T22n1432_曇無德律部雜羯磨
大正藏第 22 冊 No. 1432 曇無德律部雜羯磨
No. 1432 [Nos. 1433, 1434; cf. No. 1428]
曇無德律部雜羯磨(《四分》)
曹魏天竺三藏康僧鎧譯
諸結戒法第一
結戒場文(兩界不得並。若欲大界內安戒場者，先豎戒場，四方內相外相相去一肘。使人唱內一週竟，言「此是內相，彼為外相」。如是第二、第三唱。眾中堪能羯磨者結。不得受欲，以未結界故。)
大德僧聽！此住處比丘某甲，唱四方小界相。若僧時到僧忍聽，僧今於此四方小界相內結作戒場。白如是。
大德僧聽！此住處比丘某甲，唱四方小界相。僧今於此四方小界相內結作戒場。誰諸長老忍僧於此四方小界相內結作戒場者默然，誰不忍者說。僧已忍於此四方小界相內結作戒場竟。僧忍，默然故，事如是持是。
結大戒文(應次結大界。先標榜四方大界定相，墻周外不用遠，喜妨布薩人。三唱。眾中堪使羯磨者結。亦不得受欲，以未結界故。)
大德僧聽！此住處比丘某甲，唱四方大界相。若僧時到僧忍聽，僧今於此四方大界相內結大界，同一住處，同一說戒。白如是。
大德僧聽！此住處比丘某甲，唱四方大界
【現代漢語翻譯】 現代漢語譯本 大德僧眾請聽！這是《曇無德律部雜羯磨》（《四分律》）。
由曹魏時期來自天竺的三藏法師康僧鎧翻譯。
諸結戒法第一
結戒場文（內界和外界不得重合。如果想在大界內設立戒場，先豎立戒場，四方內相和外相之間相隔一肘的距離。讓人宣告內界一週完畢，說：『這是內相，那是外相。』像這樣宣告第二遍、第三遍。由僧眾中能夠執行羯磨的人來結界。不得接受他人之慾，因為尚未結界。）
大德僧眾請聽！此住處的比丘某甲，宣告四方小界的界相。如果僧眾認為時機已到，請僧眾允許，僧眾現在於此四方小界的界相內結作戒場。稟白如是。
大德僧眾請聽！此住處的比丘某甲，宣告四方小界的界相。僧眾現在於此四方小界的界相內結作戒場。哪位長老能忍可僧眾在此四方小界的界相內結作戒場就默然，誰不能忍可就請說出來。僧眾已經忍可在此四方小界的界相內結作戒場完畢。僧眾忍可，因為默然的緣故，這件事就這樣執行。
結大戒文（應當依次結大界。先標明四方大界的確定界相，墻壁周圍不用太遠，以免妨礙布薩的人。宣告三遍。由僧眾中能夠執行羯磨的人來結界。也不得接受他人之慾，因為尚未結界。）
大德僧眾請聽！此住處的比丘某甲，宣告四方大界的界相。如果僧眾認為時機已到，請僧眾允許，僧眾現在於此四方大界的界相內結大界，同一住處，同一說戒。稟白如是。
大德僧眾請聽！此住處的比丘某甲，宣告四方大界的界相。
【English Translation】 English version The Great Virtuous Sangha, listen! This is the Tānmó Dèlǜ Bù Zá Jiémó (曇無德律部雜羯磨) (Miscellaneous Karma of the Dharmaguptaka Vinaya), also known as the Sìfēn Lǜ (四分律) (Four-Part Vinaya).
Translated by the Tripiṭaka Master Kang Seng-kai from India during the Cao Wei Dynasty.
Chapter One: Various Methods of Establishing Boundaries
Text for Establishing a Boundary for Ordination (The inner and outer boundaries must not overlap. If you wish to establish an ordination platform within a large boundary, first erect the ordination platform, with the inner and outer markers of the four directions separated by one elbow's length. Have someone announce the completion of one circuit of the inner boundary, saying, 'This is the inner marker, that is the outer marker.' Announce this a second and third time. The one capable of performing the karma (羯磨) within the Sangha establishes the boundary. One must not receive desires, as the boundary has not yet been established.)
Great virtuous Sangha, listen! The Bhikṣu (比丘) [monk] named so-and-so from this dwelling place announces the markers of the small boundary in the four directions. If the Sangha deems it the right time, may the Sangha permit, the Sangha now establishes an ordination platform within the markers of this small boundary in the four directions. I announce thus.
Great virtuous Sangha, listen! The Bhikṣu (比丘) [monk] named so-and-so from this dwelling place announces the markers of the small boundary in the four directions. The Sangha now establishes an ordination platform within the markers of this small boundary in the four directions. Whoever among the elders can tolerate the Sangha establishing an ordination platform within the markers of this small boundary in the four directions, let them remain silent; whoever cannot tolerate it, let them speak. The Sangha has already tolerated the establishment of an ordination platform within the markers of this small boundary in the four directions. The Sangha tolerates it, because of the silence, the matter is thus carried out.
Text for Establishing a Large Boundary (One should establish the large boundary in sequence. First, mark the definite markers of the large boundary in the four directions; the surrounding walls need not be too far, lest they hinder those attending the posadha (布薩) [bi-monthly confession and recitation of precepts]. Announce three times. The one capable of performing the karma (羯磨) within the Sangha establishes the boundary. One must also not receive desires, as the boundary has not yet been established.)
Great virtuous Sangha, listen! The Bhikṣu (比丘) [monk] named so-and-so from this dwelling place announces the markers of the large boundary in the four directions. If the Sangha deems it the right time, may the Sangha permit, the Sangha now establishes a large boundary within the markers of this large boundary in the four directions, in the same dwelling place, for the same recitation of precepts. I announce thus.
Great virtuous Sangha, listen! The Bhikṣu (比丘) [monk] named so-and-so from this dwelling place announces the markers of the large boundary in the four directions.
相。僧今於此四方大界相內結大界，同一住處，同一說戒。誰諸長老忍僧於此四方大界相內結大界，同一住處，同一說戒者默然，誰不忍者說。僧已忍於此四方大界相內，同一住處，同一說戒，結大界竟。僧忍，默然故，是事如是持。
結不失衣界文(不失衣界更無別相，依大界相結，故言此住處。)
大德僧聽！此住處同一住處，同一說戒。若僧時到僧忍聽，僧今結不失衣界，除村、村外界。白如是。
大德僧聽！此住處同一住處，同一說戒。僧今結不失衣界，除村、村外界。誰諸長老忍僧於此住處同一住處，同一說戒，結不失衣界，除村、村外界者默然，誰不忍者說。僧已忍同一住處，同一說戒，結不失衣界，除村、村外界竟。僧忍，默然故，是事如是持。(若二界相近，應留中間，不得相接。若欲解界，應先解不失衣界，卻解大界。不得隔駛流水，或時能斷渡，除常有橋樑耳。)
解不失衣界文
大德僧聽！此住處比丘，同一住處，同一說戒。若僧時到僧忍聽，僧今解不失衣界。白如是。
大德僧聽！此住處比丘，同一住處，同一說戒，僧今解不失衣界。誰諸長老忍僧同一住處，同一說戒，解不失衣界者默然，誰不忍者說。僧已忍同一住處，同一說戒，解不失衣界竟。僧
【現代漢語翻譯】 現代漢語譯本 相（邊界）。現在僧團將在此四方大界相（four directions great boundary mark）內結大界（great boundary），在同一處居住，一同說戒（recite the precepts）。哪位長老認可僧團在此四方大界相內結大界，在同一處居住，一同說戒的請默然，誰不認可請說出來。僧團已經認可在此四方大界相內，在同一處居住，一同說戒，結大界完畢。僧團認可，因為默然，此事就這樣決定。
結不失衣界文（不失衣界（boundary where robes are not lost）沒有其他特別的相，依靠大界相來結，所以說『此住處』。）
大德僧聽！此住處在同一處居住，一同說戒。如果僧團時間已到，僧團認可並聽著，現在僧團結不失衣界，除去村莊、村莊外面的區域。稟白如上。
大德僧聽！此住處在同一處居住，一同說戒。僧團現在結不失衣界，除去村莊、村莊外面的區域。哪位長老認可僧團在此住處在同一處居住，一同說戒，結不失衣界，除去村莊、村莊外面的區域的請默然，誰不認可請說出來。僧團已經認可在同一處居住，一同說戒，結不失衣界，除去村莊、村莊外面的區域完畢。僧團認可，因為默然，此事就這樣決定。（如果兩個界的相近，應該保留中間區域，不得相接。如果想要解界，應該先解不失衣界，再解大界。不得隔著湍急的流水，因為有時可能會斷絕渡河，除非有常設的橋樑。）
解不失衣界文
大德僧聽！此住處的比丘（bhiksu），在同一處居住，一同說戒。如果僧團時間已到，僧團認可並聽著，現在僧團解不失衣界。稟白如上。
大德僧聽！此住處的比丘，在同一處居住，一同說戒，僧團現在解不失衣界。哪位長老認可僧團在同一處居住，一同說戒，解不失衣界的請默然，誰不認可請說出來。僧團已經認可在同一處居住，一同說戒，解不失衣界完畢。僧團認可，
【English Translation】 English version The boundary. The Sangha (community of monks) now establishes a great boundary within this four directions great boundary mark, residing in the same place, and reciting the precepts together. Whoever among the elders approves of the Sangha establishing a great boundary within this four directions great boundary mark, residing in the same place, and reciting the precepts together, let them be silent; whoever does not approve, let them speak. The Sangha has already approved of being within this four directions great boundary mark, residing in the same place, and reciting the precepts together, the establishment of the great boundary is complete. The Sangha approves, because of the silence, this matter is thus decided.
The text for establishing the boundary where robes are not lost (The boundary where robes are not lost has no other special mark; it relies on the great boundary mark for establishment, hence the saying 'this dwelling place.')
Venerable Sangha, listen! This dwelling place is in the same place, reciting the precepts together. If the time is right for the Sangha, the Sangha approves and listens, now the Sangha establishes the boundary where robes are not lost, excluding the village and the area outside the village. The announcement is thus.
Venerable Sangha, listen! This dwelling place is in the same place, reciting the precepts together. The Sangha now establishes the boundary where robes are not lost, excluding the village and the area outside the village. Whoever among the elders approves of the Sangha in this dwelling place being in the same place, reciting the precepts together, establishing the boundary where robes are not lost, excluding the village and the area outside the village, let them be silent; whoever does not approve, let them speak. The Sangha has already approved of being in the same place, reciting the precepts together, the establishment of the boundary where robes are not lost, excluding the village and the area outside the village is complete. The Sangha approves, because of the silence, this matter is thus decided. (If the two boundaries are close, the middle area should be retained, and they should not be connected. If you want to dissolve the boundary, you should first dissolve the boundary where robes are not lost, and then dissolve the great boundary. It should not be separated by a rapid stream, because sometimes it may cut off the crossing, unless there is a permanent bridge.)
The text for dissolving the boundary where robes are not lost
Venerable Sangha, listen! The bhikshus (monks) of this dwelling place are in the same place, reciting the precepts together. If the time is right for the Sangha, the Sangha approves and listens, now the Sangha dissolves the boundary where robes are not lost. The announcement is thus.
Venerable Sangha, listen! The bhikshus of this dwelling place are in the same place, reciting the precepts together, the Sangha now dissolves the boundary where robes are not lost. Whoever among the elders approves of the Sangha being in the same place, reciting the precepts together, dissolving the boundary where robes are not lost, let them be silent; whoever does not approve, let them speak. The Sangha has already approved of being in the same place, reciting the precepts together, the dissolution of the boundary where robes are not lost is complete. The Sangha approves,
忍，默然故，是事如是持。
解大界文
大德僧聽！此住處比丘，同一住處，同一說戒。若僧時到僧忍聽，今解大界。白如是。
大德僧聽！此住處比丘，同一住處，同一說戒，僧今解大界。誰諸長老忍僧同一住處，同一說戒，解大界者默然，誰不忍者說。僧已忍同一住處，同一說戒，解大界竟。僧忍，默然故，是事如是持。
解戒場文
大德僧聽！今有爾所比丘集，若僧時到僧忍聽，僧今解此處戒場。白如是。
大德僧聽！今有爾許比丘集，僧今解此處戒場。誰諸長老忍僧解此處戒場者默然，誰不忍者說。僧已忍解此處戒場竟。僧忍，默然故，是事如是持。
布薩日及自恣日在道行若不和合結坐處小界文
大德僧聽！諸比丘坐處已滿，齊如是比丘坐處。若僧時到僧忍聽，僧今於此坐處結小界。白如是。
大德僧聽！齊如是比丘坐處，僧今於此坐處結小界。誰諸長老忍僧齊如是比丘坐處結小界者默然，誰不忍者說。僧已忍齊如是比丘坐處結小界竟。僧忍，默然故，是事如是持。
即還解此小界文
大德僧聽！齊如是比丘坐處。若僧時到僧忍聽，僧今解此坐處小界。白如是。
大德僧聽！齊如是比丘坐處，僧今解此坐處小界。誰諸長老忍僧
【現代漢語翻譯】 現代漢語譯本： 忍，因為默然的緣故，這件事就這樣確定下來。
解大界文
大德僧眾請聽！這個住處的比丘，在同一個住處，一起說戒。如果僧眾認為時機已到，請僧眾容忍聽取，現在要解除大界。告知如上。
大德僧眾請聽！這個住處的比丘，在同一個住處，一起說戒，僧眾現在要解除大界。哪位長老容忍僧眾在同一個住處，一起說戒，解除大界的請默然，不容忍的請說出來。僧眾已經容忍在同一個住處，一起說戒，解除大界完畢。僧眾容忍，因為默然的緣故，這件事就這樣確定下來。
解戒場文
大德僧眾請聽！現在有這麼多比丘聚集，如果僧眾認為時機已到，請僧眾容忍聽取，僧眾現在要解除這個地方的戒場。告知如上。
大德僧眾請聽！現在有這麼多比丘聚集，僧眾現在要解除這個地方的戒場。哪位長老容忍僧眾解除這個地方的戒場的請默然，不容忍的請說出來。僧眾已經容忍解除這個地方的戒場完畢。僧眾容忍，因為默然的緣故，這件事就這樣確定下來。
布薩日及自恣日在道行若不和合結坐處小界文
大德僧眾請聽！各位比丘的座位已經滿了，和這些比丘的座位一樣大。如果僧眾認為時機已到，請僧眾容忍聽取，僧眾現在要在這個座位處結小界。告知如上。
大德僧眾請聽！和這些比丘的座位一樣大，僧眾現在要在這個座位處結小界。哪位長老容忍僧眾和這些比丘的座位一樣大結小界的請默然，不容忍的請說出來。僧眾已經容忍和這些比丘的座位一樣大結小界完畢。僧眾容忍，因為默然的緣故，這件事就這樣確定下來。
即還解此小界文
大德僧眾請聽！和這些比丘的座位一樣大。如果僧眾認為時機已到，請僧眾容忍聽取，僧眾現在要解除這個座位處的小界。告知如上。
大德僧眾請聽！和這些比丘的座位一樣大，僧眾現在要解除這個座位處的小界。哪位長老容忍僧眾 English version: Endurance, because of silence, this matter is thus established.
Text for Dissolving the Great Boundary
Great virtuous Sangha, please listen! The Bhikkhus (monks) in this dwelling, in the same dwelling, recite the precepts together. If the Sangha deems the time has come, may the Sangha tolerate listening, now dissolving the great boundary (大界). Informing as such.
Great virtuous Sangha, please listen! The Bhikkhus in this dwelling, in the same dwelling, recite the precepts together, the Sangha now dissolving the great boundary. Which elders tolerate the Sangha in the same dwelling, reciting the precepts together, dissolving the great boundary, please remain silent; those who do not tolerate, please speak. The Sangha has already tolerated being in the same dwelling, reciting the precepts together, dissolving the great boundary is complete. The Sangha tolerates, because of silence, this matter is thus established.
Text for Dissolving the Ordination Ground
Great virtuous Sangha, please listen! Now there are so many Bhikkhus gathered, if the Sangha deems the time has come, may the Sangha tolerate listening, the Sangha now dissolving the ordination ground (戒場) of this place. Informing as such.
Great virtuous Sangha, please listen! Now there are this many Bhikkhus gathered, the Sangha now dissolving the ordination ground of this place. Which elders tolerate the Sangha dissolving the ordination ground of this place, please remain silent; those who do not tolerate, please speak. The Sangha has already tolerated dissolving the ordination ground of this place is complete. The Sangha tolerates, because of silence, this matter is thus established.
Text for Establishing a Small Boundary at the Seating Area on Uposatha (布薩) and Pravāraṇā (自恣) Days When the Assembly is Not Harmonious
Great virtuous Sangha, please listen! The seating area for the Bhikkhus is full, the same size as the seating area for these Bhikkhus. If the Sangha deems the time has come, may the Sangha tolerate listening, the Sangha now establishing a small boundary (小界) at this seating area. Informing as such.
Great virtuous Sangha, please listen! The same size as the seating area for these Bhikkhus, the Sangha now establishing a small boundary at this seating area. Which elders tolerate the Sangha establishing a small boundary the same size as the seating area for these Bhikkhus, please remain silent; those who do not tolerate, please speak. The Sangha has already tolerated establishing a small boundary the same size as the seating area for these Bhikkhus is complete. The Sangha tolerates, because of silence, this matter is thus established.
Text for Immediately Dissolving this Small Boundary
Great virtuous Sangha, please listen! The same size as the seating area for these Bhikkhus. If the Sangha deems the time has come, may the Sangha tolerate listening, the Sangha now dissolving the small boundary of this seating area. Informing as such.
Great virtuous Sangha, please listen! The same size as the seating area for these Bhikkhus, the Sangha now dissolving the small boundary of this seating area. Which elders tolerate the Sangha
【English Translation】 Endurance, because of silence, this matter is thus established.
Text for Dissolving the Great Boundary
Venerable Sangha, please listen! The Bhikkhus (monks) in this dwelling, in the same dwelling, observe the precepts together. If the Sangha deems the time has come, may the Sangha tolerate listening, now dissolving the great boundary (大界). Informing as such.
Venerable Sangha, please listen! The Bhikkhus in this dwelling, in the same dwelling, observe the precepts together, the Sangha now dissolving the great boundary. Which elders tolerate the Sangha in the same dwelling, observing the precepts together, dissolving the great boundary, please remain silent; those who do not tolerate, please speak. The Sangha has already tolerated being in the same dwelling, observing the precepts together, dissolving the great boundary is complete. The Sangha tolerates, because of silence, this matter is thus established.
Text for Dissolving the Ordination Ground
Venerable Sangha, please listen! Now there are so many Bhikkhus gathered, if the Sangha deems the time has come, may the Sangha tolerate listening, the Sangha now dissolving the ordination ground (戒場) of this place. Informing as such.
Venerable Sangha, please listen! Now there are this many Bhikkhus gathered, the Sangha now dissolving the ordination ground of this place. Which elders tolerate the Sangha dissolving the ordination ground of this place, please remain silent; those who do not tolerate, please speak. The Sangha has already tolerated dissolving the ordination ground of this place is complete. The Sangha tolerates, because of silence, this matter is thus established.
Text for Establishing a Small Boundary at the Seating Area on Uposatha (布薩) and Pravāraṇā (自恣) Days When the Assembly is Not Harmonious
Venerable Sangha, please listen! The seating area for the Bhikkhus is full, the same size as the seating area for these Bhikkhus. If the Sangha deems the time has come, may the Sangha tolerate listening, the Sangha now establishing a small boundary (小界) at this seating area. Informing as such.
Venerable Sangha, please listen! The same size as the seating area for these Bhikkhus, the Sangha now establishing a small boundary at this seating area. Which elders tolerate the Sangha establishing a small boundary the same size as the seating area for these Bhikkhus, please remain silent; those who do not tolerate, please speak. The Sangha has already tolerated establishing a small boundary the same size as the seating area for these Bhikkhus is complete. The Sangha tolerates, because of silence, this matter is thus established.
Text for Immediately Dissolving this Small Boundary
Venerable Sangha, please listen! The same size as the seating area for these Bhikkhus. If the Sangha deems the time has come, may the Sangha tolerate listening, the Sangha now dissolving the small boundary of this seating area. Informing as such.
Venerable Sangha, please listen! The same size as the seating area for these Bhikkhus, the Sangha now dissolving the small boundary of this seating area. Which elders tolerate the Sangha
齊如是比丘坐處，解此坐處小界者默然，誰不忍者說。僧已忍齊如是比丘坐處，解此坐處小界竟。僧忍，默然故，是事如是持。
受戒法第二
度沙彌法(若欲在僧伽藍中剃髮，當白一切僧。若不和合，房房語令知已與剃髮。和合，當作白。白已，然後與剃髮。當作如是白：)
大德僧聽！此某甲，欲求某甲剃髮。若僧時到僧忍聽，與某甲剃髮。白如是。(若僧伽藍中度令出家，當白一切僧；白已，聽與出家。當作如是白：)
大德僧聽！此某甲，從某甲求出家。若僧時到僧忍聽，與某甲出家。白如是。(作如是白已，與出家。教使著袈裟，偏露右肩，脫革屣，右膝著地，合掌，當教如是語：)
我某甲，盡形壽歸依佛，歸依法，歸依僧。隨佛出家，某甲為和上，如來、至真、等正覺，是我世尊。(第二、第三，亦如是說。)
我某甲，歸依佛，歸依法，歸依僧。隨佛出家竟，某甲為和上，如來、至真、等正覺，是我世尊。(第二、第三，亦如是說，當受戒。)
盡形壽不得殺生。是沙彌戒，能持不？(答言「能」。)
盡形壽不得盜。是沙彌戒，能持不？(答言「能」。)
盡形壽不得淫。是沙彌戒，能持不？(答言「能」。)
盡形壽不得妄語。
是沙彌戒，能持不？(答言「能」。)
盡形壽不得飲酒。是沙彌戒，能持不？(答言「能」。)
盡形壽不得著花鬘、香油涂身。是沙彌戒，能持不？(答言「能」。)
盡形壽不得歌舞倡伎及往觀聽。是沙彌戒，能持不？(答言「能」。)
盡形壽不得高大床上坐。是沙彌戒，能持不？(答言「能」。)
盡形壽不得非時食。是沙彌戒，能持不？(答言「能」。)
盡形壽不得捉持生象嚴飾寶物。是沙彌戒，能持不？(答言「能」。)
此是沙彌十戒，盡形壽不得犯。
汝已受戒竟，當供養三寶：佛寶、法寶、比丘僧寶；勤修三業：坐禪、誦經、勸佐眾事。
請和上文
大德一心念！我某甲，請大德為和上，愿大德為我作和上。我依大德故，得受具足戒。(第二、第三，亦如是說。和上應語言「可爾」、若言「好爾」。眾僧應安欲受具足者離聞處、著見處，時戒師應問：)眾中誰能為某甲作教授師？(若有者，答言「我能」。戒師應作白：)大德僧聽！此某甲，從某甲求受具足戒。若僧時到僧忍聽，某甲作教授師。白如是。(教授師應往受戒人所，問言：)此安陀會、郁多羅僧、僧伽梨、缽，是衣缽是汝有不？(答言「是」。應語言：)善男子聽
【現代漢語翻譯】 現代漢語譯本 這是沙彌戒，你能遵守嗎？（回答：『能』。） 盡你一生，不得飲酒。這是沙彌戒，你能遵守嗎？（回答：『能』。） 盡你一生，不得佩戴花鬘、用香油塗抹身體。這是沙彌戒，你能遵守嗎？（回答：『能』。） 盡你一生，不得觀看歌舞表演，也不得去觀看或聽取。這是沙彌戒，你能遵守嗎？（回答：『能』。） 盡你一生，不得坐在高大床鋪上。這是沙彌戒，你能遵守嗎？（回答：『能』。） 盡你一生，不得在非用餐時間進食。這是沙彌戒，你能遵守嗎？（回答：『能』。） 盡你一生，不得觸控或持有未經馴服的象，以及華麗的裝飾品和寶物。這是沙彌戒，你能遵守嗎？（回答：『能』。） 這些是沙彌十戒，盡你一生都不得違犯。 你已經受戒完畢，應當供養三寶：佛寶（Buddha-ratna）、法寶（Dharma-ratna）、比丘僧寶（Sangha-ratna）；勤奮修行身、口、意三業：坐禪（Zazen）、誦經、協助大眾事務。 請和尚文 大德請一心憶念！我某甲（姓名），請大德作為我的和尚（Upadhyaya），愿大德為我做和尚。我依靠大德的緣故，得以受持具足戒。（第二遍、第三遍，也像這樣說。和尚應該回答『可以』或者『好的』。眾僧應該安排想要受具足戒的人離開聽聞處，到達能被看到的地方，這時戒師應該問：）眾僧中誰能為某甲（姓名）做教授師（Acharya）？（如果有人，回答『我能』。戒師應該作白：）大德僧眾請聽！這位某甲（姓名），從某甲（姓名）處請求受持具足戒。如果僧眾時間允許，僧眾同意，某甲（姓名）作為他的教授師。稟告完畢。（教授師應該前往受戒人處，問道：）這件安陀會（Antarvasa）、郁多羅僧（Uttarasangha）、僧伽梨（Sanghati）、缽（Patra），這些衣缽是你的嗎？（回答『是』。應該說：）善男子，請聽。
【English Translation】 English version This is the Shramanera (novice monk) precepts, can you uphold them? (Answer: 'I can.') For the rest of your life, you shall not drink alcohol. This is the Shramanera precepts, can you uphold them? (Answer: 'I can.') For the rest of your life, you shall not wear garlands, nor use perfumed oil to anoint your body. This is the Shramanera precepts, can you uphold them? (Answer: 'I can.') For the rest of your life, you shall not engage in singing, dancing, or theatrical performances, nor go to watch or listen to them. This is the Shramanera precepts, can you uphold them? (Answer: 'I can.') For the rest of your life, you shall not sit on high or large beds. This is the Shramanera precepts, can you uphold them? (Answer: 'I can.') For the rest of your life, you shall not eat at improper times. This is the Shramanera precepts, can you uphold them? (Answer: 'I can.') For the rest of your life, you shall not touch or hold untrained elephants, nor elaborate ornaments and treasures. This is the Shramanera precepts, can you uphold them? (Answer: 'I can.') These are the ten Shramanera precepts, you must not violate them for the rest of your life. Now that you have received the precepts, you should make offerings to the Three Jewels: the Buddha-ratna (Buddha Jewel), the Dharma-ratna (Dharma Jewel), and the Sangha-ratna (Sangha Jewel); diligently cultivate the three karmas: Zazen (meditation), reciting scriptures, and assisting in community affairs. Please read the Upadhyaya's (preceptor) text Venerable One, please concentrate your mind! I, [name], request the Venerable One to be my Upadhyaya, and I wish the Venerable One to be my Upadhyaya. I rely on the Venerable One, and therefore, I am able to receive the full ordination. (The second and third times, say it in the same way. The Upadhyaya should answer 'It is acceptable' or 'Very well'. The Sangha should arrange for the one who wishes to receive full ordination to leave the place of hearing and go to a place where he can be seen, at which time the precept master should ask:) Who among the Sangha can be the Acharya (instructor) for [name]? (If there is someone, answer 'I can'. The precept master should make an announcement:) Venerable Sangha, please listen! This [name] requests to receive full ordination from [name]. If the Sangha has the time and agrees, [name] will be his Acharya. The announcement is made. (The Acharya should go to the person receiving ordination and ask:) This Antarvasa (inner robe), this Uttarasangha (upper robe), this Sanghati (outer robe), and this Patra (bowl), are these your robes and bowl? (Answer 'Yes'. Should say:) Good man, listen.
！今是真實誠時，實言實，不實當言不實。汝曾作比丘不？若言「作」。持戒清凈不？如法還戒不？不犯凈行尼不？不賊心受戒不？不破內外道不？非黃門不？不殺父、殺母、殺阿羅漢、破僧不？汝非非人不？非畜生不？非二根不？汝字何等？和上字誰？年滿二十未？三衣缽具不？父母聽汝不？汝不負債不？汝非奴不？汝非官人不？汝是丈夫不？丈夫有如是病：癩、癰疽、白癩、干痟、癲狂病。汝有如是病不？(答言「無」。應語言：)如我今問汝，僧中亦當如是問。如汝曏者答我，僧中亦當如是答。(教授師如是問已，還僧中如常威儀，至舒手及處立，應作如是白：)
大德僧聽！此某甲，從某甲求受具足戒。若僧時到僧忍聽，我問已，聽將來。白如是。(教授師應喚受戒人言「汝來」。來已，為捉衣缽，教禮僧足已，在戒師前長跪，合掌。教授應教乞戒，作如是乞：)
大德僧聽！我某甲，從某甲求受具足戒。我某甲，今從僧乞受具足戒，和上某甲。愿僧濟度我，慈愍故。(第二、第三，亦如是說。時戒師應作白：)
大德僧聽！此某甲，從某甲求受具足戒。此某甲，今從僧乞受具足戒，和上某甲。若僧時到僧忍聽，我問內法。白如是。
善男子聽！今是真誠時，實語時，隨所問汝，汝
【現代漢語翻譯】 現代漢語譯本：現在是真實誠實的時候，要說實話，不是實話就說不是。你曾經做過比丘（bhiksu，佛教出家男眾）嗎？如果回答『做過』。持戒清凈嗎？如法舍戒了嗎？沒有犯過不清凈的行為嗎？不是以欺騙的心受戒的嗎？沒有破壞內外道嗎？不是陰陽人嗎？沒有殺父、殺母、殺阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）、破壞僧團嗎？你不是非人嗎？不是畜生嗎？不是雙性人嗎？你叫什麼名字？你的和上（upadhyaya，親教師）叫什麼名字？年滿二十歲了嗎？三衣缽具全嗎？父母允許你出家嗎？你不欠債嗎？你不是奴隸嗎？你不是官府中人嗎？你是大丈夫嗎？大丈夫有這樣的疾病：癩病、癰疽、白癩、乾瘦病、癲狂病。你有沒有這樣的疾病？（回答『沒有』。應該說：）就像我現在問你一樣，僧團中也會這樣問你。就像你剛才回答我一樣，在僧團中也要這樣回答。（教授師這樣問完后，回到僧團中，像平常一樣威儀具足，到伸出手臂的地方站立，應該這樣稟告：） 大德僧眾聽著！這位某甲，從某甲處請求受具足戒。如果僧眾認為時機已到，願意聽取，我問過之後，請允許他將來。稟告完畢。（教授師應該叫受戒人說『你來』。來之後，為他拿著衣缽，教他禮拜僧眾的腳，然後在戒師面前長跪，合掌。教授師應該教他乞戒，這樣乞求：） 大德僧眾聽著！我某甲，從某甲處請求受具足戒。我某甲，現在從僧眾乞求受具足戒，和上是某甲。愿僧眾救度我，因為慈悲憐憫的緣故。（第二次、第三次，也像這樣說。這時戒師應該稟告：） 大德僧眾聽著！這位某甲，從某甲處請求受具足戒。這位某甲，現在從僧眾乞求受具足戒，和上是某甲。如果僧眾認為時機已到，願意聽取，我問他內在的情況。稟告完畢。 善男子聽著！現在是真誠的時候，說實話的時候，隨著我問你的問題，你
【English Translation】 English version: Now is the time for truth and honesty, speak the truth, and if it is not the truth, say it is not. Have you ever been a bhiksu (Buddhist monk)? If you answer 'yes'. Are you pure in upholding the precepts? Have you renounced the precepts according to the Dharma? Have you not committed impure acts? Did you not receive the precepts with a deceitful mind? Have you not broken the inner and outer paths? Are you not a hermaphrodite? Have you not killed your father, killed your mother, killed an arhat (one who has extinguished all afflictions and attained liberation), or broken the Sangha (Buddhist monastic community)? Are you not a non-human being? Are you not an animal? Are you not of two genders? What is your name? What is the name of your upadhyaya (preceptor)? Are you twenty years old yet? Are your three robes and bowl complete? Have your parents allowed you to leave home? Are you not in debt? Are you not a slave? Are you not an official? Are you a true man? A true man has such diseases: leprosy, carbuncles, white leprosy, emaciation, epilepsy. Do you have such diseases? (Answer 'no'. Should say:) Just as I am asking you now, the Sangha will also ask you in this way. Just as you answered me just now, you must also answer in the Sangha in this way. (After the professor has asked in this way, he returns to the Sangha, with the usual dignified manner, and stands at the place where he can reach out his hand, and should make such a report:) Venerable Sangha, listen! This so-and-so, requests to receive the full precepts from so-and-so. If the Sangha deems the time is right and is willing to listen, after I have asked, please allow him to come forward. The report is complete. (The professor should call the person receiving the precepts and say 'Come'. After he comes, hold his robes and bowl for him, teach him to bow to the feet of the Sangha, and then kneel in front of the preceptor with palms together. The professor should teach him to beg for the precepts, begging in this way:) Venerable Sangha, listen! I, so-and-so, request to receive the full precepts from so-and-so. I, so-and-so, now beg the Sangha to receive the full precepts, with so-and-so as my upadhyaya. May the Sangha deliver me, out of compassion. (The second and third times, say it in the same way. At this time, the preceptor should report:) Venerable Sangha, listen! This so-and-so, requests to receive the full precepts from so-and-so. This so-and-so, now begs the Sangha to receive the full precepts, with so-and-so as my upadhyaya. If the Sangha deems the time is right and is willing to listen, I will ask him about his inner state. The report is complete. Good man, listen! Now is the time for truth, the time to speak truthfully, according to what I ask you, you
當隨實答。汝曾作比丘不？若言「作」。持戒清凈不？如法還戒不？不犯凈行尼不？不賊心受戒不？不破內外道不？非黃門不？不殺父、殺母、殺阿羅漢、破僧不？汝非非人不？非畜生不？非二根不？汝字何等？和上字誰？年滿二十未？三衣缽具不？父母聽汝不？汝不負債不？汝非奴不？汝非官人不？汝是丈夫不？丈夫有如是病：癩、癰疽、白癩、干痟、顛狂。汝有如是病不？(若言「無」。應作四羯白磨也。)
大德僧聽！此某甲，從某甲求受具足戒。此某甲，今從僧乞受具足戒，和上某甲。自說清凈，無諸難事，年滿二十，三衣缽具。若僧時到僧忍聽，僧今授某甲具足戒，和上某甲。白如是。
大德僧聽！此某甲，從某甲求受具足戒。此某甲，今從僧乞受具足戒，和上某甲。自說清凈，無諸難事，年滿二十，三衣缽具。僧今授某甲具足戒，和上某甲。誰諸長老忍僧與某甲受具足戒，和上某甲者默然，誰不忍者說。是初羯磨。(第二、第三，亦如是說。)僧已忍與某甲受具足戒竟，和上某甲。僧忍，默然故，是事如是持。
善男子聽！如來、無所著、等正覺說四波羅夷法，若比丘犯一一法，非沙門，非釋種子。汝一切不得犯淫慾，作不凈行。若比丘犯淫慾，作不凈行，乃至共畜生；非沙門，非釋
【現代漢語翻譯】 現代漢語譯本： 當根據實際情況回答。你曾經做過比丘嗎？如果回答『做過』，那麼，持戒清凈嗎？如法舍戒了嗎？沒有犯過不清凈的尼行嗎？不是以欺騙的心受戒的吧？沒有破壞內外道吧？不是黃門（指閹人或性功能不全者）吧？沒有殺父、殺母、殺阿羅漢、破壞僧團吧？你不是非人吧？不是畜生吧？不是二根（指同時具有男女兩性性器官）吧？你的名字是什麼？你的和尚（Upadhyaya，戒師）的名字是誰？年滿二十歲了嗎？三衣缽具全嗎？父母允許你出家嗎？你不欠債吧？你不是奴隸吧？你不是官府中人吧？你是大丈夫嗎？大丈夫有這樣的疾病：癩病、癰疽、白癩、乾瘦病、癲狂病。你有這樣的疾病嗎？（如果回答『沒有』，就應該進行四次羯磨白法。）
大德僧眾請聽！這位某甲（姓名），從某甲（戒師姓名）處請求受具足戒。這位某甲，現在從僧團乞求受具足戒，和尚是某甲。他自己說清凈，沒有各種障礙，年滿二十歲，三衣缽具全。如果僧團認為時機已到，僧團同意，僧團現在授予某甲具足戒，和尚是某甲。稟白完畢。
大德僧眾請聽！這位某甲（姓名），從某甲（戒師姓名）處請求受具足戒。這位某甲，現在從僧團乞求受具足戒，和尚是某甲。他自己說清凈，沒有各種障礙，年滿二十歲，三衣缽具全。僧團現在授予某甲具足戒，和尚是某甲。哪位長老同意僧團授予某甲具足戒，和尚是某甲的，就默然不語；誰不同意的，請說出來。這是第一次羯磨。（第二次、第三次，也像這樣說。）僧團已經同意授予某甲具足戒完畢，和尚是某甲。僧團同意，因為默然的緣故，這件事就這樣成立。
善男子聽！如來（Tathagata，佛的稱號之一）、無所著（Arhat，阿羅漢的稱號）、等正覺（Samyaksambuddha，正等覺者）說了四種波羅夷法（Parajika，斷頭罪），如果比丘犯了其中任何一條，就不是沙門（Sramana，出家修行者），不是釋迦（Sakya，釋迦族）的後裔。你一切都不得犯淫慾，做不清凈的行為。如果比丘犯淫慾，做不清凈的行為，乃至與畜生髮生關係；就不是沙門，不是釋迦
【English Translation】 English version: Answer truthfully according to the facts. Have you ever been a Bhikkhu (Buddhist monk)? If you say 'Yes,' are you pure in upholding the precepts? Have you renounced the precepts according to the Dharma? Have you not committed impure conduct as a nun? Did you not receive the precepts with a deceitful mind? Have you not destroyed the internal or external paths? Are you not a eunuch? Have you not killed your father, killed your mother, killed an Arhat (one who has attained Nirvana), or caused dissension in the Sangha (monastic community)? Are you not a non-human being? Are you not an animal? Are you not of two genders? What is your name? Who is your Upadhyaya (preceptor)? Are you twenty years old yet? Do you have the three robes and alms bowl? Have your parents given you permission? Are you not in debt? Are you not a slave? Are you not a government official? Are you a true man? A true man has such diseases: leprosy, carbuncles, white leprosy, consumption, madness. Do you have such diseases? (If he says 'No,' then the four Karmas (formal acts of the Sangha) should be performed.)
Listen, venerable Sangha! This so-and-so (name), requests the full ordination from so-and-so (preceptor's name). This so-and-so, now begs the Sangha for full ordination, with Upadhyaya so-and-so. He declares himself pure, without any difficulties, is twenty years old, and has the three robes and alms bowl. If it is the Sangha's time and the Sangha agrees, the Sangha now confers full ordination on so-and-so, with Upadhyaya so-and-so. This is the announcement.
Listen, venerable Sangha! This so-and-so (name), requests the full ordination from so-and-so (preceptor's name). This so-and-so, now begs the Sangha for full ordination, with Upadhyaya so-and-so. He declares himself pure, without any difficulties, is twenty years old, and has the three robes and alms bowl. The Sangha now confers full ordination on so-and-so, with Upadhyaya so-and-so. Whoever among the elders approves of the Sangha conferring full ordination on so-and-so, with Upadhyaya so-and-so, let him remain silent; whoever does not approve, let him speak. This is the first Karma. (The second and third are spoken in the same way.) The Sangha has approved the conferring of full ordination on so-and-so, with Upadhyaya so-and-so. The Sangha approves, because of the silence, this matter is thus established.
Listen, good man! The Tathagata (one of the titles of the Buddha), Arhat (one who is free from suffering), Samyaksambuddha (perfectly enlightened one) has spoken of the four Parajikas (defeats), if a Bhikkhu (monk) commits any one of these, he is not a Sramana (ascetic), not a descendant of the Sakya (Buddha's clan).
種子。汝是中盡形壽不得作，能持不？(答言「能」。)
一切不得盜乃至草葉。若比丘盜人五錢、若過五錢，若自取、教人取，自斫、教人斫，自破、教人破，若燒、若埋、若壞色；非沙門，非釋種子。汝是中盡形壽不得作，能持不？(答言「能」。)
一切不得故斷眾生命，乃至蟻子。若比丘故自手斷人命，持刀授與人，教死、贊死、勸死，與人非藥，若墮胎，若厭禱殺，自作方便、若教人作；非沙門，非釋種子。汝是中盡形壽不得作，能持不？(答言「能」。)
一切不得妄語乃至戲笑。若比丘不真實，非己有，自稱言得上人法，得禪、得解脫、得定、得四空定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，言天來、龍來、鬼神來供養；非沙門，非釋種子。汝是中盡形壽不得作，能持不？(答言「能」。)
善男子聽！如來、無所著、等正覺說四依法，比丘出家依是出家人法。依糞掃衣，是比丘出家人法。是中盡形壽，能持不？(答言「能」。)若得長利：檀越送衣、割截衣、三種壞色衣，亦得受。
依乞食，是比丘出家人法。是中盡形壽，能持不？(答言「能」。)若得長利：若僧差食、檀越送食、月八日食、十五日食、月初日食、眾僧常食、檀越請食，得受。
依
【現代漢語翻譯】 現代漢語譯本 種子（指受戒者）。你是否終身不作此事，能夠堅持嗎？（回答：『能』。）
一切不得盜取，乃至草葉。如果比丘盜取他人五錢或超過五錢，無論是自己拿取、教唆他人拿取，自己砍伐、教唆他人砍伐，自己破壞、教唆他人破壞，無論是焚燒、掩埋、還是改變顏色；那就不是沙門（出家修行者），不是釋迦牟尼的弟子。你是否終身不作此事，能夠堅持嗎？（回答：『能』。）
一切不得故意斷眾生的性命，乃至螞蟻。如果比丘故意親手殺人，或者把刀交給別人，教唆殺人、讚美死亡、勸人去死，給人非藥（毒藥），或者墮胎，或者用厭勝之術殺人，自己製造方法、或者教唆別人去做；那就不是沙門，不是釋迦牟尼的弟子。你是否終身不作此事，能夠堅持嗎？（回答：『能』。）
一切不得妄語，乃至開玩笑。如果比丘不真實，沒有自己所擁有的，卻自稱得到上人法（殊勝的修行境界），得到禪定、得到解脫、得到禪定、得到四空定（四種無色界禪定），得到須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不來果）、阿羅漢果（Arahat，無學果），說天人來、龍來、鬼神來供養；那就不是沙門，不是釋迦牟尼的弟子。你是否終身不作此事，能夠堅持嗎？（回答：『能』。）
善男子，聽著！如來（Tathagata，佛的稱號）、無所著（Arahant，阿羅漢）、等正覺（Sammasambuddha，正等覺者）說四依法，比丘出家要依靠這四種出家人應守的法。依靠糞掃衣（從垃圾堆或丟棄物中撿來的布縫製的衣服），這是比丘出家人應守的法。在這方面，你是否終身能夠堅持？（回答：『能』。）如果得到額外的利益：施主贈送衣服、割截好的衣服、三種壞色衣（染色使之不鮮艷的衣服），也可以接受。
依靠乞食，這是比丘出家人應守的法。在這方面，你是否終身能夠堅持？（回答：『能』。）如果得到額外的利益：如果是僧團分配的食物、施主贈送的食物、每月初八的食物、十五的食物、月初一的食物、眾僧的常食、施主邀請的食物，都可以接受。
依靠
【English Translation】 English version Seed (referring to the one receiving the precepts). Can you abstain from doing this for the rest of your life? (Answer: 'I can.')
You must not steal anything, not even a blade of grass. If a Bhikkhu (monk) steals five coins or more than five coins, whether taking it himself, instructing others to take it, cutting it himself, instructing others to cut it, destroying it himself, instructing others to destroy it, whether burning it, burying it, or changing its color; he is not a Samana (ascetic), not a disciple of Sakyamuni (Buddha). Can you abstain from doing this for the rest of your life? (Answer: 'I can.')
You must not intentionally take the life of any living being, not even an ant. If a Bhikkhu intentionally kills a person with his own hand, or gives a knife to another person, teaches killing, praises death, encourages death, gives a person non-medicine (poison), or performs an abortion, or uses curses to kill, devising methods himself, or teaching others to do so; he is not a Samana, not a disciple of Sakyamuni. Can you abstain from doing this for the rest of your life? (Answer: 'I can.')
You must not lie about anything, not even in jest. If a Bhikkhu is not truthful, does not possess it himself, but claims to have attained the Dharma of superior men, attained Dhyana (meditative states), attained liberation, attained Samadhi (concentration), attained the Four Formless Realms (the four immaterial attainments), attained Sotapanna-fruit (Sotapanna, stream-enterer), Sakadagami-fruit (Sakadagami, once-returner), Anagami-fruit (Anagami, non-returner), Arahat-fruit (Arahat, perfected one), says that Devas (gods), Nagas (dragons), or spirits come to make offerings; he is not a Samana, not a disciple of Sakyamuni. Can you abstain from doing this for the rest of your life? (Answer: 'I can.')
Good man, listen! The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), Arahant (Arahant, 'Worthy One'), Sammasambuddha (Sammasambuddha, 'Perfectly Enlightened One') speaks of the Four Refuges, a Bhikkhu, having gone forth, relies on these four practices of a renunciate. Relying on Pamsukulika-civara (robes made from discarded cloth), this is the practice of a Bhikkhu renunciate. In this, can you maintain it for the rest of your life? (Answer: 'I can.') If you obtain additional benefits: robes given by donors, robes that have been cut, robes of three spoiled colors (dyed to make them not bright), you may also accept them.
Relying on alms food, this is the practice of a Bhikkhu renunciate. In this, can you maintain it for the rest of your life? (Answer: 'I can.') If you obtain additional benefits: if it is food distributed by the Sangha (monastic community), food given by donors, food on the eighth day of the month, food on the fifteenth day, food on the first day of the month, the Sangha's regular food, food offered by donors, you may accept them.
Relying on
樹下坐，是比丘出家人法。是中盡形壽，能持不？(答言「能」。)若得長利：別房、尖頭屋、小房、石室、兩房一戶，得受。
依腐爛藥，是比丘出家人法。是中盡形壽，能持不？(答言「能」。)若得長利：酥、油、生酥、蜜、石蜜，得受。
汝已受戒竟，白四羯磨如法成就，得處所，和上如法，阿阇梨如法，眾僧具足。當善受教法，應勸化作福治塔，供養眾僧，和上、阿阇梨一切如法教，不得違逆。應學問，誦經，勤求方便，于佛法中得須陀洹果、斯陀含果、阿那含果、阿羅漢果。汝始發心出家，功不唐捐，果報不斷。余所未知，當問和上、阿阇梨。(應令受戒人在前去。)
受衣缽文
長老一心念！此僧伽梨若干條，割截成，今受持，不離宿。(第二、第三，亦如是說。餘二衣亦如是受。)
長老一心念！此缽多羅應量器，今受持，常用故。(第二、第三，亦如是說。)
請依止文
大德一心念！我某甲，請大德為依止阿阇梨，愿大德為我作依止阿阇梨。我依大德故，得住。(第二、第三，亦如是說。師應言：)莫放逸。若言「好」、若言「去」，弟子答言「爾」。
諸除罪法第三
乞覆藏羯磨文
大德僧聽！我比丘某甲，犯僧殘罪覆藏。我
【現代漢語翻譯】 現代漢語譯本 在樹下禪坐，這是比丘（bhiksu，出家人）應遵循的修行方式。你是否能終身奉行？（回答：『能』。）如果得到額外的利益，如：獨立的房間、尖頂的房屋、小房間、石室、兩間房帶一個門戶，都可以接受。
依靠腐爛的藥物治療疾病，這是比丘（bhiksu，出家人）應遵循的修行方式。你是否能終身奉行？（回答：『能』。）如果得到額外的利益，如：酥油（ghī，澄清的奶油）、食用油、生酥（新鮮的奶油）、蜂蜜、石蜜（冰糖），都可以接受。
你已經受戒完畢，通過如法的白四羯磨（catukamma，四次宣告的儀式）已經圓滿成就，獲得了修行的處所，你的和上（upādhyāya，親教師）如法，阿阇梨（ācārya，軌範師）如法，僧團具足。應當好好接受教法，應該勸人行善，建造佛塔，供養僧眾，和上（upādhyāya，親教師）、阿阇梨（ācārya，軌範師）一切如法教導，不得違背。應當學習、誦經，勤奮尋求方便之法，在佛法中證得須陀洹果（srota-āpanna，入流果）、斯陀含果（sakrdāgāmin，一來果）、阿那含果（anāgāmin，不還果）、阿羅漢果（arhat，無學果）。你最初發心出家，功德不會白費，果報不會斷絕。其餘你所不知道的，應當請教和上（upādhyāya，親教師）、阿阇梨（ācārya，軌範師）。（應讓受戒人在前面去。）
受衣缽文
長老請一心憶念！這件僧伽梨（saṃghāṭī，大衣）若干條，經過裁剪縫製而成，現在受持，不離身過夜。（第二、第三次，也這樣說。其餘兩件衣也這樣受持。）
長老請一心憶念！這個缽多羅（pattra，缽）是適量的食器，現在受持，經常使用。（第二、第三次，也這樣說。）
請依止文
大德請一心憶念！我某甲，請大德作為我的依止阿阇梨（ācārya，軌範師），愿大德作為我的依止阿阇梨（ācārya，軌範師）。我依靠大德的教導，得以安住。（第二、第三次，也這樣說。師父應該說：）不要放逸。如果說『好』、或者說『去』，弟子回答『是』。
諸除罪法第三
乞覆藏羯磨文
大德僧眾請聽！我比丘（bhiksu，出家人）某甲，犯了僧殘罪（saṃghāvaśeṣa，僅次於波羅夷的重罪）並加以覆藏。我
【English Translation】 English version Sitting under a tree is the practice of a bhiksu (monk). Can you maintain this for the rest of your life? (Response: 'I can.') If you obtain additional benefits such as: a separate room, a pointed-roof house, a small room, a stone chamber, or two rooms with one entrance, you may accept them.
Relying on rotten medicine is the practice of a bhiksu (monk). Can you maintain this for the rest of your life? (Response: 'I can.') If you obtain additional benefits such as: ghee (clarified butter), oil, fresh butter, honey, or rock candy, you may accept them.
You have now completed the precepts, and the white four karmas (catukamma, a ceremony of four announcements) have been successfully accomplished according to the Dharma. You have obtained a place for practice, your upādhyāya (preceptor) is in accordance with the Dharma, your ācārya (teacher) is in accordance with the Dharma, and the Sangha is complete. You should diligently receive the teachings, encourage others to do good deeds, build stupas, make offerings to the Sangha, and follow all the lawful instructions of your upādhyāya (preceptor) and ācārya (teacher), without disobedience. You should study, recite scriptures, diligently seek expedient means, and attain the srota-āpanna (stream-enterer), sakrdāgāmin (once-returner), anāgāmin (non-returner), and arhat (worthy one) fruits in the Buddha-dharma. Your initial aspiration to renounce the world will not be in vain, and the karmic rewards will not be interrupted. For anything else you do not know, you should ask your upādhyāya (preceptor) and ācārya (teacher). (The one receiving the precepts should be in front.)
Text for Receiving Robes and Bowl
Venerable Elder, please concentrate your mind! This saṃghāṭī (outer robe), consisting of several strips, has been cut and sewn together. Now I receive and hold it, not separating from it overnight. (The second and third times, say the same. The other two robes are also received in the same way.)
Venerable Elder, please concentrate your mind! This pattra (bowl) is a measuring vessel. Now I receive and hold it, using it regularly. (The second and third times, say the same.)
Text for Requesting Dependence
Venerable Sir, please concentrate your mind! I, so-and-so, request the Venerable Sir to be my dependence ācārya (teacher). May the Venerable Sir be my dependence ācārya (teacher). Because I rely on the Venerable Sir, I am able to abide. (The second and third times, say the same. The teacher should say:) Do not be negligent. If he says 'Good' or 'Go', the disciple replies 'Yes'.
Third of the Methods for Removing Offenses
Text for Requesting Concealment Karma
Venerable Sangha, please listen! I, bhiksu (monk) so-and-so, have committed a saṃghāvaśeṣa (offense requiring a meeting of the Sangha) and concealed it. I
比丘某甲，犯僧殘罪，隨覆藏日，今從僧乞覆藏羯磨。愿僧與我隨覆藏日羯磨，慈愍故。(第二、第三，亦如是說。)
與覆藏羯磨文
大德僧聽！比丘某甲，犯僧殘罪覆藏。此比丘某甲，犯僧殘罪，隨覆藏日，從僧乞覆藏羯磨。若僧時到僧忍聽，僧今與比丘某甲隨覆藏日羯磨。白如是。
大德僧聽！比丘某甲，犯僧殘罪覆藏。此比丘某甲，犯僧殘罪，隨覆藏日，從僧乞覆藏羯磨；僧今與比丘某甲隨覆藏日羯磨。誰諸長老忍僧與比丘某甲隨覆藏日羯磨者默然，誰不忍者說。是初羯磨。(第二、第三，亦如是說。)僧已忍與比丘某甲隨覆藏日羯磨竟。僧忍，默然故，是事如是持。(行覆藏者，有八事失宿，一一事皆得突吉羅罪。何等八？往余寺不白，有客比丘來不白，有餘事出外不白，寺內余行者不白，病不遣信者白，一二三人共室宿，無比丘處住，不半月半月說戒時白，是為八事失宿。佛聽半月半月說戒時白，應如是白。彼行覆藏者，應至僧中，偏露右肩，脫革屣，右膝著地，合掌白言：)
大德僧聽！我比丘某甲，犯僧殘罪覆藏。我比丘某甲，犯僧殘罪，隨覆藏日，從僧乞覆藏羯磨；僧已與我隨覆藏日羯磨。我比丘某甲，已行若干日，未行若干日，白大德僧令知，我行覆藏。
乞摩
【現代漢語翻譯】 現代漢語譯本 比丘某甲（比丘的名字），犯了僧殘罪，根據覆藏的天數，現在向僧團請求覆藏羯磨（一種懺悔儀式）。希望僧團慈悲，允許我進行與覆藏天數相應的羯磨。（重複第二遍、第三遍，說法相同。）
授予覆藏羯磨文
大德僧眾請聽！比丘某甲（比丘的名字）犯了僧殘罪並加以覆藏。這位比丘某甲（比丘的名字），因為犯了僧殘罪，根據覆藏的天數，向僧團請求覆藏羯磨。如果僧團認為時機已到，請允許，現在僧團授予比丘某甲（比丘的名字）與覆藏天數相應的羯磨。稟白完畢。
大德僧眾請聽！比丘某甲（比丘的名字）犯了僧殘罪並加以覆藏。這位比丘某甲（比丘的名字），因為犯了僧殘罪，根據覆藏的天數，向僧團請求覆藏羯磨；現在僧團授予比丘某甲（比丘的名字）與覆藏天數相應的羯磨。哪位長老贊同僧團授予比丘某甲（比丘的名字）與覆藏天數相應的羯磨，請保持沉默；不同意的請說出來。這是第一次羯磨。（重複第二遍、第三遍，說法相同。）僧團已經贊同授予比丘某甲（比丘的名字）與覆藏天數相應的羯磨完畢。僧團贊同，因為保持沉默，此事就這樣決定。（進行覆藏的比丘，有八件事會失去住宿資格，每一件事都會犯突吉羅罪（一種輕罪）。是哪八件事呢？前往其他寺廟不稟告，有客人比丘來不稟告，有其他事情外出不稟告，寺內的其他修行者不稟告，生病不派遣信使稟告，與一兩個人同住一室，住在沒有比丘的地方，不在半月半月說戒時稟告，這就是八件事會失去住宿資格。佛允許半月半月說戒時稟告，應該這樣稟告。那位進行覆藏的比丘，應該到僧團中，袒露右肩，脫掉鞋子，右膝著地，合掌稟告：)
大德僧眾請聽！我比丘某甲（比丘的名字），犯了僧殘罪並加以覆藏。我比丘某甲（比丘的名字），因為犯了僧殘罪，根據覆藏的天數，向僧團請求覆藏羯磨；僧團已經授予我與覆藏天數相應的羯磨。我比丘某甲（比丘的名字），已經進行了若干天，尚未進行若干天，稟告大德僧眾，讓我知道，我正在進行覆藏。
請求懺悔
【English Translation】 English version Bhikkhu (monk) named so-and-so, having committed a Sanghadisesa offense (an offense requiring a meeting of the Sangha), according to the number of days of concealment, now requests from the Sangha a concealment Karma (a formal act of penance). May the Sangha, out of compassion, grant me a Karma corresponding to the number of days of concealment. (The second and third times are also spoken in the same way.)
Text for Granting Concealment Karma
Venerable Sangha, please listen! Bhikkhu (monk) named so-and-so has committed a Sanghadisesa offense and concealed it. This Bhikkhu (monk) named so-and-so, having committed a Sanghadisesa offense, according to the number of days of concealment, requests from the Sangha a concealment Karma. If the Sangha deems it the right time, please allow it; now the Sangha grants Bhikkhu (monk) named so-and-so a Karma corresponding to the number of days of concealment. The announcement is thus.
Venerable Sangha, please listen! Bhikkhu (monk) named so-and-so has committed a Sanghadisesa offense and concealed it. This Bhikkhu (monk) named so-and-so, having committed a Sanghadisesa offense, according to the number of days of concealment, requests from the Sangha a concealment Karma; now the Sangha grants Bhikkhu (monk) named so-and-so a Karma corresponding to the number of days of concealment. Whoever among the elders approves of the Sangha granting Bhikkhu (monk) named so-and-so a Karma corresponding to the number of days of concealment, let him remain silent; whoever does not approve, let him speak. This is the first Karma. (The second and third times are also spoken in the same way.) The Sangha has approved of granting Bhikkhu (monk) named so-and-so a Karma corresponding to the number of days of concealment. The Sangha approves, because of silence; this matter is thus decided. (A Bhikkhu undergoing concealment loses the right to lodging in eight instances, and each instance incurs a Dukkhata offense (a minor offense). What are the eight? Going to another monastery without informing, a guest Bhikkhu arriving without informing, going outside for other matters without informing, other practitioners in the monastery not being informed, being sick and not sending a messenger to inform, lodging in a room with one or two others, residing in a place without Bhikkhus, not informing during the fortnightly recitation of the Patimokkha (rules of discipline), these are the eight instances of losing lodging rights. The Buddha allows informing during the fortnightly recitation of the Patimokkha, and it should be informed thus. That Bhikkhu undergoing concealment should go to the Sangha, expose his right shoulder, remove his sandals, kneel on his right knee, join his palms, and announce:)
Venerable Sangha, please listen! I, Bhikkhu (monk) named so-and-so, have committed a Sanghadisesa offense and concealed it. I, Bhikkhu (monk) named so-and-so, having committed a Sanghadisesa offense, according to the number of days of concealment, requested from the Sangha a concealment Karma; the Sangha has granted me a Karma corresponding to the number of days of concealment. I, Bhikkhu (monk) named so-and-so, have undergone it for so many days, and have not yet undergone it for so many days, I inform the Venerable Sangha, so that I may know that I am undergoing concealment.
Requesting Absolution
那埵羯磨文
大德僧聽！我比丘某甲，犯僧殘罪覆藏。我比丘某甲，犯僧殘罪，隨覆藏日，已從僧乞覆藏羯磨；僧已與我隨覆藏日羯磨。我比丘某甲行覆藏竟，今從僧乞六夜摩那埵羯磨。愿僧與我六夜摩那埵羯磨，慈愍故。(第二、第三，亦如是說。)
與摩那埵羯磨文
大德僧聽！比丘某甲，犯僧殘罪覆藏。此比丘某甲，犯僧殘罪，隨覆藏日，已從僧乞覆藏羯磨；僧已與比丘某甲隨覆藏日羯磨。此比丘某甲行覆藏竟，今從僧乞六夜摩那埵羯磨。若僧時到僧忍聽，今與比丘某甲六夜摩那埵羯磨。白如是。
大德僧聽！比丘某甲，犯僧殘罪覆藏。此比丘某甲，犯僧殘罪，隨覆藏日，已從僧乞覆藏羯磨；僧已與比丘某甲隨覆藏日羯磨。此比丘某甲行覆藏竟，今從僧乞六夜摩那埵羯磨；僧今與比丘某甲六夜摩那埵羯磨。誰諸長老忍僧與比丘某甲六夜摩那埵羯磨者默然，誰不忍者說。是初羯磨。(第二、第三，亦如是說。)僧已忍與比丘某甲六夜摩那埵羯磨竟。僧忍，默然故，是事如是持。(佛言：「聽摩那埵比丘亦行如上諸事。」行摩那埵時，界內宿，常有僧，日日應如是偏露右肩，脫革屣，右膝著地，合掌白言：)
大德僧聽！我比丘某甲，犯僧殘罪覆藏。我比丘某甲，犯僧殘罪，隨覆藏
【現代漢語翻譯】 現代漢語譯本 那埵羯磨文
大德僧眾請聽！我比丘某甲，犯了僧殘罪（Sanghavasesa），並且隱瞞了罪行。我比丘某甲，犯了僧殘罪，根據隱瞞罪行的天數，已經向僧眾請求了覆藏羯磨（Patichchhanna-kamma）；僧眾已經給予了我根據隱瞞天數的覆藏羯磨。我比丘某甲，覆藏期已滿，現在向僧眾請求六夜摩那埵羯磨（ ছ Ratri-manatta-kamma）。希望僧眾慈悲，給予我六夜摩那埵羯磨。（重複第二遍、第三遍，說法相同。）
與摩那埵羯磨文
大德僧眾請聽！比丘某甲，犯了僧殘罪並且隱瞞了罪行。這位比丘某甲，犯了僧殘罪，根據隱瞞罪行的天數，已經向僧眾請求了覆藏羯磨；僧眾已經給予了比丘某甲根據隱瞞天數的覆藏羯磨。這位比丘某甲，覆藏期已滿，現在向僧眾請求六夜摩那埵羯磨。如果僧眾認為時機已到，請允許我給予比丘某甲六夜摩那埵羯磨。現在稟告。
大德僧眾請聽！比丘某甲，犯了僧殘罪並且隱瞞了罪行。這位比丘某甲，犯了僧殘罪，根據隱瞞罪行的天數，已經向僧眾請求了覆藏羯磨；僧眾已經給予了比丘某甲根據隱瞞天數的覆藏羯磨。這位比丘某甲，覆藏期已滿，現在向僧眾請求六夜摩那埵羯磨；僧眾現在給予比丘某甲六夜摩那埵羯磨。哪位長老同意僧眾給予比丘某甲六夜摩那埵羯磨的，請保持沉默；不同意的請說出來。這是第一次羯磨。（重複第二遍、第三遍，說法相同。）僧眾已經同意給予比丘某甲六夜摩那埵羯磨完畢。僧眾同意，因為保持沉默，此事就這樣決定了。（佛說：『接受摩那埵的比丘也要像上面所說的去做。』在進行摩那埵時，在界內住宿，常有僧眾在，每天都應該這樣袒露右肩，脫掉革屣，右膝著地，合掌稟告：）
大德僧眾請聽！我比丘某甲，犯了僧殘罪並且隱瞞了罪行。我比丘某甲，犯了僧殘罪，根據隱瞞
【English Translation】 English version 那埵羯磨文 (Nattakamma)
Venerable Sangha, please listen! I, the Bhikkhu (monk) named so-and-so, have committed a Sanghavasesa (offense requiring a meeting of the Sangha) and concealed it. I, the Bhikkhu named so-and-so, having committed a Sanghavasesa, according to the number of days of concealment, have requested Patichchhanna-kamma (concealment procedure) from the Sangha; the Sangha has granted me Patichchhanna-kamma according to the number of days of concealment. I, the Bhikkhu named so-and-so, having completed the concealment period, now request ছ Ratri-manatta-kamma (six-night penance procedure) from the Sangha. May the Sangha, out of compassion, grant me six-night Manatta-kamma. (The second and third times are also said in the same way.)
與摩那埵羯磨文 (Granting Manatta-kamma)
Venerable Sangha, please listen! The Bhikkhu named so-and-so has committed a Sanghavasesa and concealed it. This Bhikkhu named so-and-so, having committed a Sanghavasesa, according to the number of days of concealment, has requested Patichchhanna-kamma from the Sangha; the Sangha has granted the Bhikkhu named so-and-so Patichchhanna-kamma according to the number of days of concealment. This Bhikkhu named so-and-so, having completed the concealment period, now requests six-night Manatta-kamma from the Sangha. If it is the Sangha's time and the Sangha agrees, I will now grant the Bhikkhu named so-and-so six-night Manatta-kamma. I announce thus.
Venerable Sangha, please listen! The Bhikkhu named so-and-so has committed a Sanghavasesa and concealed it. This Bhikkhu named so-and-so, having committed a Sanghavasesa, according to the number of days of concealment, has requested Patichchhanna-kamma from the Sangha; the Sangha has granted the Bhikkhu named so-and-so Patichchhanna-kamma according to the number of days of concealment. This Bhikkhu named so-and-so, having completed the concealment period, now requests six-night Manatta-kamma from the Sangha; the Sangha now grants the Bhikkhu named so-and-so six-night Manatta-kamma. Those elders who agree that the Sangha should grant the Bhikkhu named so-and-so six-night Manatta-kamma, let them remain silent; those who do not agree, let them speak. This is the first Kamma (formal act). (The second and third times are also said in the same way.) The Sangha has agreed to grant the Bhikkhu named so-and-so six-night Manatta-kamma. The Sangha agrees, because of silence, this matter is thus held. (The Buddha said: 'The Bhikkhu undergoing Manatta should also act as described above.' When undergoing Manatta, residing within the boundary, always with the Sangha, every day he should uncover his right shoulder in this way, remove his leather sandals, place his right knee on the ground, and with palms together, announce:)
Venerable Sangha, please listen! I, the Bhikkhu named so-and-so, have committed a Sanghavasesa and concealed it. I, the Bhikkhu named so-and-so, having committed a Sanghavasesa, according to the number of days of concealment
日，從僧乞覆藏羯磨；僧已與我隨覆藏日羯磨。我比丘某甲行覆藏竟，今從僧乞六夜摩那埵羯磨；僧已與我六夜摩那埵羯磨。我比丘某甲，已行若干日，未行若干日，白大德僧令知，我行摩那埵。
乞出罪羯磨文
大德僧聽！我比丘某甲，犯僧殘罪覆藏。我比丘某甲，犯僧殘罪，隨覆藏日，已從僧乞覆藏羯磨；僧已與我隨覆藏日羯磨。我比丘某甲行覆藏竟，從僧乞六夜摩那埵羯磨；僧已與我六夜摩那埵羯磨。我比丘某甲行六夜摩那埵竟，今從僧乞出罪羯磨。愿僧與我出罪羯磨，慈愍故。(第二、第三，亦如是說。)
與出罪羯磨文
大德僧聽！比丘某甲，犯僧殘罪覆藏。此比丘某甲，犯僧殘罪，隨覆藏日，已從僧乞覆藏羯磨；僧已與比丘某甲隨覆藏日羯磨。此比丘某甲行覆藏竟，從僧乞六夜摩那埵羯磨；僧已與比丘某甲六夜摩那埵羯磨。此比丘某甲行六夜摩那埵竟，今從僧乞出罪羯磨。若僧時到僧忍聽，僧今與比丘某甲出罪羯磨。白如是。
大德僧聽！比丘某甲，犯僧殘罪覆藏。此比丘某甲，犯僧殘罪，隨覆藏日，已從僧乞覆藏羯磨；僧已與比丘某甲隨覆藏日羯磨。此比丘某甲行覆藏竟，從僧乞六夜摩那埵羯磨；僧已與比丘某甲六夜摩那埵羯磨。此比丘某甲行六夜摩那埵竟，今從僧乞
【現代漢語翻譯】 現代漢語譯本 （請求）我某甲比丘，曾經向僧團請求進行覆藏羯磨（Patichchhanna-kamma，一種懺悔儀式，用於隱瞞所犯僧殘罪），僧團已經按照我覆藏罪的天數，給予了我覆藏羯磨。我某甲比丘，已經完成了覆藏期的修行，現在向僧團請求六夜摩那埵羯磨（Manatta-kamma，一種為期六夜的懺悔儀式）。僧團已經給予了我六夜摩那埵羯磨。我某甲比丘，已經修行了若干天，還有若干天未修行，稟告各位大德僧，請知曉我正在進行摩那埵（Manatta）的修行。
（請求）出罪羯磨文
大德僧眾請聽！我某甲比丘，犯了僧殘罪（Sanghadisesa），並且進行了覆藏。我某甲比丘，因為犯了僧殘罪，按照覆藏的天數，已經向僧團請求了覆藏羯磨；僧團也已經按照我覆藏的天數，給予了我覆藏羯磨。我某甲比丘完成了覆藏期的修行，現在向僧團請求六夜摩那埵羯磨；僧團也已經給予了我六夜摩那埵羯磨。我某甲比丘完成了六夜摩那埵的修行，現在向僧團請求出罪羯磨（Abbhanakamma，恢復比丘資格的儀式）。希望僧團慈悲，給予我出罪羯磨。（第二次、第三次，也像這樣說。）
（給予）出罪羯磨文
大德僧眾請聽！比丘某甲，犯了僧殘罪並且進行了覆藏。這位比丘某甲，因為犯了僧殘罪，按照覆藏的天數，已經向僧團請求了覆藏羯磨；僧團也已經給予了比丘某甲按照覆藏天數的覆藏羯磨。這位比丘某甲完成了覆藏期的修行，向僧團請求六夜摩那埵羯磨；僧團也已經給予了比丘某甲六夜摩那埵羯磨。這位比丘某甲完成了六夜摩那埵的修行，現在向僧團請求出罪羯磨。如果僧團認為時機已到，並且同意，那麼現在僧團就給予比丘某甲出罪羯磨。稟告完畢。
大德僧眾請聽！比丘某甲，犯了僧殘罪並且進行了覆藏。這位比丘某甲，因為犯了僧殘罪，按照覆藏的天數，已經向僧團請求了覆藏羯磨；僧團也已經給予了比丘某甲按照覆藏天數的覆藏羯磨。這位比丘某甲完成了覆藏期的修行，向僧團請求六夜摩那埵羯磨；僧團也已經給予了比丘某甲六夜摩那埵羯磨。這位比丘某甲完成了六夜摩那埵的修行，現在向僧團請求
【English Translation】 English version I, Bhikkhu (monk) so-and-so, requested from the Sangha (monastic community) a Patichchhanna-kamma (concealment act, a form of penance for concealing a Sanghadisesa offense); the Sangha has granted me a Patichchhanna-kamma according to the number of days I concealed (the offense). I, Bhikkhu so-and-so, having completed the period of concealment, now request from the Sangha a six-night Manatta-kamma (penance act, a six-night period of probation). The Sangha has granted me a six-night Manatta-kamma. I, Bhikkhu so-and-so, have observed (Manatta) for so many days, and have not yet observed for so many days; I inform the venerable Sangha that I am undergoing Manatta.
Text for Requesting Abbhanakamma (Act of Absolution)
Venerable Sangha, please listen! I, Bhikkhu so-and-so, have committed a Sanghadisesa (formal meeting offense) and concealed it. I, Bhikkhu so-and-so, having committed a Sanghadisesa offense, requested from the Sangha a Patichchhanna-kamma according to the number of days I concealed (the offense); the Sangha has granted me a Patichchhanna-kamma according to the number of days I concealed (the offense). I, Bhikkhu so-and-so, having completed the period of concealment, now request from the Sangha a six-night Manatta-kamma; the Sangha has granted me a six-night Manatta-kamma. I, Bhikkhu so-and-so, having completed the six-night Manatta, now request from the Sangha an Abbhanakamma (act of absolution). May the Sangha, out of compassion, grant me an Abbhanakamma. (The second and third times, it is said in the same way.)
Text for Granting Abbhanakamma
Venerable Sangha, please listen! Bhikkhu so-and-so has committed a Sanghadisesa offense and concealed it. This Bhikkhu so-and-so, having committed a Sanghadisesa offense, requested from the Sangha a Patichchhanna-kamma according to the number of days he concealed (the offense); the Sangha has granted Bhikkhu so-and-so a Patichchhanna-kamma according to the number of days he concealed (the offense). This Bhikkhu so-and-so, having completed the period of concealment, requested from the Sangha a six-night Manatta-kamma; the Sangha has granted Bhikkhu so-and-so a six-night Manatta-kamma. This Bhikkhu so-and-so, having completed the six-night Manatta, now requests from the Sangha an Abbhanakamma. If it seems the right time to the Sangha, and the Sangha agrees, the Sangha now grants Bhikkhu so-and-so an Abbhanakamma. This is the announcement.
Venerable Sangha, please listen! Bhikkhu so-and-so has committed a Sanghadisesa offense and concealed it. This Bhikkhu so-and-so, having committed a Sanghadisesa offense, requested from the Sangha a Patichchhanna-kamma according to the number of days he concealed (the offense); the Sangha has granted Bhikkhu so-and-so a Patichchhanna-kamma according to the number of days he concealed (the offense). This Bhikkhu so-and-so, having completed the period of concealment, requested from the Sangha a six-night Manatta-kamma; the Sangha has granted Bhikkhu so-and-so a six-night Manatta-kamma. This Bhikkhu so-and-so, having completed the six-night Manatta, now requests from the Sangha
出罪羯磨；僧今與比丘某甲出罪羯磨。誰諸長老忍僧與比丘某甲出罪羯磨者默然，誰不忍者說。是初羯磨。(第二、第三，亦如是說。)僧已忍與比丘某甲出罪羯磨竟。僧忍，默然故，是事如是持。
犯捨墮衣于僧中舍文(舍與僧時，往僧中，偏露右肩，脫革屣，向上坐禮，胡跪合掌，作如是言：)
大德僧聽！我比丘某甲，故畜爾許長衣過十日，犯捨墮，今舍與僧。(舍衣竟，即入僧中懺悔。)
僧中懺悔文(禮僧中已，右膝著地，合掌，作如是白：)
大德僧聽！我比丘某甲，故畜爾許長衣過十日，犯捨墮。此衣已舍與僧，罪今從僧懺悔。(第二、第三，亦如是說。即僧中至一比丘前，應作如是言：)大德！受我懺悔。彼答言「可爾」。
僧中受懺悔白文(受懺悔者當作如是白言：)
大德僧聽！此比丘某甲，故畜爾許長衣過十日，犯捨墮，今舍與僧。若僧時到僧忍聽，我受比丘某甲懺悔。白如是。(作如是白已，應受懺悔。)
即僧中一人前懺悔文
大德一心念！我比丘某甲，故畜爾許長衣過十日，犯捨墮。此衣已舍與僧，罪今從大德懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂，憶念犯發露，知而不覆藏。大德憶念我清凈，戒身具足，清凈布薩。(第二、
【現代漢語翻譯】 現代漢語譯本 出罪羯磨（chū zuì jié mó）：僧團現在為比丘某甲（bǐ qiū mǒu jiǎ）舉行出罪羯磨。哪位長老同意僧團為比丘某甲舉行出罪羯磨的請默然，不同意的請說出來。這是第一次羯磨。（第二次、第三次，也這樣說。）僧團已經同意為比丘某甲舉行出罪羯磨完畢。僧團同意，因為默然，此事就這樣決定。
犯捨墮衣于僧中舍文（fàn shě duò yī yú sēng zhōng shě wén）（舍給僧團時，到僧團中，袒露右肩，脫掉鞋子，向上座禮拜，胡跪合掌，這樣說：）
大德僧聽！我比丘某甲，故意積蓄這麼多長衣超過十日，犯了捨墮罪，現在舍給僧團。（舍衣完畢，立即進入僧團中懺悔。）
僧中懺悔文（sēng zhōng chàn huǐ wén）（禮拜僧團后，右膝著地，合掌，這樣稟告：）
大德僧聽！我比丘某甲，故意積蓄這麼多長衣超過十日，犯了捨墮罪。這件衣服已經舍給僧團，罪過現在向僧團懺悔。（第二次、第三次，也這樣說。然後到僧團中一位比丘面前，應該這樣說：）大德！請接受我的懺悔。他回答說『可以』。
僧中受懺悔白文（sēng zhōng shòu chàn huǐ bái wén）（接受懺悔的人應該這樣稟告：）
大德僧聽！這位比丘某甲，故意積蓄這麼多長衣超過十日，犯了捨墮罪，現在舍給僧團。如果僧團時間允許，僧團同意，我接受比丘某甲的懺悔。稟告完畢。（這樣稟告完畢后，應該接受懺悔。）
即僧中一人前懺悔文
大德一心念！我比丘某甲，故意積蓄這麼多長衣超過十日，犯了捨墮罪。這件衣服已經舍給僧團，罪過現在向大德懺悔，不敢隱瞞。懺悔就安樂，不懺悔不安樂，憶念所犯就發露，知道而不隱瞞。大德憶念我清凈，戒身具足，清凈布薩。（第二次、
【English Translation】 English version The Expiation Karma (chū zuì jié mó): The Sangha (sēng) now performs the Expiation Karma for the Bhikshu (bǐ qiū) named so-and-so (mǒu jiǎ). Let those elders who approve of the Sangha performing the Expiation Karma for the Bhikshu named so-and-so remain silent; let those who do not approve speak. This is the first Karma. (The second and third times, it is said in the same way.) The Sangha has finished approving the Expiation Karma for the Bhikshu named so-and-so. The Sangha approves, because of the silence; the matter is thus upheld.
The Text for Relinquishing a Forfeiture-Requiring Garment in the Sangha (fàn shě duò yī yú sēng zhōng shě wén) (When relinquishing to the Sangha, go to the Sangha, expose the right shoulder, take off the leather shoes, salute the senior monks, kneel on one knee, join the palms, and say thus:)
Venerable Sangha, listen! I, the Bhikshu named so-and-so, intentionally kept this much extra cloth for more than ten days, committing a forfeiture offense. Now I relinquish it to the Sangha. (After relinquishing the garment, immediately enter the Sangha and confess.)
The Text for Confession in the Sangha (sēng zhōng chàn huǐ wén) (After saluting the Sangha, kneel on the right knee, join the palms, and report thus:)
Venerable Sangha, listen! I, the Bhikshu named so-and-so, intentionally kept this much extra cloth for more than ten days, committing a forfeiture offense. This garment has already been relinquished to the Sangha; now I confess the offense to the Sangha. (The second and third times, it is said in the same way. Then, go to a Bhikshu in the Sangha and say thus:) Venerable One! Please accept my confession. He replies, 'It is acceptable.'
The Text for Reporting the Acceptance of Confession in the Sangha (sēng zhōng shòu chàn huǐ bái wén) (The one accepting the confession should report thus:)
Venerable Sangha, listen! This Bhikshu named so-and-so intentionally kept this much extra cloth for more than ten days, committing a forfeiture offense. Now he relinquishes it to the Sangha. If the Sangha has the time, and the Sangha approves, I will accept the confession of the Bhikshu named so-and-so. The report is thus. (After reporting thus, the confession should be accepted.)
The Text for Confession Before One Person in the Sangha
Venerable One, with focused mind! I, the Bhikshu named so-and-so, intentionally kept this much extra cloth for more than ten days, committing a forfeiture offense. This garment has already been relinquished to the Sangha; now I confess the offense to the Venerable One, daring not to conceal it. Confession brings peace and joy; non-confession brings unease. Remembering the offense, I reveal it, knowing it and not concealing it. May the Venerable One remember my purity, my complete adherence to the precepts, and my pure Uposatha (bù sà).
第三，亦如是說。說已，受懺悔者應語如是言：)自責汝心，生厭離。答言「爾」。
僧還此比丘衣羯磨文
大德僧聽！比丘某甲，故畜爾許長衣過十日，犯捨墮，今與僧。若僧時到僧忍聽，僧今持此衣還此比丘某甲。白如是。
大德僧聽！比丘某甲，故畜爾許長衣過十日，犯捨墮。今舍與僧，僧今持此衣還此比丘某甲。誰諸長老忍僧持此衣還比丘某甲者默然，誰不忍者說。僧已忍持此衣還此比丘某甲竟。僧忍，默然故，是事如是持。(舍與三人、二人亦如上，懺悔亦如上。三人、二人中受懺悔，亦如上所白。)
舍與一人文(應至清凈比丘，偏露右肩，若上座，禮足，右膝著地，合掌，作如是言：)
大德一心念！我比丘某甲，故畜爾許長衣過十日，犯捨墮。我今舍與大德，舍已當懺悔。
一人前懺悔文
大德一心念！我比丘某甲，故畜爾許長衣過十日，犯捨墮。此衣已舍，罪今從大德懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂，憶念犯發露，知而不覆藏。大德憶我清凈，戒身具足，清凈布薩。(第二、第三，亦如是說。說已，受懺悔者應作如是說：)自責汝心，生厭離。答言「爾」。
犯余輕罪白一比丘懺悔文(應至一清凈比丘所，偏露右肩，若上座，禮足
【現代漢語翻譯】 現代漢語譯本： 第三，也像這樣說。說完后，接受懺悔的人應該這樣說：『責備你的內心，生起厭離心。』回答說：『是。』
僧團將此比丘的衣服歸還的羯磨文（羯磨指僧團的事務處理）：
『大德僧團請聽！比丘某甲（比丘的名字），故意積蓄了超過十日的長衣，犯了捨墮罪（一種需要捨棄財物的罪過），現在將此衣舍給僧團。如果僧團時機已到，僧團容忍聽許，僧團現在將此衣歸還給比丘某甲。』白如是（以上為稟告）。
『大德僧團請聽！比丘某甲，故意積蓄了超過十日的長衣，犯了捨墮罪。現在舍給僧團，僧團現在將此衣歸還給比丘某甲。哪位長老容忍僧團將此衣歸還給比丘某甲的就默然，哪位不容忍的就說出來。僧團已經容忍將此衣歸還給比丘某甲完畢。僧團容忍，因為默然的緣故，這件事就這樣成立。』（舍給三人、二人也如上，懺悔也如上。在三人、二人中接受懺悔，也如上面所稟告的。）
舍給一人的文（應該到一位清凈的比丘處，袒露右肩，如果是上座，禮拜他的雙足，右膝著地，合掌，這樣說：）
『大德一心念！我比丘某甲，故意積蓄了超過十日的長衣，犯了捨墮罪。我現在舍給大德，捨棄之後應當懺悔。』
在一人面前懺悔的文：
『大德一心念！我比丘某甲，故意積蓄了超過十日的長衣超過十日，犯了捨墮罪。這件衣服已經捨棄，罪過現在向大德懺悔，不敢隱瞞。懺悔就會安樂，不懺悔就不會安樂，憶念起所犯的錯誤就發露出來，知道而不隱瞞。大德記住我的清凈，戒身具足，清凈布薩（每半月舉行的說戒儀式）。』（第二、第三，也像這樣說。說完后，接受懺悔的人應該這樣說：）『責備你的內心，生起厭離心。』回答說：『是。』
觸犯其他輕罪，向一位比丘懺悔的文（應該到一位清凈的比丘處，袒露右肩，如果是上座，禮拜他的雙足
【English Translation】 English version: Thirdly, it is also said in this way. After speaking, the one receiving the confession should say: 'Reproach your heart, generate aversion.' The answer is 'Yes.'
The Sangha's (Sangha refers to the monastic community) text for returning the robe to this Bhikkhu (Bhikkhu means monk):
'Venerable Sangha, listen! Bhikkhu (name), intentionally kept a long robe for more than ten days, committing a Nissaggiya Pacittiya (a type of offense requiring forfeiture) offense, and now offers this robe to the Sangha. If it is the Sangha's time, and the Sangha agrees to listen, the Sangha now returns this robe to Bhikkhu (name).' This is the announcement.
'Venerable Sangha, listen! Bhikkhu (name), intentionally kept a long robe for more than ten days, committing a Nissaggiya Pacittiya offense. Now he offers it to the Sangha, and the Sangha now returns this robe to Bhikkhu (name). Whoever among the elders agrees that the Sangha should return this robe to Bhikkhu (name), let them be silent; whoever does not agree, let them speak. The Sangha has already agreed to return this robe to Bhikkhu (name). The Sangha agrees because of the silence; thus, this matter is established.' (Offering to three or two people is also as above, and confession is also as above. Receiving confession from three or two people is also as announced above.)
The text for offering to one person (One should go to a pure Bhikkhu, expose the right shoulder, and if it is a senior monk, prostrate at his feet, kneel on the right knee, join the palms, and say thus:)
'Venerable One, pay attention with one mind! I, Bhikkhu (name), intentionally kept a long robe for more than ten days, committing a Nissaggiya Pacittiya offense. I now offer it to the Venerable One, and after offering it, I should confess.'
The text for confessing before one person:
'Venerable One, pay attention with one mind! I, Bhikkhu (name), intentionally kept a long robe for more than ten days, committing a Nissaggiya Pacittiya offense. This robe has been offered, and I now confess this offense to the Venerable One, not daring to conceal it. Confession brings happiness, non-confession brings unhappiness, remembering the offense, I reveal it, knowing it and not concealing it. Venerable One, remember my purity, my body of precepts is complete, and the Uposatha (bi-monthly recitation of monastic rules) is pure.' (The second and third times, it is also said in this way. After speaking, the one receiving the confession should say:) 'Reproach your heart, generate aversion.' The answer is 'Yes.'
The text for confessing other minor offenses to one Bhikkhu (One should go to a pure Bhikkhu, expose the right shoulder, and if it is a senior monk, prostrate at his feet
，右膝著地，合掌說罪名、說罪種，應作如是言：)
大德一心念！我比丘某甲，犯某甲罪，今從大德懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂，憶念犯發露，知而不覆藏。大德憶我清凈，戒身具足，清凈布薩。(第二、第三，亦如是說。說已，受懺悔者應語如是言：)自責汝心，生厭離。答言「爾」。(向二人、三人懺亦如是上。二人中受懺者，應語邊人言：)長老聽我受比丘某甲懺。答言「聽」。(懺悔法亦如上。若欲在僧中懺者，一人法亦如上說。)
疑罪僧中發露文
大德僧聽！我比丘某甲，于所犯生疑，今白僧令知。須后無疑時，當如法懺悔。(第二、第三，亦如是說。向三人、二人、一人，亦如是說。)
說戒法第四
與欲清凈文
大德一心念！今眾僧布薩說戒，比丘某甲亦布薩說戒。我有佛法僧事、若有瞻病事，我與欲及清凈，為我捉籌。(病人有五事與欲。若言「與汝欲」、若言「我說欲」、若言「為我說欲」、若現身相、若廣說，盡成與欲。不者，不成。)
受欲及清凈文(隨能憶姓字多少，時得受。至僧中應如是說：)
大德一心念！眾多比丘有佛法僧事、若瞻病事，我與眾多比丘受欲及清凈，如法僧事，與欲清凈，我為捉籌。
【現代漢語翻譯】 ，右膝著地，合掌說罪名、說罪種，應該這樣說：)
大德（尊者）請一心憶念！我比丘（出家男子）某甲，犯了某甲罪，現在向大德懺悔，不敢隱瞞。懺悔就能得到安樂，不懺悔就不能得到安樂，憶念所犯之罪並坦白出來，知道而不隱瞞。大德請記住我的清凈，戒體具足，清凈地參加布薩（每半月誦戒儀式）。(第二次、第三次，也像這樣說。說完后，接受懺悔的人應該這樣說：) 責備你自己的內心，生起厭離之心。回答說『是』。(向二人、三人懺悔也像上面一樣。在二人中接受懺悔的人，應該對旁邊的人說：)長老（年長者）請聽我接受比丘某甲的懺悔。回答說『聽』。(懺悔的方法也像上面一樣。如果想在僧團中懺悔，一個人的方法也像上面所說。)
疑罪僧中發露文
大德僧（尊者僧團）請聽！我比丘某甲，對於所犯的罪行心生疑惑，現在稟告僧團讓大家知道。等到以後沒有疑惑的時候，應當如法懺悔。(第二次、第三次，也像這樣說。向三人、二人、一人，也像這樣說。)
說戒法第四
與欲（同意）清凈文
大德請一心憶念！現在僧團舉行布薩說戒，比丘某甲也參加布薩說戒。我有佛法僧事、或者有照顧病人的事情，我給予同意和清凈，請為我拿籌。(病人有五種給予同意的方式。如果說『我給你同意』、或者說『我說同意』、或者說『為我說同意』、或者顯現身體的姿態、或者詳細說明，都算給予同意。否則，就不算。)
受欲（接受同意）及清凈文(根據能夠記住的姓氏多少，隨時可以接受。到了僧團中應該這樣說：)
大德請一心憶念！眾多比丘有佛法僧事、或者有照顧病人的事情，我接受眾多比丘的同意和清凈，如法的僧事，給予同意和清凈，我為他們拿籌。
【English Translation】 , kneeling on the right knee, with palms together, stating the name of the offense and the type of offense, one should say as follows:)
Venerable Sirs, please pay attention with one mind! I, Bhikshu (ordained male monastic) so-and-so, have committed such-and-such offense, and now I confess to the Venerable Sirs, not daring to conceal it. Confession brings peace and happiness, non-confession brings unease, remembering the offense and disclosing it, knowing it and not concealing it. Venerable Sirs, remember my purity, that I am complete in the precepts, and participate in the Posadha (bi-monthly recitation of precepts) with purity. (The second and third times, say the same way. After speaking, the one receiving the confession should say as follows:) Reproach your own mind, generate aversion. Answer 'Yes'. (Confessing to two or three people is also the same as above. Among two people, the one receiving the confession should say to the person beside him:) Elder (senior monk), please listen to me receiving the confession of Bhikshu so-and-so. Answer 'Listen'. (The method of confession is also the same as above. If one wishes to confess in the Sangha (monastic community), the method for one person is also as described above.)
Text for Revealing Doubtful Offenses in the Sangha
Venerable Sangha (venerable monastic community), please listen! I, Bhikshu so-and-so, have doubts about the offense I have committed, and now I inform the Sangha so that everyone knows. When there is no doubt later, I shall confess according to the Dharma (teachings). (The second and third times, say the same way. To three people, two people, one person, say the same way.)
The Fourth on the Dharma of Recitation of Precepts
Text for Giving Consent and Purity
Venerable Sirs, please pay attention with one mind! Now the Sangha is holding the Posadha recitation of precepts, and Bhikshu so-and-so is also participating in the Posadha recitation of precepts. I have affairs of the Buddha, Dharma, and Sangha, or I have the matter of caring for the sick, I give my consent and purity, please take a counting token for me. (A sick person has five ways of giving consent. If they say 'I give you consent', or say 'I say consent', or say 'Say consent for me', or show a bodily gesture, or explain in detail, all constitute giving consent. Otherwise, it does not constitute giving consent.)
Text for Receiving Consent and Purity (According to how many surnames one can remember, one can receive consent at any time. Upon arriving in the Sangha, one should say as follows:)
Venerable Sirs, please pay attention with one mind! Many Bhikshus have affairs of the Buddha, Dharma, and Sangha, or have the matter of caring for the sick, I receive the consent and purity of many Bhikshus, for the lawful affairs of the Sangha, I give consent and purity, I will take a counting token for them.
差教授尼人羯磨文
大德僧聽！若僧時到僧忍聽，僧今差比丘某甲教授比丘尼。白如是。
大德僧聽！僧今差比丘某甲教授比丘尼。誰諸長老忍僧差比丘某甲教授比丘尼者默然，誰不忍者說。僧已忍差比丘某甲教授比丘尼竟。僧忍，默然故，是事如是持。(彼差人往尼寺中，應教集尼僧已，先為說八不可違法。何等為八？)
一者，雖百歲比丘尼，見新受戒比丘，應起迎逆、禮拜、與敷凈坐具。此法應尊重讚歎，盡形壽不得違。
二者，比丘尼不應罵比丘、訶責比丘，不應誹謗言：破戒、破見、破威儀。此法應尊重讚歎，盡形壽不得違。
三者，比丘尼不應為比丘作舉、作憶念、作自言，不應遮他見罪、說戒、自恣；不應呵比丘，比丘應呵比丘尼。此法應尊重讚歎，盡形壽不得違。
四者，式叉摩那學戒已，應從比丘僧乞受大戒。此法應尊重讚歎，盡形壽不得違。
五者，比丘尼犯僧殘罪，應在二部僧中半月行摩那埵。此法應尊重讚歎，盡形壽不得違。
六者，比丘尼半月半月應從僧乞教授。此法應尊重讚歎，盡形壽不得違。
七者，比丘尼不應在無比丘僧處夏安居。此法應尊重讚歎，盡形壽不得違。
八者，比丘尼僧安居竟，應比丘僧中求三事自恣
：見、聞、疑。此法應尊重讚歎，盡形壽不得違。(說八不違已，后隨意說法。)
布薩說戒文(布薩日，若小食上、若大食上，上座應唱如是言：)
今日布薩日，某時，眾僧集堂說戒。(若四人、若過四人，應先白已，然後說戒。若有三人、二人，各各相向說言：)
長老一心念！今日眾僧十五日說戒，我某甲清凈。(第二、第三，亦如是說。若獨有一人，應心念口言：)
今日眾僧十五日說戒，我某甲清凈。(第二、第三，亦如是說。)八難事起及有餘緣略說戒文(八難者：王難、賊難、火難、水難、病難、人難、非人難、惡蟲難。余緣者：大眾集床座少、若眾多病、大眾集屋上覆蓋不周、或天雨、若布薩多、若多斗諍事、論阿毗說法夜已久。明相未出，應作羯磨說戒。若明相出，不得宿受欲清凈羯磨說戒。應隨事遠近，可廣說戒便廣說，不者，如法治；可略說便略，不者，如法治。若難事近不略說，即應從坐起去。略戒者：說序已，餘者應言「僧常聞」。若說序四事已，餘者應言「僧常聞」。如是乃至九十事，餘者應言「僧常聞」。)
安居法第五
僧差人分房羯磨文
大德僧聽！若僧時到僧忍聽，僧今差比丘某甲分房舍臥具。白如是。
大德僧聽！僧今
【現代漢語翻譯】 現代漢語譯本：見、聞、疑。對於此法應當尊重讚歎，終身都不得違背。（說完八不違后，隨後可以隨意說法。）
布薩說戒文（布薩日，無論小食時還是大食時，上座都應當這樣唱說：）
今日是布薩日，某時，眾僧聚集在堂中說戒。（如果四人或超過四人，應當先稟白，然後說戒。如果只有三人或兩人，各自相對而說：）
長老一心念！今日眾僧於十五日說戒，我某甲清凈。（第二遍、第三遍，也像這樣說。如果只有一人，應當心中默唸口中說：）
今日眾僧於十五日說戒，我某甲清凈。（第二遍、第三遍，也像這樣說。）八難事起以及有其他因緣時略說戒文（八難指的是：王難（國王的災難）、賊難（盜賊的災難）、火難（火災）、水難（水災）、病難（疾病）、人難（人為的災難）、非人難（非人帶來的災難）、惡蟲難（惡蟲帶來的災難）。其他因緣指的是：大眾聚集但床座不足、或者很多人生病、大眾聚集但屋頂覆蓋不周全、或者下雨、或者布薩次數過多、或者有很多爭鬥的事情、討論阿毗達摩（Abhidharma）說法到深夜。如果天亮在即，應當作羯磨（Karma）說戒。如果天已經亮了，就不得宿受欲清凈羯磨說戒。應當根據事情的遠近，可以詳細說戒就詳細說，否則，依法處理；可以簡略說戒就簡略說，否則，依法處理。如果災難臨近卻不簡略說戒，就應當從座位上起身離開。簡略說戒的方法是：說完序言后，其餘內容應當說『僧常聞』。如果說完序言四事後，其餘內容應當說『僧常聞』。像這樣乃至九十事，其餘內容應當說『僧常聞』。）
安居法第五
僧眾推舉人分房羯磨文
大德僧聽！如果僧眾認為時機已到並允許，僧眾現在推舉比丘某甲來分配房舍臥具。稟白完畢。
大德僧聽！僧眾現在...
【English Translation】 English version: See, hear, doubt. This Dharma should be respected and praised, and must not be violated throughout one's life. (After explaining the eight non-violations, one may then teach the Dharma at will.)
The Text for Reciting the Precepts on the Uposatha (Uposatha day, whether during the small meal or the large meal, the senior monk should chant as follows:)
Today is the Uposatha day, at this time, the Sangha gathers in the hall to recite the precepts. (If there are four or more people, they should first inform the Sangha, and then recite the precepts. If there are three or two people, they should face each other and say:)
Venerable Elder, pay attention with one mind! Today the Sangha recites the precepts on the fifteenth day, I, so-and-so, am pure. (The second and third times, say the same. If there is only one person, one should think in one's heart and say aloud:)
Today the Sangha recites the precepts on the fifteenth day, I, so-and-so, am pure. (The second and third times, say the same.) The abbreviated text for reciting the precepts when the eight difficulties arise or there are other reasons (The eight difficulties are: the difficulty of the king (Wang Nan), the difficulty of thieves (Zei Nan), the difficulty of fire (Huo Nan), the difficulty of water (Shui Nan), the difficulty of disease (Bing Nan), the difficulty of people (Ren Nan), the difficulty of non-humans (Fei Ren Nan), the difficulty of evil insects (E Chong Nan). Other reasons are: the assembly is large but there are not enough beds, or many people are sick, the assembly is large but the roof does not cover everyone, or it is raining, or there are too many Uposathas, or there are many disputes, or discussing Abhidharma (阿毗達摩) until late at night. If dawn is approaching, one should perform Karma (羯磨) and recite the precepts. If it is already dawn, one must not perform the Karma of receiving the desire for purity overnight and reciting the precepts. One should, according to the distance of the matter, recite the precepts in detail if possible, otherwise, deal with it according to the Dharma; recite the precepts briefly if possible, otherwise, deal with it according to the Dharma. If the difficulty is near but the precepts are not recited briefly, one should get up from one's seat and leave. The method of reciting the precepts briefly is: after reciting the introduction, the rest should be said 'The Sangha has heard'. If after reciting the introduction of the four matters, the rest should be said 'The Sangha has heard'. Like this, even up to ninety matters, the rest should be said 'The Sangha has heard'.)
The Fifth Chapter on the Vassa (安居) Practice
The Text for the Sangha Appointing Someone to Distribute Rooms Karma (羯磨)
Venerable Sangha, listen! If the Sangha deems it is the right time and agrees, the Sangha now appoints Bhikkhu so-and-so to distribute rooms and bedding. The announcement is complete.
Venerable Sangha, listen! The Sangha now...
差比丘某甲分房舍臥具。誰諸長老忍僧差比丘某甲分房舍臥具者默然，誰不忍者說。僧已忍差比丘某甲分房舍臥具竟。僧忍，默然故，是事如是持。(分房法，先使管事人選擇一房取，余白上座次第耳。)
大德上座！如是房舍臥具，隨意所樂便取。(先與上座房已，次第與第二、第三、第四乃至下座，法亦如是。若有餘長房者，應留客比丘也。)
安居文
長老一心念！我比丘某甲，依某聚落某甲僧伽藍某甲房，前三月夏安居。房舍壞，修治故。(第二、第三，亦如是說。)依某甲持律，若有疑事，當往問。(后安居法，亦如是說。)
受七日文
長老一心念！我比丘某甲，受七日法出界外，為某甲事故，還此中安居，白長老令知。(第二、第三，亦如是說。)
受過七日法文
大德僧聽！我比丘某甲，受過七日法，若十五日、若一月，出界外，為某甲事故，還此中安居。(第二、第三，亦如是說。)
與過七日羯磨文
大德僧聽！若僧時到僧忍聽，比丘某甲受過七日法，若十五日、若一月，出界外，為某甲事故，還此中安居。白如是。
大德僧聽！比丘某甲受過七日法，若十五日、若一月，出界外，為某甲事故，還此中安居。誰諸長老忍僧聽比丘
【現代漢語翻譯】 現代漢語譯本： 比丘某甲（a certain Bhikkhu）分配房舍和臥具。哪位長老贊同僧團指派比丘某甲（a certain Bhikkhu）分配房舍和臥具，就保持沉默；誰不贊同，就請說出來。現在僧團已經同意指派比丘某甲（a certain Bhikkhu）分配房舍和臥具。僧團同意了，因為大家都沉默，這件事就這樣決定了。（分配房舍的方法是，先讓管事的人選擇一間房，然後依次分配給上座。）
大德上座（Venerable Elder）！這些房舍和臥具，您可以隨意選擇您喜歡的。 （先給上座分配房間后，依次分配給第二、第三、第四位，乃至下座，方法也是一樣。如果有多餘的大房間，應該留給來訪的比丘。）
安居文
長老請一心憶念！我比丘某甲（a certain Bhikkhu），依靠某聚落（a certain village）的某甲僧伽藍（a certain Sangharama）的某甲房（a certain room），進行前三個月的夏季安居。因為房舍損壞，需要修繕。（第二、第三次，也這樣說。）依靠某甲（a certain person）持律，如果有什麼疑問，就去請教。（后安居的方法，也這樣說。）
受七日文
長老請一心憶念！我比丘某甲（a certain Bhikkhu），接受七日法，出界外，爲了某甲（a certain reason）的緣故，回到這裡安居，稟告長老，讓長老知曉。（第二、第三次，也這樣說。）
受過七日法文
大德僧團請聽！我比丘某甲（a certain Bhikkhu），接受過七日法，無論是十五日，還是一個月，出界外，爲了某甲（a certain reason）的緣故，回到這裡安居。（第二、第三次，也這樣說。）
與過七日羯磨文
大德僧團請聽！如果僧團時間到了，僧團同意，比丘某甲（a certain Bhikkhu）接受過七日法，無論是十五日，還是一個月，出界外，爲了某甲（a certain reason）的緣故，回到這裡安居。稟告完畢。
大德僧團請聽！比丘某甲（a certain Bhikkhu）接受過七日法，無論是十五日，還是一個月，出界外，爲了某甲（a certain reason）的緣故，回到這裡安居。哪位長老贊同僧團聽取比丘
【English Translation】 English version: Bhikkhu so-and-so (a certain Bhikkhu) is distributing dwellings and bedding. Whoever among the elders approves of the Sangha assigning Bhikkhu so-and-so (a certain Bhikkhu) to distribute dwellings and bedding, let him be silent; whoever does not approve, let him speak. The Sangha has now approved the assignment of Bhikkhu so-and-so (a certain Bhikkhu) to distribute dwellings and bedding. The Sangha approves, therefore it is silent; thus, this matter is decided. (The method of distributing dwellings is that the person in charge chooses a dwelling first, and then they are distributed to the senior monks in order.)
Venerable Elder! These dwellings and bedding, you may choose whatever you like. (After the dwelling is assigned to the senior monk, it is assigned to the second, third, fourth, and even the junior monks in order, and the method is the same. If there are any large rooms left over, they should be reserved for visiting Bhikkhus.)
The Text for Entering the Rainy Season Retreat (An居文)
Elder, please pay attention! I, Bhikkhu so-and-so (a certain Bhikkhu), relying on room so-and-so (a certain room) in Sangharama so-and-so (a certain Sangharama) in village so-and-so (a certain village), am entering the first three months of the summer retreat. Because the dwelling is damaged, it needs to be repaired. (The second and third times, it is said in the same way.) Relying on so-and-so (a certain person) who upholds the Vinaya, if there are any doubts, I will go to ask. (The method for the later retreat is also said in the same way.)
The Text for Receiving the Seven-Day Rule
Elder, please pay attention! I, Bhikkhu so-and-so (a certain Bhikkhu), am receiving the seven-day rule, going outside the boundary, for the sake of so-and-so (a certain reason), and returning here to reside in the retreat, informing the Elder, so that the Elder may know. (The second and third times, it is said in the same way.)
The Text for Receiving the Rule of More Than Seven Days
Venerable Sangha, please listen! I, Bhikkhu so-and-so (a certain Bhikkhu), have received the rule of more than seven days, whether it is fifteen days or one month, going outside the boundary, for the sake of so-and-so (a certain reason), and returning here to reside in the retreat. (The second and third times, it is said in the same way.)
The Text for Giving the Karma of More Than Seven Days
Venerable Sangha, please listen! If the Sangha's time has come, and the Sangha approves, Bhikkhu so-and-so (a certain Bhikkhu) has received the rule of more than seven days, whether it is fifteen days or one month, going outside the boundary, for the sake of so-and-so (a certain reason), and returning here to reside in the retreat. The announcement is complete.
Venerable Sangha, please listen! Bhikkhu so-and-so (a certain Bhikkhu) has received the rule of more than seven days, whether it is fifteen days or one month, going outside the boundary, for the sake of so-and-so (a certain reason), and returning here to reside in the retreat. Which of the elders approves of the Sangha listening to the Bhikkhu
某甲受過七日法，若十五日、若一月，出界外，為某甲事故，還此中安居者默然，誰不忍者說。僧已忍比丘某甲受過七日法，若十五日、若一月，出界外，為某甲事故，還此中安居竟。僧忍，默然故，是事如是持。
自恣法第六
與欲自恣文
大德一心念！今日僧自恣，我比丘某甲亦自恣。我有病患不堪往，我與自恣及欲。(病人有五事與自恣。若言「與汝自恣」、若言「我說自恣」、若言「為我說自恣」、若現身相、若廣說，盡成與自恣。不者，不成與自恣。)
受自恣欲文(隨能憶性字多少得受。三說。至僧中應如是說言：)
大德一心念！眾多比丘病患不堪來，我與眾多比丘受欲自恣，如是僧事，與欲自恣。
僧差授自恣人羯磨文
大德僧聽！若僧時到僧忍聽，僧今差比丘某甲作授自恣人。如是白。
大德僧聽！僧今差比丘某甲作授自恣人。誰諸長老忍僧今差比丘某甲作授自恣人者默然，誰不忍者說。僧已忍差比丘某甲作授自恣人竟。僧忍，默然故，是事如是持。
白僧自恣文
大德僧聽！今日眾僧自恣。若僧時到僧忍聽，僧和合自恣。白如是。(作如是白已，然後自恣。)
眾僧自恣文
大德一心念！眾僧今日自恣，我比丘某甲
【現代漢語翻譯】 現代漢語譯本： 某甲（指特定比丘）受過七日法（一種懲罰），如果他十五日、或一個月內，離開了界外（僧團的活動範圍），因為某甲的緣故，又回到這裡安居，僧團默然，誰不同意就說出來。僧團已經同意比丘某甲受過七日法，如果他十五日、或一個月內，離開了界外，因為某甲的緣故，又回到這裡安居完畢。僧團同意，因為默然的緣故，這件事就這樣執行。 自恣法第六 與欲自恣文 大德（對僧人的尊稱）一心念！今日僧團自恣（一種懺悔儀式），我比丘某甲（指特定比丘）也自恣。我有病患不能前往，我給予自恣及欲（同意）。（病人有五種方式給予自恣：如果說『給予你自恣』、如果說『我說自恣』、如果說『為我說自恣』、如果現出身相、如果廣說，都算給予自恣。否則，不算給予自恣。） 受自恣欲文（隨能記住的比丘名字多少來接受。重複三次。到僧團中應該這樣說：） 大德一心念！眾多比丘因為病患不能來，我為眾多比丘接受欲自恣，像這樣的僧事，給予欲自恣。 僧團委派授自恣人羯磨文（羯磨指僧團的議事程式） 大德僧聽！如果僧團時間已到，僧團同意，請聽，僧團現在委派比丘某甲（指特定比丘）作為授自恣人。這樣稟告。 大德僧聽！僧團現在委派比丘某甲（指特定比丘）作為授自恣人。哪位長老同意僧團現在委派比丘某甲（指特定比丘）作為授自恣人就默然，誰不同意就說出來。僧團已經同意委派比丘某甲（指特定比丘）作為授自恣人完畢。僧團同意，因為默然的緣故，這件事就這樣執行。 白僧自恣文 大德僧聽！今日眾僧自恣。如果僧團時間已到，僧團同意，請聽，僧團和合自恣。這樣稟告。（作這樣的稟告后，然後自恣。） 眾僧自恣文 大德一心念！眾僧今日自恣，我比丘某甲（指特定比丘）
【English Translation】 English version: If a certain Bhikkhu (monk) named 'A' has undergone the seven-day penance, and if within fifteen days or a month, he leaves the boundary (of the Sangha's activity area) and returns to reside here because of 'A'』s matter, the Sangha remains silent; whoever disagrees should speak up. The Sangha has agreed that Bhikkhu 'A' has undergone the seven-day penance, and if within fifteen days or a month, he leaves the boundary and returns to reside here because of 'A'』s matter, it is completed. The Sangha agrees, because of the silence, this matter is thus carried out. The Sixth Chapter on the Pravāraṇā (Self-Surrender) Procedure Text for Giving Consent for Pravāraṇā Venerable ones, pay attention with one mind! Today the Sangha performs Pravāraṇā (a ceremony of inviting criticism), and I, Bhikkhu 'A', also perform Pravāraṇā. I am ill and unable to attend, I give my consent and desire for Pravāraṇā. (A sick person gives consent for Pravāraṇā in five ways: if he says 'I give you my consent for Pravāraṇā,' if he says 'I declare my Pravāraṇā,' if he says 'Declare Pravāraṇā for me,' if he shows a physical sign, or if he explains it extensively, all count as giving consent for Pravāraṇā. Otherwise, it does not count as giving consent for Pravāraṇā.) Text for Receiving Consent for Pravāraṇā (Receive as many names of Bhikkhus as you can remember. Repeat three times. In the Sangha, you should say it like this:) Venerable ones, pay attention with one mind! Many Bhikkhus are unable to come due to illness, I receive the consent and desire for Pravāraṇā for many Bhikkhus, for such Sangha matters, I give consent and desire for Pravāraṇā. Text for the Sangha Appointing a Person to Grant Pravāraṇā (Karma refers to the procedures of the Sangha) Venerable Sangha, listen! If the time for the Sangha has arrived, and the Sangha agrees, please listen, the Sangha now appoints Bhikkhu 'A' as the person to grant Pravāraṇā. Announce it thus. Venerable Sangha, listen! The Sangha now appoints Bhikkhu 'A' as the person to grant Pravāraṇā. Which elder agrees that the Sangha now appoints Bhikkhu 'A' as the person to grant Pravāraṇā should remain silent, whoever disagrees should speak up. The Sangha has completed the appointment of Bhikkhu 'A' as the person to grant Pravāraṇā. The Sangha agrees, because of the silence, this matter is thus carried out. Text for Announcing Pravāraṇā to the Sangha Venerable Sangha, listen! Today the Sangha performs Pravāraṇā. If the time for the Sangha has arrived, and the Sangha agrees, please listen, the Sangha harmoniously performs Pravāraṇā. Announce it thus. (After making such an announcement, then perform Pravāraṇā.) Text for the Sangha's Pravāraṇā Venerable ones, pay attention with one mind! The Sangha performs Pravāraṇā today, I, Bhikkhu 'A'.
亦自恣。若見、聞、疑罪，大德哀愍語我，我若見罪，當如法懺悔。(第二、第三，亦如是說。)
若四人更互自恣文
長老一心念！今日眾僧自恣，我比丘某甲亦自恣，我清凈。(第二、第三，亦如是說。若三人、二人，亦如是說；若一人，心念口言自恣。)
今日眾僧自恣，我比丘某甲亦自恣，我清凈。(第二、第三，亦如是說。自恣法，五人、若減五人，不得受欲。)
有八難事起白僧各各三語自恣文
大德僧聽！僧有難事。若僧時到僧忍聽，僧今各各三語自恣。白如是。(作如是白已，各各共三語自恣；再說，亦如是。若事近，不得各各三語自恣，亦不得白，彼比丘即應以此難事故去。)
白僧受功德衣文
大德僧聽！今日眾僧受功德衣。若僧時到僧忍聽，眾和合受功德衣。白如是。(僧應問「誰能持功德衣者？」若言有能者，應差。)
差持功德衣人羯磨文
大德僧聽！若僧時到僧忍聽，今差比丘某甲為僧持功德衣。白如是。
大德僧聽！僧今差比丘某甲為僧持功德衣。誰諸長老忍僧今差比丘某甲為僧持功德衣者默然，誰不忍者說。僧已忍差比丘某甲為僧持功德衣竟。僧忍，默然故，是事如是持。
羯磨功德衣與持衣人文
大
【現代漢語翻譯】 現代漢語譯本： 也同樣自恣。如果（你們）見到、聽到、懷疑我有罪，請大德慈悲告訴我，我如果確實有罪，應當如法懺悔。（第二遍、第三遍，也這樣說。）
四個人輪流自恣的儀軌文
長老們請一心專注！今天僧團進行自恣，我比丘某甲（比丘的名字）也同樣自恣，我是清凈的。（第二遍、第三遍，也這樣說。如果是三個人、兩個人，也這樣說；如果只有一個人，心中默唸，口中說出『自恣』。）
今天僧團進行自恣，我比丘某甲（比丘的名字）也同樣自恣，我是清凈的。（第二遍、第三遍，也這樣說。自恣法，五個人或者少於五個人，不得接受『欲』。）
有八難（Ashta-vyasana）的事情發生時，稟告僧團，各自說三遍自恣的儀軌文
大德僧團請聽！僧團有困難的事情。如果僧團認為時機已到，請僧團容忍聽取，僧團現在各自說三遍自恣。（稟告如是。）（像這樣稟告完畢，各自共同說三遍自恣；再說一遍，也像這樣。如果事情緊急，不得各自說三遍自恣，也不得稟告，那位比丘就應該因為這個困難的事情離開。）
稟告僧團接受功德衣（Guṇavasana）的儀軌文
大德僧團請聽！今天僧團接受功德衣。如果僧團認為時機已到，請僧團容忍聽取，僧團和合接受功德衣。（稟告如是。）（僧團應該問『誰能持有功德衣？』如果有人說能，應該委派。）
委派持有功德衣的人的羯磨（Karma）文
大德僧團請聽！如果僧團認為時機已到，請僧團容忍聽取，現在委派比丘某甲（比丘的名字）為僧團持有功德衣。（稟告如是。）
大德僧團請聽！僧團現在委派比丘某甲（比丘的名字）為僧團持有功德衣。哪位長老容忍僧團現在委派比丘某甲（比丘的名字）為僧團持有功德衣的，請默然；誰不容忍的請說出來。僧團已經容忍委派比丘某甲（比丘的名字）為僧團持有功德衣完畢。僧團容忍，因為默然的緣故，這件事就這樣成立。
羯磨（Karma）功德衣（Guṇavasana）給予持衣人的儀軌文
【English Translation】 English version: Also, I invite admonishment. If (you) see, hear, or suspect me of any offense, venerable ones, please have compassion and inform me. If I have committed an offense, I shall confess and rectify it according to the Dharma. (The second and third times, say the same.)
The text for four people taking turns to self-invite admonishment
Venerable elders, be of one mind! Today the Sangha observes the Pavarana (self-invitation), I, Bhikshu (name of the Bhikshu), also invite admonishment, I am pure. (The second and third times, say the same. If there are three people or two people, say the same; if there is only one person, contemplate in the mind and speak the words of self-invitation.)
Today the Sangha observes the Pavarana (self-invitation), I, Bhikshu (name of the Bhikshu), also invite admonishment, I am pure. (The second and third times, say the same. In the Pavarana (self-invitation) practice, five people or fewer are not allowed to receive 'desire'. )
When the eight difficulties (Ashta-vyasana) arise, report to the Sangha, and each person speaks the text of self-invitation three times.
Venerable Sangha, please listen! The Sangha has a difficult matter. If the Sangha deems it the right time, may the Sangha be patient and listen. The Sangha now each speaks the self-invitation three times. (Report thus.) (After reporting in this way, each person together speaks the self-invitation three times; say it again, also in this way. If the matter is urgent, one may not speak the self-invitation three times each, nor may one report it; that Bhikshu should then leave because of this difficult matter.)
The text for reporting to the Sangha to receive the merit robe (Guṇavasana)
Venerable Sangha, please listen! Today the Sangha receives the merit robe (Guṇavasana). If the Sangha deems it the right time, may the Sangha be patient and listen. The Sangha harmoniously receives the merit robe (Guṇavasana). (Report thus.) (The Sangha should ask, 'Who is able to hold the merit robe (Guṇavasana)?' If someone says they are able, they should be appointed.)
The Karma (Karma) text for appointing the person to hold the merit robe (Guṇavasana)
Venerable Sangha, please listen! If the Sangha deems it the right time, may the Sangha be patient and listen. Now, appoint Bhikshu (name of the Bhikshu) to hold the merit robe (Guṇavasana) for the Sangha. (Report thus.)
Venerable Sangha, please listen! The Sangha now appoints Bhikshu (name of the Bhikshu) to hold the merit robe (Guṇavasana) for the Sangha. Which elders approve of the Sangha now appointing Bhikshu (name of the Bhikshu) to hold the merit robe (Guṇavasana) for the Sangha, let them be silent; whoever does not approve, please speak. The Sangha has already approved the appointment of Bhikshu (name of the Bhikshu) to hold the merit robe (Guṇavasana) for the Sangha. The Sangha approves, because of the silence, this matter is thus established.
The Karma (Karma) text for giving the merit robe (Guṇavasana) to the person holding the robe
德僧聽！此住處僧得可分衣，現前僧應分。若僧時到僧忍聽，僧今持此衣與比丘某甲，此比丘某甲當持此衣為僧受作功德衣，於此住處持。白如是。
大德僧聽！此住處僧得可分衣，現前僧應分；僧今持此衣與比丘某甲，此比丘某甲當持此衣為僧受作功德衣，於此住處持。誰諸長老忍僧持此衣與比丘某甲，比丘某甲當持此衣為僧受作功德衣，於此住處持者默然，誰不忍者說。僧已忍持此衣與比丘某甲，此比丘某甲當持此衣為僧受作功德衣，於此住處持竟。僧忍，默然故，是事如是持。
持功德衣人持衣眾僧前文(隨諸比丘手得及衣，言得相了，應如是言：)
此衣眾僧當受作功德衣，此衣眾僧今受作功德衣，此衣眾僧已受作功德衣。(第二、第三，亦如是說。)
眾僧各受功德衣文
其受者已善受，此中所有功德名稱屬我。彼應答言：「爾」。
出功德衣文
僧集？和合？未受大戒者出？不來者說欲？僧今何所作為？(應答言「出功德衣」。)
大德僧聽！今日眾僧出功德衣。若僧時到僧忍聽，僧今和合出功德衣。如是白。◎
◎分衣物法第七
僧分衣物羯磨文
大德僧聽！此住處若衣、若非衣，現前僧應分。若僧時到僧忍聽，僧今與比丘某甲
【現代漢語翻譯】 現代漢語譯本： 諸位德高望重的僧眾請聽！這個寺院的僧團得到了一件可以分配的衣服，現在在場的僧眾應該進行分配。如果僧團認為時機已到，並且同意，那麼僧團現在將這件衣服交給比丘（Bhikkhu，佛教出家男眾）某甲，這位比丘某甲應當持有這件衣服，爲了僧團接受並製作功德衣（Kuan-te-yi，一種為積攢功德而製作的僧衣），並在這個寺院持有。告知如上。
諸位德高望重的僧眾請聽！這個寺院的僧團得到了一件可以分配的衣服，現在在場的僧眾應該進行分配；僧團現在將這件衣服交給比丘某甲，這位比丘某甲應當持有這件衣服，爲了僧團接受並製作功德衣，並在這個寺院持有。哪位長老（長者，年長的出家人）同意僧團將這件衣服交給比丘某甲，讓比丘某甲持有這件衣服，爲了僧團接受並製作功德衣，並在這個寺院持有，就保持沉默；誰不同意就請說出來。僧團已經同意將這件衣服交給比丘某甲，讓比丘某甲持有這件衣服，爲了僧團接受並製作功德衣，並在這個寺院持有，完畢。僧團同意，因為大家保持沉默，這件事就這樣決定了。
持有功德衣的人，在眾僧面前拿著衣服說（隨著各位比丘的手拿到衣服，並且明白意思，應該這樣說）：
這件衣服眾僧應當接受並製作成功德衣，這件衣服眾僧現在接受並製作成功德衣，這件衣服眾僧已經接受並製作成功德衣。（第二次、第三次，也像這樣說。）
眾僧各自接受功德衣的文句
接受者已經很好地接受了，這其中所有的功德名稱都屬於我。他應該回答說：『是』。
取出功德衣的文句
僧眾集合了嗎？和合了嗎？未受具足戒（大戒，佛教出家戒律）的人出去了嗎？沒來的人說了他們的意願了嗎？僧團現在要做什麼？（應該回答說：『取出功德衣』。）
諸位德高望重的僧眾請聽！今天眾僧取出功德衣。如果僧團認為時機已到，並且同意，那麼僧團現在和合取出功德衣。告知如上。
◎分配衣物方法第七
僧團分配衣物羯磨（Karma，佛教術語，意為『業』或『行為』）文
諸位德高望重的僧眾請聽！這個寺院裡，無論是衣服還是非衣服，現在在場的僧眾應該進行分配。如果僧團認為時機已到，並且同意，那麼僧團現在將它交給比丘某甲。
【English Translation】 English version: Venerable Sangha (Buddhist monastic community), listen! The Sangha of this dwelling has obtained a divisible robe, and the present Sangha should divide it. If the Sangha deems the time appropriate and agrees, then the Sangha now gives this robe to Bhikkhu (Buddhist monk) so-and-so. This Bhikkhu so-and-so should hold this robe, to receive and make a merit-robe (Kuan-te-yi, a robe made for accumulating merit) for the Sangha, and hold it in this dwelling. This is the announcement.
Venerable Sangha, listen! The Sangha of this dwelling has obtained a divisible robe, and the present Sangha should divide it; the Sangha now gives this robe to Bhikkhu so-and-so. This Bhikkhu so-and-so should hold this robe, to receive and make a merit-robe for the Sangha, and hold it in this dwelling. Whoever among the elders (senior monks) agrees that the Sangha should give this robe to Bhikkhu so-and-so, so that Bhikkhu so-and-so holds this robe, to receive and make a merit-robe for the Sangha, and hold it in this dwelling, let them remain silent; whoever disagrees, let them speak. The Sangha has agreed to give this robe to Bhikkhu so-and-so, so that Bhikkhu so-and-so holds this robe, to receive and make a merit-robe for the Sangha, and hold it in this dwelling, completed. The Sangha agrees, because everyone remains silent, this matter is thus decided.
The person holding the merit-robe, holding the robe in front of the Sangha (as the hands of the Bhikkhus receive the robe, and the meaning is understood, it should be said thus):
This robe the Sangha should receive and make into a merit-robe, this robe the Sangha now receives and makes into a merit-robe, this robe the Sangha has already received and made into a merit-robe. (The second and third times, say it likewise.)
The text for each member of the Sangha to receive the merit-robe
The receiver has received it well, all the merit names within this belong to me. He should answer: 'Yes'.
The text for presenting the merit-robe
Is the Sangha assembled? Is it in harmony? Have those who have not received full ordination (大戒, major precepts) left? Have those who are not present expressed their wishes? What is the Sangha doing now? (The answer should be: 'Presenting the merit-robe.')
Venerable Sangha, listen! Today the Sangha is presenting the merit-robe. If the Sangha deems the time appropriate and agrees, then the Sangha is now harmoniously presenting the merit-robe. This is the announcement.
◎ The Seventh Method of Distributing Robes and Items
The Karma (佛教術語，意為『業』或『行為』) text for the Sangha to distribute robes and items
Venerable Sangha, listen! In this dwelling, whether it is a robe or a non-robe, the present Sangha should distribute it. If the Sangha deems the time appropriate and agrees, then the Sangha now gives it to Bhikkhu so-and-so.
，彼某甲當還與僧。白如是。
大德僧聽！此住處若衣、若非衣，現前僧應分；僧今與比丘某甲，彼某甲當還與僧。誰諸長老忍此住處若衣、若非衣，現前僧應分；僧今與比丘某甲，彼某甲當還與僧者默然，誰不忍者說。僧已忍與比丘某甲，彼某甲當還與僧竟。僧忍，默然故，是事如是持。(若住處有三人、二人得施衣物，應留，各各相向，作如是說：)
長老一心念！是住處得可分衣物，現前僧應分。是中無僧，此衣物屬我，我受用。(第二、第三，亦如是說。若獨有一人，應心念口言：)
是住處得可分衣物，現前僧應分。是中無僧，此衣物屬我，我受用。(第二、第三，亦如是說。)
瞻病人持亡者衣物至僧中說文
大德僧聽！比丘某甲此住處命過，所有衣缽、坐具、針筒、盛衣[袖-由+著]器，此住處現前僧應分。(第二、第三，亦如是說。)
羯磨亡者衣缽與看病人文
大德僧聽！比丘某甲命過，所有衣缽、坐具、針筒、盛衣[袖-由+著]器，現前僧應分。若僧時到僧忍聽，僧今與看病人某甲。白如是。
大德僧聽！比丘某甲命過，所有衣缽、坐具、針筒、盛衣[袖-由+著]器，現前僧應分；僧今與看病人某甲。誰諸長老忍僧與看病人某甲衣缽、
【現代漢語翻譯】 現代漢語譯本： 『彼某甲』（指代某個比丘的名字）應當歸還給僧團。稟告如上。
『大德僧』（對僧團的尊稱）請聽！這個住所的衣物，無論是不是衣物，都應由現前僧團分配；僧團現在將它給予比丘『某甲』（指代某個比丘的名字），『彼某甲』（指代某個比丘的名字）應當歸還給僧團。哪位長老認可這個住所的衣物，無論是不是衣物，都應由現前僧團分配；僧團現在將它給予比丘『某甲』（指代某個比丘的名字），『彼某甲』（指代某個比丘的名字）應當歸還給僧團的就默然，誰不認可就說出來。僧團已經認可給予比丘『某甲』（指代某個比丘的名字），『彼某甲』（指代某個比丘的名字）應當歸還給僧團完畢。僧團認可，因為默然的緣故，這件事就這樣決定。（如果住所里有三人、二人得到可以施捨的衣物，應當留下，各自相對，像這樣說：）
長老一心念！這個住所得到可以分配的衣物，現前僧團應當分配。這裡沒有僧團，這些衣物屬於我，我受用。（第二、第三次，也像這樣說。如果只有一個人，應當心裡想口裡說：）
這個住所得到可以分配的衣物，現前僧團應當分配。這裡沒有僧團，這些衣物屬於我，我受用。（第二、第三次，也像這樣說。）
瞻病人拿著亡者的衣物到僧團中說的文句：
『大德僧』（對僧團的尊稱）請聽！比丘『某甲』（指代某個比丘的名字）在這個住所去世，所有的衣缽、坐具、針筒、盛衣[袖-由+著]器，這個住所現前僧團應當分配。（第二、第三次，也像這樣說。）
羯磨（指一種僧團的儀式）將亡者的衣缽給予看病人文：
『大德僧』（對僧團的尊稱）請聽！比丘『某甲』（指代某個比丘的名字）去世，所有的衣缽、坐具、針筒、盛衣[袖-由+著]器，現前僧團應當分配。如果僧團時間到了，僧團認可聽取，僧團現在將它給予看病人『某甲』（指代某個比丘的名字）。稟告如上。
『大德僧』（對僧團的尊稱）請聽！比丘『某甲』（指代某個比丘的名字）去世，所有的衣缽、坐具、針筒、盛衣[袖-由+著]器，現前僧團應當分配；僧團現在將它給予看病人『某甲』（指代某個比丘的名字）。哪位長老認可僧團將看病人『某甲』（指代某個比丘的名字）的衣缽、
【English Translation】 English version: 'That so-and-so' (referring to the name of a certain Bhikkhu) should return it to the Sangha. Report as such.
'Great Virtuous Sangha' (a respectful term for the Sangha), please listen! The clothing or non-clothing of this dwelling should be distributed by the present Sangha; the Sangha now gives it to Bhikkhu 'so-and-so' (referring to the name of a certain Bhikkhu), 'that so-and-so' (referring to the name of a certain Bhikkhu) should return it to the Sangha. Which elders approve of the clothing or non-clothing of this dwelling being distributed by the present Sangha; the Sangha now gives it to Bhikkhu 'so-and-so' (referring to the name of a certain Bhikkhu), 'that so-and-so' (referring to the name of a certain Bhikkhu) should return it to the Sangha, let them be silent; whoever does not approve, speak up. The Sangha has already approved giving it to Bhikkhu 'so-and-so' (referring to the name of a certain Bhikkhu), 'that so-and-so' (referring to the name of a certain Bhikkhu) should return it to the Sangha, completed. The Sangha approves, because of the silence, this matter is thus decided. (If there are three or two people in the dwelling who receive offerable clothing, they should stay, facing each other, and say like this:)
Elders, pay attention wholeheartedly! This dwelling has received distributable clothing, which the present Sangha should distribute. There is no Sangha here, these clothes belong to me, I will use them. (The second and third times, say it like this as well. If there is only one person, they should think in their heart and say with their mouth:)
This dwelling has received distributable clothing, which the present Sangha should distribute. There is no Sangha here, these clothes belong to me, I will use them. (The second and third times, say it like this as well.)
The text spoken by the caretaker bringing the deceased's belongings to the Sangha:
'Great Virtuous Sangha' (a respectful term for the Sangha), please listen! Bhikkhu 'so-and-so' (referring to the name of a certain Bhikkhu) has passed away in this dwelling, all the robes, alms bowl, sitting mat, needle case, and clothing container, the present Sangha of this dwelling should distribute. (The second and third times, say it like this as well.)
The text of the Karma (referring to a Sangha ritual) for giving the deceased's robes and alms bowl to the caretaker:
'Great Virtuous Sangha' (a respectful term for the Sangha), please listen! Bhikkhu 'so-and-so' (referring to the name of a certain Bhikkhu) has passed away, all the robes, alms bowl, sitting mat, needle case, and clothing container, the present Sangha should distribute. If the Sangha has time, the Sangha approves of listening, the Sangha now gives it to the caretaker 'so-and-so' (referring to the name of a certain Bhikkhu). Report as such.
'Great Virtuous Sangha' (a respectful term for the Sangha), please listen! Bhikkhu 'so-and-so' (referring to the name of a certain Bhikkhu) has passed away, all the robes, alms bowl, sitting mat, needle case, and clothing container, the present Sangha should distribute; the Sangha now gives it to the caretaker 'so-and-so' (referring to the name of a certain Bhikkhu). Which elders approve of the Sangha giving the caretaker 'so-and-so's' (referring to the name of a certain Bhikkhu) robes and alms bowl,
坐具、針筒、盛衣[袖-由+著]器者默然，誰不忍者說。僧已忍與看病人某甲衣缽、坐具、針筒、盛衣[袖-由+著]器竟。僧忍，默然故，是事如是持。
僧分亡者余衣物羯磨文
大德僧聽！比丘某甲命過，所有若衣、若非衣現前僧應分。若僧時到僧忍聽，僧今與比丘某甲，彼某甲當還與僧。白如是。
大德僧聽！比丘某甲命過，所有若衣、若非衣，現前僧應分；僧今與比丘某甲，彼某甲當還與僧。誰諸長老忍比丘某甲命過，所有若衣、若非衣，現前僧應分；僧今與比丘某甲，彼某甲當還與僧者默然，誰不忍者說。僧已忍與比丘某甲，彼某甲當還與僧竟。僧忍，默然故，是事如是持。
若三人、二人分亡者衣物文(若住處有三人、二人慾分亡者衣物，應各各相向作如是言：)
長老一心念！比丘某甲命過，所有若衣、若非衣，現前僧應分。此住處無僧，是衣物屬我，我應受用。(第二、第三，亦如是說。若獨一人，心念口言：)
比丘某甲命過，所有若衣、若非衣，現前僧應分。此住處無僧，是衣物屬我，我應受用。(第二、第三，亦如是說。)
作凈法第八
結作凈地文(凈地有四種：一者，檀越若經營人作僧伽藍時處分。二者，若為作僧伽藍，未施。三者
，僧伽藍都無籬障及塹，若半有籬墻及塹。四者，僧作白二羯磨結。)
大德僧聽！若僧時到僧忍聽，僧今結某處作凈地。白如是。
大德僧聽！僧今結某處作凈地。誰諸長老忍僧結某處作凈地者默然，誰不忍者說。僧已忍結某處作凈地竟。僧忍，默然故，是事如是持。(若故僧伽藍，疑先有凈地，應解已然後更結。)
差人監凈法羯磨文(彼如法作飲食、凈菜葉、楊枝，如是等事。)
大德僧聽！若僧時到僧忍聽，比丘某甲能為僧作凈法人。白如是。
大德僧聽！比丘某甲能為僧作凈法人。誰諸長老忍比丘某甲作凈法人者默然，誰不忍者說。僧已忍比丘某甲作凈法人竟。僧忍，默然故，是事如是持。(差作維那，敷僧臥具、分僧粥、分餅、分雨衣、處分沙彌、守僧園人，如是等諸羯磨文同，但稱事為異耳。)
真實凈施文
長老一心念！我某甲，有此長衣未作凈，今為凈故施與長老，為真實凈。(作真實施者，應問受施主然後得用。)
展轉凈施文
長老一心念！我比丘某甲，有此長衣未作凈，為展轉凈，施與長老。(彼受請者應如是語言：)長老一心念！汝有此長衣未作凈，為展轉凈故施與我，我今受之。(受已，當問彼言：)汝施與誰？(彼應言：)
施與某甲。(受請者應語如此語：)長老一心念！汝是長衣未作凈，為展轉凈故施與我，我已受之。是衣某甲已有，汝為某甲故護持，用時隨意。(展轉凈施者，若問、若不問，隨意用。)
受七日藥文(先從凈人受已，持至大比丘所，作如是言：)
長老一心念！我比丘某甲，有病因緣，是七日藥，為共宿七日故，今于長老邊受。(第二、第三，亦如是說。)
受盡形壽藥文(先從凈人受已，持至大比丘所，作如是言：)
長老一心念！我比丘某甲有病，此盡形壽藥，為共宿長服故，今于長老邊受。(第二、第三，亦如是說。不經宿不口受。)
雜法第九
乞作小房羯磨文
大德僧聽！我比丘某甲，自乞作屋，無主，自為己，我今從眾僧乞知無難、無妨處。(第二、第三，亦如是說。僧當觀此比丘，若可信，即聽；若不可信，一切僧應到彼處看，若遣可信者看。看已，應作羯磨。)
大德僧聽！比丘某甲，自乞作屋，無主，自為己，今從眾僧乞處分無難、無妨處。若僧時到僧忍聽，僧今與比丘某甲，處分無難、無妨處。白如是。
大德僧聽！此比丘某甲，自乞作屋，無主，自為己，今從眾僧乞處分無難、無妨處；僧今與比丘某甲，處分無難、無妨處。誰諸
【現代漢語翻譯】 現代漢語譯本 施捨給某甲（受施者應如此說）：長老請一心憶念！您這件長衣尚未經過凈化處理，爲了使其輾轉得到凈化，您將它施捨給我，我已接受。這件衣服已經是某甲的了，您爲了某甲的緣故護持它，使用時隨意。（輾轉凈施，無論是否被詢問，都可以隨意使用。）
接受七日藥的儀軌（先從凈人處接受后，拿到大比丘處，這樣說）：
長老請一心憶念！我比丘某甲，因為生病的原因，需要這七日藥，爲了共同度過七日，現在從長老這裡接受。（第二遍、第三遍，也這樣說。）
接受終身藥的儀軌（先從凈人處接受后，拿到大比丘處，這樣說）：
長老請一心憶念！我比丘某甲生病了，需要這終身藥，爲了長期服用，現在從長老這裡接受。（第二遍、第三遍，也這樣說。不經過夜宿，不口頭接受。）
雜法第九
請求建造小房的羯磨文
大德僧眾請聽！我比丘某甲，自己請求建造房屋，沒有施主，爲了自己居住，我現在從僧眾請求允許在沒有困難、沒有妨礙的地方建造。（第二遍、第三遍，也這樣說。僧眾應當觀察這位比丘，如果可以信任，就允許；如果不可信任，全體僧眾應當到那個地方去看，或者派遣可以信任的人去看。看完后，應當舉行羯磨。）
大德僧眾請聽！比丘某甲，自己請求建造房屋，沒有施主，爲了自己居住，現在從僧眾請求分配沒有困難、沒有妨礙的地方。如果僧眾時間到了，僧眾同意，僧眾現在為比丘某甲，分配沒有困難、沒有妨礙的地方。稟白如上。
大德僧眾請聽！這位比丘某甲，自己請求建造房屋，沒有施主，爲了自己居住，現在從僧眾請求分配沒有困難、沒有妨礙的地方；僧眾現在為比丘某甲，分配沒有困難、沒有妨礙的地方。誰贊同
【English Translation】 English version Giving to a certain person (the recipient should say the following): Venerable Elder, please keep this in mind! This long robe of yours has not yet been purified. For the sake of its gradual purification, you are giving it to me, and I have received it. This robe already belongs to a certain person; you are protecting it for the sake of that person, and use it as you wish. (For gradual purification through giving, whether asked or not, it can be used as one wishes.)
Text for Receiving Seven-Day Medicine (After receiving it from a layperson, take it to a senior Bhikkhu and say the following):
Venerable Elder, please keep this in mind! I, Bhikkhu (name), have an illness and need this seven-day medicine. For the sake of spending seven days together, I now receive it from the Venerable Elder. (The second and third times, say the same.)
Text for Receiving Lifetime Medicine (After receiving it from a layperson, take it to a senior Bhikkhu and say the following):
Venerable Elder, please keep this in mind! I, Bhikkhu (name), am ill and need this lifetime medicine. For the sake of taking it for a long time, I now receive it from the Venerable Elder. (The second and third times, say the same. Do not receive it without spending the night or verbally.)
Miscellaneous Matters, Ninth
Text for Requesting a Kamma (Karma) for Building a Small Hut
Venerable Sangha, please listen! I, Bhikkhu (name), am requesting to build a hut myself. There is no donor, and it is for my own use. I now request from the Sangha permission to build in a place where there are no difficulties or obstructions. (The second and third times, say the same. The Sangha should observe this Bhikkhu. If he is trustworthy, then grant permission; if he is not trustworthy, the entire Sangha should go to that place to see, or send a trustworthy person to see. After seeing, a Kamma should be performed.)
Venerable Sangha, please listen! Bhikkhu (name) is requesting to build a hut himself. There is no donor, and it is for his own use. He now requests from the Sangha to allocate a place where there are no difficulties or obstructions. If the Sangha is ready and agrees, the Sangha now allocates a place without difficulties or obstructions to Bhikkhu (name). This is the announcement.
Venerable Sangha, please listen! This Bhikkhu (name) is requesting to build a hut himself. There is no donor, and it is for his own use. He now requests from the Sangha to allocate a place where there are no difficulties or obstructions; the Sangha now allocates a place without difficulties or obstructions to Bhikkhu (name). Who agrees
長老忍僧與比丘某甲，處分無難、無妨處者默然，誰不忍者說。僧已忍與比丘某甲，處分無難、無妨處竟。僧忍，默然故，是事如是持。(次後大房羯磨，文與此同，但稱有主為異。)
足食已受殘食文(應持食至彼比丘所，應作如是言：)
大德！我已足食，大德看是知是，作餘食法。(彼應取少許食已，語言：)我已食止，汝可食之。
受請已作殘食文(應持食至彼比丘前，作如是言：)
長老！我已受請，長老看是知是，作餘食法。(彼應取少許食已，語言：)我已食止，汝可食之。
受請已食前食后入他家囑文
長老一心念！我某甲，已受某甲請，有緣事，欲入某甲聚落，至某甲家，白長老令知。
非時入村囑授文
長老一心念！我某甲，非時入某甲聚落，至某甲家，為如是緣事，白長老令知。
比丘尼雜羯磨曇無德律三藏法師出
諸結界法第一(結解諸界法，子注次第名盡與大僧同，稱尼大姊異。)
受戒法第二
比丘尼乞畜眾羯磨文(若比丘尼欲度人者，當往比丘尼僧，偏露右肩，脫革屣，禮僧足已，右膝著地，合掌，作如是言：)
大姊僧聽！我比丘尼某甲，今從眾僧乞度人授具足戒。愿僧聽我度人授具足戒。(第
【現代漢語翻譯】 現代漢語譯本 長老忍僧與比丘某甲，在沒有困難、沒有妨礙的地方默然不語，誰不同意就說出來。僧團已經同意將沒有困難、沒有妨礙的地方處分給比丘某甲。僧團同意了，因為大家都默不作聲，這件事就這樣決定了。（接下來是大房羯磨，內容與此相同，只是稱呼有主的情況有所不同。）
足食後接受剩餘食物的文（應該拿著食物到那位比丘那裡，應該這樣說：）
大德！我已經吃飽了，大德看看這些食物，知道是什麼，然後做處理剩餘食物的程式。（他應該取少量食物，然後說：）我已經吃夠了，你可以吃這些食物。
接受邀請后處理剩餘食物的文（應該拿著食物到那位比丘面前，這樣說：）
長老！我已經接受了邀請，長老看看這些食物，知道是什麼，然後做處理剩餘食物的程式。（他應該取少量食物，然後說：）我已經吃夠了，你可以吃這些食物。
接受邀請后在用餐前後進入他人家的囑咐文
長老一心念！我某甲，已經接受某甲的邀請，因為有事，想要進入某甲的村落，到某甲的家，告知長老，讓長老知道。
非時進入村落的囑咐文
長老一心念！我某甲，在不適當的時間進入某甲的村落，到某甲的家，因為這樣的事情，告知長老，讓長老知道。
《比丘尼雜羯磨》曇無德律三藏法師出
諸結界法第一（結界、解界等各種方法，子注的次第名稱都與大僧相同，只是稱呼尼大姊有所不同。）
受戒法第二
比丘尼乞求畜眾羯磨文（如果比丘尼想要度人，應當前往比丘尼僧團，袒露右肩，脫掉革屣，禮拜僧團的腳，右膝著地，合掌，這樣說：）
大姊僧聽！我比丘尼某甲，現在從眾僧乞求度人授予具足戒。愿僧團聽我度人授予具足戒。（第
【English Translation】 English version The elder, the patient monk, and the Bhikkhu (monk) so-and-so, in a place where there is no difficulty and no obstruction, remain silent. Whoever does not agree, speak up. The Sangha (monastic community) has agreed to assign the place where there is no difficulty and no obstruction to Bhikkhu so-and-so. The Sangha agrees, because everyone is silent, and the matter is thus settled. (Next is the large dwelling Karma (act, procedure), the content is the same as this, but the difference is in referring to a situation where there is an owner.)
Text for receiving leftover food after having enough (One should take the food to that Bhikkhu and say thus:)
Venerable Sir, I have had enough food. Venerable Sir, look at this, know what it is, and perform the procedure for the remaining food. (He should take a small amount of food and say: ) I have stopped eating, you may eat it.
Text for handling leftover food after accepting an invitation (One should take the food to that Bhikkhu and say thus:)
Elder, I have accepted an invitation. Elder, look at this, know what it is, and perform the procedure for the remaining food. (He should take a small amount of food and say:) I have stopped eating, you may eat it.
Text for informing before and after entering another's house after accepting an invitation
Elder, pay attention! I, so-and-so, have accepted the invitation of so-and-so, and because of some matter, I wish to enter the village of so-and-so, to the house of so-and-so. I inform the Elder, so that the Elder knows.
Text for informing when entering a village at an inappropriate time
Elder, pay attention! I, so-and-so, am entering the village of so-and-so at an inappropriate time, to the house of so-and-so, because of such and such a matter. I inform the Elder, so that the Elder knows.
《Bhikkhuni Miscellaneous Karma》, translated by Tripitaka Master Dharmagupta
The First of Various Boundary-Setting Methods (The methods for setting and dissolving boundaries, the order of the sub-notes and names are all the same as for the Great Sangha, except that they are addressed as 'Bhikkhuni Elder Sister'.)
The Second of Ordination Methods
Text for a Bhikkhuni requesting the Karma (act, procedure) of accepting a disciple (If a Bhikkhuni wishes to ordain someone, she should go to the Bhikkhuni Sangha (monastic community), expose her right shoulder, remove her leather sandals, bow to the feet of the Sangha, kneel on her right knee, join her palms, and say thus:)
Venerable Sisters, listen to the Sangha! I, Bhikkhuni so-and-so, now request from the Sangha the ordination of a person to receive the full precepts. May the Sangha listen to my ordination of a person to receive the full precepts. (The...
二、第三，亦如是說。)
尼僧與作畜眾羯磨文
大姊僧聽！此比丘尼某甲，今從眾僧乞度人授人具足戒。若僧時到僧忍聽，僧今聽比丘尼某甲，度人授人具足戒。白如是。
大姊僧聽！此比丘尼某甲，今從眾僧乞度人授人具足戒。僧今聽比丘尼某甲，度人授人具足戒。誰諸大姊忍僧聽比丘尼某甲度人授人具足戒者默然，誰不忍者說。僧已忍聽比丘尼某甲度人授人具足戒竟。僧忍，默然故，是事如是持。
度沙彌尼文(若欲在比丘尼寺內剃髮者，應白僧，若房房語令知，然後剃髮。應作如是白：)
大姊僧聽！此某甲，欲從某甲求剃髮。若僧時到僧忍聽，為某甲剃髮。白如是。(應作如是白已，為剃髮。若欲在比丘尼內出家，應白僧，若房房語令知。應作如是白言：)
大姊僧聽！此某甲，從某甲求出家。若僧時到僧忍聽，與某甲出家。白如是。(應作如是白已，與出家。應作如是出家，教出家者著袈裟已，偏露右肩，脫革屣，右膝著地，合掌，教作如是言：)
我某甲，歸依佛，歸依法，歸依僧。我今隨佛出家，和上某甲，如來、無所著、等正覺，是我世尊。(第二、第三，亦如是說。)
我某甲，歸依佛，歸依法，歸依僧。我今隨佛出家竟，和上某甲，如來、
【現代漢語翻譯】 現代漢語譯本 二、第三次，也像這樣說。)
尼僧為作畜眾羯磨文
大姊僧眾聽！這位比丘尼某甲（比丘尼的名字），現在從眾僧處請求度人並授予具足戒。如果僧眾時機已到，僧眾容忍聽許，僧眾現在聽許比丘尼某甲，度人並授予具足戒。稟白如上。
大姊僧眾聽！這位比丘尼某甲，現在從眾僧處請求度人並授予具足戒。僧眾現在聽許比丘尼某甲，度人並授予具足戒。哪位大姊容忍僧眾聽許比丘尼某甲度人並授予具足戒的就默然，誰不容忍者就說出來。僧眾已經容忍聽許比丘尼某甲度人並授予具足戒完畢。僧眾容忍，因為默然的緣故，這件事就這樣持守。
度沙彌尼文(如果想要在比丘尼寺內剃髮，應該稟白僧眾，如果一間房一間房地告知，然後剃髮。應該這樣稟白：)
大姊僧眾聽！這位某甲（沙彌尼的名字），想要從某甲（比丘尼的名字）處請求剃髮。如果僧眾時機已到，僧眾容忍聽許，為某甲剃髮。稟白如上。(應該這樣稟白完畢，為她剃髮。如果想要在比丘尼寺內出家，應該稟白僧眾，如果一間房一間房地告知。應該這樣稟白說：)
大姊僧眾聽！這位某甲（預備出家者的名字），從某甲（比丘尼的名字）處請求出家。如果僧眾時機已到，僧眾容忍聽許，與某甲出家。稟白如上。(應該這樣稟白完畢，與她出家。應該這樣出家，教導出家者穿上袈裟后，偏袒露出右肩，脫掉鞋子，右膝著地，合掌，教導她這樣說：)
我某甲（預備出家者的名字），歸依佛（Buddha），歸依法（Dharma），歸依僧（Sangha）。我今跟隨佛出家，和上（Upadhyaya）某甲（比丘尼的名字），如來（Tathagata）、無所著（Arhat）、等正覺（Samyaksambuddha），是我的世尊（Bhagavan）。(第二次、第三次，也像這樣說。)
我某甲（預備出家者的名字），歸依佛（Buddha），歸依法（Dharma），歸依僧（Sangha）。我今跟隨佛出家完畢，和上（Upadhyaya）某甲（比丘尼的名字），如來（Tathagata）、
【English Translation】 English version II. Thirdly, it is also said in this way.)
The Karma Text for Nuns to Accept a Group
Listen, great sisters of the Sangha! This Bhikshuni (Bhikkhuni - a fully ordained female monastic) named 'so-and-so' is now requesting from the Sangha to ordain someone and grant them full ordination. If the time is right for the Sangha, and the Sangha permits, the Sangha now permits Bhikshuni 'so-and-so' to ordain someone and grant them full ordination. The announcement is thus.
Listen, great sisters of the Sangha! This Bhikshuni 'so-and-so' is now requesting from the Sangha to ordain someone and grant them full ordination. The Sangha now permits Bhikshuni 'so-and-so' to ordain someone and grant them full ordination. Whoever among the great sisters approves of the Sangha permitting Bhikshuni 'so-and-so' to ordain someone and grant them full ordination, let them remain silent; whoever does not approve, let them speak. The Sangha has already approved of permitting Bhikshuni 'so-and-so' to ordain someone and grant them full ordination. The Sangha approves, because of the silence, this matter is thus upheld.
The Text for Ordaining a Shramanerika (Śrāmaṇerikā - a female novice monastic) (If one wishes to shave the head within the Bhikshuni monastery, one should inform the Sangha; if informing each room, then shave the head. One should announce thus:)
Listen, great sisters of the Sangha! This 'so-and-so' (name of the novice) wishes to request shaving the head from 'so-and-so' (name of the Bhikshuni). If the time is right for the Sangha, and the Sangha permits, shave the head for 'so-and-so'. The announcement is thus. (Having announced thus, shave the head for her. If one wishes to leave home within the Bhikshuni monastery, one should inform the Sangha; if informing each room. One should announce thus:)
Listen, great sisters of the Sangha! This 'so-and-so' (name of the one who wants to ordain) requests to leave home from 'so-and-so' (name of the Bhikshuni). If the time is right for the Sangha, and the Sangha permits, grant 'so-and-so' to leave home. The announcement is thus. (Having announced thus, grant her to leave home. One should thus grant her to leave home, instructing the one leaving home to wear the kasaya (Kāṣāya - monastic robe), expose the right shoulder, remove the leather sandals, place the right knee on the ground, join the palms, and instruct her to say thus:)
I, 'so-and-so' (name of the one who wants to ordain), take refuge in the Buddha (Buddha), take refuge in the Dharma (Dharma), take refuge in the Sangha (Sangha). I now leave home following the Buddha, Upadhyaya (Upadhyaya - preceptor) 'so-and-so' (name of the Bhikshuni), the Tathagata (Tathāgata - 'one who has thus come'), Arhat (Arhat - 'worthy one'), Samyaksambuddha (Samyaksaṃbuddha - 'perfectly enlightened one'), is my Bhagavan (Bhagavan - 'blessed one'). (Secondly, thirdly, it is also said in this way.)
I, 'so-and-so' (name of the one who wants to ordain), take refuge in the Buddha (Buddha), take refuge in the Dharma (Dharma), take refuge in the Sangha (Sangha). I have now completed leaving home following the Buddha, Upadhyaya (Upadhyaya - preceptor) 'so-and-so' (name of the Bhikshuni), the Tathagata (Tathāgata - 'one who has thus come'),
無所著、等正覺，是我世尊。(第二、第三，亦如是說。說如是已，應與受戒。)
盡形壽不得殺生。是沙彌尼戒，能持不？(答言「能」。)
盡形壽不得偷盜。是沙彌尼戒，能持不？(答言「能」。)
盡形壽不得淫慾。是沙彌尼戒，能持不？(答言：「能」。)
盡形壽不得妄語。是沙彌尼戒，能持不？(答言「能」。)
盡形壽不得飲酒。是沙彌尼戒，能持不？(答言「能」。)
盡形壽不得著華鬘、香涂身。是沙彌尼戒，能持不？(答言「能」。)
盡形壽不得歌舞倡伎亦不往觀聽。是沙彌尼戒，能持不？(答言「能」。)
盡形壽不得高廣大床上坐。是沙彌尼戒，能持不？(答言「能」。)
盡形壽不得非時食。是沙彌尼戒，能持不？(答言「能」。)
盡形壽不得捉持生象金銀寶物。是沙彌尼戒，能持不？(答言：「能。」)
如是沙彌尼十戒，盡形壽不應犯。
當供養三寶：佛寶、法寶、僧寶；勤修三業：坐禪、誦經、勸佐眾事。(聽童女十八者，二年學戒，年滿二十，比丘僧中受大戒。若年十歲曾出嫡者，聽二年中學戒，滿十二，與授具足戒。應如是與二歲學戒。)
式叉摩那受六法文(沙彌尼應往比丘尼僧中
【現代漢語翻譯】 現代漢語譯本 『無所著、等正覺』，這是我的世尊。（第二、第三，也像這樣說。說完這些，就應該為她授戒。）
終身不得殺生。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（回答『能』。）
終身不得偷盜。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（回答『能』。）
終身不得淫慾。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（回答『能』。）
終身不得妄語。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（回答『能』。）
終身不得飲酒。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（回答『能』。）
終身不得佩戴花鬘、用香涂身。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（回答『能』。）
終身不得歌舞倡伎，也不去觀看聽聞。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（回答『能』。）
終身不得坐臥高廣大床。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（回答『能』。）
終身不得非時而食。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（回答『能』。）
終身不得觸控持有生象、金銀寶物。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（回答『能』。）
以上這些沙彌尼（Śrāmaṇerikā）十戒，終身都不應該違犯。
應當供養三寶：佛寶、法寶、僧寶；勤奮修習三業：坐禪、誦經、勸助眾事。（允許十八歲的童女，用兩年時間學習戒律，年滿二十歲，在比丘僧（bhikṣu-saṃgha）中受大戒。如果年滿十歲曾經出家，允許用兩年時間學習戒律，滿十二歲，授予具足戒。應該這樣授予兩年的學戒。）
式叉摩那（Śikṣamāṇā）受六法文（沙彌尼（Śrāmaṇerikā）應該前往比丘尼僧（bhikṣuṇī-saṃgha）中
【English Translation】 English version 'Without attachment, perfectly enlightened,' this is my World-Honored One. (The second and third are also said in the same way. After saying this, the precepts should be conferred.)
For the rest of your life, you must not kill living beings. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer: 'I can.')
For the rest of your life, you must not steal. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer: 'I can.')
For the rest of your life, you must not engage in sexual activity. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer: 'I can.')
For the rest of your life, you must not lie. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer: 'I can.')
For the rest of your life, you must not drink alcohol. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer: 'I can.')
For the rest of your life, you must not wear garlands or apply fragrant perfumes to your body. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer: 'I can.')
For the rest of your life, you must not sing, dance, or perform music, nor go to watch or listen to them. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer: 'I can.')
For the rest of your life, you must not sit or lie on a high or large bed. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer: 'I can.')
For the rest of your life, you must not eat at an improper time. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer: 'I can.')
For the rest of your life, you must not touch or hold live elephants, gold, silver, or precious objects. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer: 'I can.')
These are the ten Śrāmaṇerikā (female novice) precepts, which you should not violate for the rest of your life.
You should make offerings to the Three Jewels: the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel; diligently cultivate the three karmas: meditation, reciting scriptures, and assisting in the affairs of the Sangha. (An eighteen-year-old maiden is allowed to study the precepts for two years, and upon reaching the age of twenty, receive the full ordination in the bhikṣu-saṃgha (monk community). If she has been a novice since the age of ten, she is allowed to study the precepts for two years, and upon reaching the age of twelve, receive the full ordination. The two-year study of precepts should be conferred in this way.)
The text for a Śikṣamāṇā (probationary nun) receiving the six dharmas (The Śrāmaṇerikā (female novice) should go to the bhikṣuṇī-saṃgha (nun community)
，偏露右肩，脫革屣，禮比丘尼僧足已，右膝著地，合掌，白如是言：)
大姊僧聽！我沙彌尼某甲，從僧乞二歲學戒，和上尼某甲。愿僧濟度我，慈愍故，與我二歲學戒。(第二、第三，亦如是說。應將沙彌尼往離聞處、著見處已，眾中差堪能羯磨者，如上應作如是白：)
大姊僧聽！此沙彌尼某甲，從僧乞二歲學戒，和上尼某甲。若僧時到僧忍聽，僧今與沙彌尼某甲二歲學戒，和上尼某甲。白如是。
大姊僧聽！此沙彌尼某甲，今從僧乞二歲學戒，和上尼某甲；僧今與沙彌尼某甲二歲學戒，和上尼某甲。誰諸大姊忍僧與沙彌尼某甲二歲學戒，和上尼某甲者默然，誰不忍者說。是初羯磨。(第二、第三，亦如是說。)僧已忍與沙彌尼某甲二歲學戒竟，和上尼某甲。僧忍，默然故，是事如是持。(應喚來，禮僧足，戒師前與六法。)
汝諦聽！如來、無所著、等正覺說六法。不得犯不凈行，行淫慾法。若式叉摩那行淫慾法；非式叉摩那，非釋種女。若與染污心男子共身相摩觸，缺戒，應更與學戒。是中盡形壽不得犯，能持不？(答言「能」。)
不得偷盜乃至草葉。若式叉摩那取人五錢、若過五錢，自取、教人取，自斫、教人斫，自破、教人破，若燒、若埋、若壞色；非式叉摩那，非
【現代漢語翻譯】 現代漢語譯本： （偏袒露出右肩，脫掉革屣，禮拜比丘尼僧團的腳后，右膝著地，合掌，這樣稟告：）
『大姐僧團聽著！我沙彌尼（Śrāmaṇerī，沙彌尼）某甲，向僧團請求學習二年戒律，我的和上尼（Upādhyāyinī，親教師尼）是某甲。愿僧團救濟我，因為慈悲憐憫的緣故，給我二年時間學習戒律。』（第二遍、第三遍，也像這樣說。應該將沙彌尼帶到遠離聽聞處、能看見的地方后，從僧團中挑選一位能夠執行羯磨（Karma，業）的人，像上面那樣稟告：）
『大姐僧團聽著！這位沙彌尼某甲，向僧團請求學習二年戒律，她的和上尼是某甲。如果僧團時機已到，僧團允許聽著，僧團現在給予沙彌尼某甲二年時間學習戒律，她的和上尼是某甲。稟告完畢。』
『大姐僧團聽著！這位沙彌尼某甲，現在向僧團請求學習二年戒律，她的和上尼是某甲；僧團現在給予沙彌尼某甲二年時間學習戒律，她的和上尼是某甲。哪位大姐認可僧團給予沙彌尼某甲二年時間學習戒律，她的和上尼是某甲的，就默然不語；誰不認可的，請說出來。這是第一次羯磨。』（第二遍、第三遍，也像這樣說。）『僧團已經認可給予沙彌尼某甲二年時間學習戒律完畢，她的和上尼是某甲。僧團認可，因為默然的緣故，這件事就這樣決定了。』（應該叫她過來，禮拜僧團的腳，在戒師面前給予六法。）
『你仔細聽著！如來（Tathāgata，如來）、無所著（Arhat，阿羅漢）、等正覺（Samyaksaṃbuddha，正等覺者）宣說了六法。不得觸犯不清凈的行為，行淫慾之法。如果式叉摩那（Śikṣamāṇā，學戒女）行淫慾之法；就不是式叉摩那，不是釋迦（Śākya，釋迦）種姓的女子。如果與被染污心所控制的男子有身體上的摩擦接觸，就缺戒，應該重新給予學戒。這其中終身都不得觸犯，能做到嗎？』（回答說『能』。）
『不得偷盜，哪怕是草葉。如果式叉摩那拿取他人五錢，或者超過五錢，自己拿取、教唆他人拿取，自己砍伐、教唆他人砍伐，自己破壞、教唆他人破壞，或者焚燒、或者埋藏、或者改變顏色；就不是式叉摩那，不是
【English Translation】 English version: (Having bared her right shoulder, removed her leather shoes, and bowed to the feet of the Bhikṣuṇī Saṅgha (community of nuns), kneeling on her right knee, with palms joined, she speaks thus:)
'Venerable Saṅgha, listen! I, the Śrāmaṇerī (female novice) named so-and-so, request from the Saṅgha two years of training in the precepts, my Upādhyāyinī (preceptor nun) being so-and-so. May the Saṅgha have compassion on me and grant me two years of training in the precepts.' (The second and third times, she speaks in the same way. The Śrāmaṇerī should be taken to a place away from hearing and within sight, and then one who is capable of performing the Karma (act, procedure) should be appointed from the Saṅgha, and should announce as above:)
'Venerable Saṅgha, listen! This Śrāmaṇerī named so-and-so requests from the Saṅgha two years of training in the precepts, her Upādhyāyinī being so-and-so. If it is the Saṅgha's time, may the Saṅgha listen. The Saṅgha now grants Śrāmaṇerī so-and-so two years of training in the precepts, her Upādhyāyinī being so-and-so. The announcement is made thus.'
'Venerable Saṅgha, listen! This Śrāmaṇerī named so-and-so now requests from the Saṅgha two years of training in the precepts, her Upādhyāyinī being so-and-so; the Saṅgha now grants Śrāmaṇerī so-and-so two years of training in the precepts, her Upādhyāyinī being so-and-so. Whoever among the venerable sisters approves of the Saṅgha granting Śrāmaṇerī so-and-so two years of training in the precepts, her Upādhyāyinī being so-and-so, let her remain silent; whoever does not approve, let her speak. This is the first Karma.' (The second and third times, she speaks in the same way.) 'The Saṅgha has approved granting Śrāmaṇerī so-and-so two years of training in the precepts, her Upādhyāyinī being so-and-so. The Saṅgha approves, because of silence, this matter is thus decided.' (She should be called forward, bow to the feet of the Saṅgha, and the six dharmas should be given before the preceptress.)
'Listen carefully! The Tathāgata (the Thus-Gone One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One) has spoken of six dharmas. One must not commit impure conduct, engaging in sexual acts. If a Śikṣamāṇā (female trainee) engages in sexual acts; she is no longer a Śikṣamāṇā, nor a woman of the Śākya (Shakya) clan. If she has bodily contact with a man with a defiled mind, she has broken the precept and should be given the training precepts again. One must not violate this for the rest of one's life. Can you uphold this?' (She answers 'I can.')
'One must not steal, not even a blade of grass. If a Śikṣamāṇā takes five coins from another person, or more than five coins, takes it herself, instructs another to take it, cuts it herself, instructs another to cut it, destroys it herself, instructs another to destroy it, or burns it, or buries it, or changes its color; she is no longer a Śikṣamāṇā, nor a
釋種女。若取減五錢，缺戒，應更與學戒。是中盡形壽不得犯，能持不？(答言「能」。)
不得故斷眾生命乃至蟻子。若式叉摩那故自手斷人命、求刀授與，教死、勸死、贊死，若與人非藥，若墮胎，厭禱咒術，自作、教人作；非式叉摩那，非釋種女。若斷畜生不能變化者命，缺戒，應更與學戒。是中盡形壽不得犯，能持不？(答言「能」。)
不得妄語乃至戲笑。若式叉摩那不真實，無所有，自稱言得上人法，言得禪、得解脫、得定、得四空定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，言天來、龍來、鬼神來供養我；非式叉摩那，非釋種女。若於眾中故妄語，缺戒，應更與學戒。是中盡形壽不得犯，能持不？(答言「能」。)
不得非時食。若式叉摩那非時食，犯戒，應更與學戒。是中盡形壽不得犯，能持不？(答言「能」。)
不得飲酒。若式叉摩那飲酒，犯戒，應更與學戒。是中盡形壽不得犯，能持不？(答言「能」。)
式叉摩那於一切比丘尼戒，是中應盡學，除自取食過食與比丘尼。
式叉摩那尼僧中受大戒文(應求和上，作如是言：)
我某甲，今求阿姨為和上，愿阿姨為我作和上。我依阿姨故，得受大戒。(第二、第三，亦如是說。和上應答言：
【現代漢語翻譯】 現代漢語譯本： 釋迦族的女子啊，如果偷盜價值低於五錢的財物，就破戒了，應該重新接受學戒。在這條戒律中，終身都不能違犯，能夠持守嗎？（回答：『能』。） 不得故意斷絕眾生的性命，乃至螞蟻。如果式叉摩那（Śikṣamāṇā，學戒女）故意親手殺人，或者尋找刀具交給他人，教唆他人去死，勸說他人去死，讚歎死亡，或者給人非藥之物，或者墮胎，使用厭勝詛咒之術，自己做，教別人做；就不是式叉摩那，不是釋迦族的女子。如果斷絕不能變化的畜生的性命，就破戒了，應該重新接受學戒。在這條戒律中，終身都不能違犯，能夠持守嗎？（回答：『能』。） 不得說妄語，乃至開玩笑時也不行。如果式叉摩那不真實，沒有實際證得，卻自稱得到上人法，說自己得到禪定、得到解脫、得到禪定、得到四空定，得到須陀洹果（Srota-āpanna，入流果）、斯陀含果（Sakṛdāgāmin，一來果）、阿那含果（Anāgāmin，不還果）、阿羅漢果（Arhat，無學果），說天、龍、鬼神來供養我；就不是式叉摩那，不是釋迦族的女子。如果在眾人面前故意說妄語，就破戒了，應該重新接受學戒。在這條戒律中，終身都不能違犯，能夠持守嗎？（回答：『能』。） 不得在非規定的時間進食。如果式叉摩那在非規定的時間進食，就犯戒了，應該重新接受學戒。在這條戒律中，終身都不能違犯，能夠持守嗎？（回答：『能』。） 不得飲酒。如果式叉摩那飲酒，就犯戒了，應該重新接受學戒。在這條戒律中，終身都不能違犯，能夠持守嗎？（回答：『能』。） 式叉摩那對於所有的比丘尼戒（bhikṣuṇī-戒），都應該盡力學習，除了自己取食、過量食用以及給予比丘尼食物的情況。 式叉摩那在比丘尼僧團中受大戒的儀軌（應該請求和尚尼，這樣說：） 我某某，現在請求阿姨（āyye，尼師）作為我的和尚尼（upādhyāyī，親教師），愿阿姨作為我的和尚尼。我依靠阿姨的緣故，得以受持大戒。（第二遍、第三遍，也這樣說。和尚尼應該回答說：
【English Translation】 English version: O daughter of the Śākya clan, if you steal something worth less than five coins, you have broken the precept and should receive the precepts again. In this precept, you must not violate it for the rest of your life. Can you uphold it? (Answer: 'I can.') You must not intentionally kill living beings, not even an ant. If a Śikṣamāṇā (one under probation) intentionally kills a person with her own hand, or seeks a knife and gives it to another, teaches someone to die, encourages someone to die, praises death, or gives someone non-medicine, or performs an abortion, uses curses and spells, does it herself, or teaches others to do it; she is not a Śikṣamāṇā, not a daughter of the Śākya clan. If she kills an animal that cannot transform, she has broken the precept and should receive the precepts again. In this precept, you must not violate it for the rest of your life. Can you uphold it? (Answer: 'I can.') You must not lie, not even in jest. If a Śikṣamāṇā is not truthful, has not actually attained something, but claims to have attained superior human qualities, says she has attained dhyana (meditative state), attained liberation, attained samadhi (concentration), attained the four formless attainments, attained the fruit of Srota-āpanna (stream-enterer), the fruit of Sakṛdāgāmin (once-returner), the fruit of Anāgāmin (non-returner), the fruit of Arhat (worthy one), says that gods, dragons, or spirits come to make offerings to me; she is not a Śikṣamāṇā, not a daughter of the Śākya clan. If she intentionally lies in the assembly, she has broken the precept and should receive the precepts again. In this precept, you must not violate it for the rest of your life. Can you uphold it? (Answer: 'I can.') You must not eat at the wrong time. If a Śikṣamāṇā eats at the wrong time, she has broken the precept and should receive the precepts again. In this precept, you must not violate it for the rest of your life. Can you uphold it? (Answer: 'I can.') You must not drink alcohol. If a Śikṣamāṇā drinks alcohol, she has broken the precept and should receive the precepts again. In this precept, you must not violate it for the rest of your life. Can you uphold it? (Answer: 'I can.') A Śikṣamāṇā should diligently learn all the bhikṣuṇī (nun) precepts, except for taking food for oneself, eating excessively, and giving food to a bhikṣuṇī. The procedure for a Śikṣamāṇā to receive the great precepts in the bhikṣuṇī sangha (nun community) (She should request the upādhyāyī (preceptor), saying thus:) I, so-and-so, now request āyye (venerable nun) to be my upādhyāyī, may āyye be my upādhyāyī. Because of āyye, I am able to receive the great precepts. (The second and third times, say the same. The upādhyāyī should answer:
「可爾」。若式叉摩那學戒已，若年滿二十、若滿十二，應與受大戒白四羯磨。應如是與戒，將受人離聞處、著見處，是中戒師應差教授師。)
大姊僧聽！此某甲，從和上尼某甲求受大戒。若僧時到僧忍聽，某甲尼為教授師。白如是。(教授師應至受戒人所，語言：)
此汝安陀會、郁多羅僧、僧伽梨、僧竭支、覆肩衣、缽。此衣缽是汝有不？答言「有」。
汝諦聽！今真誠時，我今問汝，有便言有，無當言無。汝不曾作比丘尼不？不賊心受戒不？不殺父、殺母、殺阿羅漢不？不非人不？非畜生不？非二根人不？汝字何等？和上字誰？年歲滿不？衣缽具足不？父母、夫主為聽汝不？不負人債不？非婢不？是女人不？女人有如是諸病：癩、癰疽、白癩、干痟、癲狂、二根、二道合、道小、大小便常漏、涕唾常出。汝有如是諸病不？(答言「無」。應語言：)如我向者所問，僧中亦當如是問。如曏者答我，僧中亦當如是答。(彼教授師問已，應還至僧中，如常威儀，至舒手及比丘尼僧處立，應作如是言：)
大姊僧聽！是某甲，從和上尼某甲求受大戒。若僧時到僧忍聽，我已教授竟，聽使來。白如是。(教授師應喚受戒人言「來」。來已，為捉衣缽，教禮比丘尼僧足，在戒師前胡跪，合掌，白
【現代漢語翻譯】 現代漢語譯本： 『可爾』（Kal），如果式叉摩那（Śikṣamāṇā，學戒女）已經學戒完畢，如果年滿二十歲，或者滿十二歲，應該給予受具足戒的白四羯磨（bái sì jiémó，通過四次宣告完成的儀式）。應該這樣授戒，將受戒人安置在聽不見聲音的地方，看不見景象的地方，這裡戒師應該委派教授師。
『大姊僧聽！』（Dà zǐ sēng tīng!，大姐僧團請聽！）這位某甲，從和上尼（héshàng ní，尼僧的導師）某甲處請求受具足戒。如果僧團時間已到，僧團容忍，某甲尼為教授師。稟白如上。（教授師應該到受戒人處，說：）
『這是你的安陀會（āntuóhuì，內衣）、郁多羅僧（yùduōluōsēng，上衣）、僧伽梨（sēngqiélí，大衣）、僧竭支（sēngjiézhī，裙子）、覆肩衣、缽。』這些衣缽是你的嗎？回答『是』。
『你仔細聽！現在是真誠的時候，我現在問你，有就說有，沒有就說沒有。你以前沒有做過比丘尼（bǐqiūní，女性出家人）吧？不是以盜心受戒吧？沒有殺父、殺母、殺阿羅漢（āluóhàn，已證悟的聖者）吧？不是非人吧？不是畜生吧？不是二根人吧？你叫什麼名字？和上（héshàng，導師）的名字是誰？年齡滿了嗎？衣缽具足了嗎？父母、丈夫允許你了嗎？不欠別人的債吧？不是奴婢吧？是女人嗎？女人有這些疾病：癩病、癰疽、白癩、干痟、癲狂、二根、二道合、道小、大小便經常漏、涕唾經常流出。你有這些疾病嗎？』（回答『沒有』）。應該說：『我剛才所問的，僧團中也會這樣問。像剛才回答我的那樣，僧團中也要這樣回答。』（教授師問完后，應該回到僧團中，如常威儀，到伸出手及比丘尼僧處站立，應該這樣說：）
『大姊僧聽！』（Dà zǐ sēng tīng!，大姐僧團請聽！）這位某甲，從和上尼（héshàng ní，尼僧的導師）某甲處請求受具足戒。如果僧團時間已到，僧團容忍，我已經教授完畢，聽任她來。稟白如上。（教授師應該叫受戒人說『來』。來后，為她拿著衣缽，教她禮拜比丘尼僧的腳，在戒師前胡跪，合掌，稟白。
【English Translation】 English version: 'Kal'. If a Śikṣamāṇā (one in training, learning the precepts) has completed her training, and if she is twenty years old, or twelve years old, she should be given the full ordination with the 'white four karmas' (bái sì jiémó, a ritual completed through four announcements). The ordination should be given in this way: the person receiving ordination should be placed away from hearing and seeing, and the precept master should appoint a preceptor.
'Elders of the Sangha, listen!' (Dà zǐ sēng tīng!). This person, so-and-so, requests full ordination from the Upadhyayani (héshàng ní, female monastic teacher) so-and-so. If the Sangha is ready and agrees, so-and-so nun will be the preceptor. This is announced. (The preceptor should go to the person receiving ordination and say:)
'These are your antarvāsa (āntuóhuì, inner garment), uttarāsaṅga (yùduōluōsēng, upper garment), saṃghāṭī (sēngqiélí, outer robe), saṃkakṣikā (sēngjiézhī, skirt), shoulder covering, and bowl.' Are these robes and bowl yours? Answer 'Yes'.
'Listen carefully! Now is the time for truthfulness. I will now ask you, if it is true, say it is true, if it is not, say it is not. Have you never been a Bhikṣuṇī (bǐqiūní, female monastic) before? Are you not receiving ordination with a deceitful mind? Have you not killed your father, killed your mother, killed an Arhat (āluóhàn, enlightened being)? Are you not a non-human? Are you not an animal? Are you not a hermaphrodite? What is your name? Who is your Upadhyaya (héshàng, teacher)? Are you of full age? Are your robes and bowl complete? Have your parents and husband given you permission? Are you not in debt to others? Are you not a slave? Are you a woman? Women have these diseases: leprosy, carbuncles, white leprosy, consumption, epilepsy, hermaphroditism, two vaginas joined, small vagina, constant leakage of urine and feces, constant flow of mucus and saliva. Do you have these diseases?' (Answer 'No'). It should be said: 'What I have asked just now, the Sangha will also ask in the same way. As you answered me just now, you should also answer the Sangha in the same way.' (After the preceptor has asked, she should return to the Sangha, with the usual decorum, stand where she can extend her hand to the Bhikṣuṇī Sangha, and should say:)
'Elders of the Sangha, listen!' (Dà zǐ sēng tīng!). This person, so-and-so, requests full ordination from the Upadhyayani (héshàng ní, female monastic teacher) so-and-so. If the Sangha is ready and agrees, I have completed the instruction, let her come. This is announced. (The preceptor should call the person receiving ordination and say 'Come'. After she comes, hold her robes and bowl for her, teach her to bow to the feet of the Bhikṣuṇī Sangha, kneel on one knee before the precept master, put her palms together, and announce.
如是言：)
大姊僧聽！我某甲，從和上尼某甲求受大戒。我某甲，今從僧乞受大戒，和上尼某甲。愿僧濟拔我，慈愍故。(第二、第三，亦如是說。是中戒師應作白：)
大姊僧聽！此某甲，從和上尼某甲求受大戒。此某甲，今從僧乞受大戒，和上尼某甲。若僧時到僧忍聽，我問諸難事。白如是。
汝諦聽！今是真誠時，我今問汝，有便言有，無當言無。汝不曾作比丘尼不？不賊心受戒不？不殺父、殺母、殺阿羅漢不？非非人不？非畜生不？非二根人不？汝字何等？和上字誰？年歲滿不？衣缽具足不？父母、夫主為聽汝不？非負人債不？非婢不？是女人不？女人有如是諸病：癩、癰疽、白癩、干痟、癲狂、二根、二道合、道小、大小便常漏、涕唾常出。有如是諸病不？(答言「無」。應作白：)
大姊僧聽！此某甲，從和上尼某甲求受大戒。此某甲，今從僧乞受大戒，和上尼某甲。所說清凈，無諸難事，年歲已滿，衣缽具足。若僧時到僧忍聽，僧今授某甲大戒，和上尼某甲。白如是。
大姊僧聽！此某甲，從和上尼某甲求受大戒。此某甲，今從僧乞受大戒，和上尼某甲。所說清凈，無諸難事，年歲已滿，衣缽具足。僧今授某甲大戒，和上尼某甲。誰諸大姊忍僧今授某甲大戒，和上尼
【現代漢語翻譯】 現代漢語譯本： 這樣說：
大姐僧團請聽！我某甲，從和尚尼某甲處請求受大戒。我某甲，現在從僧團乞求受大戒，和尚尼某甲。愿僧團救濟拔度我，因為慈悲憐憫的緣故。（第二、第三次，也像這樣說。其中戒師應該作白：）
大姐僧團請聽！這位某甲，從和尚尼某甲處請求受大戒。這位某甲，現在從僧團乞求受大戒，和尚尼某甲。如果僧團時機已到，僧團允許聽取，我將詢問一些關於受戒的難事。稟告完畢。
你仔細聽！現在是真實誠懇的時候，我現在問你，有就說有，沒有就說沒有。你以前不曾做過比丘尼吧？沒有以欺騙的心受戒吧？沒有殺過父親、殺過母親、殺過阿羅漢（Arahan - 已經證得涅槃的聖人）吧？不是非人（指天龍八部等）吧？不是畜生吧？不是二根人（指具有雙重性器官的人）吧？你叫什麼名字？你的和尚（Upajjhaya - 親教師）叫什麼？年齡滿了嗎？衣缽（袈裟和缽）具足了嗎？父母、丈夫允許你出家嗎？沒有欠人債務吧？不是奴婢吧？是女人嗎？女人有這些疾病：癩病、癰疽、白癩病、干痟病、癲狂病、二根、二道合、陰道狹小、大小便經常滲漏、鼻涕唾液經常流出。有這些疾病嗎？（回答『沒有』。應該作白：）
大姐僧團請聽！這位某甲，從和尚尼某甲處請求受大戒。這位某甲，現在從僧團乞求受大戒，和尚尼某甲。所說清凈，沒有各種難事，年齡已滿，衣缽具足。如果僧團時機已到，僧團允許聽取，僧團現在授予某甲大戒，和尚尼某甲。稟告完畢。
大姐僧團請聽！這位某甲，從和尚尼某甲處請求受大戒。這位某甲，現在從僧團乞求受大戒，和尚尼某甲。所說清凈，沒有各種難事，年齡已滿，衣缽具足。僧團現在授予某甲大戒，和尚尼某甲。哪位大姐允許僧團現在授予某甲大戒，和尚尼某甲？
【English Translation】 English version: Thus it is said:
Venerable Sangha of sisters, please listen! I, so-and-so, request the full ordination from Upajjhaya (preceptor) nun so-and-so. I, so-and-so, now beg the Sangha for full ordination, with Upajjhaya nun so-and-so. May the Sangha deliver and rescue me, out of compassion. (The second and third times, it is said in the same way. The ordination master should make the announcement:)
Venerable Sangha of sisters, please listen! This so-and-so requests the full ordination from Upajjhaya nun so-and-so. This so-and-so now begs the Sangha for full ordination, with Upajjhaya nun so-and-so. If the Sangha is ready and permits, I will ask about the difficulties concerning ordination. The announcement is made.
Listen carefully! Now is the time for truth and sincerity. I now ask you, if there is, say there is; if there is not, say there is not. Have you ever been a Bhikkhuni (fully ordained nun) before? Have you not received ordination with a deceitful mind? Have you not killed your father, killed your mother, killed an Arahan (one who has attained Nirvana)? Are you not a non-human being? Are you not an animal? Are you not a person with two sets of sexual organs? What is your name? What is the name of your Upajjhaya? Is your age full? Are your robes and bowl complete? Have your parents and husband permitted you to leave home? Are you not in debt? Are you not a slave? Are you a woman? Women have these diseases: leprosy, carbuncles, white leprosy, consumption, madness, two sets of sexual organs, combined two passages, small vaginal passage, constant leakage of urine and feces, constant discharge of mucus and saliva. Do you have these diseases? (Answer 'no'. The announcement should be made:)
Venerable Sangha of sisters, please listen! This so-and-so requests the full ordination from Upajjhaya nun so-and-so. This so-and-so now begs the Sangha for full ordination, with Upajjhaya nun so-and-so. What has been said is pure, without any difficulties, the age is full, the robes and bowl are complete. If the Sangha is ready and permits, the Sangha now grants so-and-so full ordination, with Upajjhaya nun so-and-so. The announcement is made.
Venerable Sangha of sisters, please listen! This so-and-so requests the full ordination from Upajjhaya nun so-and-so. This so-and-so now begs the Sangha for full ordination, with Upajjhaya nun so-and-so. What has been said is pure, without any difficulties, the age is full, the robes and bowl are complete. The Sangha now grants so-and-so full ordination, with Upajjhaya nun so-and-so. Which of the venerable sisters permits the Sangha to now grant so-and-so full ordination, with Upajjhaya nun so-and-so?
某甲者默然，誰不忍者說。是初羯磨。(第二、第三，亦如是說。)僧已忍與某甲受大戒竟，和上尼某甲。僧忍，默然故，是事如是持。
受戒人與尼僧俱至比丘僧中大戒文(彼受戒者應與比丘尼僧俱至比丘僧中，禮僧足已，右膝著地，合掌，作如是言：)
大德僧聽！我某甲，從和上尼某甲求受大戒。我某甲，今從僧乞受大戒，和上尼某甲。愿僧濟度我，慈愍故。(第二、第三，亦如是說。此中戒師應作白已，問諸難事。)
大德僧聽！此某甲，從和上尼某甲求受大戒。此某甲，今從僧乞受大戒，和上尼某甲。若僧時到僧忍聽，我問諸難事。白如是。
善女諦聽！今是真誠時，實當言實，不實當言不實，隨所問汝，汝當以實答我。汝不曾作比丘尼不？不賊心受戒不？不殺父、殺母、殺阿羅漢不？非非人不？非畜生不？非二根人不？汝字何等？和上字誰？年歲滿不？衣缽具足不？父母、夫主為聽汝不？汝不負人債不？非婢不？汝是女人不？女人有如是諸病：癩、癰疽、白癩、干痟、癲狂病。汝有如是諸病不？(若言「無」，應問言：)汝學戒未？汝清凈不？(若言「已學戒清凈」，應問余比丘尼言：)已學戒未？清凈不？(若言「已學戒清凈」，即應作白四羯磨。)
大德僧聽！此某
【現代漢語翻譯】 現代漢語譯本 某甲（受戒者的代稱）保持沉默，誰有異議就說出來。這是最初的羯磨（羯磨指僧團的議事程式）。（第二次、第三次，也像這樣說。）僧團已經同意給予某甲受大戒，和尚尼是某甲。僧團同意，因為大家都沉默，這件事就這樣決定了。
受戒人與尼僧一同來到比丘僧團中受大戒的儀軌（受戒者應該與比丘尼僧團一同來到比丘僧團中，禮拜僧眾的腳，右膝著地，合掌，這樣說：）
大德僧眾請聽！我某甲（受戒者的代稱），從和尚尼某甲（比丘尼戒師的代稱）處請求受大戒。我某甲（受戒者的代稱），現在從僧團乞求受大戒，和尚尼是某甲（比丘尼戒師的代稱）。愿僧團救度我，因為慈悲憐憫的緣故。（第二次、第三次，也像這樣說。這裡戒師應該作稟白，然後問各種遮難。）
大德僧眾請聽！這位某甲（受戒者的代稱），從和尚尼某甲（比丘尼戒師的代稱）處請求受大戒。這位某甲（受戒者的代稱），現在從僧團乞求受大戒，和尚尼是某甲（比丘尼戒師的代稱）。如果僧團時機已到，僧團同意，請允許我問各種遮難。稟白完畢。
善女仔細聽！現在是真誠的時候，真實就說真實，不真實就說不真實，無論問你什麼，你都要如實回答我。你以前沒有做過比丘尼吧？不是以盜心來受戒的吧？沒有殺過父親、殺過母親、殺過阿羅漢吧？不是非人吧？不是畜生吧？不是二根人吧？你的名字是什麼？和尚的名字是誰？年齡滿了嗎？衣缽具足了嗎？父母、丈夫允許你出家嗎？你沒有欠別人的債吧？不是奴婢吧？你是女人嗎？女人有這些疾病：癩病、癰疽、白癩、乾瘦病、癲狂病。你有沒有這些疾病？（如果回答『沒有』，應該問：）你學過戒律了嗎？你清凈嗎？（如果回答『已經學過戒律，清凈』，應該問其他比丘尼：）學過戒律了嗎？清凈嗎？（如果回答『已經學過戒律，清凈』，就應該作白四羯磨。）
大德僧眾請聽！這位某甲
【English Translation】 English version A certain person, named 'So-and-so' (a placeholder for the name of the person seeking ordination), remains silent; whoever objects should speak up. This is the initial Karma (Karma refers to the procedural actions of the Sangha). (The second and third times, it is spoken similarly.) The Sangha has consented to grant 'So-and-so' the Great Ordination; the Upadhyayini (female preceptor) is 'So-and-so'. The Sangha consents, because of the silence; the matter is thus decided.
The procedure for a candidate for ordination, together with the Bhikkhuni Sangha (female monastic community), to come before the Bhikkhu Sangha (male monastic community) for the Great Ordination (The candidate for ordination should come together with the Bhikkhuni Sangha before the Bhikkhu Sangha, bow to the feet of the Sangha, kneel on the right knee, join the palms, and say thus:)
Venerable Sangha, please listen! I, 'So-and-so' (a placeholder for the name of the person seeking ordination), request the Great Ordination from Upadhyayini 'So-and-so' (a placeholder for the name of the female preceptor). I, 'So-and-so' (a placeholder for the name of the person seeking ordination), now beg the Great Ordination from the Sangha; the Upadhyayini is 'So-and-so' (a placeholder for the name of the female preceptor). May the Sangha deliver me, out of compassion and mercy. (The second and third times, it is spoken similarly. Here, the preceptor should make the announcement and then ask about the impediments.)
Venerable Sangha, please listen! This 'So-and-so' (a placeholder for the name of the person seeking ordination) requests the Great Ordination from Upadhyayini 'So-and-so' (a placeholder for the name of the female preceptor). This 'So-and-so' (a placeholder for the name of the person seeking ordination) now begs the Great Ordination from the Sangha; the Upadhyayini is 'So-and-so' (a placeholder for the name of the female preceptor). If the Sangha deems it the right time, and the Sangha consents, allow me to ask about the impediments. The announcement is thus.
Good woman, listen carefully! Now is the time for truthfulness; what is true, say is true; what is not true, say is not true. Whatever I ask you, you should answer me truthfully. Have you ever been a Bhikkhuni before? Are you not receiving ordination with a deceitful mind? Have you not killed your father, killed your mother, killed an Arhat? Are you not a non-human being? Are you not an animal? Are you not a hermaphrodite? What is your name? Who is your Upadhyaya (preceptor)? Is your age full (sufficient)? Are your robes and bowl complete? Have your parents and husband given you permission? Do you not owe anyone a debt? Are you not a slave? Are you a woman? Women have these diseases: leprosy, tumors, white leprosy, consumption, epilepsy. Do you have these diseases? (If she says 'no', one should ask:) Have you learned the precepts? Are you pure? (If she says 'I have learned the precepts and am pure', one should ask the other Bhikkhunis:) Have you learned the precepts? Are you pure? (If they say 'I have learned the precepts and am pure', then one should perform the announcement of the four Karmas.)
Venerable Sangha, please listen! This 'So-and-so'
甲，從和上尼某甲求受大戒。此某甲，今從僧乞受大戒，和上尼某甲。所說清凈，無諸難事，年歲已滿，衣缽具足，已學戒清凈。若僧時到僧忍聽，僧今為某甲受大戒，和上尼某甲。白如是。
大德僧聽！此某甲，從和上尼某甲求受大戒。此某甲，今從僧乞受大戒，和上尼某甲，所說清凈，無諸難事，年歲已滿，衣缽具足，已學戒清凈；僧今為某甲受大戒，和上尼某甲。誰諸長老忍僧與某甲受大戒，和上尼某甲者默然，誰不忍者說。是初羯磨。(第二、第三，亦如是說。)僧已忍為某甲受大戒竟，和上尼某甲。僧忍，默然故，是事如是持。
善女人諦聽！如來、無所著、等正覺說八波羅夷法，若比丘尼犯者，非比丘尼，非釋種女。一切不得作不凈行，行淫慾法。若比丘尼作不凈行，行淫慾法，乃至共畜生；非比丘尼，非釋種女。是中盡形壽不得犯，能持不？(答言「能」。)
不得偷盜乃至草葉。若比丘尼取人五錢、若過五錢，自取、教人取，自斫、教人斫，自破、教人破，若燒、若埋、若壞色；非比丘尼，非釋種女。是中盡形壽不得犯，能持不？(答言「能」。)
不得斷眾生命乃至蟻子。若比丘尼自手斷、若教他斷人命，持刀授與，教死、贊死、勸死，與人非藥，若墮胎，厭禱咒術，若
【現代漢語翻譯】 現代漢語譯本 甲：某甲（受戒者的名字）從和尚尼某甲（尼姑戒師的名字）處請求受大戒。現在，此某甲從僧團處乞求受大戒，和尚尼是某甲。所說一切清凈，沒有各種障礙，年齡已滿，衣缽已經具備，已經學習過戒律並且清凈。如果僧團時機已到，僧團允許，僧團現在為某甲授大戒，和尚尼是某甲。稟白完畢。
大德僧眾請聽！此某甲從和尚尼某甲處請求受大戒。現在，此某甲從僧團處乞求受大戒，和尚尼是某甲，所說一切清凈，沒有各種障礙，年齡已滿，衣缽已經具備，已經學習過戒律並且清凈；僧團現在為某甲授大戒，和尚尼是某甲。哪位長老允許僧團為某甲授大戒，和尚尼是某甲的，就保持沉默；誰不允許的，請說出來。這是第一次羯磨（決議）。（第二次、第三次，也像這樣說。）僧團已經允許為某甲授大戒完畢，和尚尼是某甲。僧團允許，因為大家都沉默，這件事就這樣決定了。
善女人仔細聽！如來、無所著（阿羅漢的別稱）、等正覺（佛的稱號）說了八條波羅夷法（比丘尼最重的罪），如果比丘尼觸犯了，就不是比丘尼，不是釋迦族的女兒。絕對不可以做不凈的行為，行淫慾之法。如果比丘尼做了不凈的行為，行淫慾之法，乃至與畜生行淫；就不是比丘尼，不是釋迦族的女兒。這其中終身都不能觸犯，能夠持守嗎？（回答『能』。）
不得偷盜，哪怕是草葉。如果比丘尼拿了別人五錢（古代貨幣單位），或者超過五錢的東西，自己拿，教別人拿，自己砍伐，教別人砍伐，自己破壞，教別人破壞，或者燒燬，或者埋藏，或者改變顏色；就不是比丘尼，不是釋迦族的女兒。這其中終身都不能觸犯，能夠持守嗎？（回答『能』。）
不得斷眾生的性命，哪怕是螞蟻。如果比丘尼親手殺害，或者教唆他人殺害人命，遞刀給別人，教唆死亡、讚美死亡、勸人去死，給人不好的藥物，或者墮胎，使用厭勝的巫術，或者……
【English Translation】 English version A: 'So-and-so' (the name of the one seeking ordination) requests to receive the great precepts from Upadhyayini 'So-and-so' (the name of the female preceptor). Now, this 'So-and-so' begs to receive the great precepts from the Sangha, with Upadhyayini 'So-and-so'. All that has been said is pure, without any difficulties, the age is full, the robes and bowl are complete, and the precepts have been learned and are pure. If the Sangha is ready and approves, the Sangha will now ordain 'So-and-so' with the great precepts, with Upadhyayini 'So-and-so'. The announcement is made thus.
Venerable Sangha, listen! This 'So-and-so' requests to receive the great precepts from Upadhyayini 'So-and-so'. Now, this 'So-and-so' begs to receive the great precepts from the Sangha, with Upadhyayini 'So-and-so', all that has been said is pure, without any difficulties, the age is full, the robes and bowl are complete, and the precepts have been learned and are pure; the Sangha will now ordain 'So-and-so' with the great precepts, with Upadhyayini 'So-and-so'. Whoever among the elders approves of the Sangha ordaining 'So-and-so' with the great precepts, with Upadhyayini 'So-and-so', let them remain silent; whoever does not approve, let them speak. This is the first Karma (resolution). (The second and third times, it is said in the same way.) The Sangha has approved the ordination of 'So-and-so' with the great precepts, with Upadhyayini 'So-and-so'. The Sangha approves, because everyone is silent, this matter is thus decided.
Good woman, listen carefully! The Tathagata (another name for the Buddha), the Arhat (another name for the Buddha), the Samyak-sambuddha (another name for the Buddha) has spoken of the eight Parajika Dharmas (the heaviest offenses for a Bhikkhuni), if a Bhikkhuni violates them, she is no longer a Bhikkhuni, no longer a daughter of the Shakya clan. Absolutely no impure acts are to be done, no acts of sexual desire. If a Bhikkhuni commits impure acts, engages in sexual desire, even with an animal; she is no longer a Bhikkhuni, no longer a daughter of the Shakya clan. Throughout her life, she must not violate this, can you uphold this? (Answer: 'Yes.')
Do not steal, not even a blade of grass. If a Bhikkhuni takes five coins (ancient currency unit) or more from another person, takes it herself, instructs others to take it, cuts it herself, instructs others to cut it, destroys it herself, instructs others to destroy it, or burns it, or buries it, or changes its color; she is no longer a Bhikkhuni, no longer a daughter of the Shakya clan. Throughout her life, she must not violate this, can you uphold this? (Answer: 'Yes.')
Do not kill living beings, not even an ant. If a Bhikkhuni kills with her own hand, or instructs another to kill a person, hands over a knife, incites death, praises death, encourages death, gives bad medicine, or performs an abortion, uses witchcraft of cursing, or...
自作、方便教人作；非比丘尼，非釋種女。是中盡形壽不得犯，能持不？(答言「能」。)
不得妄語乃至戲笑。若比丘尼不真實，非己有，自稱得上人法，得禪、得解脫、三昧、正受，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，言天來、龍來、鬼神來供養我；非比丘尼，非釋種女。是中盡形壽不得犯，能持不？(答言「能」。)
不得身相摩觸乃至共畜生。若比丘尼有染污心，與染污心男子身相觸，腋以下，膝以上，若摩、若捺、若逆摩、若順摩、若牽、若推、若舉、若下、若捉、若急捺；非比丘尼，非釋種女。是中盡形壽不得犯，能持不？(答言「能」。)
不得犯八事乃至共畜生。若比丘尼有染污心，與染污心男子，受捉手、捉衣、至屏處、屏處住、屏處語、若共行、若身相近、若共期，犯此八事；非比丘尼，非釋種女。是中盡形壽不得犯，能持不？(答言「能」。)
不得覆藏他罪乃至突吉羅惡說。若比丘尼知比丘尼犯波羅夷，不自舉、不白僧、不語人令知。後於異時，此比丘尼若休道、若滅擯、若作不共住、若入外道；後作如是言：「我先知此人如是如是。」非比丘尼，非釋種女，覆藏他重罪故。是中盡形壽不得犯，能持不？(答言「能」。)
不得隨被舉比丘語乃至
【現代漢語翻譯】 現代漢語譯本 不得自己做，也不得以方便為由教唆他人做；如果不是比丘尼，不是釋迦族的女子，這些戒律必須終身遵守，能做到嗎？（回答：『能』。） 不得說謊，即使是開玩笑也不行。如果比丘尼不誠實，沒有實際證得，卻自稱證得上人法，得到禪定、解脫、三昧（Samadhi，專注）、正受，得到須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arahat，無學果），說有天人、龍、鬼神來供養我；如果不是比丘尼，不是釋迦族的女子，這些戒律必須終身遵守，能做到嗎？（回答：『能』。） 不得身體互相接觸，甚至與畜生也不行。如果比丘尼心懷染污，與心懷染污的男子發生身體接觸，腋窩以下，膝蓋以上，無論是摩擦、按壓、反向摩擦、順向摩擦、拉、推、舉、下壓、抓、緊按；如果不是比丘尼，不是釋迦族的女子，這些戒律必須終身遵守，能做到嗎？（回答：『能』。） 不得犯八事，甚至與畜生也不行。如果比丘尼心懷染污，與心懷染污的男子，接受對方拉手、拉衣，到隱蔽的地方，在隱蔽的地方居住、在隱蔽的地方說話，或者一起行走、或者身體靠近、或者共同約定，犯了這八件事；如果不是比丘尼，不是釋迦族的女子，這些戒律必須終身遵守，能做到嗎？（回答：『能』。） 不得掩蓋他人的罪過，甚至是突吉羅（Dukkata，惡作罪）的惡說。如果比丘尼知道有比丘尼犯了波羅夷（Parajika，斷頭罪），不自己檢舉、不向僧團報告、不告訴其他人讓他們知道。之後在其他時候，這個比丘尼如果還俗、或者被滅擯、或者被施以不共住的處分、或者加入外道；之後卻說：『我早就知道這個人是這樣這樣。』如果不是比丘尼，不是釋迦族的女子，因為掩蓋他人重罪的緣故（犯戒）。這些戒律必須終身遵守，能做到嗎？（回答：『能』。） 不得隨從被舉罪的比丘說話，甚至
【English Translation】 English version Not to do it oneself, nor to teach others to do it by means of expedients; if not a Bhikkhuni, not a Sakyan woman. These must be observed for the rest of your life, can you uphold them? (Answer: 'I can.') Not to lie, not even in jest. If a Bhikkhuni is not truthful, does not actually possess, but claims to have attained superior human qualities, attained Dhyana (meditation), liberation, Samadhi (concentration), right concentration, attained the Sotapanna-fruit (stream-enterer), the Sakadagami-fruit (once-returner), the Anagami-fruit (non-returner), the Arhat-fruit (worthy one), saying that gods, dragons, or spirits come to make offerings to me; if not a Bhikkhuni, not a Sakyan woman. These must be observed for the rest of your life, can you uphold them? (Answer: 'I can.') Not to engage in physical contact, even with animals. If a Bhikkhuni has a defiled mind and engages in physical contact with a man who has a defiled mind, below the armpits and above the knees, whether it be rubbing, pressing, rubbing against the grain, rubbing with the grain, pulling, pushing, lifting, pressing down, grabbing, or pressing tightly; if not a Bhikkhuni, not a Sakyan woman. These must be observed for the rest of your life, can you uphold them? (Answer: 'I can.') Not to commit the eight offenses, even with animals. If a Bhikkhuni has a defiled mind and with a man who has a defiled mind, accepts holding hands, holding clothes, going to a secluded place, staying in a secluded place, speaking in a secluded place, or walking together, or being physically close, or making a mutual agreement, committing these eight offenses; if not a Bhikkhuni, not a Sakyan woman. These must be observed for the rest of your life, can you uphold them? (Answer: 'I can.') Not to conceal the offenses of others, even a Dukkata (wrongdoing) or evil speech. If a Bhikkhuni knows that a Bhikkhuni has committed a Parajika (defeat), does not report it herself, does not inform the Sangha, does not tell others to let them know. Later, at another time, if this Bhikkhuni disrobes, or is expelled, or is subjected to the punishment of non-communion, or joins another sect; and then says: 'I knew all along that this person was like this.' If not a Bhikkhuni, not a Sakyan woman, because of concealing the serious offense of another. These must be observed for the rest of your life, can you uphold them? (Answer: 'I can.') Not to follow the speech of a Bhikkhu who has been accused, even
沙彌。若比丘尼知比丘為僧所舉，如法、如毗尼、如佛所教，犯威儀，未懺悔，不作共住；便隨順。彼比丘尼諫此比丘尼言：「大姊！彼比丘為僧所舉，如法、如毗尼、如佛所教，犯威儀，未懺悔，不作共住；莫隨順彼比丘語。」彼比丘尼諫此比丘尼時，堅持不捨。彼比丘尼應乃至三諫，舍此事故。乃至三諫，舍者善；若不捨者，非比丘尼，非釋種女，犯隨舉。是中盡形壽不得犯，能持不？(答言「能」。)
善女人諦聽！如來、無所著、等正覺說四依法，比丘尼出家依是，是出家人法。依糞掃衣，是比丘尼出家法。是中盡形壽能持不？(答言「能」。)若得長利：檀越施衣、割壞衣，得受。
依乞食，是比丘尼出家人法。是中盡形壽能持不？(答言「能」。)若得長利：若僧差食、檀越送食、月八日食、十五日食、月初日食、眾常食、檀越請食，得受。
依樹下坐，是比丘尼出家人法。是中盡形壽能持不？(答言「能」。)若得長利：別房、尖頭小屋、石室、兩房一戶，得受。
依腐爛藥，是比丘尼出家人法。是中盡形壽能持不？(答言「能」。)若得長利：酥、油、生酥、蜜、石蜜，得受。
汝已受戒竟，白四羯磨如法成就，得處所，和上如法，阿阇梨如法，二部眾僧具足。當善
【現代漢語翻譯】 現代漢語譯本： 沙彌（Śrāmaṇera，佛教術語，指已出家但尚未受具足戒的男女），如果比丘尼（Bhikṣuṇī，佛教術語，指受過具足戒的女性出家人）明知比丘（Bhikṣu，佛教術語，指受過具足戒的男性出家人）被僧團如法、如律、如佛所教地舉行了舉罪，因為他犯了威儀方面的錯誤，並且尚未懺悔，不能一起共住，而她卻仍然隨順他。那麼，這位比丘尼應該勸諫那位比丘尼說：『大姐！那位比丘被僧團如法、如律、如佛所教地舉行了舉罪，因為他犯了威儀方面的錯誤，並且尚未懺悔，不能一起共住；不要隨順那位比丘的話。』當這位比丘尼勸諫那位比丘尼時，她卻堅持不聽從。這位比丘尼應該乃至勸諫三次，讓她捨棄這種行為。乃至勸諫三次，如果她捨棄了這種行為就好；如果她不捨棄，就不是比丘尼，不是釋迦族的女兒，犯了隨順被舉罪者的罪過。這種行為終身都不得再犯，你能做到嗎？』（回答說『能』。）
善女人，仔細聽！如來（Tathāgata，佛的稱號之一）、無所著（Arhat，阿羅漢的另一種說法）、等正覺（Sammasaṃbuddha，正等覺者，佛的稱號）說了四依法，比丘尼出家后應當依靠這些，這是出家人的法則。依靠糞掃衣（Pāṃśukūla，指從垃圾堆或丟棄物中撿來的布料縫製的衣服），這是比丘尼出家人的法則。這其中終身都能堅持嗎？』（回答說『能』。）如果得到額外的利益：檀越（Dānapati，施主）佈施的衣服、割壞的衣服，可以接受。
依靠乞食，這是比丘尼出家人的法則。這其中終身都能堅持嗎？』（回答說『能』。）如果得到額外的利益：如果是僧團分配的食物、檀越送來的食物、每月初八的食物、十五的食物、月初的食物、大眾的常食、檀越請的食物，可以接受。
依靠樹下坐，這是比丘尼出家人的法則。這其中終身都能堅持嗎？』（回答說『能』。）如果得到額外的利益：單獨的房間、尖頭小屋、石室、兩間房一戶的住所，可以接受。
依靠腐爛藥，這是比丘尼出家人的法則。這其中終身都能堅持嗎？』（回答說『能』。）如果得到額外的利益：酥油（Ghee，澄清的黃油）、油、生酥、蜂蜜、石蜜（Rock sugar），可以接受。
你已經受戒完畢，通過白四羯磨（jñapti-caturtha-karma，一種僧團的儀式）如法成就，得到了處所，和尚（Upadhyaya，親教師）如法，阿阇梨（Ācārya，規範師）如法，二部眾僧（指比丘僧團和比丘尼僧團）具足。應當好好……
【English Translation】 English version: Śrāmaṇera (novice), if a Bhikṣuṇī (nun) knows that a Bhikṣu (monk) has been censured by the Sangha (monastic community) lawfully, according to the Vinaya (monastic discipline), and as taught by the Buddha, for violating the rules of conduct and has not yet repented, and is not allowed to live together, yet she still supports him. Then, that Bhikṣuṇī should admonish the other Bhikṣuṇī, saying: 'Sister! That Bhikṣu has been censured by the Sangha lawfully, according to the Vinaya, and as taught by the Buddha, for violating the rules of conduct and has not yet repented, and is not allowed to live together; do not support that Bhikṣu's words.' When this Bhikṣuṇī admonishes the other Bhikṣuṇī, she stubbornly refuses to listen. That Bhikṣuṇī should admonish her up to three times, to abandon this behavior. Up to three admonishments, if she abandons this behavior, that is good; if she does not abandon it, she is not a Bhikṣuṇī, not a daughter of the Śākya clan, and commits the offense of supporting the censured. This behavior must never be repeated for the rest of your life, can you uphold this?' (Answer: 'I can.')
Good woman, listen carefully! The Tathāgata (the Thus-Gone One, an epithet of the Buddha), Arhat (Worthy One), Sammasaṃbuddha (Perfectly Enlightened One) has spoken of the Four Noble Supports, which a Bhikṣuṇī should rely on after ordination; this is the law for renunciants. Relying on robes made from discarded rags (Pāṃśukūla), this is the law for Bhikṣuṇī renunciants. Can you uphold this for the rest of your life?' (Answer: 'I can.') If you receive additional benefits: robes donated by Dānapati (benefactors), or robes that have been cut and damaged, you may accept them.
Relying on alms food, this is the law for Bhikṣuṇī renunciants. Can you uphold this for the rest of your life?' (Answer: 'I can.') If you receive additional benefits: food allocated by the Sangha, food sent by Dānapati, food on the eighth day of the month, food on the fifteenth day of the month, food on the first day of the month, regular food for the community, food offered by Dānapati, you may accept them.
Relying on sitting under a tree, this is the law for Bhikṣuṇī renunciants. Can you uphold this for the rest of your life?' (Answer: 'I can.') If you receive additional benefits: a separate room, a pointed hut, a stone chamber, a dwelling with two rooms and one entrance, you may accept them.
Relying on fermented medicine, this is the law for Bhikṣuṇī renunciants. Can you uphold this for the rest of your life?' (Answer: 'I can.') If you receive additional benefits: ghee (clarified butter), oil, fresh butter, honey, rock sugar, you may accept them.
You have now completed your ordination, accomplished lawfully through the jñapti-caturtha-karma (formal act of the Sangha), you have obtained a dwelling, the Upadhyaya (preceptor) is lawful, the Ācārya (teacher) is lawful, the two assemblies of the Sangha (the Bhikṣu Sangha and the Bhikṣuṇī Sangha) are complete. You should be mindful...
受教法，應勸化作福治塔，供養眾僧。和上、阿阇梨一切如法教，不得違逆。應學問，誦經，勤求方便，于佛法中得須陀洹果、斯陀含果、阿那含果、阿羅漢果。汝始發心出家，功不唐捐，果報不斷。余所不知，當問和上、阿阇梨。(應令受戒人在前而去。)
受衣缽文(受五衣、缽文，請依止文，子注盡同，尼姊異。)
除罪法第三
比丘尼從二部僧乞摩那埵羯磨文
(治比丘尼僧殘罪，無覆藏，唯有半月在二部僧中行摩那埵。行摩那埵竟，與出罪。摩那埵羯磨時，大僧滿四人已上，尼僧亦爾。出罪時，要二部僧各二十人。彼尼來至僧中，脫革屣，偏露右肩，禮僧足，合掌，胡跪，從二部僧乞半月摩那埵。應如是言：)
大德僧聽！我比丘尼某甲，犯某甲僧殘罪，今從二部僧乞半月摩那埵羯磨。愿僧與我半月摩那埵羯磨，慈愍故。(第二、第三，亦如是說。)
與摩那埵羯磨文
大德僧聽！比丘尼某甲，犯某甲僧殘罪，今從二部僧乞半月摩那埵羯磨。若僧時到僧忍聽，僧今與比丘尼某甲半月摩那埵羯磨。白如是。
大德僧聽！比丘尼某甲，犯某甲僧殘罪，今從二部僧乞半月摩那埵羯磨；僧今與比丘尼某甲半月摩那埵羯磨。誰諸長老忍僧與比丘尼某甲半月摩那埵羯
【現代漢語翻譯】 現代漢語譯本： 接受教法后，應當勸導信眾修福，治理佛塔，供養眾僧。對於和上（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）的一切如法教導，不得違逆。應當努力學習，誦讀經典，勤奮尋求方便法門，在佛法中證得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakridagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）。你初發心出家，功德不會白費，果報也不會斷絕。其餘所不瞭解的，應當請教和上、阿阇梨。（應讓受戒人在前面走。）
受衣缽文（接受五衣、缽的文，請求依止的文，子注的內容都相同，尼姊的情況不同。）
除罪法第三
比丘尼從二部僧乞求摩那埵羯磨文
（處理比丘尼的僧殘罪，沒有隱瞞，只有半個月在二部僧中進行摩那埵。進行摩那埵完畢后，給予出罪。摩那埵羯磨時，大僧滿四人以上，尼僧也是如此。出罪時，需要二部僧各二十人。那位比丘尼來到僧眾中，脫掉革屣（皮鞋），袒露右肩，禮拜僧眾的腳，合掌，胡跪，從二部僧乞求半個月的摩那埵。應該這樣說：）
大德僧眾請聽！我比丘尼某甲，犯了某甲僧殘罪，現在從二部僧乞求半個月的摩那埵羯磨。愿僧眾賜予我半個月的摩那埵羯磨，因為慈悲憐憫的緣故。（第二遍、第三遍，也像這樣說。）
給予摩那埵羯磨文
大德僧眾請聽！比丘尼某甲，犯了某甲僧殘罪，現在從二部僧乞求半個月的摩那埵羯磨。如果僧眾認為時機已到，僧眾允許，僧眾現在給予比丘尼某甲半個月的摩那埵羯磨。稟白如上。
大德僧眾請聽！比丘尼某甲，犯了某甲僧殘罪，現在從二部僧乞求半個月的摩那埵羯磨；僧眾現在給予比丘尼某甲半個月的摩那埵羯磨。哪位長老認可僧眾給予比丘尼某甲半個月的摩那埵羯
【English Translation】 English version: Having received the teachings, one should encourage others to cultivate merit, manage stupas, and make offerings to the Sangha. One must not disobey the lawful teachings of the Upadhyaya (preceptor) and Acharya (teacher). One should study diligently, recite scriptures, and diligently seek expedient means to attain the Srotapanna (stream-enterer), Sakridagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) fruits in the Buddha-dharma. Your initial aspiration to renounce the world will not be in vain, and the karmic rewards will not be cut off. For anything else you do not know, you should ask the Upadhyaya and Acharya. (The one receiving the precepts should be led ahead.)
Text for Receiving Robes and Bowl (The text for receiving the five robes and bowl, and the text for requesting reliance are all the same, except for nuns and sisters.)
Third: Method for Removing Offenses
Text for a Bhikshuni Requesting Manatva Karma from the Two Sanghas
(Dealing with a Bhikshuni's Sanghavasesa offense, without concealment, only half a month is spent performing Manatva in the two Sanghas. After completing Manatva, she is given absolution. During the Manatva Karma, the Bhikshu Sangha must have at least four members, and the Bhikshuni Sangha is the same. When absolving, each of the two Sanghas needs twenty members. That Bhikshuni comes to the Sangha, removes her leather sandals, bares her right shoulder, bows to the feet of the Sangha, joins her palms, kneels with her right knee on the ground, and requests half a month of Manatva from the two Sanghas. She should say thus:)
Venerable Sangha, please listen! I, Bhikshuni so-and-so, have committed such-and-such Sanghavasesa offense, and now request half a month of Manatva Karma from the two Sanghas. May the Sangha grant me half a month of Manatva Karma, out of compassion. (The second and third times, say it in the same way.)
Text for Granting Manatva Karma
Venerable Sangha, please listen! Bhikshuni so-and-so, has committed such-and-such Sanghavasesa offense, and now requests half a month of Manatva Karma from the two Sanghas. If the Sangha deems it the right time and consents, the Sangha now grants Bhikshuni so-and-so half a month of Manatva Karma. This is the announcement.
Venerable Sangha, please listen! Bhikshuni so-and-so, has committed such-and-such Sanghavasesa offense, and now requests half a month of Manatva Karma from the two Sanghas; the Sangha now grants Bhikshuni so-and-so half a month of Manatva Karma. Which elders approve of the Sangha granting Bhikshuni so-and-so half a month of Manatva
磨者默然，誰不忍者說。是初羯磨。(第二、第三，亦如是說。)僧已忍與比丘尼某甲半月摩那埵羯磨竟。僧忍，默然故，是事如是持。(摩那埵行法如大比丘法無異，在尼僧中宿，日日來白大僧令知，作如是說：)
大德僧聽！我比丘尼某甲，犯某甲僧殘罪，從二部僧乞半月摩那埵羯磨；僧已與我半月摩那埵羯磨。我比丘尼某甲，已行若干日，余有若干日在，白大德僧令知，我行摩那埵。
乞出罪羯磨文(彼比丘尼來至二部僧中乞出罪羯磨，應如是乞言：)
大德僧聽！我比丘尼某甲，犯某甲僧殘罪，從二部僧乞半月摩那埵羯磨；僧已與我半月摩那埵羯磨。我於二部僧中半月行摩那埵竟，今從僧乞出罪羯磨。愿僧與我出罪羯磨，慈愍故。(第二、第三，亦如是說。)
與出罪羯磨文
大德僧聽！比丘尼某甲，犯某甲僧殘罪，從二部僧乞半月摩那埵羯磨；已與比丘尼某甲半月摩那埵羯磨。此比丘尼某甲，已於二部僧中半月行摩那埵竟，今從僧乞出罪羯磨。若僧時到僧忍聽，僧今與比丘尼某甲出罪羯磨。白如是。
大德僧聽！比丘尼某甲，犯某甲僧殘罪，從二部僧乞半月摩那埵羯磨；僧已與比丘尼某甲半月摩那埵羯磨。此比丘尼某甲，已於二部僧中半月行摩那埵竟，今從僧乞出罪
【現代漢語翻譯】 現代漢語譯本 提議者保持沉默，誰沒有容忍就說出來。這是最初的羯磨（Karma）。（第二、第三次，也像這樣說。）僧團已經容忍給予比丘尼（Bhikkhuni）某甲（姓名）半個月的摩那埵（Manatta）羯磨結束。僧團容忍，因為沉默，這件事就這樣執行。（摩那埵的行法和大比丘（Bhikkhu）的行法沒有區別，住在比丘尼僧團中，每天來向大僧報告，讓他們知道，像這樣說：） 『大德僧團聽！我比丘尼某甲，犯了某甲僧殘罪（Sanghadisesa），從二部僧團乞求半個月的摩那埵羯磨；僧團已經給予我半個月的摩那埵羯磨。我比丘尼某甲，已經修行了若干天，還剩下若干天，向大德僧團報告，讓他們知道，我正在修行摩那埵。』 乞求出罪羯磨文（當那位比丘尼來到二部僧團中乞求出罪羯磨時，應該這樣乞求說：） 『大德僧團聽！我比丘尼某甲，犯了某甲僧殘罪，從二部僧團乞求半個月的摩那埵羯磨；僧團已經給予我半個月的摩那埵羯磨。我於二部僧團中半個月修行摩那埵完畢，現在從僧團乞求出罪羯磨。愿僧團給予我出罪羯磨，因為慈悲憐憫的緣故。』（第二、第三次，也像這樣說。） 給予出罪羯磨文 『大德僧團聽！比丘尼某甲，犯了某甲僧殘罪，從二部僧團乞求半個月的摩那埵羯磨；已經給予比丘尼某甲半個月的摩那埵羯磨。這位比丘尼某甲，已經在二部僧團中半個月修行摩那埵完畢，現在從僧團乞求出罪羯磨。如果僧團時間已到，僧團容忍聽取，僧團現在給予比丘尼某甲出罪羯磨。稟白如上。』 『大德僧團聽！比丘尼某甲，犯了某甲僧殘罪，從二部僧團乞求半個月的摩那埵羯磨；僧團已經給予比丘尼某甲半個月的摩那埵羯磨。這位比丘尼某甲，已經在二部僧團中半個月修行摩那埵完畢，現在從僧團乞求出罪
【English Translation】 English version The proposer remains silent; whoever does not tolerate it, let them speak. This is the initial Karma (action). (The second and third times, it is said in the same way.) The Sangha has tolerated giving Bhikkhuni (nun) N.N. (name) the completion of a half-month of Manatta (penance) Karma. The Sangha tolerates it because of silence; thus, this matter is carried out. (The practice of Manatta is no different from the practice of a great Bhikkhu (monk); residing in the Bhikkhuni Sangha, coming daily to report to the great Sangha, letting them know, saying as follows:) 'Venerable Sangha, listen! I, Bhikkhuni N.N., have committed a certain Sanghadisesa (offense requiring a meeting of the Sangha) offense, and requested a half-month of Manatta Karma from the two Sanghas; the Sangha has granted me a half-month of Manatta Karma. I, Bhikkhuni N.N., have practiced for a certain number of days, and there are a certain number of days remaining; I report to the Venerable Sangha, letting them know that I am practicing Manatta.' Text for Requesting Exoneration Karma (When that Bhikkhuni comes to the two Sanghas to request Exoneration Karma, she should request it in this way:) 'Venerable Sangha, listen! I, Bhikkhuni N.N., have committed a certain Sanghadisesa offense, and requested a half-month of Manatta Karma from the two Sanghas; the Sangha has granted me a half-month of Manatta Karma. I have completed a half-month of practicing Manatta in the two Sanghas, and now I request Exoneration Karma from the Sangha. May the Sangha grant me Exoneration Karma, out of compassion.' (The second and third times, it is said in the same way.) Text for Granting Exoneration Karma 'Venerable Sangha, listen! Bhikkhuni N.N. has committed a certain Sanghadisesa offense, and requested a half-month of Manatta Karma from the two Sanghas; a half-month of Manatta Karma has been granted to Bhikkhuni N.N. This Bhikkhuni N.N. has completed a half-month of practicing Manatta in the two Sanghas, and now she requests Exoneration Karma from the Sangha. If it is the Sangha's time, may the Sangha tolerate listening; the Sangha now grants Exoneration Karma to Bhikkhuni N.N. Report as above.' 'Venerable Sangha, listen! Bhikkhuni N.N. has committed a certain Sanghadisesa offense, and requested a half-month of Manatta Karma from the two Sanghas; the Sangha has granted a half-month of Manatta Karma to Bhikkhuni N.N. This Bhikkhuni N.N. has completed a half-month of practicing Manatta in the two Sanghas, and now she requests Exoneration
羯磨；僧今與比丘尼某甲出罪羯磨。誰諸長老忍僧與比丘尼某甲出罪羯磨者默然，誰不忍者說。是初羯磨。(第二、第三，亦如是說。)僧已忍與比丘尼某甲出罪羯磨竟。僧忍，默然故，是事如是持。
捨墮衣于僧中舍文(捨墮僧中舍；舍竟，僧中懺悔，請一人能受者白，即一人前懺悔，羯磨還彼衣。三二一人邊舍，懺皆亦同。犯餘罪，向二三人懺，受者白邊人。疑罪僧向三二一人發露。子注次第名盡同，尼姊異。)
說戒法第四
尼僧差人求教授羯磨文
大姊僧聽！若僧時到僧忍聽，僧今差比丘尼某甲，為比丘尼僧故，半月往比丘僧中求教授。白如是。
大姊僧聽！僧今差比丘尼某甲，為比丘尼僧故，半月往比丘僧中求教授。誰諸大姊忍僧差比丘尼某甲，為比丘尼僧故，半月往比丘僧中求教授者默然，誰不忍者說。僧已忍差比丘尼某甲，為比丘尼僧故，半月往比丘僧中求教授竟。僧忍，默然故，是事如是持。(二人為伴，往大僧中詣一舊比丘所，禮足已，曲身低頭，合掌白言：)
大德一心念！比丘尼僧和合，禮比丘僧足，求教授。(第二、第三，亦如是說。受囑比丘，僧說戒時，如是白言：)
大德僧聽！比丘尼僧和合，禮僧足，求教授。(第二、第三，亦如是說。
【現代漢語翻譯】 現代漢語譯本 羯磨（Karma）：僧團現在為比丘尼某甲（a certain Bhikkhuni）舉行出罪羯磨（expiation ritual）。哪位長老同意僧團為比丘尼某甲舉行出罪羯磨的請默然，不同意的請說出來。這是初次羯磨。（第二次、第三次，也像這樣說。）僧團已經同意為比丘尼某甲舉行出罪羯磨完畢。僧團同意，因為默然，此事就這樣執行。 捨棄墮落之衣于僧團中的儀軌（捨墮，giving up an item requiring expiation）：捨棄墮落之物于僧團中；捨棄完畢后，在僧團中懺悔，請求一位能夠接受的人稟告，然後就在一人面前懺悔，羯磨之後歸還那件衣物。在三、二、一人面前捨棄，懺悔都相同。犯其他罪，向二三人懺悔，接受者在稟告者身邊。對於有疑問的罪，僧團向三、二、一人發露。子注的次第名稱都相同，比丘尼和比丘不同。 說戒法第四 比丘尼僧團派遣人員請求教授的羯磨文 大姊僧團聽著！如果僧團時間已到，僧團同意聽著，僧團現在派遣比丘尼某甲，爲了比丘尼僧團的緣故，半個月前往比丘僧團中請求教授。稟告如是。 大姊僧團聽著！僧團現在派遣比丘尼某甲，爲了比丘尼僧團的緣故，半個月前往比丘僧團中請求教授。哪位大姊同意僧團派遣比丘尼某甲，爲了比丘尼僧團的緣故，半個月前往比丘僧團中請求教授的請默然，不同意的請說出來。僧團已經同意派遣比丘尼某甲，爲了比丘尼僧團的緣故，半個月前往比丘僧團中請求教授完畢。僧團同意，因為默然，此事就這樣執行。（二人為伴，前往大比丘僧團中，到一位年長的比丘處，禮拜雙足后，彎腰低頭，合掌稟告說：） 大德請一心憶念！比丘尼僧團和合，禮拜比丘僧團的雙足，請求教授。（第二次、第三次，也像這樣說。接受囑託的比丘，在僧團說戒時，這樣稟告說：） 大德僧團聽著！比丘尼僧團和合，禮拜僧團的雙足，請求教授。（第二次、第三次，也像這樣說。）
【English Translation】 English version Karma (Action; Ritual): The Sangha (community of monks/nuns) now performs the expiation Karma (ritual) for Bhikkhuni (Buddhist nun) N.N. (a certain Bhikkhuni). Those elders who approve of the Sangha performing the expiation Karma for Bhikkhuni N.N., please remain silent; those who do not approve, please speak. This is the first Karma. (The second and third times, it is said in the same way.) The Sangha has approved the completion of the expiation Karma for Bhikkhuni N.N. The Sangha approves, therefore, because of silence, this matter is thus carried out. The procedure for relinquishing an item requiring expiation within the Sangha (捨墮, giving up an item requiring expiation): Relinquishing the item requiring expiation within the Sangha; after relinquishing, confess within the Sangha, request one who is able to report it, then confess before that one person, and after the Karma, return the item to them. Relinquishing before three, two, or one person, the confession is the same. For other offenses, confess to two or three people, the receiver is beside the reporter. For doubtful offenses, the Sangha reveals to three, two, or one person. The order of names in the sub-commentary is all the same, except for the differences between Bhikkhunis and Bhikkhus (monks). The Fourth: Recitation of the Precepts The text for the Karma of the Bhikkhuni Sangha sending someone to request instruction Venerable Sisters, may the Sangha listen! If it is the Sangha's time, may the Sangha listen, the Sangha now sends Bhikkhuni N.N., for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu (Buddhist monk) Sangha for half a month to request instruction. The announcement is thus. Venerable Sisters, may the Sangha listen! The Sangha now sends Bhikkhuni N.N., for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha for half a month to request instruction. Those Venerable Sisters who approve of the Sangha sending Bhikkhuni N.N., for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha for half a month to request instruction, please remain silent; those who do not approve, please speak. The Sangha has approved the completion of sending Bhikkhuni N.N., for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha for half a month to request instruction. The Sangha approves, therefore, because of silence, this matter is thus carried out. (Two people as companions, go to the great Bhikkhu Sangha, approach an elder Bhikkhu, bow at their feet, bend the body and lower the head, join the palms and announce:) Venerable Sir, please pay attention with one mind! The Bhikkhuni Sangha, being in harmony, bows at the feet of the Bhikkhu Sangha, requesting instruction. (The second and third times, it is said in the same way. The Bhikkhu who has been entrusted, when the Sangha recites the precepts, announces thus:) Venerable Sangha, may the Sangha listen! The Bhikkhuni Sangha, being in harmony, bows at the feet of the Sangha, requesting instruction. (The second and third times, it is said in the same way.)
比丘尼明日應往問可否？比丘應期往，比丘尼應期來迎。比丘期往，聞教授人來，當半道迎至寺內，供給所須：洗浴具、美粥、飲食、果菰，以此供養；若不者，突吉羅。若比丘盡病、若不和合、若眾不滿，當遣信往禮拜問訊。若比丘尼盡病、若眾不和合、眾不滿，亦當遣信往禮拜問訊；若不往者，突吉羅。)
與清凈及欲文(與欲、及清凈受欲、及清凈布薩說戒法、八難及緣略說戒，子注次第名盡同，尼姊異。)
安居法第五(差人分房舍、安居、受七日、受過七日文、與過七日法，子注次第名盡同，尼姊異。)
自恣法第六
尼僧差人大僧中求自恣羯磨文
大姊僧聽！若僧時到僧忍聽，僧今差比丘尼某甲，為比丘尼僧故，往大僧中說三事自恣：見、聞、疑。白如是。
大姊僧聽！僧今差比丘尼某甲，為比丘尼僧故，往大僧中說三事自恣：見、聞、疑。誰諸大姊忍僧差比丘尼某甲，為比丘尼僧故，往大僧中說三事自恣：見、聞、疑者默然，誰不忍者說。僧已忍差比丘尼某甲，為比丘尼僧故，往大僧中說三事自恣：見、聞、疑竟。僧忍，默然故，是事如是持。(二比丘尼為伴，往大僧中禮僧足已，曲身低頭，合掌，作如是說：)
比丘僧夏安居竟，比丘尼夏安居竟。比丘
【現代漢語翻譯】 現代漢語譯本 比丘尼（Bhikkhuni，女性出家人）明天應該去詢問是否可以前往？比丘（Bhikkhu，男性出家人）應該按約定前往，比丘尼應該按約定前來迎接。比丘按約定前往時，如果聽說有教授的人來了，應當在半路迎接至寺內，供給所需的：洗浴用具、美味的粥、飲食、水果等，以此供養；如果不這樣做，犯突吉羅（Dukkata，輕罪）。如果比丘生病、或者不和合、或者僧眾不滿，應當派遣使者前往禮拜問訊。如果比丘尼生病、或者僧眾不和合、僧眾不滿，也應當派遣使者前往禮拜問訊；如果不前往，犯突吉羅（Dukkata，輕罪）。
與清凈及欲文（關於給予同意和清凈的條文，包括給予同意、接受清凈、布薩（Posadha，齋戒日）說戒法、八難以及簡略地說戒，子注的次第名稱完全相同，比丘尼和比丘的略有不同）。
安居法第五（關於分配房舍、安居、接受七日、接受超過七日的條文、給予超過七日的法，子注的次第名稱完全相同，比丘尼和比丘的略有不同）。
自恣法第六
尼僧差遣人到大僧中請求自恣羯磨（Kamma，業）的條文
大姊僧聽！如果僧團時間已到，僧團允許，僧團現在差遣比丘尼某甲，爲了比丘尼僧團的緣故，前往大僧中說三事自恣：見、聞、疑。稟白如是。
大姊僧聽！僧團現在差遣比丘尼某甲，爲了比丘尼僧團的緣故，前往大僧中說三事自恣：見、聞、疑。哪位大姊允許僧團差遣比丘尼某甲，爲了比丘尼僧團的緣故，前往大僧中說三事自恣：見、聞、疑的就默然，誰不允許就說出來。僧團已經允許差遣比丘尼某甲，爲了比丘尼僧團的緣故，前往大僧中說三事自恣：見、聞、疑完畢。僧團允許，因為默然的緣故，這件事就這樣成立。（兩位比丘尼作為同伴，前往大僧中禮拜僧眾的腳后，彎曲身體低下頭，合掌，這樣說：）
比丘僧夏安居完畢，比丘尼夏安居完畢。比丘
【English Translation】 English version Should a Bhikkhuni (female monastic) go tomorrow to inquire whether it is permissible? A Bhikkhu (male monastic) should go at the appointed time, and the Bhikkhuni should come to greet him at the appointed time. When the Bhikkhu goes at the appointed time, if he hears that a teacher has arrived, he should meet him halfway and escort him to the monastery, providing him with necessities: bathing equipment, delicious porridge, food, and fruit, offering these as support; if he does not do so, it is a Dukkata (wrongdoing). If a Bhikkhu is ill, or there is disharmony, or the Sangha (monastic community) is dissatisfied, he should send a messenger to pay respects and inquire. If a Bhikkhuni is ill, or the Sangha is disharmonious, or the Sangha is dissatisfied, she should also send a messenger to pay respects and inquire; if she does not go, it is a Dukkata (wrongdoing).
Concerning Purity and Consent (regarding the clauses on giving consent and purity, including giving consent, receiving purity, the Posadha (observance day) recitation of precepts, the eight difficulties, and a brief recitation of precepts; the order of the sub-commentary names is exactly the same, with slight differences between Bhikkhunis and Bhikkhus).
The Fifth Chapter on the Retreat (concerning the clauses on allocating lodgings, the retreat, accepting seven days, accepting more than seven days, and giving permission for more than seven days; the order of the sub-commentary names is exactly the same, with slight differences between Bhikkhunis and Bhikkhus).
The Sixth Chapter on Self-Surrender
The Clause on the Bhikkhuni Sangha Sending Someone to the Great Sangha to Request the Self-Surrender Kamma (action)
Listen, Great Sisters of the Sangha! If the time of the Sangha has arrived, and the Sangha permits, the Sangha now sends Bhikkhuni so-and-so, for the sake of the Bhikkhuni Sangha, to the Great Sangha to declare the three matters of self-surrender: what has been seen, heard, and suspected. This is the report.
Listen, Great Sisters of the Sangha! The Sangha now sends Bhikkhuni so-and-so, for the sake of the Bhikkhuni Sangha, to the Great Sangha to declare the three matters of self-surrender: what has been seen, heard, and suspected. Whichever Great Sister approves of the Sangha sending Bhikkhuni so-and-so, for the sake of the Bhikkhuni Sangha, to the Great Sangha to declare the three matters of self-surrender: what has been seen, heard, and suspected, let her be silent; whoever does not approve, let her speak. The Sangha has already approved sending Bhikkhuni so-and-so, for the sake of the Bhikkhuni Sangha, to the Great Sangha to declare the three matters of self-surrender: what has been seen, heard, and suspected. The Sangha approves, because of the silence, this matter is thus established. (Two Bhikkhunis as companions, after going to the Great Sangha and paying respects at the feet of the Sangha, bending their bodies and lowering their heads, with palms together, speak thus:)
The Bhikkhu Sangha has completed the summer retreat, the Bhikkhuni Sangha has completed the summer retreat. Bhikkhu
僧說三事自恣：見、聞、疑。大德僧慈愍故語我，我若見罪，當如法懺悔。(第二、第三，亦如是說。彼尼即比丘僧中自恣日便自恣，而比丘疲極。佛言：「不應爾。」比丘僧十四日自恣，比丘尼十五日自恣。若大僧病、若眾不和合、若眾不滿，比丘尼應遣信禮拜問訊；不者，突吉羅。若比丘尼眾病、若眾不和合、眾不滿，比丘尼亦當遣信禮拜問訊；不者，突吉羅。)
與欲自恣文(與欲自恣、受欲自恣人、白僧自恣、尼僧自恣、四三二人互說、獨一心念說、八難白僧三語自恣、白僧受功德衣人、羯磨衣與持衣人、僧前說眾僧尼受功德衣、白出功德衣，子注次第名盡同，尼姊異。)
分衣物法第七(羯磨分衣物、三二人相向受、獨一心念受、聽病人持亡者衣物至僧中說、羯磨衣缽與，余衣羯磨分、三二人相向受、獨一心念受，盡同，尼姊異。)
作凈法第八(結凈地、差監凈人、真凈展轉、七日盡形壽受法，子注次第名。盡同，尼姊異。)
雜法第九(自乞作小房、足食受殘食、受請已作殘食、受請食前食后非時入村囑，子注次第名盡同，尼姊異。文煩故不出。)
《僧祇律》一人安居文
我比丘某甲，於此僧伽藍雨安居前三月。
我某甲比丘，是住處夏安居前三月，有
【現代漢語翻譯】 現代漢語譯本 僧人自恣時說三種事情：見、聞、疑。各位大德僧人慈悲憐憫我，告訴我，如果我犯了罪，應當如法懺悔。（第二、第三次，也像這樣說。）那些比丘尼在比丘僧團自恣日也進行自恣，而比丘們卻疲憊不堪。佛說：『不應該這樣。』比丘僧團在十四日自恣，比丘尼僧團在十五日自恣。如果大僧團生病、或者僧團不和合、或者僧團人數不足，比丘尼應當派遣使者禮拜問候；否則，犯突吉羅（dukkhata，輕罪）。如果比丘尼僧團生病、或者僧團不和合、或者僧團人數不足，比丘尼也應當派遣使者禮拜問候；否則，犯突吉羅（dukkhata，輕罪）。
與欲自恣文（與欲自恣、受欲自恣人、白僧自恣、尼僧自恣、四三二人互相說、獨自一心念說、八難白僧三語自恣、白僧接受功德衣的人、羯磨衣與持衣人、僧前說眾僧尼接受功德衣、白出功德衣，子注次第名盡同，尼姊異。）
分衣物法第七（羯磨分衣物、三二人相向接受、獨自一心念接受、聽病人拿亡者衣物到僧團中說、羯磨衣缽給予，剩餘的衣服羯磨分、三二人相向接受、獨自一心念接受，全部相同，尼姊異。）
作凈法第八（結凈地、差監凈人、真凈展轉、七日盡形壽接受法，子注次第名。全部相同，尼姊異。）
雜法第九（自己乞討建造小房、足夠食物接受剩餘食物、接受邀請後製作剩餘食物、接受邀請在飯前飯後非時進入村莊囑咐，子注次第名全部相同，尼姊異。因為文字繁瑣所以不列出。）
《僧祇律》一人安居文
我比丘某甲，於此僧伽藍（sangharama，僧院）雨季安居前三個月。
我某甲比丘，是住處夏季安居前三個月，有
【English Translation】 English version The monk speaks of three things for self-surrender (self-authorization): seeing, hearing, and doubting. The virtuous monks, out of compassion, tell me that if I have committed a fault, I should repent according to the Dharma. (The second and third times are spoken similarly.) Those Bhikkhunis (female monks) also perform self-surrender on the day of self-surrender of the Bhikkhu (male monk) Sangha (community), while the Bhikkhus are exhausted. The Buddha said: 'It should not be so.' The Bhikkhu Sangha performs self-surrender on the fourteenth day, and the Bhikkhuni Sangha performs self-surrender on the fifteenth day. If the great Sangha is ill, or the Sangha is not in harmony, or the Sangha is not full, the Bhikkhunis should send a messenger to pay respects and inquire; otherwise, it is a Dukkata (minor offense). If the Bhikkhuni Sangha is ill, or the Sangha is not in harmony, or the Sangha is not full, the Bhikkhunis should also send a messenger to pay respects and inquire; otherwise, it is a Dukkata (minor offense).
Text for Giving Consent for Self-Surrender (Giving consent for self-surrender, person receiving consent for self-surrender, announcing self-surrender to the Sangha, Bhikkhuni Sangha self-surrender, four or three or two people speaking to each other, speaking with single-mindedness, announcing self-surrender to the Sangha with three statements amidst the eight difficulties, person announcing to the Sangha to receive merit-cloth, Karma (action) cloth and person holding the cloth, speaking before the Sangha of monks and nuns receiving merit-cloth, announcing the offering of merit-cloth, the names in the sub-notes are all the same, except for the Bhikkhuni version.)
Seventh: Method for Distributing Robes and Items (Karma (action) for distributing robes and items, three or two people receiving facing each other, receiving with single-mindedness, allowing a sick person to bring the deceased's robes and items to the Sangha to speak about, Karma (action) for giving robes and bowls, the remaining robes are distributed by Karma (action), three or two people receiving facing each other, receiving with single-mindedness, all the same, except for the Bhikkhuni version.)
Eighth: Method for Making Pure (Establishing pure ground, appointing a person to oversee purity, true purity transmitted, receiving the Dharma for seven days or for the rest of one's life, the names in the sub-notes. All the same, except for the Bhikkhuni version.)
Ninth: Miscellaneous Methods (Personally begging to build a small dwelling, having enough food and accepting leftover food, making leftover food after receiving an invitation, entering a village at an improper time before or after a meal after receiving an invitation, the names in the sub-notes are all the same, except for the Bhikkhuni version. The text is too verbose, so it is not included.)
《Mahāsaṃghika Vinaya》Text for One Person's Retreat
I, Bhikkhu (monk) so-and-so, am in this Sangharama (monastery) for the three months before the rainy season retreat.
I, Bhikkhu (monk) so-and-so, am in this dwelling for the three months before the summer retreat, having
緣事出界行，受七日法，是住處安居自恣。
曇無德律部雜羯磨
【現代漢語翻譯】 現代漢語譯本：因某種原因超出界限而行，接受七日法的規定，這就是在住處進行的安居自恣。 《曇無德律部雜羯磨》
【English Translation】 English version: Because of some matter, going beyond the boundary and accepting the seven-day rule, this is the Pravāraṇā (self-surrender) performed in the dwelling place. Sarvāstivāda Vinaya - Karmavācanā