能破壞道法，所以道法恒久存在，使得之前的聖相至今不絕。有論師說：『這是佛的化現之跡，所在之處弘揚利益，最終不會消失。』所以當三災（火災、水災、風災）發生時，淪亡是從大地開始的，化為空無、化為水，軌跡難以尋覓；世界後來形成時，所有原來的地方還依舊存在，所以這些聖蹟依然如初，這並不奇怪！如同（此處原文缺失，應為專有名詞）, （此處原文缺失，應為專有名詞）二界，都化為空無，後來成立時，如同先前一樣設定建立。眾生的業力是一種不可思議，佛的流化是第二種不可思議，怎麼能用凡人的謀略來揣測聖人的考慮呢？所以結界堅固存在，必定不會有所損壞。 問：如果像你所說的那樣，賢劫（佛教宇宙觀中的一個時期）的四佛（指過去、現在和未來將要出現的四位佛陀），都有舊的聖蹟嗎？
【English Translation】 English version: Moreover, there were guests from rocky, secluded dwellings who came to seek the Way, gathering together with graceful demeanor, adjusting their robes and belts as they approached. They observed the practice on the high platform, their conduct adhering to ritual, and their reverence was evident. Some, from beyond the realm of emptiness, sent their hearts in joyful participation, standing quietly with palms joined, admiring the dignified presence. There would be hundreds of such individuals. After the ceremony concluded, the Vina (monk in charge of order in the monastery) led them to the monks' living quarters, where they were seated and served food. Numerous devout laymen and women from the surrounding villages filled the courtyard, all joining their palms in joyful approval, standing and praising the goodness. This too was a form of creation, pursuing the pure essence of eternity. Chapter Ten: The Function of the Ordination Platform, Near and Far The ordination platform is a place of established boundaries. According to its limits, reaching down to the Vajra Wheel (the lowest level in Buddhist cosmology), even if destroyed by kalpas (eons), it will ultimately not be ruined. As various treatises state, when the Buddha's teachings are about to perish, the method of establishing boundaries will also disappear. Some argue that boundaries established earlier will not disappear, while those established later will not succeed; this is a definitive statement. Now, according to various legends, there are sacred sites throughout Tianzhú (ancient India), which have existed for many kalpas and are still present today. For example, the story of the eight princes sacrificing their bodies, the signs of children shedding blood, the painful scene of breaking bones and extracting marrow, and the legacy of spreading hair to cover the mud, are all arranged properly, with traces appearing as they did in the beginning. From this, we can infer that the established boundaries have not disappeared. The Indian masters have two explanations for this. The first explanation is that the sacred signs of the established boundaries are all due to divine power, while disasters and calamities are worldly phenomena. Worldly phenomena cannot destroy the Dharma (Buddhist teachings), so the Dharma always exists, causing the previous signs to continue to this day. Some masters say: 'These are the traces of the Buddha's manifestations, spreading benefits wherever they are, and will ultimately not disappear.' Therefore, when the three calamities (fire, water, and wind) arise, destruction begins from the earth, turning into emptiness and water, and traces are difficult to find. When the world is formed later, all the original places remain as before, so these sacred sites are still as they were in the beginning, which is not surprising! Like the [missing name] and [missing name] realms, they both turned into emptiness, and when they were established later, they were set up as before. The karma of sentient beings is one inconceivable thing, and the Buddha's manifestations are the second inconceivable thing. How can one use the schemes of ordinary people to speculate on the thoughts of the sages? Therefore, the established boundaries are firmly established and will certainly not be damaged. Question: If it is as you say, do the four Buddhas of the Bhadrakalpa (the current cosmic age), all have old sacred sites?
，立寺結界，僧之常法，今時立相，豈不與舊界相重？重結不成，作法敗矣！如何釋之？」答曰：「隨一佛化，一佛之僧，何有能仁之子，與飲光為資乎！各師所師，故非別眾。即如釋尊一代，僧具六和，一見不和，兩不足數，各結各部，類例見聞，故知前佛之僧界，不妨后佛之行事也！」故律鈔中，五種互結，各不相妨也！然前佛之遺基，后佛皆就而興起也，如舍衛祇桓之地，九十一劫常為佛游，身子睹蟻窟而興悲，事可知也！自余更有，辭繁且略。
戒壇贊述辨德第十一
開壤創筑戒場之壇文
維唐干封二年仲春八日，京師西明寺沙門釋道宣，乃與㝢內岳瀆諸州沙門，商較律儀，討擊機務，敢於京南遠郊澧福二水之陰，鄉曰清官，里稱遵善，持律眾所建立戒壇。原夫戒定慧法，眾聖之良筌；攝律善生，三佛之津導。是知戒為入聖之本，為出俗之基；皇覺寄此而開權，正法由茲而久住。所以四依御㝢，必祖戒而啓蒙泉；五乘方駕，亦因戒而張化首。自法流東漸，居七百年，戒場之壇，名實乖爽，律、論所顯，場、壇兩馳，各備機緣，隨事便舉。有晉揚輦南林戒壇，德鎧聖士厥初基構，中原正偽，蔑爾無聞，有以大界為戒場，有以平場為壇上。斯由法被三廢，后興在於羈縻；或由師心獨斷，討論絕
【現代漢語翻譯】 現代漢語譯本：『如果已經建立了寺廟結界，這是僧侶的常規做法，現在又設立佛像，難道不會與舊的結界相沖突嗎？重複結界無法成功，作法就失敗了！該如何解釋呢？』回答說：『隨著每一尊佛的教化，就有一尊佛的僧團，哪裡會有能仁（釋迦牟尼佛的別稱）的弟子，把飲光佛（迦葉佛的別稱）作為憑藉呢！各自以自己的老師為師，所以不是別眾。就像釋迦牟尼佛一代，僧團具備六和合，只要有一個不和合，兩個就不足以成數，各自結各自的部，類似的例子可以見到聽到，所以知道前佛的僧界，不妨礙后佛的行事啊！』所以律鈔中說，五種互相結界，各自不互相妨礙！然而前佛遺留下來的基礎，后佛都會就著它而興起，比如舍衛城的祇桓（祇樹給孤獨園的簡稱）之地，九十一劫以來常常作為佛陀游化的地方，身子（舍利弗的別稱）看到螞蟻窩而興起悲心，這些事情可以知道。至於其他的例子還有很多，因為文字繁瑣就省略了。
戒壇贊述辨德第十一
開墾土地建立戒壇的文書
在唐朝干封二年仲春八日，京師西明寺的沙門釋道宣，於是與國內各州沙門，商議比較律儀，討論重要的事務，敢於在京城南郊遠處的澧水和福水之陰，鄉名叫清官，里名叫遵善，由持律的僧眾所建立戒壇。原本戒、定、慧法，是眾聖賢良好的途徑；攝律儀、善生法，是過去、現在、未來三佛的津樑。由此可知戒是進入聖道的根本，是脫離世俗的基礎；皇覺（佛陀的別稱）憑藉它而開啟權巧方便，正法由此而長久住世。所以四依（比丘、比丘尼、優婆塞、優婆夷）治理天下，必定以戒為根本而開啟智慧；五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）方能並駕齊驅，也是因為戒而開始教化。自從佛法流傳到東方，已經七百年了，戒場的名號和實際情況不符，律藏、論藏所顯示的，戒場和戒壇兩者脫節，各自準備機緣，隨著事情的方便而舉行。有晉朝揚輦南林寺的戒壇，德鎧聖士最初建立，中原地區正統與偽劣混雜，沒有人知道，有的人以大界作為戒場，有的人以平地作為戒壇。這是由於佛法經歷了三次廢滅，後來興起在於茍且維持；或者由於師心自用，討論斷絕。
【English Translation】 English version: 'If a temple boundary has already been established, which is the usual practice for monks, and now a Buddha image is erected, wouldn't this conflict with the old boundary? A repeated boundary establishment cannot succeed, and the ritual would fail! How is this to be explained?' The answer is: 'With each Buddha's teaching, there is a Buddha's Sangha. Where would there be disciples of Sakyamuni (another name for the historical Buddha), who would rely on Kasyapa Buddha (another name for Dipamkara Buddha)! Each follows their own teacher, so they are not a separate group. Just like in the era of Sakyamuni Buddha, the Sangha possesses the six harmonies. If there is even one disharmony, two are not enough to form a quorum. Each establishes their own section, and similar examples can be seen and heard. Therefore, it is known that the Sangha boundary of a previous Buddha does not hinder the activities of a later Buddha!' Therefore, the Vinaya commentary says that the five kinds of mutually established boundaries do not interfere with each other! However, the foundations left by previous Buddhas are always built upon by later Buddhas. For example, the land of Jetavana (short for Jetavana Anathapindika's Monastery) in Sravasti, for ninety-one kalpas, has often been a place where Buddhas travel and teach. Sariputra (a prominent disciple of the Buddha) saw an ant nest and felt compassion. These things can be known. As for other examples, there are many more, but they are omitted because the text is lengthy.
Chapter Eleven: Praising and Describing the Merits of the Ordination Platform
Document for Opening the Land and Constructing the Ordination Platform
On the eighth day of the second month of spring in the second year of the Qianfeng era of the Tang Dynasty, the Sramana Shi Daoxuan of Ximing Temple in the capital, together with the Sramanas of various states within the country, discussed and compared the Vinaya rules, and debated important matters. They dared to establish an ordination platform in the distant southern suburbs of the capital, on the yin side of the Li and Fu rivers, in a village called Qingguan, and a neighborhood called Zunshan, by the Sangha who uphold the Vinaya. Originally, the Dharma of Sila (precepts), Dhyana (meditation), and Prajna (wisdom) are the excellent paths for all sages; the Vinaya that gathers the rules and the Good Birth Dharma are the ferries for the three Buddhas of the past, present, and future. From this, it is known that the precepts are the root for entering the holy path, and the foundation for leaving the mundane world; the Buddha (another name for the Awakened One) relies on them to open up skillful means, and the Proper Dharma endures in the world for a long time because of them. Therefore, the Four Reiances (bhiksus, bhiksunis, upasakas, and upasikas) govern the world, and must take the precepts as the root to open up wisdom; the Five Vehicles (human and deva vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle, and buddha vehicle) can advance equally, also because of the precepts that begin the teaching. Since the Dharma flowed eastward, it has been seven hundred years, and the name and reality of the ordination platform do not match. As shown in the Vinaya and Abhidharma, the ordination ground and the ordination platform are disconnected. Each prepares opportunities and holds ceremonies according to the convenience of the matter. There was the ordination platform of Nanlin Temple in Yangnian of the Jin Dynasty, which was first built by the virtuous and noble Shi Dekai. In the Central Plains, the orthodox and the false were mixed, and no one knew. Some people used the great boundary as the ordination ground, and some people used the flat ground as the ordination platform. This is because the Dharma has experienced three destructions, and the later revival is based on expediency; or because of the teacher's self-opinionatedness, and the discussion is cut off.
于經教。若夫創置戒壇，專弘戒本，良由律儀所攝，用統有、空；約情充仞于大千，論法該通於六位；陰、入、界、處，莫匪戒緣；上聖下凡，咸資戒護。遂使小戒、大戒，開行業之始終；有愿、無愿，顯因心之漸頓。經敘菩薩戒聚，非白四而不生；律明聲聞正禁，因十僧而克果；若欲行斯羯磨，要假壇、場，故以戒法為名，全是凈行之本。大界初興，僧法兩設，至論作業，戒場則多，此則僧住、法住，各有其致。
今立戒壇之場，備依教旨，豎三標而分兩界，圍空地而絕錯疑。先結小界為場壇之本，依自然而集僧，曉同別之殊致。三述戒場之外相，白二約而結之，故使三階肅而峙列，委登降之接足；四維晏而在隅，識辰晷之斜正。后結大界，僧出戒場，隨相各集，別唱別結，因使四處僧事無乖別之蹤，六和顯德有乘權之務。作業成遂，七萬之歲不亡；德僧自在，三災之變無沒。由斯以言，戒場之舉不徒設也！成，則佛法常住；壞，則正教淪亡。此言匪妄，又彌慎也！是知受隨二戒，寄斯地而克隆；持犯兩儀，亦因茲而還凈。故經云：「若無此戒，諸善不生。」諒是定慧之本基，誠即業惑之良藥也！比人行事，輕斯者多，不築壇基，隨宜授受。或妄結小界，曾非難緣；或輒居佛殿，僧皆背像；或在空回，或在村
坊，迷昏別眾，誦文徒結。斯涂紛糅，無足敘之！故《僧傳》云：中國僧來欲受戒者，揚都行事，並在江舟，別結而受。有問其故，答曰：結界法本，同別難知，故於舟中，相絕非難，說戒等法不成乍可。
夫欲住持正法，弘護聖儀，斷絕煩惱，非戒不得脫，非界地戒業無依。虛承剃染，心無聖法，徒喪一生，終淪萬劫，豈不累于自他，虛為釋尊之種也！故彼梵僧勤勤若此，此生死人平平若此，彌天所誡，可不思哉！有人聞結，驚而私誚。余告之曰：「非敢立異，斯乃一同，經教具周，人不行爾。」竊以凈教所詮，依法為本，文明四說之印，遺誥三藏之功；順則揚三寶之初秋，違則滅四僧之後轍。文云：「戒場極小容二十一人」，明壇上之廣量也；「應至舒手及處」，明壇非覆障之內也；「應留中間」，明二界非相接也；「先結場已，大界繞之」，明初后之軌儀也；「但置佛殿」，明僧寶之所依也；「若有僧住，有慚剔除」，明有羞僧弘崇戒護易成就也。文有臨壇師，壇上僧則非場地之恒度也，此壇唯存戒住；今則多有僧住，固可詳諸誠教。若斯義難隱忍，所以狀白敘構，業業兢兢，晨夕仇校，仰遵遺寄，輒備通引，永垂無昧云爾。
大唐雍州長安縣清官鄉凈業寺戒壇之銘
原夫戒壇之興，其來久
【現代漢語翻譯】 現代漢語譯本：那些人設定屏障，迷惑眾人，只是徒勞地誦讀經文。這種做法紛亂混雜，沒有什麼可取的！所以《僧傳》中說：中國的僧人前來想要受戒，在揚州一帶的做法，都是在江上的船上，另外設立界限來受戒。有人問他們原因，回答說：結界的方法原本就難以分辨相同與不同，所以在船上，相互隔絕並非難事，說戒等法事不成也沒什麼關係。
想要住持正法，弘揚和護持神聖的儀軌，斷絕煩惱，不通過戒律是無法解脫的，沒有界地，戒律的修行就沒有依據。只是空有剃度和染衣的形式，心中沒有神聖的佛法，白白浪費一生，最終沉淪於萬劫之中，這難道不是連累自己和他人，白白做了釋迦牟尼佛的弟子嗎！所以那些梵僧如此勤勉，而這些生死凡人卻如此平庸，這是彌天大罪，難道可以不思考嗎！有人聽到結界，感到驚訝並在私下裡嘲笑。我告訴他們說：『我並非敢於標新立異，這實際上是相同的做法，經書教義完備周全，只是人們不去實行罷了。』我私下認為，清凈的佛教所闡述的，是以依法為根本，彰明四種說法的印證，是遺留下來的三藏經典的功用；順從它，就能發揚三寶的初衷，違背它，就會重蹈覆轍，導致僧團的覆滅。經文說：『戒場極小也能容納二十一人』，說明了壇上的廣闊程度；『應該達到伸出手就能觸及的地方』，說明了壇不是在遮蔽物之內的；『應該留下中間的空隙』，說明兩個界限不是相連線的；『先結界完畢，再用大界圍繞它』，說明了先後的規矩儀式；『只要設定佛殿』，說明了僧寶所依止的地方；『如果有僧人居住，有慚愧心的人會被剔除』，說明有羞愧心的僧人弘揚崇尚戒律，護持戒律容易成就。經文中有臨壇師，壇上的僧人就不是場地固定的常住者，這個壇只是爲了戒律而存在；現在卻有很多僧人居住，應該詳細考察這些誠實的教誨。如果這些道理難以忍受，所以寫下這篇文章來敘述構建，兢兢業業，早晚校對，仰慕遵循遺留下來的教誨，於是準備好通用的引證，永遠流傳下去，不會被埋沒，就這樣了。
《大唐雍州長安縣清官鄉凈業寺戒壇之銘》
追溯戒壇的興起，由來已久
【English Translation】 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
矣！肇于祇樹之始，流漸淮海之陰；開佛化之羽儀，扇仁風于寰㝢。遂得定慧攸托，非戒無以成基；業行是依，必律儀方能堪濟。其德既廣，非恒地之所任持；其績既高，豈常務而能構克！故使于僧院內別置戒場，又于場中增基列陛；階除四布，壇塔高嚴，幽明之所監護，凡聖於焉景仰。集僧作業，經三災而莫虧；登降受行，歷萬古而長騖。是則慈化弘遠，誠資戒德之功；煩惑廓消，咸假場壇之力；統其績也，豈不盛哉！若不式樹旌銘，將何啟其津徑？略述所緣，其辭曰：
幽關未啟，妙茲弘導，匪藉能仁，誰其覆燾？覆燾伊何，諒惟戒力，三聖位隆，四生仰極。昏谷作梗，煩勞莫息，綿茲長往，於何取則？在昔給園，皇覺顧命，創筑場壇，開敷嘉令。金河既竭，玉門高映，道流淮海，南林一盛。周發靈臺，漢徹明堂，事遵往帝，締構余皇。戒壇式緒，時惟法王，用隆化本，永永無疆。爰有英達，厥稱僧杰，德懋時雄，智包髦烈。齊梁作范，緇素垂節，廣樹法場，橫張像設。是號文國，山夷海截，有惑斯宗，人坑法滅。中原失緒，三犯兇咽，仁祠奄室，法侶興悲。考定斯咎，明壇靡基，敢遵往則，式表離辭。永鎮終古，茲文在茲。
終南山北澧福之陰清官鄉凈業寺戒壇佛舍利之銘
維大唐干封二年
【現代漢語翻譯】 現代漢語譯本： 啊！（佛法）發源于祇樹給孤獨園（Jetavana Vihara，釋迦牟尼佛接受信徒給孤獨長者捐贈的精舍）之初，逐漸流傳到淮河和大海以北的地區；開啟了佛教教化的典範，將仁慈之風傳播到整個世界。因此，禪定和智慧有所依託，沒有戒律就無法奠定基礎；修行有所依據，必須依靠嚴謹的律儀才能成就。戒律的功德如此廣大，不是普通的地方所能承擔和保持的；戒律的功績如此崇高，豈是平常的事務所能構建和完成的！所以才在僧院內特別設定戒壇，又在戒壇中增加地基和排列臺階；階梯四處分佈，壇和塔高大莊嚴，是幽冥和光明共同監護的地方，凡人和聖人都在這裡景仰。聚集僧眾進行法事，經歷水、火、風三災也不會虧損；登壇、下降、受戒、修行，經歷萬古而長久執行。這就是慈悲教化的弘揚和深遠，實在依靠戒律功德的力量；煩惱和迷惑的廓清和消除，完全憑藉戒壇的力量；總而言之，它的功績是多麼盛大啊！如果不用樹立碑銘的方式來標明，將用什麼來開啟它的途徑呢？略微敘述所緣起，銘文如下：
幽暗的關口尚未開啟，美妙的教義得以弘揚和引導，如果沒有釋迦牟尼佛（能仁），誰來庇護我們呢？庇護的是什麼呢？確實是戒律的力量，三乘聖人的地位得以尊崇，四生眾生都仰慕到極點。昏暗的山谷成為阻礙，煩惱和勞苦沒有止息，綿延漫長的道路，從哪裡獲取法則呢？從前在給孤獨園（給園），釋迦牟尼佛（皇覺）留下遺命，開始建造戒壇，開啟和傳播美好的法令。金河（指佛法）已經枯竭，玉門（指戒壇）高高聳立，佛法流傳到淮河和大海，南方的叢林一時興盛。周朝建造靈臺，漢朝建造明堂，事情都遵循以往的帝王，締造和構建了剩餘的功業。戒壇的模式得以延續，時時以佛法為王，用來使教化根本隆盛，永遠沒有窮盡。於是有英俊傑出的人，他的名稱是僧杰，德行卓越，是當時的英雄，智慧包容眾多傑出之士。齊朝和梁朝作為典範，僧人和俗人都垂範節操，廣泛地樹立法場，橫向地張設佛像。這裡被稱為文國，被山和海阻隔，有人迷惑這個宗派，人們被坑害，佛法被滅絕。中原失去了法統，多次遭受兇險和悲傷，仁慈的寺廟被淹沒，佛法同修感到悲哀。考察和確定這個罪過，是因為明壇沒有基礎，我謹遵以往的法則，用銘文來表達離別之情。永遠鎮守到終古，這篇銘文就在這裡。
終南山北面，澧水和福水南面，清官鄉凈業寺戒壇佛舍利之銘
時為大唐干封二年
【English Translation】 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
歲在丁卯孟夏朔日，京師西明寺沙門釋道宣，與諸岳瀆沙門，會於前鄉之道場，平章法律，仰惟三聖垂教以戒為先，四生歸德遵涂莫絕。遂使住法六萬之壽，作化在於律儀；時經三變之秋，啟務資于定、慧。所以敢承餘烈，克構場壇，陳瘞靈軀，鎮茲福地。冀愿皇覺慈照，景業統宇宙而無疆；垂裕含光，神功諒堪濟而逾遠。序之不足，略為短銘。其辭曰：
皇矣正覺，作化在三，戒為良導，萬善攸談。冰涼於水，青更逾藍，非斯組織，余則誰甘？岳瀆法儔，乘時蔚峙，板筑福壇，猶登岵屺。戒護是升，幽明咸履，悠哉後裔，則為高軌。敢述時緣，遍流芳紀。
荊州等界寺沙門無行，觀化秦川，遇茲盛集，贊而述之。
大唐干封二年四月朔日荊南渚宮沙門釋無行戒壇舍利贊
余等登趾荊岑，搜玄秦嶺；承律謨于上德，聞所未聞；稟清范于靈壇，日新日損。是以皇覺慈訓，弘之在人，祇樹高風，幽心祥感。幸逢嘉會，瘞靈骨于福壇；玄綱載維，想德鎧之非遠。不勝手舞，景仰神光，敢述玄猷，乃為贊曰：覺智圓明，應物唯靈，非滅示滅，無生現生。為人演法，三學開津，場壇肅穆，戒德氤氳。金河晦影，鶴樹澄神，能仁散體，多寶全身。奇光昭晢，嘉瑞攸陳，二端尚在，八斛猶均。厥後無憂，爰
【現代漢語翻譯】 現代漢語譯本 歲在丁卯年孟夏月初一，京城西明寺的沙門釋道宣，與各山嶽河流的沙門，聚集在前鄉的道場，共同討論法律。仰慕三聖（指佛、法、僧）垂教，以戒律為先，四生（指胎生、卵生、濕生、化生）歸向德行，遵循的道路不會斷絕。因此，佛法能夠住世六萬年之久，教化在於律儀；歷經三變之秋（指過去、現在、未來），開啟事務依賴於定、慧。所以我敢於繼承前人的事業，建造場壇，埋藏靈骨，鎮守這塊福地。希望佛陀慈悲照耀，偉大的事業能夠統領宇宙而無邊無際；留下恩澤和光明，神奇的功德確實能夠救濟而更加長遠。敘述不足以表達，略作短銘。銘文如下：
偉大啊，正覺（指佛陀），教化在於三（指戒、定、慧），戒律是良好的引導，萬種善行都由此談起。冰出於水而更涼，青出於藍而更青，沒有這種組織，我還能甘心於什麼呢？山嶽河流的同修們，乘著時機高聳屹立，建造福壇，就像攀登高山一樣。戒律的守護是提升，幽冥和光明都遵循，長遠的後代，就以此為高尚的準則。我謹敢陳述當時的因緣，廣泛流傳美好的記載。
荊州等地的寺院沙門無行，觀察秦川的教化，遇到這次盛大的集會，讚歎並敘述。
大唐干封二年四月初一，荊南渚宮的沙門釋無行戒壇舍利贊
我們登上荊山和岑山，探尋秦嶺的玄妙；從上德那裡接受律法，聽到了從未聽聞的；從靈壇那裡稟受清凈的規範，每天都在更新和減少（指去除惡習，增長善行）。因此，佛陀慈悲的教誨，弘揚在於人，祇樹（Jetavana，祇園精舍）的高尚風範，幽深的心靈祥和感動。有幸遇到美好的集會，將靈骨埋藏在福壇；玄妙的綱紀得以維持，想到德行的鎧甲並非遙遠。不禁手舞足蹈，景仰神聖的光芒，我謹敢陳述玄妙的猷（yóu，道），於是作贊說道：覺悟的智慧圓滿光明，應物而唯有靈性，不是滅亡而示現滅亡，沒有生而顯現生。為人演說佛法，三學（指戒、定、慧）開啟津樑，場壇莊嚴肅穆，戒德氣息濃厚。金河（Golden River）隱沒身影，鶴樹（Twin Sala Trees）澄清精神，能仁（Sakyamuni，釋迦牟尼）分散身體，多寶（Prabhutaratna，多寶如來）全身顯現。奇異的光芒昭著明亮，吉祥的徵兆陳列，二端（指舌舍利和發舍利）尚在，八斛（指舍利的總量）仍然均勻。此後沒有憂患，於是...
【English Translation】 English version In the year Dingmao, on the first day of the first month of summer, the Shramana Shi Daoxuan of Ximing Temple in the capital, together with Shramanas from various mountains and rivers, gathered at the Daochang in the former village to discuss the laws. They admired the teachings of the Three Saints (Buddha, Dharma, Sangha), prioritizing precepts, and the Four Births (womb-born, egg-born, moisture-born, transformation-born) returned to virtue, following the path without end. Therefore, the Dharma can abide for sixty thousand years, and the teachings lie in the Vinaya; after three changes of autumn (past, present, future), the initiation of affairs relies on Samadhi and Prajna. Therefore, I dare to inherit the legacy of the predecessors, construct the altar, bury the spiritual relics, and guard this blessed land. I hope that the Buddha's compassion illuminates, and the great undertaking can govern the universe without limit; leaving grace and light, the miraculous merits can indeed save and become more distant. The narration is insufficient to express, so I make a short inscription. The inscription reads:
Great is the Right Enlightenment (Buddha), the teachings lie in the Three (Sila, Samadhi, Prajna), precepts are a good guide, and all good deeds are discussed from this. Ice is colder than water, and blue is bluer than indigo, without this organization, what else can I be content with? Fellow practitioners from mountains and rivers, taking advantage of the time, stand tall, building the blessed altar, like climbing a high mountain. The protection of precepts is an elevation, both the hidden and the bright follow, and distant descendants will take this as a noble standard. I dare to state the causes and conditions of the time, and widely spread the beautiful records.
The Shramana Wuxing of the temples in Jingzhou and other places, observing the teachings of Qinchuan, encountered this grand gathering, praised and narrated it.
The Shramana Shi Wuxing of Zhugong Temple in Jinnan, on the first day of the fourth month of the second year of Qianfeng of the Great Tang Dynasty, praises the Sharira of the Precept Altar
We ascended Mount Jing and Mount Cen, exploring the mysteries of the Qinling Mountains; receiving the Vinaya from the Supreme Virtue, hearing what we had never heard before; receiving the pure norms from the spiritual altar, renewing and diminishing every day (referring to removing bad habits and increasing good deeds). Therefore, the Buddha's compassionate teachings, the promotion lies in people, the noble demeanor of Jetavana (祇園精舍), the deep heart is peaceful and moved. Fortunately, we encountered a beautiful gathering, burying the spiritual relics in the blessed altar; the mysterious principles can be maintained, thinking that the armor of virtue is not far away. I can't help but dance with joy, admiring the divine light, I dare to state the mysterious path, so I make a praise saying: The wisdom of enlightenment is complete and bright, responding to things and only spiritual, not extinction but showing extinction, no birth but showing birth. Speaking the Dharma for people, the Three Learnings (Sila, Samadhi, Prajna) open the ferry, the altar is solemn and respectful, and the atmosphere of precepts is rich. The Golden River hides its shadow, the Twin Sala Trees (Twin Sala Trees) clarify the spirit, Sakyamuni (釋迦牟尼) scatters his body, Prabhutaratna (多寶如來) shows his whole body. The strange light is bright and clear, the auspicious signs are displayed, the two ends (tongue Sharira and hair Sharira) are still there, and the eight hu (total amount of Sharira) are still even. After that, there is no worry, so...
初啟信，近護分光，靈墳是鎮。靈墳現奇，震嶺標基，扶風散彩，淮海騰輝。粵自荊岫，尋真太一，希世之風，載揚茲日。壇模山像，登頓有秩，鎮以遺身，幽誠云畢。愿言遐曠，克念崇尚，識鏡澄明，心河靜浪。庶劫石之方消，覿神珠于妙相。
大唐中原關輔戒壇儀
余以干封二年二月八日，創筑戒壇，四方岳瀆沙門尋聲遠集者二十餘人。至於夏初，眾侶更集，載受具戒，多是遠人，京寺同學，咸來觀化。余以法利希行，恐有乖忤；和悅上下，務成為先。有京師西明寺真懿律師，今之律匠也，彭享勇銳，最所忌情，恐東回左繞，傷俗之行事也。余諭之曰：「律師勿見東回左繞以為非法耶！此天常之大理也。人惑左右，習俗罕分，深愿體之，勿慮非咎。」便答余云：「此不敢怪也。吾昔見大莊嚴寺大德恭禪師若行道時，必東回北轉，此為右繞。」彼告吾云：「子不見俗中城門耶，東入西出，咸言左出右入也。」如是云云。
行事之家，觀時制度，余方不為清凈，則不行之。餘七十暮年，腳疾摧朽，顧求法者，不遠關山。今秋氣已清，客心飛舉，將事終天之別，必爽載面之期，力疾集之，用為送終之贈也。言此飲淚，窮獨可悲。干封二年二月十四日，于清官結大界凈地，並出凈廚誥。
關中創
【現代漢語翻譯】 現代漢語譯本： 最初開啟信仰，靠近護持分光（指佛的光芒），靈墳（指埋葬聖物或高僧的墳墓）是鎮護之所。靈墳顯現奇異景象，震動山嶺，標立根基，扶風（地名）散發光彩，淮海（指淮河流域和沿海地區）騰起輝煌。自從在荊岫（山名）開始，尋求真如太一（指宇宙本源），這種稀世的風尚，就在今天發揚光大。壇場的形制如同山嶽，登臨遵循一定的秩序，以遺身（指舍利或遺骸）鎮護，幽深的誠心完全表達。願望長遠而廣闊，能夠思念並崇尚，認識的鏡子澄澈明亮，心識的河流平靜無波。希望劫石（指經歷漫長歲月磨損的石頭）能夠消磨殆盡，親眼見到神珠（指佛的智慧或舍利）的微妙形象。
大唐中原關輔戒壇儀
我在干封二年二月八日，開始建造戒壇，四方名山大川的沙門（指佛教出家人）聽到訊息，從遙遠的地方聚集而來，有二十多人。到了夏天初，僧侶們更加聚集，接受具足戒（佛教最高的戒律），大多是遠方的人，京城寺廟的同學，都來觀摩學習。我希望用佛法利益眾生，恐怕有不合時宜的地方；所以和睦上下，以成就為先。有京師西明寺的真懿律師，是當今的律學大師，彭享（人名）勇猛剛毅，最忌諱情面，恐怕（他的做法）會東回左繞，傷害世俗的行事。我告訴他說：『律師不要認為東回左繞就是不合法的！這是天道的大道理。人們迷惑於左右，習俗很少區分，希望您能理解這一點，不要擔心有過失。』他回答我說：『我不敢怪罪。我以前見過大莊嚴寺的大德恭禪師，他行道的時候，必定東回北轉，這是右繞。』他告訴我：『您沒見過俗世中的城門嗎？從東邊進入，從西邊出去，都說是左出右入。』像這樣云云。
行事的人家，觀察時節制度，如果我覺得不符合清凈的標準，就不實行。我七十歲暮年，腳有疾病，身體衰朽，但尋求佛法的人，不遠萬里而來。現在秋氣已經清爽，客人的心也飛揚起來，將要面臨永別的時刻，必定會錯過再次見面的機會，所以勉力聚集大家，用（這次受戒）作為送終的贈禮。說到這裡，不禁流下眼淚，孤獨終老真是可悲。干封二年二月十四日，在清官（地名）劃定大界凈地，並頒佈凈廚誥（關於廚房清潔的文告）。
關中建立
【English Translation】 English version: Initially opening faith, closely protecting the light (referring to the light of the Buddha), the spiritual tomb (referring to the tomb where sacred objects or eminent monks are buried) is a place of protection. The spiritual tomb manifests extraordinary phenomena, shaking the mountains and ridges, establishing the foundation, Fufeng (place name) radiates brilliance, and the Huaihai region (referring to the Huai River basin and coastal areas) rises with splendor. Since starting in Jingxiu (mountain name), seeking the true Suchness Taiyi (referring to the origin of the universe), this rare custom is being promoted today. The form of the altar resembles mountains, ascending follows a certain order, using the remaining body (referring to relics or remains) to protect it, the profound sincerity is fully expressed. May the wishes be far-reaching and broad, able to remember and admire, the mirror of knowledge is clear and bright, the river of mind is calm and waveless. May the kalpa stone (referring to a stone worn down by long years) be completely worn away, and personally see the subtle image of the divine pearl (referring to the wisdom or relics of the Buddha).
The Ritual of the Ordination Platform in Guanzhong of the Central Plains of the Great Tang Dynasty
On the eighth day of the second month of the second year of Ganfeng, I began to build the ordination platform. Monks (referring to Buddhist monks) from famous mountains and rivers in all directions, hearing the news, gathered from afar, more than twenty people. By the beginning of summer, the Sangha gathered even more, receiving the full precepts (the highest precepts of Buddhism), mostly from distant places. Fellow students from the temples of the capital came to observe and learn. I hoped to benefit sentient beings with the Dharma, but I was afraid that there would be inappropriate things; therefore, harmony above and below, with accomplishment as the priority. There was Lawyer Zhenyi of Ximing Temple in the capital, the master of Vinaya (Buddhist monastic rules) of today, Pengxiang (person's name) was brave and resolute, most averse to sentimentality, fearing that (his actions) would go east and turn left, harming worldly affairs. I told him: 'Lawyer, do not think that going east and turning left is illegal! This is the great principle of the way of heaven. People are confused by left and right, customs rarely distinguish, I hope you can understand this, do not worry about having faults.' He replied: 'I dare not blame. I used to see the Great Virtue Chan Master Gong of Dazhuangyan Temple, when he practiced the Way, he would definitely turn east and turn north, this is circumambulating to the right.' He told me: 'Have you not seen the city gates in the secular world? Entering from the east and exiting from the west, they all say that it is exiting on the left and entering on the right.' Like this and so on.
The family that performs the rituals, observes the seasons and systems, if I feel that it does not meet the standards of purity, I will not implement it. I am seventy years old in my twilight years, my legs have diseases, and my body is decaying, but those who seek the Dharma come from thousands of miles away. Now the autumn air is already clear, and the hearts of the guests are also flying, about to face the moment of eternal separation, and will definitely miss the opportunity to meet again, so I try my best to gather everyone, using (this ordination) as a gift for sending off my death. Speaking of this, I can't help but shed tears, it is truly sad to grow old alone. On the fourteenth day of the second month of the second year of Ganfeng, a large boundary of pure land was delineated in Qingguan (place name), and a proclamation of a pure kitchen (a proclamation about the cleanliness of the kitchen) was issued.
Guanzhong Creation
立戒壇圖經
吾祖之道，猶羲和升于隅夷，則何物不明矣！幸於早年尋師問津，探賾其奧旨，時為節度僧道，而傳演之道難矣。遂守愚于開元昭慶，會證悟依止，重筑戒壇，忝預校量制度。壇將成，因思吾祖戒壇圖經，真悟記主雖曾鏤板，緣兵火煨燼，深慮湮沒其道，遂遍募同袍，仍將舊本校刻流通，永彰不朽，使末代知壇制之殊勝耳。
旹紹興二十二年十二月朔
臥龍景德院住持比丘(惟定)題
【現代漢語翻譯】 現代漢語譯本： 我祖師的道，就像羲和（神話中掌管太陽的神）從隅夷（日出之處）升起一樣，那麼什麼事物不會被照亮呢！我很幸運早年尋訪老師，詢問渡河的路徑，探索其深奧的旨意。當時我作為節度僧道，但傳揚此道非常困難。於是我在開元昭慶寺保持愚鈍，恰逢證悟的依靠，重新修建戒壇，有幸參與校對衡量制度。戒壇將要建成時，我想到我祖師的戒壇圖經，真悟記主雖然曾經雕刻成版，但因為戰火燒燬，我深切擔憂此道湮沒，於是廣泛募集同修，仍然將舊版本校對刻印流通，永遠彰顯其不朽，使得後世瞭解戒壇制度的殊勝之處。
時在紹興二十二年十二月初一
臥龍景德院住持比丘（惟定）題
【English Translation】 English version: The Way of our Patriarch is like Xihe (the sun goddess) rising from Yuyi (the place where the sun rises), so what would not be illuminated! I was fortunate to seek a teacher and inquire about the path early in my life, exploring its profound meaning. At that time, I was a monk-official under the Jiedushi (military governor), but it was difficult to propagate this Way. Therefore, I remained in ignorance at Kaiyuan Zhaoqing Temple, and coincidentally found a reliance for enlightenment, and rebuilt the ordination platform. I was fortunate to participate in proofreading and measuring the system. As the ordination platform was about to be completed, I thought of my Patriarch's Ordination Platform Diagram Sutra. Although Master Zhenwu once carved it into printing blocks, it was burned down by the flames of war. I deeply worried that this Way would be submerged, so I widely gathered fellow practitioners and still proofread and engraved the old version for circulation, forever demonstrating its immortality, so that later generations would know the excellence of the ordination platform system.
The time was the first day of the twelfth month of the twenty-second year of Shaoxing (era name).
Written by Bhiksu (Weiding), Abbot of Wolong Jingde Monastery.