T22n1433_羯磨
大正藏第 22 冊 No. 1433 羯磨
No. 1433 [Nos. 1432, 1434; cf. No. 1428]
羯磨一卷(出曇無德律)
曹魏安息沙門曇諦譯
結界法第一(凡諸羯磨作法，應先白：「未受具戒者出？不來比丘說欲及清凈？僧今和合何所作為？」僧中一人隨事答言：「某甲羯磨。」除結界無受欲法故。又結法，二界不得相接，應留中間；亦不得隔駃流水結，除常有橋樑。若大界內安戒場者，先豎戒場四方相竟，于外下至相去一肘，豎大界內相，外隨近遠亦豎四方相。使一舊住比丘唱其方相，眾中差堪能羯磨者結。應先結大界，后結戒場。如欲唱此大界相者，先從外相東南角起四方一週；又唱內相，亦令一週。言：「彼為外相，此為內相，是大界內外相一週。」如是三唱。若內無戒場者，直唱外相。結大小界法，僧應盡集，不得受欲，受欲者不知相故、失衣、破夏故。)
凡說欲有三種：一者，說戒時與欲清凈；二者，自恣時與欲自恣；三者，自余羯磨但言與欲。
結大界羯磨文
「大德僧聽！此住處比丘某甲，唱四方大界相。若僧時到僧忍聽，僧今於此四方相內結大界，同一住處，同一說戒。」白如是。
「大
【現代漢語翻譯】 現代漢語譯本
大正藏第 22 冊 No. 1433 羯磨（Karma）
No. 1433 [Nos. 1432, 1434; cf. No. 1428]
羯磨一卷(出自曇無德律)
曹魏安息沙門曇諦譯
結界法第一(凡是各種羯磨（Karma）作法，應該先宣告：『未受具足戒者出去？不來的比丘說出他們的意願和清凈？僧團現在和合要做什麼？』僧團中的一人根據具體事情回答說：『某甲羯磨（Karma）。』因為結界沒有接受意願的方法。還有結界的方法，兩個界限不能相接，應該在中間留有空隙；也不得隔著湍急的流水結界，除非有常設的橋樑。如果在大界內設定戒場，先豎立戒場四方的標誌，在外面至少相距一肘的距離，豎立大界內的標誌，外面根據遠近也豎立四方的標誌。讓一位舊住的比丘唱出四方的標誌，僧團中挑選能夠勝任羯磨（Karma）的人來結界。應該先結大界，后結戒場。如果想要唱誦這個大界的標誌，先從外相的東南角開始，四方繞一週；再唱內相，也讓它繞一週。說：『那個是外相，這個是內相，是大界內外相繞一週。』像這樣唱三遍。如果內部沒有戒場，就直接唱外相。結大小界的方法，僧團應該全部聚集，不得接受意願，接受意願的人不知道標誌，會失去衣服，破壞夏安居。)
凡是說意願有三種：第一種，說戒時給予意願和清凈；第二種，自恣時給予意願自恣；第三種，其餘羯磨（Karma）只說給予意願。
結大界羯磨（Karma）文
『大德僧眾請聽！這個住處的比丘某甲，唱四方大界的標誌。如果僧眾認為時機已到，僧眾忍可，僧團現在於此四方標誌內結大界，同一住處，同一說戒。』這樣宣告。
『大
【English Translation】 English version
T22 No. 1433 Karma
No. 1433 [Nos. 1432, 1434; cf. No. 1428]
Karma (one fascicle, from the Dharmaguptaka-vinaya)
Translated by the An息 (Anxi) śrāmaṇa 曇諦 (Dharmasatya) of the Cao Wei dynasty
First, the method of establishing boundaries (Whenever performing Karma, one should first announce: 'Have those who have not received the full precepts left? Do the bhikṣus who are not present declare their consent and purity? What is the saṃgha now assembled to do?' One person in the saṃgha answers according to the matter at hand: 'So-and-so's Karma.' This is because there is no method of receiving consent when establishing boundaries. Also, regarding the method of establishing boundaries, two boundaries must not touch each other; a space should be left in between. Nor should one establish a boundary across swiftly flowing water, unless there is a permanent bridge. If a precept platform is to be established within a large boundary, first erect the markers for the four directions of the precept platform, and then, at a distance of at least one cubit outside, erect the markers within the large boundary. Outside, also erect markers in the four directions according to the distance. Have a bhikṣu who has resided there for a long time recite the markers for the directions, and select someone from the saṃgha who is capable of performing Karma to establish the boundary. The large boundary should be established first, and then the precept platform. If one wishes to recite the markers of this large boundary, begin from the southeast corner of the outer marker and go around the four directions once; then recite the inner marker, also going around once. Say: 'That is the outer marker, this is the inner marker, it is one circuit of the inner and outer markers of the large boundary.' Recite this three times. If there is no precept platform inside, recite only the outer marker directly. Regarding the method of establishing large and small boundaries, the saṃgha should all gather, and consent should not be received. Those who receive consent do not know the markers, will lose their robes, and break the summer retreat.)
In general, there are three types of expressing consent: first, giving consent and purity when reciting the precepts; second, giving consent for self-determination during the pravāraṇā; third, in other Karma, simply saying 'giving consent.'
The text for establishing the large boundary Karma
'Venerable saṃgha, please listen! The bhikṣu So-and-so of this dwelling place recites the markers of the large boundary in the four directions. If it is the saṃgha's time and the saṃgha approves, the saṃgha now establishes a large boundary within these markers in the four directions, in the same dwelling place, for the same recitation of precepts.' Announce thus.
'
德僧聽！此住處比丘某甲，唱四方大界相。僧今於此四方相內結大界，同一住處，同一說戒。誰諸長老忍僧於此四方相內結大界，同一住處，同一說戒者默然，誰不忍者說。」僧已忍於此四方相內結大界，同一住處，同一說戒，結大界竟。「僧忍，默然故，是時如是持。」
結戒場羯磨文(原戒場之興，為其住處眾大難集，故別結此界，用擬眾中有于要事，隨時得作故，不容即解。若不依住處，但為暫時作法者，事訖去即便解，不容不解，得罪，為礙後人結界故。)
「大德僧聽！此住處比丘某甲，稱四方小界相。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，稱四方小界相。僧今於此四方小界相內結作戒場。誰諸長老忍僧於此四方相內結戒場者默然，誰不忍者說。」僧已忍於此四方相內結戒場竟。「僧忍，默然故，是時如是持。」
解大界、戒場羯磨文(此一羯磨通解二界，故羯磨文中但云解界，名無偏局，其致在茲。任現作法時隨事所稱解戒場，唯除同住，同說戒為異。)
「大德僧聽！今此住處比丘，同一住處，同一說戒。若僧時到僧忍聽，解界。」白如是。
「大德僧聽！此住處比丘，同一住處，同一說戒，今解界。誰
【現代漢語翻譯】 現代漢語譯本 『諸位德高望重的僧人請聽！這位住在寺院的比丘某甲，已經宣告了四方大界的界相。僧團現在於此四方界相內結大界，以便在同一住處，舉行同一次說戒儀式。哪位長老贊同僧團在此四方界相內結大界，以便在同一住處，舉行同一次說戒儀式的，請保持沉默；哪位不贊同的，請說出來。』僧團已經贊同在此四方界相內結大界，以便在同一住處，舉行同一次說戒儀式，結大界完畢。『僧團贊同，因為保持了沉默，此事就這樣決定了。』
結戒場羯磨文（設立戒場的原因，是因為其住處僧眾難以聚集，所以特別結此界，用來準備僧眾中有重要事情，隨時可以進行，不允許立即解除。如果不依據住處，只是爲了暫時做法事，事畢離開就立即解除，不允許不解除，否則會獲罪，因為會妨礙後人結界。）
『諸位德高望重的僧人請聽！這位住在寺院的比丘某甲，已經宣告了四方小界的界相。如果僧團時機成熟，贊同並聽取，僧團現在於此四方小界相內結作戒場。』白如是。
『諸位德高望重的僧人請聽！這位住在寺院的比丘某甲，已經宣告了四方小界的界相。僧團現在於此四方小界相內結作戒場。哪位長老贊同僧團在此四方界相內結戒場的，請保持沉默；哪位不贊同的，請說出來。』僧團已經贊同在此四方界相內結戒場完畢。『僧團贊同，因為保持了沉默，此事就這樣決定了。』
解大界、戒場羯磨文（這一個羯磨文可以同時解除兩個界，所以羯磨文中只說解界，名稱沒有偏頗，其意義就在這裡。在現在做法事的時候，可以根據事情的需要稱解除戒場，只有同一住處，同一次說戒的情況除外，因為那是不同的。）
『諸位德高望重的僧人請聽！現在這個住處的比丘，在同一住處，舉行同一次說戒儀式。如果僧團時機成熟，贊同並聽取，現在解除界。』白如是。
『諸位德高望重的僧人請聽！這個住處的比丘，在同一住處，舉行同一次說戒儀式，現在解除界。誰
【English Translation】 English version 『Listen, venerable monks! The monk so-and-so residing in this dwelling has announced the boundary markers of the great boundary in all four directions. The Sangha (community of monks) now establishes a great boundary within these four directional markers, so that we may reside in the same dwelling and recite the precepts together. Whoever among the elders approves of the Sangha establishing a great boundary within these four directional markers, so that we may reside in the same dwelling and recite the precepts together, let him remain silent; whoever does not approve, let him speak.』 The Sangha has approved the establishment of a great boundary within these four directional markers, so that we may reside in the same dwelling and recite the precepts together. The establishment of the great boundary is complete. 『The Sangha approves, because it has remained silent; thus, it is so held.』
The Kammavācā (formal statement) for establishing a sīmā (boundary) for the recitation of precepts (The reason for establishing a sīmā is that it is difficult for the Sangha in that dwelling to gather, so this boundary is specially established to prepare for important matters among the Sangha, which can be carried out at any time, and it is not allowed to be dissolved immediately. If it is not based on the dwelling, but only for temporary Dharma practice, it should be dissolved immediately after the matter is completed, and it is not allowed not to be dissolved, otherwise it will incur offense, because it will hinder future people from establishing boundaries.)
『Listen, venerable monks! The monk so-and-so residing in this dwelling has announced the boundary markers of the small boundary in all four directions. If it is the right time for the Sangha, and the Sangha approves and listens, the Sangha now establishes a sīmā for the recitation of precepts within these four directional markers of the small boundary.』 Thus it is announced.
『Listen, venerable monks! The monk so-and-so residing in this dwelling has announced the boundary markers of the small boundary in all four directions. The Sangha now establishes a sīmā for the recitation of precepts within these four directional markers of the small boundary. Whoever among the elders approves of the Sangha establishing a sīmā within these four directional markers, let him remain silent; whoever does not approve, let him speak.』 The Sangha has approved the establishment of a sīmā within these four directional markers. The establishment of the sīmā is complete. 『The Sangha approves, because it has remained silent; thus, it is so held.』
The Kammavācā for dissolving the great boundary and the sīmā (This one Kammavācā can dissolve both boundaries at the same time, so the Kammavācā only says 'dissolving the boundary', the name is not biased, and its meaning lies here. When performing Dharma practice now, the dissolution of the sīmā can be called according to the needs of the matter, except for the case of residing in the same place and reciting the precepts together, because that is different.)
『Listen, venerable monks! Now the monks in this dwelling, reside in the same dwelling and recite the precepts together. If it is the right time for the Sangha, and the Sangha approves and listens, now dissolve the boundary.』 Thus it is announced.
『Listen, venerable monks! The monks in this dwelling, reside in the same dwelling and recite the precepts together, now dissolve the boundary. Who
諸長老忍僧同一住處，同一說戒，解界者默然，誰不忍者說。」僧已忍同一住處，同一說戒，解界竟。「僧忍，默然故，是事如是持。」
結不失衣界羯磨文(不失衣界，即依大界相結，無別異相，故文言還稱此住處。若有村除村，無村不須唱除村、村外界。)
「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。」
解不失衣界羯磨文(大界、不失衣界既是一處重結，故前後解結互易不同。若欲解者，應先解不失衣界，卻解大界。)
「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。「僧忍，默然故，是事如是持。」
【現代漢語翻譯】 現代漢語譯本 『諸位長老，如果僧團同意在此同一處所居住，一同舉行說戒儀式，同意解除界限的請保持沉默，不同意的請說出來。』僧團已經同意在此同一處所居住，一同舉行說戒儀式，解除界限完畢。『僧團同意，因為大家都保持沉默，這件事就這樣決定了。』
結不失衣界羯磨文（不失衣界，即依據大的界限相結，沒有其他特別的相狀，所以文辭中仍然稱此為住處。如果此處有村落，需要去除村落；如果沒有村落，則不需要唱說去除村落、村落外界。）
『大德僧團請聽！此住處是同一住處，一同舉行說戒儀式。如果僧團認為時機已到，請允許僧團現在結不失衣界，去除村落、村落外界。』白如是。
『大德僧團請聽！此住處是同一住處，一同舉行說戒儀式。僧團現在結不失衣界，去除村落、村落外界。哪位長老同意僧團在此住處同一住處，一同舉行說戒儀式，結不失衣界，去除村落、村落外界的請保持沉默，不同意的請說出來。』僧團已經同意在此同一住處，一同舉行說戒儀式，結不失衣界，去除村落、村落外界完畢。『僧團同意，因為大家都保持沉默，這件事就這樣決定了。』
解不失衣界羯磨文（大的界限、不失衣界既然是在同一處所重新結界，所以前後解結的順序互換不同。如果想要解界，應該先解不失衣界，然後再解大的界限。）
『大德僧團請聽！此住處的比丘(bhikkhu)，同一住處，一同舉行說戒儀式。如果僧團認為時機已到，請允許僧團現在解除不失衣界。』白如是。
『大德僧團請聽！此住處的比丘(bhikkhu)，同一住處，一同舉行說戒儀式，僧團現在解除不失衣界。哪位長老同意僧團在此同一住處，一同舉行說戒儀式，解除不失衣界的請保持沉默，不同意的請說出來。』僧團已經同意在此同一住處，一同舉行說戒儀式，解除不失衣界完畢。『僧團同意，因為大家都保持沉默，這件事就這樣決定了。』
【English Translation】 English version 『Venerable elders, if the Sangha (community of monks) agrees to reside in this same place, to recite the Patimokkha (rules of discipline) together, let those who agree to dissolve the boundary remain silent, and let those who disagree speak.』 The Sangha (community of monks) has already agreed to reside in this same place, to recite the Patimokkha (rules of discipline) together, and the dissolution of the boundary is complete. 『The Sangha (community of monks) agrees, because everyone remains silent, and this matter is thus decided.』
The Karma (ritual act) Text for Establishing the Boundary Where Robes are Not Lost (Establishing the boundary where robes are not lost means establishing it according to the large boundary, without any other different characteristics, so the text still refers to this as the dwelling place. If there is a village here, the village must be removed; if there is no village, then there is no need to announce the removal of the village, the outside of the village.)
『Venerable Sangha (community of monks), listen! This dwelling place is the same dwelling place, and we recite the Patimokkha (rules of discipline) together. If the Sangha (community of monks) thinks the time has come, please allow the Sangha (community of monks) to now establish the boundary where robes are not lost, removing the village, the outside of the village.』 Thus it is announced.
『Venerable Sangha (community of monks), listen! This dwelling place is the same dwelling place, and we recite the Patimokkha (rules of discipline) together. The Sangha (community of monks) is now establishing the boundary where robes are not lost, removing the village, the outside of the village. Which elders agree that the Sangha (community of monks) in this dwelling place should reside in the same place, recite the Patimokkha (rules of discipline) together, establish the boundary where robes are not lost, removing the village, the outside of the village, let them remain silent, and let those who disagree speak.』 The Sangha (community of monks) has already agreed to reside in this same place, to recite the Patimokkha (rules of discipline) together, and the establishment of the boundary where robes are not lost, removing the village, the outside of the village, is complete. 『The Sangha (community of monks) agrees, because everyone remains silent, and this matter is thus decided.』
The Karma (ritual act) Text for Dissolving the Boundary Where Robes are Not Lost (Since the large boundary and the boundary where robes are not lost are re-established in the same place, the order of dissolving them is different. If you want to dissolve the boundary, you should first dissolve the boundary where robes are not lost, and then dissolve the large boundary.)
『Venerable Sangha (community of monks), listen! The Bhikkhus (monks) in this dwelling place reside in the same place and recite the Patimokkha (rules of discipline) together. If the Sangha (community of monks) thinks the time has come, please allow the Sangha (community of monks) to now dissolve the boundary where robes are not lost.』 Thus it is announced.
『Venerable Sangha (community of monks), listen! The Bhikkhus (monks) in this dwelling place reside in the same place and recite the Patimokkha (rules of discipline) together. The Sangha (community of monks) is now dissolving the boundary where robes are not lost. Which elders agree that the Sangha (community of monks) in this same dwelling place should reside in the same place, recite the Patimokkha (rules of discipline) together, and dissolve the boundary where robes are not lost, let them remain silent, and let those who disagree speak.』 The Sangha (community of monks) has already agreed to reside in this same place, to recite the Patimokkha (rules of discipline) together, and the dissolution of the boundary where robes are not lost is complete. 『The Sangha (community of monks) agrees, because everyone remains silent, and this matter is thus decided.』
結小界羯磨文(若布薩日，諸比丘于村野路中行，欲說戒，眾多難集，不得和合。聽隨同師善友知識，下道別集一處，結小界說戒。不須唱相，數人結故。)
「大德僧聽！今有爾許比丘集。若僧時到僧忍聽，結小界。」白如是。
「大德僧聽！今有爾許比丘集結小界。誰諸長老忍爾許比丘集結小界者默然，誰不忍者說。」僧已忍爾許比丘集結小界竟。「僧忍，默然故，是事如是持。」(四人言四人，五人言五人，等亦如是，不定數故言爾許比丘集。)
解小界羯磨文
「大德僧聽！今有爾許比丘集。若僧時到僧忍聽，解此處小界。」白如是。
「大德僧聽！今有爾許比丘集解此處小界。誰諸長老忍僧解此處小界者默然，誰不忍者說。」僧已忍解此處小界竟。「僧忍，默然故，是事如是持。」
結小界自恣法(非村阿蘭、若道路行，欲自恣，非同意，不得和合自恣，應同師親友異處結小界自恣。此是人坐已滿界，不須唱相也。)
「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，僧於此處結小界。」白如是。
「大德僧聽！齊如是比丘坐處，僧於此處結小界。誰諸長老忍齊如是比丘坐處，僧于中結小界者默然，誰不忍者說。」僧已忍齊如是比丘坐
【現代漢語翻譯】 現代漢語譯本 結小界羯磨文（如果在布薩日，眾比丘在村野道路上行走，想要說戒，但人數眾多難以聚集，無法達成僧團和合。允許跟隨同一位老師的善友知識，在路邊另外聚集一處，結小界來說戒。不需要唱相，因為人數較少。）
『大德僧眾請聽！現在有這麼多比丘聚集。如果僧團時機已到，僧團允許，就結小界。』這樣稟白。
『大德僧眾請聽！現在有這麼多比丘聚集結小界。哪位長老認可這麼多比丘聚集結小界的就默然，誰不認可就說出來。』僧團已經認可這麼多比丘聚集結小界完畢。『僧團認可，因為默然的緣故，這件事就這樣保持。』（四個人就說四個人，五個人就說五個人，等等也一樣，因為人數不固定，所以說這麼多比丘聚集。）
解小界羯磨文
『大德僧眾請聽！現在有這麼多比丘聚集。如果僧團時機已到，僧團允許，就解除此處的小界。』這樣稟白。
『大德僧眾請聽！現在有這麼多比丘聚集解除此處的小界。哪位長老認可僧團解除此處小界的就默然，誰不認可就說出來。』僧團已經認可解除此處小界完畢。『僧團認可，因為默然的緣故，這件事就這樣保持。』
結小界自恣法（不在村莊或阿蘭若（Aranya，寂靜處），如果在道路上行走，想要自恣（Pavarana，僧團解制），如果不是意見一致，就無法和合自恣，應該和同一位老師的親友在不同的地方結小界自恣。這是人坐滿界的情況，不需要唱相。）
『大德僧眾請聽！各位比丘坐的地方已經滿了，就以這些比丘坐的地方為界。如果僧團時機已到，僧團允許，僧團就在此處結小界。』這樣稟白。
『大德僧眾請聽！就以這些比丘坐的地方為界，僧團就在此處結小界。哪位長老認可就以這些比丘坐的地方為界，僧團在其中結小界的就默然，誰不認可就說出來。』僧團已經認可就以這些比丘坐
【English Translation】 English version The Karma Text for Establishing a Small Boundary (When, on the Uposatha day, the Bhikshus are walking on a road in a village or field, and wish to recite the precepts, but it is difficult to gather a large number and they cannot achieve Sangha harmony. It is permissible for virtuous friends and acquaintances who follow the same teacher to gather separately at a different place off the road to establish a small boundary for reciting the precepts. There is no need to announce the signs, because the number of people is small.)
'Venerable Sangha, listen! Now there are this many Bhikshus gathered. If it is the Sangha's time, and the Sangha permits, let us establish a small boundary.' Thus it is announced.
'Venerable Sangha, listen! Now there are this many Bhikshus gathered to establish a small boundary. Whoever among the elders approves of this many Bhikshus gathering to establish a small boundary, let them be silent; whoever does not approve, let them speak.' The Sangha has already approved of this many Bhikshus gathering to establish a small boundary. 'The Sangha approves, therefore, because of the silence, this matter is thus maintained.' (If there are four people, say four people; if there are five people, say five people; and so on. Because the number is not fixed, say 'this many Bhikshus gathered.')
The Karma Text for Dissolving a Small Boundary
'Venerable Sangha, listen! Now there are this many Bhikshus gathered. If it is the Sangha's time, and the Sangha permits, let us dissolve the small boundary at this place.' Thus it is announced.
'Venerable Sangha, listen! Now there are this many Bhikshus gathered to dissolve the small boundary at this place. Whoever among the elders approves of the Sangha dissolving the small boundary at this place, let them be silent; whoever does not approve, let them speak.' The Sangha has already approved of dissolving the small boundary at this place. 'The Sangha approves, therefore, because of the silence, this matter is thus maintained.'
The Dharma of Self-Surrender within a Small Boundary (Not in a village or Aranya (Aranya, quiet place), if walking on a road and wishing to perform Pavarana (Pavarana, the end of the rainy season retreat), if there is no agreement, they cannot harmoniously perform Pavarana. They should establish a small boundary with friends and relatives of the same teacher in a different place to perform Pavarana. This is the case where the area is already full of people sitting, so there is no need to announce the signs.)
'Venerable Sangha, listen! The place where the Bhikshus are sitting is already full, up to where these Bhikshus are sitting. If it is the Sangha's time, and the Sangha permits, let the Sangha establish a small boundary at this place.' Thus it is announced.
'Venerable Sangha, listen! Up to where these Bhikshus are sitting, let the Sangha establish a small boundary at this place. Whoever among the elders approves of up to where these Bhikshus are sitting, the Sangha establishing a small boundary within it, let them be silent; whoever does not approve, let them speak.' The Sangha has already approved of up to where these Bhikshus are sitting
處結小界竟。「僧忍，默然故，是事如是持。」
結同一說戒同一利養羯磨文(若二住處彼此各別，今欲共合，同一說戒，同一利養者，先彼此各解本界，然後兩住處通豎標相合為一界。僧盡集一處，羯磨結界。)
「大德僧聽！如所說戒相。若僧時到僧忍聽，於此處、彼處，結同一說戒，同一利養。」白如是。
「大德僧聽！如所說界相，今僧於此處、彼處，結同一說戒，同一利養。誰諸長老忍僧於此處、彼處，同一說戒，同一利養，結界者默然，誰不忍者說。」僧已忍於此處、彼處，同一說戒，同一利養，結界竟。「僧忍，默然故，是事如是持。」
結同一說戒別利養羯磨文(亦先彼此各解本界，然後兩住處通豎標相合為一界。僧盡集一處作羯磨結之。)
「大德僧聽！如所說界方相。若僧時到僧忍聽，僧今於此處結同一說戒，別利養。」白如是。
「大德僧聽！如所說界方相，僧今於此處結同一說戒，別利養。誰諸長老忍僧於此四方相內，結同一說戒，別利養者默然，誰不忍者說。」僧已忍於此四方相內，結同一說戒，別利養竟。「僧忍，默然故，是事如是持。」(若二住處先共同說戒同利養，或同說戒別利養，后還欲別者，應先解界，后各自唱界相，依舊別結。)
【現代漢語翻譯】 現代漢語譯本 處結小界竟。『僧眾容忍，因為默然的緣故，這件事就這樣保持。』
結同一說戒同一利養羯磨文（如果兩個住處彼此各別，現在想要共同合併，同一說戒，同一利養，先彼此各自解除本來的界限，然後兩個住處共同豎立標誌，合併爲一個界限。僧眾全部聚集在一處，通過羯磨（Karma）來結界。）
『大德僧眾請聽！如所說戒相。如果僧眾時間已到，僧眾容忍聽取，就在此處、彼處，結成同一說戒，同一利養。』白如是。
『大德僧眾請聽！如所說界相，現在僧眾於此處、彼處，結成同一說戒，同一利養。哪位長老容忍僧眾於此處、彼處，同一說戒，同一利養，結界者默然，誰不容忍者說。』僧眾已經容忍於此處、彼處，同一說戒，同一利養，結界完畢。『僧眾容忍，因為默然的緣故，這件事就這樣保持。』
結同一說戒別利養羯磨文（也先彼此各自解除本來的界限，然後兩個住處共同豎立標誌，合併爲一個界限。僧眾全部聚集在一處，作羯磨結界。）
『大德僧眾請聽！如所說界方相。如果僧眾時間已到，僧眾容忍聽取，僧眾現在於此處結成同一說戒，別利養。』白如是。
『大德僧眾請聽！如所說界方相，僧眾現在於此處結成同一說戒，別利養。哪位長老容忍僧眾於此四方相內，結成同一說戒，別利養者默然，誰不容忍者說。』僧眾已經容忍於此四方相內，結成同一說戒，別利養完畢。『僧眾容忍，因為默然的緣故，這件事就這樣保持。』（如果兩個住處先前共同說戒同利養，或共同說戒別利養，之後想要分開，應該先解除界限，然後各自唱說界相，依舊分別結界。）
【English Translation】 English version The small boundary is thus concluded. 'The Sangha (community of monks) is in agreement, because of the silence, this matter is thus maintained.'
The Karma (formal act of the Sangha) text for establishing a boundary for the same recitation of precepts and the same benefits (If two residences are separate from each other, and now wish to merge together, with the same recitation of precepts and the same benefits, first each residence dissolves its original boundary, then the two residences jointly erect markers, merging into one boundary. The entire Sangha gathers in one place to perform the Karma to establish the boundary.)
'Venerable Sangha, listen! As the precepts have been spoken. If it is time for the Sangha, may the Sangha listen, at this place and that place, to establish the same recitation of precepts and the same benefits.' Thus it is announced.
'Venerable Sangha, listen! As the boundary has been spoken, now the Sangha at this place and that place, establishes the same recitation of precepts and the same benefits. Which elders agree that the Sangha at this place and that place, have the same recitation of precepts and the same benefits, let them be silent; whoever does not agree, let them speak.' The Sangha has already agreed at this place and that place, to have the same recitation of precepts and the same benefits, the boundary establishment is complete. 'The Sangha is in agreement, because of the silence, this matter is thus maintained.'
The Karma text for establishing a boundary for the same recitation of precepts but separate benefits (Also, first each residence dissolves its original boundary, then the two residences jointly erect markers, merging into one boundary. The entire Sangha gathers in one place to perform the Karma to establish it.)
'Venerable Sangha, listen! As the boundary's direction has been spoken. If it is time for the Sangha, may the Sangha listen, the Sangha now at this place establishes the same recitation of precepts, but separate benefits.' Thus it is announced.
'Venerable Sangha, listen! As the boundary's direction has been spoken, the Sangha now at this place establishes the same recitation of precepts, but separate benefits. Which elders agree that the Sangha within these four directions, establishes the same recitation of precepts, but separate benefits, let them be silent; whoever does not agree, let them speak.' The Sangha has already agreed within these four directions, to establish the same recitation of precepts, but separate benefits. 'The Sangha is in agreement, because of the silence, this matter is thus maintained.' (If two residences previously had the same recitation of precepts and the same benefits, or the same recitation of precepts but separate benefits, and later wish to separate, they should first dissolve the boundary, then each recite their boundary's characteristics, and establish separate boundaries as before.)
結別說戒同一利養磨羯文
「大德僧聽！若僧時到僧忍聽，僧今於此、彼住處，結別說戒，同一利養，為守護住處故。」白如是。
「大德僧聽！僧今於此、彼住處，結別說戒，同一利養，為守護住處故。誰諸長老忍僧於此、彼住處，結別說戒，同一利養，為守護住處故。僧忍者默然，誰不忍者說。」僧已忍於此、彼住處，結別說戒，同一利養，為守護住處竟。「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。若和合，當作白，白已然後剃髮。當如是白：)
「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。(若欲僧伽藍中度令出家者，當白一切僧，白已，然後聽與出家。當如是白：)
「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。(作如是白已出家。教使著袈裟，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。隨佛出家，某甲為和上，如來、至真、等正覺，是我世尊。」(如是三說。)
「我某甲，歸依佛竟，歸依法竟，歸依僧竟。隨佛出家竟，某甲為和上，如來
【現代漢語翻譯】 現代漢語譯本 結別說戒同一利養磨羯文
『各位大德僧眾請聽！如果僧團認為時機已到，請允許僧團在此處或彼處住所，結界分別說戒，共享同樣的利養，爲了守護住所的緣故。』如是稟白。
『各位大德僧眾請聽！僧團現在於此處或彼處住所，結界分別說戒，共享同樣的利養，爲了守護住所的緣故。哪位長老同意僧團在此處或彼處住所，結界分別說戒，共享同樣的利養？同意的僧眾請默然，不同意的請說出來。』僧團已經同意在此處或彼處住所，結界分別說戒，共享同樣的利養完畢。『僧團同意，因為默然的緣故，此事就這樣決定。』
受戒法第二
度沙彌法（如果想在僧伽藍（Sangharama，僧院）中剃髮，應當稟告所有僧眾。如果不和合，就一間房一間房地告知，讓他們知道后才剃髮。如果和合，應當作稟白，稟白之後然後剃髮。應當這樣稟白：）
『各位大德僧眾請聽！此某甲，想要某甲為他剃髮。如果僧團認為時機已到，請允許為某甲剃髮。』如是稟白。（如果想在僧伽藍（Sangharama，僧院）中度他出家，應當稟告所有僧眾，稟告之後，然後允許他出家。應當這樣稟白：）
『各位大德僧眾請聽！此某甲，從某甲處請求出家。如果僧團認為時機已到，請允許某甲出家。』如是稟白。（作如是稟白后出家。教導他穿上袈裟，袒露右肩，脫掉鞋子，右膝著地，合掌，教導他說這樣的話：）
『我某甲，歸依佛（Buddha），歸依法（Dharma），歸依僧（Sangha）。隨佛（Buddha）出家，某甲為和上（Upadhyaya，親教師），如來（Tathagata）、至真、等正覺（Samyaksambuddha），是我的世尊（Bhagavan）。』（如是說三遍。）
『我某甲，歸依佛（Buddha）完畢，歸依法（Dharma）完畢，歸依僧（Sangha）完畢。隨佛（Buddha）出家完畢，某甲為和上（Upadhyaya，親教師），如來
【English Translation】 English version The Text of Separately Reciting the Precepts, Sharing the Same Benefits, and the Markata
『Venerable Sangha, please listen! If it is the Sangha』s time, may the Sangha consent to establish a boundary for separately reciting the precepts and sharing the same benefits at this or that dwelling place, for the sake of protecting the dwelling place.』 Thus it is announced.
『Venerable Sangha, please listen! The Sangha is now establishing a boundary for separately reciting the precepts and sharing the same benefits at this or that dwelling place, for the sake of protecting the dwelling place. Which elders consent to the Sangha establishing a boundary for separately reciting the precepts and sharing the same benefits at this or that dwelling place? Those who consent, please remain silent; those who do not consent, please speak.』 The Sangha has already consented to establishing a boundary for separately reciting the precepts and sharing the same benefits at this or that dwelling place. 『The Sangha consents, because of the silence; let this matter be upheld as such.』
The Second Chapter on the Method of Receiving Precepts
The Method of Ordaining a Shramanera (If one wishes to shave the head in a Sangharama (monastery), one should inform all the Sangha. If they do not agree, inform them room by room so that they know before shaving the head. If they agree, one should make an announcement, and then shave the head. One should announce as follows:)
『Venerable Sangha, please listen! This so-and-so desires so-and-so to shave his head. If it is the Sangha』s time, may the Sangha consent to allow so-and-so to have his head shaved.』 Thus it is announced. (If one wishes to ordain him in the Sangharama (monastery), one should inform all the Sangha, and then allow him to be ordained. One should announce as follows:)
『Venerable Sangha, please listen! This so-and-so requests ordination from so-and-so. If it is the Sangha』s time, may the Sangha consent to allow so-and-so to be ordained.』 Thus it is announced. (After making such an announcement, he is ordained. Instruct him to wear the kasaya (袈裟, monastic robe), expose his right shoulder, remove his leather sandals, kneel on his right knee, join his palms, and instruct him to say the following:)
『I, so-and-so, take refuge in the Buddha (佛), take refuge in the Dharma (法), take refuge in the Sangha (僧). I follow the Buddha (佛) to leave home, with so-and-so as my Upadhyaya (和上, preceptor). The Tathagata (如來), the Truly Awakened One, the Samyaksambuddha (等正覺), is my Bhagavan (世尊).』 (Say this three times.)
『I, so-and-so, have taken refuge in the Buddha (佛), have taken refuge in the Dharma (法), have taken refuge in the Sangha (僧). I have followed the Buddha (佛) to leave home, with so-and-so as my Upadhyaya (和上, preceptor). The Tathagata
至真等正覺，是我世尊。」(如是三說。)
「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。」)「盡形壽不得著華鬘、香油涂身。是沙彌戒，能持不？」(答言：「能。」)「盡形壽不得歌舞倡伎及故往觀聽。是沙彌戒，能持不？」(答言：「能。」)「盡形壽不得高廣大床上坐。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。」)「盡形壽不得捉持生像金銀寶物。是沙彌戒，能持不？」(答言：「能。」)「此是沙彌十戒，盡形壽不得犯，能持不？」(答言：「能。」)
「汝已受戒竟，當供養三寶：佛寶、法寶、僧寶；勤修三業：坐禪、誦經、勸作眾事。」
受大戒法請和上文
「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。慈愍故。」(第二、第三，亦如是說。和尚應言：「好。」若言：「可爾。」爾時眾僧應安欲受具足者離聞處、
【現代漢語翻譯】 現代漢語譯本 『至真等正覺（Anuttara-samyak-sambodhi，無上正等正覺），是我世尊（Bhagavan，世尊）。』（如此重複三次。）
『盡形壽不得殺生。是沙彌戒（Śrāmaṇera vows，沙彌戒），能持不？』（答：『能。』）『盡形壽不得盜。是沙彌戒，能持不？』（答：『能。』）『盡形壽不得淫。是沙彌戒，能持不？』（答：『能。』）『盡形壽不得妄語。是沙彌戒，能持不？』（答：『能。』）『盡形壽不得飲酒。是沙彌戒，能持不？』（答：『能。』）『盡形壽不得著華鬘、香油涂身。是沙彌戒，能持不？』（答：『能。』）『盡形壽不得歌舞倡伎及故往觀聽。是沙彌戒，能持不？』（答：『能。』）『盡形壽不得高廣大床上坐。是沙彌戒，能持不？』（答：『能。』）『盡形壽不得非時食。是沙彌戒，能持不？』（答：『能。』）『盡形壽不得捉持生像金銀寶物。是沙彌戒，能持不？』（答：『能。』）『此是沙彌十戒，盡形壽不得犯，能持不？』（答：『能。』）
『汝已受戒竟，當供養三寶（Triratna，佛法僧）：佛寶（Buddha Ratna，佛寶）、法寶（Dharma Ratna，法寶）、僧寶（Sangha Ratna，僧寶）；勤修三業：坐禪（Dhyana，禪定）、誦經（Sutra recitation，唸誦經文）、勸作眾事。』
受大戒法請和上文
『大德一心念！我某甲請大德為和上（Upadhyaya，親教師），愿大德為我作和上。我依大德故，得受具足戒（Bhiksu vows，比丘戒）。慈愍故。』（第二、第三，亦如是說。和尚應言：『好。』若言：『可爾。』爾時眾僧應安欲受具足者離聞處、
【English Translation】 English version 『Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) is my Bhagavan (World-Honored One).』 (Thus, say it three times.)
『For the rest of your life, you shall not kill. This is a Śrāmaṇera vow, can you uphold it?』 (Answer: 『I can.』) 『For the rest of your life, you shall not steal. This is a Śrāmaṇera vow, can you uphold it?』 (Answer: 『I can.』) 『For the rest of your life, you shall not engage in sexual activity. This is a Śrāmaṇera vow, can you uphold it?』 (Answer: 『I can.』) 『For the rest of your life, you shall not lie. This is a Śrāmaṇera vow, can you uphold it?』 (Answer: 『I can.』) 『For the rest of your life, you shall not drink alcohol. This is a Śrāmaṇera vow, can you uphold it?』 (Answer: 『I can.』) 『For the rest of your life, you shall not wear garlands, perfumes, or oils on your body. This is a Śrāmaṇera vow, can you uphold it?』 (Answer: 『I can.』) 『For the rest of your life, you shall not engage in or deliberately watch singing, dancing, or musical performances. This is a Śrāmaṇera vow, can you uphold it?』 (Answer: 『I can.』) 『For the rest of your life, you shall not sit on high or luxurious beds. This is a Śrāmaṇera vow, can you uphold it?』 (Answer: 『I can.』) 『For the rest of your life, you shall not eat at improper times. This is a Śrāmaṇera vow, can you uphold it?』 (Answer: 『I can.』) 『For the rest of your life, you shall not hold or possess raw gold, silver, or precious jewels. This is a Śrāmaṇera vow, can you uphold it?』 (Answer: 『I can.』) 『These are the ten Śrāmaṇera vows, you must not violate them for the rest of your life, can you uphold them?』 (Answer: 『I can.』)
『Now that you have received the precepts, you should make offerings to the Triratna (Three Jewels): the Buddha Ratna (Buddha Jewel), the Dharma Ratna (Dharma Jewel), and the Sangha Ratna (Sangha Jewel); diligently cultivate the three karmas: Dhyana (meditation), Sutra recitation (reciting scriptures), and diligently engage in various activities.』
The text for requesting the Upadhyaya (Preceptor) for receiving the Great Precepts
『Venerable One, with a focused mind! I, so-and-so, request the Venerable One to be my Upadhyaya (Preceptor), I wish the Venerable One to be my Upadhyaya. Because I rely on the Venerable One, I am able to receive the Bhiksu vows (full monastic precepts). Out of compassion.』 (The second and third times, say it in the same way. The Upadhyaya should say: 『Good.』 or say: 『It is acceptable.』 At that time, the Sangha should ensure that those who wish to receive the full precepts are separated from the hearing area.
著見處已，戒師應問言：)
「眾中誰能為某甲作教授師？」(若有能者，答言：「我能。」戒師即應作白：)差教授師法
「大德僧聽！是某甲，從和上某甲，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，是衣缽，是汝有不？」(答言：「是。」應語言：)
「善男子諦聽！今是真誠時，實語時，實當言實，不實當言不實。汝不犯邊罪不？汝不犯比丘尼不？汝不賊心受戒不？汝不破內外道不？汝非黃門不？汝不殺父不？汝不殺母不？汝不殺阿羅漢不？汝不破僧不？汝不噁心出佛身血不？汝非非人不？汝非畜生不？汝非二根不？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、𤴲痟、顛狂病。汝無如是諸病不？」(答言：「無。」應語言：)
「如我今問汝，僧中亦當如是問汝。如汝曏者答我，僧中亦如是答。」(教授師如是問已，還僧中，如常威儀，至舒手及僧處立，應如是白：)
「大德僧聽！是某甲，從和上某甲，求受具足戒。若僧時到僧忍聽，我問已，聽將來。」白如是。(教授師喚受戒
人言：「汝來。」來已，為捉衣缽與戒師，教禮僧足已，在戒師前長跪，合掌。教授師應教乞戒，如是白：)
「大德僧聽！我某甲，從和上某甲，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。戒師應作白：)
「大德僧聽！是某甲，從和上某甲，求受具足戒。此某甲，今從眾僧乞受具足戒，和上某甲。若僧時到僧忍聽，我問諸難事。」白如是。(作是白已，應問言：)
「善男子聽！今是真誠時，實語時，我今問汝，當隨實答。汝不犯邊罪不？汝不犯凈戒尼不？汝不賊心受戒不？汝不破內外道不？汝非黃門不？汝不殺父不？汝不殺母不？汝不殺阿羅漢不？汝不破僧不？汝不噁心出佛身血不？汝非非人不？汝非畜生不？汝非二根不？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、𤴲痟、癲狂。汝無如是諸病不？」(若言：「無。」應作白四羯磨。)
「大德僧聽！是某甲，從和上某甲，求受具足戒。此某甲，今從眾僧乞受具足戒，和上某甲。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
【現代漢語翻譯】 現代漢語譯本： 有人說：『你過來。』過來之後，（為他）拿衣缽交給戒師，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，像這樣稟白： 『大德僧眾聽著！我某甲（姓名），從和尚某甲（和尚的姓名）處，請求受具足戒。我某甲（姓名），現在從僧眾乞求受具足戒，和尚某甲（和尚的姓名）。愿僧眾救度我，因為慈悲憐憫的緣故。』（第二遍、第三遍，也像這樣說。戒師應該作稟白：） 『大德僧眾聽著！這位某甲（姓名），從和尚某甲（和尚的姓名）處，請求受具足戒。這位某甲（姓名），現在從眾僧乞求受具足戒，和尚某甲（和尚的姓名）。如果僧眾認為時機已到，僧眾允許聽，我將詢問各種困難之事。』稟白完畢后，應該問道： 『善男子聽著！現在是真誠的時候，說實話的時候，我現在問你，應當如實回答。你沒有犯邊罪嗎？你沒有侵犯清凈的比丘尼嗎？你不是以盜賊之心來受戒的嗎？你沒有破壞內外道嗎？你不是黃門（太監）嗎？你沒有殺父親嗎？你沒有殺母親嗎？你沒有殺阿羅漢（arhat）嗎？你沒有破壞僧團嗎？你沒有惡意使佛陀（Buddha）流血嗎？你不是非人嗎？你不是畜生嗎？你不是二根（雙性人）嗎？你叫什麼名字？你的和尚法號是什麼？你年滿二十歲了嗎？你的三衣缽具全了嗎？你的父母允許你出家嗎？你沒有負債嗎？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、癲癇、癲狂。你沒有這些疾病嗎？』（如果回答：『沒有。』應該作白四羯磨。） 『大德僧眾聽著！這位某甲（姓名），從和尚某甲（和尚的姓名）處，請求受具足戒。這位某甲（姓名），現在從眾僧乞求受具足戒，和尚某甲（和尚的姓名）。某甲自己說清凈，沒有各種困難之事，年滿二十歲，三衣缽具全。如果僧眾認為時機已到，僧眾允許聽，僧眾現在授予某甲（姓名）具足戒，和
【English Translation】 English version: People say: 'Come here.' After coming, (he) takes the robe and bowl and gives them to the Preceptor, teaches him to prostrate at the feet of the Sangha, and then kneels with palms together before the Preceptor. The Instructor should teach him to request the precepts, saying thus: 'Venerable Sangha, listen! I, so-and-so (name), from Upadhyaya (preceptor) so-and-so (Upadhyaya's name), request to receive the full ordination. I, so-and-so (name), now request from the Sangha to receive the full ordination, Upadhyaya so-and-so (Upadhyaya's name). May the Sangha deliver me, out of compassion and mercy.' (The second and third times, say it in the same way. The Preceptor should make the announcement:) 'Venerable Sangha, listen! This so-and-so (name), from Upadhyaya so-and-so (Upadhyaya's name), requests to receive the full ordination. This so-and-so (name), now requests from the Sangha to receive the full ordination, Upadhyaya so-and-so (Upadhyaya's name). If the Sangha deems the time is right, and the Sangha permits to listen, I will ask about the impediments.' After announcing thus, he should ask: 'Good man, listen! Now is the time for sincerity, the time for speaking truthfully. I now ask you, you should answer truthfully. Are you free from transgressing the boundary offenses? Have you not violated a pure Bhikkhuni (nun)? Are you not receiving the precepts with a thief's mind? Have you not destroyed the external and internal paths? Are you not a eunuch? Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat (arhat)? Have you not caused disunity in the Sangha? Have you not maliciously shed the blood of the Buddha (Buddha)? Are you not a non-human being? Are you not an animal? Are you not of two genders? What is your name? What is your Upadhyaya's name? Are you twenty years old yet? Are your three robes and bowl complete? Do your parents permit you? 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, epilepsy, madness. Do you not have such diseases?' (If he says: 'No,' then the Karma (kamma) should be recited four times.) 'Venerable Sangha, listen! This so-and-so (name), from Upadhyaya so-and-so (Upadhyaya's name), requests to receive the full ordination. This so-and-so (name), now requests from the Sangha to receive the full ordination, Upadhyaya so-and-so (Upadhyaya's name). So-and-so claims to be pure, without any impediments, is twenty years old, and has the three robes and bowl complete. If the Sangha deems the time is right, and the Sangha permits to listen, the Sangha now confers the full ordination to so-and
上某甲。」白如是。
「大德僧聽！是某甲，從和上某甲，求受具足戒。此某甲，今從眾僧乞受具足戒，和上某甲。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。)僧已與某甲受具足戒竟，和上某甲竟。「僧忍，默然故，是事如是持。」
「善男子諦聽！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，作不凈行。若比丘犯不凈行，受淫慾法，乃至共畜生；非沙門，非釋種子，如折石破不可還合。是中盡形壽不得犯，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、若教人取，若自斫、教人斫，若自破、教人破，若自燒、教人燒，若埋、若壞色；非沙門，非釋種子，猶如截頭不復還活。汝是中盡形壽不得犯，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，猶如多羅樹心斷不復生。汝是中盡形壽不得犯，能持不？」(答言：「能。」
【現代漢語翻譯】 現代漢語譯本： 『（稱呼受戒者的名字）某甲。』這樣說。
『大德僧眾請聽！這位（稱呼受戒者的名字）某甲，從和尚（稱呼戒和尚的名字）某甲處，請求受具足戒。這位某甲，現在從眾僧處乞求受具足戒，戒和尚是某甲。某甲自述清凈，沒有各種障礙，年滿二十歲，三衣缽具已齊備。僧眾現在授予某甲具足戒，戒和尚是某甲。哪位長老能夠容忍僧眾授予某甲具足戒，戒和尚是某甲的，就保持沉默；誰不能容忍的，請說出來。』這是第一次羯磨。（第二次、第三次，也像這樣說。）僧眾已經授予某甲具足戒完畢，戒和尚是某甲完畢。『僧眾容忍，因為保持沉默的緣故，這件事就這樣決定了。』
『善男子仔細聽！如來、無所著、等正覺所說的四種波羅夷法，如果比丘觸犯其中任何一條，就不是沙門，不是釋迦牟尼佛的弟子。你一切都不得犯淫，做不清凈的行為。如果比丘犯不清凈的行為，接受淫慾之法，乃至與畜生髮生關係；就不是沙門，不是釋迦牟尼佛的弟子，如同折斷的石頭破碎后無法再合攏。這其中終身都不得觸犯，能夠持守嗎？』（回答說：『能。』）『一切都不得盜取，乃至一片草葉。如果比丘盜取他人五錢或超過五錢的財物，無論是自己拿取，還是教唆他人拿取，無論是自己砍伐，還是教唆他人砍伐，無論是自己破壞，還是教唆他人破壞，無論是自己焚燒，還是教唆他人焚燒，無論是埋藏，還是改變顏色；就不是沙門，不是釋迦牟尼佛的弟子，猶如砍斷的頭顱無法再復活。你在這其中終身都不得觸犯，能夠持守嗎？』（回答說：『能。』）『一切都不得故意斷絕眾生的性命，乃至一隻螞蟻。如果比丘故意親手殺人，或者把刀交給他人，教唆他人殺人、讚歎死亡、勸人去死，給人服用非藥，或者墮胎，或者用厭勝之術殺人，自己製造方便、或者教唆他人去做；就不是沙門，不是釋迦牟尼佛的弟子，猶如多羅樹的心被砍斷後無法再生長。你在這其中終身都不得觸犯，能夠持守嗎？』（回答說：『能。』）
【English Translation】 English version: '(Call the name of the person receiving the precepts) So-and-so.' Say it like this.
'Venerable Sangha, please listen! This (call the name of the person receiving the precepts) So-and-so, from Upadhyaya (call the name of the preceptor) So-and-so, requests to receive the full ordination. This So-and-so, now begs from the Sangha to receive the full ordination, with Upadhyaya So-and-so. So-and-so declares himself pure, without any obstacles, twenty years of age, and possessing the three robes and bowl. The Sangha now confers the full ordination upon So-and-so, with Upadhyaya So-and-so. Which of the elders can tolerate the Sangha giving So-and-so the full ordination, with Upadhyaya So-and-so, let him remain silent; whoever cannot tolerate it, speak up.' This is the first Karma. (The second and third are also said in the same way.) The Sangha has already conferred the full ordination upon So-and-so, with Upadhyaya So-and-so completed. 'The Sangha tolerates it, because of the silence, this matter is thus upheld.'
'Good man, listen carefully! The Tathagata (如來), the Arhat (無所著), the Samyak-sambuddha (等正覺) has spoken of the four Parajika (波羅夷) laws. If a Bhikshu (比丘) violates any one of these laws, he is not a Shramana (沙門), not a descendant of Shakyamuni Buddha (釋種子). You must not commit any sexual misconduct, engaging in impure acts. If a Bhikshu commits impure acts, receiving the law of sexual desire, even with an animal; he is not a Shramana, not a descendant of Shakyamuni Buddha, like a broken stone that cannot be rejoined. You must not violate this for the rest of your life, can you uphold it?' (Answer: 'I can.') 'You must not steal anything, not even a blade of grass. If a Bhikshu steals five coins or more, whether he takes it himself or instructs others to take it, whether he cuts it himself or instructs others to cut it, whether he destroys it himself or instructs others to destroy it, whether he burns it himself or instructs others to burn it, whether he buries it or changes its color; he is not a Shramana, not a descendant of Shakyamuni Buddha, like a severed head that cannot be revived. You must not violate this for the rest of your life, can you uphold it?' (Answer: 'I can.') 'You must not intentionally take the life of any living being, not even an ant. If a Bhikshu intentionally kills a person with his own hand, or gives a knife to another person, instructs another person to kill, praises death, encourages death, gives a person non-medicine, or performs an abortion, or uses curses to kill, creates a means himself, or instructs others to do it; he is not a Shramana, not a descendant of Shakyamuni Buddha, like the heart of a Tala tree (多羅樹) that cannot grow again once it is cut. You must not violate this for the rest of your life, can you uphold it?' (Answer: 'I can.')
)「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、鬼神來供養我；非沙門，非釋種子，如針鼻破不復用。汝是中盡形壽不得犯，能持不？」(答言：「能。」)
「善男子諦聽！如來、無所著、等正覺說四依法，比丘依是出家。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：檀越施衣、割壞衣，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、若檀越送食、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、石蜜，得受。」
「汝已受戒竟，白四羯磨如法成就，得好處所，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，坐禪，誦經，勤
【現代漢語翻譯】 現代漢語譯本 『任何時候都不得說謊，即使是開玩笑。如果比丘不真實，沒有實際證得，卻自稱證得上人法（殊勝的修行境界），得到禪定、解脫、各種禪定、四空定（四種無色界的禪定），得到須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果），說天神、龍、鬼神來供養我；不是真正的沙門（出家人），不是釋迦牟尼佛的後裔，就像針鼻破了就不能再用一樣。這些你必須終身遵守，不得違犯，能做到嗎？』（回答：『能做到。』） 『善男子，仔細聽！如來（佛陀）、無所著（沒有任何執著）、等正覺（完全覺悟者）宣說四依法，比丘依靠這些出家。依靠糞掃衣（用丟棄的布料縫製的衣服），這是比丘出家人的修行方法。這些你必須終身遵守，能做到嗎？』（回答：『能做到。』）『如果得到額外的利益：檀越（施主）佈施的衣服、割壞的衣服，可以接受。』 『依靠乞食，這是比丘出家人的修行方法。這些你必須終身遵守，能做到嗎？』（回答：『能做到。』）『如果得到額外的利益：僧團分配的食物、檀越送的食物、每月初八的食物、十五的食物、初一的食物、僧團常備的食物、檀越邀請的食物，可以接受。』 『依靠樹下坐，這是比丘出家人的修行方法。這些你必須終身遵守，能做到嗎？』（回答：『能做到。』）『如果得到額外的利益：單獨的房間、尖頂的屋子、小房間、石室、兩間房一戶的住所，可以接受。』 『依靠腐爛藥（用腐爛的藥物），這是比丘出家人的修行方法。這些你必須終身遵守，能做到嗎？』（回答：『能做到。』）『如果得到額外的利益：酥油、食用油、石蜜（冰糖），可以接受。』 『你已經受戒完畢，通過白四羯磨（一種僧團的儀式）如法成就，得到好的歸宿，你的和上（戒師）如法，阿阇梨（導師）如法，僧團具足。應當好好接受教導，應該勸人行善，建造佛塔，供養僧眾，和上、阿阇梨一切如法教導，不得違逆。應當學習，禪坐，誦經，勤奮修行。』
【English Translation】 English version 『One must not lie at any time, not even in jest. If a Bhikshu (monk) is not truthful, does not possess, yet claims to have attained superior Dharma (teachings), attained Dhyana (meditation), liberation, Samadhi (concentration), the Four Formless Realms, attained the Srotapanna fruit (stream-enterer), the Sakradagamin fruit (once-returner), the Anagamin fruit (non-returner), the Arhat fruit (enlightened one), says that Devas (gods), Nagas (dragons), spirits come to make offerings to me; is not a true Sramana (ascetic), not a descendant of Shakyamuni Buddha, like a needle with a broken eye that is no longer usable. You must uphold these throughout your life and not violate them, can you do it?』 (Answer: 『I can.』) 『Good man, listen carefully! The Tathagata (Buddha), the Unattached, the Perfectly Enlightened One, speaks of the Four Reliances, upon which a Bhikshu relies to renounce the world. Relying on rag robes (robes made from discarded cloth), this is the practice of a Bhikshu who has renounced the world. Can you uphold this throughout your life?』 (Answer: 『I can.』) 『If you receive additional benefits: robes donated by a Danapati (patron), torn robes, you may accept them.』 『Relying on alms food, this is the practice of a Bhikshu who has renounced the world. Can you uphold this throughout your life?』 (Answer: 『I can.』) 『If you receive additional benefits: food distributed by the Sangha (monastic community), food sent by a Danapati, food on the eighth day of the month, the fifteenth day, the first day of the month, regular food for the Sangha, food offered by a Danapati, you may accept them.』 『Relying on sitting under a tree, this is the practice of a Bhikshu who has renounced the world. Can you uphold this throughout your life?』 (Answer: 『I can.』) 『If you receive additional benefits: a separate room, a pointed-roof house, a small room, a stone chamber, a dwelling with two rooms and one door, you may accept them.』 『Relying on fermented medicine, this is the practice of a Bhikshu who has renounced the world. Can you uphold this throughout your life?』 (Answer: 『I can.』) 『If you receive additional benefits: ghee, oil, rock candy, you may accept them.』 『You have now completed the precepts, accomplished the precepts according to the Dharma (teachings) through the white four Karmas (actions), you have obtained a good place, your Upadhyaya (preceptor) is according to the Dharma, your Acharya (teacher) is according to the Dharma, 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 teachings of the Upadhyaya and Acharya according to the Dharma, without disobeying. You should study, meditate, recite scriptures, and practice diligently.』
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，果報不絕。余所未知，當問和上、阿阇梨。」(應令受戒人在前而去。)
受衣缽文
「長老一心念！我某甲，此僧伽梨若干條割截成，今受持，不離宿。」(如是三說。餘二衣亦爾。)
「長老一心念！我某甲，此缽多羅應量器，令受持，常用故。」(如是三說)
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，得如法住，慈愍故。」(如是三說。師應語言：「莫放逸。」若言：「好。」若言：「去。」彼答言：「爾。」)
除罪法第三
懺僧殘罪法(此第二篇，其罪既重，故須經眾悔，行調伏法，以肅其懷。然調伏法要有於二：一者治過，二者治罪故。初覆藏羯磨法，治過，非治罪故。乞覆藏羯磨時，先懺覆藏突吉羅罪，後方與覆藏羯磨治法。六夜、出罪，此二是治罪法，正懺僧殘故。故有覆藏者，備三種羯磨；無覆藏者，唯與六夜、出罪。)
乞覆藏羯磨文
「大德僧聽！我比丘某甲，犯某甲僧殘罪覆藏。我比丘某甲，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。」(如是三說
【現代漢語翻譯】 現代漢語譯本：爲了追求方便，在佛法中證得須陀洹果（Sotapanna，預流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arahat，無學果）。你最初發心出家，所做的功德不會白費，果報也不會斷絕。其他你不知道的，應當去請教和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）。」（應該讓受戒人在前面離開。）
受衣缽文
『長老一心念！我某甲，這件僧伽梨（Samghati，大衣）是由若干條布割截縫製而成，現在受持，睡覺時也不離身。』（這樣說三遍。其餘兩件衣也一樣。）
『長老一心念！我某甲，這個缽多羅（Patra，食器）是應量的器具，現在受持，經常使用。』（這樣說三遍）
請依止文
『大德一心念！我某甲，請大德作為我的依止阿阇梨，愿大德為我做依止阿阇梨。我依靠大德的緣故，能夠如法安住，因為您慈悲憐憫。』（這樣說三遍。師父應該說：『不要放逸。』或者說：『好。』或者說：『去。』他回答說：『是。』）
除罪法第三
懺僧殘罪法（這是第二篇，因為罪過嚴重，所以需要經過僧眾懺悔，施行調伏法，以端正其心。然而調伏法主要有兩個方面：一是糾正過失，二是懲治罪行。最初的覆藏羯磨法，是糾正過失，不是懲治罪行。請求覆藏羯磨時，先懺悔覆藏突吉羅罪，然後才給予覆藏羯磨來治理。六夜、出罪，這兩種是懲治罪行的方法，正是爲了懺悔僧殘罪。所以有覆藏罪的人，需要三種羯磨；沒有覆藏罪的人，只需要六夜、出罪。）
乞覆藏羯磨文
『大德僧聽！我比丘某甲，犯了某甲僧殘罪並且覆藏。我比丘某甲，犯了僧殘罪，隨著覆藏的日數，現在向僧眾請求覆藏羯磨。愿僧眾給我隨著覆藏日數的羯磨，因為慈悲憐憫。』（這樣說三遍）
【English Translation】 English version: For the sake of convenience, may I attain the Sotapanna-fruit (須陀洹果, Stream-enterer), the Sakadagami-fruit (斯陀含果, Once-returner), the Anagami-fruit (阿那含果, Non-returner), and the Arahat-fruit (阿羅漢果, Worthy One) 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. What you do not yet know, you should ask your Upadhyaya (和上, Preceptor) and Acarya (阿阇梨, Teacher).』 (The person receiving the precepts should be led away first.)
Text for Receiving Robes and Bowl
'Venerable Elder, be mindful! I, so-and-so, now receive and hold this Samghati (僧伽梨, outer robe), which is made by cutting and sewing together so many strips of cloth, and I will not be without it even when sleeping.' (Say this three times. The same applies to the other two robes.)
'Venerable Elder, be mindful! I, so-and-so, now receive and hold this Patra (缽多羅, bowl), a vessel of appropriate measure, for constant use.' (Say this three times.)
Text for Requesting Dependence
'Venerable Sir, be mindful! I, so-and-so, request the Venerable Sir to be my dependence Acarya. May the Venerable Sir be my dependence Acarya. Because I rely on the Venerable Sir, I can abide in accordance with the Dharma, out of compassion.' (Say this three times. The teacher should say: 'Do not be negligent.' Or say: 'Good.' Or say: 'Go.' The person replies: 'Yes.')
Third: Methods for Removing Offenses
Method for Repenting Samghavasesa Offenses (懺僧殘罪法) (This is the second section. Because the offenses are serious, they require repentance before the Sangha and the implementation of disciplinary procedures to rectify the mind. However, disciplinary procedures mainly have two aspects: first, correcting faults; second, punishing offenses. The initial Parivasa Karma (覆藏羯磨法, concealment karma) corrects faults, not punishes offenses. When requesting Parivasa Karma, first repent the offense of concealing a Dukkata (突吉羅罪, minor offense), and then administer the Parivasa Karma for correction. Six-night penance and Exoneration are methods for punishing offenses, specifically for repenting Samghavasesa offenses. Therefore, those who have concealed offenses require three types of Karma; those who have not concealed offenses only require six-night penance and Exoneration.)
Text for Requesting Parivasa Karma
'Venerable Sangha, listen! I, Bhikshu so-and-so, have committed and concealed a certain Samghavasesa offense (僧殘罪). I, Bhikshu so-and-so, having committed a Samghavasesa offense, according to the number of days concealed, now request Parivasa Karma from the Sangha. May the Sangha grant me Karma according to the number of days concealed, out of compassion.' (Say this three times.)
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與覆藏羯磨文
「大德僧聽！比丘某甲，犯某甲僧殘罪覆藏。此比丘某甲，犯僧殘罪，隨覆藏日，已從僧乞覆藏羯磨。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，犯某僧殘罪覆藏。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，應當備修四法。羯磨，是其教法，克宜遵之在心。奪三十五事，是折伏法，勿得有違。下最執眾苦事，敬奉清凈比丘，是調伏法，當一一順而行之。白等八事，是發露悔法，宜加愧省，深自慨責，憶念依法而白，勿容闕失；若闕，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，有餘事出界外不白，寺內徐行者不白，病不遣信白，二三人共室宿，在無比丘處住，不半月半月說戒時白，是為八事失夜。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，白如是言：)
「大德僧聽！我比丘某甲，犯僧殘罪覆藏。我比丘某甲，犯僧殘
【現代漢語翻譯】 現代漢語譯本 與覆藏羯磨文
『大德僧眾聽！比丘（Bhikkhu，男性出家人）某甲，犯了某甲僧殘罪（Sanghādisesa，僧團所制定的僅次於波羅夷罪的重罪）並加以覆藏。這位比丘某甲，犯了僧殘罪，根據覆藏的日數，已經向僧團請求覆藏羯磨（Kamma，儀式）。如果僧團時機已到，僧團允許聽取，僧團現在給予比丘某甲根據覆藏日數的羯磨。』如是稟白。
『大德僧眾聽！比丘某甲，犯了某僧殘罪並加以覆藏。這位比丘某甲，犯了僧殘罪，根據覆藏的日數，已經向僧團請求覆藏羯磨；僧團現在給予比丘某甲根據覆藏日數的羯磨。哪位長老（Thera，資深的出家人）贊同僧團給予比丘某甲根據覆藏日數的羯磨就默然不語，哪位不贊同就請說出來。』這是第一次羯磨。（第二次、第三次，也像這樣說。）僧團已經贊同給予比丘某甲根據覆藏日數的羯磨完畢。『僧團贊同，因為默然的緣故，這件事就這樣成立。』（進行覆藏者，應當完備地修習四法。羯磨，是其教法，應該謹慎地遵從並銘記在心。奪三十五事，是折伏法，不得違背。下最執眾苦事，恭敬地侍奉清凈的比丘，是調伏法，應當一一順從並實行。白等八事，是發露懺悔之法，應該加以慚愧反省，深刻地自我責備，憶念依法稟白，不要有任何缺失；如果缺失，失去一夜，每一件事都會得到突吉羅罪（Dukkata，輕罪）。哪八件事？前往其他寺廟不稟白，有客人比丘來不稟白，有其他事情出界外不稟白，寺內慢慢行走者不稟白，生病不派人送信稟白，兩三個人共處一室過夜，在沒有比丘的地方居住，不半月半月說戒時稟白，這就是八件事失去一夜。佛陀允許半月半月說戒時稟白，應該這樣稟白，那位進行覆藏者，應該到僧團中，袒露右肩，脫掉革屣（鞋子），右膝著地，合掌，這樣稟白：）
『大德僧眾聽！我比丘某甲，犯了僧殘罪並加以覆藏。我比丘某甲，犯了僧殘
【English Translation】 English version Concerning the Concealment Kamma
『Listen, venerable Sangha (community of monks)! The Bhikkhu (monk) named so-and-so has committed a Sanghādisesa (a type of serious offense requiring a meeting of the Sangha for resolution) offense and concealed it. This Bhikkhu named so-and-so, having committed a Sanghādisesa offense, has requested a concealment Kamma (formal act of the Sangha) according to the number of days concealed. If it seems the right time to the Sangha, let the Sangha listen. The Sangha now grants the Bhikkhu named so-and-so a Kamma according to the number of days concealed.』 Thus it is announced.
『Listen, venerable Sangha! The Bhikkhu named so-and-so has committed a Sanghādisesa offense and concealed it. This Bhikkhu named so-and-so, having committed a Sanghādisesa offense, has requested a concealment Kamma according to the number of days concealed; the Sangha now grants the Bhikkhu named so-and-so a Kamma according to the number of days concealed. Whichever of the elders (Thera, senior monks) approves of the Sangha granting the Bhikkhu named so-and-so a Kamma according to the number of days concealed, let him remain silent; whoever does not approve, let him speak.』 This is the first Kamma. (The second and third are spoken in the same way.) The Sangha has approved granting the Bhikkhu named so-and-so a Kamma according to the number of days concealed. 『The Sangha approves; because of the silence, this matter is thus established.』 (One undergoing concealment should fully practice the four dharmas. Kamma is their teaching; it should be carefully followed and kept in mind. Depriving of thirty-five things is the method of subduing; it must not be violated. Humbly performing the most difficult tasks, respectfully serving pure Bhikkhus, is the method of taming; it should be followed and practiced in every detail. Confessing and repenting of the eight matters, one should add shame and introspection, deeply reproach oneself, remember to announce according to the Dharma, and not allow any omissions; if there are omissions, losing a night, one will incur a Dukkata (minor offense) for each matter. What are the eight matters? Going to another monastery without announcing, a guest Bhikkhu arriving without announcing, having other matters outside the boundary without announcing, those walking slowly within the monastery without announcing, being sick without sending a message to announce, two or three people sharing a room overnight, residing in a place without Bhikkhus, not announcing at the bi-monthly recitation of the Patimokkha (code of monastic rules), these are the eight matters of losing a night. The Buddha allowed announcing at the bi-monthly recitation of the Patimokkha; one should announce in this way. That one undergoing concealment should go to the Sangha, expose the right shoulder, remove the leather sandals (shoes), kneel on the right knee, join the palms, and announce in this way:)
『Listen, venerable Sangha! I, the Bhikkhu named so-and-so, have committed a Sanghādisesa offense and concealed it. I, the Bhikkhu named so-and-so, have committed a Sanghādisesa
罪，隨覆藏日，今從僧乞覆藏羯磨；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，白大德令知，我行覆藏。」(有三最下：一最大比丘下行，二最下臥具，三與最下房舍。有三事隨本次：僧得施物時，自恣時，行缽時。)
乞摩那埵羯磨文
「大德僧聽！我比丘某甲，犯某甲僧殘罪覆藏。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。愿僧與我六夜摩那埵，慈愍故。」(如是三說。)
與摩那埵羯磨文
「大德僧聽！比丘某甲，犯某甲僧殘罪覆藏。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。若僧時到僧忍聽，僧今與比丘某甲六夜摩那埵。」白如是。
「大德僧聽！比丘某甲，犯某甲僧殘罪覆藏。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；僧今與比丘某甲六夜摩那埵。誰諸長老忍僧與比丘某甲六夜摩那埵者默然，誰不忍者說。」是初羯磨。(第二、第三，亦如是說。)僧已與比丘某甲六夜摩那埵竟。「僧忍，默然
【現代漢語翻譯】 現代漢語譯本 罪（指犯戒行為），隨著覆藏（指隱瞞罪行）的日子，現在我從僧團請求覆藏羯磨（指僧團允許覆藏罪行的儀式）；僧團已經給予我隨覆藏日期的羯磨。我比丘（指出家男子）某甲（代指名字），已經覆藏若干日，未覆藏若干日，稟告大德（指有德行的僧人）令其知曉，我正在進行覆藏。」（有三種最下等的：一是最大年齡的比丘做下等的事情，二是使用最下等的臥具，三是居住在最下等的房舍。有三件事隨順本次：僧團得到施捨的物品時，進行自恣（指僧眾互相指出過失）時，進行托缽乞食時。）
乞摩那埵羯磨文（指請求給予六夜摩那埵的羯磨文）
『大德僧（指僧團）聽！我比丘某甲，犯了某甲僧殘罪（指僅次於波羅夷的重罪）並加以覆藏。我比丘某甲，犯僧殘罪，隨著覆藏的日子，已經從僧團請求覆藏羯磨；僧團已經給予我隨覆藏日期的羯磨。我比丘某甲行覆藏完畢，現在從僧團請求六夜摩那埵（指一種懺悔儀式）。愿僧團給予我六夜摩那埵，因為慈悲憐憫的緣故。』（像這樣說三遍。）
與摩那埵羯磨文（指給予六夜摩那埵的羯磨文）
『大德僧聽！比丘某甲，犯了某甲僧殘罪並加以覆藏。這位比丘某甲，犯僧殘罪，隨著覆藏的日子，已經從僧團請求覆藏羯磨；僧團已經給予比丘某甲隨覆藏日期的羯磨。這位比丘某甲行覆藏完畢，現在從僧團請求六夜摩那埵。如果僧團時間已到，僧團允許聽取，僧團現在給予比丘某甲六夜摩那埵。』稟告如上。
『大德僧聽！比丘某甲，犯了某甲僧殘罪並加以覆藏。這位比丘某甲，犯僧殘罪，隨著覆藏的日子，已經從僧團請求覆藏羯磨；僧團已經給予比丘某甲隨覆藏日期的羯磨。這位比丘某甲行覆藏完畢，從僧團請求六夜摩那埵；僧團現在給予比丘某甲六夜摩那埵。哪位長老（指年長的僧人）認可僧團給予比丘某甲六夜摩那埵的就默然，哪位不認可的就說出來。』這是第一次羯磨。（第二次、第三次，也像這樣說。）僧團已經給予比丘某甲六夜摩那埵完畢。『僧團認可，默然。』
【English Translation】 English version The offense, according to the days of concealment (referring to hiding the offense), now I request from the Sangha (the monastic community) the concealment Karma (a ritual where the Sangha allows the concealment of the offense); the Sangha has already granted me the Karma according to the days of concealment. I, Bhikkhu (monk) so-and-so, have concealed for so many days, not concealed for so many days, inform the venerable ones (referring to virtuous monks) to let them know, I am performing concealment.' (There are three lowest things: first, the oldest Bhikkhu doing the lowest things, second, using the lowest bedding, and third, residing in the lowest dwelling. There are three things according to the occasion: when the Sangha receives donated items, during the Pavarana (invitation to be corrected) ceremony, and during alms round.)
Text for requesting Manatta Karma (the text for requesting the six-night Manatta)
'Venerable Sangha, listen! I, Bhikkhu so-and-so, have committed a certain Sanghavasesa offense (a serious offense second only to Parajika) and concealed it. I, Bhikkhu so-and-so, committed a Sanghavasesa offense, according to the days of concealment, have already requested the concealment Karma from the Sangha; the Sangha has already granted me the Karma according to the days of concealment. I, Bhikkhu so-and-so, having completed the concealment, now request the six-night Manatta (a type of penance) from the Sangha. May the Sangha grant me the six-night Manatta, out of compassion.' (Say this three times.)
Text for granting Manatta Karma (the text for granting the six-night Manatta)
'Venerable Sangha, listen! Bhikkhu so-and-so, has committed a certain Sanghavasesa offense and concealed it. This Bhikkhu so-and-so, committed a Sanghavasesa offense, according to the days of concealment, has already requested the concealment Karma from the Sangha; the Sangha has already granted Bhikkhu so-and-so the Karma according to the days of concealment. This Bhikkhu so-and-so, having completed the concealment, now requests the six-night Manatta from the Sangha. If the time is right for the Sangha, the Sangha permits to listen, the Sangha now grants Bhikkhu so-and-so the six-night Manatta.' Announce as such.
'Venerable Sangha, listen! Bhikkhu so-and-so, has committed a certain Sanghavasesa offense and concealed it. This Bhikkhu so-and-so, committed a Sanghavasesa offense, according to the days of concealment, has already requested the concealment Karma from the Sangha; the Sangha has already granted Bhikkhu so-and-so the Karma according to the days of concealment. This Bhikkhu so-and-so, having completed the concealment, requests the six-night Manatta from the Sangha; the Sangha now grants Bhikkhu so-and-so the six-night Manatta. Whoever among the elders (senior monks) approves of the Sangha granting Bhikkhu so-and-so the six-night Manatta, let them be silent; whoever does not approve, let them speak.' This is the first Karma. (The second and third, also say it like this.) The Sangha has completed granting Bhikkhu so-and-so the six-night Manatta. 'The Sangha approves, silence.'
故，是事如是持。」
(佛言：「聽行摩那埵比丘亦行如上事。」行摩那埵者，應常在僧中宿，日日白。應如是白，偏露右肩，脫革屣，右膝著地，合掌，白如是言：)
「大德僧聽！我比丘某甲，犯某甲僧殘罪覆藏。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；僧已與我六夜摩那埵。我比丘某甲，已行若干日，未行若干日，白大德令知，我行摩那埵。」(三說。)
乞出罪羯磨文
「大德僧聽！我比丘某甲，犯某甲僧殘罪覆藏。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；僧已與我六夜摩那埵。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，犯某甲僧殘罪覆藏。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。此比丘某甲已行覆藏日羯磨竟，從僧乞六夜摩那埵；僧已與比丘某甲六夜摩那埵。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
【現代漢語翻譯】 現代漢語譯本： 『因此，這件事應當這樣奉行。』
（佛說：『聽從行摩那埵（Mānatta）比丘也應如上述事情一樣行事。』行摩那埵（Mānatta）的人，應當經常在僧團中住宿，每天稟白。應當這樣稟白，袒露右肩，脫掉革屣（鞋子），右膝著地，合掌，稟白如下：）
『尊敬的僧團請聽！我比丘某甲，犯了某甲僧殘罪（Saṃghādisesa）並加以隱瞞。我比丘某甲，犯了僧殘罪（Saṃghādisesa），按照隱瞞的日數，已經向僧團請求覆藏羯磨（Paṭicchanna-kamma）；僧團已經給予我按照隱瞞日數覆藏羯磨（Paṭicchanna-kamma）。我比丘某甲行覆藏（Paṭicchanna）完畢，向僧團請求六夜摩那埵（Mānatta）；僧團已經給予我六夜摩那埵（Mānatta）。我比丘某甲，已經行了若干日，未行若干日，稟告尊敬的僧團，讓僧團知道，我在行摩那埵（Mānatta）。』（重複三次。）
請求出罪羯磨文
『尊敬的僧團請聽！我比丘某甲，犯了某甲僧殘罪（Saṃghādisesa）並加以隱瞞。我比丘某甲，犯了僧殘罪（Saṃghādisesa），按照隱瞞的日數，已經向僧團請求覆藏羯磨（Paṭicchanna-kamma）；僧團已經給予我按照隱瞞日數覆藏羯磨（Paṭicchanna-kamma）。我比丘某甲行覆藏（Paṭicchanna）完畢，向僧團請求六夜摩那埵（Mānatta）；僧團已經給予我六夜摩那埵（Mānatta）。我比丘某甲行六夜摩那埵（Mānatta）完畢，現在向僧團請求出罪羯磨（Abbāna-kamma）。愿僧團給予我出罪羯磨（Abbāna-kamma），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
『尊敬的僧團請聽！比丘某甲，犯了某甲僧殘罪（Saṃghādisesa）並加以隱瞞。這位比丘某甲，犯了僧殘罪（Saṃghādisesa），按照隱瞞的日數，已經向僧團請求覆藏羯磨（Paṭicchanna-kamma）；僧團已經給予比丘某甲按照隱瞞日數覆藏羯磨（Paṭicchanna-kamma）。這位比丘某甲已經行覆藏日羯磨（Paṭicchanna-kamma）完畢，向僧團請求六夜摩那埵（Mānatta）；僧團已經給予比丘某甲六夜摩那埵（Mānatta）。這位比丘某甲行六夜摩那埵（Mānatta）完畢，現在向僧團請求出罪羯磨（Abbāna-kamma）。如果僧團時間已到，僧團允許聽從，僧團現在給予比丘某甲出罪羯磨（Abbāna-kamma）。』
【English Translation】 English version: 『Therefore, this matter should be upheld in this way.』
(The Buddha said: 『A bhikkhu undergoing Mānatta (penance) should also conduct himself as described above.』 A bhikkhu undergoing Mānatta (penance) should always reside within the Sangha, and report daily. He should report in this manner, exposing his right shoulder, removing his leather sandals, kneeling on his right knee, joining his palms, and reporting as follows:)
『Venerable Sangha, please listen! I, bhikkhu (name), have committed a certain Saṃghādisesa (offense requiring initial and subsequent meetings of the Sangha) and concealed it. I, bhikkhu (name), having committed a Saṃghādisesa (offense requiring initial and subsequent meetings of the Sangha), have requested Paṭicchanna-kamma (concealment procedure) from the Sangha according to the number of days concealed; the Sangha has granted me Paṭicchanna-kamma (concealment procedure) according to the number of days concealed. I, bhikkhu (name), having completed the period of concealment (Paṭicchanna), request six nights of Mānatta (penance); the Sangha has granted me six nights of Mānatta (penance). I, bhikkhu (name), have observed so many days, and have not observed so many days. I inform the Venerable Sangha, so that the Sangha knows that I am undergoing Mānatta (penance).』 (Repeat three times.)
Text for Requesting Abbāna-kamma (Reinstatement Procedure)
『Venerable Sangha, please listen! I, bhikkhu (name), have committed a certain Saṃghādisesa (offense requiring initial and subsequent meetings of the Sangha) and concealed it. I, bhikkhu (name), having committed a Saṃghādisesa (offense requiring initial and subsequent meetings of the Sangha), have requested Paṭicchanna-kamma (concealment procedure) from the Sangha according to the number of days concealed; the Sangha has granted me Paṭicchanna-kamma (concealment procedure) according to the number of days concealed. I, bhikkhu (name), having completed the period of concealment (Paṭicchanna), request six nights of Mānatta (penance); the Sangha has granted me six nights of Mānatta (penance). I, bhikkhu (name), having completed six nights of Mānatta (penance), now request Abbāna-kamma (reinstatement procedure) from the Sangha. May the Sangha grant me Abbāna-kamma (reinstatement procedure), out of compassion.』 (The second and third times, say it in the same way.)
Text for Granting Abbāna-kamma (Reinstatement Procedure)
『Venerable Sangha, please listen! Bhikkhu (name) has committed a certain Saṃghādisesa (offense requiring initial and subsequent meetings of the Sangha) and concealed it. This bhikkhu (name), having committed a Saṃghādisesa (offense requiring initial and subsequent meetings of the Sangha), has requested Paṭicchanna-kamma (concealment procedure) from the Sangha according to the number of days concealed; the Sangha has granted bhikkhu (name) Paṭicchanna-kamma (concealment procedure) according to the number of days concealed. This bhikkhu (name), having completed the period of concealment (Paṭicchanna), has requested six nights of Mānatta (penance) from the Sangha; the Sangha has granted bhikkhu (name) six nights of Mānatta (penance). This bhikkhu (name), having completed six nights of Mānatta (penance), now requests Abbāna-kamma (reinstatement procedure) from the Sangha. If it is the Sangha』s time, may the Sangha consent to listen, the Sangha now grants bhikkhu (name) Abbāna-kamma (reinstatement procedure).』
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，從僧乞出罪羯磨；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。」
捨墮懺悔法(此第三篇尼薩耆波逸提過，犯兩篇故，加以折伏法，要須僧中舍。若住處無僧，亦得三人、二人、一人前舍，但不得別眾舍，不成舍。)
持捨墮衣于僧中舍文
「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。」(第二、第三，亦如是說。舍已，即應僧中懺悔。)
從僧乞懺悔文
「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，犯某甲罪，今從眾僧乞懺悔。愿僧聽我比丘某甲懺悔，慈愍故。」(第二、第三，亦如是說。僧中別請一人對懺悔，至清凈比丘所，作如是白：)
「我比丘某甲，請大德懺悔。」(受懺者應白僧已，然後受懺。)
【現代漢語翻譯】 現代漢語譯本： 『羯磨』（Karma）。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（six nights of Manatta）；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，從僧乞出罪羯磨；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。』
捨墮懺悔法（此第三篇尼薩耆波逸提過，犯兩篇故，加以折伏法，要須僧中舍。若住處無僧，亦得三人、二人、一人前舍，但不得別眾舍，不成舍。）
持捨墮衣于僧中舍文
『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。』（第二、第三，亦如是說。舍已，即應僧中懺悔。）
從僧乞懺悔文
『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，犯某甲罪，今從眾僧乞懺悔。愿僧聽我比丘某甲懺悔，慈愍故。』（第二、第三，亦如是說。僧中別請一人對懺悔，至清凈比丘所，作如是白：）
『我比丘某甲，請大德懺悔。』（受懺者應白僧已，然後受懺。）
【English Translation】 English version: 『Karma.』 So it is declared.
『Venerable Sangha, listen! Bhikshu (monk) so-and-so has committed a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) and concealed it. This Bhikshu so-and-so, having committed a Sanghavasesa, according to the number of days concealed, has requested a covering Karma from the Sangha; the Sangha has granted Bhikshu so-and-so a covering Karma according to the number of days concealed. This Bhikshu so-and-so, having completed the covering period, requests a six-night Manatta (probation) Karma from the Sangha; the Sangha has granted Bhikshu so-and-so a six-night Manatta Karma. This Bhikshu so-and-so, having completed the six-night Manatta, requests an exculpation Karma from the Sangha; the Sangha now grants Bhikshu so-and-so an exculpation Karma. Which of the elders here approve of the Sangha granting Bhikshu so-and-so an exculpation Karma, let them be silent; who does not approve, let them speak.』 This is the first Karma. (The second and third are spoken similarly.) The Sangha has approved granting Bhikshu so-and-so an exculpation Karma. 『The Sangha approves; therefore, it is silent. Thus, this matter is upheld.』
The method of confessing Nissaggiya Pacittiya (offenses entailing forfeiture) (This is the third section, Nissaggiya Pacittiya offenses. Because two offenses are committed, a subduing act is added, which must be done within the Sangha. If there is no Sangha in the dwelling place, it can be forfeited before three, two, or one person, but it cannot be forfeited separately from the assembly; it will not be a valid forfeiture.)
The text for forfeiting an article requiring forfeiture within the Sangha
『Venerable Sangha, listen! I, Bhikshu so-and-so, knowingly kept such-and-such a long robe for more than ten days, committing a Nissaggiya Pacittiya offense. Now I forfeit it to the Sangha.』 (The second and third are spoken similarly. After forfeiting, one should immediately confess within the Sangha.)
The text for requesting confession from the Sangha
『Venerable Sangha, listen! I, Bhikshu so-and-so, knowingly kept such-and-such a long robe for more than ten days, committing a Nissaggiya Pacittiya offense. This robe has been forfeited to the Sangha. I, so-and-so, having committed this offense, now request confession from the Sangha. May the Sangha hear my confession, Bhikshu so-and-so, out of compassion.』 (The second and third are spoken similarly. Separately invite one person in the Sangha to confess to. Go to a pure Bhikshu and declare thus:)
『I, Bhikshu so-and-so, request the Venerable One to hear my confession.』 (The one receiving the confession should inform the Sangha before receiving the confession.)
受懺者僧中白文
「大德僧聽！比丘某甲，故畜爾所長衣過十日，犯捨墮。此衣已舍與僧，有某甲罪，今從眾僧懺悔。若僧時到僧忍聽，我受比丘某甲懺悔。」白如是。
某對一人僧中懺悔文
「大德一心念！我比丘某甲，故畜爾所長衣過十日，犯捨墮。此衣已舍與僧，今有某甲罪，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，知而不敢覆藏。大德憶我清凈，戒身具足，清凈布薩。」(第二、第三，亦如是說。說已，受懺悔者應語言：)「自責汝心，生厭離。」(彼即應答言：「爾。」)
僧還此比丘衣羯磨文(捨墮還衣法：若有畜染者，應經宿方羯磨還；若有緣，亦聽即日作羯磨，但須別稱人轉付，不得直還。若無畜染者，皆即日還。今此畜長犯捨墮還衣，是經宿還羯磨文。)
「大德僧聽！比丘某甲，故畜爾所長衣過十日，犯捨墮。此衣已舍與僧。若僧時到僧忍聽，僧今持此衣與某甲，某甲當還比丘某甲。」白如是。
「大德僧聽！比丘某甲，故畜爾所長衣過十日，犯捨墮。此衣已舍與僧。僧今持此衣與某甲，某甲當還比丘某甲。誰諸長老忍僧持此衣與某甲，某甲當還比丘某甲者默然，誰不忍者說。」僧已忍僧持此衣與某甲，某甲當還比丘某甲衣
【現代漢語翻譯】 現代漢語譯本 受懺者僧中白文
『大德僧眾請聽！比丘（Bhikkhu，佛教出家男眾）某甲，明知故犯地持有超過十日的多餘長衣，觸犯了捨墮罪（Nissaggiya Pacittiya，一種需要捨棄財物並懺悔的罪）。這件衣服已經捨棄給僧團，某甲因此有罪，現在向僧眾懺悔。如果僧眾時機成熟，願意聽取，我接受比丘某甲的懺悔。』這樣稟白。
某甲對一人僧中懺悔文
『大德請一心憶念！我比丘某甲，明知故犯地持有超過十日的多餘長衣，觸犯了捨墮罪。這件衣服已經捨棄給僧團，現在某甲因此有罪，現在向大德懺悔，不敢隱瞞。懺悔就能得到安樂，不懺悔就得不到安樂，憶念起所犯的錯誤就坦白出來，知道卻不敢隱瞞。大德請記住我的清凈，戒身具足，清凈地舉行布薩（Uposatha，佛教的齋戒日）。』（第二次、第三次，也像這樣說。說完后，接受懺悔的人應該說：）『責備你的內心，生起厭離心。』（他應該回答說：『是的。』）
僧團歸還此比丘衣服的羯磨文（Kamma，佛教儀式）（捨墮還衣法：如果有被畜養或染色的，應該過夜后才舉行羯磨歸還；如果有因緣，也允許當天舉行羯磨，但必須另外指派人轉交，不得直接歸還。如果沒有被畜養或染色的，都可以當天歸還。現在這是因為持有長衣超過期限而觸犯捨墮罪，歸還衣服，是過夜后歸還的羯磨文。）
『大德僧眾請聽！比丘某甲，明知故犯地持有超過十日的多餘長衣，觸犯了捨墮罪。這件衣服已經捨棄給僧團。如果僧眾時機成熟，願意聽取，僧團現在將這件衣服交給某甲，某甲應當歸還給比丘某甲。』這樣稟白。
『大德僧眾請聽！比丘某甲，明知故犯地持有超過十日的多餘長衣，觸犯了捨墮罪。這件衣服已經捨棄給僧團。僧團現在將這件衣服交給某甲，某甲應當歸還給比丘某甲。哪位長老贊同僧團將這件衣服交給某甲，某甲應當歸還給比丘某甲的，請默然，不同意的請說出來。』僧團已經贊同僧團將這件衣服交給某甲，某甲應當歸還給比丘某甲的衣服。
【English Translation】 English version Text for Confession - Statement to the Sangha
『Venerable Sangha, please listen! Bhikkhu (Buddhist monk) So-and-so, knowingly kept an extra long robe for more than ten days, committing a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). This robe has been forfeited to the Sangha, and So-and-so is guilty of this offense. Now, I confess to the Sangha. If it is the Sangha's time and the Sangha agrees, I accept the confession of Bhikkhu So-and-so.』 This is how it is announced.
Text for Confession to One Bhikkhu in the Sangha
『Venerable One, please pay attention! I, Bhikkhu So-and-so, knowingly kept an extra long robe for more than ten days, committing a Nissaggiya Pacittiya. This robe has been forfeited to the Sangha, and now So-and-so is guilty of this offense. Now, I confess to the Venerable One, without concealing anything. Confession brings happiness, non-confession brings unhappiness. Remembering the offense, I reveal it, knowing it but not concealing it. Venerable One, remember my purity, my full possession of the precepts, and my pure Uposatha (Buddhist day of observance).』 (The second and third times, it is said in the same way. After speaking, the one receiving the confession should say:) 『Reproach your mind, generate revulsion.』 (He should then answer: 『Yes.』)
Text for the Kamma (Buddhist ritual) of the Sangha Returning the Robe to the Bhikkhu (Rules for Returning a Forfeited Robe: If it has been kept or dyed, the Kamma should be performed after a night has passed; if there is a reason, it is also allowed to perform the Kamma on the same day, but it must be handed over by another designated person, not directly returned. If it has not been kept or dyed, it can be returned on the same day. Now, this is about returning a robe forfeited for keeping a long robe beyond the permitted time, and this is the Kamma text for returning it after a night has passed.)
『Venerable Sangha, please listen! Bhikkhu So-and-so, knowingly kept an extra long robe for more than ten days, committing a Nissaggiya Pacittiya. This robe has been forfeited to the Sangha. If it is the Sangha's time and the Sangha agrees, the Sangha now gives this robe to So-and-so, and So-and-so should return it to Bhikkhu So-and-so.』 This is how it is announced.
『Venerable Sangha, please listen! Bhikkhu So-and-so, knowingly kept an extra long robe for more than ten days, committing a Nissaggiya Pacittiya. This robe has been forfeited to the Sangha. The Sangha now gives this robe to So-and-so, and So-and-so should return it to Bhikkhu So-and-so. Those elders who approve of the Sangha giving this robe to So-and-so, and So-and-so returning it to Bhikkhu So-and-so, please remain silent; those who do not approve, please speak.』 The Sangha has approved the Sangha giving this robe to So-and-so, and So-and-so returning the robe to Bhikkhu So-and-so.
竟。「僧忍，默然故，是事如是持。」
三人、二人、一人前捨墮文(若三人、二人、一人前，舍法同上，唯不稱僧為異。三人、二人、一人中懺法，受懺者應語邊人，然後受懺。對一人者，直爾舍已而懺悔也。)
三人、二人中受懺者語邊人文
「長老聽我受比丘某甲懺悔。」(彼答言：「爾。」懺法如上。)
餘罪懺悔法(言餘罪者，除上二篇及尼薩耆，自餘波逸提、下二篇偷蘭遮、突吉羅等。此餘罪中波逸提提舍尼，皆是對首悔；第五篇罪皆是心悔；偷蘭遮罪中，重者眾中悔，微者對悔。故致悔法階降不同。)
向一比丘懺悔文(應至一清凈比丘所，偏露右肩，若上座，禮足，右膝著地，合掌說罪名、說罪種，作如是言：)
「長老一心念！我某甲比丘，犯某甲罪，今從長老懺悔，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。長老憶我清凈，戒身具是，清凈布薩。」(第二、第三，亦如是說。彼受懺者應語言：)「自責汝心，生厭離。」(即答言：「爾。」)
二比丘前懺悔文(應至二清凈比丘所，請一比丘對懺悔。受懺者應先問彼第二比丘，作如是言：)
「長老聽我比丘某甲懺悔。」(彼答言：「爾。」其懺法同上。)
三
【現代漢語翻譯】 現代漢語譯本： 『竟。僧人容忍，默不作聲，這件事就這樣保持。』
三人、二人、一人面前捨墮文（如果是在三人、二人、一人面前，舍法與上述相同，唯一的不同是不稱『僧』。在三人、二人、一人中進行懺悔的方法是，接受懺悔的人應該告訴身邊的人，然後再接受懺悔。對於一個人，直接捨棄罪過然後懺悔。）
在三人、二人中接受懺悔的人對身邊人說：
『長老聽我接受比丘某甲（姓名）的懺悔。』（對方回答說：『好。』懺悔的方法如上。）
其餘罪的懺悔方法（所說的『其餘罪』，是指除了上述二篇以及尼薩耆（Nissaggiya，捨墮）之外，剩餘的波逸提（Pācittiya，單墮）、下二篇偷蘭遮（Thullaccaya，粗罪）、突吉羅（Dukkata，惡作）等。這些其餘罪中，波逸提和提舍尼（Patidesaniya，向彼悔）都需要對首懺悔；第五篇罪都是內心懺悔；偷蘭遮罪中，較重的需要在僧眾中懺悔，輕微的則對人懺悔。因此，懺悔的方法和程度有所不同。）
向一位比丘懺悔文（應該到一位清凈的比丘那裡，袒露右肩，如果是上座，則禮拜他的腳，右膝著地，合掌說出罪名、罪的種類，這樣說：）
『長老一心念！我某甲（姓名）比丘，犯了某甲（罪名）罪，現在向長老懺悔，不敢隱瞞。懺悔則安樂，不懺悔不安樂，憶念所犯而發露，知道而不隱瞞。長老記住我的清凈，戒體具足，清凈布薩（Uposatha，齋戒）。』（第二、第三次，也這樣說。接受懺悔的人應該說：）『責備你的內心，生起厭離。』（即回答說：『好。』）
在兩位比丘面前懺悔文（應該到兩位清凈的比丘那裡，請一位比丘進行懺悔。接受懺悔的人應該先問另一位比丘，這樣說：）
『長老聽我比丘某甲（姓名）懺悔。』（對方回答說：『好。』懺悔的方法與上述相同。）
三
【English Translation】 English version: 'End. The Sangha is tolerant, remaining silent, so let this matter be maintained as such.'
Formulas for Expiation in the Presence of Three, Two, or One Person (If it is in the presence of three, two, or one person, the method of relinquishment is the same as above, the only difference being that 'Sangha' is not mentioned. The method of confession among three, two, or one person is that the one receiving the confession should inform the person next to them before receiving the confession. For one person, simply relinquish the offense and then confess.)
The one receiving confession among three or two people says to the person next to them:
'Venerable, listen to me receiving the confession of Bhikkhu (name).' (The other replies: 'Yes.' The method of confession is as above.)
Method for Confessing Other Offenses (The 'other offenses' refer to the remaining Pācittiya (falling), Thullaccaya (grave offense), Dukkata (wrongdoing), etc., besides the above two sections and Nissaggiya (forfeiture). Among these other offenses, Pācittiya and Patidesaniya (to be declared) all require confession before another; the fifth category of offenses are all confessed in the mind; among Thullaccaya offenses, the more serious ones are confessed in the Sangha, and the minor ones are confessed to an individual. Therefore, the methods and degrees of confession differ.)
Formula for Confession to One Bhikkhu (One should go to a pure Bhikkhu, expose the right shoulder, if it is a senior, prostrate at his feet, kneel on the right knee, join the palms, state the name of the offense, and the type of offense, saying thus:)
'Venerable, pay attention with one mind! I, Bhikkhu (name), have committed the offense of (offense name), and now confess to the Venerable, not daring to conceal it. Confession brings happiness, non-confession brings unhappiness, remembering the offense and disclosing it, knowing it and not concealing it. Venerable, remember my purity, the body of precepts is complete, pure Uposatha (observance day).' (The second and third times, say the same. The one receiving the confession should say:) 'Reproach your mind, generate revulsion.' (Then answer: 'Yes.')
Formula for Confession in the Presence of Two Bhikkhus (One should go to two pure Bhikkhus, and ask one Bhikkhu to receive the confession. The one receiving the confession should first ask the other Bhikkhu, saying thus:)
'Venerable, listen to me receiving the confession of Bhikkhu (name).' (The other replies: 'Yes.' The method of confession is the same as above.)
Three
比丘前懺悔文(應至三清凈比丘所，亦請一比丘對懺悔，余與上二人法同也。)
僧中懺悔文(應往僧中，偏露右肩，脫革屣，禮僧足已，右膝著地，合掌，白如是言：)
「大德僧聽！我比丘某甲，犯某甲罪，今從僧乞懺悔。」(如是三說。僧中別請一人對懺悔，至清凈比丘所，作如是言：)
「我比丘某甲，請大德懺悔。」(受懺者應白僧已，然後受懺。應作如是白：)
「大德僧聽！彼比丘某甲，犯某甲罪，今從僧懺悔。若僧時到僧忍聽，我受比丘某甲懺。」白如是。(作如是白已，受懺，其悔法同上。)
一切僧同犯即僧中懺悔文(于住處當說戒時，一切僧同犯，而同犯者不得相向懺悔，既臨說戒時，復不容於外求清凈比丘，說戒事重故，聽眾以單白而懺，得為說戒。應作如是白：)
「大德僧聽！此一切眾僧犯罪。若僧時到僧忍聽，此一切僧懺悔。」白如是。(作如是白已，然後說戒。)
疑罪發露文(至一清凈比丘所，偏露右肩，脫革屣，禮僧足已，右膝著地，合掌自稱所犯戒名，口作是語：)
「大德憶念！我于某罪生疑，今向大德說。須后無疑時，當如法懺悔。」
一切僧同犯罪疑于僧中發露文(亦是當說戒時，疑罪發露，與上懺悔法同。
【現代漢語翻譯】 現代漢語譯本 比丘前懺悔文（應到三位清凈比丘處，也可請一位比丘進行對懺悔，其餘步驟與上述二人相同。）
僧中懺悔文（應前往僧團中，袒露右肩，脫掉鞋子，禮拜僧眾的腳后，右膝著地，合掌，如此稟告：）
『大德僧眾請聽！我比丘某甲（Biksu Moujia），犯了某甲罪，現在向僧團請求懺悔。』（如此重複三次。僧團中另外請一人進行對懺悔，到清凈比丘處，如此說：）
『我比丘某甲（Biksu Moujia），請大德（Dade）懺悔。』（接受懺悔者應先稟告僧團，然後接受懺悔。應如此稟告：）
『大德僧眾請聽！這位比丘某甲（Biksu Moujia），犯了某甲罪，現在向僧團懺悔。如果僧團時機成熟，僧團允許，我接受比丘某甲（Biksu Moujia）的懺悔。』如此稟告。（如此稟告后，接受懺悔，其懺悔方法與上述相同。）
一切僧眾同犯即僧中懺悔文（在住處應當說戒時，如果一切僧眾都犯了同樣的罪，而同犯者不能互相懺悔，又正值說戒之時，不容許向外尋求清凈比丘，因為說戒事宜重大，允許大眾以單白的方式懺悔，以便進行說戒。應如此稟告：）
『大德僧眾請聽！這裡的一切眾僧都犯了罪。如果僧團時機成熟，僧團允許，這裡的一切僧眾進行懺悔。』如此稟告。（如此稟告后，然後說戒。）
疑罪發露文（到一位清凈比丘處，袒露右肩，脫掉鞋子，禮拜僧眾的腳后，右膝著地，合掌自稱所犯戒條的名稱，口中如此說：）
『大德（Dade）憶念！我對於某罪產生懷疑，現在向大德（Dade）說明。等到以後沒有疑問時，應當如法懺悔。』
一切僧眾同犯罪，疑于僧中發露文（也是在應當說戒時，對於疑罪進行發露，與上述懺悔方法相同。）
【English Translation】 English version Repentance Before a Bhiksu (Should go to three pure Bhiksus; also, one Bhiksu may be asked to receive the repentance, and the procedure for the others is the same as for the two above.)
Repentance in the Sangha (Should go to the Sangha, expose the right shoulder, remove leather shoes, bow to the feet of the Sangha, kneel on the right knee, join palms, and state as follows:)
'Venerable Sangha, listen! I, Bhiksu Moujia (Biksu Moujia), have committed such and such offense, and now I ask the Sangha for repentance.' (Say this three times. Separately ask one person in the Sangha to receive the repentance. Go to a pure Bhiksu and say as follows:)
'I, Bhiksu Moujia (Biksu Moujia), ask the Venerable (Dade) for repentance.' (The one receiving the repentance should first inform the Sangha, and then receive the repentance. Should inform as follows:)
'Venerable Sangha, listen! This Bhiksu Moujia (Biksu Moujia) has committed such and such offense, and now repents to the Sangha. If it is the Sangha's time and the Sangha permits, I will receive the repentance of Bhiksu Moujia (Biksu Moujia).' Inform thus. (Having informed thus, receive the repentance; the method of repentance is the same as above.)
When All the Sangha Commit the Same Offense, the Repentance Text for the Sangha (When the precepts are to be recited at the dwelling place, if all the Sangha have committed the same offense, and those who have committed the same offense cannot repent to each other, and it is time for the recitation of the precepts, and it is not permissible to seek a pure Bhiksu from outside, because the matter of reciting the precepts is important, allow the assembly to repent with a single announcement, in order to recite the precepts. Should announce as follows:)
'Venerable Sangha, listen! All the Sangha here have committed an offense. If it is the Sangha's time and the Sangha permits, all the Sangha here will repent.' Announce thus. (Having announced thus, then recite the precepts.)
Text for Revealing a Doubtful Offense (Go to a pure Bhiksu, expose the right shoulder, remove leather shoes, bow to the feet of the Sangha, kneel on the right knee, join palms, and state the name of the precept that has been violated, and say as follows:)
'Venerable (Dade), remember! I have a doubt about such and such offense, and now I explain it to the Venerable (Dade). When there is no doubt later, I will repent according to the Dharma.'
When All the Sangha Commit the Same Offense, the Text for Revealing Doubts in the Sangha (This is also when the precepts are to be recited, revealing a doubtful offense, and the method of repentance is the same as above.)
應作如是白：)
「大德僧聽！此一切僧于罪有疑。若僧時到僧忍聽，此眾僧自說罪。」白如是。(作如是白，然後得說戒。)
說戒法第四
與欲及清凈文(若有佛法僧事、病患、及看病，與欲清凈法。)
「大德一心念！今日眾僧布薩說戒，我某甲為某緣事故，如法僧事，與欲清凈。」(有五種與欲。若言：「與汝欲。」若言：「我說欲。」若言：「與我說欲。」若現身相。若廣說。盡成與欲。不者，不成與欲。自恣時與欲亦同，但言我與欲自恣為異也。)
受欲清凈文(隨能憶姓字多少，得受。至僧中應如是說：)
「大德一心念！眾多比丘，為某緣事，我與眾多比丘受欲清凈，如法僧事，與欲清凈。」
轉與欲清凈文(受彼欲清凈已，后自有事起，故以彼及己欲清凈，更轉與餘人言：)
「長老一心念！我比丘某甲與眾多比丘受欲清凈，今有緣事，彼及我身，如法僧事，與欲清凈。」
布薩說戒文(布薩日，若小食上、若大食上，上座應唱言：)
「今布薩日，某時，眾僧和合，集某堂說戒。」(若四人、若過四人，應先白已，然後說戒。白者，如戒中說。若三人、若二人，各各相向，共作三語布薩言：)
「長老一心念！今日眾僧十
【現代漢語翻譯】 現代漢語譯本： 應這樣稟告：
『大德僧眾請聽！此僧團對（我的）罪行有所懷疑。如果僧團時機已到，僧團允許聽取，此眾僧將自行坦白罪行。』 稟告如上。（這樣稟告后，才能說戒。）
說戒法第四
與欲及清凈文（如果有佛法僧事、病患、以及看護病人等事，則使用與欲清凈法。）
『大德請一心念！今日眾僧舉行布薩說戒，我某甲因為某某緣故，對於如法的僧事，給予（我的）意願和清凈。』（有五種給予意願的方式。如果說：『我給你意願。』如果說：『我說出我的意願。』如果說：『請你說出我的意願。』如果顯現身體的姿態。如果廣泛地說明。都算是給予意願。否則，就不算給予意願。自恣時給予意願也相同，只是說『我給予意願自恣』有所不同。）
受欲清凈文（根據能夠記住的姓名字數的多少，接受意願。到僧團中應該這樣說：）
『大德請一心念！眾多比丘，因為某某緣事，我為眾多比丘接受意願和清凈，對於如法的僧事，給予意願和清凈。』
轉與欲清凈文（接受了他們的意願和清凈后，後來自己有事發生，所以將他們的以及自己的意願和清凈，再轉給其他人說：）
『長老請一心念！我比丘某甲為眾多比丘接受意願和清凈，現在有緣事發生，他們的以及我自身，對於如法的僧事，給予意願和清凈。』
布薩說戒文（布薩日，無論在小食前、還是大食前，上座應該唱言：）
『今日是布薩日，某時，眾僧和合，聚集在某堂說戒。』（如果四人、或者超過四人，應該先稟告，然後說戒。稟告的內容，如戒律中所說。如果三人、或者二人，各自相對，共同作三次布薩的言語說：）
『長老請一心念！今日眾僧十
【English Translation】 English version: It should be announced as follows:
'Venerable Sangha, please listen! This Sangha has doubts about (my) offenses. If the Sangha deems the time appropriate and permits listening, this Sangha will confess its offenses.' The announcement should be made as above. (After this announcement, the precepts can be recited.)
The Fourth Method of Reciting Precepts
The Text for Giving Assent and Purity (If there are matters concerning the Buddha's teachings, the Sangha, illness, or caring for the sick, the method of giving assent and purity is used.)
'Venerable ones, please pay attention! Today the Sangha is observing the Uposatha (布薩) (observance day) and reciting the precepts. I, so-and-so, due to such-and-such a reason, give (my) assent and purity to the lawful affairs of the Sangha.' (There are five ways to give assent. If one says: 'I give you my assent.' If one says: 'I express my assent.' If one says: 'Please express my assent.' If one shows a bodily gesture. If one explains extensively. All of these constitute giving assent. Otherwise, it does not constitute giving assent. Giving assent during the Pavarana (自恣) (invitation) is the same, except for saying 'I give assent for the Pavarana,' which is different.)
The Text for Receiving Assent and Purity (Receive assent according to the number of names that can be remembered. In the Sangha, it should be said as follows:)
'Venerable ones, please pay attention! Many Bhikkhus (比丘) (monks), due to such-and-such a reason, I receive assent and purity for many Bhikkhus, and give assent and purity to the lawful affairs of the Sangha.'
The Text for Transferring Assent and Purity (After receiving their assent and purity, if one's own affairs arise later, one transfers their assent and purity, as well as one's own, to others, saying:)
'Venerable Elder, please pay attention! I, Bhikkhu so-and-so, have received assent and purity for many Bhikkhus. Now, due to certain circumstances, they and myself give assent and purity to the lawful affairs of the Sangha.'
The Text for Uposatha and Recitation of Precepts (On the Uposatha day, whether before or after a small meal or a large meal, the senior monk should announce:)
'Today is the Uposatha day, at such-and-such a time, the Sangha is gathered together in such-and-such a hall to recite the precepts.' (If there are four or more people, one should first announce and then recite the precepts. The announcement is as described in the precepts. If there are three or two people, they should face each other and make the three statements of Uposatha together, saying:)
'Venerable Elder, please pay attention! Today the Sangha ten
五日說戒，我某甲清凈。」(如是三說。若一人，應心念口言：)
「今日眾僧十五日說戒，我某甲清凈。」(如是三說。)
告清凈文(布薩日有三：或十六日、十五日、十四日。若有客舊已說、未說，來有先後，眾有多少及等。若客已說，后舊比丘來，多之以等，皆重說戒。若舊比丘少，當出界外說戒。若舊比丘已說戒，后客比丘來多舊比丘，應更重說戒。客比丘少之以等，應自出界外說戒。若說戒日同，而時不同，客舊先後多少以等。若舊比丘說戒后，客比丘來，多之以等，皆更重說戒。若客比丘少，當告清凈。若客比丘說戒后，舊比丘來，多之以等，客比丘亦當更重說戒，少當告清凈，依次坐聽。若舉眾未起、若多以起，說以不說，義皆同上。告清凈法應言：)
「大德僧聽！我某甲清凈。」(如是三說已，隨次坐聽。)
八難事起及余緣略說戒文(八難者：王難、賊難、火難、水難、病難、人難、非人難、惡蟲難，是為八難。及余緣者：大眾集床座少、若眾多病、大眾集坐上覆蓋不周、或天雨、若布薩多、若斗諍事起、論阿毗曇毗尼說法夜已久。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，可廣說便廣說，不者，如法治；可略說便略說，不者，如
【現代漢語翻譯】 現代漢語譯本： 『五日誦戒時，我某甲（自稱的名字）是清凈的。』（這樣重複三次。如果只有一個人，應該在心中默唸，口中說出：） 『今日僧眾在十五日誦戒，我某甲（自稱的名字）是清凈的。』（這樣重複三次。） 告白清凈文（布薩日有三種情況：或在十六日、十五日、十四日。如果有新來的或原有的比丘，已經誦戒或尚未誦戒，來到的時間有先後，僧眾的數量有多有少或相等。如果新來的比丘已經誦戒，之後原有的比丘到來，數量多於或等於新來的比丘，都要重新誦戒。如果原有的比丘數量少，應當到界外誦戒。如果原有的比丘已經誦戒，之後新來的比丘到來，數量多於原有的比丘，應當重新誦戒。新來的比丘數量少於或等於原有的比丘，應當自己到界外誦戒。如果誦戒的日子相同，但時間不同，新來的和原有的比丘，數量的多少或相等，處理方式相同。如果原有的比丘誦戒后，新來的比丘到來，數量多於或等於原有的比丘，都要重新誦戒。如果新來的比丘少，應當告白清凈。如果新來的比丘誦戒后，原有的比丘到來，數量多於或等於新來的比丘，新來的比丘也應當重新誦戒，如果少於，應當告白清凈，依次坐下聽戒。如果大眾尚未起身，或者多數已經起身，誦戒或不誦戒，意義都與上述相同。告白清凈的方法應當說：） 『大德僧眾請聽！我某甲（自稱的名字）是清凈的。』（這樣重複三次後，按照次序坐下聽戒。） 八難事起及其他因緣略說戒文（八難指的是：王難（國王的災難）、賊難（盜賊的災難）、火難（火災的災難）、水難（水災的災難）、病難（疾病的災難）、人難（人的災難）、非人難（非人的災難）、惡蟲難（惡蟲的災難），這被稱為八難。其他的因緣指的是：大眾聚集但床座不足、或者多數人生病、大眾聚集但坐具覆蓋不全、或者下雨、或者布薩次數過多、或者發生爭鬥、討論阿毗曇（Abhidhamma，論藏）和毗尼（Vinaya，律藏）說法時間過長。如果天亮之前，應當作羯磨（Karma，業）誦戒；如果天亮之後，不得宿受欲清凈羯磨誦戒。應當根據事情的遠近，可以詳細說就詳細說，否則，依法處理；可以簡略說就簡略說，否則，如法處理。）
【English Translation】 English version: 『On the fifth day of reciting the precepts, I, so-and-so (state your name), am pure.』 (Repeat this three times. If there is only one person, they should recite silently in their mind and speak aloud:) 『Today, the Sangha (community of monks) recites the precepts on the fifteenth day, I, so-and-so (state your name), am pure.』 (Repeat this three times.) Declaration of Purity (There are three situations for the Uposatha (observance day): on the sixteenth, fifteenth, or fourteenth day. If there are new or original Bhikkhus (monks), who have already recited or have not yet recited the precepts, arriving at different times, with the Sangha being of varying sizes or equal in number. If the new Bhikkhus have already recited the precepts, and then the original Bhikkhus arrive, being more in number or equal, all must recite the precepts again. If the original Bhikkhus are few in number, they should recite the precepts outside the boundary. If the original Bhikkhus have already recited the precepts, and then the new Bhikkhus arrive, being more in number than the original Bhikkhus, the precepts should be recited again. If the new Bhikkhus are fewer in number or equal to the original Bhikkhus, they should themselves recite the precepts outside the boundary. If the days for reciting the precepts are the same, but the times are different, the new and original Bhikkhus, whether more, less, or equal in number, are treated the same. If the original Bhikkhus recite the precepts and then the new Bhikkhus arrive, being more in number or equal, all must recite the precepts again. If the new Bhikkhus are few, purity should be declared. If the new Bhikkhus recite the precepts and then the original Bhikkhus arrive, being more in number or equal, the new Bhikkhus should also recite the precepts again; if fewer, purity should be declared, and they should sit and listen in order. If the assembly has not yet risen, or if many have risen, whether the precepts are recited or not, the meaning is the same as above. The method for declaring purity should be: 『Venerable Sangha, listen! I, so-and-so (state your name), am pure.』 (After repeating this three times, sit down and listen in order.) Brief Recitation of Precepts When the Eight Difficulties Arise and Other Circumstances (The Eight Difficulties are: the difficulty of the king (Wang Nan, calamity from the king), the difficulty of thieves (Zei Nan, calamity from thieves), the difficulty of fire (Huo Nan, calamity from fire), the difficulty of water (Shui Nan, calamity from water), the difficulty of illness (Bing Nan, calamity from illness), the difficulty of humans (Ren Nan, calamity from humans), the difficulty of non-humans (Fei Ren Nan, calamity from non-humans), and the difficulty of evil insects (E Chong Nan, calamity from evil insects). Other circumstances include: the assembly gathers but there are not enough beds or seats, or many are sick, the assembly gathers but the seating is not fully covered, or it is raining, or there are too many Uposatha observances, or disputes arise, or discussions of the Abhidhamma (Abhidhamma, the collection of philosophical texts) and Vinaya (Vinaya, the collection of rules) have taken too long. If it is before dawn, Karma (Karma, action) should be performed to recite the precepts; if it is after dawn, the Karma of receiving desire and purity overnight should not be performed to recite the precepts. Depending on the distance of the matter, if it can be explained in detail, it should be explained in detail; otherwise, it should be dealt with according to the Dharma (law). If it can be explained briefly, it should be explained briefly; otherwise, it should be dealt with according to the Dharma.)
法治。若難事近不得略說，即應從坐起去。略說戒者：說戒序已，餘者應言：「僧常聞。」若說戒序四事已，餘者應言：「僧常聞。」如是乃至提舍尼，餘者應言：「僧常聞。」)
教誡比丘尼法(僧說戒時，誦戒者應問：「誰遣比丘尼來受教？」尼囑授者為白僧言：)
「大德僧聽！比丘尼僧某甲等，和合禮大德僧足，求教授。」(如是三說。眾中若有教授人，應差；若無，上座應設教授敕法。)
差教授比丘尼人羯磨文
「大德僧聽！若僧時到僧忍聽，僧差比丘某甲教授比丘尼。」白如是。
「大德僧聽！僧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。」(被差人往尼寺中，應教集尼僧已。)
先為說八不違法。何等為八？一者，雖百歲比丘尼，見新受戒比丘，應起迎逆、禮拜、與敷請坐。此法應尊重讚歎，盡形壽不得違。二者，比丘尼不應罵比丘、呵責比丘，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，不應遮他覓罪、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
【現代漢語翻譯】 現代漢語譯本： 法治。如果遇到困難的事情，不能簡單地略過不說，就應該從座位上起身離開。簡單地說戒律：說完戒序之後，其餘的內容應該說：『僧眾常聽。』如果說完戒序的四件事，其餘的內容應該說：『僧眾常聽。』像這樣一直到提舍尼（Tisanī，一種戒律），其餘的內容應該說：『僧眾常聽。』 教誡比丘尼的方法（僧眾說戒時，誦戒者應該問：『誰派遣比丘尼來接受教誡？』尼眾的囑託者為僧眾稟告說：） 『尊敬的僧眾請聽！比丘尼僧團某某等，和合地禮敬尊敬的僧眾的足，請求教授。』（像這樣說三遍。僧眾中如果有教授的人，應該委派；如果沒有，上座應該設立教授的敕法。） 委派教授比丘尼的人的羯磨文（Karma，佛教儀式）： 『尊敬的僧眾請聽！如果僧眾時機已到，僧眾允許，僧眾委派比丘某某教授比丘尼。』稟告如上。 『尊敬的僧眾請聽！僧眾委派比丘某某教授比丘尼。哪位長老認可僧眾委派比丘某某教授比丘尼的就默然，哪位不認可就說出來。』僧眾已經認可委派比丘某某教授比丘尼完畢。『僧眾認可，因為默然的緣故，這件事就這樣成立。』（被委派的人前往尼寺中，應該教導集合尼僧之後。） 先為她們說八不違法。哪八種呢？第一，即使是百歲的比丘尼，見到新受戒的比丘，也應該起身迎接、禮拜、併爲他鋪設座位請他坐。此法應該尊重讚歎，終身都不得違背。第二，比丘尼不應該謾罵比丘、呵斥比丘，不應該誹謗說：破戒、破見、破威儀。此法應該尊重讚歎，終身都不得違背。第三，比丘尼不應該為比丘作舉罪、作憶念、作自言，不應該阻止他人尋求罪過、說戒、自恣（Pavarana，佛教儀式）；不應該呵斥比丘，比丘應該呵斥比丘尼。此法應該尊重讚歎，終身都不得
【English Translation】 English version: Legal rules. If there are difficult matters that cannot be briefly glossed over, one should rise from one's seat and leave. To speak briefly about the precepts: after reciting the introduction to the precepts, the rest should be said as: 'The Sangha (community of monks) is always listening.' If the four matters of the introduction to the precepts have been recited, the rest should be said as: 'The Sangha is always listening.' Thus, even up to the Tisanī (a type of precept), the rest should be said as: 'The Sangha is always listening.' The method of instructing Bhikkhunis (nuns) (When the Sangha is reciting the precepts, the reciter should ask: 'Who has sent the Bhikkhunis to receive instruction?' The one entrusted by the nuns should report to the Sangha:) 'Venerable Sangha, please listen! The Bhikkhuni Sangha, so-and-so, harmoniously prostrate at the feet of the venerable Sangha, requesting instruction.' (Say this three times. If there is someone in the Sangha who can instruct, they should be appointed; if not, the most senior monk should establish the rules for instruction.) The Karma (Buddhist ritual) text for appointing a Bhikkhu to instruct Bhikkhunis: 'Venerable Sangha, please listen! If it is the Sangha's time and the Sangha permits, the Sangha appoints Bhikkhu so-and-so to instruct the Bhikkhunis.' Report as above. 'Venerable Sangha, please listen! The Sangha appoints Bhikkhu so-and-so to instruct the Bhikkhunis. Those elders who approve of the Sangha appointing Bhikkhu so-and-so to instruct the Bhikkhunis, be silent; those who do not approve, speak.' The Sangha has already approved the appointment of Bhikkhu so-and-so to instruct the Bhikkhunis. 'The Sangha approves, because of the silence, this matter is thus established.' (The one who is appointed, upon going to the nunnery, should instruct the nuns to gather.) First, explain to them the eight non-transgressions. What are the eight? First, even a Bhikkhuni who is a hundred years old, upon seeing a newly ordained Bhikkhu, should rise to greet him, prostrate, and offer him a seat. This rule should be respected and praised, and should not be violated for the rest of one's life. Second, a Bhikkhuni should not scold a Bhikkhu, rebuke a Bhikkhu, or slander him by saying: 'He has broken the precepts, broken his views, broken his demeanor.' This rule should be respected and praised, and should not be violated for the rest of one's life. Third, a Bhikkhuni should not perform the act of accusation, the act of reminding, or the act of self-declaration for a Bhikkhu; she should not prevent others from seeking faults, reciting the precepts, or the Pavarana (Buddhist ceremony); she should not rebuke a Bhikkhu, but a Bhikkhu should rebuke a Bhikkhuni. This rule should be respected and praised, and should not be
違。四者，式叉摩那學戒已，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。(說八不可違已，然後隨意為說法。廣教法也。)
上座教授敕文(答言：)
「此處無教授人，尼眾等當如法布薩，謹慎莫放逸。」(明日尼來時，受囑者應還依此文答遣。此略教法。)
安居法第五
僧差人分房舍臥具羯磨文
「大德僧聽！若僧時到僧忍聽，僧差比丘某甲分房舍臥具。」白如是。
「大德僧聽！僧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，先使營事人選擇一房，取已，余房白上座次第取房，白言：)
「大德上座！如是好房舍臥具，隨意所樂便取。」(先與上座房以，次與第二、第三、第四乃至下座，亦如是。若長房，應留
【現代漢語翻譯】 現代漢語譯本： 違背。四、式叉摩那（Śikṣamāṇā，學戒女）學戒完畢后，應從比丘僧團請求受具足戒。此法應當尊重讚歎，終身不得違背。 五、比丘尼（bhikṣuṇī，女性出家人）若犯僧殘罪（saṃghāvaśeṣa，僅次於波羅夷的重罪），應在兩個僧團（比丘僧團和比丘尼僧團）中進行半個月的摩那埵（mānatta，悔過）儀式。此法應當尊重讚歎，終身不得違背。 六、比丘尼應每半個月從比丘僧團請求教授。此法應當尊重讚歎，終身不得違背。 七、比丘尼不應在沒有比丘僧團的地方進行夏季安居（varṣa，雨季的閉關修行）。此法應當尊重讚歎，終身不得違背。 八、比丘尼僧團安居結束后，應在比丘僧團中請求進行三事自恣（pravāraṇā，僧團成員互相指出過失）：見、聞、疑。此法應當尊重讚歎，終身不得違背。（說完八條不可違背的戒律后，然後隨意為她們說法，廣泛地教導佛法。）
上座教授敕文（回答說：）
『此處沒有教授人，尼眾等應當如法布薩（poṣadha，每半月舉行的誦戒儀式），謹慎不要放逸。』（第二天尼眾來時，接受囑託者應仍然依照此文回答遣退她們。這是簡略的教法。）
安居法第五
僧團委派人分配房舍臥具的羯磨文（karma，儀式）：
『大德僧眾請聽！如果僧眾認為時機已到，請僧眾允許，僧團委派比丘某甲分配房舍臥具。』稟白如是。
『大德僧眾請聽！僧團委派比丘某甲分配房舍臥具。哪位長老認可僧團委派比丘某甲分配房舍臥具的，請默然；哪位不認可的，請說出來。』僧團已經認可委派比丘某甲分配房舍臥具完畢。『僧眾認可，因為默然的緣故，此事就這樣決定。』（分配房間的方法，先讓營事人選擇一間房間，取走後，剩餘的房間稟告上座，依次取房，稟告說：）
『大德上座！這些好的房舍臥具，隨意選擇您所喜歡的便取走。』（先給上座房間，然後給第二、第三、第四乃至下座，也像這樣。如果是長房間，應該留
【English Translation】 English version: To be violated. Fourth, after a Śikṣamāṇā (one in probationary training) has completed her training, she should request full ordination from the Bhikṣu (monk) Sangha (community). This rule should be respected and praised, and must not be violated for the rest of her life. Fifth, if a Bhikṣuṇī (nun) commits a Saṃghāvaśeṣa (formal meeting of the Sangha) offense (an offense requiring initial and subsequent meetings of the Sangha), she should undergo Mānatta (penance) for half a month in both Sanghas (the Bhikṣu Sangha and the Bhikṣuṇī Sangha). This rule should be respected and praised, and must not be violated for the rest of her life. Sixth, Bhikṣuṇīs should request instruction from the Bhikṣu Sangha every half month. This rule should be respected and praised, and must not be violated for the rest of her life. Seventh, Bhikṣuṇīs should not observe the summer retreat (Varṣa) in a place where there is no Bhikṣu Sangha. This rule should be respected and praised, and must not be violated for the rest of her life. Eighth, after the Bhikṣuṇī Sangha has completed the retreat, they should request the three acts of Pravāraṇā (invitation) from the Bhikṣu Sangha: what was seen, heard, or suspected. This rule should be respected and praised, and must not be violated for the rest of her life. (After explaining the eight inviolable rules, then freely teach them the Dharma, extensively instructing them.)
Instructions from the senior monk (in response):
'There is no one here to give instruction. The nuns should perform the Poṣadha (confession ceremony) according to the Dharma, and be careful not to be negligent.' (The next day, when the nuns come, the one who received the instruction should still answer and dismiss them according to this text. This is a brief teaching.)
The Fifth Rule of the Retreat
The Karma (procedure) for the Sangha to appoint someone to distribute rooms and bedding:
'Venerable Sangha, please listen! If the Sangha deems it the right time, please allow the Sangha to appoint Bhikṣu so-and-so to distribute rooms and bedding.' Announce it thus.
'Venerable Sangha, please listen! The Sangha appoints Bhikṣu so-and-so to distribute rooms and bedding. Those elders who approve of the Sangha appointing Bhikṣu so-and-so to distribute rooms and bedding, please remain silent; those who do not approve, please speak.' The Sangha has approved the appointment of Bhikṣu so-and-so to distribute rooms and bedding. 'The Sangha approves, because of the silence, this matter is thus decided.' (The method of distributing rooms: first, have the person in charge choose a room, and after taking it, report the remaining rooms to the senior monk, and take the rooms in order, reporting:)
'Venerable senior monk! These good rooms and bedding, please take whatever you like.' (First give the room to the senior monk, then to the second, third, fourth, and even the junior monks, in the same way. If it is a long room, it should be left
客比丘。)
安居文
「長老一心念！我某甲比丘，依某甲聚落某甲僧伽藍某甲房舍，前三月夏安居。房舍破，修治故。」(第二、第三，亦如是說。)「依某甲持律，若有疑事，當往問。」(后安居亦如是法，唯言后安居為異。)
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。)
受過七日羯磨法(其羯磨法，出在律本〈瞻波揵度〉。據斯以驗，舊本曰羯磨文不足，故宜須詳準，改以從正。)
乞受過七日羯磨文
「大德僧聽！我比丘某甲，此處夏安居，受過七日法，十五日、若一月日，出界外，為某事故，還此中安居，今從僧乞受過七日法，十五日、若一月日羯磨。愿僧與我比丘某甲受過七日法，十五日、若一月日羯磨，慈愍故。」(第二、第三，亦如是說。)
與過七日羯磨文
「大德僧聽！比丘某甲此處夏安居，受過七日法，十五日、若一月日，出界外，為某事故，還此中安居，今從僧乞受過七日法，十五日、若一月日羯磨。若僧時到僧忍聽，僧今與比丘某甲受過七日法，十五日、若一月日羯磨。」白如是。
「大德僧聽！比丘某甲此處夏安居，受過七日法，
【現代漢語翻譯】 現代漢語譯本 客比丘（指來自其他地方的比丘）。
安居文
『長老一心念！我某甲比丘，依某甲聚落（村落）某甲僧伽藍（寺院）某甲房舍，前三月夏安居。房舍破損，需要修治。』（第二、第三次重複時，也這樣說。）『依某甲持律者，若有疑問，目前往請教。』（后安居也依照這個方法，只是把『前』改為『后』。）
受七日文
『長老一心念！我比丘某甲，受七日法出界外，爲了某甲的緣故，返回此處安居，稟告長老知曉。』（第二、第三次重複時，也這樣說。）
受過七日羯磨法（這個羯磨法，出自律本《瞻波揵度》。根據這個來驗證，舊版本說羯磨文不足，所以應該詳細覈準，改正以符合正法。）
乞受過七日羯磨文
『大德僧眾請聽！我比丘某甲，在此處夏安居，受過七日法，十五日、或一個月，出界外，爲了某事，返回此處安居，現在向僧眾乞求接受過七日法，十五日、或一個月的羯磨。愿僧眾慈悲，給予我比丘某甲接受過七日法，十五日、或一個月的羯磨。』（第二、第三次重複時，也這樣說。）
與過七日羯磨文
『大德僧眾請聽！比丘某甲在此處夏安居，受過七日法，十五日、或一個月，出界外，爲了某事，返回此處安居，現在向僧眾乞求接受過七日法，十五日、或一個月的羯磨。如果僧眾認為時機已到，請慈悲允許，僧眾現在給予比丘某甲接受過七日法，十五日、或一個月的羯磨。』白如是。
『大德僧眾請聽！比丘某甲在此處夏安居，受過七日法，
【English Translation】 English version Guest Bhikshu (referring to a Bhikshu from another place).
Text for the Retreat (Anju)
'Venerable Elder, listen attentively! I, Bhikshu (name), am residing in the (name) settlement, (name) Sangharama (monastery), (name) dwelling, for the first three months of the summer retreat. The dwelling is damaged and needs repair.' (The second and third repetitions are said in the same way.) 'Relying on (name), the Vinaya master, if there are any doubts, I shall go to inquire.' (The later retreat follows the same method, only changing 'first' to 'later.')
Text for Receiving Seven Days
'Venerable Elder, listen attentively! I, Bhikshu (name), having received the seven-day leave, went outside the boundary, and for the sake of (name), I have returned here to reside for the retreat. I inform the Venerable Elder.' (The second and third repetitions are said in the same way.)
The Karma Procedure for Receiving Permission for More Than Seven Days (This Karma procedure is found in the Vinaya text, 'Champa Khandhaka'. According to this verification, the old version says that the Karma text is insufficient, so it should be carefully verified and corrected to conform to the correct Dharma.)
Text for Requesting to Receive the Karma for More Than Seven Days
'Venerable Sangha, listen! I, Bhikshu (name), am residing here for the summer retreat, having received the seven-day leave, for fifteen days, or one month, I went outside the boundary, and for some reason, I have returned here to reside for the retreat. Now I request from the Sangha to receive the Karma for more than seven days, fifteen days, or one month. May the Sangha be compassionate and grant me, Bhikshu (name), the Karma for more than seven days, fifteen days, or one month.' (The second and third repetitions are said in the same way.)
Text for Giving the Karma for More Than Seven Days
'Venerable Sangha, listen! Bhikshu (name) is residing here for the summer retreat, having received the seven-day leave, for fifteen days, or one month, went outside the boundary, and for some reason, has returned here to reside for the retreat. Now he requests from the Sangha to receive the Karma for more than seven days, fifteen days, or one month. If the Sangha deems it the right time and agrees, the Sangha now grants Bhikshu (name) the Karma for more than seven days, fifteen days, or one month.' Announce thus.
'Venerable Sangha, listen! Bhikshu (name) is residing here for the summer retreat, having received the seven-day leave,
十五日、若一月日，出界外，為某事故，還此中安居，今從僧乞受過七日法，十五日、若一月日羯磨；僧今與比丘某甲受過七日法，十五日、若一月日羯磨。誰諸長老忍僧今與比丘某甲受過七日法，十五日、若一月日羯磨者默然，誰不忍者說。」僧已忍與比丘某甲受過七日法，十五日、若一月日羯磨竟。「僧忍，默然故，是事如是持。」
自恣法第六
僧差自恣人羯磨文
「大德僧聽！若僧時到僧忍聽，僧差比丘某甲作受自恣人。」白如是。
「大德僧聽！僧差比丘某甲作受自恣人。誰諸長老忍僧差比丘某甲作受自恣人者默然，誰不忍者說。」僧已忍差比丘某甲作受自恣人竟。「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，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，我比丘某甲亦自恣。若見、聞、疑罪，大德長老哀愍故語我，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！眾僧今日自恣，我比丘某甲亦自恣。」(如是三說。若二人、若三人，亦如是說；若一人，心念口言自恣。)
「眾僧今日
【現代漢語翻譯】 現代漢語譯本 十五日或一月日，如果（比丘）出界外，因為某種事故，返回此地安居，現在從僧團請求接受七日法，十五日或一月日羯磨（Karma，業）。『僧團現在給予比丘某甲接受七日法，十五日或一月日羯磨。』哪位長老認可僧團現在給予比丘某甲接受七日法，十五日或一月日羯磨的就默然，誰不認可就說出來。』僧團已經認可給予比丘某甲接受七日法，十五日或一月日羯磨完畢。『僧團認可，因為默然的緣故，這件事就這樣決定了。』
自恣法第六
僧團推舉自恣人羯磨文
『大德僧團請聽！如果僧團時機已到，僧團認可，請聽，僧團推舉比丘某甲作為接受自恣的人。』這樣稟白。
『大德僧團請聽！僧團推舉比丘某甲作為接受自恣的人。哪位長老認可僧團推舉比丘某甲作為接受自恣的人就默然，誰不認可就說出來。』僧團已經認可推舉比丘某甲作為接受自恣的人完畢。『僧團認可，因為默然的緣故，這件事就這樣決定了。』
稟白僧團自恣文
『大德僧團請聽！今天眾僧自恣。如果僧團時機已到，僧團認可，請聽，和合自恣。』這樣稟白。（像這樣稟白之後，然後自恣。）
眾僧自恣文
『大德一心念！眾僧今天自恣，我比丘某甲也自恣。如果（你們）見到、聽到、懷疑（我的）罪過，大德長老因為哀憫的緣故告訴我，我如果見到罪過，應當如法懺悔。』（第二遍、第三遍，也像這樣說。）
如果四個人輪流自恣文
『長老一心念！眾僧今天自恣，我比丘某甲也自恣。』（像這樣說三遍。如果是兩個人、三個人，也像這樣說；如果是一個人，心中默唸口中說出自恣。）
『眾僧今天
【English Translation】 English version On the fifteenth day or the day of the month, if (a Bhikkhu) goes outside the boundary for some reason and returns to reside here, now requests from the Sangha (community of monks) to receive the seven-day rule, the Karma (action, deed) on the fifteenth day or the day of the month. 『The Sangha now grants Bhikkhu so-and-so to receive the seven-day rule, the Karma on the fifteenth day or the day of the month.』 Which elder approves of the Sangha now granting Bhikkhu so-and-so to receive the seven-day rule, the Karma on the fifteenth day or the day of the month, let him be silent; whoever does not approve, let him speak.』 The Sangha has already approved granting Bhikkhu so-and-so to receive the seven-day rule, the Karma on the fifteenth day or the day of the month is completed. 『The Sangha approves, because of the silence, this matter is thus decided.』
The Sixth Rule of Self-Surrender (Svasti)
The Karma Text for Appointing a Person for Self-Surrender
『Venerable Sangha, please listen! If it is the right time for the Sangha, and the Sangha approves, please listen, the Sangha appoints Bhikkhu so-and-so as the person to receive self-surrender.』 Thus, inform.
『Venerable Sangha, please listen! The Sangha appoints Bhikkhu so-and-so as the person to receive self-surrender. Which elder approves of the Sangha appointing Bhikkhu so-and-so as the person to receive self-surrender, let him be silent; whoever does not approve, let him speak.』 The Sangha has already approved appointing Bhikkhu so-and-so as the person to receive self-surrender is completed. 『The Sangha approves, because of the silence, this matter is thus decided.』
Informing the Sangha of Self-Surrender
『Venerable Sangha, please listen! Today the Sangha practices self-surrender. If it is the right time for the Sangha, and the Sangha approves, please listen, let us harmoniously practice self-surrender.』 Thus, inform. (After informing in this way, then practice self-surrender.)
The Text of Self-Surrender for the Sangha
『Venerable ones, be mindful! Today the Sangha practices self-surrender, I, Bhikkhu so-and-so, also practice self-surrender. If (you) see, hear, or suspect (my) faults, venerable elders, out of compassion, tell me; if I see faults, I shall repent according to the Dharma.』 (The second and third times, say it in the same way.)
If Four People Take Turns to Practice Self-Surrender
『Venerable elders, be mindful! Today the Sangha practices self-surrender, I, Bhikkhu so-and-so, also practice self-surrender.』 (Say this three times. If there are two or three people, say it in the same way; if there is one person, silently think and verbally express self-surrender.)
『Today the Sangha
自恣，我比丘某甲亦自恣。」(如是三說。自恣法，若五人、若減五人，不得受欲。)
有八難事起白僧各三語自恣文
「大德僧聽！若僧時到僧忍聽，僧今各各三語自恣。」白如是。(如是白已，各各共三語自恣；再說、一說，亦如是。若難事近，不得各各共三語自恣，亦不得作白，彼比丘即應以此難事故去。)
差持功德衣人羯磨文(僧應先問：「誰能持功德衣？」若有言能者，應差。)
「大德僧聽！若僧時到僧忍聽，僧差比丘某甲為僧持功德衣。」白如是。
「大德僧聽！僧差比丘某甲為僧持功德衣。誰諸長老忍僧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。」
以衣與持功德衣人羯磨文
「大德僧聽！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，某甲比丘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，某甲比丘當持此衣為僧受作功德衣，於此住處持者默然，誰不忍者說。」僧已忍與比丘某
【現代漢語翻譯】 現代漢語譯本： 『自恣（Pavarana，僧團在雨季安居結束時舉行的儀式），我比丘某甲亦自恣。』（如此重複三次。自恣法，如果人數是五人或少於五人，不得接受欲求。）
有八難事發生時，告知僧團並各自以三語進行自恣的文：
『大德僧眾請聽！如果僧團時機已到，僧團同意，僧團現在各自以三語進行自恣。』如是稟告。（如此稟告后，各自共同以三語進行自恣；再說一次、再說一次，也如此。如果困難的事情迫近，不得各自共同以三語進行自恣，也不得作稟告，那位比丘就應該因為這個困難的事情離開。）
委派持有功德衣者羯磨文（僧團應該先問：『誰能持有功德衣？』如果有人說能，就應該委派。）
『大德僧眾請聽！如果僧團時機已到，僧團同意，僧團委派比丘某甲為僧團持有功德衣。』如是稟告。
『大德僧眾請聽！僧團委派比丘某甲為僧團持有功德衣。哪位長老同意僧團委派比丘某甲為僧團持有功德衣的就默然，誰不同意的就說出來。』僧團已經同意委派比丘某甲為僧團持有功德衣完畢。『僧團同意，因為默然的緣故，這件事就這樣成立。』
將衣服給予持有功德衣者的羯磨文：
『大德僧眾請聽！這個住處的僧團得到可以分配的衣服，現前僧團應該分配。如果僧團時機已到，僧團同意，僧團現在將這件衣服給予比丘某甲，這位比丘某甲應當持有這件衣服為僧團接受並製作功德衣，在這個住處持有。』如是稟告。
『大德僧眾請聽！這個住處的僧團得到可以分配的衣服，現前僧團應該分配。僧團現在將這件衣服給予比丘某甲，某甲比丘應當持有這件衣服為僧團接受並製作功德衣，在這個住處持有。哪位長老同意僧團將這件衣服給予比丘某甲，某甲比丘應當持有這件衣服為僧團接受並製作功德衣，在這個住處持有的就默然，誰不同意的就說出來。』僧團已經同意將衣服給予比丘某
【English Translation】 English version: 'Pavarana (Pavarana, a ceremony held by the Sangha at the end of the rainy season retreat), I, Bhikkhu (monk) so-and-so, also observe Pavarana.' (Thus, it is said three times. For the Pavarana ceremony, if there are five or fewer people, acceptance of desires is not allowed.)
When eight difficult situations arise, the text for informing the Sangha and performing Pavarana with three utterances each:
'Venerable Sangha, please listen! If it is the Sangha's time and the Sangha agrees, the Sangha will now each perform Pavarana with three utterances.' Thus, it is announced. (After announcing thus, each together performs Pavarana with three utterances; repeating once, repeating again, it is also done thus. If difficult matters are imminent, one may not each together perform Pavarana with three utterances, nor may one make an announcement; that Bhikkhu should then leave because of this difficult matter.)
The Kammavācā (formal procedure) for appointing a person to hold the merit-clothing (Guṇa-vastra): (The Sangha should first ask: 'Who is able to hold the merit-clothing?' If someone says they are able, they should be appointed.)
'Venerable Sangha, please listen! If it is the Sangha's time and the Sangha agrees, the Sangha appoints Bhikkhu so-and-so to hold the merit-clothing for the Sangha.' Thus, it is announced.
'Venerable Sangha, please listen! The Sangha appoints Bhikkhu so-and-so to hold the merit-clothing for the Sangha. Whoever among the elders approves of the Sangha appointing Bhikkhu so-and-so to hold the merit-clothing for the Sangha, let them be silent; whoever does not approve, let them speak.' The Sangha has completed the appointment of Bhikkhu so-and-so to hold the merit-clothing for the Sangha. 'The Sangha approves, because of the silence, this matter is thus established.'
The Kammavācā for giving the clothing to the person holding the merit-clothing:
'Venerable Sangha, please listen! The Sangha of this dwelling has obtained clothing that can be distributed, and the present Sangha should distribute it. If it is the Sangha's time and the Sangha agrees, the Sangha now gives this clothing to Bhikkhu so-and-so, this Bhikkhu so-and-so should hold this clothing to receive and make merit-clothing for the Sangha, holding it in this dwelling.' Thus, it is announced.
'Venerable Sangha, please listen! The Sangha of this dwelling has obtained clothing that can be distributed, and the present Sangha should distribute it. The Sangha now gives this clothing to Bhikkhu so-and-so, Bhikkhu so-and-so should hold this clothing to receive and make merit-clothing for the Sangha, holding it in this dwelling. Whoever among the elders approves of the Sangha giving this clothing to Bhikkhu so-and-so, Bhikkhu so-and-so should hold this clothing to receive and make merit-clothing for the Sangha, holding it in this dwelling, let them be silent; whoever does not approve, let them speak.' The Sangha has approved giving the clothing to Bhikkhu so-
甲衣，此比丘某甲持此衣於此住處持竟。「僧忍，默然故，是事如是持。」
白僧受功德衣法
「大德僧聽！今日眾僧受功德衣。若僧時到僧忍聽，僧今和合受功德衣。」白如是。
持功德衣人持衣眾僧前說法(以功德衣橫疊長展，從上次第隨手及衣者，人各捉衣已，持衣應作如是說爾。)
「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。」(如是三說。)
捉衣者受功德衣法(其手捉衣人，隨次各自言受之，應作如是說。)
「其受者已善受，此中所有功德名稱屬我。」(持衣者答言：「可爾。」如是盡各說受已，復以功德衣次第轉下，亦令隨手及者捉，說受法用如前。如是訖未。)
出功德衣白羯磨法
「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。」白如是。(過限不出得罪，五利功德亦失。)◎
◎分衣法第七
分非時僧得施羯磨法(僧得施凡有二種：一、時僧得施，為夏安居，應時法故，各隨安居處攝。二、非時僧得施，無所居故，作羯磨法分。)
「大德僧聽！此住處若衣、若非衣，現前僧應分。若僧時到僧忍聽，僧與比丘某甲，彼某甲當還與僧。」白如是。
「大德僧
【現代漢語翻譯】 現代漢語譯本： 『甲衣』，這位比丘某甲（比丘的名字）拿著這件衣服在這個住處持有完畢。「僧團認可，因為大家沉默，這件事就這樣持有了。」
稟告僧團接受功德衣的方法
『大德僧團請聽！今天眾僧接受功德衣。如果僧團認為時機已到，僧團認可，請聽，僧團現在和合接受功德衣。』這樣稟告。
拿著功德衣的人在眾僧面前說法（將功德衣橫向疊成長條展開，從上次第讓手能夠碰到衣服的人，每個人都抓住衣服后，拿著衣服應該這樣說。）
『這件衣服眾僧應當接受作為功德衣，這件衣服眾僧現在接受作為功德衣，這件衣服眾僧已經接受作為功德衣。』（這樣說三遍。）
抓住衣服的人接受功德衣的方法（那些手抓住衣服的人，按照次序各自說接受，應該這樣說。）
『接受者已經好好地接受了，這其中所有的功德名稱都屬於我。』（拿著衣服的人回答說：『可以。』像這樣每個人都說完接受后，再將功德衣依次傳遞下去，也讓手能夠碰到的人抓住，說接受的方法和前面一樣。像這樣結束了嗎？）
拿出功德衣的稟告羯磨法
『大德僧團請聽！今天眾僧拿出功德衣。如果僧團認為時機已到，僧團認可，請聽，僧團現在和合拿出功德衣。』這樣稟告。（超過期限不拿出就會有罪過，五種利益功德也會失去。）
◎分衣法第七
分配非時僧得到佈施的羯磨法（僧團得到佈施凡有兩種：一、時僧得到佈施，爲了夏季安居，因為是應時的法，各自隨著安居處收攝。二、非時僧得到佈施，因為沒有固定的住所，所以用羯磨法來分配。）
『大德僧團請聽！這個住處無論是衣服還是非衣服，現前的僧眾應該分配。如果僧團認為時機已到，僧團認可，請聽，僧團將它給予比丘某甲（比丘的名字），那位某甲應當再還給僧團。』這樣稟告。
『大德僧
【English Translation】 English version: 『Kāṣāya robe,』 this Bhikṣu (monk) so-and-so (name of the monk) has completely held this robe at this dwelling. 『The Sangha (monastic community) approves, because of the silence, this matter is thus held.』
Announcing to the Sangha the method of receiving the merit robe
『Venerable Sangha, please listen! Today the Sangha is receiving the merit robe. If the Sangha deems the time has come, the Sangha approves, please listen, the Sangha is now harmoniously receiving the merit robe.』 Announce thus.
The person holding the merit robe speaks before the Sangha (horizontally fold the merit robe into a long strip and unfold it, from the last in order allowing those whose hands can touch the robe, each person grabs the robe, holding the robe one should say thus.)
『This robe the Sangha should receive as a merit robe, this robe the Sangha is now receiving as a merit robe, this robe the Sangha has already received as a merit robe.』 (Say this three times.)
The method for those grabbing the robe to receive the merit robe (those whose hands are grabbing the robe, each in turn says to receive it, one should say thus.)
『The receiver has received it well, all the merit and name within this belongs to me.』 (The person holding the robe replies: 『May it be so.』 After each person has finished saying this, the merit robe is passed down in order, also allowing those whose hands can touch it to grab it, the method of saying to receive it is the same as before. Is it finished like this?)
Announcing the Karma (formal act of the Sangha) method of giving out the merit robe
『Venerable Sangha, please listen! Today the Sangha is giving out the merit robe. If the Sangha deems the time has come, the Sangha approves, please listen, the Sangha is now harmoniously giving out the merit robe.』 Announce thus. (If it is not given out after the deadline, there will be transgression, and the five benefits of merit will also be lost.)
◎ Chapter 7: The Method of Distributing Robes
The Karma method of distributing to the Sangha receiving offerings out of season (the Sangha receiving offerings is generally of two types: 1. The Sangha receiving offerings in season, for the summer retreat, because it is the appropriate Dharma for the time, each is gathered according to the place of the retreat. 2. The Sangha receiving offerings out of season, because there is no fixed dwelling, therefore the Karma method is used to distribute.)
『Venerable Sangha, please listen! Whether it is robes or non-robes at this dwelling, the present Sangha should distribute. If the Sangha deems the time has come, the Sangha approves, please listen, the Sangha will give it to Bhikṣu (monk) so-and-so (name of the monk), that so-and-so should then return it to the Sangha.』 Announce thus.
『Venerable Sangha
聽！此住處若衣、若非衣，現前僧應分；僧與比丘某甲，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，此衣物屬我及長老，我及長老受用。」(如是三說。若一人，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，我應受用。」(如是三說。)
分亡者衣物羯磨法(以出家人同遵出離，身行所為，莫不皆是僧法所攝。故身亡已后，所有資生，皆屬四分僧，義同非時僧得施。又僧得施其用有二：一者隨處，二者隨人。故非時僧得施，從施主為定。亡比丘衣物，據輕重為判，重者隨即入住處，輕者僧作羯磨法分。)
看病人持亡者衣物資具僧中舍法
「大德僧聽！比丘某甲，此住處命過，所有若衣、若非衣，此住處現前僧應分。」(如是三說。)
持亡者衣缽與看病人羯磨文
「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，現前僧應分。
【現代漢語翻譯】 現代漢語譯本： 聽！如果這個住所里有衣服或者其他物品，應該由現前的僧團來分配；僧團將把這些分給比丘某甲（指代某個比丘的名字），而這位比丘某甲應當再把這些歸還給僧團。哪位長老同意這個住所里的衣服或者其他物品，應該由現前的僧團來分配；僧團將把這些分給比丘某甲，而這位比丘某甲應當再把這些歸還給僧團的，就保持沉默；誰不同意就請說出來。』僧團已經同意將這些分給比丘某甲，而這位比丘某甲應當再把這些歸還給僧團了。僧團同意了，因為大家都保持沉默，這件事就這樣決定了。』（如果住所里有三個人或兩個人得到施捨的衣物，應該各自相對，像這樣說：） 『長老請一心注意！這個住所得到了可以分配的衣物，應該由現前的僧團來分配。這裡沒有僧團，這些衣物屬於我和長老，我和長老一起享用。』（這樣說三遍。如果只有一個人，應該在心裡默唸，口裡說：） 『這個住所得到了可以分配的衣物，應該由現前的僧團來分配。這裡沒有僧團，這些衣物屬於我，我應該享用。』（這樣說三遍。） 分配亡者衣物羯磨法（因為出家人共同遵守出離之道，身行和所作所為，沒有不是被僧法所包含的。所以身亡之後，所有的生活資具，都屬於四分僧，意義等同於非時僧得到施捨。而且僧團得到施捨，其用途有兩種：一是隨處使用，二是隨人使用。所以非時僧得到施捨，由施主來決定。亡故比丘的衣物，根據輕重來判斷，重的就隨即歸入住處，輕的就由僧團通過羯磨法來分配。） 看病人拿著亡者的衣物和資具在僧團中捨棄的方法 『大德僧團請聽！比丘某甲（指代某個比丘的名字）在這個住所去世了，所有的衣服或者其他物品，應該由這個住所現前的僧團來分配。』（這樣說三遍。） 拿著亡者的衣缽給予看病人的羯磨文 『大德僧團請聽！比丘某甲（指代某個比丘的名字）在這個住所去世了。所有的衣缽、坐具、針筒、盛衣[袖-由+著]器，應該由現前的僧團來分配。
【English Translation】 English version: Listen! If there are robes or other items in this dwelling, they should be distributed by the present Sangha (monastic community); the Sangha will give these to Bhikkhu (monk) So-and-so (a placeholder for a monk's name), and that Bhikkhu So-and-so should then return them to the Sangha. Whoever among the elders agrees that the robes or other items in this dwelling should be distributed by the present Sangha; that the Sangha will give these to Bhikkhu So-and-so, and that Bhikkhu So-and-so should then return them to the Sangha, let them remain silent; whoever disagrees, let them speak.』 The Sangha has already agreed to give these to Bhikkhu So-and-so, and that Bhikkhu So-and-so should then return them to the Sangha. The Sangha agrees, because everyone remains silent, so this matter is thus decided.』 (If there are three or two people in the dwelling who receive donated robes or items, they should each face each other and say like this:) 『Venerable Elder, please pay attention! This dwelling has received robes that can be distributed, and they should be distributed by the present Sangha. There is no Sangha here, these robes belong to me and the Elder, and the Elder and I will use them together.』 (Say this three times. If there is only one person, they should contemplate in their mind and say aloud:) 『This dwelling has received robes that can be distributed, and they should be distributed by the present Sangha. There is no Sangha here, these robes belong to me, and I should use them.』 (Say this three times.) The Karma (formal act of the Sangha) Procedure for Distributing the Possessions of the Deceased (Because renunciants commonly adhere to the path of renunciation, their bodily actions and behaviors are all encompassed by the Sangha's rules. Therefore, after death, all their belongings belong to the Sangha, similar to an untimely donation to the Sangha. Moreover, the Sangha's use of donations has two aspects: one is use at any place, and the other is use by any person. Therefore, untimely donations to the Sangha are determined by the donor. The deceased Bhikkhu's possessions are judged according to their weight; heavier items are immediately assigned to the dwelling, while lighter items are distributed by the Sangha through the Karma procedure.) The Method for the Caretaker to Relinquish the Deceased's Robes and Belongings to the Sangha 『Venerable Sangha, please listen! Bhikkhu So-and-so (a placeholder for a monk's name) has passed away in this dwelling, and all the robes or other items should be distributed by the present Sangha of this dwelling.』 (Say this three times.) The Karma Text for Giving the Deceased's Alms Bowl and Robes to the Caretaker 『Venerable Sangha, please listen! Bhikkhu So-and-so (a placeholder for a monk's name) has passed away in this dwelling. All the alms bowl, sitting cloth, needle case, and robe container should be distributed by the present Sangha.
若僧時到，僧忍聽，僧今與比丘某甲看病人。」白如是。
「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，現前僧應分；僧今與比丘某甲看病人。誰諸長老忍僧與比丘某甲看病人衣缽、坐具、針筒、盛衣[袖-由+著]器者默然，誰不忍者說。」僧已忍與比丘某甲看病人衣缽、坐具、針筒、盛衣[袖-由+著]器竟。「僧忍，默然故，是事如是持。」
現前僧分亡者輕物羯磨文
「大德僧聽！比丘某甲，此住處命過。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，比丘某甲當還與僧。」白如是。
「大德僧聽！比丘某甲，此住處命過。所有若衣、若非衣，現前僧應分；僧今與比丘某甲，比丘某甲當還與僧。誰諸長老忍比丘某甲，此住處命過，所有若衣、若非衣，現前僧應分；僧今與比丘某甲，比丘某甲當還與僧者默然，誰不忍者說。」僧已忍與比丘某甲比丘，某甲當還與僧竟。「僧忍，默然故，是事如是持。」
三人、二人分亡者衣物文(若住處有三人、二人慾分亡者衣物，應一人作法，餘人不須，作如是言：)
「長老一心念！比丘某甲，此住處命過。所有若衣、若非衣，現前僧應分。此處無僧，是衣物屬我及長
【現代漢語翻譯】 現代漢語譯本： 『如果僧眾時間已到，僧眾請聽，僧眾現在將為比丘某甲（姓名）看護病人。』如是稟白。
『大德僧眾請聽！比丘某甲（姓名），在此住處去世。所有衣缽、坐具、針筒、盛衣[袖-由+著]器，現前僧眾應當分配；僧眾現在將這些給予比丘某甲（姓名）看護病人。哪位長老同意僧眾將比丘某甲（姓名）看護病人的衣缽、坐具、針筒、盛衣[袖-由+著]器給予他，就默然不語；誰不同意就請說出來。』僧眾已經同意將比丘某甲（姓名）看護病人的衣缽、坐具、針筒、盛衣[袖-由+著]器給予他完畢。『僧眾同意，因為默然不語的緣故，此事就這樣決定。』
現前僧眾分配亡者輕微物品的羯磨文
『大德僧眾請聽！比丘某甲（姓名），在此住處去世。所有衣物，無論是不是衣物，現前僧眾應當分配。如果僧眾時間已到，僧眾請聽，僧眾現在將這些給予比丘某甲（姓名），比丘某甲（姓名）應當歸還給僧眾。』如是稟白。
『大德僧眾請聽！比丘某甲（姓名），在此住處去世。所有衣物，無論是不是衣物，現前僧眾應當分配；僧眾現在將這些給予比丘某甲（姓名），比丘某甲（姓名）應當歸還給僧眾。哪位長老同意比丘某甲（姓名）在此住處去世，所有衣物，無論是不是衣物，現前僧眾應當分配；僧眾現在將這些給予比丘某甲（姓名），比丘某甲（姓名）應當歸還給僧眾，就默然不語；誰不同意就請說出來。』僧眾已經同意將這些給予比丘某甲（姓名），比丘某甲（姓名）應當歸還給僧眾完畢。『僧眾同意，因為默然不語的緣故，此事就這樣決定。』
三人、二人分配亡者衣物文（如果住處有三人、二人想要分配亡者的衣物，應當由一人作法，其餘人不需要，作如下說：）
『長老一心念！比丘某甲（姓名），在此住處去世。所有衣物，無論是不是衣物，現前僧眾應當分配。此處沒有僧眾，這些衣物屬於我和長老。
【English Translation】 English version: 『If the Sangha's (community of monks) time has arrived, may the Sangha listen. The Sangha now assigns Bhikshu (monk) [name] to care for the sick.』 Report thus.
『Venerable Sangha, listen! Bhikshu [name] has passed away in this dwelling. All robes, alms bowls, sitting mats, needle cases, and clothing containers should be distributed by the present Sangha. The Sangha now gives these to Bhikshu [name] who is caring for the sick. Which elders agree to the Sangha giving the robes, alms bowls, sitting mats, needle cases, and clothing containers of Bhikshu [name] who is caring for the sick to him, let them remain silent; whoever disagrees, please speak.』 The Sangha has agreed to give the robes, alms bowls, sitting mats, needle cases, and clothing containers of Bhikshu [name] who is caring for the sick to him. 『The Sangha agrees, because of the silence, this matter is thus decided.』
Kamma (formal act) text for the present Sangha distributing the deceased's minor items
『Venerable Sangha, listen! Bhikshu [name] has passed away in this dwelling. All items, whether robes or not robes, should be distributed by the present Sangha. If the Sangha's time has arrived, may the Sangha listen. The Sangha now gives these to Bhikshu [name], and Bhikshu [name] should return them to the Sangha.』 Report thus.
『Venerable Sangha, listen! Bhikshu [name] has passed away in this dwelling. All items, whether robes or not robes, should be distributed by the present Sangha. The Sangha now gives these to Bhikshu [name], and Bhikshu [name] should return them to the Sangha. Which elders agree that Bhikshu [name] has passed away in this dwelling, all items, whether robes or not robes, should be distributed by the present Sangha; the Sangha now gives these to Bhikshu [name], and Bhikshu [name] should return them to the Sangha, let them remain silent; whoever disagrees, please speak.』 The Sangha has agreed to give these to Bhikshu [name], and Bhikshu [name] should return them to the Sangha. 『The Sangha agrees, because of the silence, this matter is thus decided.』
Text for three or two people distributing the deceased's robes and items (If there are three or two people in the dwelling who want to distribute the deceased's robes and items, one person should perform the act, the others do not need to, saying as follows:)
『Venerable elders, pay attention wholeheartedly! Bhikshu [name] has passed away in this dwelling. All items, whether robes or not robes, should be distributed by the present Sangha. There is no Sangha here, these robes and items belong to me and the elders.
老，我及長老受用。」(如是三說。若獨一人，應心念口言：)
「比丘某甲，此住處命過。所有若衣、若非衣，現前僧應分。此處無僧，是衣物應屬我，我應受用。」(如是三說。)
衣藥凈法第八
真實凈施文
「長老一心念！我比丘某甲，有此長衣未作凈，今為作凈故舍與長老，為真實凈施故。」
展轉凈施文
「長老一心念！我比丘某甲，有此長衣未作凈，施與長老，為展轉凈故。」(彼受請者應如是言：)
「長老一心念！汝有此長衣未作凈，為展轉凈故施與我，我已受之。」(受已，當問彼言：「汝施與誰？」彼應答言：)「施與某甲。」(受請者應語如是言：)
「長老一心念！汝有是長衣未作凈，為展轉凈故施與我，我今受之。受已，汝與某甲，是衣某甲已有，汝為某甲善護持，著用時隨意。」(作真實施者，應問主，然後得用。展轉凈施者，若問、若不問，隨意用之。)
足食已作餘食文(應持食至彼比丘前，應如是言：)
「大德！我已足食，長老看是知是，作餘食法。」(彼應即取少許食，食已語言：)「我已食止，汝取食之。」(若受請足食，作餘食法亦如是，唯稱受請為異。)
受請已食前食后入村囑授文
【現代漢語翻譯】 現代漢語譯本： 『老，我和長老受用。』（如此說三遍。如果只有一個人，應該在心中默唸口中說：） 『比丘某甲（比丘的名字），這個住處命終。所有衣物，無論是否是比丘的衣物，現前僧團應該分配。如果這裡沒有僧團，這些衣物應該屬於我，我應該受用。』（如此說三遍。）
衣藥凈法第八
真實凈施文
『長老一心念！我比丘某甲（比丘的名字），有這件長衣還沒有做凈，現在爲了做凈的緣故舍給長老，爲了真實凈施的緣故。』
展轉凈施文
『長老一心念！我比丘某甲（比丘的名字），有這件長衣還沒有做凈，施給長老，爲了展轉凈的緣故。』（那位接受請求的人應該這樣說：）
『長老一心念！你有這件長衣還沒有做凈，爲了展轉凈的緣故施給我，我已經接受了。』（接受后，應當問他：『你施給誰？』他應該回答說：）『施給某甲（比丘的名字）。』（接受請求的人應該這樣說：）
『長老一心念！你有這件長衣還沒有做凈，爲了展轉凈的緣故施給我，我現在接受了。接受后，你給某甲（比丘的名字），這件衣服某甲（比丘的名字）已經有了，你為某甲（比丘的名字）好好守護，穿著時隨意。』（做真實凈施的人，應該問主人，然後才能用。展轉凈施的人，無論問不問，都可以隨意用。）
足食已作餘食文（應該拿著食物到那位比丘面前，應該這樣說：）
『大德！我已經吃飽了，長老看看這些食物，知道是什麼，做餘食法。』（他應該立即取少許食物，吃完后說：）『我已經吃飽了，你拿去吃吧。』（如果接受邀請吃飽了，做餘食法也像這樣，只是稱呼接受邀請有所不同。）
受請已食前食后入村囑授文
【English Translation】 English version: 'Venerable, may I and the elders partake.' (Say this three times. If there is only one person, one should contemplate in the mind and say aloud:) 'Bhikkhu (monk's name), who has passed away at this dwelling. All belongings, whether robes or non-robes, should be distributed by the present Sangha (monastic community). If there is no Sangha here, these belongings should belong to me, and I should partake.' (Say this three times.)
Chapter 8: Rules for Robes and Medicine Purification
Text for True Purification Offering
'Venerable, pay attention! I, Bhikkhu (monk's name), have this long robe that has not been purified. Now, for the sake of purification, I give it to the Venerable, for the sake of true purification offering.'
Text for Transfer Purification Offering
'Venerable, pay attention! I, Bhikkhu (monk's name), have this long robe that has not been purified. I give it to the Venerable, for the sake of transfer purification.' (The one receiving the request should say thus:)
'Venerable, pay attention! You have this long robe that has not been purified, and you give it to me for the sake of transfer purification. I have received it.' (Having received it, one should ask him: 'To whom do you give it?' He should answer:) 'I give it to (monk's name).' (The one receiving the request should say thus:)
'Venerable, pay attention! You have this long robe that has not been purified, and you give it to me for the sake of transfer purification. I now receive it. Having received it, you give it to (monk's name). (Monk's name) already has this robe. You should take good care of it for (monk's name), and use it at your convenience.' (The one making the true purification offering should ask the owner before using it. The one making the transfer purification offering can use it at will, whether asking or not.)
Text for Making Remaining Food After Being Full (One should bring the food to that Bhikkhu and say thus:)
'Venerable Sir, I am full. Venerable, look at this food, know what it is, and perform the remaining food procedure.' (He should immediately take a small amount of food, eat it, and say:) 'I have stopped eating. You take the food and eat it.' (If one is invited and full, the procedure for making remaining food is also like this, only the term 'invited' is different.)
Instructions Before and After Entering the Village After Accepting an Invitation
「長老一心念！我比丘某甲，已受某甲請，有緣事，欲入某甲聚落，至某甲家，白長老令知。」
受七日藥文(先從凈人邊受已，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，為共宿七日服故，今于長老邊受。」(如是三說。)
受盡形壽藥文(先從凈人邊受持，至大比丘所，作如是言：)
「長老一心念！我比丘某甲，有病因緣，此盡形壽藥，為共宿長服故，今于長老邊受。」(如是三說。)
結凈地文(凈地法有四種：一者，初作僧伽藍時處分。二者，僧伽藍半有墻障。三，新作僧伽藍未在中宿。此三不須羯磨結。四者，僧已住宿，作羯磨結。若故僧伽藍，疑先有凈地，應解已然後更結。)
「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。」
房舍雜法第九
乞作小房羯磨文
「大德僧聽！我比丘某甲，自乞作房，無主，自為已，今從僧乞處分無難處、無妨處。」(第二、第三，亦如是說。僧應當觀此比丘，若可信，即應與法；若不可信，一切僧應當
【現代漢語翻譯】 現代漢語譯本： 『長老請一心憶念！我比丘某甲，已經接受某甲的邀請，因為有事，想要進入某甲的聚落，到某甲的家，稟告長老讓您知曉。』
接受七日藥的文（先從凈人那裡接受之後，拿到大比丘那裡，這樣說：）
『長老請一心憶念！我比丘某甲，因為有疾病的緣故，需要這七日藥，爲了共同居住七日服用，現在從長老這裡接受。』（這樣說三遍。）
接受盡形壽藥的文（先從凈人那裡接受之後，拿到大比丘那裡，這樣說：）
『長老請一心憶念！我比丘某甲，因為有疾病的緣故，需要這盡形壽藥，爲了共同居住長期服用，現在從長老這裡接受。』（這樣說三遍。）
結凈地文（凈地法有四種：第一種，最初建造僧伽藍（Saṃghārāma，僧院）時劃分。第二種，僧伽藍一半有墻壁阻擋。第三種，新造的僧伽藍還沒有在中間住宿。這三種不需要羯磨（Karma，業力）來結界。第四種，僧眾已經住宿，就用羯磨來結界。如果是舊的僧伽藍，懷疑先前有凈地，應該解除之後再重新結界。）
『大德僧眾請聽！如果僧眾認為時機已到，僧眾同意，僧眾現在結某處作為凈地。』這樣稟告。
『大德僧眾請聽！僧眾現在結某處作為凈地。哪位長老贊同僧眾結某處作為凈地就默然，誰不贊同就說出來。』僧眾已經贊同結某處作為凈地完畢。『僧眾贊同，因為默然的緣故，這件事就這樣保持。』
房舍雜法第九
乞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，沒有主人，爲了自己，現在向僧眾請求劃分沒有困難的地方、沒有妨礙的地方。』（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，就應該給予許可；如果不可信任，所有僧眾應當...
【English Translation】 English version: 『Venerable Elder, please pay attention! I, the Bhikkhu (monk) named 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 and go to the house of so-and-so. I inform the Elder so that you may know.』
Text for Receiving Seven-Day Medicine (First receive it from a layperson, then take it to a senior Bhikkhu and say the following:)
『Venerable Elder, please pay attention! I, the Bhikkhu named so-and-so, have an illness, and this is seven-day medicine. For the purpose of dwelling together for seven days and taking this medicine, I now receive it from the Elder.』 (Say this three times.)
Text for Receiving Lifetime Medicine (First receive it from a layperson, then take it to a senior Bhikkhu and say the following:)
『Venerable Elder, please pay attention! I, the Bhikkhu named so-and-so, have an illness, and this is lifetime medicine. For the purpose of dwelling together for a long time and taking this medicine, I now receive it from the Elder.』 (Say this three times.)
Text for Establishing a Pure Boundary (There are four types of pure boundaries: 1. Initially designated when building a Saṃghārāma (monastery). 2. Half of the Saṃghārāma is walled off. 3. A newly built Saṃghārāma where no one has yet resided. These three do not require a Karma (action, deed) to establish. 4. When the Sangha (community) has already resided there, a Karma is performed to establish it. If it is an old Saṃghārāma and there is doubt about whether there was a pure boundary before, it should be dissolved and then re-established.)
『Venerable Sangha (community), please listen! If it is the Sangha』s time and the Sangha agrees, the Sangha will now establish such-and-such place as a pure boundary.』 Announce thus.
『Venerable Sangha, please listen! The Sangha will now establish such-and-such place as a pure boundary. Those Elders who approve of the Sangha establishing such-and-such place as a pure boundary, let them be silent; those who do not approve, let them speak.』 The Sangha has approved the establishment of such-and-such place as a pure boundary. 『The Sangha approves, because of the silence, this matter is thus maintained.』
Miscellaneous Rules for Dwellings, Ninth
Text for Requesting a Karma to Build a Small Dwelling
『Venerable Sangha, please listen! I, the Bhikkhu named so-and-so, request to build a dwelling for myself, without an owner, for my own use. I now request from the Sangha to allocate a place that is without difficulty and without obstruction.』 (The second and third times, say the same. The Sangha should observe this Bhikkhu, and if he is trustworthy, permission should be granted; if he is not trustworthy, all the Sangha should...
到彼處看；若遠，遣可信者。看已，作羯磨。)
「大德僧聽！比丘某甲，自乞作房，無主，自為已，今從僧乞處分無難處、無妨處。若僧時到僧忍聽，僧今與比丘某甲，處分無難處、無妨處。」白如是。
「大德僧聽！此比丘某甲，自乞作房，無主，自為已，今從僧乞處分無難處、無妨處；僧今與比丘某甲，處分無難處、無妨處。誰諸長老忍僧與比丘某甲，處分無難處、無妨處者默然，誰不忍者說。」僧已忍與比丘某甲，處分無難處、無妨處竟。「僧忍，默然故，是事如是持。」
(次後大房羯磨，與此同，但稱有主為異。)
結房作庫藏文
「大德僧聽！若僧時到僧忍聽，僧結某甲房作庫藏屋。」白如是。
「大德僧聽！僧結某甲房作庫藏屋。誰諸長老忍僧結某甲房作庫藏屋者默然，誰不忍者說。」僧已忍結某甲房作庫藏屋竟。「僧忍，默然故，是事如是持。」
差守庫藏物人羯磨文
「大德僧聽！若僧時到僧忍聽，僧差比丘某甲作守物人。」白如是。
「大德僧聽！僧差比丘某甲作守物人。誰諸長老忍僧差比丘某甲作守物人者默然，誰不忍者說。」僧已忍差比丘某甲作守物人竟。「僧忍，默然故，是事如是持。」(差作維那，使如法作飯食、凈果菜楊
【現代漢語翻譯】 現代漢語譯本： 『到那個地方去檢視；如果距離遠，派遣可以信任的人去。檢視之後，進行羯磨（karma，業，行動）。』
『大德僧眾請聽！比丘（bhiksu，佛教出家男眾）某甲，自己請求建造房屋，沒有主人，爲了自己而建，現在向僧團請求分配沒有困難之處、沒有妨礙之處的地方。如果僧團時間到了，僧團同意，僧團現在將沒有困難之處、沒有妨礙之處的地方分配給比丘某甲。』如是稟白。
『大德僧眾請聽！這位比丘某甲，自己請求建造房屋，沒有主人，爲了自己而建，現在向僧團請求分配沒有困難之處、沒有妨礙之處的地方；僧團現在將沒有困難之處、沒有妨礙之處的地方分配給比丘某甲。哪位長老能夠容忍僧團將沒有困難之處、沒有妨礙之處的地方分配給比丘某甲的就默然，誰不能容忍的就說出來。』僧團已經容忍將沒有困難之處、沒有妨礙之處的地方分配給比丘某甲完畢。『僧團容忍，因為默然的緣故，這件事就這樣保持。』
（接下來建造大房屋的羯磨，與此相同，只是稱有主人是不同的。）
結房作為庫藏文
『大德僧眾請聽！如果僧團時間到了，僧團同意，僧團將某甲的房屋結界作為庫藏屋。』如是稟白。
『大德僧眾請聽！僧團將某甲的房屋結界作為庫藏屋。哪位長老能夠容忍僧團將某甲的房屋結界作為庫藏屋的就默然，誰不能容忍的就說出來。』僧團已經容忍將某甲的房屋結界作為庫藏屋完畢。『僧團容忍，因為默然的緣故，這件事就這樣保持。』
差遣守護庫藏物品人羯磨文
『大德僧眾請聽！如果僧團時間到了，僧團同意，僧團差遣比丘某甲作為守護物品的人。』如是稟白。
『大德僧眾請聽！僧團差遣比丘某甲作為守護物品的人。哪位長老能夠容忍僧團差遣比丘某甲作為守護物品的人的就默然，誰不能容忍的就說出來。』僧團已經容忍差遣比丘某甲作為守護物品的人完畢。『僧團容忍，因為默然的緣故，這件事就這樣保持。』（差遣作為維那（karmadana，執事僧），使其如法制作飯食、乾淨的果菜楊
【English Translation】 English version: 'Go and look at that place; if it is far, send someone trustworthy. After looking, perform the karma (action).'
'Venerable Sangha (community of monks), listen! Bhikshu (monk) so-and-so, has requested to build a dwelling, which has no owner, and is for himself. Now he requests the Sangha to allocate a place that has no difficulties and no obstructions. If the Sangha is ready and agrees, the Sangha will now allocate a place that has no difficulties and no obstructions to Bhikshu so-and-so.' Thus it is announced.
'Venerable Sangha, listen! This Bhikshu so-and-so, has requested to build a dwelling, which has no owner, and is for himself. Now he requests the Sangha to allocate a place that has no difficulties and no obstructions; the Sangha will now allocate a place that has no difficulties and no obstructions to Bhikshu so-and-so. Which of the elders approves of the Sangha allocating a place that has no difficulties and no obstructions to Bhikshu so-and-so, let him be silent; whoever does not approve, let him speak.' The Sangha has approved allocating a place that has no difficulties and no obstructions to Bhikshu so-and-so. 'The Sangha approves, because of the silence, this matter is thus maintained.'
(The karma for building a large dwelling is the same as this, except that it is said to have an owner.)
Concluding the dwelling as a storehouse text
'Venerable Sangha, listen! If the Sangha is ready and agrees, the Sangha will designate so-and-so's dwelling as a storehouse.' Thus it is announced.
'Venerable Sangha, listen! The Sangha will designate so-and-so's dwelling as a storehouse. Which of the elders approves of the Sangha designating so-and-so's dwelling as a storehouse, let him be silent; whoever does not approve, let him speak.' The Sangha has approved designating so-and-so's dwelling as a storehouse. 'The Sangha approves, because of the silence, this matter is thus maintained.'
Appointing a person to guard the storehouse items karma text
'Venerable Sangha, listen! If the Sangha is ready and agrees, the Sangha will appoint Bhikshu so-and-so as the person to guard the items.' Thus it is announced.
'Venerable Sangha, listen! The Sangha will appoint Bhikshu so-and-so as the person to guard the items. Which of the elders approves of the Sangha appointing Bhikshu so-and-so as the person to guard the items, let him be silent; whoever does not approve, let him speak.' The Sangha has approved appointing Bhikshu so-and-so as the person to guard the items. 'The Sangha approves, because of the silence, this matter is thus maintained.' (Appointing as karmadana (officer in charge), to make food, clean fruits and vegetables according to the Dharma
枝、敷僧臥具、分僧粥、分餅、分雨衣、處分沙彌、守僧園人，如是等羯磨文同，但稱事為異也。)
老病比丘畜杖絡囊乞羯磨文
「大德僧聽！我比丘某甲老病，不能無杖絡囊而行，今從僧乞畜杖絡囊。愿僧聽我比丘某甲，畜杖絡囊，慈愍故。」(如是三說。)
與老病比丘畜杖絡囊羯磨文
「大德僧聽！比丘某甲老病，不能無杖絡囊而行，今從僧乞畜杖絡囊。若僧時到僧忍聽，比丘某甲畜杖絡囊。」白如是。
「大德僧聽！比丘某甲老病，不能無杖絡囊而行，今從僧乞畜杖絡囊；僧今聽此比丘畜杖絡囊。誰諸長老忍僧聽比丘某甲畜杖絡囊者默然，誰不忍者說。」僧已忍聽比丘某甲畜杖絡囊竟。「僧忍，默然故，是事如是持。」
非時入聚落囑授文
「長老一心念！我比丘某甲，非時入某甲聚落，至某甲家，為某緣事，白長老令知。」
比丘尼羯磨文
結界法第一(其諸結界羯磨作法，一與上大僧同，唯稱尼大姊為異也。)
受戒法第二
比丘尼乞畜眾羯磨文(若比丘尼欲度人者，當往比丘尼僧中，偏露右肩，脫革屣，禮僧足已，右膝著地，合掌，乞畜眾羯磨，作如是白：)
「大姊僧聽！我比丘尼某甲，今從僧乞度人授具足戒。愿僧
【現代漢語翻譯】 現代漢語譯本： 枝條、敷設僧人臥具、分配僧人粥、分配餅、分配雨衣、安排沙彌、看守僧園的人，像這些羯磨（Karma）文句相同，只是所稱的事情不同罷了。） 老病比丘畜杖絡囊乞羯磨文 『大德僧眾聽！我比丘某甲，年老體弱多病，不能沒有手杖和絡囊而行走，現在向僧眾乞求允許持有手杖和絡囊。愿僧眾允許我比丘某甲，持有手杖和絡囊，請慈悲憐憫。』（像這樣說三遍。） 與老病比丘畜杖絡囊羯磨文 『大德僧眾聽！比丘某甲年老體弱多病，不能沒有手杖和絡囊而行走，現在向僧眾乞求允許持有手杖和絡囊。如果僧眾時間允許，僧眾容忍聽許，比丘某甲可以持有手杖和絡囊。』稟白如上。 『大德僧眾聽！比丘某甲年老體弱多病，不能沒有手杖和絡囊而行走，現在向僧眾乞求允許持有手杖和絡囊；僧眾現在聽許這位比丘持有手杖和絡囊。哪位長老容忍僧眾聽許比丘某甲持有手杖和絡囊的就默然，哪位不容忍的就說出來。』僧眾已經容忍聽許比丘某甲持有手杖和絡囊完畢。「僧眾容忍，因為默然的緣故，這件事就這樣成立。』 非時入聚落囑授文 『長老一心念！我比丘某甲，在非規定的時間進入某甲聚落（village），到某甲家，因為某種緣故，稟告長老讓您知曉。』 比丘尼羯磨文 結界法第一（其中各種結界的羯磨做法，都與上面的大僧相同，只是稱呼尼大姊有所不同。） 受戒法第二 比丘尼乞畜眾羯磨文（如果比丘尼想要度人，應當前往比丘尼僧團中，袒露右肩，脫掉鞋子，禮拜僧團的腳，右膝著地，合掌，乞求允許度人授予具足戒的羯磨，像這樣稟白：） 『大姊僧眾聽！我比丘尼某甲，現在向僧團乞求度人授予具足戒。愿僧團』
【English Translation】 English version: (Branches, spreading out monastic bedding, distributing monastic congee, distributing cakes, distributing raincoats, assigning novices, guarding the monastic garden, such Karma (Karma) texts are the same, but the matters referred to are different.) Karma Text for an Old and Sick Bhikkhu Requesting to Possess a Staff and Bag 'Venerable Sangha, listen! I, Bhikkhu (monk) so-and-so, am old and sick and cannot walk without a staff and bag. Now I request permission from the Sangha (monastic community) to possess a staff and bag. May the Sangha grant me, Bhikkhu so-and-so, permission to possess a staff and bag, out of compassion.' (Say this three times.) Karma Text for Granting an Old and Sick Bhikkhu Permission to Possess a Staff and Bag 'Venerable Sangha, listen! Bhikkhu so-and-so is old and sick and cannot walk without a staff and bag. Now he requests permission from the Sangha to possess a staff and bag. If it is the Sangha's time and the Sangha agrees, Bhikkhu so-and-so may possess a staff and bag.' This is the announcement. 'Venerable Sangha, listen! Bhikkhu so-and-so is old and sick and cannot walk without a staff and bag. Now he requests permission from the Sangha to possess a staff and bag; the Sangha now grants this Bhikkhu permission to possess a staff and bag. Whoever among the elders agrees to the Sangha granting Bhikkhu so-and-so permission to possess a staff and bag, let them be silent; whoever disagrees, let them speak.' The Sangha has agreed to grant Bhikkhu so-and-so permission to possess a staff and bag. 'The Sangha agrees, because of the silence, this matter is thus established.' Text for Reporting Entering a Village at an Inopportune Time 'Venerable Elder, listen attentively! I, Bhikkhu so-and-so, entered the village (village) of so-and-so at an inopportune time, to the house of so-and-so, for such-and-such a reason, and I inform the Elder so that you may know.' Bhikkhuni Karma Texts First, the Method of Establishing Boundaries (The Karma procedures for establishing various boundaries are the same as those for the great Sangha above, except that the term 'elder sister nun' is used.) Second, the Method of Receiving Precepts Karma Text for a Bhikkhuni Requesting to Accept Disciples (If a Bhikkhuni wishes to ordain someone, she should go to the Bhikkhuni Sangha, expose her right shoulder, remove her sandals, bow to the feet of the Sangha, kneel on her right knee, join her palms, and request the Karma for accepting disciples and granting full ordination, making the following announcement:) 'Venerable Sangha of Sisters, listen! I, Bhikkhuni so-and-so, now request permission from the Sangha to ordain someone and grant them full ordination. May the Sangha'
聽我度人授具足戒。」(如是三說。)
與畜眾羯磨文
「大姊僧聽！此比丘尼某甲，今從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(若欲在寺內剃髮者，應白一切僧知。若不和合，應房房語令知；若和合，應作白，然後與剃髮。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。(白已，為剃髮。欲在寺內出家者，應白一切僧。若不和合，應房房語令知；若和合，應作白，然後與出家。應作如是白：)
「大姊僧聽！此某甲，欲從某甲求出家。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：)
「我阿夷某甲，歸依佛，歸依法，歸依僧。我今隨佛出家，和上尼某甲，如來、無所著、等正覺，是我世尊。」(如是三說。)
「我
【現代漢語翻譯】 現代漢語譯本：『請允許我度化他人並授予具足戒。』（如此重複三次。）
與畜眾羯磨文
『大姊僧聽！這位比丘尼某甲（姓名），現在向僧團請求度化他人並授予具足戒。如果僧團時機成熟，僧團允許，那麼僧團現在允許比丘尼某甲（姓名）度化他人並授予具足戒。』如是稟白。
『大姊僧聽！這位比丘尼某甲（姓名），現在向僧團請求度化他人並授予具足戒；僧團現在允許比丘尼某甲（姓名）度化他人並授予具足戒。哪位大姊贊同僧團允許比丘尼某甲（姓名）度化他人並授予具足戒的請默然，哪位不贊同的請說出來。』僧團已經允許比丘尼某甲（姓名）度化他人並授予具足戒完畢。『僧團允許，因為默然，此事就這樣決定。』
度沙彌尼文（如果想在寺內剃髮，應該告知所有僧眾。如果不和諧，應該逐個房間告知；如果和諧，應該稟白，然後剃髮。應該這樣稟白：）
『大姊僧聽！這位某甲（姓名），想要從某甲（姓名）處請求剃髮。如果僧團時機成熟，僧團允許，為某甲（姓名）剃髮。』如是稟白。（稟白完畢，為之剃髮。想在寺內出家的人，應該告知所有僧眾。如果不和諧，應該逐個房間告知；如果和諧，應該稟白，然後允許出家。應該這樣稟白：）
『大姊僧聽！這位某甲（姓名），想要從某甲（姓名）處請求出家。如果僧團時機成熟，僧團允許，允許某甲（姓名）出家。』如是稟白。（應該這樣為之出家，教給出家者穿上袈裟后，袒露右肩，脫掉鞋子，右膝著地，合掌，教其這樣說：）
『我阿夷某甲（姓名），皈依佛（Buddha），皈依法（Dharma），皈依僧（Sangha）。我現在跟隨佛陀出家，和上尼某甲（姓名），如來（Tathagata）、無所著（Arhat）、等正覺（Samyaksambuddha），是我的世尊。』（如此重複三次。）
『我
【English Translation】 English version: 『Please allow me to liberate others and bestow the full ordination.』 (Thus, repeat three times.)
The Karma Text for Accepting a Group
『Listen, great sisters of the Sangha! This Bhikshuni (nun) named so-and-so, now requests from the Sangha to liberate others and bestow the full ordination. If the Sangha is ready and the Sangha permits, then the Sangha now permits Bhikshuni (nun) named so-and-so to liberate others and bestow the full ordination.』 Thus, inform.
『Listen, great sisters of the Sangha! This Bhikshuni (nun) named so-and-so, now requests from the Sangha to liberate others and bestow the full ordination; the Sangha now permits Bhikshuni (nun) named so-and-so to liberate others and bestow the full ordination. Which of you great sisters approves of the Sangha permitting Bhikshuni (nun) named so-and-so to liberate others and bestow the full ordination, let her be silent; whoever does not approve, let her speak.』 The Sangha has already finished permitting Bhikshuni (nun) named so-and-so to liberate others and bestow the full ordination. 『The Sangha permits, because of the silence, this matter is thus decided.』
The Text for Ordaining a Shramanerika (novice nun) (If one wishes to shave the head within the monastery, one should inform all the Sangha. If there is no harmony, one should inform each room; if there is harmony, one should inform, and then shave the head. One should inform thus:)
『Listen, great sisters of the Sangha! This so-and-so, wishes to request shaving the head from so-and-so. If the Sangha is ready and the Sangha permits, to shave the head for so-and-so.』 Thus, inform. (Having informed, shave the head for her. If one wishes to leave home within the monastery, one should inform all the Sangha. If there is no harmony, one should inform each room; if there is harmony, one should inform, and then allow leaving home. One should inform thus:)
『Listen, great sisters of the Sangha! This so-and-so, wishes to request leaving home from so-and-so. If the Sangha is ready and the Sangha permits, to allow so-and-so to leave home.』 Thus, inform. (One should thus allow leaving home, teach the one leaving home to wear the kasaya (袈裟, monastic robe), expose the right shoulder, take off the shoes, kneel on the right knee, join the palms, and teach her to say thus:)
『I, Ajiyi (阿夷, aunt/nun) so-and-so, take refuge in the Buddha (佛), take refuge in the Dharma (法), take refuge in the Sangha (僧). I now leave home following the Buddha, Upadhyayani (和上尼, preceptor nun) so-and-so, Tathagata (如來), Arhat (無所著), Samyaksambuddha (等正覺), is my World Honored One.』 (Thus, repeat three times.)
『I
阿夷某甲，歸依佛竟，歸依法竟，歸依僧竟。我今隨佛出家竟，和上尼某甲，如來、無所著、等正覺，是我世尊。」(第二、第三，亦如是說。如是說已，應與受戒。)
「盡形壽不得殺生。是沙彌尼戒，能持不？」(答言：「能。」)「盡形壽不得盜。是沙彌尼戒，能持不？」(答言：「能。」)「盡形壽不得淫。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、香油涂身。是沙彌尼戒，能持不？」(答言：「能。」)「盡形壽不得歌舞倡伎亦不得故往觀聽。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。」)「盡形壽不得捉持生像金銀寶物。是沙彌尼戒，能持不？」(答言：「能。」)
「如是沙彌尼十戒。盡形壽不得犯，能持不？」(答言：「能。」)
「汝已受戒竟，當供養三寶：佛寶、法寶、僧寶；當修三業：坐禪、誦經、勸助眾事。」(聽童女十八者，二年學戒，年滿二十，二部僧中受大戒。若年十歲，
【現代漢語翻譯】 現代漢語譯本 某甲（受戒者的名字），我歸依佛完畢，我歸依法完畢，我歸依僧完畢。我現在跟隨佛出家完畢，和尚尼某甲（授戒和尚尼的名字），如來（Tathagata，佛的稱號之一）、無所著（Arhat，阿羅漢的另一種說法）、等正覺（Samyaksambuddha，正等覺者），是我的世尊（Bhagavan，佛的尊稱）。」（第二遍、第三遍，也像這樣說。像這樣說完后，就應該為她授戒。）
『盡一輩子都不能殺生。這是沙彌尼（Śrāmaṇerī，女性沙彌）的戒律，能夠持守嗎？』（回答說：『能。』）『盡一輩子都不能偷盜。這是沙彌尼的戒律，能夠持守嗎？』（回答說：『能。』）『盡一輩子都不能邪淫。這是沙彌尼的戒律，能夠持守嗎？』（回答說：『能。』）『盡一輩子都不能說謊。這是沙彌尼的戒律，能夠持守嗎？』（回答說：『能。』）『盡一輩子都不能飲酒。這是沙彌尼的戒律，能夠持守嗎？』（回答說：『能。』）『盡一輩子都不能佩戴花鬘、用香油塗抹身體。這是沙彌尼的戒律，能夠持守嗎？』（回答說：『能。』）『盡一輩子都不能唱歌跳舞表演，也不能故意前去觀看聽取。這是沙彌尼的戒律，能夠持守嗎？』（回答說：『能。』）『盡一輩子都不能坐在高大寬廣的床上。這是沙彌尼的戒律，能夠持守嗎？』（回答說：『能。』）『盡一輩子都不能在非規定的時間吃飯。這是沙彌尼的戒律，能夠持守嗎？』（回答說：『能。』）『盡一輩子都不能觸控持有生像金銀寶物。這是沙彌尼的戒律，能夠持守嗎？』（回答說：『能。』）
『像這樣的沙彌尼十戒。盡一輩子都不能違犯，能夠持守嗎？』（回答說：『能。』）
『你已經受戒完畢，應當供養三寶（Triratna）：佛寶（Buddha-ratna）、法寶（Dharma-ratna）、僧寶（Saṃgha-ratna）；應當修習三種行為：坐禪（Dhyana）、誦經（Sutra）、勸助大眾事務。』（允許十八歲的童女，用兩年時間學習戒律，年滿二十歲，在比丘僧團和比丘尼僧團中受具足戒。如果年齡十歲，
【English Translation】 English version 『So-and-so (the name of the person taking the vows), I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha. I now go forth from home following the Buddha, the Upadhyayani (female preceptor) so-and-so, the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), is my Bhagavan (Lord).』 (The second and third times, say it in the same way. Having said it in this way, she should be given the precepts.)
『For the rest of your life, you must not kill living beings. This is a Śrāmaṇerī (female novice) precept, can you uphold it?』 (She answers: 『I can.』) 『For the rest of your life, you must not steal. This is a Śrāmaṇerī precept, can you uphold it?』 (She answers: 『I can.』) 『For the rest of your life, you must not engage in unchaste conduct. This is a Śrāmaṇerī precept, can you uphold it?』 (She answers: 『I can.』) 『For the rest of your life, you must not lie. This is a Śrāmaṇerī precept, can you uphold it?』 (She answers: 『I can.』) 『For the rest of your life, you must not drink alcohol. This is a Śrāmaṇerī precept, can you uphold it?』 (She answers: 『I can.』) 『For the rest of your life, you must not wear garlands or apply fragrant oils to your body. This is a Śrāmaṇerī precept, can you uphold it?』 (She answers: 『I can.』) 『For the rest of your life, you must not sing, dance, or perform music, nor deliberately go to watch or listen to them. This is a Śrāmaṇerī precept, can you uphold it?』 (She answers: 『I can.』) 『For the rest of your life, you must not sit on a high or large bed. This is a Śrāmaṇerī precept, can you uphold it?』 (She answers: 『I can.』) 『For the rest of your life, you must not eat at the wrong time. This is a Śrāmaṇerī precept, can you uphold it?』 (She answers: 『I can.』) 『For the rest of your life, you must not touch or hold raw images, gold, silver, or precious objects. This is a Śrāmaṇerī precept, can you uphold it?』 (She answers: 『I can.』)
『These are the ten Śrāmaṇerī precepts. For the rest of your life, you must not violate them, can you uphold them?』 (She answers: 『I can.』)
『You have now received the precepts, you should make offerings to the Three Jewels (Triratna): the Buddha Jewel (Buddha-ratna), the Dharma Jewel (Dharma-ratna), and the Sangha Jewel (Saṃgha-ratna); you should cultivate the three activities: meditation (Dhyana), reciting scriptures (Sutra), and assisting in community affairs.』 (A girl of eighteen is allowed to study the precepts for two years, and when she reaches the age of twenty, she receives the full ordination in the Bhikshu Sangha and Bhikshuni Sangha. If she is ten years old,
曾出適者，聽二歲學戒，年滿十二，與受大戒。應如是與二歲學戒。)
式叉摩那受六法文(沙彌尼應往比丘尼眾中，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，今從僧乞二歲學戒，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。應將沙彌尼至離聞處、著見處已，眾中差堪能作羯磨者，如上應作白言：)
「大姊僧聽！此某甲沙彌尼，今從僧乞二歲學戒，和上尼某甲。若僧時到僧忍聽，僧今與某甲沙彌尼二歲學戒，和上尼某甲。」白如是。
「大姊僧聽！此某甲沙彌尼，今從僧乞二歲學戒，和上尼某甲；僧今與某甲沙彌尼二歲學戒，和上尼某甲。誰諸大姊忍僧與某甲沙彌尼二歲學戒，和上尼某甲者默然，誰不忍者說。」是初羯磨。(如是三說。)僧已忍與某甲沙彌尼二歲學戒，和上尼某甲竟。「僧忍，默然故，是事如是持。」(應如是與六法)
「某甲諦聽！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。與染污心男子共身相摩觸，缺戒，應更與受戒。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
【現代漢語翻譯】 現代漢語譯本 曾出嫁過的女子，聽其學習戒律兩年，年滿十二歲，就可以授予具足戒（大戒）。應當這樣授予兩年的學戒。
式叉摩那（Śikṣamāṇā，準出家女）受六法文（沙彌尼（Śrāmaṇerikā，小比丘尼）應當前往比丘尼僧團中，袒露右肩，脫掉鞋子，禮拜比丘尼僧團的腳后，右膝著地，合掌，這樣稟告：）
『大姊僧團聽著！我沙彌尼某甲，現在向僧團請求學習戒律兩年，我的和上尼（Upādhyāyinī，親教師）是某甲。愿僧團救度我，因為慈悲憐憫的緣故，給我兩年的學戒。』（第二遍、第三遍，也像這樣說。應當將沙彌尼帶到聽不見的地方、看不見的地方之後，僧團中選出能夠做羯磨（karma，儀式）的人，像上面那樣作白：）
『大姊僧團聽著！這位某甲沙彌尼，現在向僧團請求學習戒律兩年，她的和上尼是某甲。如果僧團時間到了，僧團允許，請聽著，僧團現在給予某甲沙彌尼兩年的學戒，她的和上尼是某甲。』這樣稟告。
『大姊僧團聽著！這位某甲沙彌尼，現在向僧團請求學習戒律兩年，她的和上尼是某甲；僧團現在給予某甲沙彌尼兩年的學戒，她的和上尼是某甲。哪位大姊們允許僧團給予某甲沙彌尼兩年的學戒，她的和上尼是某甲的，就默然不語，誰不允許的就說出來。』這是初羯磨。（像這樣說三遍。）僧團已經允許給予某甲沙彌尼兩年的學戒，她的和上尼是某甲了。『僧團允許，因為默然的緣故，這件事就這樣成立了。』（應當這樣給予六法）
『某甲仔細聽著！如來（Tathāgata，佛的稱號）、無所著（Arhat，阿羅漢）、等正覺（Samyak-saṃbuddha，正等覺者）說了六法。不得犯不清凈行，行淫慾法。如果式叉摩那行淫慾法；就不是式叉摩那了，不是釋迦種姓的女子了。與有染污心的男子共同身體互相摩擦接觸，就缺戒了，應當重新授予戒律。這其中終身都不得違犯，能做到嗎？』（回答說：『能。』）『不得偷盜，哪怕是草葉。
【English Translation】 English version A woman who has been married before, listen to her studying the precepts for two years, and when she reaches the age of twelve, she can be given the full ordination (major precepts). The two-year period of learning the precepts should be given in this way.
The Text for Receiving the Six Dharmas for a Śikṣamāṇā (A Śrāmaṇerikā should go to the Bhikṣuṇī Saṃgha, expose her right shoulder, take off her shoes, bow to the feet of the Bhikṣuṇī Saṃgha, kneel on her right knee, put her palms together, and report as follows:)
'Listen, Venerable Saṃgha! I, Śrāmaṇerikā so-and-so, now request the Saṃgha to study the precepts for two years, my Upādhyāyinī is so-and-so. May the Saṃgha save me, out of compassion, and give me two years of learning the precepts.' (The second and third times, say it in the same way. The Śrāmaṇerikā should be taken to a place where she cannot be heard or seen, and then someone in the Saṃgha who is capable of performing the karma (ritual) should be selected to make the announcement as above:)
'Listen, Venerable Saṃgha! This Śrāmaṇerikā so-and-so, now requests the Saṃgha to study the precepts for two years, her Upādhyāyinī is so-and-so. If the Saṃgha is ready and the Saṃgha approves, listen, the Saṃgha now gives Śrāmaṇerikā so-and-so two years of learning the precepts, her Upādhyāyinī is so-and-so.' Announce it in this way.
'Listen, Venerable Saṃgha! This Śrāmaṇerikā so-and-so, now requests the Saṃgha to study the precepts for two years, her Upādhyāyinī is so-and-so; the Saṃgha now gives Śrāmaṇerikā so-and-so two years of learning the precepts, her Upādhyāyinī is so-and-so. Which of the Venerable Sisters approves of the Saṃgha giving Śrāmaṇerikā so-and-so two years of learning the precepts, her Upādhyāyinī is so-and-so, let her remain silent; whoever does not approve, speak up.' This is the first karma. (Say this three times.) The Saṃgha has already approved giving Śrāmaṇerikā so-and-so two years of learning the precepts, her Upādhyāyinī is so-and-so. 'The Saṃgha approves, because of the silence, this matter is thus established.' (The six dharmas should be given in this way)
'So-and-so, listen carefully! The Tathāgata (the title of the Buddha), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One) has spoken of six dharmas. You must not commit impure conduct, engaging in sexual acts. If a Śikṣamāṇā engages in sexual acts; then she is not a Śikṣamāṇā, she is not a woman of the Śākya clan. If she touches the body of a man with a defiled mind, she has broken the precept and should be given the precepts again. You must not violate this for the rest of your life, can you uphold this?' (Answer: 'I can.') 'You must not steal, not even a blade of grass.
那取人五錢、若過五錢，若自取、教人取，若自斫、教人斫，若自破、教人破，若燒、若埋、若壞色；非式叉摩那，非釋種女。若取減五錢，缺戒，應更與受戒。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，持刀授與人，教死、勸死、贊死，若與非藥，若墮胎，厭禱咒術，自作、教人作者；非式叉摩那，非釋種女。若斷畜生不能變化者命，缺戒，應更與受戒。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，非己有，自稱言得上人法，言得禪、得解脫、得三昧、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；此非式叉摩那，非釋種女。若於眾中故作妄語，缺戒，應更與戒。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，應更與戒。是中盡形壽不得犯，能持不？」(答言：「能。」)式叉摩那於一切尼戒中應學，除為比丘尼過食自受食食。
式叉摩那受大戒法(若式叉摩那學戒已，年滿二十、若滿十二，應與受大戒。先至
【現代漢語翻譯】 現代漢語譯本 『如果拿取他人五錢（貨幣單位）或超過五錢的財物，無論是自己拿取、教唆他人拿取，還是自己砍伐、教唆他人砍伐（樹木等），自己破壞、教唆他人破壞，或者焚燒、埋藏、改變顏色；都不是式叉摩那（Śikṣamāṇā，學戒女），也不是釋迦族的女子。如果拿取少於五錢的財物，就屬於缺戒，應該重新接受戒律。這些戒律終身都不能違犯，能夠遵守嗎？』（回答：『能。』） 『不得故意斷絕眾生的性命，乃至螞蟻的性命。如果式叉摩那故意親手殺人，或者把刀交給他人，教唆他人殺人、勸說他人去死、讚美死亡，或者給予非藥（毒藥），或者墮胎，使用厭禱咒術，自己做或者教唆他人做；都不是式叉摩那，也不是釋迦族的女子。如果斷絕不能變化的畜生的性命，就屬於缺戒，應該重新接受戒律。這些戒律終身都不能違犯，能夠遵守嗎？』（回答：『能。』） 『不得說謊，乃至開玩笑時也不行。如果式叉摩那不真實，沒有證得的境界，卻自稱證得上人法（殊勝的佛法），說自己得到禪定、得到解脫、得到三昧（Samādhi，禪定）、正受（入定），得到須陀洹果（Srotaāpanna，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），說有天人來、龍來、鬼神來供養我；這就不是式叉摩那，也不是釋迦族的女子。如果在眾人面前故意說謊，就屬於缺戒，應該重新接受戒律。這些戒律終身都不能違犯，能夠遵守嗎？』（回答：『能。』） 『不得非時食（過了中午以後進食）。如果式叉摩那非時食，就屬於犯戒，應該重新接受戒律。這些戒律終身都不能違犯，能夠遵守嗎？』（回答：『能。』） 『不得飲酒。如果式叉摩那飲酒，就屬於犯戒，應該重新接受戒律。這些戒律終身都不能違犯，能夠遵守嗎？』（回答：『能。』） 式叉摩那在所有的尼戒中都應該學習，除了比丘尼（Bhikṣuṇī，女出家人）可以接受的過量食物和自己接受食物之外。 式叉摩那受大戒法（如果式叉摩那學習戒律已經完成，年齡滿二十歲或滿十二歲，應該為她授大戒。先到...
【English Translation】 English version 『If one takes five qian (monetary unit) or more of another's property, whether taking it oneself, instructing others to take it, whether chopping, instructing others to chop (trees, etc.), destroying, instructing others to destroy, or burning, burying, or changing the color; one is not a Śikṣamāṇā (trainee nun), nor a woman of the Śākya clan. If one takes less than five qian, it is a broken precept, and one should receive the precepts again. These precepts must not be violated for the rest of one's life. Can you uphold them?』 (Answer: 『I can.』) 『One must not intentionally kill living beings, not even ants. If a Śikṣamāṇā intentionally kills a person with her own hand, or gives a knife to another, teaches another to kill, encourages death, praises death, or gives non-medicine (poison), or performs an abortion, uses curses and spells, does it herself or instructs others to do it; one is not a Śikṣamāṇā, nor a woman of the Śākya clan. If one kills an animal that cannot transform, it is a broken precept, and one should receive the precepts again. These precepts must not be violated for the rest of one's life. Can you uphold them?』 (Answer: 『I can.』) 『One must not lie, not even in jest. If a Śikṣamāṇā is not truthful, and without having attained it, claims to have attained the Dharma of superiors (superior Buddhist teachings), says that she has attained dhyāna (meditation), attained liberation, attained samādhi (concentration), right concentration, attained the Srotaāpanna (stream-enterer) fruit, the Sakṛdāgāmin (once-returner) fruit, the Anāgāmin (non-returner) fruit, the Arhat (worthy one) fruit, says that gods come, dragons come, ghosts and spirits come to make offerings to me; this is not a Śikṣamāṇā, nor a woman of the Śākya clan. If one intentionally lies in the assembly, it is a broken precept, and one should receive the precepts again. These precepts must not be violated for the rest of one's life. Can you uphold them?』 (Answer: 『I can.』) 『One must not eat at the wrong time (after noon). If a Śikṣamāṇā eats at the wrong time, it is a broken precept, and one should receive the precepts again. These precepts must not be violated for the rest of one's life. Can you uphold them?』 (Answer: 『I can.』) 『One must not drink alcohol. If a Śikṣamāṇā drinks alcohol, it is a broken precept, and one should receive the precepts again. These precepts must not be violated for the rest of one's life. Can you uphold them?』 (Answer: 『I can.』) A Śikṣamāṇā should study all the nun's precepts, except for overeating and receiving food herself, which are allowed for Bhikṣuṇīs (fully ordained nuns). The method for a Śikṣamāṇā to receive the great precepts (If a Śikṣamāṇā has completed her training in the precepts, and is twenty or twelve years old, she should be given the great precepts. First, go to...
比丘尼僧中請和尚，應如是說言：)
「大姊一心念！我某甲，求阿夷為和上，愿阿夷為我作和上。我依阿夷故，得受大戒。」(第二、第三，亦如是說。和尚尼應答言：)「爾。」(應如是受戒人離聞處、著見處，應差教授師。是中戒師應如是問言：)
「此眾中誰能為某甲作教授師？」(若有者，答言：「我能。」爾時戒師即應作白：)
「大姊僧聽！此某甲，從和上尼某甲求受大戒。若僧時到僧忍聽，某甲為教授師。」白如是。(教授師應往至受戒人所，語言：)
「此安陀會、郁多羅僧、僧伽梨、此僧祇支、覆肩衣，此衣缽是汝有不？」(答言：「是。」)
「善女人諦聽！今是真誠時，我今問汝，有便言有，無當言無。汝不犯邊罪不？汝不犯凈行比丘不？汝不賊心受戒不？汝不破內外道不？汝非黃門不？汝不殺父、殺母、殺真人阿羅漢不？汝不破僧不？汝不噁心出佛身血不？汝非非人不？汝非畜生不？汝非二根不？汝字何等？和上尼字誰？年歲滿不？衣缽具足不？父母、夫主聽汝不？汝不負債不？汝非婢不？汝是女人不？女人有如是諸病：癩、白癩、𤴲痟、顛狂、二根、二道合、道小、大小便常漏、涕唾常出。汝有如是諸病不？」(答言無者，應語言：)
「如我向
【現代漢語翻譯】 現代漢語譯本： （比丘尼僧團中，請求和尚尼作為戒和尚時，應當這樣說：）
『大姐一心念！我某甲（自稱名字），求阿夷（尼師的尊稱）為和尚尼，愿阿夷為我作和尚尼。我依靠阿夷的緣故，得以受持具足戒。』（第二遍、第三遍，也像這樣說。和尚尼應當回答說：）『爾（可以）。』（應當讓這樣受戒的人離開能聽見的地方、到達能看見的地方，應當委派教授師。這時，戒師應當這樣問：）
『此眾中誰能為某甲（受戒者）作教授師？』（如果有人願意，回答說：『我能。』這時，戒師就應當作白：）
『大姐僧團聽！這位某甲（受戒者），從和尚尼某甲（戒和尚尼的名字）處請求受持具足戒。如果僧團時間已到，僧團允許，某甲（願意擔任教授師的人）作為教授師。』白如是。（教授師應當前往受戒人所在的地方，說：）
『這件安陀會（五條衣）、郁多羅僧（七條衣）、僧伽梨（九條衣）、這件僧祇支（覆腋衣）、覆肩衣，這衣和缽是你的嗎？』（回答說：『是。』）
『善女人仔細聽！現在是真實誠實的時候，我現在問你，有就說有，沒有就說沒有。你沒有犯邊罪嗎？你沒有侵犯清凈梵行的比丘嗎？你不是以盜竊的心來受戒的嗎？你沒有破壞內外道嗎？你不是黃門（無性生殖能力的人）嗎？你沒有殺父、殺母、殺阿羅漢（真人）嗎？你沒有破壞僧團嗎？你沒有惡意地使佛身出血嗎？你不是非人嗎？你不是畜生嗎？你不是二根（具有男女兩性性器官的人）嗎？你叫什麼名字？你的和尚尼叫什麼名字？你的年齡滿了嗎？你的衣缽具足了嗎？你的父母、丈夫允許你出家嗎？你沒有負債嗎？你不是奴婢嗎？你是女人嗎？女人有這些疾病：癩病、白癩病、癲癇、顛狂、二根、二道合（生殖泌尿系統畸形）、道小（生殖器官發育不全）、大小便經常滲漏、鼻涕唾液經常流出。你有這些疾病嗎？』（回答說沒有的，應當說：）
『像我剛才』
【English Translation】 English version: (When requesting a Bhikkhuni preceptor in the Bhikkhuni Sangha, one should say as follows:)
'Reverend Sister, with one-pointed mind! I, so-and-so (state your name), request Ayye (a respectful term for a Bhikkhuni) to be my Upajjhaya (preceptor), may Ayye be my Upajjhaya. Through Ayye, I will receive the full ordination.' (The second and third times, say it in the same way. The Bhikkhuni preceptor should answer:) 'Yes.' (The person receiving ordination should be moved away from hearing and seeing distance, and a teacher should be appointed. The ordination master should ask as follows:)
'Who in this Sangha is able to be the teacher for so-and-so (the one to be ordained)?' (If there is someone, they answer: 'I am able.') At that time, the ordination master should make the announcement:
'Reverend Sisters of the Sangha, listen! This so-and-so (the one to be ordained) requests full ordination from Bhikkhuni so-and-so (the name of the Bhikkhuni preceptor). If it is the Sangha's time and the Sangha agrees, so-and-so (the one willing to be the teacher) will be the teacher.' The announcement is made thus. (The teacher should go to the person to be ordained and say:)
'This antaravāsa (five-strip robe), uttarāsaṅga (seven-strip robe), saṅghāṭī (nine-strip robe), this saṃkakṣikā (undergarment), shoulder covering cloth, are these your robes and bowl?' (The answer is: 'Yes.')
'Good woman, listen carefully! Now is the time for truth and honesty. I will now ask you, if you have it, say you have it; if you don't have it, say you don't have it. Have you committed any border offenses? Have you violated any bhikkhus practicing pure conduct? Are you not receiving ordination with a thieving mind? Have you not broken the external and internal paths? Are you not a eunuch (someone without sexual capacity)? Have you not killed your father, killed your mother, killed an Arhat (a realized being)? Have you not caused a schism in the Sangha? Have you not maliciously drawn blood from the body of a Buddha? Are you not a non-human? Are you not an animal? Are you not of two genders (having both male and female sexual organs)? What is your name? What is the name of your Upajjhaya (preceptor)? Are you of full age? Are your robes and bowl complete? Have your parents and husband given you permission? Are you not in debt? Are you not a slave? Are you a woman? Women have these diseases: leprosy, white leprosy, epilepsy, madness, two genders, two paths joined (genitourinary malformation), small path (underdeveloped reproductive organs), constant leakage of urine and feces, constant discharge of mucus and saliva. Do you have these diseases?' (If the answer is no, one should say:)
'As I just'
問汝，僧中亦當如是問。汝如汝曏者答我，僧中亦當如是答。」(教授師問已，應至僧中，如常威儀，至舒手及處立，作白：)
「大姊僧聽！此某甲，從和上尼某甲求受大戒。若僧時到僧忍聽，我已問竟，聽將來。」白如是。(彼應語言：「來。」來已，應與捉衣缽，教禮僧足已，在戒師前胡跪，合掌，教作如是乞。)
「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。愿僧濟度我，慈愍故。」(如是三說。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，有當言有，無當言無。汝不犯邊罪不？汝不犯凈行比丘不？汝不賊心受戒不？汝不犯破內外道不？汝非黃門不？汝不殺父、殺母、殺真人阿羅漢不？汝不破僧不？汝不噁心出佛身血不？汝非非人不？汝非畜生不？汝不二根不？汝字何等？和上尼字誰？年歲滿不？衣缽具足不？父母、夫主聽汝不？汝不負債不？汝非婢不？汝是女人不？女人有如是諸病：癩、白癩、𤴲痟、顛狂、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。」
【現代漢語翻譯】 現代漢語譯本： 『我問你，在僧團中也應當這樣問。你像剛才回答我一樣，在僧團中也應當這樣回答。』（教授師問完后，應到僧團中，如平常的威儀，到達伸出手及之處站立，作白：） 『大姊僧團聽著！這位某甲，從和尚尼某甲（Upajjhaya：尼師）處求受大戒。如果僧團時機成熟，僧團容忍聽取，我已經問完了，允許她進來。』像這樣稟白。（她應該說：『來。』來之後，應該給她拿衣缽，教她禮僧足后，在戒師前胡跪，合掌，教她像這樣乞求。） 『大姊僧團聽著！我某甲，從和尚尼某甲（Upajjhaya：尼師）處求受大戒。我某甲，現在從僧團乞求受大戒，和尚尼某甲（Upajjhaya：尼師）。愿僧團救度我，因為慈悲憐憫的緣故。』（像這樣說三遍。這時戒師應該作白：） 『大姊僧團聽著！這位某甲，從和尚尼某甲（Upajjhaya：尼師）處求受大戒。這位某甲，現在從僧團乞求受大戒，和尚尼某甲（Upajjhaya：尼師）。如果僧團時機成熟，僧團容忍聽取，我問一些困難的事情。』像這樣稟白。 『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。你沒有犯邊罪嗎？你沒有侵犯清凈的比丘嗎？你不是以盜心受戒的嗎？你沒有犯破內外道罪嗎？你不是黃門（Pandaka：性功能不全者）嗎？你沒有殺父、殺母、殺真人阿羅漢嗎？你沒有破僧嗎？你沒有惡意使佛身出血嗎？你不是非人嗎？你不是畜生嗎？你不是二根（ उभयव्यञ्जन：雙性人）嗎？你叫什麼名字？和尚尼（Upajjhaya：尼師）叫什麼名字？年齡滿了嗎？衣缽具足嗎？父母、丈夫允許你嗎？你沒有負債嗎？你不是婢女嗎？你是女人嗎？女人有如下這些病：癩病、白癩病、癆病、癲狂病、二根（ उभयव्यञ्जन：雙性人）、二道合、道小、大小便經常漏、涕唾經常流出。你沒有如下這些病嗎？』（回答說：『沒有。』）
【English Translation】 English version: 『I ask you, you should also ask in the same way in the Sangha. You should answer in the Sangha in the same way as you answered me just now.』 (After the preceptor has finished asking, she should go to the Sangha, with the usual deportment, stand at a place where she can reach out her hand, and make a formal announcement:) 『Listen, great sisters of the Sangha! This person, so-and-so, seeks the higher ordination from Upajjhaya (Preceptress) so-and-so. If the Sangha is ready and willing to listen, I have finished asking and allow her to come in.』 Announce it in this way. (She should say: 『Come.』 After she comes, she should be given the robes and bowl, taught to pay homage to the feet of the Sangha, kneel on both knees before the ordination master, join her palms, and be taught to beg in this way.) 『Listen, great sisters of the Sangha! I, so-and-so, seek the higher ordination from Upajjhaya (Preceptress) so-and-so. I, so-and-so, now beg the Sangha for the higher ordination, Upajjhaya (Preceptress) so-and-so. May the Sangha deliver me, out of compassion and mercy.』 (Say this three times. Then the ordination master should make a formal announcement:) 『Listen, great sisters of the Sangha! This person, so-and-so, seeks the higher ordination from Upajjhaya (Preceptress) so-and-so. This person, so-and-so, now begs the Sangha for the higher ordination, Upajjhaya (Preceptress) so-and-so. If the Sangha is ready and willing to listen, I will ask some difficult questions.』 Announce it in this way. 『Listen carefully! Now is the time for truthfulness. I now ask you, say 『yes』 if it is true, and say 『no』 if it is not true. Have you not committed any border offenses? Have you not violated a pure Bhikkhu? Are you not receiving ordination with a thieving mind? Have you not committed the offense of breaking both internal and external paths? Are you not a Pandaka (eunuch)? Have you not killed your father, killed your mother, killed a true Arhat? Have you not caused a schism in the Sangha? Have you not maliciously drawn blood from the body of a Buddha? Are you not a non-human being? Are you not an animal? Are you not उभयव्यञ्जन ( उभयव्यञ्जन: hermaphrodite)? What is your name? What is the name of your Upajjhaya (Preceptress)? Are you of full age? Are your robes and bowl complete? Do your parents and husband allow you? Are you not in debt? Are you not a slave? Are you a woman? Women have these diseases: leprosy, white leprosy, consumption, madness, उभयव्यञ्जन ( उभयव्यञ्जन: hermaphrodite), fusion of two passages, small passage, constant leakage of urine and feces, constant flow of mucus and saliva. Do you not have these diseases?』 (Answer: 『No.』)
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。某甲自說清凈，無諸難事，年滿二十，衣缽具足。若僧時到僧忍聽，僧今為某甲受大戒，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。某甲自說清凈，無諸難事，年歲已滿，衣缽具足。僧今為某甲受大戒，和上尼某甲。誰諸大姊忍僧今為某甲受大戒，和上尼某甲者默然，誰不忍者說。」是初羯磨。(如是三說。)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。」
尼往比丘僧中受大戒法(彼受戒者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。愿僧救濟我，慈愍故。」(如是三說。此中戒師應問諸難事。)
「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。
「善女人諦聽！今是真誠時，實語時，我今問汝，有當言有，無當言無。汝不犯邊罪不？汝不犯凈行比丘不？汝不賊心受戒不？汝不破內外
【現代漢語翻譯】 現代漢語譯本： 應作白（應作稟告）：
『大姊僧聽（各位比丘尼僧眾請聽）！這位某甲，從和上尼某甲（和上尼：授戒的尼師）處求受大戒。這位某甲，現在向僧眾乞求受大戒，和上尼是某甲。某甲自述清凈，沒有各種障礙，年滿二十，衣缽具足。如果僧眾時機已到，僧眾容許，僧眾現在為某甲受大戒，和上尼是某甲。』稟告如上。
『大姊僧聽（各位比丘尼僧眾請聽）！這位某甲，從和上尼某甲（和上尼：授戒的尼師）處求受大戒。這位某甲，現在向僧眾乞求受大戒，和上尼是某甲。某甲自述清凈，沒有各種障礙，年齡已滿，衣缽具足。僧眾現在為某甲受大戒，和上尼是某甲。哪位大姊容許僧眾現在為某甲受大戒，和上尼是某甲的就默然，誰不容許就說出來。』這是初羯磨（羯磨：僧團的議事程式）。（像這樣說三次。）僧眾已經容許為某甲受大戒完畢，和上尼是某甲。『僧眾容許，因為默然的緣故，這件事就這樣決定了。』
尼往比丘僧中受大戒法（尼師前往比丘僧團中受大戒的儀軌）（受戒者與比丘尼僧團一同來到比丘僧團中，禮拜僧眾的腳后，右膝著地，合掌，這樣說：）
『大德僧聽（各位大德比丘僧眾請聽）！我某甲，從和上尼某甲（和上尼：授戒的尼師）處求受大戒。我某甲，現在向僧眾乞求受大戒，和上尼是某甲。愿僧眾救濟我，因為慈悲憐憫的緣故。』（像這樣說三次。）（這裡戒師應該詢問各種障礙。）
『大德僧聽（各位大德比丘僧眾請聽）！這位某甲，從和上尼某甲（和上尼：授戒的尼師）處求受大戒。這位某甲，現在向僧眾乞求受大戒，和上尼是某甲。如果僧眾時機已到，僧眾容許，我問各種障礙。』稟告如上。
『善女人仔細聽！現在是真誠的時候，說實話的時候，我現在問你，有就說有，沒有就說沒有。你不犯邊罪嗎？你不犯玷污凈行比丘的罪嗎？你不是以盜竊的心來受戒的嗎？你不破壞內外……』
【English Translation】 English version: Should make a statement:
'Venerable Sangha of Sisters, listen! This person, so-and-so, seeks to receive the Great Precepts from Upadhyayani so-and-so (Upadhyayani: the precept-giving nun). This person, so-and-so, now begs the Sangha to grant the Great Precepts, with Upadhyayani so-and-so. So-and-so declares herself to be pure, without any impediments, twenty years of age, and possessing complete robes and bowl. If the Sangha is ready and willing, let the Sangha now grant the Great Precepts to so-and-so, with Upadhyayani so-and-so.' The statement is made thus.
'Venerable Sangha of Sisters, listen! This person, so-and-so, seeks to receive the Great Precepts from Upadhyayani so-and-so (Upadhyayani: the precept-giving nun). This person, so-and-so, now begs the Sangha to grant the Great Precepts, with Upadhyayani so-and-so. So-and-so declares herself to be pure, without any impediments, of full age, and possessing complete robes and bowl. Let the Sangha now grant the Great Precepts to so-and-so, with Upadhyayani so-and-so. Which of you sisters approves of the Sangha now granting the Great Precepts to so-and-so, with Upadhyayani so-and-so, let her be silent; whoever disapproves, let her speak.' This is the first Karma (Karma: procedural motion of the Sangha). (Say this three times.) The Sangha has already approved granting the Great Precepts to so-and-so, with Upadhyayani so-and-so. 'The Sangha approves, because of the silence; thus, this matter is settled.'
The Bhikshuni goes to the Bhikshu Sangha to receive the Great Precepts (The one receiving the precepts, together with the Bhikshuni Sangha, goes to the Bhikshu Sangha, bows at the feet of the Sangha, kneels on her right knee, joins her palms, and speaks thus:)
'Venerable Sangha, listen! I, so-and-so, seek to receive the Great Precepts from Upadhyayani so-and-so (Upadhyayani: the precept-giving nun). I, so-and-so, now beg the Sangha to grant the Great Precepts, with Upadhyayani so-and-so. May the Sangha save me, out of compassion.' (Say this three times.) (Here, the precept master should ask about any impediments.)
'Venerable Sangha, listen! This person, so-and-so, seeks to receive the Great Precepts from Upadhyayani so-and-so (Upadhyayani: the precept-giving nun). This person, so-and-so, now begs the Sangha to grant the Great Precepts, with Upadhyayani so-and-so. If the Sangha is ready and willing, let the Sangha listen, I will ask about any impediments.' The statement is made thus.
'Good woman, listen carefully! Now is the time for truthfulness, the time for speaking the truth. I now ask you, if it is, say it is; if it is not, say it is not. Do you not violate the border offenses? Do you not violate a Bhikshu who practices pure conduct? Are you not receiving the precepts with a thieving mind? Do you not destroy internal and external...'
道不？汝非黃門不？汝不殺父、殺母、殺真人阿羅漢不？汝不破僧不？汝不噁心出佛身血不？汝非非人不？汝非畜生不？汝不二根不？汝字何等？和上尼字誰？年滿二十未？衣缽具足不？父母、夫主聽汝不？汝不負債不？汝非婢不？汝是女人不？女人有如是諸病：癩病、白癩、𤴲痟、顛狂、二根、二道合、道小、大小便常漏、涕唾常出。汝有如是諸病不？」(答言無者，應問言：)「汝學戒未？清凈不？」(答言：「學戒清凈。」應問余比丘尼：)「某甲學戒未？清凈不？」(答言：「已學戒清凈。」)
「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。某甲自說清凈，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。某甲自說清凈，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。誰諸長老忍僧為某甲受大戒，和上尼某甲者默然，誰不忍者說。」是初羯磨。(如是三說。)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、
【現代漢語翻譯】 現代漢語譯本： 『你是否是比丘？你不是閹人吧？你沒有殺父、殺母、殺阿羅漢（Arhat，已證得涅槃的聖人）吧？你沒有破壞僧團吧？你沒有惡意地使佛陀流血吧？你不是非人吧？你不是畜生吧？你不是雙性人吧？你叫什麼名字？你的戒師尼姑叫什麼名字？你滿二十歲了嗎？你的袈裟和缽都齊全了嗎？你的父母或丈夫允許你出家嗎？你沒有負債吧？你不是奴婢吧？你是女人嗎？女人有這些疾病：麻風病、白癜風、癆病、癲狂、雙性、兩性器官結合、陰道狹小、大小便失禁、經常流鼻涕和口水。你有沒有這些疾病？』（如果回答沒有，就應該問：）『你學過戒律了嗎？是否清凈？』（如果回答：『學過戒律，清凈。』就應該問其他比丘尼：）『某某學過戒律了嗎？是否清凈？』（回答：『已經學過戒律，清凈。』）
『大德僧眾請聽！這位某某，從戒師尼姑某某處請求受比丘尼大戒。這位某某，現在從僧團乞求受比丘尼大戒，戒師尼姑是某某。某某自述清凈，沒有各種障礙，年齡已滿，袈裟和缽都齊全，已經學過戒律，清凈。如果僧團認為時機已到，僧團同意，僧團現在為某某授比丘尼大戒，戒師尼姑是某某。』這樣稟告。
『大德僧眾請聽！這位某某，從戒師尼姑某某處請求受比丘尼大戒。這位某某，現在從僧團乞求受比丘尼大戒，戒師尼姑是某某。某某自述清凈，沒有各種障礙，年齡已滿，袈裟和缽都齊全，已經學過戒律，清凈。僧團現在為某某授比丘尼大戒，戒師尼姑是某某。哪位長老同意僧團為某某授比丘尼大戒，戒師尼姑是某某的，就默然；誰不同意的，就說出來。』這是第一次羯磨（羯磨指僧團的議事程式）。（這樣重複三次。）僧團已經同意為某某授比丘尼大戒完畢，戒師尼姑是某某。『僧團同意，因為默然的緣故，這件事就這樣決定了。』
『善良的女人，仔細聽！如來（Tathagata，佛的稱號之一，意為『如實而來』）、無所著（應為Arhat，阿羅漢，已斷除煩惱，不受後有者）……』
【English Translation】 English version: 『Are you a Bhikkhu (Buddhist monk)? Are you not a eunuch? Have you not killed your father, killed your mother, killed an Arhat (a perfected being who has attained Nirvana)? Have you not disrupted the Sangha (Buddhist monastic community)? Have you not maliciously drawn blood from the body of the Buddha? 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 Upajjhaya (preceptor) nun? Are you twenty years old yet? Are your robes and bowl complete? Have your parents or husband given you permission? Are you not in debt? Are you not a slave? Are you a woman? Women have such diseases: leprosy, vitiligo, consumption, madness, two genders, the combination of two sexual organs, a small vagina, constant leakage of urine and feces, constant discharge of mucus and saliva. Do you have such diseases?』 (If the answer is no, one should ask:) 『Have you learned the precepts? Are you pure?』 (If the answer is: 『I have learned the precepts and am pure,』 one should ask the other Bhikkhunis:) 『Has so-and-so learned the precepts? Is she pure?』 (The answer: 『She has learned the precepts and is pure.』)
『May the venerable Sangha listen! This so-and-so, requests the Great Ordination of a Bhikkhuni (fully ordained female monastic) from the Upajjhaya nun so-and-so. This so-and-so, now begs the Sangha to grant her the Great Ordination of a Bhikkhuni, with Upajjhaya nun so-and-so. So-and-so declares herself pure, without any impediments, of full age, with complete robes and bowl, and having learned the precepts, pure. If it is the Sangha's time, may the Sangha consent, may the Sangha now ordain so-and-so as a Bhikkhuni, with Upajjhaya nun so-and-so.』 Thus, it is announced.
『May the venerable Sangha listen! This so-and-so, requests the Great Ordination of a Bhikkhuni from the Upajjhaya nun so-and-so. This so-and-so, now begs the Sangha to grant her the Great Ordination of a Bhikkhuni, with Upajjhaya nun so-and-so. So-and-so declares herself pure, without any impediments, of full age, with complete robes and bowl, and having learned the precepts, pure. The Sangha now ordains so-and-so as a Bhikkhuni, with Upajjhaya nun so-and-so. Whoever among the elders approves of the Sangha ordaining so-and-so as a Bhikkhuni, with Upajjhaya nun so-and-so, let them be silent; whoever does not approve, let them speak.』 This is the first Kamma (act of the Sangha). (Thus, it is said three times.) The Sangha has consented to ordain so-and-so as a Bhikkhuni, with Upajjhaya nun so-and-so. 『The Sangha consents, because of its silence, this matter is thus carried out.』
『Good woman, listen carefully! The Tathagata (one of the titles of the Buddha, meaning 'one who has thus come'), Arhat (a perfected being who is free from afflictions)…』
等正覺說八波羅夷法，若比丘尼犯者，非比丘尼，非釋種女。
「不得犯不凈行，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。若比丘尼盜人五錢、若過五錢，若自取、教人取，若自斫、教人斫，若自破、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。若比丘尼自手斷人命，持刀授與人，教死、贊死、勸死，與人非藥，墮胎，厭禱咒術，若作方便、教人作方便；彼非比丘尼，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，自稱言得上人法，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；彼非比丘尼，非釋種女。是中盡形壽不得犯，能持不？」(答言：「能。」)
「不得身相觸乃至共畜生。若比丘尼有染污心，與染污心男子身相觸，腋已下，膝已上，若摩、若捺、若逆摩、若順摩、若牽、若推、若舉、若下、若捉、急捺；彼非比丘尼，非釋種女。是中盡形壽不得
【現代漢語翻譯】 現代漢語譯本： 等正覺（Sammasambuddha，完全覺悟者）宣說了八條波羅夷法（Parajika，重罪），如果比丘尼（Bhikkhuni，女出家人）觸犯了這些戒律，她就不再是比丘尼，也不再是釋迦族的女兒。
『不得行不凈行，也就是行淫慾之法。如果比丘尼行不凈行，行淫慾之法，甚至與畜生行淫；她就不再是比丘尼，也不再是釋迦族的女兒。這條戒律必須終身遵守，你能持守嗎？』（回答：『能。』）
『不得偷盜，哪怕是一片草葉。如果比丘尼偷盜他人五錢（古代貨幣單位）或超過五錢的財物，無論是自己拿取、教唆他人拿取，還是自己砍伐、教唆他人砍伐，或是自己破壞、教唆他人破壞，無論是焚燒、埋藏、還是改變顏色；她就不再是比丘尼，也不再是釋迦族的女兒。這條戒律必須終身遵守，你能持守嗎？』（回答：『能。』）
『不得斷眾生的性命，哪怕是一隻螞蟻。如果比丘尼親手殺人，或者把刀交給他人，教唆他人殺人、讚美死亡、勸人去死，給予他人有害的藥物，墮胎，使用詛咒巫術，無論是自己採取手段、還是教唆他人採取手段；她就不再是比丘尼，也不再是釋迦族的女兒。這條戒律必須終身遵守，你能持守嗎？』（回答：『能。』）
『不得妄語，哪怕是開玩笑。如果比丘尼不真實，沒有證得的境界，卻自稱證得上人法（殊勝的修行境界），得到禪定、得到解脫、三昧（Samadhi，禪定）、正受（正確的禪定狀態），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），聲稱有天人、龍、鬼神來供養她；她就不再是比丘尼，也不再是釋迦族的女兒。這條戒律必須終身遵守，你能持守嗎？』（回答：『能。』）
『不得與他人身體接觸，甚至與畜生。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、逆向摩擦、順向摩擦、牽拉、推搡、舉起、放下、抓住、用力按壓；她就不再是比丘尼，也不再是釋迦族的女兒。這條戒律必須終身遵守，你能持守嗎？』
【English Translation】 English version: The Sammasambuddha (Perfectly Enlightened One) has declared the eight Parajika (defeats), which, if committed by a Bhikkhuni (female monastic), she is no longer a Bhikkhuni, nor a daughter of the Sakyan clan.
'She must not engage in impure conduct, that is, sexual intercourse. If a Bhikkhuni engages in impure conduct, that is, sexual intercourse, even with an animal; she is no longer a Bhikkhuni, nor a daughter of the Sakyan clan. This must be upheld for the rest of your life, can you uphold it?' (Answer: 'I can.')
'She must not steal, not even a blade of grass. If a Bhikkhuni steals five coins (ancient currency) or more, whether she takes it herself, instructs another to take it, whether she cuts it herself, instructs another to cut it, whether she destroys it herself, instructs another to destroy it, whether she burns it, buries it, or changes its color; she is no longer a Bhikkhuni, nor a daughter of the Sakyan clan. This must be upheld for the rest of your life, can you uphold it?' (Answer: 'I can.')
'She must not intentionally take the life of a living being, not even an ant. If a Bhikkhuni intentionally takes a human life with her own hand, or gives a knife to another, encourages death, praises death, incites death, gives harmful medicine, performs an abortion, uses curses or spells, whether she takes measures herself or instructs another to take measures; she is no longer a Bhikkhuni, nor a daughter of the Sakyan clan. This must be upheld for the rest of your life, can you uphold it?' (Answer: 'I can.')
'She must not lie, not even in jest. If a Bhikkhuni is untruthful, without having attained it, claims to have attained superior human states, attained Jhana (meditative absorption), attained liberation, Samadhi (concentration), right attainment, attained the Sotapanna (stream-enterer) fruit, the Sakadagami (once-returner) fruit, the Anagami (non-returner) fruit, the Arahat (worthy one) fruit, claims that gods, dragons, or spirits come to offer her gifts; she is no longer a Bhikkhuni, nor a daughter of the Sakyan clan. This must be upheld for the rest of your life, can you uphold it?' (Answer: 'I can.')
'She must not engage in bodily contact, not even with an animal. If a Bhikkhuni with a defiled mind engages in bodily contact with a man with a defiled mind, below the armpits and above the knees, whether it is rubbing, pressing, rubbing against the grain, rubbing with the grain, pulling, pushing, lifting, lowering, grasping, pressing firmly; she is no longer a Bhikkhuni, nor a daughter of the Sakyan clan. This must be upheld for the rest of your life, can you uphold it?'
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、屏處立、屏處語、若共行、若身相近、若共期，犯此八事；彼非比丘尼，非釋種女。是中盡形壽不得犯，能持不？」(答言：「能。」)
「不應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、亦不白僧、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。』彼非比丘尼，非釋種女，覆藏重罪。是中盡形壽不得犯，能持不？」(答言：「能。」)
「不得隨被舉比丘語乃至沙彌。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。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，不共住；莫隨順彼比丘。』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，彼非比丘尼，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，比丘尼依此出家受大戒，是比丘尼法。」
「
【現代漢語翻譯】 現代漢語譯本： 『是否能做到不違犯？』（回答：『能。』） 『不得違犯八事，乃至與畜生髮生關係。如果比丘尼心懷染污，與心懷染污的男子，接受捉手、捉衣，到隱蔽處、在隱蔽處站立、在隱蔽處說話，或者一同行走、或者身體相近、或者共同約定，違犯這八事；她就不是比丘尼，不是釋迦族的女子。這些在終身都不得違犯，是否能做到？』（回答：『能。』） 『不應隱瞞他人的罪過，乃至微小的突吉羅（Dukkata，惡作）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、也不稟告僧團、也不告訴他人使之知曉。之後在其他時候，這位比丘尼如果還俗、或者被驅逐、或者被禁止共住、或者加入外道；之後說這樣的話：『我先前就知道這個人是這樣這樣。』她就不是比丘尼，不是釋迦族的女子，因為她隱瞞了重罪。這些在終身都不得違犯，是否能做到？』（回答：『能。』） 『不得隨順被僧團懲罰的比丘，乃至沙彌（Sramanera，沙彌）。如果比丘尼知道有比丘被僧團如法、如毗尼（Vinaya，戒律）、如佛所教地懲罰，因為違犯威儀，沒有懺悔，不被允許共住；她卻隨順那位比丘。其他比丘尼勸誡這位比丘尼說：『大姐！那位比丘被僧團懲罰，如法、如毗尼、如佛所教，因為違犯威儀，沒有懺悔，不被允許共住；不要隨順那位比丘。』當其他比丘尼勸誡這位比丘尼時，她堅持不捨棄。這位比丘尼應該被勸誡乃至三次，捨棄這件事。乃至三次勸誡，捨棄是好的；如果不捨棄，她就不是比丘尼，不是釋迦族的女子，犯了隨舉罪。這些在終身都不得違犯，是否能做到？』（回答：『能。』） 『善女人仔細聽！如來、無所著（Arahat，阿羅漢）、等正覺（Samma-sambuddha，正等覺）宣說了四依法，比丘尼依靠這些出家受大戒，這就是比丘尼的法。』
【English Translation】 English version: 『Can you undertake not to transgress?』 (Answer: 『I can.』) 『You must not transgress the eight matters, even to the point of having relations with animals. If a Bhikkhuni (Bhikkhuni, female monastic) with a defiled mind, with a man with a defiled mind, accepts the holding of hands, the holding of robes, going to a secluded place, standing in a secluded place, speaking in a secluded place, or walking together, or being physically close, or making a mutual agreement, transgresses these eight matters; she is not a Bhikkhuni, not a daughter of the Sakyas (Sakya, the clan of the Buddha). These must not be transgressed for the rest of your life, can you undertake this?』 (Answer: 『I can.』) 『You should not conceal the offenses of others, even minor Dukkata (Dukkata, wrong doing) misdeeds. If a Bhikkhuni knows that a Bhikkhuni has committed a Parajika (Parajika, defeat), she does not report it herself, nor does she inform the Sangha (Sangha, monastic community), nor does she tell others to make it known. Later, at another time, if this Bhikkhuni disrobes, or is expelled, or is forbidden to live in common, or joins another sect; and then says such words: 『I knew earlier that this person was like this.』 She is not a Bhikkhuni, not a daughter of the Sakyas, because she concealed a serious offense. These must not be transgressed for the rest of your life, can you undertake this?』 (Answer: 『I can.』) 『You must not follow a Bhikkhu who has been censured by the Sangha, even a Sramanera (Sramanera, novice). If a Bhikkhuni knows that a Bhikkhu has been censured by the Sangha lawfully, according to the Vinaya (Vinaya, monastic code), according to the Buddha's teaching, for violating the rules of conduct, has not confessed, and is not allowed to live in common; she then follows that Bhikkhu. Other Bhikkhunis admonish this Bhikkhuni, saying: 『Sister! That Bhikkhu has been censured by the Sangha lawfully, according to the Vinaya, according to the Buddha's teaching, for violating the rules of conduct, has not confessed, and is not allowed to live in common; do not follow that Bhikkhu.』 When other Bhikkhunis admonish this Bhikkhuni, she persists and does not give it up. This Bhikkhuni should be admonished up to three times to give up this matter. It is good to give it up after being admonished up to three times; if she does not give it up, she is not a Bhikkhuni, not a daughter of the Sakyas, and is guilty of following the censured. These must not be transgressed for the rest of your life, can you undertake this?』 (Answer: 『I can.』) 『Good woman, listen carefully! The Tathagata (Tathagata, 'the thus-gone one', another name for the Buddha), the Arahat (Arahat, worthy one), the Samma-sambuddha (Samma-sambuddha, fully enlightened one) has proclaimed the four supports, and Bhikkhunis rely on these to go forth and receive the higher ordination; this is the Bhikkhuni's Dhamma (Dhamma, teaching/law).』
依糞掃衣出家受大戒，是比丘尼法。是中盡形壽能持不？」(答言：「能。」)「若得長利：若檀越施衣、若得輕衣、若得割截衣，應受。」
「依乞食出家受大戒，是比丘尼法。是中盡形壽能持不？」(答言：「能。」)「若得長利：僧差食、若檀越送食、月八日食、十五日食、月初日食、眾僧常食、檀越請食，得受。」
「依樹下坐出家受大戒，是比丘尼法。是中盡形壽能持不？」(答言：「能。」)「若得長利：若別房、樓閣、小房、石室、兩房一戶，應受。」
「依腐爛藥出家受大戒，是比丘尼法。是中盡形壽能持不？」(答言：「能。」)「若得長利：蘇、油、生酥、蜜、石蜜，應受。」
「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，二部僧具足滿。當善受教法，當勤供養佛法僧，和上、阿阇梨一切如法教敕，一不得違逆。當學問，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。汝始出家，功不唐捐，果報不絕。余所未知者，當問和上、阿阇梨。」(使受戒人在前而去。)
除罪法第三
尼懺僧殘罪法(尼以女弱，事須假其強緣，加其日數。如若私已容惡，則自壞壞彼，犯在不輕故。尼覆僧殘，但增罪治，半月行摩
【現代漢語翻譯】 現代漢語譯本 『依靠拾取丟棄的破布縫製的衣服出家受大戒，這是比丘尼（Bhikshuni，女性出家人）的戒律。你能終身遵守嗎？』（回答：『能。』）『如果獲得額外的利益：如果檀越（Dānapati，施主）佈施衣服、如果獲得輕便的衣服、如果獲得裁剪過的衣服，應該接受。』
『依靠乞食出家受大戒，這是比丘尼的戒律。你能終身遵守嗎？』（回答：『能。』）『如果獲得額外的利益：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、月初一的食物、眾僧的常食、檀越邀請的食物，可以接受。』
『依靠在樹下坐禪出家受大戒，這是比丘尼的戒律。你能終身遵守嗎？』（回答：『能。』）『如果獲得額外的利益：單獨的房間、樓閣、小房間、石室、兩間房一戶的住所，應該接受。』
『依靠使用腐爛的藥物出家受大戒，這是比丘尼的戒律。你能終身遵守嗎？』（回答：『能。』）『如果獲得額外的利益：酥油、食用油、生酥、蜂蜜、石蜜，應該接受。』
『你已經受戒完畢，通過白四羯磨（Bái sì jiémó，一種僧團的儀式）如法成就，得到處所，和上（Upadhyaya，親教師）如法，阿阇梨（Acharya，軌範師）如法，二部僧（Bù sēng，比丘僧團和比丘尼僧團）具足圓滿。應當好好接受教法，應當勤奮供養佛、法、僧三寶，和上、阿阇梨一切如法的教導，一概不得違逆。應當學習、誦經，勤求方便，在佛法中證得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakadagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）。你剛出家，功德不會白費，果報不會斷絕。其餘所不知道的，應當請教和上、阿阇梨。』（讓受戒人在前面離開。）
除罪法第三
尼懺僧殘罪法（比丘尼因為女性柔弱，事情需要藉助強大的因緣，增加懺悔的日數。如果私下已經容忍罪惡，那麼自己毀壞也毀壞他人，所犯的罪過不輕。比丘尼隱瞞僧殘罪，只是增加罪罰，進行半個月的摩那埵（Mānatta，一種懺悔罪過的儀式）。
【English Translation】 English version 『Taking the great precepts for ordination based on wearing robes made from discarded rags, this is the Bhikshuni's (female monastic) rule. Can you uphold this for the rest of your life?』 (Answer: 『I can.』) 『If you obtain additional benefits: if a Dānapati (donor) offers robes, if you obtain light robes, if you obtain cut robes, you should accept them.』
『Taking the great precepts for ordination based on begging for food, this is the Bhikshuni's rule. Can you uphold this for the rest of your life?』 (Answer: 『I can.』) 『If you obtain additional benefits: food allocated by the Sangha, food sent by a Dānapati, food on the eighth day of the month, food on the fifteenth day, food on the first day of the month, regular food for the Sangha, food invited by a Dānapati, you may accept them.』
『Taking the great precepts for ordination based on sitting under a tree, this is the Bhikshuni's rule. Can you uphold this for the rest of your life?』 (Answer: 『I can.』) 『If you obtain additional benefits: a separate room, a pavilion, a small room, a stone chamber, a dwelling with two rooms and one door, you should accept them.』
『Taking the great precepts for ordination based on using fermented medicine, this is the Bhikshuni's rule. Can you uphold this for the rest of your life?』 (Answer: 『I can.』) 『If you obtain additional benefits: ghee, oil, fresh ghee, honey, rock candy, you should accept them.』
『You have now completed the precepts, accomplished according to the Dharma through the Bái sì jiémó (a Sangha ritual), obtained a dwelling place, the Upadhyaya (preceptor) is according to the Dharma, the Acharya (teacher) is according to the Dharma, the two Sanghas (Bù sēng, the Bhikshu and Bhikshuni Sanghas) are fully complete. You should diligently receive the teachings, you should diligently make offerings to the Buddha, Dharma, and Sangha, and in all matters, the Upadhyaya and Acharya's instructions should be followed without any opposition. You should study, recite scriptures, diligently seek expedient means, and attain the Srotapanna (stream-enterer), Sakadagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) fruits in the Buddha Dharma. Your initial ordination 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.』 (Let the person receiving the precepts leave.)
Third: Methods for Removing Offenses
The Bhikshuni's method for confessing Sanghavasesa offenses (Because Bhikshunis are weak as women, matters require relying on strong conditions, increasing the number of days for repentance. If one has privately tolerated evil, then one destroys oneself and destroys others, the offense committed is not light. If a Bhikshuni conceals a Sanghavasesa offense, the punishment is only increased, and Mānatta (a penance ritual) is performed for half a month.
那埵，無別覆藏調伏法故。尼懺僧殘，要在二部僧中作摩那埵羯磨，大僧與尼二部各滿四人。若作出罪羯磨，大僧與尼二部各滿二十人，不得減。)
乞摩那埵羯磨文(比丘尼犯僧殘罪，應二部僧中半月行摩那埵。行摩那埵時，應至二部僧中，偏露右肩，脫革屣，禮僧足，右膝著地，合掌，作如是乞也。)
「大德僧聽！我比丘尼某甲，犯某甲若干僧殘罪，今從二部僧乞半月摩那埵。愿僧與我半月摩那埵，慈愍故。」(如是三說。)
與摩那埵羯磨文
「大德僧聽！此比丘尼某甲，犯某甲若干僧殘罪，今從二部僧乞半月摩那埵。若僧時到僧忍聽，僧今與比丘尼某甲半月摩那埵。」白如是。
「大德僧聽！此比丘尼某甲，犯某甲若干僧殘罪，今從二部僧乞半月摩那埵；僧今與比丘尼某甲半月摩那埵。誰諸長老忍僧與比丘尼某甲半月摩那埵者默然，誰不忍者說。」是初羯磨。(如是三說。)僧已忍與比丘尼某甲半月摩那埵竟。「僧忍，默然故，是事如是持。」(比丘尼行摩那埵法與上大僧同，唯應二部僧中日日應作如是白也。)
「大德僧聽！我比丘尼某甲，犯某甲若干僧殘罪，已從二部僧乞半月摩那埵；僧已與我半月摩那埵。我比丘尼某甲，已行若干日過，余有若干日在，白大德
【現代漢語翻譯】 現代漢語譯本 那埵（Nātuó，梵文音譯，意義不詳），因為沒有其他覆藏調伏的方法。尼眾懺悔僧殘罪，必須在兩個僧團中進行摩那埵羯磨（Mānatva-karma，懺罪儀式），大僧團和尼僧團各自需要滿足四人。如果進行出罪羯磨，大僧團和尼僧團各自需要滿足二十人，不得減少。
乞摩那埵羯磨文（比丘尼犯僧殘罪，應在兩個僧團中半個月進行摩那埵。進行摩那埵時，應到兩個僧團中，袒露右肩，脫掉鞋子，禮拜僧眾的腳，右膝著地，合掌，這樣乞請。）
『大德僧眾請聽！我比丘尼某甲，犯了某甲若干僧殘罪，現在向兩個僧團乞求半個月的摩那埵。愿僧眾賜予我半個月的摩那埵，因為慈悲憐憫的緣故。』（這樣說三次。）
與摩那埵羯磨文
『大德僧眾請聽！這位比丘尼某甲，犯了某甲若干僧殘罪，現在向兩個僧團乞求半個月的摩那埵。如果僧眾時間已到，僧眾忍可聽許，僧眾現在給予比丘尼某甲半個月的摩那埵。』稟白如上。
『大德僧眾請聽！這位比丘尼某甲，犯了某甲若干僧殘罪，現在向兩個僧團乞求半個月的摩那埵；僧眾現在給予比丘尼某甲半個月的摩那埵。哪位長老忍可僧眾給予比丘尼某甲半個月的摩那埵就默然，誰不忍可就說出來。』這是第一次羯磨。（這樣說三次。）僧眾已經忍可給予比丘尼某甲半個月的摩那埵完畢。『僧眾忍可，因為默然的緣故，這件事就這樣成立。』（比丘尼進行摩那埵的方法與上面的大僧相同，只是應該在兩個僧團中每天都應該這樣稟白。）
『大德僧眾請聽！我比丘尼某甲，犯了某甲若干僧殘罪，已經向兩個僧團乞求半個月的摩那埵；僧眾已經賜予我半個月的摩那埵。我比丘尼某甲，已經行了若干天過去，還剩下若干天，稟白大德。
【English Translation】 English version Nātuó (Sanskrit transliteration, meaning unknown), because there is no other method of concealing and subduing. For a Bhikkhuni (female monastic) to confess a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), it is necessary to perform Mānatva-karma (penance ritual) in two Sanghas (monastic communities), with each of the Bhikkhu (male monastic) Sangha and Bhikkhuni Sangha having at least four members. If performing an Uttari-karma (rite of absolution), each of the Bhikkhu Sangha and Bhikkhuni Sangha must have twenty members, no less.
Text for Requesting Mānatva-karma (When a Bhikkhuni commits a Sanghavasesa offense, she should undergo Mānatva for half a month in two Sanghas. When performing Mānatva, she should go to the two Sanghas, expose her right shoulder, remove her leather sandals, prostrate at the feet of the Sangha, kneel on her right knee, join her palms, and make such a request.)
'Venerable Sangha, please listen! I, the Bhikkhuni named so-and-so, have committed so-and-so many Sanghavasesa offenses. Now I request half a month of Mānatva from the two Sanghas. May the Sangha grant me half a month of Mānatva, out of compassion.' (Say this three times.)
Text for Granting Mānatva-karma
'Venerable Sangha, please listen! This Bhikkhuni named so-and-so has committed so-and-so many Sanghavasesa offenses. Now she requests half a month of Mānatva from the two Sanghas. If it is the Sangha's time and the Sangha approves, the Sangha now grants Bhikkhuni so-and-so half a month of Mānatva.' Announce thus.
'Venerable Sangha, please listen! This Bhikkhuni named so-and-so has committed so-and-so many Sanghavasesa offenses. Now she requests half a month of Mānatva from the two Sanghas; the Sangha now grants Bhikkhuni so-and-so half a month of Mānatva. Whoever among the elders approves of the Sangha granting Bhikkhuni so-and-so half a month of Mānatva, let them be silent; whoever does not approve, let them speak.' This is the first karma. (Say this three times.) The Sangha has already approved granting Bhikkhuni so-and-so half a month of Mānatva. 'The Sangha approves, because of silence, this matter is thus established.' (The method for a Bhikkhuni to perform Mānatva is the same as that for the above-mentioned Bhikkhu Sangha, except that she should make such an announcement daily in the two Sanghas.)
'Venerable Sangha, please listen! I, the Bhikkhuni named so-and-so, have committed so-and-so many Sanghavasesa offenses, and have already requested half a month of Mānatva from the two Sanghas; the Sangha has already granted me half a month of Mānatva. I, the Bhikkhuni named so-and-so, have already performed it for so-and-so many days, and there are so-and-so many days remaining. I announce to the Venerable Sangha.'
僧令知，我行摩那埵。」
乞出罪羯磨文(比丘尼半月行摩那埵竟，應至二部僧中作如是乞。)
「大德僧聽！我比丘尼某甲，犯某甲若干僧殘罪，已從二部僧乞半月摩那埵；僧已與我半月摩那埵。我已於二部僧中行半月摩那埵竟，今從僧乞出罪羯磨。愿僧與我出罪羯磨，慈愍故。」(如是三說。)
與出罪羯磨文
「大德僧聽！此比丘尼某甲，犯某甲若干僧殘罪，已從二部僧乞半月摩那埵；僧已與比丘尼某甲半月摩那埵。此比丘尼某甲，已於二部僧中行半月摩那埵竟，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！此比丘尼某甲，犯某甲若干僧殘罪，已從二部僧乞半月摩那埵；僧已與比丘尼某甲半月摩那埵。此比丘尼某甲，已於二部僧中行半月摩那埵竟，今從僧乞出罪羯磨；僧今與比丘尼某甲出罪羯磨。誰諸長老忍僧今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。」
說戒法第四(其說戒法，一與上大僧同。)
尼僧差請教授人羯磨文(尼僧應半月至大僧中請教誡，故今須差此使為尼僧請教誡，應如是差。)
【現代漢語翻譯】 現代漢語譯本 『僧人請告知，我正在進行摩那埵(Manatva，懺悔期)。』
乞求出罪羯磨文(比丘尼(Bhikkhuni，女僧侶)在半月摩那埵(Manatva，懺悔期)結束后，應到二部僧團中這樣乞求)：
『尊敬的僧團請聽！我比丘尼(Bhikkhuni，女僧侶)某甲，犯了某甲若干僧殘罪(Sanghavasesa，僅次於波羅夷的重罪)，已經從二部僧團乞求半月摩那埵(Manatva，懺悔期)；僧團已經給予我半月摩那埵(Manatva，懺悔期)。我已經於二部僧團中行半月摩那埵(Manatva，懺悔期)完畢，現在從僧團乞求出罪羯磨(Kamma，儀式)。愿僧團給予我出罪羯磨(Kamma，儀式)，因為慈悲憐憫的緣故。』(這樣說三次。)
給予出罪羯磨文
『尊敬的僧團請聽！這位比丘尼(Bhikkhuni，女僧侶)某甲，犯了某甲若干僧殘罪(Sanghavasesa，僅次於波羅夷的重罪)，已經從二部僧團乞求半月摩那埵(Manatva，懺悔期)；僧團已經給予比丘尼(Bhikkhuni，女僧侶)某甲半月摩那埵(Manatva，懺悔期)。這位比丘尼(Bhikkhuni，女僧侶)某甲，已經於二部僧團中行半月摩那埵(Manatva，懺悔期)完畢，現在從僧團乞求出罪羯磨(Kamma，儀式)。如果僧團時間已到，僧團允許聽取，僧團現在給予比丘尼(Bhikkhuni，女僧侶)某甲出罪羯磨(Kamma，儀式)。』這樣稟白。
『尊敬的僧團請聽！這位比丘尼(Bhikkhuni，女僧侶)某甲，犯了某甲若干僧殘罪(Sanghavasesa，僅次於波羅夷的重罪)，已經從二部僧團乞求半月摩那埵(Manatva，懺悔期)；僧團已經給予比丘尼(Bhikkhuni，女僧侶)某甲半月摩那埵(Manatva，懺悔期)。這位比丘尼(Bhikkhuni，女僧侶)某甲，已經於二部僧團中行半月摩那埵(Manatva，懺悔期)完畢，現在從僧團乞求出罪羯磨(Kamma，儀式)；僧團現在給予比丘尼(Bhikkhuni，女僧侶)某甲出罪羯磨(Kamma，儀式)。哪位長老允許僧團現在給予比丘尼(Bhikkhuni，女僧侶)某甲出罪羯磨(Kamma，儀式)的就默然，哪位不允許的就說出來。』這是第一次羯磨(Kamma，儀式)。(第二次、第三次，也這樣說。) 僧團已經允許給予比丘尼(Bhikkhuni，女僧侶)某甲出罪羯磨(Kamma，儀式)完畢。『僧團允許，因為默然的緣故，這件事就這樣成立。』
說戒法第四(其說戒法，與上面的大僧相同。)
尼僧差請教授人羯磨文(Kamma，儀式)(尼僧應該半月到大僧中請求教誡，所以現在需要派遣這位使者為尼僧請求教誡，應該這樣派遣。)
【English Translation】 English version 『Monk, please be informed, I am undergoing Manatva (penance period).』
Text for Requesting Exoneration Kamma (After a Bhikkhuni (nun) completes a half-month of Manatva (penance period), she should make such a request in the assembly of both Sanghas):
『Venerable Sangha, please listen! I, Bhikkhuni (nun) so-and-so, have committed so-and-so many Sanghavasesa (offenses requiring initial and subsequent meetings of the Sangha) offenses, and have requested a half-month of Manatva (penance period) from both Sanghas; the Sangha has granted me a half-month of Manatva (penance period). I have completed the half-month of Manatva (penance period) in both Sanghas, and now I request an Exoneration Kamma (ceremony) from the Sangha. May the Sangha grant me an Exoneration Kamma (ceremony), out of compassion.』 (Say this three times.)
Text for Granting Exoneration Kamma
『Venerable Sangha, please listen! This Bhikkhuni (nun) so-and-so, has committed so-and-so many Sanghavasesa (offenses requiring initial and subsequent meetings of the Sangha) offenses, and has requested a half-month of Manatva (penance period) from both Sanghas; the Sangha has granted Bhikkhuni (nun) so-and-so a half-month of Manatva (penance period). This Bhikkhuni (nun) so-and-so, has completed the half-month of Manatva (penance period) in both Sanghas, and now requests an Exoneration Kamma (ceremony) from the Sangha. If it is the Sangha』s time, may the Sangha listen, the Sangha now grants Bhikkhuni (nun) so-and-so an Exoneration Kamma (ceremony).』 Announce thus.
『Venerable Sangha, please listen! This Bhikkhuni (nun) so-and-so, has committed so-and-so many Sanghavasesa (offenses requiring initial and subsequent meetings of the Sangha) offenses, and has requested a half-month of Manatva (penance period) from both Sanghas; the Sangha has granted Bhikkhuni (nun) so-and-so a half-month of Manatva (penance period). This Bhikkhuni (nun) so-and-so, has completed the half-month of Manatva (penance period) in both Sanghas, and now requests an Exoneration Kamma (ceremony) from the Sangha; the Sangha now grants Bhikkhuni (nun) so-and-so an Exoneration Kamma (ceremony). Whoever among the elders approves of the Sangha now granting Bhikkhuni (nun) so-and-so an Exoneration Kamma (ceremony), let them be silent; whoever does not approve, let them speak.』 This is the first Kamma (ceremony). (The second and third times, say it likewise.) The Sangha has approved of granting Bhikkhuni (nun) so-and-so an Exoneration Kamma (ceremony). 『The Sangha approves, because of silence, this matter is thus held.』
The Fourth Discourse on the Precepts (The discourse on the precepts is the same as that of the senior Sangha above.)
Text for the Kamma (ceremony) of Appointing a Preceptor by the Bhikkhuni Sangha (The Bhikkhuni Sangha should request instruction from the senior Sangha every half-month, so now it is necessary to appoint this messenger to request instruction for the Bhikkhuni Sangha, it should be appointed thus.)
「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。」(更差一人為伴，往大僧中，至舊住比丘所，禮足，曲身低頭，合掌，白如是言：)
「大德一心念！比丘尼僧某甲等和合，禮比丘僧足，求教授。」(第二、第三，亦如是說。受囑比丘說戒時，應作如是白：)
「大德僧聽！比丘尼僧某甲眾和合，禮大德僧足，求教授。」(如是三說。)
比丘尼明日應問可否？比丘教授師應期往，比丘尼應期迎比丘。期往不往者，突吉羅；比丘尼僧期迎而不迎者，突吉羅。若比丘尼聞教授師來，當半由旬迎至寺內，供給所須：洗浴具、羹粥、飲食、果蓏，以此供養；若不者，突吉羅。若比丘僧盡病、若眾不和合、若眾不滿，遣信往禮拜問訊。若比丘尼僧盡病、不和合、若眾不滿，亦當遣信往禮拜問訊；若不往者，突吉羅。
安居法第五(其安居法，皆與上大僧同。)
自
【現代漢語翻譯】 現代漢語譯本： 『大姐們，僧團請聽！如果僧團時間已到，僧團願意聽，現在僧團派遣比丘尼某甲，爲了比丘尼僧團的緣故，每半個月去比丘僧團中請求教授。』就這樣稟告。
『大姐們，僧團請聽！現在僧團派遣比丘尼某甲，爲了比丘尼僧團的緣故，每半個月去比丘僧團中請求教授。哪位大姐贊同僧團派遣比丘尼某甲，爲了比丘尼僧團的緣故，每半個月去比丘僧團中請求教授的，請默然；誰不同意的，請說出來。』僧團已經贊同派遣比丘尼某甲，爲了比丘尼僧團的緣故，每半個月去比丘僧團中請求教授完畢。『僧團贊同，因為默然的緣故，這件事就這樣決定了。』（再派遣一人作為同伴，去比丘僧團中，到以前居住的比丘那裡，禮拜他們的雙足，彎腰低頭，合掌，就這樣稟告：）
『大德請一心憶念！比丘尼僧團某甲等和合，禮拜比丘僧團的雙足，請求教授。』（第二次、第三次，也像這樣說。接受囑託的比丘在說戒時，應該這樣稟告：）
『大德僧團請聽！比丘尼僧團某甲眾和合，禮拜大德僧團的雙足，請求教授。』（像這樣說三次。）
比丘尼第二天應該詢問是否可以前往？比丘教授師應該按期前往，比丘尼應該按期迎接比丘。按期前往而不前往的，犯突吉羅（Dukkata，一種輕微的罪過）；比丘尼僧團按期迎接而不迎接的，犯突吉羅。如果比丘尼聽到教授師來了，應當在半由旬（Yojana，古印度長度單位）的地方迎接至寺內，供給所需要的：洗浴用具、羹粥、飲食、水果，用這些來供養；如果不這樣做，犯突吉羅。如果比丘僧團全部生病、或者僧團不和合、或者僧團人數不足，派遣使者前往禮拜問候。如果比丘尼僧團全部生病、不和合、或者僧團人數不足，也應當派遣使者前往禮拜問候；如果不前往，犯突吉羅。
安居法第五（關於安居的方法，都與上面的比丘僧團相同。）
自
【English Translation】 English version: 『Venerable sisters, may the Sangha (community of monks or nuns) listen! If the Sangha's time has come, and the Sangha is willing to listen, now the Sangha is sending Bhikkhuni (Buddhist nun) so-and-so, for the sake of the Bhikkhuni Sangha, to request instruction from the Bhikkhu (Buddhist monk) Sangha every half month.』 Report thus.
『Venerable sisters, may the Sangha listen! Now the Sangha is sending Bhikkhuni so-and-so, for the sake of the Bhikkhuni Sangha, to request instruction from the Bhikkhu Sangha every half month. Whoever among the venerable sisters approves of the Sangha sending Bhikkhuni so-and-so, for the sake of the Bhikkhuni Sangha, to request instruction from the Bhikkhu Sangha every half month, 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 request instruction from the Bhikkhu Sangha every half month. 『The Sangha approves, because of the silence, this matter is thus settled.』 (Send another person as a companion, to the Bhikkhu Sangha, to the Bhikkhus where they previously resided, bow to their feet, bend the body, lower the head, join the palms, and report thus:)
『Venerable ones, pay attention with one mind! The Bhikkhuni Sangha, so-and-so and others, harmoniously bow to the feet of the Bhikkhu Sangha, requesting instruction.』 (The second and third times, say likewise. When the Bhikkhu who has been entrusted is reciting the precepts, he should report thus:)
『Venerable Sangha, may you listen! The Bhikkhuni Sangha, so-and-so and others, harmoniously bow to the feet of the Venerable Sangha, requesting instruction.』 (Say this three times.)
The Bhikkhuni should ask the next day whether it is permissible to come. The Bhikkhu instructor should go on schedule, and the Bhikkhuni should greet the Bhikkhu on schedule. One who is scheduled to go but does not go commits a Dukkata (a minor offense); the Bhikkhuni Sangha that is scheduled to greet but does not greet commits a Dukkata. If the Bhikkhuni hears that the instructor is coming, she should greet him half a Yojana (an ancient Indian unit of distance) away and escort him to the monastery, providing what is needed: bathing equipment, soup, porridge, food, and fruit, using these to make offerings; if she does not do this, she commits a Dukkata. If the entire Bhikkhu Sangha is ill, or the Sangha is not in harmony, or the Sangha is not complete, send a messenger to pay respects and inquire. If the entire Bhikkhuni Sangha is ill, not in harmony, or the Sangha is not complete, she should also send a messenger to pay respects and inquire; if she does not go, she commits a Dukkata.
The fifth rule on dwelling in retreat (The method of dwelling in retreat is the same as that of the Bhikkhu Sangha above.)
Self
恣法第六
尼僧差往大僧中受自恣人羯磨文(比丘尼僧夏安居竟，應往大僧中受自恣，故今須差此使為尼僧詣大僧中求受自恣。應如是差之也。)
「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竟。「僧忍，默然故，是事如是持。」
往大僧中受自恣文(差二人為伴，往大僧中禮僧足已，曲身低頭，合掌，作如是說：)
「比丘尼僧夏安居竟，比丘僧夏安居竟。比丘尼僧說三事自恣：見、聞、疑。大德僧慈愍故語我，我若見罪，當如法懺悔。」(如是三說。)
彼比丘僧自恣日便自恣，而皆疲極。佛言：「不應爾。若比丘僧十四日自恣，比丘尼僧十五日自恣。」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。若比丘尼僧病、若眾不和合、若眾不滿，比丘尼僧亦當遣信禮拜問訊；不者，突吉羅。(其至大僧中受自恣人還，共尼僧作自恣
【現代漢語翻譯】 現代漢語譯本
恣法第六
尼僧派遣使者前往大僧處接受自恣的羯磨文（比丘尼僧夏安居結束后，應該前往大僧處接受自恣，所以現在需要派遣這位使者代表比丘尼僧前往大僧處請求接受自恣。應該這樣派遣：）
『大姊僧聽！如果僧團認為時機已到，僧團容許，現在僧團派遣比丘尼某甲，爲了比丘尼僧團的緣故，前往大僧處說三種事情來自恣：見、聞、疑。』這樣稟白。
『大姊僧聽！僧團現在派遣比丘尼某甲，爲了比丘尼僧團的緣故，前往大僧處說三種事情來自恣：見、聞、疑。哪位大姊容忍僧團派遣比丘尼某甲，爲了比丘尼僧團的緣故，前往大僧處說三種事情來自恣：見、聞、疑的就默然，誰不容忍就說出來。』僧團已經容忍派遣比丘尼某甲，爲了比丘尼僧團的緣故，前往大僧處說三種事情來自恣完畢。『僧團容忍，因為默然的緣故，這件事就這樣成立。』
前往大僧處接受自恣文（派遣兩個人作為同伴，前往大僧處禮拜僧眾的腳后，彎曲身體低下頭，合掌，這樣說：）
『比丘尼僧夏安居結束，比丘僧夏安居結束。比丘尼僧說三種事情來自恣：見、聞、疑。大德僧慈悲憐憫的緣故告訴我，我如果見到有罪，應當如法懺悔。』（這樣說三遍。）
那些比丘僧在自恣日當天就自恣，但是大家都疲憊不堪。佛說：『不應該這樣。如果比丘僧在十四日自恣，比丘尼僧在十五日自恣。』如果大僧生病、或者僧眾不和合、或者僧眾人數不足，比丘尼應該派遣使者禮拜問候；不這樣做，犯突吉羅（Dukkata，惡作罪）。如果比丘尼僧生病、或者僧眾不和合、或者僧眾人數不足，比丘尼僧也應當派遣使者禮拜問候；不這樣做，犯突吉羅。（前往大僧處接受自恣的人回來后，共同與尼僧作自恣。） English version
Section 6: The Act of Allowing Oneself
The Kammavācanā (formal statement) for a Bhikkhunī (female monastic) sent to the Mahāsaṃgha (great community of monks) to receive the Pavāraṇā (invitation/allowing oneself) (After the Bhikkhunī Sangha (community of nuns) has completed the summer retreat, they should go to the Mahāsaṃgha to receive the Pavāraṇā, so now it is necessary to send this messenger on behalf of the Bhikkhunī Sangha to the Mahāsaṃgha to request to receive the Pavāraṇā. It should be sent in this way:)
'Venerable Sisters, may the Sangha listen! If it seems the right time to the Sangha, may the Sangha consent, the Sangha now sends Bhikkhunī named so-and-so, for the sake of the Bhikkhunī Sangha, to the Mahāsaṃgha to declare the three matters for Pavāraṇā: what has been seen, heard, or suspected.' This is how it is announced.
'Venerable Sisters, may the Sangha listen! The Sangha now sends Bhikkhunī named so-and-so, for the sake of the Bhikkhunī Sangha, to the Mahāsaṃgha to declare the three matters for Pavāraṇā: what has been seen, heard, or suspected. Whoever among the Venerable Sisters consents to the Sangha sending Bhikkhunī named so-and-so, for the sake of the Bhikkhunī Sangha, to the Mahāsaṃgha to declare the three matters for Pavāraṇā: what has been seen, heard, or suspected, let her be silent; whoever does not consent, let her speak.' The Sangha has consented to send Bhikkhunī named so-and-so, for the sake of the Bhikkhunī Sangha, to the Mahāsaṃgha to declare the three matters for Pavāraṇā. 'The Sangha consents, because of the silence, this matter is thus carried out.'
The text for receiving the Pavāraṇā in the Mahāsaṃgha (Send two people as companions, go to the Mahāsaṃgha, bow to the feet of the Sangha, bend the body, lower the head, join the palms, and say thus:)
'The Bhikkhunī Sangha has completed the summer retreat, the Bhikkhu (male monastic) Sangha has completed the summer retreat. The Bhikkhunī Sangha declares the three matters for Pavāraṇā: what has been seen, heard, or suspected. May the Venerable Sangha, out of compassion, tell me, if I have seen a fault, I shall confess it according to the Dhamma (teachings).' (Say this three times.)
Those Bhikkhu Sangha perform the Pavāraṇā on the day of Pavāraṇā, but everyone is exhausted. The Buddha said: 'It should not be so. If the Bhikkhu Sangha performs the Pavāraṇā on the fourteenth day, the Bhikkhunī Sangha performs the Pavāraṇā on the fifteenth day.' If the Mahāsaṃgha is sick, or the Sangha is not in harmony, or the Sangha is not complete, the Bhikkhunī should send a messenger to pay respects and inquire; if not, it is a Dukkata (wrongdoing). If the Bhikkhunī Sangha is sick, or the Sangha is not in harmony, or the Sangha is not complete, the Bhikkhunī Sangha should also send a messenger to pay respects and inquire; if not, it is a Dukkata. (Those who go to the Mahāsaṃgha to receive the Pavāraṇā return and perform the Pavāraṇā together with the Bhikkhunī Sangha.)
【English Translation】 English version
Section 6: The Act of Allowing Oneself
The Kammavācanā (formal statement) for a Bhikkhunī (female monastic) sent to the Mahāsaṃgha (great community of monks) to receive the Pavāraṇā (invitation/allowing oneself) (After the Bhikkhunī Sangha (community of nuns) has completed the summer retreat, they should go to the Mahāsaṃgha to receive the Pavāraṇā, so now it is necessary to send this messenger on behalf of the Bhikkhunī Sangha to the Mahāsaṃgha to request to receive the Pavāraṇā. It should be sent in this way:)
'Venerable Sisters, may the Sangha listen! If it seems the right time to the Sangha, may the Sangha consent, the Sangha now sends Bhikkhunī named so-and-so, for the sake of the Bhikkhunī Sangha, to the Mahāsaṃgha to declare the three matters for Pavāraṇā: what has been seen, heard, or suspected.' This is how it is announced.
'Venerable Sisters, may the Sangha listen! The Sangha now sends Bhikkhunī named so-and-so, for the sake of the Bhikkhunī Sangha, to the Mahāsaṃgha to declare the three matters for Pavāraṇā: what has been seen, heard, or suspected. Whoever among the Venerable Sisters consents to the Sangha sending Bhikkhunī named so-and-so, for the sake of the Bhikkhunī Sangha, to the Mahāsaṃgha to declare the three matters for Pavāraṇā: what has been seen, heard, or suspected, let her be silent; whoever does not consent, let her speak.' The Sangha has consented to send Bhikkhunī named so-and-so, for the sake of the Bhikkhunī Sangha, to the Mahāsaṃgha to declare the three matters for Pavāraṇā. 'The Sangha consents, because of the silence, this matter is thus carried out.'
The text for receiving the Pavāraṇā in the Mahāsaṃgha (Send two people as companions, go to the Mahāsaṃgha, bow to the feet of the Sangha, bend the body, lower the head, join the palms, and say thus:)
'The Bhikkhunī Sangha has completed the summer retreat, the Bhikkhu (male monastic) Sangha has completed the summer retreat. The Bhikkhunī Sangha declares the three matters for Pavāraṇā: what has been seen, heard, or suspected. May the Venerable Sangha, out of compassion, tell me, if I have seen a fault, I shall confess it according to the Dhamma (teachings).' (Say this three times.)
Those Bhikkhu Sangha perform the Pavāraṇā on the day of Pavāraṇā, but everyone is exhausted. The Buddha said: 'It should not be so. If the Bhikkhu Sangha performs the Pavāraṇā on the fourteenth day, the Bhikkhunī Sangha performs the Pavāraṇā on the fifteenth day.' If the Mahāsaṃgha is sick, or the Sangha is not in harmony, or the Sangha is not complete, the Bhikkhunī should send a messenger to pay respects and inquire; if not, it is a Dukkata (wrongdoing). If the Bhikkhunī Sangha is sick, or the Sangha is not in harmony, or the Sangha is not complete, the Bhikkhunī Sangha should also send a messenger to pay respects and inquire; if not, it is a Dukkata. (Those who go to the Mahāsaṃgha to receive the Pavāraṇā return and perform the Pavāraṇā together with the Bhikkhunī Sangha.)
。其自恣法與上大僧同也。)
分衣法第七(與上大僧同)
衣食凈法第八(尼無作餘食法，除此已，余皆與大僧同。)
雜法第九(尼無乞分處作房法，自余皆與上大僧同。)
內護匡救僧眾擯罰羯磨法
律藏所明僧之正法，采要有三，故結集稱言：是法、是毗尼、是佛所教。
法者，謂五種遠離行。何等五？(一、出離非世法，二、越度非受法，三、無慾非有欲，四、無結非有結，五、不親近生死非親近。)毗尼者，謂五種出要行。何等五？(一、少欲非多欲，二、知足非無厭，三、易護非難護，四、易養非難養，五、智慧非愚癡。)
佛所教者，謂五種教誡行。何等五？(一、有罪行者制，二、無罪者聽，三、若制若聽，法有缺減者如法舉之，四、數數違犯者折伏與念，五、真實功德愛念稱美。)故經云：「正法住、正法滅。」謂之。於此傳法之人亦有於三，故聖語稱言：「知法、知律、知摩夷。」知法者，謂善持修多羅藏，如：阿難等。知律者，謂善持毗尼藏，如：優波離等。知摩夷者，謂善於訓導，宰任玄綱，如：大迦葉等。故凡欲暉蹤聖蹟，以隆道教，繼軌後代，不絕於時者，非茲而誰！
五種入眾法。何等五？(一、應以慈心，二、應自卑下如拭塵
{ "translations": [ '其自恣法與上大僧同也。', '分衣法第七(與上大僧同)', '衣食凈法第八(尼無作餘食法，除此已，余皆與大僧同。)', '雜法第九(尼無乞分處作房法，自余皆與上大僧同。)', '內護匡救僧眾擯罰羯磨法', '律藏所明僧之正法，采要有三，故結集稱言：『是法、是毗尼(Vinaya，戒律)、是佛所教』。', '法者，謂五種遠離行。何等五？(一、出離非世法，二、越度非受法，三、無慾非有欲，四、無結非有結，五、不親近生死非親近。)', '毗尼(Vinaya，戒律)者，謂五種出要行。何等五？(一、少欲非多欲，二、知足非無厭，三、易護非難護，四、易養非難養，五、智慧非愚癡。)', '佛所教者，謂五種教誡行。何等五？(一、有罪行者制，二、無罪者聽，三、若制若聽，法有缺減者如法舉之，四、數數違犯者折伏與念，五、真實功德愛念稱美。)', '故經云：「正法住、正法滅。」謂之。於此傳法之人亦有於三，故聖語稱言：「知法、知律、知摩夷(Māyā，幻術)。」知法者，謂善持修多羅藏(Sutra Pitaka，經藏)，如：阿難(Ananda)等。知律者，謂善持毗尼藏(Vinaya Pitaka，律藏)，如：優波離(Upali)等。知摩夷(Māyā，幻術)者，謂善於訓導，宰任玄綱，如：大迦葉(Mahakasyapa)等。故凡欲暉蹤聖蹟，以隆道教，繼軌後代，不絕於時者，非茲而誰！', '五種入眾法。何等五？(一、應以慈心，二、應自卑下如拭塵' ], "english_translations": [ 'The Pravāraṇā (self-surrender) ceremony is the same as that of the senior Bhikṣus (monks).', 'The seventh is the Kathina (robe-offering) ceremony (the same as that of the senior Bhikṣus).', 'The eighth is the rules for pure food and clothing (the Bhikṣuṇīs (nuns) do not have the rule of making leftover food; except for this, all other rules are the same as those of the senior Bhikṣus).', 'The ninth is miscellaneous rules (the Bhikṣuṇīs (nuns) do not have the rule of begging for separate places to build rooms; except for this, all other rules are the same as those of the senior Bhikṣus).', 'Internal protection, assistance, and Saṃgha (community) expulsion Karma (action) rules.', 'The true Dharma (teachings) of the Saṃgha (community) as explained in the Vinaya (discipline code) Piṭaka (collection) is summarized into three essentials. Therefore, the Saṃgha (community) gathering declared: 『This is the Dharma (teachings), this is the Vinaya (discipline code), this is what the Buddha taught.』', 'Dharma (teachings) refers to five kinds of renunciation practices. What are the five? (1. Abandoning worldly Dharmas (teachings); 2. Transcending non-receptive Dharmas (teachings); 3. Being without desire, not having desire; 4. Being without bonds, not having bonds; 5. Not being close to Saṃsāra (birth and death), not being close.)', 'Vinaya (discipline code) refers to five kinds of essential practices. What are the five? (1. Having few desires, not many desires; 2. Being content, not insatiable; 3. Being easy to protect, not difficult to protect; 4. Being easy to support, not difficult to support; 5. Having wisdom, not ignorance.)', 'What the Buddha taught refers to five kinds of admonition practices. What are the five? (1. Restraining those who commit offenses; 2. Allowing those who are without offense; 3. If there are deficiencies in the rules, whether restraining or allowing, they should be addressed according to the Dharma (teachings); 4. Subduing and reminding those who repeatedly violate the rules; 5. Praising and admiring true merits and virtues.)', 'Therefore, the Sutra (scripture) says: 『The true Dharma (teachings) abides, the true Dharma (teachings) declines.』 This is what it refers to. There are also three types of people who transmit the Dharma (teachings). Therefore, the sacred words say: 『Knowing the Dharma (teachings), knowing the Vinaya (discipline code), knowing Māyā (illusion).』 Knowing the Dharma (teachings) means being skilled in upholding the Sutra (scripture) Piṭaka (collection), like Ananda. Knowing the Vinaya (discipline code) means being skilled in upholding the Vinaya (discipline code) Piṭaka (collection), like Upali. Knowing Māyā (illusion) means being skilled in guidance and holding the essential principles, like Mahakasyapa. Therefore, who else but these can follow the traces of the sages, promote the Buddhist teachings, continue the tradition for future generations, and ensure its continuity!', 'Five ways to enter the Saṃgha (community). What are the five? (1. One should have a compassionate heart; 2. One should humble oneself like wiping away dust.' ] }
巾，三、應善知坐起上下威儀，四、不雜說俗事，為眾說法、若請他說，五、若見僧中有不可事，心安忍，應作默然也。)
五種如法默然。何等五？(一、見他非法而默然，二、不得伴而默然，三、犯重而默然，四、同住默然，五、在同住地默然也。)
五種非法默然。何等五？(如法羯磨而心不同，默然任之；二、得同意伴亦默然任之；三、若見小罪而默然；四、為作別住而默然；五、在戒場上而默然。)
五種棄法。何等五？(一、比丘犯罪，余比丘問：「汝犯罪見不？」答言：「不見。」彼語言：「汝若見罪，應懺悔。」二、比丘犯罪，余比丘問：「汝犯罪見不？」答言：「不見。」彼語言：「汝若見罪，應僧中懺悔。」三、比丘犯罪，余比丘問言：「汝犯罪見不？」答言：「不見。」彼語言：「汝若見罪，當於此僧中懺悔。」四、比丘犯罪，余比丘問言：「汝犯罪見不？」答言：「不見。」眾僧應捨棄語言：「汝不見罪，隨所至處，不聽汝布薩，如惡馬難調，合韁杙俱棄，汝亦如是。」五、比丘犯罪，余比丘問言：「汝犯罪見不？」答言：「不見。」彼應僧中作不見舉羯磨也。)
五種作羯磨法。何等五？(一、現前，二、自言，三、不清凈，四、如法，五、和合。)斯謂知病、
【現代漢語翻譯】 現代漢語譯本： （三、應當善於瞭解坐立起身的威儀，四、不雜談世俗之事，為大眾說法，如果有人請他說法，五、如果見到僧眾中有不如法的事情，內心安忍，應當保持沉默。） 五種如法的沉默。是哪五種？（一、見到他人做出不如法的事情而保持沉默，二、沒有同伴時保持沉默，三、犯了重罪時保持沉默，四、與他人同住時保持沉默，五、在同一住處保持沉默。） 五種不如法的沉默。是哪五種？（一、如法進行羯磨（Karma，業）時，內心不同意，卻沉默任由進行；二、得到同意的同伴也沉默任由進行；三、如果見到小的罪過而保持沉默；四、為他人作別住（separate dwelling）時保持沉默；五、在戒場上保持沉默。） 五種捨棄佛法（棄法）。是哪五種？（一、比丘（Bhikkhu，佛教僧侶）犯罪，其他比丘問：『你犯了罪，看見了嗎？』回答說：『沒有看見。』那些比丘說：『你如果看見自己犯罪，應當懺悔。』二、比丘犯罪，其他比丘問：『你犯了罪，看見了嗎？』回答說：『沒有看見。』那些比丘說：『你如果看見自己犯罪，應當在僧團中懺悔。』三、比丘犯罪，其他比丘問：『你犯了罪，看見了嗎？』回答說：『沒有看見。』那些比丘說：『你如果看見自己犯罪，應當在這個僧團中懺悔。』四、比丘犯罪，其他比丘問：『你犯了罪，看見了嗎？』回答說：『沒有看見。』眾僧應當捨棄他，說：『你沒有看見自己犯罪，無論你到哪裡，都不允許你參加布薩（Posadha，齋戒儀式），就像惡劣的馬難以調伏，連韁繩和木樁一起丟棄，你也像這樣。』五、比丘犯罪，其他比丘問：『你犯了罪，看見了嗎？』回答說：『沒有看見。』他們應當在僧團中對他進行不見罪的舉罪羯磨。） 五種作羯磨的方法。是哪五種？（一、現前，二、自言，三、不清凈，四、如法，五、和合。）這些是關於瞭解疾病、
【English Translation】 English version: (3. One should be well-versed in the proper deportment of sitting, standing, rising, and lowering oneself; 4. Not engage in idle talk about worldly matters, but expound the Dharma for the assembly; if requested to speak, then do so; 5. If one sees something improper among the Sangha (Buddhist monastic community), one should be patient and remain silent.) Five kinds of lawful silence. What are the five? (1. Remaining silent when seeing others acting unlawfully; 2. Remaining silent when without a companion; 3. Remaining silent when having committed a grave offense; 4. Remaining silent when dwelling together with others; 5. Remaining silent when in the same dwelling place.) Five kinds of unlawful silence. What are the five? (1. When a Karma (action, deed) is being performed lawfully, but one disagrees in one's heart, yet remains silent and allows it to proceed; 2. When one has a companion who agrees, yet remains silent and allows it to proceed; 3. Remaining silent when seeing a minor offense; 4. Remaining silent when arranging for a separate dwelling (別住) for someone; 5. Remaining silent in the Sima (boundary; consecrated ground for monastic ceremonies).) Five kinds of abandoning the Dharma (棄法). What are the five? (1. If a Bhikkhu (Buddhist monk) commits an offense, and another Bhikkhu asks: 'Have you committed an offense, do you see it?' And he replies: 'I do not see it.' Those Bhikkhus say: 'If you see that you have committed an offense, you should confess.' 2. If a Bhikkhu commits an offense, and another Bhikkhu asks: 'Have you committed an offense, do you see it?' And he replies: 'I do not see it.' Those Bhikkhus say: 'If you see that you have committed an offense, you should confess in the Sangha.' 3. If a Bhikkhu commits an offense, and another Bhikkhu asks: 'Have you committed an offense, do you see it?' And he replies: 'I do not see it.' Those Bhikkhus say: 'If you see that you have committed an offense, you should confess in this Sangha.' 4. If a Bhikkhu commits an offense, and another Bhikkhu asks: 'Have you committed an offense, do you see it?' And he replies: 'I do not see it.' The Sangha should abandon him, saying: 'Since you do not see that you have committed an offense, wherever you go, you are not allowed to participate in the Posadha (Uposatha, day of fasting and confession), just as a bad horse is difficult to tame, and both the reins and the stake are discarded, so are you.' 5. If a Bhikkhu commits an offense, and another Bhikkhu asks: 'Have you committed an offense, do you see it?' And he replies: 'I do not see it.' They should perform the Karma of accusing him of not seeing the offense in the Sangha.) Five methods of performing Karma. What are the five? (1. Presence; 2. Self-declaration; 3. Impurity; 4. Lawfulness; 5. Harmony.) These are about understanding illness,
知藥、知對治，善於廢立通塞存護之儀，故致任持之功，義顯於此。
三種調法。(謂呵責羯磨、擯羯磨、依止羯磨。)
三種滅法。(謂罪處所、多人語、如草覆地也。)
三種不共住法。(謂三舉羯磨、惡罵治、滅擯羯磨。)
呵責羯磨法(先作舉、作憶念、與罪已，然後作羯磨。)
「大德僧聽！此比丘某甲，喜共鬥諍，共相罵詈，口出刀劍，互求長短。彼自共鬥諍已，若更有餘比丘斗諍者，即復往彼勸言：『汝等勉力，莫不如他！汝等多聞智慧，財富亦勝，多有知識；我等當爲汝作伴儻。』令僧未有諍事而生諍事，已有諍事而不除滅。若僧時到僧忍聽，為比丘某甲作呵責羯磨，若后復更斗諍，共相罵詈者，眾僧當更增罪治。」白如是。
「大德僧聽！此比丘某甲，喜共鬥諍，共罵詈，口出刀劍，互求長短。彼自共鬥諍已，若復有餘比丘斗諍者，即復往彼勸言：『汝等勉力，莫不如他！汝等智慧多聞，財富亦勝，多有知識；我等當爲汝作伴儻。』令僧未有諍事而有諍事，已有諍事而不除滅。僧為比丘某甲集呵責羯磨。誰諸長老忍僧與比丘某甲作呵責羯磨，若復后更斗諍，共相罵詈者，眾僧當更增罪治者默然，誰不忍者說。」是初羯磨。(如是說三。)僧已忍為比丘某甲作
【現代漢語翻譯】 現代漢語譯本：
了解藥物、瞭解對治方法，擅長於廢除、建立、疏通、閉塞、儲存、守護的儀軌，因此能夠完成任持的功用，意義就在於此。
三種調伏方法。（指呵責羯磨、擯羯磨、依止羯磨。）
三種滅除方法。（指罪處所、多人語、如草覆地。）
三種不共同居住的方法。（指三次舉罪羯磨、惡口謾罵的懲治、滅擯羯磨。）
呵責羯磨法（先進行舉罪，再進行憶念，告知罪行后，然後進行羯磨。）
『大德僧眾請聽！這位比丘某甲（姓名），喜歡與人爭鬥，互相謾罵，口出惡語，互相爭論長短。他自己與人爭鬥之後，如果還有其他比丘爭鬥，他就去勸說：『你們要努力，不要不如別人！你們多聞智慧，財富也勝過別人，有很多認識的人；我們應當為你們做同伴。』使得僧團沒有爭端而產生爭端，已經有爭端卻不能消除。如果僧團認為時機已到，僧團允許，為比丘某甲進行呵責羯磨，如果以後再發生爭鬥，互相謾罵，僧眾應當增加罪責進行懲治。』稟白完畢。
『大德僧眾請聽！這位比丘某甲（姓名），喜歡與人爭鬥，互相謾罵，口出惡語，互相爭論長短。他自己與人爭鬥之後，如果還有其他比丘爭鬥，他就去勸說：『你們要努力，不要不如別人！你們智慧多聞，財富也勝過別人，有很多認識的人；我們應當為你們做同伴。』使得僧團沒有爭端而產生爭端，已經有爭端卻不能消除。僧團為比丘某甲舉行呵責羯磨。哪位長老允許僧團對比丘某甲進行呵責羯磨，如果以後再發生爭鬥，互相謾罵，僧眾應當增加罪責進行懲治的，就默然不語；誰不允許的，就說出來。』這是第一次羯磨。（像這樣說三次。）僧團已經允許為比丘某甲進行
【English Translation】 English version:
Knowing the medicine and the remedies, being skilled in the procedures of abolishing, establishing, unblocking, blocking, preserving, and protecting, thus achieving the function of upholding. The meaning is evident in this.
Three methods of taming. (Referring to Reproach Karma, Banishment Karma, and Dependence Karma.)
Three methods of extinguishing. (Referring to the place of offense, the words of many people, like grass covering the ground.)
Three methods of not living together. (Referring to the Three Accusation Karmas, the punishment for evil speech and abuse, and the Banishment Karma.)
The Reproach Karma method (First make an accusation, then recollect, inform of the offense, and then perform the Karma.)
『Venerable Sangha, listen! This Bhikshu (monk) named so-and-so enjoys fighting and quarreling with others, cursing each other, uttering swords from the mouth, and seeking each other's strengths and weaknesses. After he himself has fought with others, if there are other Bhikshus fighting, he goes to them and advises them: 『You must strive hard, do not be inferior to others! You are learned and wise, your wealth is also superior, and you have many acquaintances; we should be your companions.』 Causing disputes to arise in the Sangha where there were none, and failing to eliminate disputes that already exist. If the Sangha deems the time appropriate and the Sangha permits, a Reproach Karma will be performed for Bhikshu (monk) so-and-so, and if he fights and quarrels with each other again in the future, the Sangha should increase the punishment.』 The report is completed.
『Venerable Sangha, listen! This Bhikshu (monk) named so-and-so enjoys fighting and quarreling with others, cursing each other, uttering swords from the mouth, and seeking each other's strengths and weaknesses. After he himself has fought with others, if there are other Bhikshus fighting, he goes to them and advises them: 『You must strive hard, do not be inferior to others! You are learned and wise, your wealth is also superior, and you have many acquaintances; we should be your companions.』 Causing disputes to arise in the Sangha where there were none, and failing to eliminate disputes that already exist. The Sangha is holding a Reproach Karma for Bhikshu (monk) so-and-so. Whoever among the elders approves of the Sangha performing a Reproach Karma for Bhikshu (monk) so-and-so, and that if he fights and quarrels with each other again in the future, the Sangha should increase the punishment, let him remain silent; whoever does not approve, let him speak.』 This is the first Karma. (Say this three times.) The Sangha has approved performing for Bhikshu (monk) so-and-so
呵責羯磨竟。「僧忍，默然故，是事如是持。」(與羯磨已，奪三十五事，令其折伏。后若其隨順改悔者，僧應還與解羯磨。)
與罪處所羯磨法(先作舉、作憶念、與罪已，然後作羯磨。)
「大德僧聽！是比丘某甲，無慚無愧，多犯諸罪，有見、聞、疑。先自言犯，後言不犯，前後言語相違。若僧時到僧忍聽，僧今與比丘某甲罪處所羯磨。」白如是。
「大德僧聽！是比丘某甲，無慚無愧，多犯諸罪，有見、聞、疑。先自言犯，後言不犯，前後言語相違；僧今與是比丘某甲罪處所羯磨。誰諸長老忍僧今與比丘某甲罪處所羯磨者默然，誰不忍者說。」是初羯磨。(如是三說。)僧已忍與比丘某甲罪處所羯磨竟。「僧忍，默然故，是事如是持。」(與羯磨已，奪三十五事，令其折伏。后若隨順改悔，僧應還與解羯磨。)
與滅擯羯磨文(先作舉、作憶念、與罪已，然後作羯磨。)
「大德僧聽！是比丘某甲，犯某甲波羅夷罪。若僧時到僧忍聽，僧今與比丘某甲波羅夷罪滅擯羯磨，不得共住，不得共事。」白如是。
「大德僧聽！是比丘某甲，犯某甲波羅夷罪；僧今與比丘某甲波羅夷罪滅擯羯磨，不得共住，不得共事。誰諸長老忍僧與比丘某甲波羅夷罪滅擯羯磨，不得共住，不得
【現代漢語翻譯】 現代漢語譯本 呵責羯磨結束。「僧眾容忍，因為寂靜的緣故，此事就這樣執行。」（施作羯磨后，剝奪三十五事，令其折伏。之後如果他隨順改悔，僧眾應該還給他，解除羯磨。）
與罪處所羯磨法（先作舉罪、作憶念、施與罪罰后，然後作羯磨。）
「大德僧眾聽！這位比丘某甲（比丘的名字），無慚無愧，多次犯下各種罪行，有見證、聽聞、懷疑。先前自己說犯了罪，後來又說沒犯，前後言語矛盾。如果僧眾認為時機已到，僧眾容忍，僧眾現在對比丘某甲施與罪處所羯磨。」如是稟白。
「大德僧眾聽！這位比丘某甲（比丘的名字），無慚無愧，多次犯下各種罪行，有見證、聽聞、懷疑。先前自己說犯了罪，後來又說沒犯，前後言語矛盾；僧眾現在對比丘某甲施與罪處所羯磨。哪位長老容忍僧眾現在對比丘某甲施與罪處所羯磨的就默然，哪位不容忍的就說出來。」這是初次羯磨。（像這樣說三次。）僧眾已經容忍對比丘某甲施與罪處所羯磨結束。「僧眾容忍，因為寂靜的緣故，此事就這樣執行。」（施作羯磨后，剝奪三十五事，令其折伏。之後如果隨順改悔，僧眾應該還給他，解除羯磨。）
與滅擯羯磨文（先作舉罪、作憶念、施與罪罰后，然後作羯磨。）
「大德僧眾聽！這位比丘某甲（比丘的名字），犯了某甲（罪名）波羅夷罪（斷頭罪）。如果僧眾認為時機已到，僧眾容忍，僧眾現在對比丘某甲施與波羅夷罪滅擯羯磨，不得共同居住，不得共同行事。」如是稟白。
「大德僧眾聽！這位比丘某甲（比丘的名字），犯了某甲（罪名）波羅夷罪（斷頭罪）；僧眾現在對比丘某甲施與波羅夷罪滅擯羯磨，不得共同居住，不得共同行事。哪位長老容忍僧眾對比丘某甲施與波羅夷罪滅擯羯磨，不得
【English Translation】 English version The Reproach Karma is completed. 'The Sangha is tolerant, therefore silent, so this matter is upheld.' (After performing the Karma, deprive him of thirty-five things, causing him to be subdued. Later, if he complies and repents, the Sangha should return them to him and undo the Karma.)
The Karma Method for Assigning a Place of Punishment (First make an accusation, make a reminder, and give the punishment, then perform the Karma.)
'Venerable Sangha, listen! This Bhikshu (monk) named so-and-so, is without shame or remorse, and has repeatedly committed various offenses, with seeing, hearing, and suspicion. He first said he committed the offense, then said he did not, his words contradicting each other. If the Sangha deems it the right time, and the Sangha is tolerant, the Sangha now performs the Karma of assigning a place of punishment to Bhikshu (monk) named so-and-so.' Thus it is announced.
'Venerable Sangha, listen! This Bhikshu (monk) named so-and-so, is without shame or remorse, and has repeatedly committed various offenses, with seeing, hearing, and suspicion. He first said he committed the offense, then said he did not, his words contradicting each other; the Sangha now performs the Karma of assigning a place of punishment to this Bhikshu (monk) named so-and-so. Whoever among the elders tolerates the Sangha now performing the Karma of assigning a place of punishment to Bhikshu (monk) named so-and-so, let him be silent; whoever does not tolerate it, let him speak.' This is the first Karma. (Say this three times.) The Sangha has already tolerated performing the Karma of assigning a place of punishment to Bhikshu (monk) named so-and-so. 'The Sangha is tolerant, therefore silent, so this matter is upheld.' (After performing the Karma, deprive him of thirty-five things, causing him to be subdued. Later, if he complies and repents, the Sangha should return them to him and undo the Karma.)
The Text of the Karma for Expulsion (First make an accusation, make a reminder, and give the punishment, then perform the Karma.)
'Venerable Sangha, listen! This Bhikshu (monk) named so-and-so, has committed a Parajika (defeat) offense of so-and-so (offense name). If the Sangha deems it the right time, and the Sangha is tolerant, the Sangha now performs the Karma of expulsion for the Parajika (defeat) offense of Bhikshu (monk) named so-and-so, not allowing him to live together, not allowing him to participate in common affairs.' Thus it is announced.
'Venerable Sangha, listen! This Bhikshu (monk) named so-and-so, has committed a Parajika (defeat) offense of so-and-so (offense name); the Sangha now performs the Karma of expulsion for the Parajika (defeat) offense of Bhikshu (monk) named so-and-so, not allowing him to live together, not allowing him to
共事者默然，誰不忍者說。」是初羯磨。(如是三說。)僧已忍與比丘某甲波羅夷罪滅擯羯磨，不得共住，不得共事竟。「僧忍，默然故，是事如是持。」(此永擯，無解法。)
此後三羯磨，皆是治罰法，但以過有輕重，階之為三。前呵責羯磨等是調伏法，罪處所羯磨等是折伏法，滅擯羯磨等是驅出法。故經言：「應調伏者而調伏之，應折伏者而折伏之，應罰黜者而罰黜之。」若隨事而言，羯磨非一，備明律典，寧容具集。故各當其分，唯標一羯磨，示之恒式，余類準以可知。
羯磨一卷
《僧祇律》受事訖羯磨文
「大德僧聽！比丘某甲，於此處雨安居。若僧時到僧忍聽，比丘某甲，於此處雨安居，為塔事、僧事出界行，還此處住。」
「諸大德僧聽！比丘某甲，於此處雨安居，為塔事、僧事出界行，還此中安居。僧忍，默然故，是事如是持。」
《十誦律》受三十九夜羯磨文
「大德僧聽！某甲、某甲諸比丘，受三十九夜，僧事故出界，是處安居自恣。若僧時到僧忍聽，某甲、某甲諸比丘，受三十九夜，僧事故出界，是處安居自恣。」如是白。
「大德僧聽！某甲、某甲諸比丘，受三十九夜，僧事故出界，是處安居自恣。誰諸長老忍某甲、某甲諸比丘，受三
【現代漢語翻譯】 現代漢語譯本： '共事者默然，誰不忍者說。'這是初羯磨。（如是三說。）僧團已經容忍對比丘某甲（name of a Bhikkhu）犯波羅夷罪（Parajika，斷頭罪）進行滅擯羯磨（expulsion karma），不得共同居住，不得共同行事完畢。'僧團容忍，因為默然的緣故，這件事就這樣成立。'（這種是永久擯除，沒有解除的方法。） 此後的三種羯磨，都是懲罰的方法，只是因為過錯有輕重，所以分為三個等級。前面的呵責羯磨（rebuke karma）等是調伏的方法，罪處所羯磨（placement of penalty karma）等是折伏的方法，滅擯羯磨（expulsion karma）等是驅逐的方法。所以經書上說：'應該調伏的就調伏，應該折伏的就折伏，應該懲罰驅逐的就懲罰驅逐。'如果隨事而言，羯磨不止一種，詳細說明在律典中，哪裡能夠全部收集。所以各自按照自己的部分，只標出一個羯磨，作為恒常的模式，其餘的種類可以依此類推得知。 羯磨一卷 《僧祇律》（Mahāsāṃghika Vinaya）受事訖羯磨文 '大德僧聽！比丘某甲（name of a Bhikkhu），於此處雨安居（Vassa residence）。如果僧團時間到了，僧團容忍聽取，比丘某甲（name of a Bhikkhu），爲了塔事、僧事出界行走，返回此處居住。' '諸大德僧聽！比丘某甲（name of a Bhikkhu），於此處雨安居（Vassa residence），爲了塔事、僧事出界行走，返回此處安居。僧團容忍，因為默然的緣故，這件事就這樣成立。' 《十誦律》（Sarvāstivāda Vinaya）受三十九夜羯磨文 '大德僧聽！某甲（name of a Bhikkhu）、某甲（name of a Bhikkhu）等諸位比丘，接受三十九夜，因為僧團的事務出界，在那個地方安居自恣（Pavarana，解夏）。如果僧團時間到了，僧團容忍聽取，某甲（name of a Bhikkhu）、某甲（name of a Bhikkhu）等諸位比丘，接受三十九夜，因為僧團的事務出界，在那個地方安居自恣。'這樣稟白。 '大德僧聽！某甲（name of a Bhikkhu）、某甲（name of a Bhikkhu）等諸位比丘，接受三十九夜，因為僧團的事務出界，在那個地方安居自恣。哪位長老容忍某甲（name of a Bhikkhu）、某甲（name of a Bhikkhu）等諸位比丘，接受三'
【English Translation】 English version: 'Those who agree remain silent, let those who do not agree speak.' This is the first Karma. (To be said three times.) The Sangha has already consented to perform the expulsion karma (Nirvasana-karma) for Bhikkhu so-and-so (name of a Bhikkhu) who has committed a Parajika offense (Parajika, defeat; expulsion offense), and he is not allowed to live together or work together anymore. 'The Sangha consents, because of the silence, this matter is thus established.' (This is permanent expulsion, with no way to undo it.) The following three karmas are all methods of punishment, but they are divided into three levels because the faults have different degrees of severity. The preceding rebuke karma (Tajjaniya-karma) and others are methods of taming, the placement of penalty karma (Nissarana-karma) and others are methods of subduing, and the expulsion karma (Pabbajaniya-karma) and others are methods of banishment. Therefore, the scriptures say: 'Those who should be tamed should be tamed, those who should be subdued should be subdued, and those who should be punished and banished should be punished and banished.' If speaking according to the matter, there is more than one kind of karma, which are explained in detail in the Vinaya Pitaka, how can they all be collected? Therefore, each should follow its own part, only marking one karma as a constant model, and the rest can be known by analogy. Karma, one fascicle Mahāsāṃghika Vinaya: Text of Karma after Receiving Matters 'Listen, venerable Sangha! Bhikkhu so-and-so (name of a Bhikkhu) is observing the rainy season retreat (Vassa residence) here. If it is time for the Sangha, may the Sangha consent to listen, Bhikkhu so-and-so (name of a Bhikkhu) is going outside the boundary for stupa affairs and Sangha affairs, and returning to reside here.' 'Listen, venerable Sangha! Bhikkhu so-and-so (name of a Bhikkhu) is observing the rainy season retreat (Vassa residence) here, going outside the boundary for stupa affairs and Sangha affairs, and returning to reside here. The Sangha consents, because of the silence, this matter is thus established.' Sarvāstivāda Vinaya: Text of Karma for Receiving Thirty-Nine Nights 'Listen, venerable Sangha! Bhikkhu so-and-so (name of a Bhikkhu), Bhikkhu so-and-so (name of a Bhikkhu), and other Bhikkhus are receiving thirty-nine nights, going outside the boundary for Sangha affairs, and observing the Pavarana (Pavarana, invitation; end of rainy season retreat) in that place. If it is time for the Sangha, may the Sangha consent to listen, Bhikkhu so-and-so (name of a Bhikkhu), Bhikkhu so-and-so (name of a Bhikkhu), and other Bhikkhus are receiving thirty-nine nights, going outside the boundary for Sangha affairs, and observing the Pavarana (Pavarana, invitation; end of rainy season retreat) in that place.' Thus it is announced. 'Listen, venerable Sangha! Bhikkhu so-and-so (name of a Bhikkhu), Bhikkhu so-and-so (name of a Bhikkhu), and other Bhikkhus are receiving thirty-nine nights, going outside the boundary for Sangha affairs, and observing the Pavarana (Pavarana, invitation; end of rainy season retreat) in that place. Which elder consents to Bhikkhu so-and-so (name of a Bhikkhu), Bhikkhu so-and-so (name of a Bhikkhu), and other Bhikkhus receiving thir'
十九夜，僧事故出界，是處安居自恣者默然，誰不忍者說。」僧已忍聽某甲、某甲諸比丘，受三十九夜，僧事故出界，是處安居自恣竟。「僧忍，默然故，是事如是持。」
《十誦律》受殘夜法(若比丘受七夜未盡而還，事未竟。佛言：「聽受殘夜法。」)
「我受七夜法，若干夜已過，若干夜在，受彼出。」(如是一說。)
凡諸部律，受日文各不同。後來諸師用事者，若執一部不用餘部，此亦是一家。今詳此諸部律文及以前事，互用皆得。所以者？如其定知前事或須一夜，即用《十誦》受一夜法；乃至七夜亦如是。或須三十九夜，亦用《十誦》羯磨受法。若須七日、十五日、一月日，即用《四分律》文受日法。若不定知前事幾日當了，即用《僧祇律》文受日法。復有人不解，即誦《四分》羯磨文，為他受《僧祇》事訖、《十誦》三十九夜，此皆非法不成。何以知？羯磨文中，疊事作法各各不同，故知不成也。今畏諸人謬用，總抄諸部律正羯磨文，呈簡諸賢。任見作法，隨事所用也。
羯磨一卷
【現代漢語翻譯】 現代漢語譯本 『十九夜，僧團因故需要在界外處理事務，在此處安居自恣的比丘保持沉默，有誰不能忍受的請說出來。』僧團已經容忍聽取某甲（某甲，人名）、某甲（某甲，人名）等眾比丘，接受三十九夜，僧團因故需要在界外處理事務，在此處安居自恣完畢。『僧團容忍，因為沉默的緣故，這件事就這樣決定了。』
《十誦律》受殘夜法（如果比丘接受了七夜法但未結束就返回，事情還沒有完成。佛說：『允許接受殘夜法。』）
『我接受七夜法，若干夜已經過去，若干夜還在，接受它出去。』（像這樣說一次。）
各部律典中，接受日期的條文各不相同。後來的各位法師在運用時，如果只執著於一部律典而不用其他律典，這也是一家之言。現在詳細考察這些部律的條文以及以前的事例，互相使用都是可以的。為什麼這樣說呢？如果確定知道之前的事情或者需要一夜，就用《十誦律》接受一夜法；乃至七夜也是這樣。或者需要三十九夜，也用《十誦律》羯磨接受法。如果需要七日、十五日、一月日，就用《四分律》的條文接受日期法。如果不確定知道之前的事情幾天能夠完成，就用《僧祇律》的條文接受日期法。又有人不理解，就誦讀《四分律》的羯磨文，為他人接受《僧祇律》的事情完畢、《十誦律》三十九夜，這些都是不合法的，不能成立。為什麼知道呢？因為羯磨文中，疊加事情的作法各不相同，所以知道不能成立。現在害怕各位謬用，總共抄錄各部律典正確的羯磨文，呈給各位賢者參考。可以根據所見到的作法，根據事情的情況來使用。
羯磨一卷
【English Translation】 English version 『On the nineteenth night, the Sangha (community of monks) has a matter to attend to outside the boundary. Those who are dwelling here in peace and observing the Pavarana (self-surrender ceremony) remain silent. Whoever cannot tolerate it, please speak up.』 The Sangha has tolerated listening to Bhikshu (monk) so-and-so, Bhikshu (monk) so-and-so, and other Bhikshus (monks), accepting thirty-nine nights. The Sangha (community of monks) has a matter to attend to outside the boundary, and the Pavarana (self-surrender ceremony) here is completed. 『The Sangha (community of monks) tolerates it, and because of the silence, this matter is thus decided.』
The 『Dasa-bhikkhu-vinaya』 (Ten Recitation Vinaya) on the method of accepting remaining nights (If a Bhikshu (monk) accepts the seven-night rule but returns before it is completed, and the matter is not yet finished, the Buddha said: 『Allow the acceptance of the remaining nights rule.』)
『I accept the seven-night rule. Several nights have passed, and several nights remain. I accept it to go out.』 (Say this once.)
In all the Vinaya (monastic rules) texts of various schools, the wording for accepting days is different. Later teachers, when applying these rules, if they adhere to one Vinaya (monastic rules) text and do not use others, this is also one school of thought. Now, upon detailed examination of these Vinaya (monastic rules) texts and past examples, mutual usage is permissible. Why is this so? If it is definitely known that the previous matter requires one night, then use the 『Dasa-bhikkhu-vinaya』 (Ten Recitation Vinaya) to accept the one-night rule; and so on up to seven nights. Or if thirty-nine nights are needed, also use the 『Dasa-bhikkhu-vinaya』 (Ten Recitation Vinaya) Karma (formal procedure) to accept the rule. If seven days, fifteen days, or one month are needed, then use the wording of the 『Caturvargika-vinaya』 (Four-Part Vinaya) to accept the day rule. If it is not definitely known how many days the previous matter will take to complete, then use the wording of the 『Mahasamghika-vinaya』 (Mahasamghika Vinaya) to accept the day rule. Furthermore, if someone does not understand and recites the Karma (formal procedure) text of the 『Caturvargika-vinaya』 (Four-Part Vinaya) to complete the matter of accepting the 『Mahasamghika-vinaya』 (Mahasamghika Vinaya), or the thirty-nine nights of the 『Dasa-bhikkhu-vinaya』 (Ten Recitation Vinaya), all of these are unlawful and cannot be established. How do we know this? Because in the Karma (formal procedure) texts, the methods for performing superimposed matters are different, hence we know it cannot be established. Now, fearing that people will misuse them, I have compiled all the correct Karma (formal procedure) texts from various Vinaya (monastic rules) texts and presented them for the consideration of all virtuous ones. You may use the methods you see fit, according to the circumstances.
Karma (formal procedure), one fascicle