大宋僧史略 3.19

3.19

此土之有戒壇。起南朝求那跋摩三藏。為宋國比丘。於蔡州岸受戒而為始也。自爾南北相次立壇。而無別名。後有南林戒壇。高宗乾封二年。終南山道宣律師建靈感戒壇於清官村精舍。天下名德皆來重增戒品。築壇方成。有長眉僧。壇前讚歎。即賓頭盧也。代宗永泰年三月二十八日。勅大興善寺。方等戒壇所須一切官供。至四月勅京城僧尼。臨壇大德各置十人。永為常式。所言方等戒壇者。蓋以壇法本出於諸律。律即小乘教也。小乘教中須一一如法。片有乖違。則令受者不得戒。臨壇人犯罪。故謂之律教也。若大乘方等教。即不拘根缺緣差。並皆得受。但令發大心而領納之耳。方等者即周遍義也。止觀論曰。方等者或言廣平。今謂方者法也。如般若有四種方法。即四門入清涼池故此方也。所契之理即平等大慧故云等也。稟順方等之文而立戒壇故名方等壇也。既不細拘禁忌。廣大而平等。又可謂之廣平也。宣宗以會昌沙汰之後。僧尼再得出家。恐在俗中。寧無諸過。乃令先懺深罪。後增戒品。若非方等。豈容重入。取其周遍包容。故曰方等戒壇也。脫或一遵律範。無聞小過。入僧界法四種皆如。則不可稱為方等也。然汎愛則人喜陵犯。嚴毅則物自肅然。末代住持宜其嚴而少愛則為能也。

The existence of ordination platforms in this land began when Tripiṭaka Master Guṇavarman of the Southern Dynasties conferred the precepts upon bhikṣus of the Song state at the riverbank of Caizhou. From then on, platforms were successively established in the north and south without special names. Later, there was the Nanlin Ordination Platform. In the second year of the Qianfeng era of Emperor Gaozong, Vinaya Master Daoxuan of Mount Zhongnan established the Linggan Ordination Platform at the Qingguancun hermitage, and renowned and virtuous figures from throughout the realm all came to receive an increment of the precept status. Just as the building of the platform was finished, an elderly monk with long eyebrows praised it in front of the platform; he was none other than Piṇḍola. On the twenty-eighth day of the third month in the Yongtai era of Emperor Daizong, an imperial edict decreed that all provisions required for the Vaipulya Ordination Platform at Da Xingshan Monastery be officially supplied. In the fourth month, an imperial edict decreed that among the monks and nuns of the capital, ten Platform Bhadantas each be established as a permanent regulation. As for the term 'Vaipulya Ordination Platform' (fangdeng jietan): the platform ritual originally stems from the various vinayas, and the vinaya is the Hīnayāna teaching. In the Hīnayāna teaching, every single matter must accord with the Dharma; if there is the slightest deviation, the recipient fails to obtain the precepts, and those presiding over the platform commit an offense; hence it is called the Vinaya teaching. As for the Mahāyāna Vaipulya teaching, it is not constrained by defective faculties or deficient conditions; all are able to receive them, provided only that they give rise to the great aspiration and take them to heart. 'Vaipulya' (fangdeng) carries the meaning of being all-pervasive. The *Treatise on Cessation and Contemplation* states: 'As for *fangdeng*, some say it means vast and level. Now, *fang* means method; just as prajñā has four methods, which are the four gates for entering the cool pool, hence this is *fang*. The principle that is realized is the great wisdom of equality, hence it is called *deng* (equal).' Because the ordination platform was established in accordance with the scriptures of the Vaipulya, it is named the Vaipulya Platform. Since it is not narrowly restricted by taboos and prohibitions, but is vast and equal, it can also be termed 'vast and level'. Because monks and nuns were permitted to leave household life again following the Huichang suppression, Emperor Xuanzong feared that while living in the secular world they could hardly be without various faults; he therefore ordered that they first repent deep transgressions and subsequently augment their precept status. Had it not been Vaipulya, how could they have been permitted to re-enter? Drawing on its quality of all-pervasive inclusiveness, it was therefore called the Vaipulya Ordination Platform. If it were strictly to follow the vinaya model, hearing of not the slightest fault, where all four aspects of the procedure within the saṃgha boundary are completely compliant, then it could not be called Vaipulya. However, when universal benevolence prevails, people enjoy encroaching and transgressing; when strictness and resoluteness prevail, all creatures are naturally solemn and respectful. In latter ages, abiders who are strict and spare with indulgence are truly the capable ones.