戒壇立名顯號第二
Establishing the Name of the Ordination Platform: Chapter 2
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，遊化建業，於南林寺前園中立戒壇，令受戒者登壇於上受也。及其終後，又於壇上而闍維之。」餘如下引。又翻《十誦律》主卑摩羅叉，答《五百問》，於慧觀法師亦云：「壇上師僧為他受戒。」餘文廣有，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！
According to the Vinaya treatises, "grounds" and "platforms" are distinct. In the Western Regions, separate rituals were established for each, but in the Central Plains of this land, such practices were not originally followed—this is not surprising. Now, in determining their proper names and functions, there may be differing opinions. The *Biographies of Eminent Monks* records: "During the Yuanjia era of Emperor Wen of the Liu Song dynasty, the holy monk Gongde Kai traveled to Jianye to spread the Dharma. In the garden in front of Nanlin Temple, he erected a precept platform, instructing those receiving precepts to ascend it for the ceremony. After his passing, his body was cremated upon the same platform." Further evidence is cited below. Additionally, the translator of the *Ten Recitations Vinaya*, Vimalakṣa, in his *Answers to Five Hundred Questions*, also told Master Huiguan: 'The preceptor and monks on the platform confer precepts upon others.' There are many other texts on this matter, which need not be repeated here. Thus, it is clear that the term "platform" has a long history. Nowadays, people fail to recognize this distinction, conflating the two as if they were the same, unable to differentiate between a flat ground and a raised platform. How mistaken this is!
案《別傳》云：「佛涅槃後，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》，如佛約勅，諸大菩薩及阿羅漢、天龍八部皆大悲泣。大迦葉從座而起，披麁布僧伽梨，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，四天王立侍高座四脚，三十二使者隨迦葉後互跪。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，餘者闕之。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。
According to the *Separate Transmission*, it is recorded: "After the Buddha's parinirvana, Mahakashyapa convened the assembly at the ordination platform. He had the novice Maudgalyayana strike the bell to summon all monastic beings—both ordinary and saintly—from the billionfold four-continent world system. Once everyone had gathered at the platform, the formal motion and three announcements were completed, and the offenses of Pindola and Ananda were dealt with. Then, Ananda was asked to don the Buddha's monastic robe and ascend the high seat. First, he recited the *Sutra of the Buddha's Final Teaching*, in accordance with the Buddha's instructions. All the great bodhisattvas, arhats, and the eightfold assembly of gods and dragons wept with great sorrow. Mahakashyapa then rose from his seat, draped in a coarse cloth monastic robe, and holding his sitting mat, approached Ananda. He spread his mat before Ananda, paid homage to him, and circumambulated him three times to the right. The Great Brahma Heavenly King held a great jeweled canopy over Ananda's head, while the Lord of the Trayastrimsha Heaven presented a seven-jeweled table before Ananda. The demon king Mara offered a seven-jeweled whisk to Ananda, with Mara and Indra standing in attendance on either side. The Four Heavenly Kings stood guarding the four legs of the high seat, and thirty-two attendants followed behind Mahakashyapa, kneeling alternately. After paying homage, Mahakashyapa approached Ananda, inquired after his well-being just as when the World-Honored One was present, and then posed three thousand eight hundred questions on various doubtful matters, all of which Ananda answered one by one."
Now, we briefly select one question regarding the ordination platform from this account, omitting the rest. Mahakashyapa asked: "In the twenty years you followed the Tathagata, what was the height, width, and breadth of the ordination platform, and according to which cubit measure was it built? Were relics placed within the platform? What materials were used to pave its four sides? How many steps were opened on each side, and how were they arranged? What forms or images were made around the platform's four sides? In countries without stone, could it be constructed from earth and sand?" Ananda answered each point precisely according to the diagrams and descriptions found in this scroll.
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，如轉輪王陞壇受位灌頂之相。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，又表受人戒珠清淨。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，搆結盤住，諸梁柱等安龍頭上，並黃金作之。屋瓦用頗梨寶，若有受者登壇，諸龍即轉，口出香雨香雲，覆灑壇上。池之四邊砌以白玉，底布銀沙，水色清淨，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，以表滅後正法隨滅，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。
At the first Jetavana ordination platform, to the north stood a bell tower, four hundred feet high. At its summit hung a golden bell weighing a hundred thousand jin, adorned with rare splendor. Below it coiled the images of nine dragons, from whose mouths flowed the water of the eight virtues. When those seeking ordination approached the platform, the dragons would release water to pour over their heads, resembling the anointing ceremony of a wheel-turning king ascending the throne. Thus, those newly receiving ordination were like the Dharma King of the Buddha's teachings, receiving the position of Dharma King. A mani pearl radiated light, touching the ordinands and bestowing upon them a cool, joyful sensation, symbolizing the purity of the precept pearl they received.
When saints received ordination, bodhisattvas with supernatural powers would strike the bell, its sound shaking the three thousandfold world. Those who heard it attained realization, and the sufferings of the evil realms ceased. When ordinary people received ordination, a Mahādeva bhikkhu would strike it, its sound reaching the small thousandfold world. This bhikkhu possessed the strength of a hundred thousand men.
The bell tower resembled Mount Sumeru in shape, situated within a great pond. The nine dragons emerged, their heads intertwined and coiled, supporting the beams and pillars, all crafted of gold. The roof tiles were made of crystal. When ordinands ascended the platform, the dragons would turn, their mouths emitting fragrant rain and clouds that covered and sprinkled the platform.
The pond's four sides were paved with white jade, its bottom spread with silver sand. The water was clear and pure, sweet as milk and honey. Any precept-holder who drank it when ill would be cured without fail. But if a precept-breaker drank it, it was like swallowing molten iron.
When the Buddha was about to enter nirvana, the water dried up first, and the roof tiles flew away. When Kāśyapa convened the council and Ānanda answered the questions, the roof tiles returned, and the pond again held water, white as milk yet without the taste of milk. This signified that after the Buddha's parinirvana, the true Dharma would gradually fade, becoming increasingly flavorless, as illustrated in the Nirvana Sutra's analogy of mixing water and milk. After the council's inquiries concluded and the Sangha departed for the royal city, the great bell and precious tower ascended to the Tuṣita Heaven. The jade and silver sand of the pond were taken by the dragon kings, and the water dried up once more.
Today, the site remains, but all traces of its former appearance have vanished. To clarify the origins of this ordination platform and its significance, I have recounted it in detail.
「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，不妨阿難陞座為結法之元匠也！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。自佛滅後至於正、像，結集之相，乃有多塗。初五百人，次千人，次大眾，次育王，次七百，且列五條，餘非不有，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。
The establishment of the "assembly" dates back to the Buddha's own time! In our land, the existing sutras, vinaya, and treatises all describe the gatherings held in two locations in the royal city, though their accounts vary in detail. Yet, this does not hinder the fact that Ananda ascended the seat as the master of the Dharma assembly. It is recorded that when Mahakashyapa questioned him, Ananda appeared in the form of the Buddha, and the monks all wondered if it was the Buddha himself! Upon hearing the words "Thus I have heard," their doubts subsided. Today, those who transmit the teachings and have attained profound insight may not witness such gatherings in this land. Even those who study the accounts of the Dharma assemblies may not fully understand them, so it is no surprise that some today remain skeptical.
From the Buddha's parinirvana through the periods of the True Dharma and the Semblance Dharma, the gatherings took various forms. First, there were five hundred arhats, then a thousand, followed by the great assembly, then under King Ashoka, and later the assembly of seven hundred. These five are listed here, though there were others as well, all belonging to the Hinayana tradition. As for the Mahayana tradition, Ananda and Mahakashyapa held an extensive gathering in the royal city, while Manjushri and the great bodhisattvas convened a more concise gathering at Iron Mountain. All of this is recounted in the sutras of our land.