T22n1434_四分比丘尼羯磨法

大正藏第 22 冊 No. 1434 四分比丘尼羯磨法

No. 1434 [Nos. 1432, 1433; cf. No. 1428]

四分比丘尼羯磨法

宋罽賓三藏求那跋摩譯

結界法第一(其諸結界羯磨作法與上大僧同，唯稱尼大師為異。)

受戒法第二

比丘尼乞畜眾羯磨文(若比丘尼欲度人者，當往比丘尼僧中，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。愿僧與我度人授具足戒。(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。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。

【現代漢語翻譯】現代漢語譯本《四分比丘尼羯磨法》

宋罽賓（Kashmir）三藏（Tripitaka）求那跋摩（Guṇabhadra）譯

結界法第一 (所有結界的羯磨（Karma）作法與大僧相同，只有稱呼尼大師有所不同。)

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，偏袒右肩，脫掉革屣（鞋子），禮拜僧團的腳，右膝著地，合掌，請求畜眾羯磨。應作如下稟白：)

『大姊僧聽！我比丘尼某甲，現在從僧團請求度人授予具足戒（Upasampadā）。愿僧團允許我度人授予具足戒。』(如是重複三次。)

與畜眾羯磨文

『大姊僧聽！此比丘尼某甲，現在從僧團請求度人授予具足戒。如果僧團時機已到，僧團忍可聽許，僧團現在聽許比丘尼某甲度人授予具足戒。』稟白如是。

『大姊僧聽！此比丘尼某甲，現在從僧團請求度人授予具足戒；僧團現在聽許比丘尼某甲度人授予具足戒。哪位大姊忍可僧團聽許比丘尼某甲度人授予具足戒的請默然，誰不忍可的請說出來。僧團已經忍可聽許比丘尼某甲度人授予具足戒完畢。僧團忍可，因為默然的緣故，這件事就這樣決定了。』

度沙彌尼文 (如果想要在寺內剃髮，應該稟白一切僧團。如果不和合，應該逐個房間告知；如果和合，應該作稟白，然後才剃髮。應該作如下稟白：)

『大姊僧聽！此某甲，想要從某甲處請求剃髮。』

【English Translation】 English version 《The Four-Part Bhikṣuṇī Karma Dharma》

Translated by Tripiṭaka Master Guṇabhadra (求那跋摩), from Kashmir (罽賓), Song Dynasty

Chapter 1: Boundary Establishment (The procedures for establishing boundaries are the same as those for the great Sangha, except for the title 'Nuns Master.')

Chapter 2: Ordination Procedures

Text for a Bhikṣuṇī Requesting Permission to Accept a Novice (If a Bhikṣuṇī wishes to ordain someone, she should go to the Bhikṣuṇī Sangha, expose her right shoulder, remove her leather shoes, bow to the feet of the Sangha, kneel on her right knee, join her palms, and request the Karma for accepting a novice. She should make the following announcement:)

'Listen, Great Sisters of the Sangha! I, the Bhikṣuṇī named so-and-so, now request permission from the Sangha to ordain someone and grant them full ordination (Upasampadā). May the Sangha grant me permission to ordain someone and grant them full ordination.' (Say this three times.)

Text for Granting Permission to Accept a Novice

'Listen, Great Sisters of the Sangha! This Bhikṣuṇī named so-and-so, now requests permission from the Sangha to ordain someone and grant them full ordination. If it is the Sangha's time and the Sangha approves, the Sangha now grants permission to the Bhikṣuṇī named so-and-so to ordain someone and grant them full ordination.' The announcement is thus.

'Listen, Great Sisters of the Sangha! This Bhikṣuṇī named so-and-so, now requests permission from the Sangha to ordain someone and grant them full ordination; the Sangha now grants permission to the Bhikṣuṇī named so-and-so to ordain someone and grant them full ordination. Whoever among the Great Sisters approves of the Sangha granting permission to the Bhikṣuṇī named so-and-so to ordain someone and grant them full ordination, let them be silent; whoever does not approve, let them speak. The Sangha has already approved granting permission to the Bhikṣuṇī named so-and-so to ordain someone and grant them full ordination. The Sangha approves, because of the silence, this matter is thus decided.'

Text for Ordaining a Śrāmaṇerikā (If one wishes to shave the head within the monastery, one should inform the entire Sangha. If there is no harmony, one should inform each room; if there is harmony, one should make an announcement, and then shave the head. One should make the following announcement:)

'Listen, Great Sisters of the Sangha! This person named so-and-so, wishes to request shaving from so-and-so.'

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，教作如是白：)

我阿夷某甲，歸依佛，歸依法，歸依僧。我今隨佛出家，和尚尼某甲，如來、無所著、等正覺，是我世尊。(如是三說。)

我阿夷某甲，歸依佛竟，歸依法竟，歸依僧竟。我今隨佛出家竟，和尚尼某甲，如來、無所著、等正覺，是我世尊。(亦如是三說已，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」。)

盡形壽不得著花鬘、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觀聽。是沙彌尼戒，能持不？(答言「能」。)

【現代漢語翻譯】現代漢語譯本：如果僧團時間到了，請僧團允許，為某甲（某人的名字）剃髮。稟告如上。（稟告完畢后，開始剃髮。如果想在寺內出家，應該稟告所有僧眾。如果僧眾意見不一致，應該逐個房間告知；如果意見一致，應該作白，然後允許其出家。應該這樣作白：）大德僧眾請聽！此某甲（某人的名字），想跟隨某甲（某人的名字）請求出家。如果僧團時間到了，請僧團允許，為某甲（某人的名字）出家。稟告如上。（應該這樣進行出家儀式。教導出家者穿上袈裟后，袒露右肩，脫下革屣，右膝著地，合掌，教導其這樣稟告：）我，阿夷（女性出家者的自稱）某甲（某人的名字），皈依佛（覺悟者），皈依法（佛法），皈依僧（僧團）。我今跟隨佛出家，和尚尼（女和尚）某甲（某人的名字），如來（佛的稱號）、無所著（沒有執著）、等正覺（完全正確的覺悟），是我的世尊（受人尊敬的佛）。（這樣說三遍。）我，阿夷（女性出家者的自稱）某甲（某人的名字），皈依佛（覺悟者）完畢，皈依法（佛法）完畢，皈依僧（僧團）完畢。我今跟隨佛出家完畢，和尚尼（女和尚）某甲（某人的名字），如來（佛的稱號）、無所著（沒有執著）、等正覺（完全正確的覺悟），是我的世尊（受人尊敬的佛）。（也這樣說三遍后，應該為她授戒。）終身不得殺生。這是沙彌尼（女性沙彌）戒，能夠持守嗎？（回答『能』。）終身不得偷盜。這是沙彌尼（女性沙彌）戒，能夠持守嗎？（回答『能』。）終身不得邪淫。這是沙彌尼（女性沙彌）戒，能夠持守嗎？（回答『能』。）終身不得妄語。這是沙彌尼（女性沙彌）戒，能夠持守嗎？（回答『能』。）終身不得飲酒。這是沙彌尼（女性沙彌）戒，能夠持守嗎？（回答『能』。）終身不得佩戴花鬘、用香油涂身。這是沙彌尼（女性沙彌）戒，能夠持守嗎？（回答『能』。）終身不得唱歌跳舞表演，也不得觀看聽取。這是沙彌尼（女性沙彌）戒，能夠持守嗎？（回答『能』。）

【English Translation】 English version: If the Sangha (monastic community) is ready, may the Sangha (monastic community) permit me to shave the head of so-and-so (name of the person). I report thus. (After reporting, shave the head. If someone wishes to renounce the world within the monastery, it should be reported to the entire Sangha (monastic community). If the Sangha (monastic community) is not in agreement, each room should be informed; if they are in agreement, a formal announcement should be made, and then the person should be allowed to renounce the world. The announcement should be made as follows:) Venerable Sangha (monastic community), please listen! This so-and-so (name of the person) wishes to request ordination from so-and-so (name of the person). If the Sangha (monastic community) is ready, may the Sangha (monastic community) permit the ordination of so-and-so (name of the person). I report thus. (The ordination ceremony should be conducted as follows. After instructing the renunciant to wear the kasaya (monastic robe), expose the right shoulder, remove the leather shoes, kneel on the right knee, join the palms, and instruct them to report as follows:) I, Ayi (a term used by female renunciants) so-and-so (name of the person), take refuge in the Buddha (the awakened one), take refuge in the Dharma (the teachings), take refuge in the Sangha (monastic community). I now renounce the world following the Buddha, Upadhyayini (female preceptor) so-and-so (name of the person), the Tathagata (the thus-gone one, an epithet of the Buddha), Arhat (worthy one, free from defilements), Samyak-sambuddha (perfectly enlightened one), is my World-Honored One (respected Buddha). (Say this three times.) I, Ayi (a term used by female renunciants) so-and-so (name of the person), have completed taking refuge in the Buddha (the awakened one), have completed taking refuge in the Dharma (the teachings), have completed taking refuge in the Sangha (monastic community). I have now completed renouncing the world following the Buddha, Upadhyayini (female preceptor) so-and-so (name of the person), the Tathagata (the thus-gone one, an epithet of the Buddha), Arhat (worthy one, free from defilements), Samyak-sambuddha (perfectly enlightened one), is my World-Honored One (respected Buddha). (After saying this three times, the precepts should be given.) For the rest of your life, you must not kill. This is a Shramanerika (female novice) precept. Can you uphold it? (Answer 'Yes.') For the rest of your life, you must not steal. This is a Shramanerika (female novice) precept. Can you uphold it? (Answer 'Yes.') For the rest of your life, you must not engage in unchastity. This is a Shramanerika (female novice) precept. Can you uphold it? (Answer 'Yes.') For the rest of your life, you must not lie. This is a Shramanerika (female novice) precept. Can you uphold it? (Answer 'Yes.') For the rest of your life, you must not drink alcohol. This is a Shramanerika (female novice) precept. Can you uphold it? (Answer 'Yes.') For the rest of your life, you must not wear garlands or apply scented oils to your body. This is a Shramanerika (female novice) precept. Can you uphold it? (Answer 'Yes.') For the rest of your life, you must not sing, dance, or perform, nor watch or listen to them. This is a Shramanerika (female novice) precept. Can you uphold it? (Answer 'Yes.')

盡形壽不得高廣大床上坐。是沙彌尼戒，能持不？(答言「能」。)

盡形壽不得捉持生像金銀寶物。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」。)

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，二歲學戒，年滿二十，二部僧中受大戒。若年十歲曾出適者，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，和尚尼某甲。愿僧濟度我，慈愍故。(如是三說。應將沙彌尼至離聞處、著見處已，眾中應差堪作羯磨者，如上應作白言：)

大姊僧聽！此某甲沙彌尼，今從僧乞二歲學戒，和尚尼某甲。若僧時到僧忍聽，僧今與某甲沙彌尼二歲學戒，和尚尼某甲。白如是。

大姊僧聽！此某甲沙彌尼，今從僧乞二歲學戒，和尚尼某甲；僧今與某甲沙彌尼二歲學戒，和尚尼某甲。誰諸大姊忍僧與某甲沙彌尼二歲學戒，和尚

【現代漢語翻譯】現代漢語譯本終身不得坐臥高大寬廣的床。這是沙彌尼（Śrāmaṇerikā，意為女性沙彌）的戒律，能夠遵守嗎？（回答：『能』。）終身不得觸控持有生像的金銀寶物。這是沙彌尼的戒律，能夠遵守嗎？（回答：『能』。）終身不得在非規定的時間進食。這是沙彌尼的戒律，能夠遵守嗎？（回答：『能』。）如上所述，這是沙彌尼的十條戒律。終身不得違犯，能夠遵守嗎？（回答：『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）；應當修習三種行業：坐禪（冥想）、誦經、勸助大眾事務。（允許童女十八歲者，用兩年時間學習戒律，年滿二十歲，在比丘（bhikṣu）僧團和比丘尼（bhikṣuṇī）僧團中受具足戒。如果年滿十歲曾經出嫁的女子，允許用兩年時間學習戒律，年滿十二歲，給予受具足戒。應當這樣給予兩年的學戒期。）式叉摩那（Śikṣamāṇā，意為學戒女）受六法文（沙彌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，現在向僧團請求兩年的學戒期，我的和尚尼（Upādhyāyinī，意為親教師）是某甲。希望僧團救濟我，因為慈悲憐憫的緣故。（這樣說三遍。應當將沙彌尼帶到聽不見聲音、看得見的地方后，僧團中應當選出能夠做羯磨（karma，業）的人，如上所述應當作白：）大姊僧團聽著！這位某甲沙彌尼，現在向僧團請求兩年的學戒期，她的和尚尼是某甲。如果僧團時間到了，僧團允許，僧團現在給予某甲沙彌尼兩年的學戒期，她的和尚尼是某甲。稟告如上。大姊僧團聽著！這位某甲沙彌尼，現在向僧團請求兩年的學戒期，她的和尚尼是某甲；僧團現在給予某甲沙彌尼兩年的學戒期，她的和尚尼是某甲。哪位大姊能夠容忍僧團給予某甲沙彌尼兩年的學戒期，她的和尚

【English Translation】 English version For the duration of your life, you must not sit or lie on a high or large bed. This is a precept for a Śrāmaṇerikā (female novice), can you uphold it? (Answer: 'I can.') For the duration of your life, you must not touch or hold un-minted gold, silver, or precious objects. This is a precept for a Śrāmaṇerikā, can you uphold it? (Answer: 'I can.') For the duration of your life, you must not eat at an improper time. This is a precept for a Śrāmaṇerikā, can you uphold it? (Answer: 'I can.') As mentioned above, these are the ten precepts for a Śrāmaṇerikā. For the duration of your life, you must not violate them, can you uphold them? (Answer: '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 Saṃgha Jewel (Saṃgha-ratna); you should cultivate the three activities: seated meditation, reciting scriptures, and assisting in communal affairs. (Girls who are eighteen years old are permitted to study the precepts for two years, and upon reaching the age of twenty, receive full ordination in both the Bhikṣu (monk) and Bhikṣuṇī (nun) Saṃghas. If a girl who is ten years old has been married before, she is permitted to study the precepts for two years, and upon reaching the age of twelve, receive full ordination. The two-year period of studying the precepts should be given in this way.) Text for receiving the six rules for a Śikṣamāṇā (probationary nun) (The Śrāmaṇerikā should go to the Bhikṣuṇī Saṃgha, expose her right shoulder, remove her shoes, bow to the feet of the Bhikṣuṇī Saṃgha, kneel on her right knee, join her palms, and announce as follows:) Venerable Saṃgha, listen! I, Śrāmaṇerikā so-and-so, now request a two-year period of training in the precepts from the Saṃgha, my Upādhyāyinī (preceptor) is so-and-so. I hope the Saṃgha will help me, out of compassion and pity. (Say this three times. The Śrāmaṇerikā should be taken to a place where she cannot be heard or seen, and then the Saṃgha should appoint someone capable of performing the karma (action), and as above, should make the announcement:) Venerable Saṃgha, listen! This Śrāmaṇerikā so-and-so, now requests a two-year period of training in the precepts from the Saṃgha, her Upādhyāyinī is so-and-so. If it is the Saṃgha's time and the Saṃgha permits, the Saṃgha now grants Śrāmaṇerikā so-and-so a two-year period of training in the precepts, her Upādhyāyinī is so-and-so. The announcement is made as above. Venerable Saṃgha, listen! This Śrāmaṇerikā so-and-so, now requests a two-year period of training in the precepts from the Saṃgha, her Upādhyāyinī is so-and-so; the Saṃgha now grants Śrāmaṇerikā so-and-so a two-year period of training in the precepts, her Upādhyāyinī is so-and-so. Which of the venerable sisters can tolerate the Saṃgha granting Śrāmaṇerikā so-and-so a two-year period of training in the precepts, her

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，和尚尼某甲竟。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。

不得行淫慾法。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，求刀授與人，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、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，

【現代漢語翻譯】現代漢語譯本：某甲尼（某甲：受戒者的名字）默然，誰有異議請說出來。這是最初的羯磨（羯磨：佛教術語，指僧團的議事或行動）。（如是重複三次。）僧團已經認可給予某甲沙彌尼（沙彌尼：佛教女性出家眾）兩年的學戒期，和尚尼（和尚尼：女性出家眾的尊稱）某甲結束。僧團認可，因為大家默然，此事就這樣決定。（應該這樣給予六法）

某甲仔細聽！如來無所著等正覺（如來無所著等正覺：佛的稱號，意為徹底覺悟者）宣說了六法，不得違犯。

不得行淫慾法。如果式叉摩那（式叉摩那：佛教術語，指預備受具足戒的女性出家眾）行淫慾法；就不是式叉摩那，不是釋迦族的女子。與有染污之心的男子，共同進行身體的摩擦接觸，就破戒了，應該重新給予受戒。這其中終身都不得違犯，能做到嗎？（回答『能』。）

不得偷盜，哪怕是草葉。如果式叉摩那拿取他人五錢（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，無論是自己砍伐、教唆他人砍伐，無論是自己破壞、教唆他人破壞，無論是焚燒、掩埋、還是改變顏色；就不是式叉摩那，不是釋迦族的女子。如果拿取少於五錢的財物，就破戒了，應該重新給予受戒。這其中終身都不得違犯，能做到嗎？（回答『能』。）

不得故意斷眾生的性命，哪怕是螞蟻。如果式叉摩那故意親手殺人，尋找刀具交給他人，教唆殺人、勸說殺人、讚美死亡，如果給予非藥物，如果墮胎，使用厭勝巫術，自己做、教唆他人做；就不是式叉摩那，不是釋迦族的女子。如果斷絕不能變化的畜生的性命，就破戒了，應該重新給予受戒。這其中終身都不得違犯，能做到嗎？（回答『能』。）

不得妄語，哪怕是開玩笑。如果式叉摩那不真實，沒有自己所擁有的，卻自稱得到上人法（上人法：指超凡的境界），說得到禪定、得到解脫、得到三昧（三昧：佛教術語，指專注的精神狀態）、正受（正受：佛教術語，指正確的感受），得到須陀洹果（須陀洹果：小乘初果）、斯陀含果（斯陀含果：小乘二果）、阿那含果（阿那含果：小乘三果）、阿羅漢果（阿羅漢果：小乘四果），說天、龍、鬼神來供養我；這就不是式叉摩那，不是釋迦族的女子。如果在眾人之中故意說妄語，就破戒了

【English Translation】 English version: Let the śikṣamāṇā (śikṣamāṇā: a female monastic probationer) N.N. (name of the person) be silent. Whoever does not approve, speak up. This is the first karma (karma: a formal act of the monastic community). (Say this three times.) The saṃgha (saṃgha: monastic community) has approved giving śrāmaṇerikā (śrāmaṇerikā: a female novice) N.N. a two-year period of training in the precepts, concluded by the upādhyāyīnī (upādhyāyīnī: female preceptor) N.N. The saṃgha approves, because of the silence, this matter is thus decided. (The six rules should be given in this way.)

N.N., listen carefully! The Tathāgata (Tathāgata: 'the thus-gone', an epithet of the Buddha), worthy and perfectly enlightened, has spoken of six rules, which must not be violated.

One must not engage in sexual activity. If a śikṣamāṇā engages in sexual activity, she is no longer a śikṣamāṇā, nor a daughter of the Śākya clan. Engaging in physical contact with a man with a defiled mind, she has broken the precept and should be given ordination again. One must not violate this for the rest of one's life. Can you uphold this? (Answer: 'I can.')

One must not steal, not even a blade of grass. If a śikṣamāṇā takes five kārṣāpaṇa (kārṣāpaṇa: ancient currency unit) or more from another person, whether taking it herself, instructing another to take it, whether cutting it herself, instructing another to cut it, whether destroying it herself, instructing another to destroy it, whether burning it, burying it, or changing its color, she is no longer a śikṣamāṇā, nor a daughter of the Śākya clan. If she takes less than five kārṣāpaṇa, she has broken the precept and should be given ordination again. One must not violate this for the rest of one's life. Can you uphold this? (Answer: 'I can.')

One must not intentionally take the life of a living being, not even an ant. If a śikṣamāṇā intentionally takes a human life with her own hand, seeks a knife and gives it to another, instructs to kill, encourages to kill, praises death, if she gives non-medicine, if she performs an abortion, uses witchcraft, does it herself, or instructs another to do it, she is no longer a śikṣamāṇā, nor a daughter of the Śākya clan. If she takes the life of an animal that cannot transform, she has broken the precept and should be given ordination again. One must not violate this for the rest of one's life. Can you uphold this? (Answer: 'I can.')

One must not lie, not even in jest. If a śikṣamāṇā is not truthful, does not possess it herself, but claims to have attained the Dharma of a superior person (Dharma of a superior person: referring to transcendental attainments), says she has attained dhyāna (dhyāna: meditative state), attained liberation, attained samādhi (samādhi: a concentrated state of mind), right concentration, attained the Srotaāpanna (Srotaāpanna: stream-enterer, the first stage of enlightenment), Sakṛdāgāmin (Sakṛdāgāmin: once-returner, the second stage of enlightenment), Anāgāmin (Anāgāmin: non-returner, the third stage of enlightenment), Arhat (Arhat: worthy one, the fourth stage of enlightenment), says that gods, nāgas (nāgas: serpent deities), or spirits come to make offerings to me, she is no longer a śikṣamāṇā, nor a daughter of the Śākya clan. If she intentionally tells a lie in the assembly, she has broken the precept

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，應更與受戒。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。先至比丘尼僧中請和尚，應如是言：)

大姊一心念！我某甲，求阿姨為和尚，愿阿姨為我作和尚。我依阿姨故，得受大戒。(如是三說。和尚尼應答言「爾」。應如是受持，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，從和尚尼某甲求受大戒。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「己有」。)

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

【現代漢語翻譯】現代漢語譯本：應再次給予戒律。在這之中，終身都不能違犯，能夠堅持嗎？（回答『能』。）不得在非時（指規定的時間之外）進食。如果式叉摩那（Śikṣamāṇā，學戒女）在非時進食，就犯戒了，應該再次給予戒律。在這之中，終身都不能違犯，能夠堅持嗎？（回答『能』。）不得飲酒。如果式叉摩那飲酒，就犯戒了，應該再次給予受戒。在這之中，終身都不能違犯，能夠堅持嗎？（回答『能』。）式叉摩那對於比丘尼（bhikṣuṇī，女性出家人）的所有戒律都應該學習，除了爲了比丘尼而過量進食或自己接受食物而食的情況。式叉摩那接受大戒的方法（如果式叉摩那學習戒律已經完成，年齡滿二十歲，或者滿十二歲，應該給予接受大戒。首先到比丘尼僧團中請求和尚尼（Upadhyayani，尼僧的戒師），應該這樣說：）大姐一心念！我某甲，請求阿姨（ācāryā，尼僧的導師）作為和尚尼，愿阿姨為我做和尚尼。我依靠阿姨的緣故，得以接受大戒。（這樣說三遍。和尚尼應該回答『是』。應該這樣受持，受戒人離開聽聞處、看著見處，應該安排教授師。在這之中，戒師應該這樣問道：）此眾中誰能為某甲做教授師？（如果有人，回答『我能』。這時戒師就應該作白：）大姐僧聽！此某甲，從和尚尼某甲處請求接受大戒。如果僧團時間到了，僧團允許，某甲作為教授師。稟告完畢。（教授師應該前往受戒人所在的地方，說：）這安陀會（antarvāsa，內衣）、郁多羅僧（uttarāsaṅga，上衣）、僧伽梨（saṃghāṭī，大衣）、這僧祇支（saṃkakṣikā，覆腋衣）、覆肩衣，這衣缽是你的嗎？（回答『是我的』。）善女人仔細聽！現在是真誠的時候，我現在問你，有就說有，沒有就說沒有。你不犯邊罪嗎？你不犯清凈的比丘嗎？你不是以盜竊的心來受戒的嗎？你沒有破壞內外道嗎？

【English Translation】 English version: She should again be given the precepts. Among these, one must not violate them for the rest of one's life. Can you uphold them? (Answer: 'I can.') One must not eat at an improper time. If a Śikṣamāṇā (one in probationary training) eats at an improper time, she violates the precept and should be given the precepts again. Among these, one must not violate them for the rest of one's life. Can you uphold them? (Answer: 'I can.') One must not drink alcohol. If a Śikṣamāṇā drinks alcohol, she violates the precept and should be given the precepts again. Among these, one must not violate them for the rest of one's life. Can you uphold them? (Answer: 'I can.') A Śikṣamāṇā should study all the precepts of a bhikṣuṇī (female monastic), except for overeating for the sake of a bhikṣuṇī or eating food that she has received herself. The method for a Śikṣamāṇā to receive the great precepts (If a Śikṣamāṇā has completed her study of the precepts and is twenty years old, or twelve years old, she should be given the great precepts. First, she should go to the bhikṣuṇī sangha and request an Upadhyayani (preceptor nun), saying as follows:) Great Sister, listen attentively! I, so-and-so, request the ācāryā (teacher nun) to be my Upadhyayani. May the ācāryā be my Upadhyayani. Because of the ācāryā, I am able to receive the great precepts. (Say this three times. The Upadhyayani should answer 'Yes.' She should uphold them in this way. The one receiving the precepts should leave the place of hearing and the place of seeing, and a preceptor should be appointed. Among these, the precept master should ask as follows:) Who in this assembly is able to be the preceptor for so-and-so? (If there is someone, they should answer 'I am able.' At that time, the precept master should make the announcement:) Great Sister Sangha, listen! This so-and-so requests to receive the great precepts from the Upadhyayani so-and-so. If the Sangha's time has come and the Sangha permits, so-and-so will be the preceptor. The announcement is made thus. (The preceptor should go to the place where the one receiving the precepts is, and say:) This antarvāsa (inner robe), uttarāsaṅga (upper robe), saṃghāṭī (outer robe), this saṃkakṣikā (breast cloth), shoulder covering, this robe and bowl, are these yours? (Answer: 'They are mine.') Good woman, listen carefully! Now is the time for truthfulness. I now ask you, if you have, say you have; if you do not have, say you do not have. Do you not violate the border offenses? Do you not violate a pure bhikṣu? Are you not receiving the precepts with a thieving mind? Have you not destroyed the inner and outer paths?

？汝非黃門不？汝不殺父不？汝不殺母不？汝不殺真人阿羅漢不？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？和尚尼字誰？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、干痟、癲狂、二根、二道合、道小、大小便常漏、涕唾常出。汝有如是諸病不？(答言無者，應語言：)

如我向問汝，僧中亦當如是問。如汝曏者答我，僧中亦當如是答。(教授師問已，應至僧中，如常威儀，至舒手及處立。應作白：)

大姊僧聽！此某甲，從和尚尼某甲求受大戒。若僧時到僧忍聽，我已教授竟，聽使來。白如是。(彼應語言「來」。來已，應與捉衣缽，教禮僧足已，在戒師前䠒跪合掌，作如是乞。)

大姊僧聽！我某甲，從和尚尼某甲求受大戒。我某甲，今從僧乞受大戒，和尚尼某甲。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，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。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？汝不破

【現代漢語翻譯】現代漢語譯本：問：你不是閹人吧？你沒有殺父吧？你沒有殺母吧？你沒有殺阿羅漢（Arhat，已證悟的聖人）真人吧？你沒有破壞僧團吧？你沒有惡意地使佛流血吧？你不是非人（既非人類也非天神）吧？你不是畜生吧？你不是雙性人吧？你叫什麼名字？你的和尚尼（Upadhyayani，比丘尼的戒師）叫什麼名字？你年齡滿了嗎？你的袈裟和缽都準備好了嗎？你的父母或丈夫允許你出家嗎？你沒有欠債吧？你不是奴婢吧？你是女人嗎？女人有這些疾病：麻風、白癜風、肺癆、癲狂、雙性、兩個生殖道合在一起、生殖道狹小、大小便經常失禁、經常流鼻涕和口水。你有這些疾病嗎？（如果回答沒有，應該這樣說：）

就像我剛才問你一樣，僧團中也會這樣問。就像你剛才回答我一樣，僧團中也要這樣回答。（教授師問完后，應該到僧團中，按照通常的威儀，走到伸出手臂的地方站立。應該稟告：）

大姊，僧團請聽！這位某甲，從和尚尼某甲那裡請求受大戒。如果僧團時間到了，僧團允許，我已經教授完畢，允許她來。稟告完畢。（她應該說『來』。來之後，應該給她拿袈裟和缽，教她禮拜僧團的腳，然後在戒師面前跪下合掌，這樣乞求：）

大姊，僧團請聽！我某甲，從和尚尼某甲那裡請求受大戒。我某甲，現在從僧團乞求受大戒，和尚尼某甲是我的戒師。愿僧團救度我，因為慈悲憐憫的緣故。（這樣說三遍。這時戒師應該稟告：）

大姊，僧團請聽！這位某甲，從和尚尼某甲那裡請求受大戒。這位某甲，現在從僧團乞求受大戒，和尚尼某甲是她的戒師。如果僧團時間到了，僧團允許，我將問她一些困難的問題。稟告完畢。

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（Parajika，斷頭罪）吧？你沒有侵犯清凈的比丘吧？你不是以盜竊的心來受戒的吧？你沒有破壞...

【English Translation】 English version: Are you not a eunuch? Did you not kill your father? Did you not kill your mother? Did you not kill a true Arhat (a perfected being)? Did you not cause dissension in the Sangha (monastic community)? Did you not maliciously draw blood from the body of a 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 Upadhyayani (female preceptor)? Are you of full age? Are your robes and bowl complete? Do your parents or husband permit you? Are you not in debt? Are you not a slave? Are you a woman? Women have such diseases: leprosy, vitiligo, consumption, epilepsy, two genders, two vaginas joined together, 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 say:)

Just as I asked you, so shall the Sangha ask. Just as you answered me, so shall you answer in the Sangha. (After the instructing teacher has asked, she should go to the Sangha, with the usual deportment, and stand at arm's length. She should make the announcement:)

Venerable sisters, may the Sangha listen! This (name), from Upadhyayani (name), requests the Great Ordination. If it is the Sangha's time, may the Sangha consent, I have completed the instruction, and permit her to come. The announcement is made thus. (She should say 'Come'. After she comes, she should be given the robes and bowl, taught to bow at the feet of the Sangha, and then kneel with palms together before the Acharya (preceptor), making such a request:)

Venerable sisters, may the Sangha listen! I, (name), from Upadhyayani (name), request the Great Ordination. I, (name), now beg the Great Ordination from the Sangha, Upadhyayani (name) is my preceptor. May the Sangha deliver me, out of compassion. (Say this three times. Then the Acharya should make the announcement:)

Venerable sisters, may the Sangha listen! This (name), from Upadhyayani (name), requests the Great Ordination. This (name), now begs the Great Ordination from the Sangha, Upadhyayani (name) is her preceptor. If it is the Sangha's time, may the Sangha consent, I will ask her some difficult questions. The announcement is made thus.

Listen carefully! Now is the time for truth. I now ask you, if it is, say it is; if it is not, say it is not. Have you not committed a Parajika (defeat, expulsion) offense? Have you not violated a pure Bhikshu (monk)? Are you not receiving ordination with a thieving mind? Have you not broken...

內外道不？汝非黃門不？汝不殺父不？汝不殺母不？汝不殺真人阿羅漢不？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？和尚尼字誰？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、干痟、癲狂、二根、二道合、道小、大小便常漏。汝有如是諸病不？(答言「無」。應作白：)

大姊僧聽！此某甲，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。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，和尚尼某甲。白如是。

大姊僧聽！此某甲，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。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，和尚尼某甲。誰諸大姊忍僧今為某甲受大戒，和尚尼某甲者默然，誰不忍者說。是初羯磨。(第二、第三，亦如是說。)僧已忍與某甲受大戒竟，和尚尼某甲。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，從和尚尼某甲求受大戒。我某甲，今從僧乞受

【現代漢語翻譯】現代漢語譯本你是不是內外道（不信奉佛教正道的）？你是不是閹人？你有沒有殺過父親？你有沒有殺過母親？你有沒有殺過阿羅漢（已證悟的真人）？你有沒有破壞僧團的和合？你有沒有惡意傷害佛，使佛身出血？你是不是非人（不是人類）？你是不是畜生？你是不是雙性人？你叫什麼名字？你的授戒和尚尼法號是什麼？你年齡滿二十歲了嗎？你的袈裟和缽都準備好了嗎？你的父母或丈夫允許你出家嗎？你有沒有欠債？你是不是奴婢？你是女人嗎？女人有這些疾病：麻風、白癜風、乾瘦病、癲狂病、雙性、兩個生殖道合在一起、生殖道狹小、大小便失禁。你有沒有這些疾病？（回答『沒有』。應該這樣稟告：）『大姊僧團聽著！這位某甲，從和尚尼某甲處請求受大戒。這位某甲，現在向僧團請求受大戒，和尚尼是某甲。某甲自述清凈，沒有各種障礙，年滿二十歲，袈裟和缽都已具備。如果僧團時機已到，僧團允許，僧團現在為某甲受大戒，和尚尼是某甲。』稟告完畢。『大姊僧團聽著！這位某甲，從和尚尼某甲處請求受大戒。這位某甲，現在向僧團請求受大戒，和尚尼是某甲。某甲自述清凈，沒有各種障礙，年齡已滿，袈裟和缽都已具備。僧團現在為某甲受大戒，和尚尼是某甲。哪位大姊允許僧團現在為某甲受大戒，和尚尼是某甲的就默然，誰不同意就說出來。』這是第一次羯磨（決議）。（第二次、第三次，也這樣說。）僧團已經允許為某甲受大戒完畢，和尚尼是某甲。僧團允許，因為默然，這件事就這樣成立。尼姑前往比丘僧團中受大戒法（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：）『大德僧團聽著！我某甲，從和尚尼某甲處請求受大戒。我某甲，現在向僧團請求受戒。

【English Translation】 English version Are you an adherent of external or internal (non-Buddhist) paths? Are you a eunuch? Have you killed your father? Have you killed your mother? Have you killed an Arhat (a realized being)? Have you disrupted the Sangha (monastic community)? Have you maliciously drawn blood from the body of a Buddha? Are you a non-human being? Are you an animal? Are you of two genders? What is your name? What is the Dharma name of your preceptress (Upadhyayani)? Are you twenty years of age? Are your robes and bowl complete? Do your parents or husband permit you to renounce the world? Are you in debt? Are you a slave? Are you a woman? Women have such diseases as leprosy, vitiligo, consumption, epilepsy, hermaphroditism, fusion of two vaginas, small vagina, and constant leakage of urine and feces. Do you have such diseases? (Answer 'No.' The following announcement should be made:) 'Venerable Sangha of Sisters, listen! This person, so-and-so, requests the Great Precepts from preceptress so-and-so. This person, so-and-so, now begs the Great Precepts from the Sangha, with preceptress so-and-so. So-and-so declares herself to be pure, without any impediments, twenty years of age, and with robes and bowl complete. If the Sangha is ready and approves, may the Sangha now confer the Great Precepts upon so-and-so, with preceptress so-and-so.' The announcement is thus made. 'Venerable Sangha of Sisters, listen! This person, so-and-so, requests the Great Precepts from preceptress so-and-so. This person, so-and-so, now begs the Great Precepts from the Sangha, with preceptress so-and-so. So-and-so declares herself to be pure, without any impediments, of full age, and with robes and bowl complete. May the Sangha now confer the Great Precepts upon so-and-so, with preceptress so-and-so. Whoever among the venerable sisters approves of the Sangha now conferring the Great Precepts upon so-and-so, with preceptress so-and-so, let her be silent; whoever does not approve, let her speak.' This is the first Karma (resolution). (The second and third times, it is spoken in the same way.) The Sangha has approved the completion of conferring the Great Precepts upon so-and-so, with preceptress so-and-so. The Sangha approves, because of the silence; thus, this matter is established. The Bhikshuni (nun) goes to the Bhikshu (monk) 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 the right knee, joins the palms, and speaks thus:) 'Venerable Sangha, listen! I, so-and-so, request the Great Precepts from preceptress so-and-so. I, so-and-so, now beg the precepts from the Sangha.'

大戒，和尚尼某甲。愿僧救濟我，慈愍故。(如是三說。此中戒師應問諸難事，作白：)

大德僧聽！此某甲，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。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？汝不破內外道不？汝非黃門不？汝不殺父不？汝不殺母不？汝不殺真人阿羅漢不？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？和尚尼字誰？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、白癩、癲干、痟狂、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，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。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，和尚尼某甲。白如是。

大德僧聽！此某甲，從和尚

【現代漢語翻譯】現代漢語譯本：『大戒，和尚尼某甲（比丘尼的戒師）。愿僧團救濟我，以慈悲憐憫之心。』（重複三次。此時，戒師應詢問各種可能存在的障礙，並作稟白：）

『大德僧團請聽！這位某甲，從和尚尼某甲處請求受大戒。這位某甲，現在從僧團乞求受大戒，戒師是和尚尼某甲。如果僧團認為時機已到，並允許，我將詢問她各種障礙。』稟白完畢。

『善女人，仔細聽！現在是真誠的時刻，是說實話的時刻。我現在問你，有就說有，沒有就說沒有。你沒有犯邊罪嗎？你沒有冒犯清凈的比丘嗎？你不是以盜竊之心來受戒的嗎？你沒有破壞內道和外道嗎？你不是黃門（無性生殖能力的人）嗎？你沒有殺父嗎？你沒有殺母嗎？你沒有殺真人阿羅漢（已證悟的聖者）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（雙性人）嗎？你叫什麼名字？你的戒師叫什麼名字？你年滿二十歲了嗎？你的衣和缽都齊全了嗎？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、乾瘦、瘋狂、二根、二道合（生殖泌尿系統畸形）、道小（生殖器官發育不全）、大小便經常失禁、經常流鼻涕和口水。你有沒有這些疾病？』（如果回答『沒有』，應問：）『你學習過戒律嗎？清凈嗎？』（如果回答『學習過戒律，清凈。』應問其他比丘尼：）『某甲學習過戒律嗎？清凈嗎？』（回答『已經學習過戒律，清凈。』）

『大德僧團請聽！這位某甲，從和尚尼某甲處請求受大戒。這位某甲，現在從僧團乞求受大戒，戒師是和尚尼某甲。某甲自述清凈，沒有各種障礙，年齡已滿，衣缽齊全，已經學習過戒律，清凈。如果僧團認為時機已到，並允許，僧團現在為某甲受大戒，戒師是和尚尼某甲。』稟白完畢。

『大德僧團請聽！這位某甲，從和尚

【English Translation】 English version: 『Great Precepts, Upadhyayini (female preceptor) so-and-so. May the Sangha have mercy on me, out of compassion.』 (Say this three times. At this point, the preceptress should inquire about any difficulties and make a formal announcement:)

『Venerable Sangha, listen! This so-and-so is requesting the Great Precepts from Upadhyayini so-and-so. This so-and-so is now begging the Sangha to grant her the Great Precepts, with Upadhyayini so-and-so as her preceptor. If it is the Sangha's time and the Sangha permits, I will ask about any difficulties. The announcement is thus.』

『Good woman, listen carefully! Now is the time for truthfulness, the time for speaking the truth. I will now ask you, if it is, say it is; if it is not, say it is not. Have you not committed any border offenses? Have you not offended any pure-conduct Bhikkhus? Are you not receiving the precepts with a thieving mind? Have you not destroyed the inner and outer paths? Are you not a eunuch? Have you not killed your father? Have you not killed your mother? Have you not killed a True Person Arhat (an enlightened saint)? Have you not disrupted 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 of two genders? What is your name? What is your preceptor's name? Are you twenty years old yet? Are your robes and bowl complete? Have your parents or husband permitted you? Are you not in debt? Are you not a slave? Are you a woman? Women have such diseases: leprosy, white leprosy, epilepsy, emaciation, madness, two genders, two paths joined (genitourinary malformation), small path (genital hypoplasia), 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 studied the precepts? Are you pure?』 (If the answer is 『I have studied the precepts and am pure,』 one should ask other Bhikkhunis:) 『Has so-and-so studied the precepts? Is she pure?』 (The answer is 『She has studied the precepts and is pure.』)

『Venerable Sangha, listen! This so-and-so is requesting the Great Precepts from Upadhyayini so-and-so. This so-and-so is now begging the Sangha to grant her the Great Precepts, with Upadhyayini so-and-so as her preceptor. So-and-so declares herself pure, without any difficulties, of full age, with complete robes and bowl, and has studied the precepts and is pure. If it is the Sangha's time and the Sangha permits, the Sangha will now grant the Great Precepts to so-and-so, with Upadhyayini so-and-so as her preceptor.』 The announcement is thus.

『Venerable Sangha, listen! This so-and-so, from Upadhyayini

尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。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，和尚尼某甲。誰諸長老忍僧為某甲受大戒，和尚尼某甲者默然，誰不忍者說。是初羯磨。(如是三說。)僧已忍為某甲受大戒竟，和尚尼某甲。僧忍，默然故，是事如是持。

善女人諦聽！如來、無所著、等正覺說八波羅夷法，若比丘尼犯者，非比丘尼，非釋種女。

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；此非比丘尼，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。若比丘尼若自手斷人命，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

【現代漢語翻譯】現代漢語譯本：某甲（受戒者的名字）請求受比丘尼大戒。這位某甲，現在從僧團請求受比丘尼大戒，和尚尼是某甲（戒師的名字）。某甲自己說身心清凈，沒有各種障礙，年齡已滿，衣缽已經具備，已經學習戒律並且清凈。僧團現在為某甲授比丘尼大戒，和尚尼是某甲。哪位長老認可僧團為某甲授比丘尼大戒，和尚尼是某甲的就默然，誰不認可就說出來。這是最初的羯磨（決議）。（像這樣說三次。）僧團已經認可為某甲授比丘尼大戒完畢，和尚尼是某甲。僧團認可，因為默然的緣故，這件事就這樣決定了。善女人仔細聽！如來（Tathagata，佛的稱號之一）、無所著（Arhat，阿羅漢，斷盡煩惱者）、等正覺（Samyaksambuddha，正等覺者，完全覺悟的佛陀）說八波羅夷法（Parajika，比丘尼戒律中最重的罪），如果比丘尼（Bhikkhuni，女性出家人）觸犯了，就不是比丘尼，不是釋迦族的女兒。不得犯不清凈的行為，行淫慾之法。如果比丘尼做了不清凈的行為，行淫慾之法，乃至與畜生行淫；此非比丘尼，非釋迦族的女兒。這其中盡形壽都不得觸犯，能夠持守嗎？（回答『能』。）不得偷盜，乃至一草一葉都不能偷盜。如果比丘尼偷盜他人五錢，或者超過五錢，無論是自己拿取、教唆他人拿取，無論是自己砍伐、教唆他人砍伐，無論是自己破壞、教唆他人破壞，無論是焚燒、掩埋、還是改變顏色；此非比丘尼，非釋迦族的女兒。這其中盡形壽都不得觸犯，能夠持守嗎？（回答『能』。）不得斷眾生的性命，乃至螞蟻的性命都不能斷。如果比丘尼自己親手斷人命，或者把刀交給別人，教唆殺人、讚歎死亡、勸人去死，給人非藥（毒藥），墮胎，使用厭禱咒術，無論是自己做這些行為，還是教唆別人做這些行為；此非比丘尼，非釋迦族的女兒。這其中盡形壽都不得觸犯，能夠持守嗎？（回答『能』。）不得妄語，乃至開玩笑的時候都不能妄語。如果比丘尼不真實，自己沒有，卻自稱得到了上人法（殊勝的修行境界），得到了禪定（Dhyana，冥想）、解脫（Moksha，從輪迴中解脫）、三昧（Samadhi，專注的狀態）、正受（正確的禪定體驗），得到了須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含

【English Translation】 English version: N.N. (name of the novice) requests to receive the great Bhikkhuni (female monastic) precepts. This N.N., now requests from the Sangha (monastic community) to receive the great Bhikkhuni precepts, with preceptor Bhikkhuni N.N. (name of the preceptor). N.N. declares herself to be pure, without any impediments, of full age, possessing complete robes and bowl, and having learned the precepts purely. The Sangha now confers the great Bhikkhuni precepts upon N.N., with preceptor Bhikkhuni N.N. Whoever among the elders approves of the Sangha conferring the great Bhikkhuni precepts upon N.N., with preceptor Bhikkhuni N.N., let them be silent; whoever does not approve, let them speak. This is the first Karma (formal act). (To be said three times.) The Sangha has approved the conferring of the great Bhikkhuni precepts upon N.N., with preceptor Bhikkhuni N.N. The Sangha approves, because of the silence; this matter is thus carried out. Good woman, listen carefully! The Tathagata (one of the titles of the Buddha), Arhat (one who has destroyed all defilements), Samyaksambuddha (perfectly enlightened Buddha) has spoken of the eight Parajika (the most severe offenses for Bhikkhunis) rules. If a Bhikkhuni (female monastic) commits them, she is no longer a Bhikkhuni, no longer a daughter of the Shakya clan. One must not engage in impure conduct, practicing the law of sexual desire. If a Bhikkhuni engages in impure conduct, practicing the law of sexual desire, even with an animal; this one is not a Bhikkhuni, not a daughter of the Shakya clan. One must not commit this for the rest of one's life. Can you uphold this? (Answer: 'I can.') One must not steal, not even a blade of grass. If a Bhikkhuni steals five coins from another person, or more than five coins, whether taking it herself, or instructing others to take it, whether cutting it herself, or instructing others to cut it, whether destroying it herself, or instructing others to destroy it, whether burning it, burying it, or changing its color; this one is not a Bhikkhuni, not a daughter of the Shakya clan. One must not commit this for the rest of one's life. Can you uphold this? (Answer: 'I can.') One must not take the life of a living being, not even the life of an ant. If a Bhikkhuni personally takes a human life, or hands a knife to another person, instigates killing, praises death, encourages death, gives a person non-medicine (poison), performs an abortion, uses curses and spells, whether doing these actions herself, or instructing others to do these actions; this one is not a Bhikkhuni, not a daughter of the Shakya clan. One must not commit this for the rest of one's life. Can you uphold this? (Answer: 'I can.') One must not lie, not even in jest. If a Bhikkhuni is not truthful, and does not possess it herself, but claims to have attained the Dharma of superior beings (superior states of practice), attained Dhyana (meditation), Moksha (liberation from samsara), Samadhi (state of concentration), right Samadhi experience, attained Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin

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、若逆摩、若順摩、若牽、若推、若舉、若下、若捉、若急捺；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、若共期行，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，覆藏重罪故。是中盡形壽不得犯，能持不？(答言「能」。)

不得隨被舉比丘語乃至沙彌。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

【現代漢語翻譯】現代漢語譯本：不得自稱得果、阿羅漢果（A luo han guo，證得無學果位），說天、龍（long，護法神）、鬼神來供養我；這樣的不是比丘尼（bi qiu ni，佛教女出家人），不是釋迦種姓的女子。此戒終身不得違犯，能否受持？（回答『能』。）

不得與人或乃至畜生有身體上的接觸。若比丘尼心懷染污，與心懷染污的男子有身體上的接觸，腋下以上，膝蓋以上，無論是摩擦、反向摩擦、順向摩擦、拉、推、舉、下壓、抓、緊按；這樣的不是比丘尼，不是釋迦種姓的女子。此戒終身不得違犯，能否受持？（回答『能』。）

不得犯八事，乃至與畜生。若比丘尼心懷染污，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、一起行走、身體相近、共同約定前往，犯此八事；這樣的不是比丘尼，不是釋迦種姓的女子。此戒終身不得違犯，能否受持？（回答『能』。）

不應覆藏他人的罪過，乃至突吉羅（tu ji luo，輕罪）的惡說。若比丘尼，知道有比丘尼犯了波羅夷（bo luo yi，極重罪），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、被滅擯、被施以不共住的處分、或者加入外道；之後卻說：『我先前就知道這個人是這樣這樣的。』這樣的不是比丘尼，不是釋迦種姓的女子，因為她覆藏重罪。此戒終身不得違犯，能否受持？（回答『能』。）

不得隨順被僧團處罰的比丘，乃至沙彌（sha mi，佛教出家沙彌）。若比丘尼，知道有比丘被僧團依法、如律、如佛所教地處罰，因為違犯威儀，尚未懺悔，不與大眾共住；卻隨順那位比丘。其他比丘尼勸誡這位比丘尼說：『大姐！那位比丘被僧團依法、如律、如佛所教地處罰，因為違犯威儀，尚未懺悔，不與大眾共住；不要隨順他。』

【English Translation】 English version: 'Do not claim to have attained the Fruit, the Arhat Fruit (A luo han guo, the fruit of non-learning), saying that gods, dragons (long, protective deities), ghosts, and spirits come to make offerings to me; such a one is not a Bhikkhuni (bi qiu ni, a Buddhist nun), not a daughter of the Shakya clan. This is not to be violated for the rest of your life, can you uphold it?' (Answer: 'I can.')

'Do not have physical contact with a person or even an animal. If a Bhikkhuni has a defiled mind and has physical contact with a man with a defiled mind, from below the armpits to above the knees, whether it be rubbing, reverse rubbing, forward rubbing, pulling, pushing, lifting, pressing down, grabbing, or pressing tightly; such a one is not a Bhikkhuni, not a daughter of the Shakya clan. This is not to be violated for the rest of your life, can you uphold it?' (Answer: 'I can.')

'Do not commit the eight offenses, even with an animal. If a Bhikkhuni has a defiled mind and with a man with a defiled mind, accepts holding hands, holding clothes, going to a secluded place, standing in a secluded place, speaking in a secluded place, walking together, being physically close, or making a joint appointment to go, committing these eight offenses; such a one is not a Bhikkhuni, not a daughter of the Shakya clan. This is not to be violated for the rest of your life, can you uphold it?' (Answer: 'I can.')

'One should not conceal the offenses of others, even a Dukkrata (tu ji luo, a minor offense) of evil speech. If a Bhikkhuni knows that a Bhikkhuni has committed a Parajika (bo luo yi, a major offense), does not report it herself, nor inform the Sangha, nor tell others to make it known. Later, at another time, if this Bhikkhuni disrobes, is expelled, is given the punishment of non-communion, or joins a heretical path; and then says: 'I knew earlier that this person was like this and like that.' Such a one is not a Bhikkhuni, not a daughter of the Shakya clan, because she concealed a serious offense. This is not to be violated for the rest of your life, can you uphold it?' (Answer: 'I can.')

'Do not follow a Bhikkhu who has been censured by the Sangha, even a Samanera (sha mi, a Buddhist novice). If a Bhikkhuni knows that a Bhikkhu has been censured by the Sangha according to the Dharma, according to the Vinaya, according to the Buddha's teachings, for violating the rules of conduct, has not repented, and does not live in communion with the Sangha; yet she follows that Bhikkhu. Other Bhikkhunis admonish this Bhikkhuni, saying: 'Sister! That Bhikkhu has been censured by the Sangha according to the Dharma, according to the Vinaya, according to the Buddha's teachings, for violating the rules of conduct, has not repented, and does not live in communion with the Sangha; do not follow him.'

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。

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、若得割裁衣，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：酥、油、生酥、蜜、石蜜，應受。

汝已受戒竟，白四羯磨如法成就，得處所，和尚如法，阿阇梨如法，二部僧具足滿。當善受教法，當勤供養佛法僧，和尚、阿阇梨一切如法教敕，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

【現代漢語翻譯】現代漢語譯本：『順從那位比丘。』當這位比丘尼勸誡另一位比丘尼時，如果她堅持不聽勸告。這位比丘尼應該勸誡她最多三次，讓她放棄這種行為。如果勸誡三次後她放棄了，那是好的；如果不放棄，那麼她就不是比丘尼，不是釋迦族的女兒，犯了隨舉罪。在這件事上，終身都不能再犯，能做到嗎？（回答『能』。）

善女人，仔細聽！如來（Tathagata，佛的稱號之一）、無所著（Arhat，阿羅漢的稱號之一）、等正覺（Samyaksambuddha，正等覺者的稱號之一）說了四依法，比丘尼依靠這四依法出家受大戒，這是比丘尼的法。

依靠穿糞掃衣出家受大戒，這是比丘尼的法。在這件事上，終身能做到嗎？（回答『能』。）如果得到額外的利益：如果檀越（Danapati，施主）佈施衣服、如果得到輕便的衣服、如果得到裁剪好的衣服，應該接受。

依靠乞食出家受大戒，這是比丘尼的法。在這件事上，終身能做到嗎？（回答『能』。）如果得到額外的利益：僧團分配的食物、如果檀越送食物、每月初八的食物、十五的食物、月初一的食物、眾僧的常食、檀越請的食物，可以接受。

依靠在樹下坐著出家受大戒，這是比丘尼的法。在這件事上，終身能做到嗎？（回答『能』。）如果得到額外的利益：單獨的房間、樓閣、小房間、石室、兩間房一戶的住所，應該接受。

依靠用腐爛的藥材治病出家受大戒，這是比丘尼的法。在這件事上，終身能做到嗎？（回答『能』。）如果得到額外的利益：酥油（Ghee）、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（Chaturtha-karma，四次羯磨）如法成就，得到了處所，和尚（Upadhyaya，戒師）如法，阿阇梨（Acarya，導師）如法，二部僧（Bhiksusamgha，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，和尚、阿阇梨一切如法教導，不得違逆。應當學習問誦經典，勤奮尋求方便法門，在佛法中證得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）。你

【English Translation】 English version: 'Follow that Bhikshu (monk).' When that Bhikshuni (nun) admonishes this Bhikshuni, if she persists and does not give up. That Bhikshuni should admonish her up to three times, to abandon this matter. If after being admonished three times, she abandons it, that is good; if she does not abandon it, then she is not a Bhikshuni, not a daughter of the Shakya clan, and commits an offense subject to suspension. In this matter, one must not commit it for the rest of one's life, can you uphold this? (The answer is 'I can.')

Good woman, listen carefully! The Tathagata (Thus Gone One, an epithet of the Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) has spoken of the Four Reliances. Bhikshunis rely on these to renounce the household life and receive the Great Precepts; this is the Bhikshuni's Dharma (law/teaching).

Relying on wearing robes made of discarded rags to renounce the household life and receive the Great Precepts, this is the Bhikshuni's Dharma. In this matter, can you uphold this for the rest of your life? (The answer is 'I can.') If one obtains additional benefits: if a Danapati (donor) offers robes, if one obtains light robes, if one obtains tailored robes, one should accept them.

Relying on begging for food to renounce the household life and receive the Great Precepts, this is the Bhikshuni's Dharma. In this matter, can you uphold this for the rest of your life? (The answer is 'I can.') If one obtains additional benefits: food allocated by the Sangha (community), if a Danapati sends food, food on the eighth day of the month, food on the fifteenth day of the month, food on the first day of the month, regular food for the Sangha, food offered by a Danapati, one may accept them.

Relying on sitting under a tree to renounce the household life and receive the Great Precepts, this is the Bhikshuni's Dharma. In this matter, can you uphold this for the rest of your life? (The answer is 'I can.') If one obtains additional benefits: a separate room, a multi-story building, a small room, a stone chamber, a dwelling with two rooms and one door, one should accept them.

Relying on using fermented medicine to renounce the household life and receive the Great Precepts, this is the Bhikshuni's Dharma. In this matter, can you uphold this for the rest of your life? (The answer is 'I can.') If one obtains additional benefits: ghee, oil, fresh ghee, honey, rock candy, one should accept them.

You have now completed the precepts, and through the Chaturtha-karma (four acts of declaration) it has been accomplished according to the Dharma, you have obtained a dwelling place, the Upadhyaya (preceptor) is according to the Dharma, the Acarya (teacher) is according to the Dharma, the Bhiksusamgha (community of monks) and Bhikshunisamgha (community of nuns) are fully complete. You should well receive the teachings, you should diligently make offerings to the Buddha, Dharma, and Sangha, and follow all the lawful instructions of the Upadhyaya and Acarya, and not disobey them. You should study and recite the scriptures, diligently seek expedient means, and within the Buddha's Dharma, attain the Srotapanna (stream-enterer) fruit, the Sakrdagamin (once-returner) fruit, the Anagamin (non-returner) fruit, and the Arhat (worthy one) fruit. You

始發心出家，功不唐捐，果報不絕。余所未知者，當問和尚、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，事須相假以肅其懷。如若私己容惡，則自壞彼，犯在不輕。故尼覆僧殘，但增罪治，半月行摩那埵，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。)

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

【現代漢語翻譯】現代漢語譯本開始發心出家，所做的功德不會白費，善果報應也不會斷絕。如果還有我不明白的地方，應當去請教和尚（héshàng，指寺院住持或長老）和阿阇梨（ā shé lí，指教授戒律的導師）。（讓受戒的人走在前面離開。）

除罪法第三

尼懺僧殘罪法（因為比丘尼（bǐ qiū ní，指出家修行的女性佛教徒）身為女性，體質較弱，所以需要相互幫助，以端正她們的心念。如果私下容忍罪惡，就會自我敗壞，所犯的罪過也不輕。因此，比丘尼隱瞞僧殘罪（sēng cán zuì，佛教戒律中的一種重罪），只會增加罪責，處以半個月的行摩那埵（mó nà duǒ，一種懺悔罪過的方式），沒有其他隱瞞罪過而能調伏的方法。比丘尼懺悔僧殘罪，必須在兩個僧團中進行摩那埵羯磨（mó nà duǒ jié mó，懺悔儀式），大僧（dà sēng，指比丘僧團）和尼僧（ní sēng，指比丘尼僧團）兩個僧團各自要有四人以上。如果要進行出罪羯磨（chū zuì jié mó，解除罪過的儀式），大僧和尼僧兩個僧團各自要有二十人以上，不能減少。）

乞摩那埵羯磨文（比丘尼犯了僧殘罪，應該在兩個僧團中進行半個月的摩那埵。進行摩那埵時，應該到兩個僧團中，袒露右肩，脫掉革屣（gé xǐ，指鞋子），禮拜僧眾的腳，右膝著地，合掌，這樣乞求。）

『大德僧（dà dé sēng，指德高望重的僧人）聽！我比丘尼某甲（mǒu jiǎ，指某某），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。希望僧團賜予我半個月的摩那埵，因為慈悲憐憫的緣故。』（這樣說三遍。）

與摩那埵羯磨文

『大德僧聽！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。如果僧團認為時機已到，僧團允許，僧團現在賜予比丘尼某甲半個月的摩那埵。』白如是。

『大德僧聽！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；僧團現在賜予比丘尼某甲半個月的摩那埵。哪位長老（zhǎng lǎo，指年長的僧人）贊同僧團賜予比丘尼某甲半個月的摩那埵的就默然，哪位不贊同的就說出來。』這是第一次羯磨。（這樣說三遍。）僧團已經贊同賜予比丘尼某甲半個月的摩那埵完畢。僧團贊同，因為默然的緣故，這件事就這樣執行。（比丘尼

【English Translation】 English version Having initially resolved to renounce the world and become a monastic, the merit gained will not be in vain, and the karmic rewards will not cease. What I do not yet understand, I should ask the Abbot (héshàng, referring to the head of a monastery or an elder) and the Ācārya (ā shé lí, referring to a teacher of precepts). (Let the person receiving the precepts go ahead and leave.)

The Third Chapter on Methods of Expelling Offenses

The Method for Bhikṣuṇīs (bǐ qiū ní, female Buddhist monastics) to Confess Saṃghāvaśeṣa (sēng cán zuì, a type of serious offense in Buddhist monastic rules) Offenses (Because bhikṣuṇīs are women and physically weaker, they need to rely on each other to maintain proper conduct. If they privately tolerate evil, they will corrupt themselves, and the offenses committed will not be light. Therefore, if a bhikṣuṇī conceals a Saṃghāvaśeṣa offense, the punishment will only increase, and she will undergo half a month of Mānatta (mó nà duǒ, a period of probation and penance). There is no other method to conceal offenses and achieve taming. When a bhikṣuṇī confesses a Saṃghāvaśeṣa offense, she must perform the Mānatta Karma (mó nà duǒ jié mó, a formal act of confession and penance) in both Saṃghas (monastic communities). The Bhikṣu (bǐ qiū, male monastic) Saṃgha and the Bhikṣuṇī Saṃgha must each have at least four members present. If performing the Karma of Expiation (chū zuì jié mó, a formal act of absolution), the Bhikṣu Saṃgha and the Bhikṣuṇī Saṃgha must each have at least twenty members present; the number cannot be reduced.)

The Text for Requesting Mānatta Karma (When a bhikṣuṇī commits a Saṃghāvaśeṣa offense, she should undergo Mānatta for half a month in both Saṃghas. When performing Mānatta, she should go to both Saṃghas, expose her right shoulder, remove her leather sandals (gé xǐ, shoes), prostrate at the feet of the Saṃgha, kneel on her right knee, join her palms, and make the request as follows.)

'Venerable Saṃgha (dà dé sēng, virtuous monastics), listen! I, the bhikṣuṇī named so-and-so (mǒu jiǎ, a certain person), have committed so-and-so many Saṃghāvaśeṣa offenses. Now I request half a month of Mānatta from both Saṃghas. May the Saṃgha grant me half a month of Mānatta, out of compassion.' (Say this three times.)

The Text for Granting Mānatta Karma

'Venerable Saṃgha, listen! This bhikṣuṇī named so-and-so has committed so-and-so many Saṃghāvaśeṣa offenses. Now she requests half a month of Mānatta from both Saṃghas. If the Saṃgha deems the time appropriate and agrees, the Saṃgha now grants bhikṣuṇī so-and-so half a month of Mānatta.' Announce thus.

'Venerable Saṃgha, listen! This bhikṣuṇī named so-and-so has committed so-and-so many Saṃghāvaśeṣa offenses. Now she requests half a month of Mānatta from both Saṃghas; the Saṃgha now grants bhikṣuṇī so-and-so half a month of Mānatta. Those elders (zhǎng lǎo, senior monastics) who approve of the Saṃgha granting bhikṣuṇī so-and-so half a month of Mānatta, remain silent; those who do not approve, speak up.' This is the first Karma. (Say this three times.) The Saṃgha has already approved granting bhikṣuṇī so-and-so half a month of Mānatta. The Saṃgha approves, because of the silence, this matter is thus carried out. (Bhikṣuṇī

行摩那埵法與上大僧同，唯應二部僧中日日白。應作如是白：)

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。(如是三說。)僧已忍與比丘尼某甲出罪羯磨竟。僧

【現代漢語翻譯】現代漢語譯本：行摩那埵法（Mānatta-dharma，懺悔法）與上座大僧相同，只需每日在比丘僧團和比丘尼僧團中稟白。應這樣稟白：

『大德僧眾請聽！我比丘尼某甲，犯了某甲若干僧殘罪（Saṃghāvaśeṣa，僧團所犯重罪），已從二部僧團乞求半月摩那埵；僧團已給予我半月摩那埵。我比丘尼某甲，已經行了若干日，還餘下若干日，稟白大德僧眾，告知我正在行摩那埵。』

乞求出罪羯磨文（Karma，儀式）（比丘尼半月行摩那埵完畢后，應到二部僧團中，這樣乞求）：

『大德僧眾請聽！我比丘尼某甲，犯了某甲若干僧殘罪，已從二部僧團乞求半月摩那埵；僧團已給予我半月摩那埵。我已在二部僧團中行半月摩那埵完畢，現在從僧團乞求出罪羯磨。愿僧團給予我出罪羯磨，因為慈悲憐憫的緣故。』（這樣說三遍。）

給予出罪羯磨文：

『大德僧眾請聽！這位比丘尼某甲，犯了某甲若干僧殘罪，已從二部僧團乞求半月摩那埵；僧團已給予比丘尼某甲半月摩那埵。這位比丘尼某甲，已在二部僧團中行半月摩那埵完畢，現在從僧團乞求出罪羯磨。如果僧團時機已到，僧團允許，僧團現在給予比丘尼某甲出罪羯磨。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，已從二部僧團乞求半月摩那埵；僧團已給予比丘尼某甲半月摩那埵。這位比丘尼某甲，已在二部僧團中行半月摩那埵完畢，現在從僧團乞求出罪羯磨；僧團現在給予比丘尼某甲出罪羯磨。哪位長老允許僧團現在給予比丘尼某甲出罪羯磨的就默然，哪位不忍的就說出來。這是第一次羯磨。』（這樣說三遍。）僧團已經允許給予比丘尼某甲出罪羯磨完畢。

【English Translation】 English version: The practice of Mānatta-dharma (penance) is the same as that of senior monks, except that it should be reported daily in both the Bhikkhu Sangha (monk community) and the Bhikkhuni Sangha (nun community). The report should be made as follows:

'Venerable Sangha, please listen! I, the Bhikkhuni named so-and-so, have committed such-and-such number of Saṃghāvaśeṣa (offenses requiring community penance). I have requested a half-month of Mānatta from the two Sanghas; the Sangha has granted me a half-month of Mānatta. I, the Bhikkhuni named so-and-so, have already practiced for so many days, and there are so many days remaining. I report to the venerable Sangha to inform you that I am practicing Mānatta.'

Text for requesting the Karma (ritual) of absolution (After a Bhikkhuni has completed a half-month of Mānatta, she should go to the two Sanghas and make this request):

'Venerable Sangha, please listen! I, the Bhikkhuni named so-and-so, have committed such-and-such number of Saṃghāvaśeṣa. I have requested a half-month of Mānatta from the two Sanghas; the Sangha has granted me a half-month of Mānatta. I have completed a half-month of Mānatta in the two Sanghas, and now I request the Karma of absolution from the Sangha. May the Sangha grant me the Karma of absolution, out of compassion.' (Say this three times.)

Text for granting the Karma of absolution:

'Venerable Sangha, please listen! This Bhikkhuni named so-and-so has committed such-and-such number of Saṃghāvaśeṣa. She has requested a half-month of Mānatta from the two Sanghas; the Sangha has granted the Bhikkhuni named so-and-so a half-month of Mānatta. This Bhikkhuni named so-and-so has completed a half-month of Mānatta in the two Sanghas, and now she requests the Karma of absolution from the Sangha. If it is the Sangha's time and the Sangha agrees, the Sangha now grants the Bhikkhuni named so-and-so the Karma of absolution. The report is as above.'

'Venerable Sangha, please listen! This Bhikkhuni named so-and-so has committed such-and-such number of Saṃghāvaśeṣa. She has requested a half-month of Mānatta from the two Sanghas; the Sangha has granted the Bhikkhuni named so-and-so a half-month of Mānatta. This Bhikkhuni named so-and-so has completed a half-month of Mānatta in the two Sanghas, and now she requests the Karma of absolution from the Sangha; the Sangha now grants the Bhikkhuni named so-and-so the Karma of absolution. Those elders who agree that the Sangha should now grant the Bhikkhuni named so-and-so the Karma of absolution, let them be silent; those who do not agree, let them speak. This is the first Karma.' (Say this three times.) The Sangha has agreed to grant the Bhikkhuni named so-and-so the Karma of absolution.

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(尼僧應半月半月至大僧請教誡，故今須差此使為尼僧請教誡。應如是差。)

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。(如是三說。受囑比丘說戒時，應作如是白：)

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。

【現代漢語翻譯】忍耐，因為沉默的緣故，事情就這樣保持。

說戒法第四（其說戒法一與上面的大僧相同）

尼僧差請教授人羯磨文（尼僧應該每半個月到大僧處請求教誡，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。）

大姊僧聽！如果僧團時間到了，僧團同意聽，僧團現在派遣比丘尼某甲（a certain Bhikkhuni），爲了比丘尼僧團的緣故，每半個月前往比丘僧團中請求教授。稟告如上。

大姊僧聽！僧團現在派遣比丘尼某甲（a certain Bhikkhuni），爲了比丘尼僧團的緣故，每半個月前往比丘僧團中請求教授。哪位大姊同意僧團派遣比丘尼某甲（a certain Bhikkhuni），爲了比丘尼僧團的緣故，每半個月前往比丘僧團中請求教授的就默然，誰不同意的就說出來。僧團已經同意派遣比丘尼某甲（a certain Bhikkhuni），爲了比丘尼僧團的緣故，每半個月前往比丘僧團中請求教授完畢。僧團同意，因為沉默的緣故，事情就這樣保持。（再派遣一人作為同伴，前往大僧處，到舊住的比丘處，禮拜雙足，彎腰低頭，合掌，稟告這樣的話：）

大德一心念！比丘尼僧團某甲（a certain Bhikkhuni）等和合，禮拜比丘僧團的雙足，請求教授。（這樣說三遍。接受囑託的比丘在說戒時，應該這樣稟告：）

比丘尼僧團某甲（a certain Bhikkhuni）眾和合，禮拜大德僧團的雙足，請求教授。（這樣說三遍。）

比丘尼明天應該詢問『可否』。比丘教授師應該如期前往，比丘尼應該如期迎接比丘。如期前往而不前往的，犯突吉羅（Dukkata，輕罪）；比丘尼僧團如期迎接而不迎接的，犯突吉羅（Dukkata，輕罪）。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）外迎接至寺內，供給所需要的：洗浴用具、羹粥、飲食、果蓏，用這些來供養；如果不這樣做，犯突吉羅（Dukkata，輕罪）。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，就派遣使者前往禮拜問訊。

【English Translation】 Patience, because of silence, the matter is thus maintained.

The Fourth Discourse on the Precepts (The first discourse on the precepts is the same as that for the senior Sangha).

The Karma Text for Bhikkhunis Requesting a Preceptor (Bhikkhunis should go to the senior Sangha every half-month to request instruction, so now it is necessary to send this messenger to request instruction for the Bhikkhunis. It should be sent in this way.)

Venerable Sisters, listen! If the Sangha's time has come, and the Sangha agrees to listen, the Sangha now appoints Bhikkhuni so-and-so (a certain Bhikkhuni), for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction. The report is as above.

Venerable Sisters, listen! The Sangha now appoints Bhikkhuni so-and-so (a certain Bhikkhuni), for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction. Which of you Venerable Sisters approves of the Sangha appointing Bhikkhuni so-and-so (a certain Bhikkhuni), for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction, let her be silent; whoever does not approve, let her speak. The Sangha has already approved the appointment of Bhikkhuni so-and-so (a certain Bhikkhuni), for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction. The Sangha approves, because of silence, the matter is thus maintained. (Send another person as a companion, go to the senior Sangha, to the Bhikkhu who resides there, bow at his feet, bend down, put your palms together, and report these words:)

Venerable One, pay attention with one mind! The Bhikkhuni Sangha of so-and-so (a certain Bhikkhuni) and others, in harmony, bow at the feet of the Bhikkhu Sangha, requesting instruction. (Say this three times. When the Bhikkhu who has been entrusted speaks the precepts, he should report in this way:)

The Bhikkhuni Sangha of so-and-so (a certain Bhikkhuni) and others, in harmony, bow at the feet of the Venerable Sangha, requesting instruction. (Say this three times.)

The Bhikkhuni should ask 'Is it possible?' tomorrow. The Bhikkhu Preceptor should go as scheduled, and the Bhikkhuni should greet the Bhikkhu as scheduled. If one goes as scheduled but does not go, it is a Dukkata (Dukkata, a minor offense); if the Bhikkhuni Sangha is scheduled to greet but does not greet, it is a Dukkata (Dukkata, a minor offense). If the Bhikkhuni hears that the Preceptor is coming, she should greet him half a Yojana (Yojana, an ancient Indian unit of length) away and bring him to the monastery, providing what is needed: bathing equipment, soup, porridge, food, and fruit, using these to make offerings; if this is not done, it is a Dukkata (Dukkata, a minor offense). If all the Bhikkhus are sick, or the Sangha is not in harmony, or the Sangha is not complete, send a messenger to pay respects and inquire.

若比丘尼僧盡病、不和合、眾不滿，亦當遣信往禮拜問訊；若不往者，突吉羅。

安居法第五(其安居法皆與大僧同)

自恣法第六

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。)

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。大德慈愍故語我，我若見罪，當如法懺悔。(如是三說。)

彼即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、

【現代漢語翻譯】現代漢語譯本如果比丘尼僧團（Bhiksuni Sangha）中有比丘尼生病、不和睦、或者僧團人數不足，也應當派遣使者前去禮拜問候；如果不派人去，就犯了突吉羅（Dukkata，一種輕罪）。

安居法第五（比丘尼的安居法與比丘僧團相同）

自恣法第六

尼僧派遣人員前往大僧（比丘僧團）中接受自恣儀式的羯磨文（Kamma，一種宗教儀式）（比丘尼僧團夏季安居結束后，應該前往比丘僧團中接受自恣儀式，所以現在需要派遣使者代表比丘尼僧團前往比丘僧團請求接受自恣。應該這樣派遣：）

大姊僧團請聽！如果僧團認為時機已到，僧團同意，僧團現在派遣比丘尼某甲，爲了比丘尼僧團的緣故，前往比丘僧團中說出三事自恣：見、聞、疑。稟白完畢。

大姊僧團請聽！僧團現在派遣比丘尼某甲，爲了比丘尼僧團的緣故前往比丘僧團中，說出三事自恣：見、聞、疑。哪位大姊同意僧團派遣比丘尼某甲，爲了比丘尼僧團的緣故，前往比丘僧團中說出三事自恣：見、聞、疑的就默然，誰不同意的就說出來。僧團已經同意派遣比丘尼某甲，爲了比丘尼僧團的緣故，前往比丘僧團中說出三事自恣完畢。僧團同意，因為默然的緣故，這件事就這樣確定了。

前往大僧中接受自恣儀式的文（派遣人員作為同伴，前往比丘僧團中，禮拜比丘僧的足后，彎腰低頭，合掌，這樣說：）

比丘尼僧團夏季安居結束，比丘僧團夏季安居結束，比丘尼僧團說出三事自恣：見、聞、疑。大德（Bhante）請慈悲憐憫告訴我，我如果犯了罪，應當如法懺悔。（這樣說三遍。）

他們（比丘僧團）就在比丘僧團自恣日那天進行自恣，但都疲憊不堪。佛陀（Buddha）說：『不應該這樣。如果比丘僧團在十四日自恣，比丘尼僧團就在十五日自恣。』如果比丘僧團生病、或者僧團不和睦、或者僧團人數不足，比丘尼應該派遣使者禮拜問候；不這樣做，就犯了突吉羅。如果比丘尼僧團生病

【English Translation】 English version If the Bhikkhuni Sangha (nuns' community) is afflicted by illness, disharmony, or insufficient numbers, a messenger should be sent to pay respects and inquire about their well-being; failure to do so constitutes a Dukkata (a minor offense).

The Fifth Chapter on the Rainy Season Retreat (The rules for the rainy season retreat are the same as those for the Bhikkhu Sangha.)

The Sixth Chapter on the Pavarana (Self-Surrender) Ceremony

The Kamma (a formal act of the Sangha) Text for Appointing a Nun to Request the Pavarana Ceremony from the Bhikkhu Sangha (After the Bhikkhuni Sangha has completed its rainy season retreat, it should request the Pavarana ceremony from the Bhikkhu Sangha. Therefore, a messenger must now be appointed to request the Pavarana ceremony from the Bhikkhu Sangha on behalf of the Bhikkhuni Sangha. The appointment should be made as follows:)

Venerable Sisters, may the Sangha hear me! If the Sangha is ready, may the Sangha permit that the Sangha now appoint Bhikkhuni (name) to go to the Bhikkhu Sangha on behalf of the Bhikkhuni Sangha to declare the three matters of Pavarana: what has been seen, what has been heard, and what is suspected. This is the announcement.

Venerable Sisters, may the Sangha hear me! The Sangha now appoints Bhikkhuni (name) to go to the Bhikkhu Sangha on behalf of the Bhikkhuni Sangha to declare the three matters of Pavarana: what has been seen, what has been heard, and what is suspected. Which of the Venerable Sisters approves of the Sangha appointing Bhikkhuni (name) to go to the Bhikkhu Sangha on behalf of the Bhikkhuni Sangha to declare the three matters of Pavarana: what has been seen, what has been heard, and what is suspected, let her be silent. Whoever does not approve, let her speak. The Sangha has now approved the appointment of Bhikkhuni (name) to go to the Bhikkhu Sangha on behalf of the Bhikkhuni Sangha to declare the three matters of Pavarana. The Sangha approves, therefore it is silent. This matter is thus carried out.

The Text for Requesting the Pavarana Ceremony from the Bhikkhu Sangha (Having appointed a companion, go to the Bhikkhu Sangha, pay homage at the feet of the Bhikkhus, bow, join your palms, and say the following:)

The Bhikkhuni Sangha has completed its rainy season retreat, the Bhikkhu Sangha has completed its rainy season retreat. The Bhikkhuni Sangha declares the three matters of Pavarana: what has been seen, what has been heard, and what is suspected. Out of compassion, Venerable Ones (Bhante), please tell me if I have committed any offense, I shall confess it according to the Dhamma (the teachings of the Buddha). (Say this three times.)

They (the Bhikkhu Sangha) then performed the Pavarana ceremony on the Bhikkhu Sangha's Pavarana day, but they were all exhausted. The Buddha (Buddha) said: 'It should not be so. If the Bhikkhu Sangha performs the Pavarana ceremony on the fourteenth day, the Bhikkhuni Sangha should perform the Pavarana ceremony on the fifteenth day.' If the Bhikkhu Sangha is ill, or if the Sangha is not in harmony, or if the Sangha is insufficient in number, the Bhikkhuni should send a messenger to pay respects and inquire about their well-being; failure to do so constitutes a Dukkata. If the Bhikkhuni Sangha is ill,

若眾不和合、若眾不滿，比丘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。其自恣一與上大僧同。)

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(尼無乞處分作房法，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，宗要有三，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？一者、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、數數違犯折伏與念，五、真實功德愛念稱歎。故經云：「正法住，正法滅。」謂之。於此傳法之人亦有於三，故聖誥稱言：「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，

【現代漢語翻譯】現代漢語譯本：如果僧團不和合，或者僧團不滿意，比丘僧也應當派遣使者禮拜問訊；否則，就犯突吉羅罪。（到達大僧團中接受自恣的人返回后，與比丘尼僧團一起作自恣。他們的自恣與上座大僧相同。）

分衣法第七（與上座大僧相同）

衣食凈法第八（比丘尼沒有製作剩餘食物的方法，除了這個以外，其餘都與大僧相同。）

雜法第九（比丘尼沒有請求處分建造房屋的方法，除此之外，其餘都與上座大僧相同。）

內護匡救僧眾擯罰羯磨法

律藏所闡明的僧團正法，宗要在於三個方面，所以結集時稱說：『這是法（Dharma）、這是毗尼（Vinaya）、這是佛所教。』

法（Dharma）是指五種遠離的行為。是哪五種呢？第一，出離非世間法；第二，越度非接受法；第三，無慾非有欲；第四，無結非有結；第五，不親近生死非親近。

毗尼（Vinaya）是指五種出離要道的行為。是哪五種呢？第一，少欲非多欲；第二，知足非無厭；第三，易護非難護；第四，易養非難養；第五，智慧非愚癡。

佛所教是指五種教誡的行為。是哪五種呢？第一，對於有罪的行為加以制止；第二，對於無罪的行為允許；第三，如果制止或允許的法令有缺失，就如法地提出；第四，對於屢次違犯的人進行折伏和教誡；第五，對於真實的功德進行愛念和稱讚。所以經中說：『正法住，正法滅。』說的就是這個。對於傳法的人也有三種，所以聖人的教誨稱說：『知法、知律、知摩夷（Moyi）。』知法的人，是指善於持誦修多羅藏（Sutras），例如阿難（Ananda）等。知律的人，是指善於持誦毗尼藏（Vinaya），例如優波離（Upali）等。知摩夷的人，是指善於訓導，掌管綱領，例如大迦葉（Mahakasyapa）等。所以凡是想要繼承聖人的足跡，來弘揚道教，

【English Translation】 English version: If the Sangha (community) is not in harmony, or if the Sangha is dissatisfied, the Bhikshu (monk) Sangha should also send a messenger to pay respects and inquire; otherwise, it is an offense of Dukkata (a minor offense). (Those who have received Pavarana (invitation) in the great Sangha return and perform Pavarana with the Bhikshuni (nun) Sangha. Their Pavarana is the same as that of the senior Sangha.)

The Seventh Chapter on Distributing Robes (same as the senior Sangha).

The Eighth Chapter on Pure Rules for Clothing and Food (The Bhikshunis do not have the method of making leftover food; except for this, the rest is the same as the great Sangha.)

The Ninth Chapter on Miscellaneous Rules (The Bhikshunis do not have the method of requesting permission to build houses; apart from this, the rest is the same as the senior Sangha.)

The Method of Protecting, Saving, and Expelling the Sangha through Kamma (formal act).

The essential principles of the Sangha's righteous Dharma (teachings) as elucidated in the Vinaya Pitaka (monastic code) are threefold, hence the compilation states: 'This is the Dharma, this is the Vinaya, this is what the Buddha taught.'

Dharma (teachings) refers to five kinds of practices of detachment. What are the five? First, detachment from non-spiritual worldly matters; second, transcending non-receptive practices; third, absence of desire versus presence of desire; fourth, absence of fetters versus presence of fetters; fifth, non-attachment to birth and death versus attachment.

Vinaya (monastic code) refers to five kinds of practices for liberation. What are the five? First, having few desires versus having many desires; second, being content versus being insatiable; third, being easy to protect versus being difficult to protect; fourth, being easy to support versus being difficult to support; fifth, having wisdom versus having ignorance.

What the Buddha taught refers to five kinds of admonitory practices. What are the five? First, restraining those who commit offenses; second, allowing those who are without offense; third, if there are deficiencies in the rules of restraint or permission, they should be raised according to the Dharma; fourth, repeatedly admonishing and subduing those who violate the rules; fifth, cherishing and praising those with genuine merit. Therefore, the Sutra (scripture) says: 'The Righteous Dharma abides, the Righteous Dharma declines.' This is what it refers to. There are also three kinds of people who transmit the Dharma, hence the sage's teachings state: 'Knowing the Dharma, knowing the Vinaya, knowing the Matrika (Moyi).' Knowing the Dharma refers to being skilled in upholding the Sutra Pitaka (collection of discourses), such as Ananda (the Buddha's attendant) and others. Knowing the Vinaya refers to being skilled in upholding the Vinaya Pitaka (collection of monastic rules), such as Upali (the foremost expert in Vinaya) and others. Knowing the Matrika refers to being skilled in guidance and holding the essential principles, such as Mahakasyapa (the leader of the monastic community after the Buddha's Parinirvana) and others. Therefore, all who wish to follow the footsteps of the sages and promote the Buddhist teachings,

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，心不安忍，應作默然。

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。

五種非法默然。何等五？一、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。」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。

五種作羯磨法

【現代漢語翻譯】現代漢語譯本：能夠繼承佛法，使之在世間不斷延續的，除了僧團還能有誰呢！

有五種進入僧團的方法。是哪五種呢？一、應當以慈悲心對待他人；二、應當謙卑自己，像擦拭灰塵的抹布一樣；三、應當熟知坐立行走的威儀；四、不雜談世俗瑣事，而是為大眾說法，或者請他人說法；五、如果看到僧團中有不如法的事情，內心不安難以忍受，應當保持沉默。

有五種如法的沉默。是哪五種呢？一、見到他人做出不如法的事情而保持沉默；二、沒有同伴一起指出錯誤而保持沉默；三、自己犯了重罪而保持沉默；四、在共同居住的地方保持沉默（指不參與惡性爭端）；五、在同一居住地保持沉默。

有五種不如法的沉默。是哪五種呢？一、如法的羯磨（Karma，業）進行時，內心卻不認同，仍然沉默不語，任其發展；二、得到同意的同伴，也沉默不語，任其發展；三、見到小的過失而沉默不語；四、為他人進行別住（隔離懺悔）儀式時保持沉默；五、在戒場上保持沉默。

有五種應當捨棄的行為。是哪五種呢？一、比丘（Bhiksu，佛教出家男眾）犯罪，其他比丘問：『你犯了罪，看到了嗎？』回答說：『沒有看到。』那些比丘說：『如果你看到自己犯罪，就應當懺悔。』二、比丘犯罪，其他比丘問：『你犯了罪，看到了嗎？』回答說：『沒有看到。』那些比丘說：『如果你看到自己犯罪，就應當在僧團中懺悔。』三、比丘犯罪，其他比丘問：『你犯了罪，看到了嗎？』回答說：『沒有看到。』那些比丘說：『如果你看到自己犯罪，應當在這個僧團中懺悔。』四、比丘犯罪，其他比丘問：『你犯了罪，看到了嗎？』回答說：『沒有看到。』眾僧應當捨棄他，說：『你沒有看到自己犯罪，無論你到哪裡，都不允許你參加布薩（Posadha，每半月舉行的誦戒儀式），就像惡劣的馬難以調伏，連韁繩和木樁都要一起丟棄，你也像這樣。』五、比丘犯罪，其他比丘問：『你犯了罪，看到了嗎？』回答說：『沒有看到。』應當在僧團中對他進行不見罪的舉羯磨（Upeksha-karma，舍置羯磨）。

有五種進行羯磨（Karma，業）的方法。

【English Translation】 English version: Who else but the Sangha (community) can continue the lineage and ensure its uninterrupted existence in the world!

There are five ways to enter the Sangha (community). What are the five? First, one should have a compassionate heart; second, one should humble oneself like a dust-wiping cloth; third, one should be well-versed in the proper deportment of sitting, standing, walking, and lying down; fourth, one should not engage in worldly gossip, but rather expound the Dharma (teachings) to the assembly, or invite others to do so; fifth, if one sees something improper in the Sangha (community) and feels uneasy and cannot bear it, one should remain silent.

There are five kinds of lawful silence. What are the five? First, remaining silent when seeing others acting unlawfully; second, remaining silent when there is no companion to point out the error together; third, remaining silent when one has committed a serious offense; fourth, remaining silent in the shared dwelling (referring to not participating in malicious disputes); fifth, remaining silent in the same dwelling place.

There are five kinds of unlawful silence. What are the five? First, remaining silent and allowing it to proceed when the lawful Karma (action, deed) is being carried out, but one's heart does not agree; second, remaining silent and allowing it to proceed even with an agreeing companion; third, remaining silent when seeing minor faults; fourth, remaining silent when performing the separate dwelling (isolation for repentance) ritual for others; fifth, remaining silent in the Sima (boundary) where precepts are given.

There are five kinds of actions to be abandoned. What are the five? First, if a Bhiksu (Buddhist monk) commits an offense and other Bhiksus ask, 'Have you committed an offense and seen it?' and he replies, 'I have not seen it,' those Bhiksus say, 'If you see that you have committed an offense, you should confess.' Second, if a Bhiksu (Buddhist monk) commits an offense and other Bhiksus ask, 'Have you committed an offense and seen it?' and he replies, 'I have not seen it,' those Bhiksus say, 'If you see that you have committed an offense, you should confess in the Sangha (community).' Third, if a Bhiksu (Buddhist monk) commits an offense and other Bhiksus ask, 'Have you committed an offense and seen it?' and he replies, 'I have not seen it,' those Bhiksus say, 'If you see that you have committed an offense, you should confess in this Sangha (community).' Fourth, if a Bhiksu (Buddhist monk) commits an offense and other Bhiksus ask, 'Have you committed an offense and seen it?' and he replies, 'I have not seen it,' the Sangha (community) should abandon him, saying, 'Since you have not seen your offense, wherever you go, you will not be allowed to participate in the Posadha (bi-monthly recitation of precepts), just as a bad horse is difficult to tame, and both the reins and the stake are discarded, so are you.' Fifth, if a Bhiksu (Buddhist monk) commits an offense and other Bhiksus ask, 'Have you committed an offense and seen it?' and he replies, 'I have not seen it,' the Upeksha-karma (act of abandonment) of not seeing the offense should be performed for him in the Sangha (community).

There are five ways to perform Karma (action, deed).

。何等五？一、見前，二、自言，三、不清凈，四、如法，五、和合。

斯謂知病、知藥、知對治，善於廢興通塞存護之儀，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。

三種不共住法：謂三舉羯磨、惡罵治、滅擯羯磨。

呵責羯磨文(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，若復有餘比丘斗諍者，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。」令僧未有諍事而有諍事，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，共相罵詈言，眾僧當更增罪治。白如是。

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，若復有餘比丘斗諍者，即復往彼勸彼言：「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。僧為比丘某甲作呵責羯磨。誰諸長老忍僧與比丘某甲作呵責羯磨，若復更斗諍，共相罵詈者，眾僧當更增罪治，忍

【現代漢語翻譯】現代漢語譯本什麼是五種情況？一、預見（見前），二、自我辯解（自言），三、不清凈的行為（不清凈），四、如法的行為（如法），五、和諧一致（和合）。

這就是所謂的瞭解病情、了解藥物、瞭解治療方法，善於運用廢除和興起、通暢和阻塞、儲存和維護的措施，因此能夠發揮任持的作用，其意義在此顯現。

三種調伏的方法：呵責羯磨（譴責儀式）、擯羯磨（驅逐儀式）、依止羯磨（依靠儀式）。

三種滅諍的方法：罪行發生的地點（罪處所）、多數人的意見（多人語）、如同用草覆蓋地面（如草覆地）。

三種不共同生活的行為：三次舉行舉罪羯磨（三舉羯磨）、惡語謾罵的懲治（惡罵治）、滅擯羯磨（永久驅逐儀式）。

呵責羯磨的文書（先舉行舉罪，然後作憶念，告知罪行后，再進行羯磨。）

大德僧眾請聽！這位比丘某甲，喜歡與人爭鬥，互相謾罵，口出惡語，互相爭論長短。他自己爭鬥之後，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，有很多知識；我們應當為你們做同伴。』使得僧團沒有爭端反而產生爭端，已經有爭端卻不能消除。如果僧團認為時機已到，僧團允許，就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。稟白如上。

大德僧眾請聽！這位比丘某甲，喜歡與人爭鬥，互相謾罵，口出惡語，互相爭論長短。他自己爭鬥之後，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，有很多知識；我們應當為你們做同伴。』使得僧團沒有爭端反而產生爭端，已經有爭端卻不能消除。僧團為比丘某甲進行呵責羯磨。哪位長老能夠容忍僧團為比丘某甲進行呵責羯磨，如果再發生爭鬥，互相謾罵，僧眾應當增加罪責進行懲治，請容忍。

【English Translation】 English version What are the five? First, foresight (Jian Qian), second, self-justification (Zi Yan), third, impure conduct (Bu Qing Jing), fourth, conduct in accordance with the Dharma (Ru Fa), fifth, harmony and unity (He He).

This is what is meant by knowing the illness, knowing the medicine, and knowing the treatment. It is being skilled in the use of measures for abolishing and establishing, facilitating and obstructing, preserving and protecting. Therefore, the function of upholding is achieved, and its meaning is manifested here.

The three methods of taming: namely, rebuke Karma (He Ze Jie Mo, censure ritual), banishment Karma (Bin Jie Mo, expulsion ritual), and reliance Karma (Yi Zhi Jie Mo, dependence ritual).

The three methods of extinguishing disputes: namely, the place where the offense occurred (Zui Chu Suo), the opinion of the majority (Duo Ren Yu), like covering the ground with grass (Ru Cao Fu Di).

The three acts of non-communal living: namely, the three accusation Karmas (San Ju Jie Mo), the punishment for malicious abuse (E Ma Zhi), and the banishment Karma (Mie Bin Jie Mo, permanent expulsion ritual).

The text of the Rebuke Karma (first make an accusation, then make a recollection, inform of the offense, and then perform the Karma.)

Venerable Sangha, listen! This Bhikshu (Bi Qiu, monk) named Mou Jia, likes to quarrel and scold each other, uttering harsh words, seeking each other's faults. After he himself has quarreled, if there are other Bhikshus quarreling, he goes to them and advises them: 'You must strive, do not be inferior to others! You are learned and wise, your wealth is also superior, and you have much knowledge; we should be your companions.' Causing the Sangha to have disputes where there were none, and failing to eliminate disputes that already exist. If the Sangha deems it timely, and the Sangha permits, then perform a Rebuke Karma for Bhikshu Mou Jia, and if he quarrels and scolds each other again in the future, the Sangha should increase the punishment. I report thus.

Venerable Sangha, listen! This Bhikshu named Mou Jia, likes to quarrel and scold each other, uttering harsh words, seeking each other's faults. After he himself has quarreled, if there are other Bhikshus quarreling, he goes to them and advises them: 'You must strive, do not be inferior to others! You are learned and wise, your wealth is also superior, and you have much knowledge; we should be your companions.' Causing the Sangha to have disputes where there were none, and failing to eliminate disputes that already exist. The Sangha performs a Rebuke Karma for Bhikshu Mou Jia. Which elders can tolerate the Sangha performing a Rebuke Karma for Bhikshu Mou Jia, and if he quarrels and scolds each other again, the Sangha should increase the punishment, please tolerate.

者默然，不忍者說。是初羯磨。(如是三說。)僧已忍為比丘某甲作呵責羯磨竟。僧忍，默然故，是事如是持。(與羯磨已，以奪三十五事令其折伏。后若隨順改悔者，僧應還與解羯磨。)

與罪處所羯磨文(先作舉、作憶念、與罪已，然後作羯磨。)

大德僧聽！是比丘某甲，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，以三十五事令其折伏。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

【現代漢語翻譯】現代漢語譯本：保持沉默，就是認可；不認可的人可以提出異議。這是第一次羯磨（karma）。（這樣重複三次。）僧團已經認可對比丘某甲（name of the monk）進行呵責羯磨完畢。僧團認可，因為大家保持沉默，此事就這樣執行。（完成羯磨后，用三十五事來使其折伏。之後如果他隨順並懺悔，僧團應該解除他的羯磨。）與罪處所羯磨文（先進行舉罪、憶念，給予罪責后，再進行羯磨。）大德僧眾請聽！這位比丘某甲（name of the monk），不知慚愧，屢犯諸罪，有見證、聽聞、懷疑。先前自己承認犯戒，之後又說沒有犯戒，前後言語自相矛盾。如果僧團認為時機已到，請允許僧團現在對比丘某甲（name of the monk）進行罪處所羯磨。告知如上。大德僧眾請聽！這位比丘某甲（name of the monk），不知慚愧，屢犯諸罪，有見證、聽聞、懷疑。先前自己承認犯戒，之後又說沒有犯戒，前後言語自相矛盾；僧團現在對比丘某甲（name of the monk）進行罪處所羯磨。哪位長老認可僧團現在對比丘某甲（name of the monk）進行罪處所羯磨的，請保持沉默；哪位不認可的，請提出異議。這是第一次羯磨（karma）。（這樣重複三次。）僧團已經認可對比丘某甲（name of the monk）進行罪處所羯磨完畢。僧團認可，因為大家保持沉默，此事就這樣執行。（完成羯磨后，用三十五事來使其折伏。之後如果他隨順並懺悔，僧團應該解除他的羯磨。）與滅擯羯磨文（先進行舉罪、憶念，給予罪責后，再進行羯磨。）大德僧眾請聽！這位比丘某甲（name of the monk），犯了某甲（name of the offense）波羅夷罪（pārājika，斷頭罪）。如果僧團認為時機已到，請允許僧團現在對比丘某甲（name of the monk）進行波羅夷罪（pārājika）的滅擯羯磨，不得共同居住，不得共同行事。告知如上。大德僧眾請聽！這位比丘某甲（name of the monk），犯了某甲（name of the offense）波羅夷罪（pārājika）；僧團現在對比丘某甲（name of the monk）進行波羅夷罪（pārājika）的滅擯羯磨，不得共同居住，不得共同行事。哪位長老認可僧團對比丘某

【English Translation】 English version: Those who are silent, consent; those who do not consent, should speak. This is the first karma. (Say this three times.) The Sangha has consented to perform the rebuke karma for the Bhikshu (monk) named 'so-and-so'. The Sangha consents, because they are silent, so this matter is carried out accordingly. (After the karma is completed, use the thirty-five matters to subdue him. Later, if he complies and repents, the Sangha should undo the karma for him.) Text for the Karma of Assigning a Place of Guilt (First, make an accusation, a recollection, and assign the guilt, 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, which have been seen, heard, and suspected. He first admitted to committing an offense, then later said he did not commit it, his words contradicting each other. If the Sangha deems it is the right time, please allow the Sangha to now perform the Karma of Assigning a Place of Guilt for the Bhikshu (monk) named 'so-and-so'. This is the announcement. Venerable Sangha, listen! This Bhikshu (monk) named 'so-and-so', is without shame or remorse, and has repeatedly committed various offenses, which have been seen, heard, and suspected. He first admitted to committing an offense, then later said he did not commit it, his words contradicting each other; the Sangha is now performing the Karma of Assigning a Place of Guilt for the Bhikshu (monk) named 'so-and-so'. Which elders consent to the Sangha now performing the Karma of Assigning a Place of Guilt for the Bhikshu (monk) named 'so-and-so', should remain silent; those who do not consent, should speak. This is the first karma. (Say this three times.) The Sangha has consented to perform the Karma of Assigning a Place of Guilt for the Bhikshu (monk) named 'so-and-so'. The Sangha consents, because they are silent, so this matter is carried out accordingly. (After the karma is completed, use the thirty-five matters to subdue him. Later, if he complies and repents, the Sangha should undo the karma for him.) Text for the Karma of Expulsion (First, make an accusation, a recollection, and assign the guilt, then perform the karma.) Venerable Sangha, listen! This Bhikshu (monk) named 'so-and-so', has committed a 'so-and-so' pārājika (expulsion offense). If the Sangha deems it is the right time, please allow the Sangha to now perform the Karma of Expulsion for the Bhikshu (monk) named 'so-and-so' for the pārājika (expulsion offense), and he is not allowed to live together, and is not allowed to participate in common affairs. This is the announcement. Venerable Sangha, listen! This Bhikshu (monk) named 'so-and-so', has committed a 'so-and-so' pārājika (expulsion offense); the Sangha is now performing the Karma of Expulsion for the Bhikshu (monk) named 'so-and-so' for the pārājika (expulsion offense), and he is not allowed to live together, and is not allowed to participate in common affairs. Which elders consent to the Sangha performing the

甲波羅夷罪滅擯羯磨，不得共住，不得共事者默然，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。

四分比丘尼羯磨法一卷

按此羯磨一卷，宋本與國本則同，丹本將二本獨異。何耶？今撿丹本，與懷素所集文義大同，又其起盡有倫敘可觀，知是跋摩所譯正本，故取之入藏。彼國、宋二本，甚是錯亂。凡尼出家始終之例，初求出家，次受十戒學法，二歲受具足戒，久後方乞畜眾羯磨度人授戒，乃其序也。二本于受六法請和尚文，重用沙彌請十戒文，此一亂也。以乞畜眾文繫乎受大戒前，二亂也。凡尼受戒，先於尼僧中受，后至大僧而受；二本即云：二部僧聽。不分先後，三亂也。其學戒六法中，《四分》即以非時食與飲酒為第五、六，而二本乃以摩觸八事為五、為六，四亂也。首題既云：尼

【現代漢語翻譯】現代漢語譯本：對某甲比丘犯波羅夷罪（Parajika，斷頭罪）進行滅擯羯磨（Nirvasana-karma，驅逐出僧團的儀式），不得共同居住，不得共同從事事務，同意的請默然，有不同意的請說出來。這是第一次羯磨。（如此重複三次。）僧團已經同意對比丘某甲犯波羅夷罪進行滅擯羯磨，不得共同居住，不得共同從事事務完畢。僧團同意，因為大家都默然，此事就這樣決定了。（這是永久驅逐，沒有解除的辦法。）

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。之前的呵責羯磨等是調伏的方法，罪處所羯磨等是折伏的方法，滅擯羯磨等是驅逐的方法，所以經書上說：『應該用調伏的方法就用調伏的方法，應該用折伏的方法就用折伏的方法，應該用懲罰驅逐的方法就用懲罰驅逐的方法。』如果按照具體的事情來說，羯磨不止這些，詳細的說明在律典中，哪裡能夠全部收集呢？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，其餘的種類可以參照這個來理解。

《四分比丘尼羯磨法》一卷

按照這部羯磨一卷，宋本和國本相同，丹本與這兩本不同。為什麼呢？現在檢查丹本，與懷素所收集的文義大致相同，而且它的起止有條理，可以觀看，知道是跋摩（Kumarajiva）所翻譯的正本，所以取它收入藏經。那國本、宋本，非常錯亂。凡是比丘尼出家的始終的例子，最初請求出家，然後受十戒學習佛法，兩年後受具足戒，很久以後才乞求畜眾羯磨（Gana-bhojana-karma，僧團共食羯磨）來度人授戒，這是它的順序。兩本在受六法（Sad-dharma，六種戒律）請求和尚的文中，重複使用沙彌請求十戒的文，這是一處錯亂。把乞求畜眾文放在受大戒之前，這是第二處錯亂。凡是比丘尼受戒，先在尼僧中受，然後到大僧中受；兩本就說：二部僧聽。不分先後，這是第三處錯亂。在學習戒律的六法中，《四分律》就把非時食和飲酒作為第五、第六，而兩本卻把摩觸八事（Sparsha-ashta-vastu，八種觸控行為）作為第五、第六，這是第四處錯亂。首題既然說是尼

【English Translation】 English version: The Nirvasana-karma (Nirvasana-karma, act of expulsion from the Sangha) for Bhikshu (monk) so-and-so who has committed a Parajika (Parajika, defeat) offense, forbidding co-residence and co-participation in activities, those who agree, please remain silent; those who disagree, please speak. This is the first karma. (Repeat this three times.) The Sangha (community) has already agreed to perform the Nirvasana-karma for Bhikshu so-and-so who has committed a Parajika offense, forbidding co-residence and co-participation in activities. The Sangha agrees, as everyone is silent, this matter is thus decided. (This is permanent expulsion, with no means of reversal.)

The subsequent three karmas are all methods of punishment, differing only in the severity of the offense, thus divided into three levels. The preceding rebuke karma and others are methods of taming, the karma concerning the place of offense and others are methods of subduing, the Nirvasana-karma and others are methods of expulsion, hence the sutra says: 'Those who should be tamed, tame them; those who should be subdued, subdue them; those who should be punished and expelled, punish and expel them.' If speaking according to specific matters, the karmas are not limited to these; detailed explanations are in the Vinaya (monastic code), where could one collect them all? Therefore, each should follow its part, only marking one karma as a constant model, and the rest can be understood by analogy.

《The Bhikshuni (nun) Karma Rituals in the Four-Part Vinaya》, one volume

According to this one volume of karma rituals, the Song edition and the Guo edition are the same, while the Dan edition is different from these two. Why is that? Now examining the Dan edition, it is largely the same in meaning as the texts collected by Huaisu, and its beginning and end are orderly and worth viewing, knowing that it is the correct original translated by Kumarajiva (Kumarajiva), so it is taken into the Tripitaka (Buddhist canon). The Guo and Song editions are very confused. As for the examples of Bhikshuni ordination from beginning to end, first requesting ordination, then receiving the ten precepts and studying the Dharma, two years later receiving full ordination, and only after a long time requesting the Gana-bhojana-karma (Gana-bhojana-karma, communal meal karma) to ordain people and bestow precepts, this is its order. In the two editions, in the text of requesting the Upadhyaya (preceptor) for receiving the six Dharmas (Sad-dharma, six rules), the text of the Shramanera (novice) requesting the ten precepts is used repeatedly, this is one confusion. Placing the text of requesting the Gana-bhojana-karma before receiving the full ordination, this is the second confusion. Whenever a Bhikshuni receives ordination, she first receives it among the Bhikshunis, and then receives it among the Bhikshus; the two editions say: 'The Sangha of both communities listens.' Not distinguishing the order, this is the third confusion. In the six Dharmas of studying the precepts, the 《Four-Part Vinaya》 takes eating at the wrong time and drinking alcohol as the fifth and sixth, while the two editions take touching the eight matters (Sparsha-ashta-vastu, eight kinds of touching behaviors) as the fifth and sixth, this is the fourth confusion. The title already says: 'The Nun'

羯磨。二本即有比丘度沙彌法、沙彌受十戒法、大僧受具戒法等，五亂也。《開元錄》云「宋求那跋摩譯」。二本但云：女人出家法。六亂也。故知二本是乃後代無稽之人臆度亂鈔耳，不可依用，今故遆之。

◎不來諸比丘尼說欲及清凈？(除結界無受欲法。若自恣時應言：)說欲及自恣。(復應白僧言：)大姊僧聽！僧今何所作為？(僧中一人應隨前事答：)某甲羯磨。(但結界法，二界不得相接，應留中間，亦不得隔駛流水結，除常有橋樑。若欲大界內安戒場者，先豎戒場四方相，于外下至相去一肘，豎大界內相，外隨遠近亦豎四方相。使一舊住比丘尼唱其方相，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，此是大界內外相一週。」如是三唱。若內無戒場，直唱外相。結大小界法，僧應盡集，不得受欲。)

結大界羯磨文

大姊僧聽！此住處比丘尼某甲，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。

大姊僧聽！此住處比丘尼某甲，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。誰諸大姊忍僧於此四方相內結大界，同一

【現代漢語翻譯】羯磨（Karma）：兩種版本中存在比丘度沙彌法、沙彌受十戒法、大僧受具戒法等，這是五種混亂之處。《開元錄》記載『宋朝求那跋摩（Gunabhadra）翻譯』。兩種版本只說：女人出家法，這是六種混亂之處。因此可知這兩種版本是後代無稽之人臆測胡亂抄寫的，不可依用，現在特此剔除。 ◎比丘尼是否需要向僧團報告自己的慾望和清凈狀態？（除了結界之外，沒有接受慾望的規定。如果在自恣日，應該說：）報告慾望和自恣。（還應該稟告僧團說：）大姊僧團聽著！僧團現在要做什麼？（僧團中的一人應該根據之前的事情回答：）某甲（姓名）羯磨。（只有結界法，兩個界限不能相接，應該留有中間間隔，也不能隔著湍急的流水結界，除非有橋樑。如果想在大界內設立戒場，先豎立戒場四方的標誌，在外面相隔一肘的地方，豎立大界內的標誌，外面也根據遠近豎立四方的標誌。讓一位年長的比丘尼唱出四方的標誌，僧團中選擇一位能夠進行羯磨的人來結界。應該先結大界，后結戒場。如果想唱誦這個大界的標誌，先從外相的東南角開始，繞四方一週；再唱誦內相，也繞一週。說：『那是外相，這是內相，這是大界的內外相一週。』這樣唱三遍。如果內部沒有戒場，就直接唱誦外相。結大小界的方法，僧團應該全部聚集，不得接受慾望。）結大界羯磨文大姊僧團聽著！這個住處的比丘尼某甲（姓名），唱誦四方大界的標誌。如果僧團認為時機已到，僧團允許，僧團現在在這個四方標誌內結大界，成為同一住處，一同說戒。稟告完畢。大姊僧團聽著！這個住處的比丘尼某甲（姓名），唱誦四方大界的標誌。僧團現在在這個四方標誌內結大界，成為同一住處，一同說戒。哪位大姊允許僧團在這個四方標誌內結大界，成為同一

【English Translation】 Karma: The two versions contain the rules for a Bhikshu ordaining a Shramanera, a Shramanera receiving the ten precepts, a great Sangha receiving the full precepts, etc., which are five confusions. The 『Kaiyuan Record』 states 『Translated by Gunabhadra (求那跋摩) of the Song Dynasty.』 The two versions only mention: the rules for women leaving home, which is the sixth confusion. Therefore, it is known that these two versions are reckless transcriptions made by unfounded people of later generations and should not be relied upon. They are now specifically discarded. ◎ Do Bhikshunis need to report their desires and purity to the Sangha? (Except for establishing boundaries, there is no rule for receiving desires. If it is the Pravāraṇā day, it should be said:) Report desires and Pravāraṇā. (It should also be reported to the Sangha:) Great Sisters, the Sangha listens! What is the Sangha going to do now? (One person in the Sangha should answer according to the previous matter:) So-and-so (某甲) (name) Karma. (Only the boundary establishment method, the two boundaries cannot be connected, there should be an intermediate space left, and it cannot be established across a rapid stream, unless there is a bridge. If you want to set up a precept platform within the great boundary, first erect the four-sided signs of the precept platform, and outside, at a distance of one elbow, erect the signs within the great boundary, and outside also erect the four-sided signs according to the distance. Let an elder Bhikshuni chant the four-sided signs, and the one in the Sangha who is capable of performing Karma should establish the boundary. The great boundary should be established first, and then the precept platform. If you want to chant the signs of this great boundary, start from the southeast corner of the outer sign and go around the four sides once; then chant the inner sign and also go around once. Say: 『That is the outer sign, this is the inner sign, this is one round of the inner and outer signs of the great boundary.』 Chant this three times. If there is no precept platform inside, chant the outer sign directly. For the method of establishing the great and small boundaries, the Sangha should all gather, and desires should not be received.) Karma Text for Establishing the Great Boundary Great Sisters, the Sangha listens! Bhikshuni So-and-so (某甲) (name) of this dwelling place chants the signs of the four-sided great boundary. If the Sangha thinks the time has come, and the Sangha approves, the Sangha now establishes the great boundary within these four-sided signs, becoming the same dwelling place, and reciting the precepts together. The report is completed. Great Sisters, the Sangha listens! Bhikshuni So-and-so (某甲) (name) of this dwelling place chants the signs of the four-sided great boundary. The Sangha now establishes the great boundary within these four-sided signs, becoming the same dwelling place, and reciting the precepts together. Which great sister approves of the Sangha establishing the great boundary within these four-sided signs, becoming the same

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，同一說戒竟。僧忍，默然故，是事如是持。

結界場羯磨文(元戒場之興，為以住處眾大難集，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。)

大姊僧聽！此住處比丘尼某甲，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。

大姊僧聽！此住處比丘尼某甲，稱四方小界相。僧今於此四方小界相內，結作戒場。誰諸大姊忍僧於此四方相內，結作戒場者默然，誰不忍者說。僧已忍於此四方相內，結作戒場竟。僧忍，默然故，是事如是持。

解大界羯磨文(時諸比丘尼意有欲廣作界者，有欲狹作界者。佛言：「自今已去，若欲改作者，先解前界，然後欲廣狹從意。」當白二羯磨解。)

大姊僧聽！今此住處比丘尼，同一住處，同一說戒。若僧時到僧忍聽，解界。白如是。

大姊僧聽！此住處比丘尼，同一住處，同一說戒，今解界。誰諸大姊忍僧同一住處，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

【現代漢語翻譯】現代漢語譯本：住處，如果說戒者都同意，就保持沉默，有不同意者則說出來。僧團已經同意在這個四方的界限內結成大界，在此同一住處，共同說戒完畢。僧團同意了，因為大家都沉默，這件事就這樣執行。

結戒場羯磨文（設立戒場的原因是，因為住在同一處的人難以聚集，所以特別結此界，用來應對僧團中遇到要事時可以隨時進行，因此不允許立即解除。如果不依據住處，只是爲了暫時做法事，事畢就立即解除，不允許不解除。）

大姊僧團聽！這個住處的比丘尼某甲（比丘尼的名字），說明四方小界的界限。如果僧團時間到了，僧團同意，現在僧團就在這個四方小界的界限內，結成戒場。稟告如上。

大姊僧團聽！這個住處的比丘尼某甲（比丘尼的名字），說明四方小界的界限。現在僧團就在這個四方小界的界限內，結成戒場。哪位大姊同意僧團在這個四方界限內，結成戒場的就保持沉默，有不同意者就說出來。僧團已經同意在這個四方界限內，結成戒場完畢。僧團同意了，因為大家都沉默，這件事就這樣執行。

解大界羯磨文（當時各位比丘尼有的想要擴大界限，有的想要縮小界限。佛說：『從今以後，如果想要更改界限，先解除之前的界限，然後想要擴大或縮小，都隨你們的意願。』應當用兩次羯磨來解除。）

大姊僧團聽！現在這個住處的比丘尼，在同一住處，共同說戒。如果僧團時間到了，僧團同意，就解除界限。稟告如上。

大姊僧團聽！這個住處的比丘尼，在同一住處，共同說戒，現在解除界限。哪位大姊同意僧團在同一住處，共同說戒，解除界限的就保持沉默，有不同意者就說出來。僧團已經同意在同一住處，共同說戒，解除界限完畢。僧團同意了，因為大家都沉默，這件事就這樣執行。

結不失衣界羯磨文（不失衣界，就是依據

【English Translation】 English version: The dwelling place, if those reciting the precepts are all silent, it means they agree; whoever disagrees should speak up. The Sangha has agreed to establish a great boundary within these four directions, and the joint recitation of precepts in this same dwelling place is complete. The Sangha agrees, because everyone is silent, and this matter is thus carried out.

The Karma Text for Establishing a Precept-Ground (The reason for establishing a precept-ground is that it is difficult for those living in the same place to gather, so this boundary is specially established to deal with important matters that the Sangha may need to address at any time, and therefore it is not allowed to be dissolved immediately. If it is not based on a dwelling place, but only for temporary rituals, it should be dissolved immediately after the matter is completed, and it is not allowed not to be dissolved.)

Listen, great Sangha of sisters! The Bhikkhuni (female monastic) named 'X' of this dwelling place, describes the boundaries of the small boundary in four directions. If it is time for the Sangha, and the Sangha agrees, now the Sangha will establish a precept-ground within the boundaries of this small boundary in four directions. The report is as such.

Listen, great Sangha of sisters! The Bhikkhuni (female monastic) named 'X' of this dwelling place, describes the boundaries of the small boundary in four directions. Now the Sangha will establish a precept-ground within the boundaries of this small boundary in four directions. Which of you great sisters agrees that the Sangha should establish a precept-ground within these four directions, remain silent; whoever disagrees should speak up. The Sangha has agreed to establish a precept-ground within these four directions, and it is complete. The Sangha agrees, because everyone is silent, and this matter is thus carried out.

The Karma Text for Dissolving a Great Boundary (At that time, some Bhikkhunis wanted to expand the boundary, and some wanted to shrink the boundary. The Buddha said: 'From now on, if you want to change the boundary, first dissolve the previous boundary, and then you can expand or shrink it as you wish.' It should be dissolved with two Karmas.)

Listen, great Sangha of sisters! Now the Bhikkhunis of this dwelling place, are in the same dwelling place, jointly reciting the precepts. If it is time for the Sangha, and the Sangha agrees, then dissolve the boundary. The report is as such.

Listen, great Sangha of sisters! The Bhikkhunis of this dwelling place, are in the same dwelling place, jointly reciting the precepts, and now dissolve the boundary. Which of you great sisters agrees that the Sangha should dissolve the boundary, in the same dwelling place, jointly reciting the precepts, remain silent; whoever disagrees should speak up. The Sangha has agreed to dissolve the boundary, in the same dwelling place, jointly reciting the precepts, and it is complete. The Sangha agrees, because everyone is silent, and this matter is thus carried out.

The Karma Text for Establishing a Boundary Where Robes Are Not Lost (A boundary where robes are not lost, is based on

大界相結，無別異相，故文言還稱此住處。)

大姊僧聽！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。

大姊僧聽！此住處同一住處，同一說戒，僧今結不失衣界，除村、村外界。誰諸大姊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。)

大姊僧聽！此住處比丘尼，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。

大姊僧聽！此住處比丘尼，同一住處，同一說戒，僧今解不失衣界。誰諸大姊忍僧同一住處，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。

結小界羯磨文(若布薩日，諸比丘尼于無村野路中行，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。)

大姊僧聽！今有爾許比丘尼集。若僧時到僧忍聽，結小界。白如是。

大姊僧聽！今有爾許

【現代漢語翻譯】現代漢語譯本：（大界已經互相連線，沒有分別差異的表相，所以經文中仍然稱這裡為住處。）

各位大姊僧團請聽！這個住處是同一個住處，共同舉行說戒儀式。如果僧團認為時機已到，請允許僧團現在結不失衣界（Avināśa-cīvara-sīmā，指確保比丘尼不失去袈裟的區域），排除村莊和村莊外圍的區域。告知如上。

各位大姊僧團請聽！這個住處是同一個住處，共同舉行說戒儀式，僧團現在結不失衣界，排除村莊和村莊外圍的區域。哪位大姊能夠容忍僧團在這個住處共同舉行說戒儀式，結不失衣界，排除村莊和村莊外圍的區域，就請默然不語；如果不能容忍，請說出來。僧團已經容忍共同住處，共同說戒，結不失衣界，排除村莊和村莊外圍的區域完畢。僧團容忍，因為大家默然不語，這件事就這樣確定下來。

解除不失衣界羯磨文（Karma，指行動或儀式）：（大界和不失衣界既然是同一個地方重複結界，所以前後解除結界的順序有所不同。如果要解除，應該先解除不失衣界，再解除大界。）

各位大姊僧團請聽！這個住處的比丘尼（Bhikṣuṇī，指女性出家人），在同一個住處，共同舉行說戒儀式。如果僧團認為時機已到，請允許僧團現在解除不失衣界。告知如上。

各位大姊僧團請聽！這個住處的比丘尼，在同一個住處，共同舉行說戒儀式，僧團現在解除不失衣界。哪位大姊能夠容忍僧團在同一個住處，共同舉行說戒儀式，解除不失衣界，就請默然不語；如果不能容忍，請說出來。僧團已經容忍在同一個住處，共同舉行說戒儀式，解除不失衣界完畢。僧團容忍，因為大家默然不語，這件事就這樣確定下來。

結小界羯磨文（如果在布薩（Poṣadha，指齋戒日）這天，各位比丘尼在沒有村莊的野外道路上行走，想要說戒，但人數眾多難以聚集，無法和合，允許跟隨同一位師父、善友或相識的人，離開道路另外聚集在一處，結小界舉行說戒。）

各位大姊僧團請聽！現在有這麼多比丘尼聚集。如果僧團認為時機已到，請允許僧團結小界。告知如上。

各位大姊僧團請聽！現在有這麼多

【English Translation】 English version: (The great boundary is connected, without separate or different appearances, so the text still refers to this place as a dwelling place.)

Venerable sisters of the Sangha, listen! This dwelling place is the same dwelling place, with the same recitation of precepts. If the Sangha deems it the right time, may the Sangha listen and permit that the Sangha now establish the Avināśa-cīvara-sīmā (boundary of not losing the robe, referring to an area ensuring that the Bhikṣuṇīs do not lose their robes), excluding villages and areas outside the villages. This is announced.

Venerable sisters of the Sangha, listen! This dwelling place is the same dwelling place, with the same recitation of precepts. The Sangha now establishes the Avināśa-cīvara-sīmā, excluding villages and areas outside the villages. Whoever among the venerable sisters approves of the Sangha establishing the Avināśa-cīvara-sīmā in this dwelling place, with the same dwelling place and the same recitation of precepts, excluding villages and areas outside the villages, let her remain silent; whoever does not approve, let her speak. The Sangha has approved the same dwelling place, the same recitation of precepts, the establishment of the Avināśa-cīvara-sīmā, excluding villages and areas outside the villages. The Sangha approves, therefore, because of the silence, this matter is thus upheld.

Text of the Karma (Karma, referring to action or ritual) for dissolving the Avināśa-cīvara-sīmā: (Since the great boundary and the Avināśa-cīvara-sīmā are established repeatedly in the same place, the order of dissolving them differs. If one wishes to dissolve them, one should first dissolve the Avināśa-cīvara-sīmā and then dissolve the great boundary.)

Venerable sisters of the Sangha, listen! The Bhikṣuṇīs (Bhikṣuṇī, referring to female renunciates) in this dwelling place are in the same dwelling place, with the same recitation of precepts. If the Sangha deems it the right time, may the Sangha listen and permit that the Sangha now dissolve the Avināśa-cīvara-sīmā. This is announced.

Venerable sisters of the Sangha, listen! The Bhikṣuṇīs in this dwelling place are in the same dwelling place, with the same recitation of precepts. The Sangha now dissolves the Avināśa-cīvara-sīmā. Whoever among the venerable sisters approves of the Sangha dissolving the Avināśa-cīvara-sīmā in the same dwelling place, with the same recitation of precepts, let her remain silent; whoever does not approve, let her speak. The Sangha has approved dissolving the Avināśa-cīvara-sīmā in the same dwelling place, with the same recitation of precepts. The Sangha approves, therefore, because of the silence, this matter is thus upheld.

Text of the Karma for establishing a small boundary: (If on the Poṣadha (Poṣadha, referring to the day of fasting and observance) day, the Bhikṣuṇīs are walking on a road in a wilderness without villages, and they wish to recite the precepts, but it is difficult to gather a large number of them and they cannot assemble harmoniously, they are allowed to follow the same teacher, good friends, or acquaintances, leave the road, gather separately in one place, establish a small boundary, and recite the precepts.)

Venerable sisters of the Sangha, listen! Now there are this many Bhikṣuṇīs gathered. If the Sangha deems it the right time, may the Sangha listen and permit that the Sangha establish a small boundary. This is announced.

Venerable sisters of the Sangha, listen! Now there are this many

比丘尼集結小界。誰諸大姊忍爾許比丘尼集結小界者默然，誰不忍者說。僧已忍爾許比丘尼集結小界竟。僧忍，默然故，是事如是持。

解小界羯磨文

大姊僧聽！今有爾許比丘尼集。若僧時到僧忍聽，解此處小界。白如是。

大姊僧聽！今有爾許比丘尼集解此處小界。誰諸大姊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，先彼此各自解本界，然後兩住處通豎標相，合為一界。僧盡集一處羯磨結。)

大姊僧聽！如所說界相。若僧時到僧忍聽，僧今於此處、彼處，結同一說戒，同一利養。白如是。

大姊僧聽！如所說界相，僧今於此處、彼處，結同一說戒，同一利養。誰諸大姊忍僧於此處、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。)

大姊僧聽！如所說界方相。若僧時到僧忍聽，僧今於此處、彼處，結同一說戒，別利養。白如是

【現代漢語翻譯】現代漢語譯本比丘尼僧團集結于小界內。哪位大姊認可這些比丘尼在此集結于小界，請保持沉默；哪位不認可，請說出來。僧團已經認可這些比丘尼集結于小界完畢。僧團認可，因為保持沉默，此事就這樣決定了。

解小界羯磨文

大姊們，僧團請聽！現在有這麼多比丘尼集結。如果僧團時機已到，僧團認可，請允許解除此處的小界。稟告如上。

大姊們，僧團請聽！現在有這麼多比丘尼集結，要解除此處的小界。哪位大姊認可僧團解除此處的小界，請保持沉默；哪位不認可，請說出來。僧團已經認可解除此處的小界完畢。僧團認可，因為保持沉默，此事就這樣決定了。

結同一說戒同一利養羯磨文（如果兩個住處彼此分離，現在想要合併，共同舉行說戒儀式，共同享有供養，首先彼此各自解除原先的界限，然後兩個住處共同豎立標誌，合併爲一個界限。僧團全部聚集在一處舉行羯磨儀式。）

大姊們，僧團請聽！如之前所說的界限標誌。如果僧團時機已到，僧團認可，請允許僧團現在於此處、彼處，結成同一說戒、同一利養的界限。稟告如上。

大姊們，僧團請聽！如之前所說的界限標誌，僧團現在於此處、彼處，結成同一說戒、同一利養的界限。哪位大姊認可僧團於此處、彼處，共同舉行說戒儀式，共同享有供養，結成界限，請保持沉默；哪位不認可，請說出來。僧團已經認可於此處、彼處，共同舉行說戒儀式，共同享有供養，結成界限完畢。僧團認可，因為保持沉默，此事就這樣決定了。

結同一說戒別利養羯磨文（也先彼此各自解除原先的界限，然後兩個住處共同豎立標誌，合併爲一個界限。僧團全部聚集在一處舉行羯磨儀式。）

大姊們，僧團請聽！如之前所說的界限方位標誌。如果僧團時機已到，僧團認可，請允許僧團現在於此處、彼處，結成同一說戒、不同利養的界限。稟告如上。

【English Translation】 English version The Bhikkhuni (female monastic) Sangha (community) assembles within a small boundary. Whoever among the elder sisters approves of these Bhikkhunis assembling within this small boundary, let her be silent; whoever does not approve, let her speak. The Sangha has approved of these Bhikkhunis assembling within the small boundary. The Sangha approves, therefore, because of the silence, this matter is thus decided.

Text of the Karma (formal act) for Dissolving a Small Boundary

Elder sisters, may the Sangha listen! Now there are this many Bhikkhunis assembled. If it is the Sangha's time, may the Sangha approve, please allow the dissolution of the small boundary here. The announcement is as such.

Elder sisters, may the Sangha listen! Now there are this many Bhikkhunis assembled, wanting to dissolve the small boundary here. Whoever among the elder sisters approves of the Sangha dissolving the small boundary here, let her be silent; whoever does not approve, let her speak. The Sangha has approved of dissolving the small boundary here. The Sangha approves, therefore, because of the silence, this matter is thus decided.

Text of the Karma for Establishing a Boundary of Common Recitation of the Patimokkha (code of monastic discipline) and Common Alms (if two residences are separate from each other, and now wish to combine, to have a common recitation of the Patimokkha, and common alms, first each dissolves its own boundary, then the two residences jointly erect boundary markers, combining into one boundary. The entire Sangha assembles in one place to perform the Karma.)

Elder sisters, may the Sangha listen! As for the boundary markers that have been described. If it is the Sangha's time, may the Sangha approve, please allow the Sangha now to establish here and there, a boundary of common recitation of the Patimokkha and common alms. The announcement is as such.

Elder sisters, may the Sangha listen! As for the boundary markers that have been described, the Sangha now establishes here and there, a boundary of common recitation of the Patimokkha and common alms. Whoever among the elder sisters approves of the Sangha here and there, having a common recitation of the Patimokkha, common alms, establishing a boundary, let her be silent; whoever does not approve, let her speak. The Sangha has approved here and there, having a common recitation of the Patimokkha, common alms, establishing a boundary. The Sangha approves, therefore, because of the silence, this matter is thus decided.

Text of the Karma for Establishing a Boundary of Common Recitation of the Patimokkha but Separate Alms (also first each dissolves its own boundary, then the two residences jointly erect boundary markers, combining into one boundary. The entire Sangha assembles in one place to perform the Karma.)

Elder sisters, may the Sangha listen! As for the boundary direction markers that have been described. If it is the Sangha's time, may the Sangha approve, please allow the Sangha now to establish here and there, a boundary of common recitation of the Patimokkha, but separate alms. The announcement is as such.

。

大姊僧聽！如所說界方相，僧今於此處、彼處，結同一說戒，別利養。誰諸大姊忍僧於此四方相內，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。)

結別說戒同一利養羯磨文

大姊僧聽！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。

大姊僧聽！僧今於此、彼住處，結別說戒，同一利養，為守護住處故。誰諸大姊忍僧於此、彼住處，結別說戒，同一利養，為守護住處故者默然，誰不忍者說。僧已忍於此、彼住處，結別說戒，同一利養，為守護住處故竟。僧忍，默然故，是事如是持。

【現代漢語翻譯】現代漢語譯本大姐僧眾請聽！正如之前所說的區域邊界，僧團現在於此處、彼處，結成共同誦戒，但各自接受供養。哪位大姐能夠容忍僧團在這四個方向的區域內，結成共同誦戒，但各自接受供養的，請保持沉默；哪位不能容忍的，請說出來。僧團已經容忍在這四個方向的區域內，結成共同誦戒，但各自接受供養完畢。僧團容忍，因為大家沉默，此事就這樣決定了。

（如果兩個住處先前共同誦戒，共同接受供養，或者共同誦戒但各自接受供養，之後想要分開。應該先解除區域邊界，然後各自宣告區域邊界的範圍，依舊分開結界。）

結成各自誦戒但共同接受供養的羯磨文

大姐僧眾請聽！如果僧團時間已到，僧團容忍並聽取，僧團現在於此處、彼處住處，結成各自誦戒，但共同接受供養，爲了守護住處。稟白如上。

大姐僧眾請聽！僧團現在於此處、彼處住處，結成各自誦戒，但共同接受供養，爲了守護住處。哪位大姐能夠容忍僧團於此處、彼處住處，結成各自誦戒，但共同接受供養，爲了守護住處，請保持沉默；哪位不能容忍的，請說出來。僧團已經容忍於此處、彼處住處，結成各自誦戒，但共同接受供養，爲了守護住處完畢。僧團容忍，因為大家沉默，此事就這樣決定了。

【English Translation】 English version Elder sisters of the Sangha, listen! As the boundaries and directions have been described, the Sangha now, in this place and that place, establishes a joint recitation of precepts (說戒, shuō jiè), but separate receiving of offerings. Which of you elder sisters can tolerate the Sangha establishing within these four directional boundaries a joint recitation of precepts, but separate receiving of offerings, let her be silent; who cannot tolerate it, let her speak. The Sangha has tolerated establishing within these four directional boundaries a joint recitation of precepts, but separate receiving of offerings. The Sangha tolerates it, therefore silence, this matter is thus held.

(If two residences previously had a joint recitation of precepts and joint receiving of offerings, or a joint recitation of precepts but separate receiving of offerings, and later wish to separate, the boundaries should first be dissolved, and then each should declare the extent of their boundaries, and establish separate boundaries as before.)

Text of the Karma (羯磨, jiémó) for establishing separate recitation of precepts but joint receiving of offerings

Elder sisters of the Sangha, listen! If it is time for the Sangha, and the Sangha tolerates and listens, the Sangha now, in this place and that place of residence, establishes separate recitation of precepts, but joint receiving of offerings, for the sake of protecting the residence. Report as such.

Elder sisters of the Sangha, listen! The Sangha now, in this place and that place of residence, establishes separate recitation of precepts, but joint receiving of offerings, for the sake of protecting the residence. Which of you elder sisters can tolerate the Sangha, in this place and that place of residence, establishing separate recitation of precepts, but joint receiving of offerings, for the sake of protecting the residence, let her be silent; who cannot tolerate it, let her speak. The Sangha has tolerated, in this place and that place of residence, establishing separate recitation of precepts, but joint receiving of offerings, for the sake of protecting the residence. The Sangha tolerates it, therefore silence, this matter is thus held.