大宋僧史略 3.19

3.19

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.