義德寺簡介About Yi De Temple

About Yi De Temple, Qing Liang Shan

歷史沿革 History
Yi De Temple was first founded as Yi De Hall in 1912. 
義德堂第一代住持 寬正和尚尼
The first abbess of Yi De Hall was Upadhyayika Kuan Zheng. 
Yi De Temple had been re-established to the new location in 1975. 
義德寺第一代住持 宏壹和尚尼
The first abbess of Yi De Temple was Upadhyayika Hong Yi. 
義德寺第一任管理 修賢和尚尼
The first trustee of Yi De Temple was Upadhyayika Xiu Xian. 
懺公上人 於民國64年至87年於此舉辦齋戒學會
Venerable Bhikshu Chan Yun had established Eight-Precept Association between the year 1975 to 1998. 
Photo: Respectively inviting Venerable Bhikshu Xian Ming to give a lecture. 
義德寺現任住持 紹安和尚尼
Current abbess of Yi De Temple is Upadhyayika Shao An. 
和尚尼建寺時有發三個願 :
Upadhyayika made three vows when re-establishing the temple: 
1. 不作香火道場 
The temple will not be a place just for worshiping. 
2. 不趕經懺
The temple will not conduct any private ritual service in exchange for donation. 
3. 不做觀光遊覽地區
The temple will not be a tourist spot. 
The gracious upadhyayika teaches her disciples by her own examples. She is the model practitioner of the bodhisattva path. 
The Opening Ceremony of the Great Hall and the Opening-the-Eyes of the Buddha Statuary in 1982
開光剪綵主持和尚 惟覺和尚
Guest invited to cut the ribbons in the Opening-the-Eyes Ceremony, Upadhyaya Wei Chueh
Bodhisattva Precept Transmission and the Opening Ceremony of the Great Hall in 1982
To enrich the demeanor of learning the vinaya, rains retreat has been observed in accordance with [the rules] laid down by the Buddha since 1993. 
承蒙 本因法師多方指導及鼎力相助,並提供五臺山竹林寺戒壇藍圖。 
It is honored to have Venerable Bhikshu Ben Yin’s guidance and great help in providing the blue print of the Ordination-Platform of Zhu Lin Temple, Mt. Wu Tai. 
本寺住持 上紹下安和尚尼
赴遼寧省禮請 古明和尚尼
Our abbess, upadhyayika Shao An, went to Liaoning Province to invite upadhyayika Gu Ming, and also did the on-the-spot investigation at Pin Xing Temple of Mt. Tai Lao, Fujian Province. She started preparing for platform construction on her return to Taiwan. 
In 2002, [the temple] started to build Amrta Ordination-Platform in accordance with the Dharma and the Vinaya. 
The Ordination-Platform was built according to Vinaya Master Dao Xuan’s depiction in The Graphic Sutra of the Ordination-Platform Built in Guanzhong. 
Vinaya Master Dao Xuan’s graphic sutra was written according to the details described by Arya Ananda, during the Buddhist council, on the form of the Ordination-Platform at the time of the Buddha. 
Bhikshuni Ordination Ceremony conferred by the duo-sangha has been held biennially since 2002. 
The Chinese calligraphy of “Gan Lu Jie Tan” on the tablet was written by Vinaya Master Dao Hai. 
The antithetical couplet was composed by Vinaya Master Guo Qing. 
On the right, it says “In entering this door, may each one of them receive the most subtle precept essence.”
On the left, it says “In going out from this door, may every one of them cultivate the most dignified and solemn practice.” 
Three layers of the Ordination-Platform symbolize the three immaterialities. 
第一重的高度為佛的一肘,表示比丘於戒壇受戒之後,能制心專一, 無有散亂。
The first layer is one buddha-elbow long in height, indicating that after receiving the precepts on this Ordination-Platform, a bhikshu is able to restraint his scattered mind and focus single-pointedly. 
The second layer is one and half Buddha-elbow long in height, and it was the height when the cakravartin was baptized on the platform. 
The third layer is two inches in height which is about the length of one Buddha-finger, indicating the Twofold Truth, and seven feet in length, indicating the Seven Factors of Enlightenment. 
Statuaries of the Dharma Guardians surrounded the Platform
The Ordination-Platform is surrounded by many statuaries of deva, indicating all the good devas shield and support the Buddhadharma so it can be long-lived in the world. 
The cloud-pattern on the rounded ceiling indicates that the superior level of the precept-dharma has gathered in the sky like a jewel ornamented canopy. 
“So long as the Vinaya remains in the world, 
the Buddhadharma will remain in the world.” 
The procedures for receiving the full precepts and making confession on a transgression must be performed on the Ordination-Platform. 
本寺築壇傳戒,盼能留傳世尊的清淨戒法 ;願毗尼弘興,正法久住。
Our aim of building the Amrta Ordination-Platform and transmitting the precepts is hoping that the pure precept-dharma taught by the World-Honored One can be remained and passed down. May the propagation of the Vinaya be prosperous, and long live the true Dharma. 

傳戒特色 Features of Precept Transmission 
Precept masters should meet the qualifications in accordance with the Dharma. 
According to Matrka Sastra, both upadhaya and two acaryas must meet the qualifications in accordance with the Dharma. 
The seven witnesses must be pure and knowledgeable about the Vinaya. 
律藏中說,如果沒有得戒和尚,或戒師人數不足十人,授比丘尼戒需二十師, 則此授戒之法都不能成就。
It says in the Vinaya Tripitaka, the performance of conferring the Precepts is indeed invalid if there is no preceptor upadhaya, or if there is an insufficient number of the precept masters (transmission of Bhikshu Precepts requires ten precept masters and Bhikshuni Precepts requires twenty precept masters.) 
The Ordination-Platform should be built in accordance with the Dharma. 
After building the Ordination-Platform, it is more important to determine the boundary in accordance with the Dharma. If the determination of the boundary is invalid, the karma has no base to establish itself. 
The candidates to receive the full precepts should meet the qualifications in accordance with the Dharma. 
依《隨機羯磨•諸戒受法篇》中「受戒五緣」 所述,能受之人須具足五種條件,方可進受具足戒。
According to the section on Five Conditions of a precept-candidate, in the chapter on Precept Transmission of The Commentary on Sangha Karma (Sui Ji Jie Mo), a candidate who is to receive the full precepts must fulfill five conditions. 
何謂五緣: 1.是人道。2.諸根具足。3.身器清淨(非破重戒)。 4.具足出家的形相 (剃髮染衣)。5.得少分法。(二年式叉) 
What are those five? 1. Must be a human. 2. Must have all faculties intact. 3. The physical vessel should be clean (No serious transgression has been violated.) 4. Be a monastic (shaving hair and dyeing the robe). 5. Must have obtained some training in the precepts (two-year of siksamana training). 
The ceremonial procedures of precept transmission should be in accordance with the Dharma. 
All these ceremonial procedures and Buddha-affairs aim to help us cultivate our bodhi mind, and letting it grow vast. During all the physical and psychological activities, always be able to observe pure precepts without any transgression, and moving toward the sacred Bodhi Path with such diligent spirit. 
May the falling Buddha-surya be increased in its brightness, true Dharma will reappear in the period of degeneration.